Folk-tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation ...

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V. I

MEMOIRS OF

%\^t American ^olfc-i4»te docietp

VOL. I
1894

FOLK-TALES OF ANGOLA

FIFTY TALES, WITH KI-MBUNDU TEXT

LITERAL ENGLISH TRANSLATION

INTRODUCTION AND NOTES

COLLECTED AND EDITED

BV

HELI CHATELAIN

LATB U. S. COMMBRCXAL AGBNT AT LOANDA, WIST AFUCA

BOSTON AND NEW YORK

^bltjen^eb for €i)e ^mencan jpoIft^fLore ^Societp bp

HOUGHTON, MIFFLIN AND COMPANY

LONDON: DAVID NUTT, 270, 271 STRAND

LEIPZIG: K. F. KOEHLER'S ANTIQUARIUM, UNIVERSITATSSTRASSE, 26

1894

61

jERS !

Copyright, 1894,
By the AMERICAN FOLK-LORE SOCIETY.

Aii r^hts reserved,

JAN 24 loyB

TTke Rhertiit Prut, CamMdgt, Mau.t U. S. A.
Ekctntfptd and Printed by H. O. Hoofhton & Co.

Early in 18S5 I landed at Loanda, as pioneer and linguist of
Bishop William Taylor's self-supporting missions in Africa. My
duty was to acquire the languages, impart them to the mission-
aries, and prepare grammars, vocabularies, translations, and other
elementary books needed by missionaries in the course of their
labors.

During the first two years spent at Loanda the necessity of
supporting myself and the station by means of tuition, which had
to be given in the Portuguese tongue, added to chronic dysentery
and fevers, left me practically no time for the study of the native
language. But I was compelled to master Portuguese, which in
Angola is indispensable for dealing with the educated classes, and
is always of utility in intercourse with the common natives.

My attempts to acquire the native language in Loanda, though
largely unsuccessful, taught me several things : (i) that the books
hitherto published on the language were worse than useless, being
positively misleading ; (2) that the Portuguese and the educated
natives were not to be relied on as informants; (3) that the form
of speech in daily use among Loanda natives, needlessly mixed
with Portuguese elements, offers poor material for the study of the
genuine Ki-mbundu ; (4) that the latter, and not Ambundo, Bunda,
N'bundo, or any of the other current terms, is the only satisfactory
and proper name of the native tongue.

My third year was spent in the interior, chiefly at Malange, the
farthest inland settlement of the Portuguese, and the point of con-
vergence of important trade routes. Here I had better opportunities
for linguistic studies, although the necessity of teaching in Portu-
guese still left me only a few late hours of the night for the record
of daily observations.

Before the close of the year I had collected about three thousand

vi Preface.

words, discovered the principal rules of Ki-mbundu phonology, mor-
phology, and syntax, and firmly established the following important
facts : (i) that the dialects spoken at and between Loanda and
Malange are mutually intelligible, while those of Kisama, Lubolo,
Songo, Ndongo, and Mbondo become so after very little practice ;
that, accordingly, all these dialects form one language, and that
books printed in either the Loanda or Mbaka dialect would be use-
ful to these tribes ; (2) that the political and commercial impor-
tance of the Loanda district, where Ki-mbundu is the vernacular,
the number and partial civilization of the inhabitants, the vast
extra-territorial use of the language — in the coast-belt, wherever
there are to be found Portuguese traders, troops, or authorities,
and eastward as far as the Lualaba, wherever the ubiquitous
Ambaquista (native of Mbaka) has penetrated — fully warranted the
founding of a Kimbundu literature ; (3) that I was at the time the
only person willing and able to spend and be spent in this laborious
task.

The sense of this great need of the Angolan people brought me
back to civilization. During 1888, while recuperating in the moun-
tains of the Swiss Jura, at the house of my mother, I wrote and
published a primer and a gospel, as well as the first reliable gram-
mar of Ki-mbundu, and prepared a dictionary of the same. The
specimens of the language, namely, proverbs, riddles, and two short
tales, contained in this grammar, were also the first examples of
Ki-mbundu folk-lore placed before the public.

In 1889 I was again in America, and accompanied as philologist
the United States Scientific Expedition to West Africa (called also
the " Pensacola Eclipse Expedition *') as far as Loanda. Here and
in the neighborhood I took especial pains to obtain folk-tales and
proverbs, and succeeded in securing hundreds of the latter and about
a dozen of the former. My intention was to publish this material
in one of the volumes containing the contemplated Reports of the
Expedition.

A few days prior to my sailing once more for America, Jeremiah,
my former pupil and friend of Malange, arrived at Loanda and
volunteered to accompany me to Christendom. To him I owe
the bulk of my tales and the best of them, as also much reliable
information in regard to native beliefs and customs. A few of his
stories were written on shipboard ; the greater part were dictated.

Preface. '

and subsequently type-written by him at Vineland, N. J., in 1890
and 1 891.

In June, 1S91, when I returned to Angola as United States Com-
mercial Agent, the manuscript, consisting of eighty folk-tales, with
interlinear translation and notes, was practically ready for the press.
It was then hoped that the Smithsonian Institution would undertake
its publication. Since that time additional stories have been col-
lected, and now there is material available for one or two additional
volumes. Proverbs, riddles, and songs have also accumulated, so
that the present volume, containing fifty tales, is only a first in-
stalment of what I intend to publish as soon as means are forth-
coming.

This will meet the objections of those who would have preferred
to find in this volume examples of all the classes of native traditional
literature. The remarks already made will also account for the
prominence of the linguistic features of this book, which is intended
to serve as a text-book for students of African languages as well as
for students of comparative folk-lore. The scientific reader will
appreciate the local coloring of the literal version and the proof of
genuineness given by adding the original text.

The Comparative Notes are not intended to be exhaustive, but
simply to give a few stray hints to the folk-lorist, and to furnish the
general reader with some idea of the world-wide dissemination of
folk-tales and of mythologic elements. Those who are acciuainted
with the animal tales of American negroes will readily recognize
their variants in this collection. Fictitious tales {mi-saso), including
animal stories, are placed first, and followed by narratives taken to
be the records of events {maka) ; historical traditions (tna-liinda)
are left for future publication. Within each class the tales are
grouped with the intention of bringing together those mutually
explanatory.

The chapter on African folk-lore, in the Introduction, was written
in 1890-91. Students of folk-lore will notice that recent articles
contained in folk-lore journals, and easily accessible to specialists,
are not mentioned. Since 1890, Stanley's expedition into "Darkest
Africa" has furnished a contribution to African folk-lore in J. M.
Jcpbson's "Stories told in an African Forest." J. McDonald, in
" Folk-Lore " (London), and E. Jacottet, in " Revue des Traditions
Fopulaires " (Paris), have published interesting articles on Bantu

viii Preface.

folk-lore. Very recently Dr. C. G. Buttner has published an " An-
thologie aus der Suaheli-Litteratur " (Berlin, E. Felber, 1894), which
appeared but a few days before the author's death. As this excel-
lent work is a publication and translation of Swahili manuscripts, it
is not siu^rising that only one story is entirely African.^ The bulk
of the written literature of Zanzibar is, naturally, either wholly or
in large measure of Arabian origin.

No collector of folk-tales in a virgin field will be astonished to
hear that mountains of prejudice were to be overcome by dint of
diplomacy, perseverance, and remuneration before Angolan natives
could be induced to reveal the treasures of their traditional lore to
a stranger armed with pencil and paper. Now the spell is broken,
and not a few natives volunteer, for a compensation, to have their
stories taken down in writing.

The future of native Angolan literature in Ki-mbundu, only nine
years ago so much derided and opposed, is now practically assured.
J. Cordeiro da Matta, the negro poet of the Quanza River, has aban-
doned the Portuguese muse in order to consecrate his talents to the
nascent national literature. The autodidactic and practical Amba-
quistas of the interior have begun to perceive the superiority, for
purposes of private correspondence, of their own tongue to the Por-
tuguese, — to them what Latin is to the Lusitanian peasant ; finally,
indications are not wanting that the Portuguese authorities, civil
and ecclesiastic, are becoming awake to the importance of a general
language like the Ki-mbundu as a link between the ofHcial speech
and the multitudinous Bantu dialects of their vast province of
Angola.

In Africa, Portugal is caught as in a trap between powerful and
encroaching neighbors, each one of whom is more than her match.
The only safeguard of the last, but still magnificent remnant of her
once unequalled colonial empire lies in the afEection of her African
subjects ; and in no wise can she secure this better than by giving
them what they desire, have patiently awaited, and are promised
by the Constitution — namely, a rational system of elementary,
industrial, and higher education. Nor can the primary school be a
success so long as teacher and pupil are expected to read and write
a language which neither understands.

To the Department of State at Washington and to the American

^ Der Fucks unddas Wiesel^ a parallel of our No. XXIX.

Preface. ix

Geographical Society are due my thanks for the plates of my two
maps of Angola.

It will give me pleasure to receive suggestions or criticisms from
any person interested in African philology or folk-lore.

HELI CHATELAIN.
New York, February i, 1894.

Permanent Address :

Care of National Museum,

Washington, D. C.

CONTENTS.

Introduction. pagb

I. Description of Angola i

II. Angolan Folk-Lore 15

III. Literature of Ki-mbundu 23

IV. Pronunciation of Ki-mbundu 25

I. Ngana Fenda Maria. Version A 29

Version B 43

II. Fenda Maria and her Elder Brother nga Nzua . . 53

III. Na Nzua dia Kimanueze 65

IV. The Woman who Longed for Fish 83

V. Sudika-Mbambi 85

VI. Ngana Samba and the Ma-kishi 97

VII. The Girls and the Ma-kishi 103

VIII. The Children of the Widow iii

IX. The Kianda and the Young Woman 115

X. The Four Uouas 117

XI. Mr. Carry-me-not and Mr. Tell-me-not . . . .125
XII. Mutelembe and Ngunga . .127

XIII. The Son of Kimanaueze and the Daughter of Sun and

Moon 131

XIV. A Bride and her Brothers-in Law 141

XV. The Lions and Kimona-ngombe 145

XVI. The Blacksmith and the Blackbirds 151

XVII. Man and Turtle 153

XVIII. NiANGA DIA NGENGA AND LeOPARD 157

XIX. The Child of Hunter and the Child of Deer . . 159

XX. Diniana dia Ngombe and Deer 159

XXI. Leopard, Antelope and Monkey. Version A ... 161

Version B 173

XXII. Leopard, Monkey, and Hare 183

XXIII. Leopard and the Other Animals 189

XXIV. The Young Leopard and the Young Goat . . .191
XXV. Hare and Leopard 197

XXVI. The Lawsuit of Leopard and Antelope .... 197
XXVII. Lion and Wolf 201

xii Contents.

XXVIII. Elephant and Frog 203

XXIX. Fox AND Mole 203

XXX. Cock and Fox 207

XXXI. Jackal and Hare . . 209

XXXII. Squirrel and the Kingship 211

XXXIII. Dog and the Kingship .211

XXXIV. Dog and Lizard 213

XXXV. Dog and Jackal 213

XXXVI. The House-Hog and the Wild Boar . . . .215

XXXVII. Partridge and Turtle 215

XXXVIII. Frog and his Two Wives 217

XXXIX. NiANGA DIA NGENGA AND HIS DOGS 21 9

XL. King Kitamba kia Xiba 223

XLI. The Young Man and the River 229

XLII. Kingungu a Njila and Ngundu a Ndala . • . 233

XLI 1 1. Two Men, One Woman 235

XLIV. A Father-in-Law and his Son-in-Law .... 239

XLV. The Young Man and the Skull 243

XLVI. The White Man and the Negro 243

XLVII. The Lion is Strong; so is Friendship Strong. . . 245
XLVIII. The Builder of Ability and the Builder op Hastb . 247

XLIX. The Past and the Future . . 247

L. Ngunza Kilundu kia Ngunza 249

Notes 253

List of Works on African Folk-Lore, cited in the Introduction 310

Appendix — Music 311

Index 313

INTRODUCTION.

DESCRIPTION OF ANGOLA.

As defined by the recent treaties with Germany, Eng-
^'""''" land, and the Kongo State, the Portuguese province of

Angola is one of the largest territorial divisions of Africa. Owing
to its geographic situation, variety of climates, resources of soil,
mineral wealth, and the progress already made in civilization, its
intrinsic value and other possibilities surpass those of any other
tropical African possession. From 4° 40' to 17° 2o' south latitude,
it owns over twelve degrees of seacoast, with the two best harbors
of the whole West Coast, the mouth of the Kongo, and the Bay of
Loanda,

To the interior it extends to the Zambesi River from its bend to
its source, to the Kassai River from Lake Dilolo to 7° south lati-
tude, and to the Kuangu River from 8° to 6° south latitude. In
the north, its boundary runs along the 6° south latitude and a long
stretch of the Kongo River. To this must be added the "enclave"
of Kabinda. Thus this province forms a slightly irregular quad-
rangle, covering about 1,250,000 square kilometers.

In the south, it borders on German Southwest Africa, in the
southeast on British Zambesia; and the Kongo State is its eastern
and northern neighbor.

As regards geographic latitude, the whole of Angola is
ci^tions. tropical, but the temperature is everywhere advanta-
geously modified; on the coast, by the sea-breeze and a
high bluff, where the heat in the shade is never disagreeable ; in the
interior, by the elevation of the land. Of course the distance of
twelve degrees between the extreme north and south latitudes im-
plies a variety of climates irrespective of orographic conditions.
From north to south the country may be aptly divided into four
zones or belts : —

I, The coast-belt, between 50 and 150 miles wide, with an aver-
age altitude of 100 to 150 feet; more or less sterile, because of its

2 Introduction.

sandy soil, but rich enough in subterranean water to become valu-
able as soon as capital introduces wells and pumps.

2. The mountain-belt, formed by the lace-work of erosion on the
partition wall between the highlands and the low coast-belt, with
occasional signs of volcanic action. This is also the zone of luxu-
riant vegetation and mineral treasures, of grand scenery, of sultry
vale bottoms and breezy peaks, of cascades and inspiring panoramas.

3. The plateau, or highland, belt, extending from the Kongo to
the Kunene, and rising from 2,ocx> to 6,000 feet. This is the realm
of the prairie and parkland, the home of antelopes, gazelles, zebras,
and of herds of sleek cattle ; the foreordained granary and live-stock
ground of the coming century. Its general aspect differs little from
that of undulating lands in the temperate zone.

In its southern, and widest portion, rising between 3,ocx> and 6,000
feet above sea-level, the white race can and will get acclimated, and
thence raise the sunken native population of Southwest Central
Africa to its own moral and political level.

4. The fourth zone, a recent accession, and still unoccupied, may
be called the inland depression, and is formed by the Kuangu and
Upper Zambesi basins, separated by the high flats of their water-
shed.

Rather low, swampy, distant, and covered by the darkness of our
ignorance, this region is at present uninviting to the civilized man ;
but its rich soil and its wide network of water-ways navigable by
river-steamers, will one day make it no less desirable than its more
advanced western sisters.

As a rule it may be stated that, as moist heat is detrimental to
the white organism, while beneficial to vegetation, the most fertile
regions are also the most unhealthful, and that the most salubrious
districts are the least favored as regards vegetation. This rule, how-
ever, has many exceptions. Thus, on the coast north of Benguella
it is possible for whites, with a sound constitution, who can afford
the comforts of life and an occasional trip to the moderate zone, to
live a goodly number of years ; though not without paying their
tribute in fevers and other endemic troubles. Yet, as a race, the
whites cannot expect to prosper anywhere in Angola north of 11°
south latitude. American negroes, however, though suflFering in-
dividually, would, as a race, find a genial home in all the highland
of the interior.

Thus, again, the high plateaus of the province, south of 11°, while
perfectly adapted for the white race, are by no means sterile. They
will yield abundant crops of all that is produced in the sub-tropical
and temperate zones. But, before it can oflFer any inducement to
white settlers, the highland must be connected with the seaports

^ DescripCion of Angola. 3

by means of railways, and the duties on necessary articles must be
abolished, or not exceed ten per cent, ad valorem.

The mean temperature of Loanda is 23° centigrade, that of Ma-
lange, 19.5°, that of Mossimedes, 20°. The average temperature of
the coolest month is : at Loanda, 14.6° centigrade, at Malange, 4,3° ;
of the hottest month, at Loanda, 31.7° at Malange, 32°,

The staple exports are: (1) india-rubber, which is still
Roourtel"'* fouud in thc forests of the Kuangu basin, and imported
from the Kongo State ; (2) gum-copal, and other gums,
the collecting of which constitutes the main occupation and source
of income of thousands of natives ; (3) coEfee, growing spontane-
ously and cultivated in the mountainous zone from the Kuanza to
thc Mbidiji River, but susceptible of cultivation through the whole
length of said zone ; (4) wax, which is produced, to some extent,
among most independent tribes; (5) hides, near white settlements;
(6) orch ilia-weed, which is exclusive to the arid coast-belt ; {7)
palm-oil, which comes from the river banks ; (8) ivory, which is
mostly brought to the coast from hunting grounds back of Angola,
A few herds of elephants are still found in the southeastern corner
of the province.

As to mineral resources, copper, though no longer exploited in
exportable quantities, is found at Bembe and many other points of
the mountain-belt ; gold is found in the sand of the Lombiji River ;
silver is said to exist in the mountains of NgoJa ; iron is abundant
everywhere ; salt is exported from Kisama, and coal crops up at
Dondo, Clay for brick and tiles, or limestone, sandstone, and gran-
ite for building purposes are nowhere lacking.

The exports of Angola for 1890 amounted to slightly
s^pi™^ below S5,oc»,ooo, the imports to $5,350,000. Regular
lines of steamers, two Portuguese, one English, one Ger-
man, one French, one Belgian (Kongo), one Dutch, connect the
province with Europe.

The principal ports are: Kabinda, Kongo, Ambrizette, Ambriz,
Loanda, Novo Redondo, Benguella, Mossamedes.

A Ibie of three steamboats plies on the Ouanza River, between
Loanda and Dondo ; and the lower courses of the Lifune, Dande,
Bengo, and Longa arc accessible to sailing crafts.

The railroad from Loanda to the interior is built as far as the
Lukala River, and Catumbela is connected with Benguella by a small
railway; yet the whole produce of the interior is still brought down
to the coast by caravans of native traders, of whom the Mbaka (Am-
baca), and Kasanji (Cassange), with terminus at Dondo or Loanda,
and the Mbalundu (Bailundo), and Viye (Bihe), with terminus at
Benguella, are the most important

4 Jntroduciion.

Tti« |/riiviiirt. SR. ic('v«mit;il by Portugal, is divided into
\t^^*n *''"* dwtn'-l;. : (i.y In Ihtr iiurth, tiic recently organized

f'*un|f.ii J>Kitrr:l, wtlli ui|itlul and governor at Kabinda.
(': ) 'Ml* '.antral liMtrid \A Loaiidu, with thifc city ai> provincial and
f(«4«ti'i|fl M(|ittul. ami r«4idcnr:« oi tht Oovcmor-General, wlio is also
•l»«i«n'ltti i'.tivcrufrt (;;.) TJk District ol iieii^uella, with governor at
lh«-' |fi)r( (4 ) Jti Uif Mciuth. tilt* modem District of Mossamedes,
%vi()i liiK f ttv a* r.apttal

f.ii'ii tlwlriT!! I*, auliiiivukii inu» '• Concclhos/* which maybe com-
tmt*-!! with t.iiuntK:^. atid them- again into Divisions, which corre-
<tMiiiii lit Aimi* r^tief:l:> to lownKhitxi.

'I li« ffiivcniijt-f tcncnil a«il Iht District Governors, with right rox-al
tM«w"T4. OM bv tmriition naval ofliccr> ; the " cheies " of the ** Con-
f f'Up'^ *' HM.. flh*' w ruU\ ofl1ccr^ o( the colonial armv : and the " com-
ni:iiiiiattl<i«« ' o( lh« divt»ionh arc resident traders or educated na-

\\\ \\\\ Knngti District. Ihr heads of the *• Conrelhos *' are called
•■ U«-«iiifMU<Mk.' and an live m numl>CT. Bem^ pan of ihe Kongo
l>RAiii ihi* di^tTiri !♦ pUcet'. unocr tht liiiera". repine of the Ac: of
ii»« Iwtiit^ f iMiirrcno . t^hich wiV.. howc^'cr, s:»or bt modifiec br
ih« ndt^ption o< ih< liruj^ciN Acl. The other thret districts are
nnof»T lh« oic". rr:^im< oi huifi tarifi anc dificTOTtUL nirti^

Thf rf^^uim»■<*^ oi th« Kongr l^istnc: are ; Kn'nm:;?. KiiangD, S.
•^ai^adoi St ^ntonu■^ anci Amhnzcrtc.

1 hf 'i on<Tlhn^' ml*- which tht Iiistrir: o: l^osnoL k di-viaen
nn —

l.oand?! Tiarr^ (\c l^npo Icoir t BenrL. Bam. a: Itinot. .\fco

1 ^sndr. Ar-.h?-i7. I.ni-ojx. *.cnz£ d: Goiungf.. Goiung: Ahc Cazengn,

An.nsfft 1 »i!cii* d< Krapuna*. Talu. l^'uiiirnn£rc.. l^aiartre. T^ungo

\nfNMVi«> V am ham be I'Dondo.. \ias5anran:.. Kunmi. Nov:- iLfr-

rlf^r*. ill

"'hf ' V nn»»o'ho^ ' o' thj T^iKTrir: n: Benfruelk £-? : —
l-t^-ric-iicDk V finiTnhc'U. F^t^tc. J-arimcs. ju:IienrDs&. Dnmbe
t'irar»ft< 'I'h* nrv n^Tsts o: Baiiunot. Bint. anL J ui>Liir: i:rt not vet

■ i .^n.*rlh<**- '

r'^M ' \ nr».vlhn^ ' of the r):>mr: n: iVj .-JSSL.meae* 'srt : —
A:.»'^s.Mm<**!<='^ l<umhfi. l.unancT. K'lrrriniLti. HuiiiL.. Gaxi-bas. Hirmhc
Thr N\unda7i» ix tut astnrrts cnmciae t: s.nme

nnTHuatioT o: th^ ir-'^":nrL Tnu* tnt Konr^r riatioD
<v*runK?^ nic<: o the Kon^r Iii^mrt nin m^eriat^ ihe nnrtbcT part
of thf i.nancjt « »i^mr: Tm ::itt:r s? orri:riu-d bv thf Aiurnla
xA-^Mm/ift natioi. wnost namt na* b£«L t:::t£ndec: XL ibc whxilc
Pwnnnct

™ Description of Angola, 5

The District of Bcnguella is all occupied by the Ovi-mbundu nation
and tribes closely allied.

The people of the District of Mossamedes do not seem to form
an ethnic unit, but differ little from the Ovi-mbundu stock, though
many have more affinities with the kindred Ova-Herero and Ova-
Ndonga group of the German possessions.

The people beyond the Kuangu and those of the Zambesi Basin,
are not yet administered by Portuguese authorities, and are not com-
prehended in any of the above districts.

The tribes of the Kongo nation, as far as included in Angola, are :

(I.) Ngoio, occupying the Kabinda enclave, north of the Kongo
River. (2.) Solongo and (3) the Eshi-Kongo proper ; both south of
the Kongo River. {4.) Mbamba, on the Mbidiji River and in scat-
tered colonies. (5.) Luangu, scattered as wandering blacksmiths,
but settled in strong colonies in the upper Dande basin. (6.) Hungu,
around the headwaters of the Loji and Lukala (Lucalla) rivers.

The tribes of the Angola, or A-mbundu, nation are ; —

(I.) The federation known as Ji-ndembu (Dembos), between the
Dande and the Lifune rivers. Still independent.

(2.) The Mbaka, comprising, besides Ambaca, much of Golungo
Alto, Cazengo, Malange, Duque de Bragan^a, and scattered in small
colonies as far as the Kassai River. Subdued.

{3.) The Ngola (proper) or Ndongo, in the Hamba basin. Inde-
pendent.

(4.) The Mbondo, northeast of Malange, on the watershed of the
Kuangu, Quanza, and Lukala basins. Half subdued.

(S-) The I-mbangala, or Kasanji, between the Tata Mungongo de-
pression and the Kuangu River, east of Malange. Independent,

(6.) The Songo, divided into Great and Little, occupying the whole
right basin of the Quanza from Malange to Viye (Bihe). Mostly in-
dependent,

(7.) The Haku, between the upper Quanza and Ngango rivers, on
the left bank of the former. Independent.

(8.) The Lubolo, between Haku and Dondo, on the left bank of
the Quanza. Independent.

(9.) The Kisama, between the Quanza, the Longa River, and the
sea. Independent.

To these must be added the mixed population under Portuguese
rule, which forms ail the larger settlements on the right bank of the
Quanza River, between Malange and the sea. The Loanda type pre-
dominates in this section so much that, but for its mixed elements
and semi-civilized stale, it might be called the Loanda tribe. It is
the most advanced in European civilization and corruption.

The tribes between the Longa River and Egito occupy a some-

6 Introduction.

what isolated position. They are the Mbwiyi (Amboim) between
the Keue (Cuvo) and the Longa rivers, the Ba-sumbe and Ba-sele,
north and south of Novo-Redondo, and farther inland the Kibala.

The Ovi-mbundu people are the Highlanders of Angola. They
embrace the people between the headwaters of the Quanza and the
coast region. The principal tribes are the Mbalundu (Bailundo) and
Viye (Bihe), forming one linguistic stock. Smaller tribes are the
Ndulu and Ma-lemba on the left bank of the upper Kuanza.

The various tribes of the Nano (/. e. Highland) between the upper
Kunene and the depression belong to the same gfroup.

Along the coast and small river courses are found : the Ba-ndombe,
Ba-Kuando, Ba-Kuise, Ba-Koroka, Ba-Kaoko, which are little known,
but owing to their savage state all the more interesting.

The larger tribes of the District of Mossdmedes, excepting those
of the coast, just mentioned, are : the Ba-Ngambue (Gambos) Ba-
nianeka, Ba-londo, Ba-nkumbi, Hai, Jau, Ba-ximba and Ba-kubale.
Beyond the Kunene River are the Kua-mati, Kua-niama, Handa,
Nyemba, Fende, and the Ba-kankala of the yellow Bushmen race.

In the fourth climatic zone, which is formed mainly by the recent
accessions of Angola, what is now known as its political zone of in-
fluence, we find from north to south, in whole or in parts, the fol-
lowing nations and tribes : —

The Ma-Xinji (Ma-shinji), on the right bank of the Kuang^, eth-
nically, but not politically, allied with the Ma-Kioko.

The Lunda, farther east, once the gfreatest nation between Tanga-
nyika and Loanda, now almost annihilated by civil wars and the
slave-raiding Ma-Kioko.

The Minungu, on the upper Kuangu, neighbors of the Ma-Songo
and Ma-Kioko.

The Ma-Kioko or Ba-Chibokue, along the upper course of Kassai,
and now far scattered as bold hunters, traders, and slave-raiders.

The Ngangela, east of Viye (Bihe).

The A-mbuela, south of the Ngangela, and occupying most of the
southeast comer of Angola, as recently enlarged.

The Ba-rotse, in the upper Zambesi valley, who are, by treaty,
divided between England and Portugal, as the Lunda are between
Portugal and the Kongo State.

The Ma-mbunda on the Lower Kubango River.

What constitutes a nationality in the natural state is
wJ^te dSSs. n^uch less the political organization than the language.

Our ethnologic division into nations and tribes corre-
sponds to the linguistic division into languages and dialects. The
people speaking one language constitute a nation, and each tribe has
its own dialect. The political predominance of a tribe makes its

Description of Angola.

7

dialect the basis of the national literary language, which is enriched

and developed by the assimilation of forms and words from the
various dialects. Thus the court-dialect of Kongo becomes the liter-
ary language of the Kongo group; and the dialects of Loanda and
Mbaka form the basis of the literary Ki-mbundu.

Angola proper is limited, in the west by the ocean, in the north
by the Dande (Ndanji) and Susa rivers, in the east by the Kuangu,
in the south by the Longa River and the boundary line between the
Lubolo and Mbalundu tribes.

The dialects of the Ki-mbundu language are those of the tribes
already enumerated above : Kisama, Lubolo, Songo, Mbondo, Ndon-
go or Ngola, Mbaka, and that of Loanda. Besides these, there are
on the borders some intermediate dialects, which partake almost
equally of the languages north and south of them. Thus the Mbamba
and Hungu in the north, the Holo in the northeast, the Haku and
Sele in the south.

All the stories of the present work belong to the Ki-mbundu group,
that is, to Angola proper, and to various tribes ; but all are written
in the two main dialects of the semi-civilized population : the Loanda
and the Mbaka.

Therefore we limit the ethnologic data which follow to the Ki-
mbundu stock. Still most of them apply as well to the neighboring
groups in the north, east, and south.

Every native community however small or large, inhab-
Socil'i D^ iting one place, that is, forming a village or town, is gov-
erned by a chief who is elected and controlled by the
body of the elders.

In an old community the chief is generally chosen in one family
according to the tribal law of succession, provided the lawful heir be
deemed fit for the office. If he is not, the dignity passes to the next
har. In new communities — as is the case of fugitives meeting in
the bush and building together — the community by mutual con-
sent organizes itself in accordance with its needs, traditional prefer-
ences and superstitions, and the council of the elders bequeath to
the following generation the constitution which they have framed.

The form of government is neither purely monarchic, oligarchic,
or democratic, but a happy combination of all three. The council of
the elders, which might be called the parliament and forms the legis-
lative and controlling power, is composed of all the adult and free
males who show any ability. It delegates the executive power to a
chief whose choice is determined by definite traditions and rules, and
who is constantly controlled by the leading elders, whom he has to
consult in every important matter. Within the limits of the tribal
constitution or traditional laws, the chief or king has absolute power

8 Inirodiutton.

over his subjects' lives and property. His chief officers are: (i.)
His premier, who often is his presumptive successor, and whose title
is Ngolambole, He is the chief's right hand, represents him in his ab-
sence, and is regent during the interim between the chiefs death and
the inauguration of his successor. (2.) The secretary, called Tandala^
Muzumbuy or Sakala^ who corresponds to the foreign secretary or
minister of foreign affairs in European states. He is the chiefs
mouth-piece, publishes his orders, receives and introduces strangers,
and attends to the official correspondence, when he can write.

Besides these two standing officers, Angolan chiefs have, accord-
ing to their importance and tribe, a larger or smaller number of ac-
cessory officers who carry out the chiefs orders, and keep him posted
on the state of things ; thus, the captain of the militia, the collector
of this or that tax, the superintendent of roads, or markets, and
others.

In some tribes, the chief may be a female as well as a male ; and
in most tribes the head-wife of the chief has great power, even under
the reign of his successor.

The Kimbundu title of the chief is generally Soba. A vassal chief
is called a Kilamba of his suzerain. A suzerain of many vassals is
called in some tribes Jaka (Portuguese Jaga), in others Ndembu,
The latter name prevails among the independent chiefs between the
Nzenza (Bengo), Ndanji (Dande), and Loji rivers, where a soba used
to be an inferior chief. It is from this title of Ndembu that the
whole district derived its official name " Dembos." The independent
Ndembu form a federation.

In former times every tribe had a head-chief or king ; now the
only tribe which still has one great head is that of Ngola. It is still
absolutely independent, and enjoys an elaborate system of elective
and hereditary nobility. In Angola there is no trace of the military
despotic system of the Ama-Zulu.

The social organization of the family in Angola is similar to that
of most Bantu peoples. As fatherhood is never absolutely certain,
while there can be no doubt about motherhood, it is the mother, not
the father that determines consanguinity or kinship, and succession
or heredity. The father's relation to his children is as loose as, with
us, that of a step-father to his step-children. Of course, affection is
commensurate with the belief in consanguinity. Therefore, the
closest relation is that of mother and child, the next that of nephew
or niece and uncle or aunt. The uncle owns his nephews and nieces ;
he can sell them, and they are his heirs, not only in private property,
but also in the chief ship, if he be a chief.

Polygamy is honored, although its evil concomitants are not ignored.
In the absence of metal or paper money to represent capital, a large

Description of Angola. 9

number of wives, of children, and hence a wide circle of blood-con-
nection and influence, is considered the best investment and most
substantial element of wealth. Each wife occupies a separate house
and tills her own fields. She provides her husband with food and
tobacco ; he builds her house and procures her clothing. The wed-
ding ceremonies are minutely described in the story of the Four
Uouas. The money and other things given by the suitor to the girl's
parents are not the "price" of the girl, as is often said, but the
" pledge " and symbol of the contract thereby executed. If he treat
her unmercifully he may lose the money ; if she prove untrue or un-
fruitful the parents have to return the gifts. Impotence in men and
barrenness in women are the greatest misfortunes that may befall
them. Blindness and lameness are trifles compared to that ; so great
is the abomination in which these infirmities are held.

One of the most important institutions is that of the Iambi, or
funeral and mourning. The moment one dies, all those who are in
the house and all those who soon come in, raise the most heart-rend-
ing wail, and this is repeated daily at stated hours, and for weeks
and months by the nearest relatives. The corpse is wrapped in a
mat and carried on a pole to the grave, followed by howling men
and women who march in the quickest trot. Broken pottery and
other objects are placed on the grave. On the grave of a hunter a
mound of stones is raised, or skulls of wild animals are placed on the
trimmed limbs of a dead tree.

In Loanda, the nearest relative of the deceased stays for months
unwashed and unkempt in the bed just vacated ; the windows are
closed, the room kept unswept, and the mourner can break his or
her silence only for the funeral wail. The greatest thing about the
mourning, however, is the gathering of all the relatives and friends
from afar for the mourning dance, and the regular Irish wakes they
keep up at the expense of the successor and next of kin, as long as
money lasts. Circumcision is very widely practised, but obligatory
only among a few tribes.

Slavery and its unavoidable concomitant, the slave-trade, are prac-
tised all over Angola. It is based on three facts : (i) The right of
the uncle to dispose of his nephews and nieces as merchandise, (2)
the absence of penitentiaries, (3) war. If a man is unable to pay a
debt, or has committed a crime and cannot otherwise pay the fine,
he is sold himself or he sells his nephew or niece in his stead, Pris-
oners of war are reduced to slavery and sold to the highest bidder.
As a rule, the slaves of uncivilized natives are not worked hard, nor
cruelly treated ; and they have a chance to redeem themselves, as
is shown in the story of the Young Man and the River, Civilized
masters and the plantation owners, on the contrary, make the slaves'
yoke a galling one, and sometimes thrash them to death.

lo Introduction.

This brings us to the subject of jurisprudence. Whenever natives
quarrel, one party or both call one or more umpires, generally old
men, to settle the case. If it is an important case it is also brought
before the chief. In vital questions, as that of witchcraft, the case
is decided by the poison test, in which case the medicine-man is
practically the judge, and frequently the executioner as well.

The ever repeated assertion that Africans are fetishists,
that is, worshippers of inanimate objects, is utterly false,
or else all superstitious people are fetishists. The Angolans have
the same religious system as the Bantu generally. They are not
idolaters in the strict sense, nor atheists, nor fetishists, nor polythe-
ists, but superstitious deists. They believe in one gfreat, invisible
God who made all things and controls all things. But they confess
they know very little about his character. Tradition says men have
o£Eended Him, and He has withdrawn his affection from them. They
do not formally worship God, nor do they ever represent Him in any
visible form, or think He is contained in a fetish of any sort That
is, inasmuch as they are purely native. They do, however, carve
wooden images which they call gods ; but the images thus called are
always in the shape of a crucifix, and every native knows that the
image does not represent their own great, invisible god, but the god
or fetish of the whites. True fetishism I have found, in Africa,
among ignorant Portuguese, who do assert and believe that this or
that image is God, does work miracles and must be worshipped, not
as a mere symbol of its spiritual prototype, but as the actual incar-
nation or embodiment of it, equal in all respects to the original.

What other figures the natives have are not idols, for they have
no connection with the Deity ; they are simply charms, amulets, or
talismans, to which the medicine-man has, by his incantations, im-
parted certain virtues emanating from an inferior spirit.

These inferior spirits of Bantu mythology are generally, but with-
out foundation, called African gods. It would be as rational to call
the native chiefs gods because they are saluted by the most wor-
ship-like prostrations. In their various attributes and powers, these
spirits (ma^amba) correspond pretty closely to the gods of classical
antiquity, and to their modem substitutes the saints, minus their
intercessory oflSce. Each spirit or demon represents some force of
nature, is morally no better than sinful men, and, according to his
capricious passions, deals with men in a friendly or unfriendly man-
ner. The friendship of the demons must be secured and maintained
by presents, offerings, sacrifices, and in these consists the only visible
worship or cult of the Bantu negro. The media between demons and
men are the professional medicine-men or women, the diviners, and
any individual having the gift of possession or inspiration. These

Description of Angola. i r

media constitute a kind of secret order, and have much influence
individually; but they are not organized into a hierarchy, nor do
they exert any combined effort. A few of the genii, or demons,
are ; Kituta or Kianda, who rules over the water and is fond of great
trees and of hilltops ; Muta-Kalombo, who is king or governor of the
woodland ; hence of the chase and of the paths, and is to be propi-
tiated by hunters and travelling traders ; Lemba, to whom pertains
the mysterious province of generation, gestation, birth, and child-
hood. The belief in the reality of these entities and in the power of
their media is so deep, that even the civilized natives, whatever their
position in the state, the church, the army, or commerce may be, —
though nominally Christians or professed rationalists and material-
ists conversant with Comte, Spencer, Renan, — will secretly resort
to them as soon as they find themselves in great straits. Yea, not
a few whites, after prolonged intimacy with native women, have
been found to become secret adepts of those heathen superstitions.
The spirits or shades of mortals are never confounded in the native
mind with the genii of nature ; but their enmity is dreaded as much
as that of the genii, and they are propitiated by the same or similar
rites.

All the natives of the interior, that is, outside the cities
Md"comm«M, ^^ Loanda and Dondo, are supposed to know the rudi-
ments of certain arts. For instance, all women must
know something of midwifery, washing, cooking, trading, tilling,
sewing, carrying on the head or back, etc. Every man must have
learned something about building a house, hunting, carrying loads,
cooking, trading, medicine, etc. In small, isolated communities a
man has to be jack-at-a!l-trades ; in large settlements, division of
labor produces specialties, and increases the exchange of commodi-
ties, that is, trade. The principal crafts or trades of native Angola
are : —

(i.) Medicine and Divining. This has already been referred to
under the head of religion.

(2.) Hunting. This has to be pursued as a specialty in order to
be profitable, for since the introduction of firearms the game has
become both scarce and wary.

(3.) Fishing. This is, on the coast, one of the most important
crafts, as the fish attracts the farthest inland tribes to the coast. But
for its famous dried fish, Loanda would scarcely be visited by any
inland caravans. The quantity of dried fish yearly sold from Loanda
to the far interior is truly astounding, and the quantity of fresh fish
daily consumed in the capital is not less amazing. The nets, the
canoes, and the sails used in this fishing business are all of native
manufacture: A large proportion of the cotton thread is spun in

1 2 Introduction.

Kisama and sold in Loanda. The fish of the rivers and lagoons of
the interior is also dried and sold far away from where it was caught
Dried " bagres " stuck in a slit of a stick are to be seen for sale in
most market-places.

(4.) Wood<arving, Spoons, tubs, drums, mortars, stools, images
for charms, ornamental clubs, smoking pipes, sceptres of chiefs,
plates, bowls, snuff-boxes, combs, and a variety of other objects are
produced by native sculptors in wood. As a rule every tribe has its
own pattern or design.

(5.) Pottery. Clay is found everywhere, and is used in the manu-
facture of cooking-pots of all sizes, of water jugs resembling the
amphoras of the ancients, of pipes, lamps, dishes, clay figures, and,
in some parts, of adobes for house-building.

(6.) Spinning and Weaving. The African loom is well known.
The material used in weaving is either palm fibre or cotton thread.
The cotton-tree thrives all over Angola ; and among all tribes spin«
ning and weaving is carried on to some extent. All native textiles
are very strong and durable. With the palm fibres natives make
mats, which were, of old, the principal garment, and formed, with the
cowrie shells of Loanda, the currency which European cloth and
coined money have not yet quite superseded. Mats are still manu-
factured and sometimes beautifully dyed, around the headwaters of
the Lukala and Ndanji rivers and around Pungo Andongo ; cotton
mantles, hammocks, and loin-cloths are still woven for export to
neighboring tribes by the people of Kisama.

(7.) Smelting and Smithing. This trade is chiefly in the hands of
wandering smiths whose original home is found in Luangu north of
the Kongo River. They still speak their Luangu dialect along with
Ki-mbundu. Their largest settlements are found between the Mbengu
and Lufuni rivers, in the country of the independent Dembos. The
articles they chiefly manufacture are : hoes, with single or double
handles ; hatchets, either for cutting or for ornament and cult ;
knives ; needles for basket and mat making ; arrow-points ; heads of
spears ; arm-rings and anklets ; earrings of brass or copper ; and
any object that may be ordered of them.

(8.) Basket^ mat, and rope making. All Angolans sleep and eat
on mats ; the walls, doors, and shutters of many huts are made of
mats. This alone gives an idea of the quantities of mats that must
be continually produced to replace the worn and torn. Angolan
mats are principally of three kinds : (a) The coarse papyrus-mat
(ngandu) ; (p) the fine and large gfrass-mats {ma-xisa), made of di-
senu grass ; {c) the fine and small palm-mats {ma-bela), used as cloth-
ing, for sacks, for covering tables, or for the ornamentation of rooms.
Baskets are made of all sizes, shapes, and qualities: for carrying

Description of Angola.

15

earth or stones ; for holding flour and corn ; for winnowing and for
sifting ; for carrying loads either on head, shoulder, or back ; for hold-
ing mush or cassava-meal, and so on. The baskets are made of ma-
teba palm-leaf and fibrous grass. The former material is also used
for sacks, fans, brooms, and ropes. The baobab fibre is used for
skirts (among the Kisamas), for ropes, sacks, and caps. Hats are
made of straw or mateba fibre by the Mbaka tribe.

(g.) Throughout Angola are now found a few rudimentary trades
of Europe : (a) Tailoring, which comprises the sewing of native loin
and shoulder cloths, as well as the making of shirts, pants, vests,
and coats ; {b) Shoemaking, which includes the old manufacture of
leather sheaths for knives and swords, quivers, sacks and satchels,
cartridge-boxes and any other object made of leather; {e) Carpen-
tering, for making tables, chairs, tnmks, bedsteads, doors, shutters,
vrindow and door frames, beams, rafters, wooden locks, and repairing
any wooden article of European manufacture ; (a) Cooperage, which,
owing to the extensive manufacture and trade in rum and wine, as
also to the export of palm-oil, has become an important industry ;
(f) Masonry. There is already a host of natives who can build a
very good stone house.

The internal native commerce of Angola is almost exclusively that
of barter, one commodity being exchanged for another.

The Kisaraa people have salt, wax and honey, cotton cloths, or-
chilla weed, some game, cattle and agricultural produce, to export to
the north bank of the Quanza, where they receive in exchange guns,
powder, Manchester cloth, blankets, rum, and minor articles.

The Lubolo tribe exports chiefly staves, its greatest market being
Dondo. As long as the trade in human beings continues, there is
little hope of the Lubolos tapping the exhaustless resources of their
spontaneous vegetation, fertile soil, and minerals. Though in rela-
tively small quantities, they do, even now, bring some food produce
to barter for European goods.

The Songo tribe trades to some extent in rubber and wax ; and
some of the men earn a living by carrying loads between Malange
and Dondo.

The Mbondo tribe gets its very limited requisite of European
goods in exchange for cattle, food, and scraps of rubber and other
produce from the Kuangu River.

The Ngola tribe has only recently entered the labor field as car-
riers from Malange and Cazengo to Dondo or to the far interior.
Most of the resources of the country are still untapped, and trade
with the whites is on a very small scale.

The Mbamba people of the Malange district obtain what they want
of European articles by carrying loads and hammocks for the whites

14 Introduction.

of Malange and Pungo Andongo. As this suffices for their modest
requirements, they do not produce anything. The bulk of the
Mbamba, however, around the headwaters of the Lukala and Loji
rivers, produce coffee.

The great Mbaka tribe displays its best qualities away from home.
They used to be active agriculturists ; and their peanuts (ground-
nuts) were exported to Europe in great quantities. But the extor-
tions of some Portuguese "chefes" discouraged them from pro-
ducing, and scattered them to the neighboring districts and to the
farthest interior, where they are doing well as farmers, traders, trades-
men, secretaries of chiefs, clerks and servants of whites, and gen-
erally as pioneers of civilization. It is not the Portuguese, nor the
Germans or Belgians, but the black Ambaca people, who have opened
up the Kuangu, Kuilu, and Kassai basins. They are the only people
in Angola who cultivate rice. Their tobacco, too, is greatly appre-
ciated. The main native produce of the districts of Cazengo, Go-
lungo Alto and Dembos is coffee ; nearly all of which is exported
via Loanda.

The different tribes constituting the Angola nation have
Ph^ioiogic jjQ characteristic features distinguishing them from any
other African negroes. Even the famous difference be-
tween the so-called Negro and Bantu stocks exists only in the imagi-
nation of writers who had no chance of making comparative obser-
vations west and south of the Niger.

A pure tribal stock in countries where slavery, the slave-trade,
and polygamy have existed for centuries, is an impossibility. Never-
theless, a few tribal features have developed and still remain. Thus,
the Kisama people are rather medium-sized and slender ; have high
foreheads and protruding cheek bones, small and flat noses, scarcely
any calves. The Lubolo people are rather of a light bronze ; have
coarse, angular skulls, and are medium-sized. The Songo people
are tall, Rne-built, have an open countenance and well-fed limbs,
very much like the Ovi-mbundu of Bailundu. The I-mbangala,
Mbondo, and Mbaka are mixed in stature, but rather slim, dark in
complexion, and wiry. The Ngola, as a rule, are tall and spare,
symmetric, oval-faced, with fine hands and feet, and dark complexion.

Much depends on the occupation and food of the people. The
most miserable native lad, born of rachitic-looking parents, devel-
ops beautiful proportions as soon as he is made to take wholesome
exercise and gets plenty of appropriate food.

Abnormities, like dwarfs, giants, albinos, occur here as well as in
other parts. Blindness, caused by small-pox, is frequent. Insanity
is not very rare. Longevity is not inferior to that of most coun-
tries ; but mortality among the young is much greater than among
civilized peoples.

Angolan Folk-Lore.

n

The sleep-sickness is as common and as incurable as on the
Kongo. Syphilis is found everywhere, but in its worst forms only
near white settlements. Goitres are not uncommon in the high-
lands. Elephantiasis is frequent, especially in the cities of the coast,
and more common among men than women. Malarial fevers trouble
the natives as well as the whites ; but all those who cannot stand a
certain degree of fever succumb while young. However, the havoc
made by the fever does not seem to be greater, among the natives,
than that caused in America and Europe by the sudden changes in
temperature. Diseases of the breathing apparatus are largely due to
defective clothing and disregard of hygiene ; diseases of the digestive
organs to defective food and impure water.

While, in the uncivilized state, one never meets with an exceed-
ingly fat native, obesity is very common among the civilized blacks
and mulattoes.

II.

ANGOLAN FOLK-LORE.

" I have often wished I could get inside of an African for an after-
noon and just see how he looked at things, for I am sure our worlds
are as different as the color of our skins," says Prof. Henry Drum-
mond in his "Tropical Africa."

This glimpse into the interior of an African's mind — for more
than one afternoon — is afforded by the study of African folk-lore
and the perusal of this book. The professor had traveled in Central
Africa, had scanned parts of its coast and highland scenery, and
lived in contact with various tribes during several months, and this
only made him realize the more his failure to reach and grasp the
inner, the living, world of Africa.

Now that the great geographical problems of the Mysterious
Continent are solved ; now that the solution of its greatest moral
problem, slavery, has been vigorously undertaken by the whole of
Christendom, and the European powers have assumed the position
and duties of political guardians over portions of Africa greater than
themselves, it behooves every member of Christendom — for every
vote weighs in the balance of these vital questions — to form an
intelligent opinion on the present status and possibilities of Africa's
teeming millions, in whose education he has his share of responsi-
bility.

Never have more momentous questions come before the bar of pub-
lic opinion than these between European civilization — including the
rum and cannon power — and the inoffensive native races, nations,
tribes, and citizens of Africa. Yet the great court has hitherto

1 6 Introduction.

heard the voices of only one side ; yea, the principal, the offended
side, has not even been notified of the proceedings, much less invited
to testify on its own behalf and advocate its own vital interests.

Nobody will deny that before a person or a people can be judi-
ciously dealt with, their character must be studied and considered.
The character of an individual can be known only by prolonged
intimacy, that of a nation by intimacy with typical representatives
of its constituent classes, and by a thorough study of its literature.

In Africa, where there are no facilities for intimacy with the
natives, and where there is no written literature, the only way to
get at the character, the moral and intellectual make-up, of the races
and tribes, is to make a thorough study of their social and religious
institutions, and of their unwritten, oral literature, that is of their
folk-lore.

Books of African travellers have been prominent before the public
for the last two decades, but, as a rule, only such accessory parts
of folk-lore as strike the sense of sight — native dress, arms, and
strange customs — have been described, and seldom accurately at
that. The essential constituents of folk-lore, those embodied in
words, have been ignored, and the moral and intellectual world of
Africa is, to-day, as much a terra incognita as geographical Africa
was fifty years ago.

The failure of African explorers in this respect is due, first of all,
to their ignorance of native languages, then to their vagrancy ; but
also to their lack of training in, or taste for, this youngest of sciences,
compjarative folk-lore.

Missionaries alone, whose duties imply an intimate acquaintance
with native languages and habits, have thus far revealed to us a few
leaves from the wonderful mnemonic archives of African nations.
Missionary linguists, like Krapf, Rebmann and Steere, in East
Africa ; Grout, Dohne and Colenso, Brincker, Kronlein and Biittner,
in South Africa ; Bentley, Mackey and Goldie, Kolle, Schon and
Christaller in West Africa, had to unravel the tangles of African
grammar and lexicology before the collecting Of authentic native lore
could be successfully attempted.

With one exception it is among these linguists, too, that we find
the few authors who have cast some light upon our subject Few
folk-lorists are acquainted with their works, and none has, to our
knowledge, gathered and compared the available material and arrived
at some positive conclusions.

Recently Dr. HaarhofF, now pastor of a Dutch church in Trans-
vaal, published in German a dissertation on the Bantu and their
folk-lore; but the material on which he worked consisted of but a
few volumes on South African tribes, and he often fell into the

Angolan folk-Lore.

17

common error of predicating of the whole race, the Bantu, and even
of all Africans, what he had found to hold true in several South
African tribes. To this habit of unwarranted generalization must
be attributed, very largely, the distressing inaccuracy and the con-
tradictory statements with which books and articles on African
topics are replete.

Avoiding this error, we define our geographic field as Africa south
of the Sahara, The people inhabiting Egypt, the Great Desert, and
what lies north of it, belong to the Semitic and Hamitic families,
of the white, red, or tanned complexion. The woolly-haired, but
yellow-colored, race of the Ba-tua, including the Hottentots, Bush-
men, and pygmies, we only refer to as compared with the Bantu.
Thus our ethnologic field is confined to the black or negro race
in Africa, generally divided into two families, the Nigritic, or pure
negro, and the Bantu, or modified negro. Our studies, however,
have led us to reverse this division, and to hold, as Lepsius did, that
the pure and main branch of the black or negro race is to be found
among the so-called Bantu, ethnically as well as linguistically, and
that the so-called Nigritic family is but another branch of the same
slock, linguistically modified by the admixture of Hamitic elements.

Reviewing now the published material, we find that East Africa
ofifers but few native tales, scattered in prefaces of grammars and
in missionary journals. The collection of Suahili stories which we
have seen is really one of Arabian tales in Suahili garb, and does
not properly belong to our subject. The work of Almeida da Cunha
on the customs of the Mozambique tribes is excellent as far as cus-
toms go, but it fails to give any specimens of native literature.

Since the above was written, the Rev. W. E. Taylor has published
a collection of Swahili Proverbs, the best of its kind in any African
language.

South Africa is the best worked field in African folk-lore. As
early as in the forties and fifties, Casalis and Grout gave important
specimens of the Sutu and Zulu folk-lore. In the sixties, Bleek pub-
lished his " Reynard tlie Fox in South Africa," containing transla-
tions of forty-two short tales and fables collected by German mis-
sionaries. They are mostly of Hottentot origin, and therefore out
of our special sphere. From 1866 to 1870, Dr. Callaway printed at
the Springvale Mission Press his "Zulu Nursery Tales" and his
" Religious System of the Zulus," which are by far the most valu-
able works yet published on African folk-lore. The first contains
a number of long as well as short tales and myths in the Zulu lan-
guage, with an excellent English translation and .suggestive compara-
tive notes. The second treats in the same threefold and exhaustive
manner the Zulu Tradition of Creation, Ancestor Worship, Divina-

i
i

1 8 Introduction.

tion, Medical Magic, and Witchcraft Callaway's notes prove beyond
all doubt two important facts : (i) that the folk-lore of the Ama-zulu
is intimately connected with that of most other South African tribes ;
(2) that dozens of incidents and peculiar notions found in the Zulu
tales are also familiar to the folk-lore of Polynesia, Asia, Europe,
and America. Unfortunately Callaway's books are rare, and they
were brought to our notice only when the present collection was
completed.

In 1886, McAll Theal, the historian of the Boers, published a sec-
ond edition of his volume on Kaffir folk-lore, which proves that the
subject is becoming popular in the young states of South Africa,
although a journal of South African folk-lore had only a short life. In
1886, too, some Herero tales appeared as a supplement to Brincker's
Grammar and Dictionary. To these Dr. C. G. Biittner added sev-
eral others ; and this collection, kindly sent us by the author, was
the first intimation we got of the importance of African folk-lore
studies.

In that collection. Dr. Biittner already doubted the correctness of
Bleek's double assertion, (i) that the Bantu have no animal stories
or fables, (2) that they have none, because their languages have na
grammatical gender. Bleek based his assumption (i) on the theory
that mythology is a product of the corruption of language, (2) on
the fact that among the scanty Bantu material at hand he had found
few animal stories, and these, in obedience with his theory, he forth-
with declared to be of Hottentot origin. Our Angolan animal
stories, which are purely Bantu and totally disconnected from Hot-
tentot lore, added to similar specimens of other Bantu nations pub-
lished since Bleek's day, demonstrate that the Bantu folk-lore is as
rich in animal stories as that of any sex-denoting language.

Proceeding to West Africa, we look at the great province of An-
gola, where Europeans have been settled for about four centuries,
and we search in vain, through a pile of colonial publications, for a
single native folk-tale. When intelligent Europeans have been four
hundred years living and mixing with a native population and never
recorded a single sample of the natives' oral literature, is that not
superabundant proof of its non-existence ? So it looks. Yet as
soon as we intelligently and persistently searched for it, that litera-
ture revealed itself to us in amazing luxuriance. One of the dullest
native boys was able, unaided, to dictate to us, from the book of his
memory, over sixty tales and fables, a material equal to that of the
largest collection of African tales ever yet published. The stories
of this book do not represent one half of those already collected in
manuscript.

This completes the review of the folk-lore collections among the

Angolan Folk-Lore.

Bantu tribes, and we now pass to the Nigritic branch, which covers
all Upper Guinea and most of the Sudan.

In 1854 appeared S. W. Koelle's "African Native Literature,"
containing twelve talcs and fables and several historical fragments,
all in the Kanuri, or Boniu, language. Bornu is situated on the
southwest bank of Lake Tshad. This valuable collection was fol-
lowed, in 1885, by Schbn's "Magana Hansa," giving the original
and translation of eighty-one short tales and fables of Hausa. Most
of these stories were drawn from the traditional lore ; one part was
dictated by Dorugu, a Hausa lad who had been taken to Europe;
another collected by the native missionary C, J, John of the Niger
Mission.

In all these Sudanese productions it is relatively easy to distin-
guish the purely negro and African elements, which are identical
with the Bantu lore, from the Semitic and Hamitic additions intro-
duced with Islamism.

On the folk-lore of Yoruba we have a description of customs and
a collection of proverbs by the American missionary T. J. Bowen,
published with his dictionary in 1858, and a collection of proverbs
published by Abb^ Bouche in 1S83.

Much valuable material on the folk-lore of the Gold Coast can be
culled from the journals of the Basel mission. J. G. Christaller, a
member of this mission, has published a collection of three thousand
six hundred proverbs, unfortunately without translation ; recently
also a few legends with a German translation and notes. Nor should
we forget F. R. Burton's "Wit and Wisdom of West Africa."

The folk-lore of Sierra Leone is partially illustrated by Schlenker's
"Temne Traditions," published in 1S61. In addition to a few his-
torical traditions the author gives seven Temne fables, which differ
in nothing from similar productions of the Bantu.

Boilat's Grammar of the Wolof contains a number of native tales
and fables, and casts some light on the folk-lore of French Sene-
gambia.

For the Fulah group we only have a few historical and poetical
specimens scattered in grammars and scientific periodicals.

Summing up, it appears that the only collections of African negro
tales, published as such, are Callaway's for the Zulu, Theal's for the
Kaffir, our own for Angola, Koelle's for Bornu, and Schon's for
Hausa. All the others are merely appendices to grammars or con-
tributions to linguistic or ethnologic journals.

The conclusions arrived at after a careful comparison of the whole
material are briefly these: —

(I.) Comparing the African folk-lore with that of other races, we
find that many of the myths, favorite types or characters, and pecul-

20 Introduction.

iar incidents, which have been called universal, because they recur
among so many races, can also be traced through Africa from sea
to sea. African folk-lore is not a tree by itself, but a branch of one
universal tree.

(2.) Though the influence of Portuguese and that of Arabian folk-
tales is evident in many stories, still the bulk of the tales published
is purely native. As to the foreign stories, they have been so well
adapted to the already existing native lore of kindred nature, and in-
termingled with genuine African elements, that nothing remains of
the exotic original except the fundamental canvas or skeleton.

(3.) African folk-lore is especially rich in animal stories or fables.

(4.) Considered in itself, the folk-lore of the Bantu appears to be
remarkably homogeneous and compact, the most distant tribes show-
ing often more identity in some, and similarity in other particulars,
than those who are conterminous.

(5.) After the exotic elements connected with Islamism are elimi-
nated from Nigritic folk-lore, the latter is found to be virtually the
same as the Bantu.

(6.) The mythologies and superstitions of the various tribes are
easily reducible to one common — the original — type, and this again
is strikingly similar to the popular conceptions of the Aryan and
other great stocks of mankind, when not identical with these.

(7.) In the fables, or animal stories, each personified animal, while
true to its real nature, shows the same character and is made to play
the same r61e from one end of the field to the other.

(8.) Among the Nigritic and Bantu tribes a great number of the
stories have the peculiar feature of being used to account for the
origin or cause of natural phenomena, and of particular habits, in
animals as well as in men. Such stories are also met, though it
seems less frequently, in the folk-lore of other races. They may
properly be called the etiologic class of tales.

The space allotted to this chapter forbids our fully elucidating
each one of the preceding points, and for data we refer to the notes.
Two points, however, ought to be dwelt on in this introduction :
(i) the native classification of Angolan folk-lore, and (2) the part
played by animals in African folk-lore generally. The native classi-
fication of Angolan folk-lore, as manifested in its terminology, strikes
us as both practical and rational, and it may be applied as well to
other national folk-lore of Africa, because the materid is of the same
nature throughout. For convenience we will number the classes,
as followed in this work, and give the first place to fiction.

(i.) The first class includes all traditional fictitious stories, or
rather, those which strike the native mind as being fictitious. They
are the fruit and food of the faculty of imagination and speculation.

Angolan FolkrLore. 21

Their object is less to instruct than to entertain, and to satisfy the
aspirations of the mind £or liberty from the chains of space and time,
and from the laws of matter. These stories must contain something
marvellous, miraculous, supernatural. As personifying animals, the
fables belong to this class. In native parlance these stories are gen-
erally called mi-soso. They are always introduced and concluded
with a special formula.

(2.) The second class is that of true stories, or rather stones re-
puted true ; what we call anecdotes. Strictly historical accounts
form another class. Though entertaining, too, these stories are
intended to be instructive and useful as a preparative for future
emergencies. The faculties which prevail in these productions are
memory and foresight combined, that is, experience, practical wis-
dom, common-sense. The didactic tendency of these stories is in
no way technical, but essentially social. They do not teach how to
make a thing, but how to act, how to live. These anecdotes are
called, specifically, maka, which in its widest sense means any kind
of Logos, i. e., embodiment of thought in words,

{3,) Historical narratives are called nta-lunda, or mi-sendu, and
make a special class of history. They are the chronicles of the tribe
and nation, carefully preserved and transmitted by the head men or
elders of each political unit, whose origin, constitution, and vicissi-
tudes they relate. The ma-lunda are generally considered state
secrets, and the plebeians get only a few scraps from the sacred
treasure of the ruling class,

(4.) The fourth class \s that of Philosophy, not metaphysical, but
moral ; and is represented by the Proverbs, called yV-jaiw, That the
negroes are deficient in philosophical faculties can only be said by
those who ignore their proverbs, which both in diction and depth of
meaning, equal those of any other race. This class is closely related
with that of the Anecdotes, Often an anecdote is but an illustration
of a proverb, and a proverb is frequently an anecdote in a nutshell.
The proverb is the product of the faculty of generalization, of getting
at the principles, of inference and discrimination, combined with the
gift of graphic and concise expression.

(5.) The fifth class is that of Poetry and Music, which go hand in
hand. The epic, heroic, martial, idyllic, comic, satyric, dramatic,
and religious styles are all represented, though not with equal prom-
inence. As a rule, poetry is sung or chanted, and vocal music is
rarely expressed without words. African negroes are the readiest
extemporizers. Not even a child finds difficulty, at any time, if ex-
cited, in producing an extemporaneous song. Of course, not many
pieces are really original, nor do artists abound. The proverbs,
though never sung, combine as well as the worded song the elements

1

-* /•.

22 Introduction.

of blank versification. In ICi-mbundu poetry there are few signs of
rhyme, but many of alliteration, rhythm, and parallelism. Songs are
called mirimbu.

(6.) A sixth class is formed by the riddles called ji-nongonongo^
which are used only for pastime and amusement, though eminently
useful for sharpening the wits and strengthening the memory of
adepts. Often the nongonongo is nothing but a game or play with
words. Like the mi-soso they are introduced and concluded with
traditional formulae.

In African folk-tales, the animal world, as also the spirit world, is
organized and governed just like the human world. In Angola, the
elephant is the supreme king of all animal creation, and the special
chief of the edible tribe of wild animals. Next to him in rank, the
lion is special chief of the tribe of ferocious beasts, and highest vas-
sal of the elephant Chief of the reptile tribe is the python. Chief
of the finny tribe is, in the interior, the dulenda^ the largest river-
fish. Chief of the feathery tribe is the kakulu ka humbi^ largest of
eagles. Among the domestic animals the sceptre belongs to the
bull ; among the locusts to one called dungundu. Even the ants
and termites have their kings or queens. Every chief or king has
his court, consisting of the ngolambole^ tandala, and other officers,
his parliament of ma-kota and his plebeian subjects, just like any
human African soba.

At the general assembly of the whole animal creation, in its pro-
ceedings and in the execution of its resolutions, every animal exer-
cises the office for which it is qualified. Thus, in the fables, the
elephant is equally supreme in strength and wisdom ; the lion is
strong, but not morally noble, as in European lore, nor wise as the
elephant. The hyena is the type of brutal force united with stupid-
ity ; the leopard that of vicious power combined with inferior wits.
The fox or jackal is famous for astuteness ; the monkey for shrewd-
ness and nimbleness ; the hare or rabbit for prudence and agility ;
the turtle or terrapin for unsuspected ability. The partridge, on the
contrary, is silly and vain. The ntbatnbi antelope is swift, harmless,
unsuspecting ; the ngulungu antelope {tragelaphtis gratus or scrijh
tus) is foolish and ill-fated. The turtle-dove is, as with us, symbolic
of purity, chastity, and wisdom ; but the dog, on the contrary, per-
sonifies all that is mean, servile, and despicable.

The myths and tales of the negroes in North, Central, and South
America are all derived from African prototypes, and these can easily
be traced in collections like the present one. Through the medium
of the American negro, African folk-lore has exerted, a deep and
wide influence on the folk-lore of the American Indians ; and that
of the American white race itself bears many palpable signs of Af-

Literature of Ki-mbundu. 23

rican inroads. This gives the study of African folk-lore not only an
additional charm, but, for Americans, a decidedly national importance,
and should induce American anthropologists to promote the study of
negro folk-lore on either side of the Atlantic, by encouraging the
collection and publication of more original material

III.

LITERATURE OF KI-MBUNDU.

P. P.\ccoNio, C. J. Gentio de Angola, etc. Lisboa, 1642.

A catechism in Ki-mbundu, translated from Portuguese. The
second edition, printed in Rome, 1661, in Latin, Ki-mbundu, and
Portuguese, bears the Latin title, "Gentilis Angolje," etc. The
third edition, printed in Lisbon, appeared in 1784, The fourth edi-
tion, of 1855, is given under another title below.

Pedro Dias, C. J. Arte da lingua de Angola, etc. Lisboa, 1697.
A very short, but pretty correct, sketch of Ki-mbundu grammar.
We have seen only a manuscript copy of this rare work.

Bernardo Maria de Cannecattim. Diccionario da lingua bunda.

Lisboa, 1804.

Owing to its incorrectness, confused spelling, and erroneous ren-
derings of words, this large dictionary, written by an Italian Capu-
chin, has never been of any use to students of Ki-mbundu.

(Same author.) Collec^ao de Observa^oes grammaticaes sobre a
lingua bunda. Lisboa, 1805. Second edition, 1859.
This grammar is no better than the dictionary of the same author.

Both works are far inferior to those of the seventeenth century.

F. DE Salles Ferreira. Explica^oes de Doutrina Christa, etc.

Lisboa, 1S55.

This is a new but very incorrect edition of the old catechism of
1642, reproduced from the very faulty edition of 1784. It is now as
rare as the older editions,

Dr. Saturnino de Souza e Oliveira and M. A. de Castro Fram-
cina. Elementos grammaticaes da lingua nbundu. Loanda, 1864.
Written by a Brazilian doctor, assisted by an educated native, this

work is slightly better than that of Cannecattim ; but it is as short

and rare as Pedro Dias' work, which surpasses it in grammatical

value.

24 Introduction.

In 1864^ Dr. Satumino de Sonza e Oliveira began the publication
of his ** Diccionario da lingua n'bundu." A large part or the whole
was printed, but never stitched, and only a few unique manuscript
slips and printed pages of this valuable work are left

Vocabularies of Ki-mbundu have been collected by Dr. Living-
stone, of whose work an unpublished copy exists in the Grey Library,
Cape Town ; by the German explorer Lux, published as an ap-
pendix to his book, and by the Brazilian Dutra. The vocabulary
of the latter was published without the author^s name, as an appen-
dix to Capello and Ivens' book '' De Benguella is terras de lacca,"
Lisboa, 1881. In 1887 it was republished, and again without the
author's name, by the then Bishop of Angola and Congo, Don
Antonio LeitSo e Castro. The original manuscript is, for the pres-
ent, in my possession.

About 1883, SebastiSo de Jesus completed a '' Diccionario
n'bundo," which was not without value, but the author died before
he could find a publisher. It still exists in manuscript, but is not
worth publishing now.

Heli Chatelain. Karivulu pala ku ri longa kutanga kimbimdu,
1888.

The first primer in Ki-mbundu. A Portuguese translation accom-
panics the Ki-mbundu words.

Heli Chatelain. O Njimbu ia mbote kua Nzud. B. & F. Bible
Society. London, 1888.

A translation of John's Gospel into the Loanda dialect of Ki«
mbundu.

Heli Chatelain. Vocabularies of Mbamba and U-mbangala (with
translation in Portuguese, English, German, and Ki-mbundu), pub-
lished in '' Zeitschrift fiir Afrikanische Sprachen." Berlin, 1889.

Heli Chatelain. Grammatica do Ki-mbundu (ICi-mbundu Gram-
mar). Geneva, 1888-89. (Price ^1.50.)

Written in Portuguese, but with English rendering of examples,
so that with its help, an English student, too, can learn Ki-mbundu.

Heli Chatelain. Grundziige des Kimbundu oder der Angola-
Sprache. Asher & Co. Berlin, 1889-90.

This German edition has no practical exercises, as the Portuguese
edition ; but it is enriched by many additional notes, and by tables
comparing Ki-mbundu with the six principal West Central African
languages. (Price 3 shillings, or 75 cents.)

Pronunciation of Ki^mbundu. 25

J. D. CoRDEiRO DA Matta. Jisabu, jihengele, etc. Lisbon, 1891.

A collection of proverbs and riddles in Ki-mbundu with Portu-
guese translation. The author, a full-blooded and self-taught native,
published this book, and the following, at his own expense.

J. D. CoRDEiRO DA Matta. Cartilha Racional. Lisbon, 1892.
A Ki-mbundu primer without Portuguese translation.

J. D. CoRDEiRO DA Matta. Eusaio de Diccionario Kimbundu-
Portuguez. Lisbon, 1893.

The best vocabulary of Ki-mbundu yet published.

Note. — Most of these books may be procured through H. Chate-
lain.

IV.

PRONUNCIATION OF KI-MBUNDU.

Vowels.

The vowels are pronounced as in Italian. The letters e and o
have the open sound, though not quite so much as open e and o in
most Romanic languages.

a like the English a va father^ far*
e " " at in fair^ hair,

♦1 " " eem feet, heel.

o " " vowel sound \n fought, taught.

'*u " " 00 in fool, shoot.

i ** Portuguese im, almost like English ing.

* Semi' Vowels.

(i.) Before a vowel, in the same syllable, i and u become semi-
vowels, and are then pronounced like English y and w, thus : —

ua like wa ia like ya

ue ** we ie " ye

ui " wt u " yt

tdo ^* wo io " yo

uu " wu iii " yu

In Ki-mbundu every syllable is open, and every word has as many
syllables as vowels (not including semi-vowels).

Bearing these rules in mind, words like the following need no
accent in order to be read correctly : —

26

Introduction.

• • • •

ttn

equals

« • • •
tt'tt

equals

yiyi

nia

equals

nya

• • •

utn

a

• ••

ut-tt

wiyi

nie

((

nye

uiua

u

ui'Ua

wiwa

• •

ntt

«

nyi

m m

ett

a

• m

e-tt

eyi

nio

«

nyo

Muiii

a

mui-ii

• *•

mwiyi

niu

a

nyu

kizuua

u

ki'ZU'Ua

kizuwa

iau

ti

ia-u

yau

Exception : When, however, the accent rests on / or «, the latter
keeps the full vowel sound. In this case the accented / or u is
written with an acute accent, e, g,y Kuijia, kizua.

Sometimes these and similar words are written and pronounced
kuijiiay kizuua (pronounce: Kwijiya^ kizuwa)^ in which case the
reduplication of the letter takes the place of the accent.

(2.) In rapid speech, unaccented e and before a vowel, without
intervening pause, become semi-vowels / and u. However, this
change of sound is not usually shown in writing when e and*(7 are
final, e, g,, pange ami pronounce pangi ami or pangyami^ kt momo I
pronounce kt momu i or kt momwt

Diphthongs,

Final ai^ au, ei, eu^ on, though pronounced in rapid speech like
diphthongs, are in reality two full vowels ; hence two syllables.
E.g,, sai is sa-i^ dikau is di-ka-u, and according to the rule the
accent rests on the penult.

When an enclitic is added, the accent is shifted to the next vowel,
e,g.f sai'ku pronounce sa-i-ku.

In kuzaukay for instance, the accent is on u {kuzaukd) because
that is the penult {ku-za-u-ka).

In aiu^y both a and / have the same tonic value, because the

accent falls on the last syllable, not as usual on the penult ; thus

a-i-u^. But for this accent on the last syllable, the word should be

pronounced a-i-ue,

Consoftants,

Those sounding as in English are b,fy v, h, /, m, n, z.

In the standard dialects of Ki-mbundu, /, /, k are pronounced as
in French or Italian, /. e.y without the explosive h generally heard
after them in English.

The letter s represents the harsh sound, never the soft z sound ;
as in Sony not as in has.

The letter g is always hard as in angety never soft as in angel.

The letter x represents the English shy never English x.

The letter x represents the English ch or tsh. It occurs only in
dialects of the interior. In the Mbaka dialect it always stands in
the place of a Loanda Xy e. g., Loanda, maxima; Mbaka, muxima.
In the Bantu mother-tongue this x was a /, mutima.

Pronunciation of Ki-mbundu. 27

The letter j has the sound of the French /, which in the English
words azure and measure is symbolized by s and s.

The letter d before -/ represents a peculiar African sound, which
in various tongues is written /, r, d, but in pronunciation is never
exactly that. In Loanda, it is pronounced almost like simple (soft)-
Portuguese r; in the interior it sounds almost like d. For English
people it is safest to pronounce it like d.

In all other cases j/is pronounced as in English.

Hitherto this di has been written ri, which is also correct. It is
a parallel of the Spanish b and v.

SyUabisation.

For the correct pronunciation and understanding of Ki-mbundu,
it is essential to know the rules that prevail in the syllabization of
words,

(I.) All syllables are open ; that is, they end with a vowel.

(2.) The letters m- and «- are never pronounced with the preced-
ing vowel, but with the following letter, whether it be a vowel or a
consonant, e. g., ki-nso-njt, a-mbu-ndu, iido-ngo, ki-na-ma.

(3.) Every syllable can have only one vowel ; but it may contain
a semi-vowel preceding the full vowel, e. g., i-mbtia, ki-mbia-mbia.

Tonic Accent.

(i.) The general rule is that the tonic accent rests on the penult.

(z.) Exceptions are indicated by an acute accent, e. g., band,
dlvulu.

When the accent rests on the last syllabic of a genuine Ki-mbundu
word, one may depend on it that there has been an apocope of part
of the original word. When the accent is on the antepenult, the
word is of foreign origin.

In polysyllabic derived verbs, however, it is admissible to put a
slight tonic accent on the root of the verb ; e. g., sdngula ; but san-
giia is equally correct.

(3.) Monosyllabic words may be accented or not When they are
not accented, they are pronounced as one word with the preceding
or the following, the sense indicating to which they belong. If
they belong to the preceding word, the accent of the latter passes
from the penult to the last syllable ; e. g., Ngana 'ngo is pronounced
ngandngo, and kntnnga 'nzo is pronounced kiitimgdmo.

Enclitic particles (not nouns) are tied to the preceding word by a
hyphen ; e. g., Ngi bane-kiu, kutala-mn.

When a monosyllabic word is not to be pronounced enclitically, it
is distinguished by an acute accent ; e, g.. Kid, i^, id.

28 Introdtutian.

Diacritic Signs.

(i.)*The acute accent indicates the tonic accent, when this is not
on the penulty or when a monosyllabic word is pronounced separately
from the preceding or the following, c. g., ditm/u, kid,

(2.) The grave accent is used to distinguish words which, though
differing in meaning, could otherwise not be distinguished in writ-
ing. Thus the locative, i, is distinguished from any other a by the
grave d^ e. g,y Ngdbeka^ udkcUa^ mud Bangu,

(3.) The circumflex distinguishes, graphically, words which, in
spoken language, are pronounced with a different intonation. This
a foreigner will hardly ever be able to learn, and it is of no practical
use to explain it here ; e. g,y Njiluy path, njtla^ bird, mbambiy cold,
mddmii, deer. Perhaps it may help some if we tell them to pro-
nounce the word with circumflex rather slowly and with equal stress
on both syllables, as is done in French. The word without circum-
flex to be pronounced as usual

The negative kt is pronounced longer than ki meaning w/ien. The
sufHx -/ of the third person singular is distinguished by circumflex
and a prolonged sound from -/ suffix of the second person singular.
So is -d suffix of the third person plural from -d demonstrative.

(4.) The trema in e' and o indicates the crasis, or contraction of
two vowels, with or without ellipsis of an intervening consonant,
c. g., ngexana for ngaixana {a + i=e)y mdlungti for maulungu {a + u=o}
ngobana for nga ku bana {nga *u band).

(5.) The apostrophe indicates the dropping of a letter, c. g., ^ngo
instead of ingOy mu ^amenemene instead of mu kamenemene, ngu *u
bana instead of ngi4 ku bana^ moti a mutu instead of mona a mutu.

The apostrophe also distinguishes k'a negative from any other
ka^ e. g,y ICabanga^ he, she, it, does not ; kabanga^ he, she, it, does.

When the word is negative the first syllable is pronounced longer
and higher ; but the tonic accent remains as usual.

(6.) The til over any vowel makes the same nasal, e, g.^ i, pro-
nounce ing. This f is a contraction of inga. It occurs only in the
Mbaka dialect, and is the only nasalized vowel in the standard dia-
lects of Ki-mbundu.

FOLK "TALES OF ANGOLA.

I.

NGANA FENDA MARIA.
Version A,
Erne ngateletele ^ ngana Fenda ^ Madfa, uauaba ^ k'a mu uabel&.«

I often teD (of) ngama Fenda Maria, beautiful none more beautiful.

Uakexidi 6,^ inga^ uvuala mona. O mon' £, inga u mu ixana u6

SbeHvedon, and gave birth (to) a child. Child hers, and she her called also

ngana Fenda Madia. O manii &, se uauaba kavua, o mona

ngana Fenda Maria. Mother hers, if (she) was beautiful the ninth, the daughter

uauaba kakuiniiJ

was beautiful the tenth.

Manii & inga utuma ku Putu^ kusumba lumuenu luzuela.

Mother hers thm sent to Portugal to buy a mirror that speaks.

Kamenemene koso, ki azuba ku di sukula ni kuzuata, uia

Morning every, when she had washing herself and dressing, she went

finished

mu lumuenu lud, inga uibula o lumuenu :

to the mirror hers, and asked the mirror :

"E! lumuenu luami, el lumuenu luami; ngauaba inga

" O mirror mine i O mirror mine I am I beautiful or

ngaiiba ? " — " Kana mbd ; ® uauaba muene ; ku mundu oko kueni6

am I ugly ? '* — ** Not at all ; thou art indeed ; in world this there is not

beautiful

mutu, uauaba usokela n'eie."

a person, beautiful equal with thee."

Izua ioso, ki azuba o kuzuata, uakebula ^ o lumuenu lu&

I>a]rs all, when she had finished dressing, she then questioned the mirror hers.

O lumuenu inga lu mu tambujila kiomuene.

The mirror and (it) her answers the same.

Kiziia kimoxi, o mon' 6, ngana Fenda Madfa dia Mona, inga

Day one, child hers, Miss Fenda Maria the daughter, and

uakulu kid, o manii d ki atundile, o mona ujukula^^ o dibitu

grown up already, mother hers when had gone out, the daughter opens the door

dia m'o'nzo^^ mu ene^ o lumuenu, inga ukala ku di talela-mu.

of the room . in which is the mirror, and she looks and looks at herself in it.

Ki azubile ku di tala, inga utund'd.

When she had done looking at herself, then she goes out.

30 Folk' Tales of A ngola.

Kiziia kiamuku&, o manii d, ki azubile o kuzuata, inga uia

Day the other, mother hers, when the had done dresBing, then she went

mu lumuenu lud o ku lu ibula. O lumuenu inga lu mu

to the mirror hers to it question. The mirror then it her

tambujila: "Ambula mbd, ngana Fenda Madfa. Uauaba muene;

answers: " Leave it alone, ngima Fenda Maria. Thou art beautilnl indeed;

maji, se eie uauaba kavua, o mon' 6, uejile mazd momo, uauaba

but, if thou art beautiful ninth, daughter thine, who came yesterday inhere, shelsbeautifal

kakuinii." Kat6 mu izda itatu^ ki aia mu lumuenu, o lumuenu

tenth.*' Up to days three, when she went to the mirror, the mirror

lu mu tambujila kiomuene.

^it) her answered the same.

O mama inga uamba kiki : " Kana ; ^ o mon' ami mu kuuaba ua

The mother then says thus : " No ; daughter mine in beauty has

Hgi tundu. Se ngilombuela ^^ kiki, o mon' ami uando ku ngi

me surpassed. If I let pass this, the daughter mine will Iran me

tambula o mala. Ki a di bange kala kiki, o mon' ami, ngando

take the men. As it has happened like this, daughter mine, I will

ku mu katula ku bat' oko/' ^ O mama inga utuma kubangesa

her remove from house this." The mother then ordered to be made

o 'nzo, inga uta-mu o mon' 6 ni maseka^® i6, kiiadi kii. O

a house, and she put in daughter hers with nurse hers, both of them. The

mama inga utuma kuxitisa o mabitu ni jinjanena,^^ inga ubangesa

mother then orders to block the doors and windows, and to make

ng6 kadizungu, buoso bu abitixila ^ o kudia ni menia.

■only a small hole, through which they shall pass the food and water.

O mon'a ngan'^ 6 ni maseka i^ inga akala m'o'nzo mueniomo

The young lady this and nurse hers then stayed in house in there

ndumba ia mivu.

a lot of years.

Kiziia kimoxi, o ngana Fenda Madfa dia mona uakexile ni vondadi

Day one, ngana Fenda Maria the daughter had a craving

ia* kudia muenge, inga uambela maseka i^: "E! maseka iami;

to eat sugar-cane, and she tells nurse hers : " O nurse mine ;

ngala ni vondadi^ ia kudia muenge. Nd6 ku Palaia,^! Id ngi

I have a craving to eat sugar-cane. Go to the beach, there forme

sumbile muenge."

buy sugar-cane."

O maseka inga u mu ibula: "Aba ngana, ngisumba kiebi o

The nurse then (she) her asks: "But, mistress, I shall buy how the

muenge, maji kana dibitu buoso bu ngibitila > " O ngana i^ inga

sugar-cane, but no door through which I (can) pass?" The mistress hers then

u mu ambela : " Tubange dizungu ^ bu mbandu ia kipalelu ®

(she) her tells: "Let us make a hole * in the side of wall

nda utunde." Inga abanga o dizungu. O maseka inga utunda,

that thou mayest go out." And they make the hole. The nurse then goes out,

uia kuisumba ^ o muenge.

goes to buy the sugar-cane.

Ngafia Fenda Maria.
Ki ejile, ngana Fenda Madfa inga ukala mu kudia o muenge.

When ibc had eom« ngana Fcodi Mjuu and wu aUng the (unr-one,

(buk).

mu kuta o poko ku muenge, i mu tula ku mulembu ; poko

wbik iirilunE the knUd at the ■ugai'^aiiE, it(tlie her hiu od AiJoger' ihc knife

knife)

inga i mu kuama.

and (ii) her woundtt

Ngana Fenda Madfa inga uixana maseka i£ : "E! maseka, e!

Ngana Fenda Maria Ihin calli dui» hen : " O duikI O

roaseka; ngafika o polo iami :

Dime 1 I ibought Uct mine

o polo, ni maniinga mami mauaba."

in the tocc, (bo) also blood mine u beanliful-"

O mon'a diiala, uexile** mu kubita bu kanga, o ki evile m'o'nzo
mu azuela kiki, muene bu kanga inga utambujila: "Nga ku ivu.

iauaba ; manii, ki ngauaba

Milanda, tandu ^ ki auaba, o madiabu * ma mu sueka mu ikandu." *•

MitiDdi," M much ii he bcaulifnl, (thai) Ilie demoni have him hidden in Ikandu."

Ngana Fenda Madfa, ki evile bu kanga bu a mu tambujila kiki,
inga ukala mu banza ngana Fele Milanda, ua mu tundu mu
kuuaba, tandu ki auaba, o madiabu ma mu sueka mu ikandu.

bcaDty, lo mach is he beaudfiU. (thai) the demDna have him hidden in Ikaudn.

O kizu' okio ngana Fenda Madfa k'adidiS dingL

Da^ thai ngana Fenda Maila not He more.

Kizua kienieki, inga ubongolola o ima ie ioso, inga u i ta mu

I}i]> Ihie Bme, then she galhen Ihingi hen all. and she Ihem puU into

kalubungu" ke, inga utuma maseka ifi bu kitanda ku aki mu
sumbila ndumba ia raakezu ni jinjfbidi.*' O maseka inga u mu

hgy a lot of kola-nuts" and fps/g/a. The nun* and (she) her

sumbila o makczu.

O ra' usuku, ene oso muene azeka kii, ngana Fenda Madfa, bu

In (he night, ihej all indeed are asleep jUready, ngana Fenda Maria, io

hama ig, ukatiila o kalubungu Yd, inga ukuata makanda mu njila.'*

Inga uenda, uenda: uzuba mbeji moxi, rabeji iadi ; uenda

And (hemlki, walks: ibe eumpleici month . one, BWDth* vna-, she walks

32 Folk' Tales of Angola.

mai'£." O ki azubile o kuinii dia mbeji, usanga o kaveia kezala

on and on. When she completed the ten (oQ months, she meets an old woman full (o<>

kitanga ; ^ k'enifi ku ki kulala.^ Ngana Fenda Madfa inga u mu

leprosy; there is no one to it cure. Ngana Fenda Maria and she her

kulala ; ua mu sukula, ua mu tumbu, inga u mu ta o milongo.

cures; she her washes, she her dresses wounds, and her puts on the remedy.

O kaveia inga uia ku kilu.

The old woman then goes to sleep.

Kiosueki o kaveia ki azeka, ngana Fenda Madfa inga u mu

While the old woman sleeps, ngana Fenda Blaria (and) (she) her

lambela o mbiji ni funji.^ Ki iabile inga ufundumuna o kaveia ;

cooks the fish and the mush. When they are ready then she awakes the old woman ;

inga o kaveia kadia. Ki azubile o kudia, o kaveia inga u mu

and the old wcnnan eats. When she had done eating, the old woman then her

bana o manongonongo:*^ "Kuma eie ualoi' 6, Fenda Madfa, eie

gave the instructions: "Where thou art going thus, Fenda Maria, thon

uazuba kid kuinii dia mbeji. Kui ku kamba mbeji jiiadi

haAcomi^eted already ten (oQ months. There is for the lacking months two

pala kubixila. Maji, ki uakibixila,^^ ki uakdsanga o jihoji,

for arriving. But, when thou shidt there arrive, when thou there findest the lions,

jingo, jinzamba, iama iama kid;^ iala bu muelu; iazeka

leopards, elephants, wild beasts, wild beasts all over; that are at the door; asleep

iedi^ kala iafu, k'ukale ni noma. Somboka-iu, ubokole mu

as though they were dead, don- 1 be with fear. Pass beyond them, to enter the

kololo.^

halL

O ki usanga o hoji ionene, iajukula mu kanu, ta o lukuaku

When thou findest the lion great that has open his mouth, put (thy) hand

mu kanu di^, usunge-mu o jisabi : kuinii dia sabi ni sabi jiiadi,^

into mouth his, pull out from it the keys: ten keys and keys two (12),

mu kuinii dia kudlutu ni kudlutu jiiadi.

for the ten rooms and rooms two.

Uie^ ku kitadi, ukatule-ku o kuinii dia masanga ni masanga

(Then) go to the yard, take out thence the ten jugs and jugs

maiadi, u m' ambate, u ma bandese ku tandu. Inga udila,

two, them carry and get them up up - stairs. And thou shalt cry,

ubuka, udila, ubuka, kat6 mu kuinii dia masanga ni moxi. O

thou shalt fan, cry, fan, until the ten jugs and one (the nth). The

dia kaiadi ki dizala, o ki difafela boxi, o ngana Fele Milanda

twelfth when it gets full, when it runs over to the ground, (then) ngana Fele MUanda

irfukunuka."

will revive."

Ngana Fenda Madfa inga ui'd. Inga usanga o kaveia kamukuA

Ngana Fenda Maria then j^oes her And she finds an old woman other

way.

^lukuaku lumoxi, kinama kimoxi, mbandu ia polo ni mbandu ia

— arm one, leg one, one side of face and one side of

Ngana Penda Maria. 33

mukutu — kalotua. Ngana Fenda Madia uraenekena, utambula

body — ibE u pDundiog. NguDi Fcnda M»ri» ■gna*. uket Imm

o kaveia o muisu. Ngana Fenda Madfa inga utua o jimbombo,

the oldwomui (hci) pcilie. Ngini Fenda Maru then poundi [he driedoMin,

inga usesa ; ubanga o fuba, ubana o kaveia.

uid aft.; make. U.e flour, pvei (it) w Iheold womn.

Kaveia inga u mu sakidila, inga u mu bana manongonongo,

Fenda Madfa ukuata makanda mu njila, uenda.

Fenda Maria takci (her) Bolem to the road, walks.

Ki kua mu kambele kia iziia iiadi ng6, inga uivua bu-lu,

WhcB there wai her lacking alre:idy days (wo oiiLyi then mhe heara in heairen»

bu ala ku mu ixana : " Fenda Madfa ! Fenda Madfa ! ualoia

then ii (ooe) bcr olUnG; " Feiula M^rial Fenda MariaT thouaitgoing

ku^ ? " " Fenda Madfa usakuka koko, usakuka koko : kual^

where?" Fendi Maria Oinn hither, iiirna thither: there ii no

mutu. Ukala mu kui'^, inga a mu ixana dingi ; kat6 lutatu. O

perviQ. She U about lo go dd, and they her call agaiii | ap to Ihrice- The

lua kauana, Fenda Madfa inga uimana, inga uzuela, uixi : " Eie,

fourth tiiiie^ Fenda Maria ibeii atands (gtilJ) and ipealci, laying: "Thoii,

uolo ng' ibula ! inga u mutu, inga u nzumbi, inga eie

vhaart ine asking! whether Ihoabe apenoD, whether Ihou tH a ghost, whether thoa be

1 Nzambi, ngaloia kuet ngana Fele Milanda, tandu ki auaba.

o madiabu ma mu sueka mu ikandu." — " Kidi muene, Fenda

<UliI)lhe demoni have him hidden In [kandu."— "Truly. indeed, Fenda

Madfa, utena kuiakui Fele Miland' d ?"'* — "Ngiia." — " Ui' i ?"

Ifarii, camt thou go la Fele MilandaP" — " t amgolDg." — "TbouartgolDci''

— "Ngiia." — "Poji," ijfa nakiu, kuma eme Ngana Nzambi, ngala

— " I shall go." — "Then, ken* this, that lam the Loid God, thai am

ku'u zuelesa. O tuveia tuiadi, tu uasange mu njila, eme muene.

(o thee ipeakjng. The old women two, whom thou hast met on road, (were) I tnyscll.

Ngabilukile pala kutala, se u mutu uenda o ngongo."

I had tnoAfonned myself to see, whether Ihou art one to Bland hardship.

Ngdmono;^ kuma u mutu, uenda o ngongo, k'ujimbidila. Ki

I have thee seen ; an thou art one, that standa hardahip, Ihou ahall not get loiI. As

a di bange ^ kala kiki, eie, o ngongo ua i ende kii, uende

Ihlnp are iiko this, (hou, ihe hardship thou hast it endured already, thou hail walked

o kuinii dia mbeji ni mbeji jiiadi, k'udi^, k'unui ; kudia kui
dikezu, kunua kud makania. Tunde ki uatundu ku bata dienu,
k'uzek^, uenda o usuku ni muania. Eme ngi ku ambel' 6."

ibou dldat not sleep, walkiof bight and day. 1 Ihec [ell this."

34 Folk- Tales of Angola.

Inga u mu bana o manongonongo kala m'a mu bene o tuveia.

And he ber gives the instnictioas as those that her gave the old women.

U mu bana vA kalubungu, pala ioso, i abindamena, uvunda o

He her g;iTes too a " kalubangu/* in order that all things, she may need, she throws tlm

kalubung^ boxi ; mu kalubungu inga mu ene mutunda ioso

box on ground ; out of the box then there will oomeoot all things

i andala.

■he wants.

O ngana Fenda Madfa, ki akexile kid pala kubixila, o 'nzo uala

Ngana Fenda Maria, when she was already about to arrive, the house she is i

ku i mona kii^ usanga o dizanga di akondoloka o jinjila; inga

it seeing already, she meets a lake which are surrounding birds;" and

uxikama bu mbandu a dizanga.

she sits down on shore of lake.

Kiosueki ki axikama, ualokoxila, inga ukala mu kuanda o nzoji :

While she is seated, she falls into a nap, and begins to have a dream :

Bu dizanga buatundu o njfia imoxi ; iai ku mu ambela : " Ngana

From the lake comes out bird one ; it comes to ber tell : " Ngana

Fenda Madfa, ualuka k'ujimbe o manongonongo, m'a ku bana

Fenda Maria, take care that thou not forget the instructions, which to thee gave ,

Ngana Nzambi." O muene inga utambujila : " Kana ; k! ngijimbiami-

the Lord God.'* She then answers: "No; I shall not foiget

ku." w

them.*'

Fenda Madia inga upapumuka ku kilu, inga ui' £.

Fenda Maria then starts out of (her) sleep, and goes on.

O ki abixidile, usanga o sabalalu ^ ionene. Bu kanga ^ bu&ala

When she arrived, she found a palace great. Outside it was full

iama iama kid. O muene, noma ua mu kuatele ding^; o

(of) wild beasts and wild beasts. She, fear takes hold on her again ; (the)

muxima ua mu xikan^.* Fenda Madfa ubokola mu kololo, usanga

heart is her failing. Fenda Maria enters into the hall, finds

o kihoji kionene, kiajukula mu kanu. Inga uta-mu o lukuaku,

the Hon big, that opens (wide) his mouth. And she puu in (her) arm,

usunga-mu o kuinii dia sabi ni sabi jiiadi, mu kuinii dia kudlutu

puUs out the ten (of) keys and keys two, for the ten (of) rooms

ni kudlutu jiiadi.

and rooms two.

Ujukula kudlutu : ahatu a mindele ala-mu ; mu amuku4 : jimosa ;®^

She opens a room : white ladies are in it ; in another : mulatto ladies ;

mu amuku&: mindele ia mala ; mu jikudlutu jamukud : ialu, jimeza,

in another: white men; in rooms others: churs, tables,

itadi, ndumba ia ima. O mu kualutu iasukinina, mu asangele

metal-ware, lots of things. In the room last, in it she found

o mundele, uazeka bu hama, uauaba k'a mu uabeli.

a white man, asleep in bed, beautiful there is no more beautifuL

Fenda Madfa inga ula ku 'itadi

Ttaia Marii then goei lo the yard

Ngana Fenda Maria.

usangaku ndumba i

Fenda Madfa uambata o kuinii dia masanga" ni maiadi, ubanda
oamu ^ ku tandu, inga udila, ubuka, udila, ubuka, katd ki ezalesele

with Ihcm u[>«uirs, ind nccpi, fani, mepi. lam, till ihe lixj tiled

o kuinii dia masanga ni moxi ni kaxaxi. Ki kuakambele o kaxaxi

ten Hi the jug] sod one and a half. When Ihcic bdiid one half (only)

mubika mu meni' ^?"

ihvc with mlei!"

Fenda Madia uia bu njanena ; uixana o mutu, ualosumbisa o
mubika. Mukua-niubika inga ubanda ku tandu. Fenda Madfa inga
u muambela: " Eme ngalami ni menia. Onienia,mu ngala namu.

Se uandala, zuela." O mukua-mubika inga utambujila:
" Ngandala."

Fenda Madfa inga ubana o mukua-mubika ni akuS o niasoxi ; ene
inga anua. MamukuS, inga uezalesela "^ o midingi.**

Ihen driaV. The othir (icus) Ihen she with Ihem fills (IbEir) jugs.

Fenda Madia uambata o mubik' fi; uia n'6 ku 'itadi; u mu

Fenda Maria fakeiaway clave hen ; she goes with her to thdymrd; the her

sukula, u mu zuika, inga u mu luka KamasoxL

wubo, the her drMJo, and she hei callt Kamawii,"

Uia Tih ku tandu, inga u mu tuma: "Kamasoxi, mubik' ami,

She £on with her ufHtain, and ahe her commandc: " Kama&oki, slave miDc.

didila mu disang' omo. O ki dikala pala kuizala, ngi fundumune."

weep in (ug thai. When it \% about In be full, me JIB.K."

Fenda Madia inga uzendalala*^ ku meza. Kiosueki ki azendalala,

Fenda Maria then ledjncs nn the table. While jet ihe »as re c li nin g,

uai ku kilu.

■he went In sleep,

Kamasoxi udila, ubuka, udila, ubuka. O ki ezalele o ditangi,^'
ki diafafele boxi, Fele Milanda uafukunuka.

when il ran over on the ground, Fele MUanda revived.

Ki atala kiki Kamasoxi, o muene, Fele Milanda, ubixila bu

When I

himulf,

Fels Mihinda,

36 Folk- Tales of Angola.

Kamasoxii u mu bana kandandu, uixi : '' Eie ua ngi bana

Kamasoxl (was), he her gives ahng, M7i°s: '*Thoa hut me given (saved)

o mueniu." Akatuka, aia mu sala.

life.'* They start, go into the parlor.

O Kamasoxi utunda, ula m'o'nzOy mu ala Fenda Mad{a. U mu

Kamasoxi goes oat, goes to the room, where is Fenda Maria. She her

ixana : '' Kamadfa® diabu,® fundumuka." Fenda Madfa ufundumuka.

calls: "Kamaria," devil, get op." Fenda Maria gets up.

Ki atala kiki Kamasoxi, uixi: "Nd6y diabu Kamadfa, uiitemese

When sees this Kamasood, she says: "Go, devil Kamaria, go to warm

menia pala ng^a i6 ia diiala."

the water for master thine (male)."

Fenda Madfa uabanze ; utunda, uia ku kitadi, utemesa o menia ;

Fenda Maria thought; goes out, goes to the yard, warms the water;

uta bu mbanielu ^ ku tandu, uvutuk'6 ku itadi.

pots (it) into the bath-tnb np^tairs, returns to the yard.

Fele Milanda uabange kid mbeji jiuana, o ki ebula Kamasoxi :

Fele Milanda had been (thus)already months four, when he asked Kamasoxi:

** E ! Kamasoxiy o Kamadfa ua mu sumba^ ku6 ? " Kamasoxi uixi :

"O Kamasoxi, Kamaria thon her boi^test ^eie?" Kamasoxi says:

**Nga mu sumbile ku Putu."

**! her bought in Portugal."

Kizua kimoxiy Fele Milanda uatumu kuludikisa o lopa \t pala

Day one, Fele Milanda ordered to get ready dothes lus for

kuia ku Putu, kudmenekena o ndandu ji£.^

to go to Portugal, to visit relatives his.

Ki akexile pala kuia, utuma kuf olomala abik'6 oso. U a ambela :

When he was about to go he orders to form in line slaves his all. He them tells :

^'Ngaloia ku Putu. Zuelenu ioso i nuandala." En* oso muene^

« I am going to PortugaL Speak out all that you wish." They all indeed

inga abinga ioso i andala.

then ask everything they desire.

O Fele Milanda inga uambela Fenda Madfa : " Zuela u6, Kamadfa,

Fele Milanda then tells Fenda Maria: "Speak also, Kamaria,

ioso i uandala." Kuala Fenda Madfa : '' Eme, ngana, k! ngandalami

whatever thou wishest." Then Fenda Maria : " I, master, I do not want

kima ; mukonda eme, ioso i ngandala — loko ^ ng^ ku sanga ku

anything (now); for I, all that I wish — directly I shall thee find on

telasu,^ inga ngi ku bekela lelasd ia ioso i ngandala."

terrace, and there I thee will bring a list of all things I wish."

Fenda Madfa ubanga o lelasd : Navaia di-zuike, ditadi dia muambi

Fenda Maria makes the list: A razor sharpen*thy8elf, a stone speaker

a kidi, lubambu, ni an'a mixaxiniu ^^ kiiadi, kandeia di-sendele, ni

of truth, a chain, and dolls two, a lamp Ught-thyself, and

lumuenu di-muike."

a mirror look-thyself . " ^

Ngana Fele Milanda inga uia ku Putu kuimenekena o jindandu ji£.

Ngana Fele Milanda then goes to Portugal to vint relatives his<

Ngana Fenda Maria. 37

Ki abixidile ku Putu, manii 3, pai 4, ni ndandu jie joso,

Wlica behiduTind id Paitugul, molhEr hii, Eilher hii, ntid rdiliani his ill,

atambulula roon' A: kubanga fesa,™ kudia, kunua, kutonoka.
O kubanga iziia, Fele Milanda inga utangela raanii k o ngongo

Doing (^ler) days, Fcta ATibDda then related la inother hia iroublu

yxt joso, inga u mu ambela kuma: "O ua ngi bene" o muenlu,

hij all. and he her lold «ying: "Shu who me uved life 0»)

iDuhatu ua mumbundu, jina di(^ Kamasoxi; raaji uene ni mubik' t
a mu ixana Fenda Madia, uauaba k'a mu uabeia, Muene ua ngi

Mui

She

tumu ku mu sumbila: Kandeia di-sendele, navaia di-zuike, ditadi

KDl 10 for her buy: A limp lighl-lhy&e]f, a nuor Bhatpeiytliyaelf, ■ ItDoe

'dia muambi a kidi, ]ubambu, ui an' a mixaxiniu kiiadi, ni lumuenu

(vtlcr oF truth, h chain, Had doll* (wt>, and a mirror

di-muike." Manii a Fele Milanda uabanze imbamb' eii, i atumu

laek-tfayielf." The mother of Fele MiUinda thought o>er the thing! Ihete, which had tent

kusumba Fenda Madia, inga uibula men' § : " E ! mon" ami ; o

to buy Fenda Maria, and she ulu loo hen: '■ O too minel IbU

Fenda Madia, mundele'^ inga mumbundu?"

Fenda Maria, (la .he) while or black f"

Fele Milanda uatambujila kuma: "Mundele." — "O Kamasoxi

Fele Hilandi atuwercd uying: "White." — " Kimuoii

ua mu sumbile kud ? " — " Kamasoxi uambele kuma ua mu sumbile

«ha her bought where?" — " Kamatoxi uid Ihat she her bought

ku Putu." — "Eie, mon' ami, k'uatobii. O ku Putu kuene ku 6
valela,™ uevile kid kuma ku Putu ene mu kusumbisa-ku abika ? "
— "Kana." — " Ijia-kiu, kuma Kamasoxi ua ku nganala. Fenda

— "No." — " Koow this, that Kamuoii haa thee deieiTed. Fenda

Madfa, muene o ngana ; o Kamasoxi,

Haria, she lis) the mlstreii ; Kamaftoid,

; o mubika. O ima i

«la»i. Tbethlnga which

atumu kusumba Fenda Madfa, pala ku di bonda. O im' eii ku

ordend lobuir Fends Matia,lire| tor killing ooe'i lelf. Thingi Ihuc In

Putu oko, k'a i sumbisfl ng6 ; ita kitadi kiavulu."

Portugal hue, they not Ibera h!I (or nothing; they ciwl money auch."

Fele Milanda, ki azubile kubanga mbeji jiuana ku Putu, inga

Fele Milanda, when he Aniihed ipcnding monlhi four io Portugal, then

usenga* o ima ioso, i a mu tumine abik' fi. O i a mu tumine

be bought (he thing! all, that him ordeted aluvee hii. Those, that bim ordered

Fenda Madfa, inga u i jimba.

O papolo,^' ki iendele kid iziia iuana mu 'Alunga, Fele Milanda

The iteamer, when it had gone already days lour in Ocean. Fele MUanda

ulembalala^ o ima i a mu tumine Fenda Madia, inga ubinga

rmenibered the thiugi that him ordered Feuda Maria, and be begged

38 Folk 'Tales of Angola.

kabitangu^ ka naviiu pala kuvutuka. Kabitangu k'axikaneni&

the captain of the ship to go back. The captain woald not.

Fele Milanda inga u mu futa kondo ; kabitangu inga uxikana.

Fele Milanda then (he) him paid a thousand ; the captain then agrees.

Inga avutuka dingi ku Putu, kusota o imbamb* eii. O mu loja

And they return again to Portugal, to fetch things those. In the shop (store)

mu a i sangele, inga a mu binga kondo jiuana, inga ubana o kitadi.

where he them found, then they him demand thousands four, and he gives the money.

Fele Milanda inga u di long*^ mu naviiu.

Fele Milanda then embarked in the ship.

O ki abixidile ku bata did, oso muene a mu menekena; inga

When he arrived at home his, all indeed they him greet; and

ubanga iziia iiadi. O kia katatu, inga uixana abik' £ oso, inga u

he spends days twa On the third, then he calls slaves his aD, and he

a bana o ima ii, i atumine. Inga ukatula o padi ^ ia jibixa

them gives things theirs, which they had sent for. And betakes a pair of earrings

jia ulu, ja madiamande, jivolota jia ulu, ni nela ia ulu, ia madiamande,

of gold, of diamonds, wristlets of gold, and a finger-ring of gold, of diamonds,

inga ubana Fenda Madfa kuma : " Tambula o im' eii, i a ku tumisa

and he gives Fenda Maria saying : " Take things these, which to thee sent

(them)

manii etu ku Putu, sandu^ i6."

mother mine in Portugid, namesake thine.*'

Fenda Madfa inga utambula o im' eii ; maji o Kamasoxi lumbi

Fenda Maria then takes things those; but Kamasoxi envy

lua mu kuatele.

(it) her grasped.

O mu ngoloxi, ngana Fele Milanda inga uia ku telasu ; o Fenda

In the evening, Mr. Fele Milanda then goes to the balcony ; Fenda

Madfa inga u mu batesa^ kat^ ku telasu, inga ubinga o ima \t

Maria then (she) him follows up to the terrace, and asks for things hers

i atumine. Fele Milanda inga u mu ta makutu, kuma kana, k'a

which she had sent for. Fele MUanda then (he) her tells a lie, that no, he not

i bekd. Fenda Madfa inga uzuela, kuma : ** Abik' 6, eie ua

them brought Fenda Maria then speaks, saying : " Slaves thine (own), thou hast

a bekela ioso, i atumine; maji eme, kuma ngi mubik* a mukaji

them brought all, that they sent for ; but to mc, because I (am) the slave of wife

^, k'uaxikan^ ku ngi bekela ioso i ngatuma. Manii, uakexile ni

thine, thou wouldst not to me bring all that I sent for. Forsooth, wast thou with

uoma, xila^ ngi ku futami?" Fele Milanda inga ukatula o ima,

fear, lest I thee pay not?" Fele Milanda then took the things.

inga u mu bana naiu.® Fenda Madfa inga utambula inga u mu

and he her gave them. Fenda Maria then received (them) and she him

ibula, se® kikuxi? Fele Milanda inga u mu ambela kuma: **0

asked, saying how much? Fele Milanda then he her told saying: "The

kitadi ki ate o im' eii, k'uten6 ku ki bana." —

money that cost things these, thou canst not it give.*' —

Ngana Fenda Maria.

39

" Zuela ; iene, inga se makuiniatatu a kondo, eme ngi ma bana."

"Spok; thenmc, even ii(llbe) thirtr Ihoiiiudi, I ihiU Ihrin give."

Fele Milanda uabanze uixi : "O roubika uala ni makuiniatatu

Felt MUiuiita Ihoughl saying: "Tht slave hi. ihinj (ot)

a kondo, maji o ngana ie k'al^ namu ? mukua-kizuatu kimoxi

kaveia kene ku mu zekesa^

n old womui who nted to kI«p wiUi ber

k'ufute kiraa,"

Fenda Madfa inga usakidila.

Fendi Marii ihen tlunked Ihim |.

Om'usuku — osomuene azeka kid — o ngana Fenda Madia

Ai pighi — all indeed were asleep aiieady ~ ngana Fenda Maria

kuma a mu bana 'nzo k'ubeka uS ni

» ihey her had given a houu alone to benelf wiih in old

— Fenda Madia inga utula ku tandu a meza o im' eii, i a mu

— Fenda Maria then Kldmra oo lop ol lable Ihings ihoie which loher

beketele Fele Milanda, inga uxikama ku kialu."' Uabundu kii**

had broDghl Fele Milanda, aod ihe seals lierNilf on a chair. She has kuodud already

o kalubuDgu ke boxi. Muatundu izuatu ia mbote, iofetale ^ ni ulu

kalaboagn hen on gionod. Outcome dresKi eleganl, adotned wilh gold

Uakembe** k'a mu kembell

Shediessed (a>) none else could diesi.

Inga ukala mu kufundila* o im' eii, iaia ku tandu a meza,

Aad the began La plead (before) things thotc. that were oit lop of Lable,

inga utanga o ngongo \\h jioso, m'oso** mu abitile pala Fele Milanda
kufukunuka. O ki azubile, inga uzuela : "Se makutu mu ngazuela,

10 revive. Wheo she had finished, then she said ; "If (iij a lie whal 1 sid,

eie, tadi dia muambi a kidi ni an' a mixaxiniu, o navaia di-zuike

LboD, OiMne teller of LniLh and (ye) dolli, the raior >halpen-Eh;Klt

i ngi batule o xingu ; ni lubambu lu ngi bonde." O ki azubile

lelilmt cocoS Deck; and Ihcchain nuyil ma hang." Wheti ihe fiptihed

o kuzuela, o kandeia kasendcla ; o navaia ia di zuika ku ditadi dia

•[leaking. Lbe lamp 111 iIKli ; the ninr sharpened ilself on the :>ione

muambi a kidi ; o lubambu lua di niengeneka bu lu, O lubambu,

.nilh;

ki luakexile pala ku r

Wgh.

I nienga, o navaia pala ku mu batula o xingu,

P4 jh was jEKnii ra ner hang, the rajor about to lier cnl off the neck,

ana a mixaxiniu inga akuata o im' eii.

thedollt ihen Kiied things those."

Manii, kiosueki ngana Fenda Madfa ki alobanga o im' eii, o kaveia
katono h. Mu kamenemene o kaveia inga ka di xib'fi. Fenda Madia

inga u ki banga kat^ mu mausuku matatu.

O ua kauana, mu

40 Folk' Tales of Angola.

kamenemeney o kaveia inga kambela Fele Milanda kioso ki alobita.

the morniiiKt the old woman then told Fele Milanda aU that was goiqf oo.

Fele Milanda inga uambela o kaveia, kuma : '' O m'usuku, ki ujika

Fde Milanda then told the old woman, Myins^ "At night, when thoa doMit

o dibitUi k'u di jike ni sabi."

the door, do not it lock with the key.*'

Fele Milanda, o mu kaxaxi ^ ka usuku, inga utuluka, inga ubatama,

Fele Milanda, at mid of iu|^ then he goes down, and hides,

inga ukala mu kuzongola mu musula^ ua dibitu. Fenda Madfa

and beg;in8 to peep through a crack of the door. Fenda Maria

uazuata, inga ubanga ki ene mu kubanga-jinga, inga utanga o ngongo

dressed, and did as she used to do always, and related troobles

]£ joso, inga uamba : " Aba eie, Kamasoxi, kuamba kidi, eie, uabene

hers all, and said: "Say thou, Kamaaozi, speaking truth, thou, who didst s«v«

Fele Milanda o mueniu, o sabi ia palata ia kualutu ia Fele Milanda,

Fele Milanda (Ms) life, the key of silrer of the room o< Fele Mihinda,

palanii k'u i telekal6 ? Se makutu, mu ngazuela, enu, nuala ku

why didst thoo not it ddirer ? If (b) a He, what I said, ye, that are oa

tandu a meza, ngi bondieniL" O im' eii, ki iakexile pala ku mu

top of table, me hang ! ** Things those, when they were about to her

jiba, Fele Milanda ujukula o dibitu, ubokola. Fenda Mad(a uai ku

kill, Fele Milanda opened the door, entered. Fenda Maria went faito

kiambu ; Fele Milanda u6 uai ku kiambu. O kaveia inga ka

a swoon ; Fele Milanda also went into a swoon. The old woman then aha

a bangela milongo ; ene inga apapumuka.

lor them makes medicine; they then wake up.

Fele Milanda uamesenene kuambata Fenda Madfa ku tandu ni

Fele Milanda wanted to carry Fenda Maria up«tairs with

izuatu i6, i azuata ; maji o Fenda Madfa k'axikaneniS, inga uta

dresses hers, which she had on; but Fenda Maria refused, and put

o ima \t mu kalubung^ kd ; inga uzek'&

things hers into kalubungu hers; and she went to bed.

O Fele Milanda, ki abixidile ku tandu, inga ubanga o mikanda ia

Fele Milanda, when he arrived up«tair8, then he made letters of

kutuma kukuvitala o makamba m6 pala ku di mosalela^^ ku bata difi.

sending to invite friends his for to take breakfast at house his.

Mu kamenemene inga utumisa o mikand' eii ; inga utuma kutesa

In the morning then he sent the letters these; then he ordered to pat

kalakatald ^^^ mu pipa.

coaUar in a baireL

En' oso muene, ki ejile ku di mosala, o ki akexile mu kudia,

They all indeed, when they had come to breakfast, when they were eating,

o Fele Milanda inga uibula Kamasoxi : "O sabi ia kualutu^

Fele Milanda then asked Kamasoxi: "The key of the room

iebi?" Kamasoxi uixi : "Kana;^^^ ngasangediami-mu sabi." —

where Cis it) ? " Kamasoxi said : " No ; I not found there a key.»» —

Ngana Fenda Maria. 41

** Tanga hanji m'oso mu uabitile pala ku ngi katula mu ikandu."

^'Tell please all through which thou wentest for to me reacne from Ikando."

Kamasoxi uedi pf!^^

Kamaaoxi not a word 1

O Fele Milanda inga utangela o makamba md ioso iabiti mu

Fele Milanda then told friends his all that happened in

mausuku mauana ni Fenda Madfa ; inga utuma kuixana Fenda

theniglita four with Fenda Maria; and he ordered to call Fenda

Madfa ku kitadl

Maria from the yard.

Fenda Madfa inga uiza. Fele Milanda inga u mu binga o sabl

Fenda Maria then came. Fele Milanda then (he) her asks for the key.

Kuala Fenda Madfa : '' Eme, ngana, kana nga i ijiaml Utokala

Then Fenda Maria: "I, master, not do it know. Whom it behooves

ku i ijfa ngana Kamasoxi" Ni ku mu jijila kuala Fele Milanda

to it know (b) mistress Kamasoxi." With being urged by Fele Milanda

inga ukatula o sabi, inga u i telekala,^^ inga utanga kioso kiabitile

then she takes out the key, and she it delivers, and tells all. that happened

ni Kamasoxi, ni m'oso mu abitile, muene Fenda Madfa, pala

with Kamasoxi, and what she went through, ^ she Fenda Maria, to

kukatula Fele Milanda mu ikandu.

rescue Fele Milanda from Ikandu.

Mindele ioso muene, elelenu ! ^^ Kamasoxi, sonii ja mu kuata.

The white men all indeed, laugh ye I (applaud). Kamaaoxi, shame her seised.

Fele Milanda uixana an'a mala kiiadi. Azangula Kamasoxi, inga

Fele Milanda called young men two. They lift Kamasoxi, and

a mu ta mu pipa ia kalakatald, inga a i ta o tubia. Kamasoxi

they her put into the barrel of coal-tar, and they it set on fire. Kamasoxi

inga ubia, ujikata;^^ o kafuba katuka, katula Fenda Madfa.

dien boms, gets charred ; a little bone flies up, alights on Fenda Maria.

Fenda Madfa inga u di xisa-ku.^^ Fele Milanda inga ukazala ^^ ni

Fenda Maria then rubs herself with it. Fde Milanda then married (with)

Fenda Madfa; aia ku Putu kui ndandu j£, inga avutuka. Inga

Fenda Bfaria; they went to Portugal to kinsmen his, and returned. And

akal'i: "Adia nguing^, aseiala musolo."

they lived on: "They eat cat-fish, they sup on musolo-fish.**"®

Ngateletele o kamusoso kaml Se kauaba inga kaiiba, ngazuba.

I have told little story mine. Whether (it be) good or bad, I have finished. ^

42 Folk' Tales of Angola.

NGANA FENDA MADIA,
Version B.

Erne ngateletele ahatu a mindele kitatu, jipange, atungile mu
muxitu. Kizua kimoxi, umoxi ua ndenge uexile ^^ mu njanena mu
kudia muenge, inga u di batula o mulembu.

O mubidi ^^^ uexile mu kubita^ inga o muhatu ua mundele u mu
ambela : "Tala hanji, e' mubidi, o kima kizela kia di fangana ni kiku-
suka; o kikusuka kia di fangana ni kizela." "Kala ngana Vidiji
Milanda; mu konda dia kuuaba kuavulu, nganga^^* ja mu louela ku
mbandu a palaia."

O muhatu uebudixile o mubidi, uixi: ''Pala kuenda kui ngana
Vidiji Milanda, uenda iziia ikuxi?" " Uenda izua nake. O kia
kavua uibixila bu ene ngana Vidiji Milanda. O muene pala kufu-
ndumuka, udila kuinii dia masanga ni maiadl"

O ngana Fenda Madfa inga uenda o izua nake. O kia kavua, ki
abixidile bui ngana Vidiji Milanda, inga ukuata mu dila o kuinii dia
masanga ni maiadi.

O ki abixidile mu kuinii dia masanga n' umoxi, uexile mu bita
mutu, uexile mu sumbisa mubika mu disanga dia menia. Ngana
Fenda Madfa inga u mu ixana ; usumba o mubika mu disanga dia
masoxi, inga ukuata mu kudila o disanga di asumbile-mu o mubika.

O ki atenesene o kuinii dia masanga n' umoxi ni kaxaxi, inga
uixana o mubika : ** E' Kamasoxi ! iza, udidile ^^ mu disangf omo.
Ki dimateka o kuizala, ngi tonese, mukonda mesu molo ngi kata
kiavulu."

O mubika inga ukala mu dila. Kia mu kuatedid kima ni ioso ia
mu ambelele ngana i& Uezalesele o disanga, ngana Vidiji Milanda
inga upapumuka.

O ki apapumukine, u mu ambela : "Ngi be ndandu, mukaji ami."
O muene, ku mu ambela : " K' emiami mukaji 6 ; mukaji 6, \6 uazeka "
ua mu ambelele : " Ngi be ndandu, munume ^® ami," inga a di
ambata,^^" ni muene ngana* Vidiji Milanda.

Kamasoxi uabilukile ^ Fenda Madfa ; o Fenda Madfa uabilukile
mubika, inga u mu luka Kamadfa. Inga aia mu tunga o'nzo id, ku
akexile ku di tuma ^^® kiambote.

Kizua kimoxi, ngana Vidiji Milanda uexanene abik' en'oso, inga
u a ambela: "Eme ngoloia ku Putu. Enu, nu abik' ami, zuelenu
ioso i nuamesena, pala, ki ngiza,^^ ku nu bekela." O umoxi
uambele : " Ngamesena kolodd ni milele ia mbote." O uamuku&

Ngana Fenda Maria.

NGANA FENDA MARIA.

I often tell of three white ladies, sisters, who were living in the
forest One day, one of them, the youngest, was at the window eat-
ing sugar-cane, and she cut her finger.

The shepherd ^'^ was passing by, and the white lady tells him :
" Look, please, thou shepherd ! the white thing that looks like the
red thing, the red thing that looks like the white thing." "Just
like ngana Vidiji Milanda, because of (his) great beauty, wizards have
bewitched him on the side of shore."

The lady asked the shepherd, saying, " To walk to the place where
ngana Vidiji Milanda is, one walks days how many?" "One walks
eight days. On the ninth day thou shall arrive {at the place) where
is ngana Vidiji Milanda. For hira to revive, thou shalt weep {full)
ten jugs and two."

Ngana Fenda Maria then walks eight days. On the ninth, when
she arrived {at the place) where {was) ngana Vidiji Milanda, then
she began to weep {full) the ten jugs and two.

When she reached the ten jugs and one, there came passing a
person, who was selling a slave for a jug of water. Ngana Fenda
Maria then calls him ; she buys the slave for a jug of tears, and
begins to weep full the jug she had bought the slave with.

When she had completed the ten jugs and one and a half, then
she calls the slave: "O Kamasoxi ! come! weep into this jug.
When it begins to get full, wake me up, because my eyes are pain-
ing me much."

The slave then begins to weep. She cared nothing about all that
her mistress had told her. She filled the jug; ngana Vidiji Milanda
then wakes up.

When he awoke, he said to her : " Embrace me, my wife." She,
instead of to him saying, " I am not thy wife ; thy wife is she yonder
who is asleep," said : " Embrace me, my husband ; " and they go arm
in arm (she) with him, ngana Vidiji Milanda.

Kamasoxi became Fenda Maria, (and) Fenda Maria became the
slave, and she called her Kamaria, And they go to build their house
where they lived in fine style.

One day ngana Vidiji Milanda called all his slaves, and says to
them : " I am going to Portugal. You, my slaves, speak out every-
thing that you want, in order, when I come,^^ to bring {these things)
to you." T?he one said : " I want a cord (necklace) and fine clothes."

44 Folk-Tales of Angola.

uambele : "Ngamesena jingondo^ ni jibixa." O uamukuft ua mtt
ambelele : " Ngamesena jinela ni misanga ia mbote."

O ki exanene o Kamadfa, ua mu ibudixile : " Eie, uandala 'nii ? ''
Inga u mu ambela: ''Erne, ngana, nguami^^ kuzuata; mukonda
o m'bika k! k'atend kuzuata ima ia mbote. Ngana, kima u ngi
bekela: Kandeia Di-sende, navaia Di-zuike, tujola Di-batule, ni ditadi
dia Muambi-a-kidi"

O ngana Vidiji Milanda inga uambela o mukaji 6 : '' Abik^etu, en'
oso muene, abingi ima ia mbote ia kuzuata. O Kamadfa k'abingi6
ima ia kuzuata, mu konda dia 'nii ? " Mukaji t inga u mu tambujila :
''Kamadfa munzenza.^^ Ki k'eji£ o ima ioso i abingi aku&. Eie,
k'u mu bekele o ima i abingi muene; mukonda muene k'ejiS ioso i
azuela. Munzenza ua mutu."

O ngana Milanda u mu ambela: ''Kana; en' oso ng^ a bekela
ioso i abingi; o Kamadia uS ngu^ mu bekela ioso i a mu tumu
muxima ud/'

O ngana Vidiji Milanda inga ui'd ku Putu, ku akexile o izua ioso
i andalele. O ki exile pala kuiza, uia mu kuibudisa o ima ioso i a
mu bingile Kamadfa. K'emuenid.^^ Inga uia ixi iamukud mu ku k
sota o ima, i a mu tumine m'bik'd, inga u i mona.

O ki ejile, en' oso aia ku mu tambulula: "Ngana ietu ueza! tuo-
ndokemba ! " O Kamadfa ua di xibidi & Ki k'endediS mu tambu-
lula ngana id.

O ngana, ki amatekene o kuban' en' oso, ki a mu ibudixile:
" Enu oso muene, mueza mu tambula o ima ienu i nga nu ambelele ;
aba o Kamadfa, uebi ?"

O ngana ia muhatu u mu ambela : " Kamadfa, kima kia munze-
nza, k'u mu bane ng6 kima." O ngana Vidiji Milanda uambele :
" Kamadia mubika kala akul Ngu mu bana ioso i a ngi bingile, ia
ng' endesa ndumba ia jixi." Uixana Kamadfa: "Za, utambule ioso
i ua ngi bingile." O Kamadfa uexile mu kamulele kamoxi Jisonii
ja mu kuatele, ja kubixila bu polo ^* ia ngana Vidiji Milanda. Ua
di suekele ku dima dia dibitu. O ngana Vidijii Milanda uemanene,
inga uia bu exile Kamadfa, u mu bana o ima i a mu bingile.

En' oso muene, o abik' a ku bata, azuatele, inga abanga o jifesa,.
mukonda o ngana \k uabixidile ni sauidi.^ O Kamadfa ua di
xibidi 6 mu kanzo ^ kd, mu exile ni kaveia.

O kutula ni usuku — en' oso azeka kid — Kamadfa ki akatuile o
ima i a mu bekelele ngana id, ubunda o kalubungu kd boxi : Mu atu-
ndile jivestidu ja mbote, ni ima ioso, i zuata muhatu ua mundele.
Inga ukuata o ima ia Putu, u i ta ku tandu a meza, inga ukala mu
kuzuela: "Eie, ngana Vidiji Milanda, uatambula o mubika; ua ngi

Ngana Fenda Maria.

45

Another said: "I want copper beads ^^ and earrings." Another
said to him : " I want finger-rings and fine beads."

When he called Kamaria, he asked her: "Thou desirest what?"
And she says to him : " I, master, want not clothing, for the slave
cannot wear fine things. Master, these are the things that thou
mayest bring me : lamp light-thyself, razor whet-thyself, scissors
cut-y our selves, and stone the speaker-of-truth."

Ngana Vidiji Miianda then tells his wife: "Our slaves, they all
of them asked for fine things to wear. Kamaria asked not for things
to wear, because of what ? " His wife then says to him : " Kamaria
(is) a bush-slave.*^ She does not know all the things thatthe others
asked. Thou, do not bring her the things that she asked ; for she
does not know what she says. She is a bush-woman."

Ngana Miianda tells her : " No, they all, I will bring them all that
they asked ; Kamaria, too, I will bring her everything that her heart
told (ordered) her."

Ngana Vidiji Miianda then goes to Portugal, where he stayed all
the days that he wished. When he was about to come back, he
goes to ask after all the things that Kamaria had asked him for.
He did not find them. Then he went to another city to look there
for the things that his slave had sent him for, and he finds them.

When he came (back) they all go to receive him. " Our master
has come ! we shall dress up ! " Kamaria she kept silent. She did
not go to receive her master.

The master, after beginning to give the things to them all, then
for her he asked : " You all, indeed, have come to receive the things
that I had promised you, but Kamaria, where (is she) .'"

The mistress says to him : " Kamaria is a thing just from the
bush ; do not give her anything." Ngana Vidiji Miianda said : " Ka-
maria is a slave like the others. I will give her all that she asked
me for, that made mc go to many cities," He calls Kamaria:
"Come! receive all that thou hast asked me for." Kamaria was in
one small loin-cloth. Shame seized her, to come in the presence
of ngana Vidiji Miianda. She hid herself behind the door. Ngana
Vidiji Miianda stood up, and went where Kamaria was ; he gives
her the things she had asked him for.

They all indeed, the slaves of the house, dressed up, and had a
merriment, because their master had arrived with health. Kamaria
held her peace in her little hut, where she stayed with an old woman.

The night arriving — they all were already asleep — Kamaria, after
taking the things that her master had brought her, knocked her kalu-
bungu on the ground. Out came dresses fine, and all things that a
white lady wears. And she takes the things of Portugal, she sets
them on top of the table, and begins to speak : "Thou, ngana Vidiji

46 Folk- Tales of Angola,

xisa ; erne, nga ku endelele o izda nake mu solongo dia muxitu, mu
enda mon' a njtia, mon' a mutu k'a mu muena-mu. O kiziia kia kavua,
ki ngabixidile ni paxi iami ni ngongo iami, inga ng' u didila o kuinii
dia masanga n' umoxi ma masoxi, ki buabitile mutu, uexile mu su-
mbisa o mubika mu menia, eme inga ngikuata o disanga dia masoxi ;
ngisumba o m'bika pala ku ngi kuatesa mu paxi jami ni ngongo jami,
Eie, ngana Vidiji Milanda, ni uatambula o m'bika, ni ua ngi xisa eme,
ngi ngana, ng' o muenene^ o jipaxi ni jingongo. Eie, kandeia
Di-sende ; eie, navaia Di-zuike ; eie, tujola Di-batule ; eie, ditadi dia
Muambi-a-kidi, (s' eme ngazuela makutu),^ ngi batujudienu."^

O kandeia ka di sendela ; o navaia ia di zuika ; o tujola tua di ba-
tujula; o ditadi dia Muambi-a-kidi diolo di pangajala^ boxl O
muene, Kamad{a, inga uamba : " Eie, Nzambi, ngi kudile ! " O ima
ioso inga ibuika.

O kaveia kexile mu kumona o ima ioso eii ; inga uzuela ni muxima
ud : '' O una, uala ni ngana ietu, manii ki mueni^ ngana ietu ia mu-
hatu ? O ngana ietu ia muhatu manii i6, a mu bake kuma Kamadla ?
O Kamadfa muene, und, uala ni ngana ietu." Inga u di xiba ni mu-
xima ud, pala kutala, se mosuku ^^ moso muene, o Kamadfa ubiluka
kala ki abiluka o usuku ua lelu. Fenda Madia inga unanga. Kaveia
ka di xiba ni muxima u&

O kutula ni usuku, en' oso azeka kid, o kaveia ka di bangesa ^
kala uazeka, manii uolotala O Kamadfa ukatula o kalubungu k6 ;
u ka bunda boxi : ima ioso muene pala kuzuata ieza. Uazuata, 16
uate o ima ku tandu a meza ; uate navaia Di-zuike, ni kandeia Di-
sende ; tujola Di-batule, ni tadi dia Muambi-a-kidi, inga ukala mu
zuela : " S6 salavande ! ^ ngdkale eme,^ ngu muhatu, ngatundile
ku bata dia ndandu jami, inga ngenda o iziia nake mu solongo dia
muxitu ni paxi jami ni ngongo jami Eie, ngana Vidiji Milanda,
ngodidile o kuinii dia masanga ni sanga dimoxi ni kaxaxi, inga nga-
mbela o m*bik' ami : ' Tenesa o kuinii dia masanga ni maiadi ; maji,
ki dikala pala kuizala, ngi tonese pala eme ku di zubidisa.' ^ O
mubik* ami, nga mu sumbile mu masoxi mami, k! k'a ki bangedid,
inga uehela o disanga ku di izalesa. O ki apapumukine ngana Vidiji
Milanda, inga u mu ambela ' ngi be ndandu, mukaji ami ; ' muene,
ku mu ambela 'k'emiami ngi mukaji €\ mukaji i \6 uazeka;' ua
mu ambelele * ngi be ndandu, mulume ami,' pala eme kubiluka ngi
Kamadfa, Eie, ditadi dia Muambi-a-kidi ; eie, tujola Di-batule, eie,
navaia Di-zuike; eie, kandeia Di-sende, (se ngazuela makutu) ngi
batujudienu."

Ngana Fenda Maria.

47

Milanda, hast taken the slave, hast left me ; me, who for thee walked
eight days in the heart of the forest, ' where goes the child of Bird,
the child of Man is not to be seen therein.' The ninth day, when
I arrived with my trouble and my misery, and I had wept for thee
the ten jugs and one of tears, when there passed one who was sell-
ing a slave for water, I then took a jug of tears ; I bought the slave
to aid me in my trouble and my misery. Thou, ngana Vidiji
Milanda, thou both didst take the slave, and leave me, me, the mis-
tress, who for thee underwent hardships and misery. Thou lamp
light-thyself ; thou razor whet-thyself ; thou scissors cut-yourselves ;
thou stone speaker-of-truth, (if I have spoken lies)'™ cut me to
pieces."

The lamp lights itself ; the razor whets itseU ; the scissors cut
and cut themselves ; the stone speaker-of-truth is knocking and
knocking itself on the ground. She, Kamaria, then says: "Thou,
God, succor me ! " And the things all disappear.

The old woman was seeing all these things, and she speaks with
her heart : " That one who is with our master, whether she indeed
is not our mistress .' Our mistress, whether (she is) this one, whom
they put down as Kamaria.' The true Kamaria is she who is with
our master." And she holds her peace with her heart, to see
whether all nights Kamaria will be changed as she was changed on
the night of to-day. Fenda Maria then lives on. The old woman
holds her peace with her heart.

Arriving in the night, they are all asleep, the old woman makes
herself as though asleep, but she is looking, Kamaria takes her
kalubungu ; she knocks it on the ground : all things indeed for
dressing come out. She dresses and sets the things on the table;
she sets the razor whet-thyself, and the lamp light-thyself, the scis-
sors cut-yourselves, and the stone speaker-of-truth, and she begins
to speak : " So salavande ! '^ If it were not I, a woman ! I left
the home of my family (kin), and walked eight days in the heart of
the forest, with my troubles and my miseries ! Thou, ngana Vidiji
Milanda, for thee I wept the ten jugs and one and a half, and I said
to my slave: 'Finish the ten jugs and two; but, when it is going
to be full, wake mc up for me to finish it.' My slave, whom I had
bought with my tears, she did not do it, but she allowed the jug
to be filled. When ngana Vidiji Milanda awoke, and said to her:
'Embrace me, my wife,' she, instead of saying to him, ' I am not
thy wife ; thy wife is that one (yonder) asleep;' she said to him:
'Embrace me, my husband," for me to be turned into Kamaria.
Thou stone, the speaker-of-truth ; you scissors cut-yourselves ; thou
razor whet-thyself ; thou lamp light-thyself, (if I have spoken lies)
cut me to pieces."

48 Folk- Tales of Angola.

Kandeia ni ima ioso ia di sendela ; o ditadi diolo di pangajala ; a
navaia iolo di zuika ; o tujola tuolo di batujula. O muene, bu 'axaxi
bueniobOy inga uvutula : '' Nzambi, ngi kudile ! " Ima ioso inga ibuika.

Kaveia katale. O muhatu ua mundele uazula o ima i azuatele,
pala kuzuata o kadikoza inga ubongolola o ima id, inga u i baka
mu katutu^ ka kaxa. Inga azek'4.

Kiziia kiamukud, o kaveia kaia mu f etela ngana id : " Eie, ngana,
uadia 'nii ? ^ uanua 'nii ? se o i6, ua mu tambula kuma muene mu-
kaji ^ Fenda Madia, Id muenid ? O Fenda Madfa una-ze, nua mu
bake kuma Kamadfa."

O ngana Vidiji Milanda inga u mu ambela: "Eie, u kaveia,
uakambe ujitu ; uamba kuma mukaji ami o kahatu kand kabolo, kala
ku 'itadi." " Eie, ngana, k'ufike makutu, mu ^^ ngolo ku tangela
Loko, m'usuku, eme ngizekami m'o'nzo. Ngambela o kahatu :
' Kizeke k'ubeka u6 ; eme ng^zeka bu kanga, bu a ngi kuvitala bu
kizomba.' ^*^ Ngibanga dizungu bu dibit u. Eie, ngana, ni uambele
mukaji 6, kuma : ' Ngolotunda ni usuku. Kf ngizami, kikala mako*
lombolo.' Ni tua mu tale ioso i abanga m'o'nzo ni usuku,"

O ngana inga uambela mukaji d : " Eme lelu ni usuku ngoloia
bama; ^^ ondo ngi banga ujitu." ^*® Inga ananga.

O ki azubile o kudia, o ngana Vidiji Milanda inga utunda makutu^
inga u di sueka bu kididi, ki a mu dikixile o kaveia.

Kutula ni usuku, o Fenda Madfa uixana Kamadfa : " ICamadfa,
zd, ngi bekele o menia ; ngisukule o inama." Kamadfa uabeka o
menia pala kusukula Fenda Madfa o inama. O ki azubile, inga u
mu ambela : " E ! kahatu ! ndd m'o'nzo, u^zeke. Kutula o mako-
lombolo, udjukuila o dibitu ngana Vidiji Milanda"

O Kamadfa uatambujila, inga ui'd mu zeka m'o'nzo id. Ujika ku
dibitu, inga uzuela ni muxima ue : " Lelu ngala k'ubeka uami ; kia-
beta ^'^ ku ngi uabela Kana mutu u ngi mona" Ukuata o kalu-
bungu kfi; u ka bunda boxi: mu tunda abika; mu tunda seia;^^
mu tunda jivestidu ja mbote ; ioso i zuata muhatu ua mundele. Inga
u di longa^^^ mu seia, u di sukula; abika a mu tukuta kiambote ; a
mu kondona, inga a mu zuika o vestidu ia mbote ia jitetembua

Muene uiza ku meza. O ngana Vidiji Milanda uolotala o ima ioso,
i olobanga Kamadfa mu o'nzo.

Kamadfa ukala mu zuela : " Kiakale eme ! Vidiji Milanda, nga ku
endelele o izua nake. Ngendele mu muxitu, eme ngu muhatu ua
Nzambi,^^ ni paxi jami ni ngongo jami. O kia kavua, ki ngabixidile

Ngana Fenda Maria. 49

The lamp and things all tight themselves ; the stone is knockmg
itself; the razor is whetting itself; the scissors are cutting them-
selves. She, in the middle there, says again: "God, succor me!"
All the things then disappear (in darkness).

The old woman saw it. The white lady takes off the things she
had put on, to wear (again) the small rag; and she gathers her
things, and keeps them in her rotten little trunk. Then they sleep.

The next day, the old woman went to whisper to her master:
" Thou, master, why eatest thou ? "^^ why drinkest thou .' if that one
whom thou hast taken as thy wife, Fenda Maria, is not the same ?
Fenda Maria is that one, whom you (both) put down as Kamaria."

Ngana Vidijt Milanda then tells her: "Thou, old woman, lackest
courtesy ; thou sayest that my wife is the little woman yonder
mean, that is in the yard.^" "Thou, master, do not think it (to
be) lies, what I am telling thee. Soon, at night, I shall not sleep
in the house. I shall say to the little woman : ' Sleep alone ; I will
sleep outside, where they have invited me to the dance.' ^" I shall
make a hole in the door. Thou, master, also tell thy wife, ' I am
going out at night. I shall not come, except at cock-crow," that we
may look at her, and all she does in the house at night."

The master then tells his wife: "To-day, at night, I shall go
somewhere ; '" they will give me a party." And they live on.

When he had finished eating, ngana Vidiji Milanda then goes out
falsely,*** and hides himself in the place which the old woman had
showed to him.

The night coming, Fenda Maria calls Kamaria : " Kamaria, come,
bring me water that I may wash my feet." Kamaria brought the
water to wash Fenda Maria's feet. When she had finished, then
she tells her, " O little woman ! go to the house to sleep. When it
is cock-crow thou sbalt go and open the door for ngana Vidiji Mi-
landa."

Kamaria assents and goes to lie down in her hut. She shuts the
door, and speaks with her heart : " To-day I am alone with myself ;
it greatly pleases me. Nobody sees me," She takes her kalubungu ;
she knocks it on the ground : out come slaves ; out comes a bath-
tub ; out come splendid dresses ; everything that a white lady wears.
And she lays herself in the tub ; she washes herself ; the slaves rub
her weil ; they wipe her; and they put on her the beautiful dress of
stars.

She comes to the table. Ngana Vidiji Milanda is looking at all
the things that Kamaria is doing in the house.

Kamaria begins to speak : " But for me ! Vidiji Milanda, I walked
for thee for eight days. I walked in the forest, I, a woman of God,'**
with my troubles and my miseries. On the ninth day, when I arrived

50 Folk" Tales of Angola.

mu palaia,^^ mu a ku louelele o jinganga, mu konda dia kuuaba
kuavulu, erne ngexile mu ku didila o kuinii dia masanga ni maiadi,
mu ng' ambelele o mubidi ; inga ng' u didila o kuinii dia masanga
n'umoxi. O ki ngatenesene kuinii dia masanga n'umoxi^^ ni
kaxaxi, buexile ^^ mu bita o mutu, uexile mu sumbisa mubika, inga
ngu mu sumba mu sanga diami dia masoxi. Ngi mu luka Kamasoxi ;
inga ngikala mu dila pala kutenesa o kuinii dia masanga ni maiadi.
O ki ngabixidile mu kuinii dia masanga n'umoxi ni kaxaxi^ ki ngexa-
nene Kamasoxi, o mubika, nga mu sumbile mu masoxi mami, mu
ngcxile mu didila ngana Vidiji Milanda, inga ngu mu ambela: 'Te-
nesa, mubik'ami, o kuinii dia masanga ni maiadi Ki dikala pala
kuizala, eie ngi tonese ; mukonda ngana Vidiji Milanda uondotona.
Eie, u m'bik' ami, se muene uatono, eme hanji ngazeka, ki a ku
ambela : " Ngi be ndandu, mukaji ami " eie u mu ambela : " K'emi-
ami ngi mukaji ^ ; mukaji ^ i6 uazeka." ' O Kamasoxi, ki atonene
o ngana Vidiji Milanda, ua mu ambelele: 'Ngi be ndandu, mukaji
ami;' o muene inga u mu tambujila: 'Ngi be ndandu, mulume
ami/ Kiakale eme! Vidiji Milanda, nga ku endelele o jipaxi, ni
jingongo, ni malamba ... eie uatambuile o m'bika kuma mukaji £,
eme, ngi mukaji 6, nu ngi bange ngu m'bika. Eie, kandeia Di-
sende ; eie, navaia Di-zuike ; eie, tujola Di-batule ; eie, ndundulu
Di-pangale; eie, ditadi dia Muambi-a-kidi ; eie, lumuenu Di-muike,
(se ngazuela makutu) ngi batujudienu ! "

lene ioso ia di sendela ; ndundulu iolo di pangajala ; tujola tuola
di batujula; o lumuenu luolo di muika; o navaia iolo di zuika; o
ditadi dia muambi a kidi, diala mu zuela b kidi. O ki iexile pala
kubuika,^ ki abokuele Ngana Vidiji Milanda, inga u mu ambela:
" Ngi be ndandu, mukaji amL" Muene, ki amuene ngana Vidiji
Milanda uabokuele, inga ubana selende ; ^^ ngana Vidiji Milanda
uia ku kiambu u^. O kaveia, kexile-bu, kabangele o milongo pala
ngana Vidiji Milanda ni Fenda Madia kutona, inga atona.

Abanda, ni Fenda Madfa ni Vidiji Milanda, kusanga Kamasoxi,
uazeka bu hama. O Kamasoxi, ki amuene Fenda Madfa uabokola
m'o'nzo ni ngana Vidiji Milanda, uaxala uatukumuka.

O Vidiji Milanda uexanene abika pala kukuata Kamasoxi, ni ku
mu ta mu pipa ia kalakatald. O kifuba, kiatundile mu pipa ia kala-
katali kiabangele o pemba, pala Fenda Madfa ni Vidiji Milanda ku
di xisa.

Ngateletele o kamusoso kami ; se kauaba inga kaiiba, ngazuba.

Ngana Fenda Maria. 51

on the shore, "^ where the wizards had bewitched thee, because of
great beauty, I was weeping for thee the ten jugs and two, which
the shepherd had told me ; and I for thee wept ten jugs and one.
When I had finished ten jugs and one and a half, there was passing
one, who was selling a slave, and I bought her for a j ug of tears. I
called her Kamasoxi, and I resumed weeping, to finish the ten jugs
and two. When I had arrived at ten jugs and one and a half, then
I called Kamasoxi, the slave whom I had bought with my tears, that
I was weeping for ngana Vidiji Milanda, and I said to her : ' Com-
plete, slave mine, the ten jugs and two. When it is going to get
full, thou, wake me up ; for ngana Vidiji Milanda will awake. Thou,
my slave, if he awakes, I being still asleep, when he says to thee:
" Embrace me, my wife;" thou to him shall say: "I am not thy
wife. Thy wife is that one (yonder) who sleeps." Kamasoxi, when
ngana Vidiji Milanda awoke, he said to her: 'Embrace me, my
wife ; ' but she then answered him : ' Embrace me, my husband.'
But for me I Vidiji Milanda, who for thee went through the hard-
ships, and trials and miseries, . . , thou tookest the slave as thy
wife, that me, thy wife, you (both) might make a slave. Thou lamp
light-thyself ; thou razor whet-thyself ; you scissors cut-yourselves ;
thou pebble knock-thyself ; thou stone speaker-of-truth ; thou mir-
ror look-thyself, (if I have spoken lies) cut me to pieces 1 " ^"^

They all light themselves, ^^ the pebble knocks and knocks itself ;
the scissors cut and cut themselves ; the mirror is looking at itself ;
the razor is whetting itself ; the stone speaker-of-truth is speaking
the truth. When they were going to disappear,'" then entered
ngana Vidiji Milanda, and says to her: " Embrace me, my wife"
She, when she sees ngana Vidiji Milanda entering, then she faints ;
ngana Vidiji Milanda also goes into a swoon. The old woman,
who was there, made a remedy for ngana Vidiji Milanda and Fenda
Maria to awake ; and they awoke.

They go up, both Fenda Maria and Vidiji Milanda, to find Kama-
soxi, asleep in bed, Kamasoxi, when she saw Fenda Maria coming
into the room with ngana Vidiji Milanda, she was appalled.

Vidiji Milanda called slaves to catch Kamasoxi, and put her into
a barrel of coal-tar. The bone, that came out of the barrel of coal-
tar, made the white clay, for Fenda Maria and Vidiji Milanda to
smear themselves.

I have told my little story ; whether good or bad, I have finished.

52 Folk- Tales of Angola.

11.
FENDA MADIA NI KOTA DIE NGA NZUA.

Erne ngateletde nga Nzud dia mon' a Kinoueza kia Tumb* a
Ndala.^ O pai d uafu ; o manii k uafu. A mu xila ni pange 6
Fenda Madfa, mon' a Kinoueza kia Tumb' a Ndala.

O ngana Fenda Madfa, manii k ua mu xila kahombo. Ki akexile
mu kufua, manii & ua mu ambelele : '' Mon' ami, kahombo k6 koka,
nga ku xila, muene manii enu, muene pai enu." Manii k uafu ;
afimdu manii &. Akal% ni kota diS nga Nzud. Adia nguingi;
aseiala musolo.

Kuala Fenda Madfa uixi: ''Kota diami, aku'enu asokana; eie
k'usokan^ mu konda dia 'nii ? O kitadi kiki» ki a tu xila papaii ni
mamanii. Eme ngu muhetu, diial' eie ; ki usokana, ki ngi uabela."
O dikota dixi : '' Di xibe ^, nga Madia." O ndenge ua di xib'6.

Kizu' okio, nga Nzud uazuata ; ua di longo mu maxila ; ^^ uaii mu
paxiiu,^^ kat6 mu Luanda. Usanga nga Nzuana ^ dia mon' a ngu-
vulu mu4 Ngola.^^ Ki amona nga Nzu4, uatekuka, uixi: "Tunde
ki a ngi vual' ami, kilda ngamono diiala uauaba o kuuaba kua nga
Nzud dia mon' a Kinoueza kia Tumb' a Ndala. Ku lu dia mundu,^^
kiliia ngasange diiala kala nga Nzud."

Nga Nzud uia ku bata did ku museke.^^ Usanga ndenge 6, ngana
Fenda Madfa dia mon' a Kinoueza kia Tumb' a Ndala, uixi : ''Ndenge
ami, o muhatu, nga mu mono, nga Nzuana dia mon' a nguvulu mui
Ngola, ua ngi uabela kinene. Muene ua ng' ambela, uixi : ' Eie,
nga Nzud, la ^^ uamesena kukazala n' eme, o ndenge £, ngana Fenda
Madfa, ukala mubik' ami ; u mu ta u£ mu kulemba.' ^^ Ngejiami
ioso i ngibanga."

Ndenge-pe k'el6^* kima; ua di xib'fi. Iii uazekedi 6. Kutula
mu 'amenemene, kuala nga Nzud uixi : " O muhetu, ngd mu takana
kid." Uambatesa o ilembu, uia mu Luanda ; usanga ngana nguvulu ;
u mu binga mon' 6 nga Nzuana.

Pai ^, ngana nguvulu, uaxikana, uixi : " Mon' ami, kikala ukazala
ni nga Nzud ; manii o kulemba, nguamami-ku." ^^

Aii mu ngeleja. Nga Nzu& ni nga Nzuana akazala; abange o
fesa. Mu izua iiadi fesa iabu. Aia ku bata dia nga Nzud.

Nga Nzuana usanga ngana Fenda Madfa dia mon' a Kinoueza kia

Fenda Maria and her Elder Brother nga Nzua. 53

FENDA MARIA AND HER ELDER BROTHER NGA NZUA.

I often tell of nga Nzui, son of Kinoueza kia Tumb' a Ndala."*
His father died ; his mother died. They left him with his sister
Fenda Maria, daughter of Kinoueza kia Tumb* a Ndala.

Ngana Fenda Maria, her mother left her a kid. When she was
dying, her mother told her : " My daughter, this thy goat, which I
leave thee, it is thy mother, it is thy father." Her mother died.
They buried her mother. They lived on, (she) and her elder (brother)
nga Nzua. They breakfast on " bagre ; " they sup on catfish.

Then Fenda Maria says : " Elder mine, the others get married.
Why dost thou not marry } The money is here, which our father
and mother left. I am a woman, thou art a man ; if thou marriest,
it shall please me." The elder says : " Hold thy peace, nga Maria."
The younger (sister) held her peace.

One day nga Nzui dressed ; he placed himself in a maxila ; '^^ he
went (or a tour, down to Loanda. He meets nga Nzuana,^^ daugh-
ter of the Governor in Angola.'®" When she saw nga Nzui, she
wondered, saying : " Since I was born, never saw I a man beautiful
like the beauty of nga Nzud, son of Kinoueza kia Tumb' a Ndala.
On the face of the earth,'^^ not yet have I met a man like nga Nzui."

Nga Nzua goes to his home, in the Muceque.'™ He finds his sis-
ter, ngana Fenda Maria, daughter of Kinoueza kia Tumb' a Ndala,
saying : " My sister, a girl whom I saw, nga Nzuana, daughter of
the Governor in Angola, she pleased me much. She told me, say-
ing : • Thou, nga Nzui, if thou wantest to marry with me, thy sister,
ngana Fenda Maria, shall be my slave ; thou shalt put her also in
the wooing-presents.' I don't know what I shal! do."

The sister, however, said nothing; she was silent. He went to
sleep. Arriving in the morning, nga Nzui says : "The girl, I will
fetch her at once ! " He gives to the carriers the wooing-presents,
goes to Loanda ; he finds the Lord Governor ; he asks of him his
daughter, nga Nzuana.

Her father, the Lord Governor, assents, saying : " My daughter,
it shall be that she marries with nga Nzui ; but the wooing-present,
I will not (take) it." "*

They went to church. Nga Nzui and nga Nzuana are married ;
they make the feast. In two days the feast is over. They go to
the house of nga Nzua.

Nga Nzuana Buds ngana Fenda Maria, daughter of Kinoueza kia

54 Folk' Tales of Angola.

Tumb' a Ndala, uixi : " Eie, m'o'kulu uakexile u ngana Fenda Madfa ;
akiki^^ uala eie Kamadfa.'* Akal* i.

Muene uxanga o jihuinii ; ^^ muene utek* o menia. O kiztia ki-
moxi : " E ! Kamadfa." " Ngana." " Iza, uie mu sukula milele."
Uazangula o ngamela ; ^^ uaii bu tabu ^^ mu sukula. Ubixila moxi a
mulemba ; ^^^ utula ngamela boxi. Ukuata mu kudila, uixi : " Aiu6 !
aiu6 ! ^^ tund* ami,^^^ ki a ngi vuala pai etu ni manii etu . . . kala ^'*
lelu a ngi tuma kusukula. Mu konda dia 'nii ? *'

Uevu o kahombo kd, kalokuiza ni kudila : '' M^6 ! m^ ! m^ !
kiebi, ngan' ami } ^^^ Uadidila 'nii, ngan' ami ia ndenge ? " " Ngi-
dilami kiebi ? Tunde ki a ngi vual' ami, kilua ngasukuile o milele ;
asukula akama^^® maii.^*^ O kizua kia lelo/'® mukonda pai etu uafu,
o manii etu uafu, o kota diami, nga Nzud — nga ku tumakusotao
muhetu.^ — kizua kia lelu, ng^kala ngi m'bika. Ngixanga jihuinii;
ni menia, ngitek' o menia."

Kuala kahombo uixi : " Di xibe 6, ngan' ami. Kizda umona
ungana^^ u6; o umbanda ndenge." ^^ Kahombo kakatula o milele
mu ngamela; usukula jimbinza, jikalasd, jikazaku; uaneka. Usanga
ngana i6, Fenda Madfa, uixi : " Ngan' ami, uadidila 'nii t " " Nga-
didil' ami o ngongo iami." " Za, ngan' ami, ngu ku tala o jina." ^
Ua mu tala o jina. Ki azuba ku mu tala o jina, uaii mu bunjika o
izuatu. Uebunjika, uebana ngana id.

Fenda Madfa uazangula, utula ku bata. " E ! Kamadfa, eie uasu-
kula o lopa^® iiii? " Uixi : " Eme ngesukula." ^® Uaii mu o'nzo;
uazek'6.

Nga Nzuana ueza uemita ; uia mu vuala : mon'a diiala. Akuata
mu sas' o mona. Mona uakulu ; uaii bu xikola ; uejfa kutanga ni
kusoneka.

Pai k ua mu ixana ku meza : " Za udie, mon' ami" '' Nguamiami,
pai etu." " Uandala 'nii ? uandala ngulu } " " Nguamami, papail" ^
"Inii i uandala.^" "Ngandala hombo." "Hombo kuxi^^ uan-
dala?" "Ngandala o hombo ia Kamadfa."

Ejiba; etale; ekatula o midia ; ebana Kamadfa : " Kisukule midia
iiii, ni dikutu.'' Uasukula mudia: uaii ni mbiji;^^ usukula mudia
uamukud : uaii ud ; midia ioso iabu. O dikutu, a di ambata kuala
nguingL Uixi : " Aiu^ I aiu6 ! ngibanga kiebi ^ ? " ^ Uakuata mu
kudila.

Ki aia mu tala bu tabu, se iamoneka o ngamela, o menia mambata

Fenda Maria ami her Elder BroHur nga Nsua. 55

Turab' a Ndala, (and) says : " Thou, of old thou wast ngana Feoda
Maria, but now art thou Kamaria." They live on.

She fetches the fire-wood ; '^ she gets the water. One day ; " O
Kamaria!" "Mistress." "Come, go to wash the clothes." She
lifted up the tub ; '** she went to the landing ^"^ to wash. She arrives
under the fig-tree ; '"^ she sets the tub on the ground. She begins
to cry, saying : " Woe ! woe to me ! ''^ Since me,'"* since my father
and mother gave me birth "* , . . But to-day they send me to wash I
Because of what .' "

She hears her little goat that is coming and crying : " Mey ! mey !
mey ! How (is it) mistress mine .' Why criest thou, my young
mistress .' " " How shall I not cry .' Ever since I was born, never
did I wash clothes. They who wash are always slave girls."** To-
day, because my father is dead, (and) my mother is dead, my elder
brother, nga Nzud ... did I bid thee to seek that wife ? . , . this
day of to-day, I must be a slave. 1 fetch the fire-wood ; also the
water, I get the water."

Then the goat said : " Be quiet, mistress mine ! one day thou shalt
see tby glory;'™ the medicine is inferior."'*' The goat takes the
clothes out of the tub ; she washes the shirts, the trousers, the coats,
she spreads (them) in the sun. She finds her mistress Fenda Maria,
says : " My mistress, wliy dost thou cry .' " "' I am crying over ray
misery." " Come, my mistress, I will louse thee." '^^ She looks
her (over) for lice. When she finished looking for her lice, she went
to fold the clothes. She has folded them; she gives them to her
mistress.

Fenda Maria lifts up (the tub), arrives at home. " Eh ! Kamaria,
didst thou wash these clothes ? " She says : " I washed them." '**
She went to her room ; she lay down.

Nga Nzuana comes to conceive ; she goes to be delivered ; (it is) a
male child. They begin to bring up the child. The child grows up ;
goes to school ; knows (how) to read and to write.

His father calls him to the table : " Come (and) eat, my son ! "
"I will not, my father." "What wishest thou? Desirest thou
pork ? " "I will not, father." " What dost thou desire ? " " I want
goat." "Which goat dost thou wish?" " I want the goat of Ka-
maria."

They kill it ; skin it ; they take out (its) tripes ; give thera to Ka-
maria : " Go, wash these tripes and stomach," She washes one tripe ;
it is gone with a fish ;'* she washes another tripe; it is gone, too;
all the tripes are gone. The stomach is carried away by a bagre.
Says she : " Woe ! woe to me ! What shall I do ? " She begins
tociy.

When she went to see at the landing, whether the tub appears (is

56 Folk -Tales of Angola.

o ngamela. Kamadfa u di ta mu menia; uazouo; ualembua. Uto-
mboka boxi . . . kate ku bata^® dia ngana Nzuana. Uixi: "Kama-
d{a, o midia iebi?" "A i ambata kua jimbiji." A mu kuata mu
kibetu.i® Azek'l

Kutula mu 'amenemene, ki abalumukine, Kamadfa ualenge 6.
Ua di ta mu muxitu; ukuata mu kuenda; uend*d! Usanga kaveia
ka Kinoueza kia Tumb' a Ndala. Tunde ki a mu vuala kua manii k
ni tat' ky uabindamena mutu u mu kulala o kitanga Kamadfa u mu
kulala. Kuala kaveia : " Eie, u mulaul' ami, tala.** Ujikul' o'nzo :
fazenda! ujikul* o'nzo: ualende! ujikul* o'nzo: kobidi ! ^ ujikul'
o'nzo: sela!^®^ ujikul' o'nzo: maju a nzamba!^®^ dikonge!^^ Azek'
t ; akal' 4. Kuala Kamadia uixi : ** Kuku etu, ngalui' ami kii."
"Nga Madfa, tata,i^ tukal' etu hanji." Uixi : "Ngalui' ami" Ka-
veia u mu bana kalubungu ka fazenda, kalubungu ka ualende, kalu-
bungu ka abika, kalubungu ka. jimaxu,^* kalubungu ka masoladi,^^
kalubungu ka mujika,^^ kalubungu ka kitadi, kalubungu ka jive-
stidu. Kuala nga Madfa : " Xal' 6, kuku etu." "Bixila kiambote
d" Ui' ^.

O kiziia ki avuala Fenda Madfa dia mon' a Kinoueza kia Tumb' a
Ndala mu 'xi ia Ngola, o kiziia kieniokio ki avuala Ndunge dia mon'
a makixi ma Lumba.^^ Buene bu atula nga Mad/a. O makixi a
Lumba endele mu kutomba. ** Tenda ! uatendela 'nii ? " ^^ " Nga-
tendela muiii, uiza ku bata dietu." " Makutu m6 uazuela." " Ua-
tendela 'nii ? " " Mukongo ua Tumba, uejile mu kutomba. Usuku
ualembe ; k'amonfi kididi kia kuzeka. Uixi : ' Ngizek' ami bu bata
bana.'" "Makutu m6; k'uatendeld." Kuala mukui: "Tenda! uaten-
dela 'nii.?" "Ngatendela mufii." "Makutu m6." "Ngatendela
m'o'nzo ietu muiza ngana Fenda Madfa dia mon' a Kinoueza kia
Tumb'a Ndala mu 'xi ia Ngola; iii ualuia kid ku *xi il" Makixi
moso mexi : " Kiauaba, kiauaba, kiauaba ! " Atula ku bata.

Kuala Kixi a Lumba: "Nga Madia, tukuluk' 6!" Nga Madia
uatukuluka. O kiziia ki avuala Fenda Madia, o kizua ki avuala nga
Kixi a Lumba.^^ Pai k uavua vua dia midi ia mitue : mutu umoxi
mukua vua dia midi ia mitue. Uixi : " Nga Madia, tua ku binda-
mena; lelu tu ku mona."

Avunda kalubungu boxi : mu tunda akama kiiadi ; mu tunda hama
ia felu ; mu tunda papinid. A mu zalela. Makixi a Lumba akuata
mu kutonoka . . . kat6 kuma kuaki.^^^

Nga Madia uixi : " Ngalui' ami kid." Exi : " Kana, tuzek' etu

Fettda Maria and her Elder Brother nga Nzua. 57

there) the water had carried off the tub. Kamaria threw herself into
the water ; she swam ; she gave in. She got out on land (and went)
as far as the house of ngana Nzuana. Says she : " Kamaria, the
tripes, where are they .' " " They were carried off by the fishes."
They take her and beat ; they sleep.

Arriving in the morning, when she got up, Kamaria ran away.
She enters the forest, begins to walk ; walks and walks. She finds
an old woman of Kinoueza kia Tumb' a Ndala. Since she was
brought forth by her mother and her father, she needed somebody
to attend to (her) leprosy. Kamaria nurses her. Then the o!d
woman : " Thou, granddaughter mine, behold ! " She opens a room :
cloth ! she opens a room : rum ! she opens a room : copper ! she
opens a room : wax ! she opens a room : teeth of elephant ! ™ india-
rubber ! They sleep ; they live. Then Kamaria says : " My grand-
mother, I am going!" "Nga Maria, dear, let us stay together
longer," She says: "I am going." The old woman gives her a
box of cloth, a box of rum, a box of slaves, a box of mules, a box of
soldiers, a box of music, ^^ a box of money, a box of dresses. Then
nga Maria: "Farewell! my grandmother!" "Get there well!"
She goes away.

The day that was born Fenda Maria, daughter of Kinoueza kia
Tumb* a Ndala, in the land of Angola, that same day was born
Ndunge, son of the Ma-kishi of Lumba.'®* There (it was) that nga
Maria arrived. The Ma-kishi of Lumba had gone a-hunting : " Di-
vine ! thou divinest what .' " ^' " I divine a thief, who comes to our
house." " Thy lies, that thou speakcst." "Thou divinest what .' "
" Hunter of Tumba, who came to hunt. Night darkens : he finds
no place to sleep. He says ' I will go and sleep in yonder house.' "
" Thy lies ; thou divinest not." Then another : " Divine ! what
dost thou divine ? " "I divine a thief." " Thy untruth." " I divine
that in our house there arrives ngana Fenda Maria, daughter of
Kinoueza kia Tumb' a Ndala in the land of Angola; she is going
now to their land." The Ma-kishi all said : " Splendid, splendid,
splendid ! " They arrive at home.

Then Kishi a Lumba: "Nga Maria, appear!" Nga Maria ap-
pears. The day when Fenda Maria was born (was) the same day
when ngana Kishi a Lumba was born. His father owns nine thou-
sand of heads : one person owns nine thousand of heads ! He says :
"Nga Maria, we wanted thee much ; now we see thee."

They knock a kalubungu on the ground : there come out two
slave-women ; there comes out a bed of iron ; there comes out a mos-
quito-bar. They prepare her (bed). The Ma-kishi of Lumba begin
to dance (and dance on) until daybreak.

Nga Maria says : " I am going now." They say : ■' No, we will

58 Folk- Tales of Angola.

hanjL" " Henda ia ngi kuata ia kota diami, nga mu xisa, nga Nzui
dia mon' a Kinoueza kia Tumb* a Ndala." Kuala makixi : " Kinga
hanji kofele." Mai^-ku : kalubungu ka kudia, kalubungu kezuatu,**
kalubungu ka mujika.

Nga Mad{a ualui' ^ kil A mu xinjikila: "Bixil' ^!" "Xalenu
kiambote 6 ! '' Ubixila ku bata dia kota di^. Kuala ngana Nzua-
na: "Eie, Kamadia? tunde ki uajimbidila nuka tua ku monene;
lelu umonek' d ? " A mu kuata, a mu bana ibetu. O dikota nguai£
kuzuela ; ua di xib' 6. Azek' &. Mungu kialumingu.*^ Atula mu
'amenemene, kuala nga Nzud : " E ! nga Nzuana, zuata, tuie mu
ngeleja."2» O nga Nzud, ki ata-ku o dima, kuala nga Madia: "E!
Katalaiu,^'* erne ngiz' 6. Ngalui' ami uami mu ngeleja." " Ngan' a
ndenge,**^ tata, uzuata-nii ? " Uixi : " Ng' ambudi ami, m'bik' ami."

Uniungunuka ku dima dia 'nzo ; uvunda kalubungu boxi : mu iza
vestidu, i abindamena ngenji;^* uzuata. Uvunda kalubungu boxi:
mu iza masoladi;^^ mu iza kaluaji; mu iza akama kiiadi ; mu iza
mujika. Nga Madfa u di longa mu kaluaji, mujika ku dima . . .
katd mu ngeleja. Asanga mu ngeleja muezala, ni mindele ni ambu-
ndu; ni ifofo ni inema. Oso muene a di uana: ''Kilua tuamono
ngan' a muhetu uauaba kala iu." Abange o misa,^^^ atunda bu kanga.

Uvunda kalubungu boxi : mu iza kialu, ki abindamena ngana ngu-
vulu mui Ngola. Uaxikama bu kanga dia ngeleja. Mujika iakuata.
Ngana nguvulu iu utala ud, ni men' d, nga Nzuana, ni holome 6, nga
Nzud ; id atala o muhatu a mundele 6. O Fenda Madfa, ki akatuka
o kui' ^, id^^^ a mu kaiela, ni mujika id. Ki atula ku dima dia 'nzo,
embamba^^ ioso iabokola mu kalubungu.

Kuala Katalaiu : *' Ngan' a ndenge 6 ! uabixidile muene mu nge-
leja ? " " Ngabixidile muene. Nga Nzuana, nga mu sange mu nge-
leja k'a ngi monuami."^

O ki abanga katangana, nga Nzuana ubixila ni nga Nzud. " Andd,
o lumoso iai kid bu meza } E ! Kamadfa." " Ngana iami." " Za,
ngi zule o jisabatu eji." Ua mu zula ; ua mu bana o jixinelu. "E !
Kamadfa, tata, tuendele mu ngeleja ; tua di uana muhatu a mundele ;
o kuuaba kue, k'o lo dia mundu, kt tua mu muenietu." " A ! makutu
m6 ! O kuuaba, ku uauab' eie, ngana iami, o muhetu ua mundele, ua
mu tumbul' 6, ukala kota se ^^^ eie } " Uixi : " Kidi muene, ki ngalu-
zuela, Kamadfa." Akal' 1 Azek' d. Kuma kuaki ; anange k, Azeka
dingi.2i«

Fenda Afaria and her Elder Brother nga Nzua. 59

still sleep (another night)." "Longing holds rae after my elder
brother, whom I left, nga Nzu^, son of Kinoueza kia Tumb' a Ndala."
Then the Ma-kishi : "Wait yet a little." They go on : a box of
food, a box of clothes, a box of music.

Nga Maria is going now. They accompany her: "Get there
{well)." " Fare ye well." She arrives at the house of her elder
(brother). Then ngana Nzuana; "Thou, Kamaria ? Since that
thou gottest lost, never we saw thee ; to-day thou appearest ? " They
seize her ; they give her a flogging. The brother will not speak ;
he is silent. They go to sleep; to-raorrow (is) Sunday.^ They
arrive in the morning, then nga Nzua : " Eh ! nga Nzuana, dress up,
that we go to church." Nga Nzua, as he turned his back, then nga
Maria : " Eh ! Katalaiu,^'* I am coming directly. I am going also
to church." "Young mistress, dear, what wilt thou wear.'" She
says : " Let me alone, my slave."

She goes around to the back of the house ; knocks a box on the
ground ; out comes a dress, such as a trader greatly desires ; ™ she
puts it on. She knocks a box on the ground ; out come soldiers ;
out comes a carriage ; out come two slave-girls ; out comes a band.
Nga Maria enters into the carriage, the (band of) music behind, they
go up to church. They find the church is full, with both whites and
blacks ; both blind and cripples.^'" All together wonder : " Not yet
did we see a lady beautiful as this." They have done the mass ;
they go outside.

She knocks the box on the ground : out comes a chair, such as
greatly desires the Lord Governor in Angola, She sits outside of
church. The band strikes. The Lord Governor looks, and his
daughter, nga Nzuana, and his son-in-law, nga Nzui ; they look at
the white lady there. Fenda Maria, when she started to go away,
they followed her and also her band. When she arrived behind the
bouse, the things all entered into the box.

Then Katalaiu : " Young mistress, didst thou arrive indeed in the
church ? " "I got there indeed. Nga Nzuana, whom I found in the
church, did not see me."

When they passed a moment, nga Nzuana arrives with nga Nzua.
" Well, then ! the breakfast, has it gone already on the table ? Eh !
Kamaria ! " " My mistress." " Come, take off these shoes." She
takes them off. She gives her the slippers. " Eh ! Kamaria, why !
we went to church -. we wondered at a white lady, her beauty, on the
face of the earth we have not seen her like." " Oh ! thy lies."*
The beauty (with) which thou art beautiful, my mistress, the white
lady, whom thou mentionest, can she be superior to thee?" She
says : " Truth indeed, (is) what I am speaking, Kamaria," They live
on. They sleep. Day breaks. They spend time. They sleep again.

6o Folk- Tales of Angola.

O ngana nguvulu muA Ngola uabana ngonge"^mii
ngi tnonena o muhatu a mundele 6, uendele mu ngeleja ; uoso u
tula ng6 o sabatu id ku kinama, ngik mu bana saku ^" jiiadl"

li akal' 4. Aking' o kiziia, ki a mu mona, ki Aia dingi rau ngeleja,'
Kutula kialumingu. Kuala nga Nzua : " E ! nga Nzuana, tuie mu
ngeleja." Akatuka. Kuala nga Madia : " Katalaiu e ! erne ngiz' 6.
Ngalui' ami mu ngeleja." Uixi : "Ngan' ami ; ndaie." Uakatuka.
. . . kat^ mu ngeleja. Oso, asange mu ngeleja, exi : "Tua di uan^w
aba ; tatenu, ualokuJza o muhatu a mundele 6." Ubixila mu ngelej)
Ngana nguvulu ua di uana Abange o misa.

Ngana Madia, ki atundu bu kanga, uvunda kalubungu bo;
tundu ialu iiadi. Uaxikama ni kadifele^'^ ke. U mu ambela: " Ndoko»'
tui' etu kia." A di lunga kia mu kaluaji ; mujika iala ku a kaiela
ku dima . . . kati ku dima dia 'nzo. Ukatul' embamba, i azuatele, ueta

mu kalubungu ; ubokola m' o'nzo.^^

Mutu ua mu mono ; uai mu tangela ngana nguvulu. Ngana ngu-'
vulu uatula. Akuika nga Nzui dia holorae a ngana nguvulu. Kuala.,
ngana nguvulu : "Manii, eie uabaka iii, Kamadia ? Inii i^ ? " Nga,
Nzui uixi: "Pange ami." Nga Mad/a uixi: "Makutu me, ngana
nguvulu, ngakexile ngi pange e; akiki ngala mubika." " Kidi muene,
Karaad(a, ki ualozuelakiki?" "Kidi muene." "A ku bangao m'bika t
Manii, eie muene, uendele mu ngeleja kialumingu V " Ngana iami,
ngana nguvulu, tata, eme, o vestidu, ngesanga kuebi, ngezuate, erne
ngu m'bika ? " " Eie muene-pe uendele mu ngeleja ; uala ku ngi tela
ngi makutu." Uixi: "Kidi muene, ngana nguvulu, ki makutu 6.'
Ngana nguvulu uixi : "Nga Madfa, nga ku mesena mungu uia ku
bata diami ku ngi zuelesa." Ualui' e kii ku bata die.

Kutula mu 'amenemene, ngana Fenda Madia uvunda kalubungu
boxi. Uzuata ; u di longa mu kaluaji . . . kat^ ku palaxu. O ma-
soladi, ki a mu mono, akolo : "Azalma!"™ Utuluka mu kaluaji;
uabokola mu palaxu ; ubanda ku tandu. A di menekena ni nguvulu.
A mu bana o kialu ; uxikama, Ngana Fenda Madfa uixi : "Kiebif
ngana nguvulu, eme ua ngi bindamena ? " Nguvulu uixi : " Nga ku
mono." A di mosala. Azuba ku di mosala ; anang' L

1

I
I

Kutula mu ngoloxi, ngana Fenda Madia uixi : " Ngalui' ami kid ; I
manii, tumaku k'ij(a,*^ngana nguvulu, mungu tuzuela." Adixalesa; [
•' Bixil' it" " Xala kiambote."

Fenda Maria and her Elder Brother nga Nzua, 6i

The Lord Governor in Angola gave a proclamation ^" in the land :
" Whoever shall let me see that white lady, who went into the church,
whosoever shall take off only a shoe from her foot, I will give him
two sacks."*'*

People live on. They await the day, that they shall see her, when
she goes again to church. Sunday arrives. Then nga Nzuana :
"Eh I nga Nzui, let us go to church." They start. Then nga
Maria : " O Katalaiu ! I am coming soon. I am going to church."
He says : "My mistress, go." She starts (and goes) as far as the
church. All who assembled in the church, say : " We wonder ! ah !
behold, she is coming, that white lady." She arrives In the church.
The Lord Governor wonders. They have done the mass.

Ngana Maria, when she has gone outside, she knocks the box on
the ground : out come two chairs. She sits with her ensign. She
tells him : "Come, let us go now." They get at once into the car-
riage. The band is following them behiad, as far as back of the
house. She takes off the things she was wearing, puts them into
the box ; enters into the house.**

Somebody has seen her ; goes to tell the Lord Governor, The
Lord Governor arrives. They arrest nga Nzu^, son-in-law of the
Lord Governor. Then the Lord Governor : " Then thou keepest
this one, Kamaria ? What to thee (is she).'" Nga Nzua says:
" My sister." Nga Maria says : " His lies. Lord Governor ; I was
his sister, but now I am his slave." " Truth, indeed, Kamaria, what
thou art telling here .' " " Truth itself.'' "They made thee a slave 1
Is it thou indeed, who wentest to church on Sunday ? " " My Lord,
Lord Governor, why ! the dress, where shall I find it, to wear it ?
I who am a slave t " " Thou indeed didst go to church ; thou art
telling me only lies." She says : " Truth itself. Lord Governor, it is
no lie." The Lord Governor says : " Nga Maria, I wish thee to-
morrow to go to my house, to talk with me." He now goes to his
house.

Arriving in the morning, ngana Fenda Maria knocks a box on the
ground. She dresses ; she gets into the carriage ; she goes up to
the palace. The soldiers, when they see her, shout : " Present
arms ! " She descends from carriage ; enters the palace ; goes up-
stairs. They greet each other, she and the Governor. They give her
a chair ; she sits down. Ngana Fenda Maria says : " How ? Lord
Governor, me, thou didst want me ? " The Governor says : " I have
seen thee." They breakfast. They finish breakfasting; they pass
time.

Arriving in the evening, ngana Fenda Maria says : " I am going
now; but know thou well. Lord Governor, to-morrow we shall talk."
They part : " Reach (home well)." " Farewell."

Folk -Tales of Angola.
Uadi longo rau kaluaji : mujika uala ku mu kaiela, kate ku batal

di& Azeka.

Kutula mu 'amenemene, atambula kafu6. O kuinii, a di mosala.
Uzuba kudia, utunda ku meza, uzuata. Azuika o kaluaji ; u di longa
mu kaluaji . . , kal^ ku palaxu, Utula; a di menekena. "Inii, ngana
Fenda Madfa, ia ku beka?" "Ngi bange favolo,'^ ngana nguvulut
tuma kutakana kota diatni ni mukaji c," Uatumu ku a takana;
liila. Kuala nga Madfa uibudisa nga Nzua : "Eme ngi inii i6?" Ngall
Nzud uixi: "Eie u ndenge ami." "Makutu me, ki uazuela, nga Nzu^
Ki ngakexile ngi pange h ; akiki ua ngi banga ngala ngu m'bika ? "

Nga Nzud, a mu ta mu 'aleia.*^ Uazeka momo. U di zuelela ku
muxima : " Eie, nga Nzud, kiabekesa a ku ta mu 'aleia, ndenge i.
Pala ku mu lemba, muhetu ua ngi nganala.^^ Kiabekesa ndenge ami,
nga Madia, ku rau ta k" ubika, muhetu ; muhetu ua ngi nganala.
Tuma ku k'ij{a, nga Nzud, kikala a ku folokala;^ kikala ue nga
Nzuana a mu beta mixinga ku mataku. Mukonda 'ki zuela o mu-
hetu, diiala k'a di tune/ mukonda 'etu, tu ahetu, tuata, mu konda
dia uenji uetu.' Ngana Fenda Madia, kiabekesa kota did pala eie
ukala m'bika a huedi t, kiazuela o muhetu." Kutula mu 'amene-
mene a mu jituna. I

Mu palaxu, ngana Fenda Madia uamba kala kiki : "Eie, u ngana
nguvulu mu 'xi ia Ngola, kikala kiki : o kota diami ni eme, tukal'
etu ku bata dietu. O mon' k, mu bane diiala diengi." Ngana ngu-
vulu uixi : " Uala kuebi ? " *^

Akatuka. Ki atula ku bata did, ngana Fenda Madia uvunda kalu*
bungu boxi : mu atundu sabalalu, i abindamena ngenji, k'emont '
"Kota diami, sabalalu i(ii pal' eie." Uvunda kalubungu boxi: rau
atundu abika, ni jihomho, ni jingombe. Uvunda dingi kalubungu
boxi : mu atundu jimama jiiadi : " Pal' eie, u kota diami, ku di tuma
n' 5." Uvunda kalubungu boxi: mu atundu alumaz^ ^^ ia fazenda* J
alumaz^ ia kitadi kia ngondo, ni kitadi kia palata, ni kitadi kia ulu, I
ni kitadi kia s^dula.

Akal' d, ngana Fenda Madia ni kota di6, nga Nzud. A di mosala
ikusu,^ aseiala musolo.

Ngana jami ja ahatu, ni ngana jami ja mala, eme ngateletele (
kamusoso kami, se kaiiba anga kauaba.

k

Fenda Maria and her Elder Brother nga Nzua. 63

She gets into the carriage ; the band is following her, as far as her
house. They sleep.

Arriving in the morning, they take coffee. At ten, they break-
fast. Having done eating, she leaves the table, dresses. They pre-
pare the carriage ; she gets into the carriage, as far as the palace.
She arrives ; they greet each other. " What, ngana Fenda Maria,
brings thee ? " " Do me a favor. Lord Governor, send to fetch my
elder (brother) and his wife." He ordered to fetch them ; they
arrive. Then nga Maria asks nga Nzud : "What am I to thee?"
Nga Nzui says : " Thou art my sister." " Thy lies ! what thou say-
est, nga Nzui ! If I was thy sister ; now hast thou made me to be
a slave ? "

Nga Nzui they put him in jai!.^ There he sleeps. He talks to
himself in (his) heart : " Thou, nga Nzua, what caused (them) to put
thee in jail, was thy sister. In order to woo her, a woman has be-
guiled me. What caused my sister, nga Maria, to be put in slavery,
(was) a woman ; a woman has beguiled me. Consider thou well,
nga Nzui, maybe they will hang thee ; maybe nga Nzuana also, they
beat her (with) floggings on the buttocks. For 'what the woman
speaks, the man refuses not;' for 'we, women, are costly, because
of our merchandise.' ^ Ngana Fenda Maria, what made thy brother
cause thee to be slave of thy sister-in-law, (is) what a woman spoke."
Arriving in the morning, they set him free.

In the palace, ngana Fenda Maria speaks like this : " Thou, Lord
Governor, in the land of Angola, let it be thus : my elder and I, we
shall live in our house. Thy daughter, give her another man." The
Lord Governor says: "Where is he?"^

They start. When they arrive at their house, ngana Fenda Maria
knocks a box on the ground : out comes a two-storied house, which a
trader wants, but does not get. " My elder, this house (is) for thee."
She knocks a box on the ground : out come slaves, and goats, and
cattle. She knocks again the box on the ground : out come two
nurses: "For thee, my elder, to keep house with them." She
knocks a box on the ground : out comes a warehouse of cloth, a
warehouse of money of copper, and money of silver, and money of
gold, and money of bank-notes.

They live on, ngana Fenda Maria and her elder, nga Nzud. They
breakfast on i-kusii, they sup on catfish.

My ladies and my gentlemen, I have told my little story, whether
bad or good.

64 Folk' Tales of Angola.

III.
NA NZUA DIA KIMANAUEZE.

Tuateletele na Nzud dia Kimanaueze kia Tumb' a Ndala, kilundu
kia makamba.^^ Na Kimanaueze uatunga, uasoma.^^ Na mvuale
je^^ uemita. K'adi xitu ; k'adi kudia kuoso; umesena mbiji ia me-
nia.^^ Na Kimanaueze utoe mu tuma Katumua^^ k6, uxi :** " Nd6
kitambe jimbiji mu Lukala^^ pala mvuale jami, k'adi xitu." Katu-
mua uazangula uanda; uaii ku Lukala. Uatambe^^ jimbiji; uabe-
kela na mvuale. Na mvuale uateleka jimbiji ; uadi. Azekele.

Kimenemene, uxi : "Ngidia-hi ?^^ Katumua, zangula uanda, ui-
tambe." Katumua uazangula ; ubixila ku Lukala ; uatambe jimbiji.
Ueza najiu; uabana na mvuale. Ua ji di joso kizua kimoxi. Ka-
tumua uxi: '' Jimbiji, ji ngala mu tamba, uala mu ji dia kiziia ki-
moxi." Uaii dingi mu tamba ; u mu bekela dingi. Izda ioso kid ;
k'adi kudia kuengi. Mbeji joso, kiene.

Kizu' eki**^ mbanza^^ uxi: "Katumua, kdtambe." Uazangula
uanda ; ubixila ^^ ku Lukala. Uazaie uanda ; unanga katangana.
Usunga uanda ; uanda uaneme. U u sunga dingi luamuku& ; kt
uxikina kuiza. Katumua uxi : " Eie, uakuata o uanda koxi '^ a
menia, ha^** u kiximbi,^*^ ha u ngandu, ng' ehele o uanda uami.
Eme a ngi tumu ; k'eme nga d'ijila."^^ Usunga o uanda ; uanda id
uiza.

Ki atala mu uanda, kima kiala-mu ; noma ua mu kuata ; uanda,
uotakula boxi. Umateka kulenga. O kima, kiala mu uanda, kixi :
" K' ulenge ; imana 1 " ^^ Uemana. Uasungu o uanda ; uotakula ku
kanga.^^ Kima kiatula ku kanga. Katumua, noma ua mu kuata
dingi ; iu uteketa.

O kima kixi : " Eme muene, ngu mukua'xi, ngeza. Nd6 ku bata,
kdtakane na Kimanaueze kia Tumb' a Ndala ni mvuale j^, ^ne mu
ku tuma kukuata o jimbiji."

Katumua uakatuka ni lusolo : ubixila ku bata. Mulele, uoxi ku
menia. Ki abixila ku bata, mundu ^^ uxi : " Eie, Katumua, ihi i
ku endesa o tuxi ? uasaluka } " Katumua uxi : " Ng' ehe-enu hanji,
ngi di jimbule ku mbanza."

Ubixila ku mbanza. Uxikama boxi ; uate-bu o dikunda ; uxi
muezu-bu.2^ Na Kimanaueze uxi : " Di jimbule." Katumua uxi :
" Kalunga,^^ ki nga mi^^ xi, ngabixila ku Lukala. Ngatakula uanda
mu menia ; nganange katangana. Ngisunga uanda ; uanda uaneme.
Ngixi : ' Eie, uakuata o uanda, ha u kiximbi, ha u ngandu, ng' ehele

Na Nzua dia Kitnanaueze.

65

NA NZUA DIA KIMANAUEZE.

We often tell of na Nzua of Kimanaueze kia Tumb' a Ndala,
favorite of friends.^' Na Kimanaueze built, dwclt.^ His head-
wife"'' conceived. She eats no meat; she tats no food ; she wants
fish of the water.^** Na Kimanaueze is wont to send his Katu-
mua,'* saying : " Go and catch fish in the Lukala, for my head-wife,
who eats no meat." The Katumua takes up the net; goes to the
Lukala/''^ He catches fish;^ brings (them) to the head-wife. The
head-wife cooks the fish ; eats. They sleep.

At morning she says : " What shall I eat ? Katumua, take up the
net, go to fish." Katumua starts ; arrives at the Lukala ; catches
fish. He comes with them ; gives them to the head-wife. She
eats them all in one day. Katumua says : "The fishes which I am
. always catching, thou eatesC them in one day ! " He goes again
a-hshing; he brings her (fish) again. Thus every day, she eats no
other food. Every month the same.

One day, the chief ^' said : " Katumua, go fishing ! " He took up
the net; arrived at the Lukala. He casts the net; he waits a
while. He pulls the net ; the net is heavy. He pulls it again,
another time ; it refuses to come. Katumua says : " Thou who
boldest the net under the water, whether thou be the river-genius,^
or a crocodile, !et go my net ! They sent me ; I have not come of
myself." He pulls the net ; the net, here it comes.

When he looks into the net, a thing is in it ; fear possesses him ;
the net, he throws it down. He begins to run. The thing that is
in the net says ; " Do not run ; stand ! " He stood. He pulled out
the net ; he threw it on land.^ The thing lands on dry land. The
Katumua, fear again takes him ; he is trembling.

The thing says : " 1 myself, I, the Lord of the land, I have come.
Go home, and fetch na Kimanaueze kia Tumb" a Ndala and his
head-wife, who always send thee to catch fish."

Katumua starts off in haste; he arrives at home. The loin-cloth,
he left it by the water. When he arrives at home, the crowd said:
"Thou, Katumua, what causes thee to walk naked ? art thou crazy?"
Katumua said : " Let me alone, please ; let me explain myself to the
chief!"

He arrives at the court. He sits on the ground ; he lies down on
his back ; he sets down the chin.^ Na Kimanaueze says : " Explain
thyself!" Katumua says: " Lord,*^^ when I left you, I arrived at
the Lukala. I threw the net into the water; I waited awhile. I
pull the net ; the net is heavy. I say : ' Thou who boldest the net.

66 Folk- Tales of Angola.

uanda uamL A ngi tumu ; k'eme nga d'ijila.' Ngisunga uanda ; o
ngiji iene iatomboka : Lukala muene. Ngimateka kulenga. Uxi :
'K'ulenge; imana hanjL Nd6 kitakane soba ienu ni mvuale j£, £ne
mu ku tuma o kutamba jimbiji. Eze kunu,^^ ngizuele kioso kia
ngi kala ku muxima.' Erne, Katumua, kiene kia ngi beka o lusolo.
Kalunga, mahezu."^"

Na Kimanaueze uxi : " Kiauaba. Eie, na mvuale, uzuata. Tuie
ku a tu tumu." Na mvuala uazuata kiambote. O na Kimanaueze
ud, uakembe kiambote.

Akatuka ni ngolambole^^ ia, ni muene, Katumua. Abixilaku Lu-
kala. A mu sange, iu, uaxikama ku kialu.^^ Ene, uoma u a kuata.

Muene, Lukala, uxi : " Kl mukale ni uoma. Zukamenu boba ; ngpl-
zuele ki ngamesena.'' Axikama boxi. Lukala uxi : '^Eie, na Kima-
naueze kia Tumb' a Ndala, kilundu kia makamba, o ki ueza mu tunga
m'o'xi,^^ ua ngi kana, eme ngi ngiji. Uatungu m'o'xi iami. O
lelu, muhetu 6 uemita; k'adi kudia kuengi; uamesena mbiji ngoho.
Izua ioso kid, udia jimbiji. Kikala, ukala mu zuba o mundu uamL
Palahi?^^ Eie, ngolambole j^, ueza n*^, o divumu di emita na
mvuale ia Kimanaueze, diala mu zubila o mundu uami. Hinu, ki
avuala o mona, ha mon' a muhatu, mukaji ami ; mu ngi bekela n£; ha
mon' a diiala, kamba diami, ba sandu iami. Eme, Lukala, ng^uba ;
ngii'ami." Na Kimanaueze kia Tumb' a Ndala uxi : " Kalunga, kia-
uaba. Tubanga dingi kiebi ? " Ki azuba o kutaia, atala buakexile
o kiximbi : ku kiaii, manil.^*

Abalumuka ; abixila ku bata. Akal' k ku iz6a. Katumua, \ix mu
tamba o jimbiji.

Kizu' eki, na mvuale, kizua kid kieza-bu, kia kuvuala; id boxi,
iii bulu.2^ Uavuala mona. Aii mu tula ku mbanza, exi: "Na
mvuale uavuala mon' a diiala." Uxi : " Kiauaba." Uazangula ho-
mbo ; uabana o mundu, avualesa na mvuale.^^ Akal'& ku izua.
Ene mu sasa o mona.

Mona uakulu ; ueza kii mu 'itala ^^ kia kusakana. O Lukala, id
ubeka jinzoji ku kilu, uxi : '' Ngi bekelienu kamba diami ; ngikala n'£
kunu. Ha k! mu mu beka, ngu mu jiba ; ufua." Atukumuka nzoji,
ki azuela Lukala.

Na Kimanaueze uxi : " Eie, na mvuale, tubanga kiebi } Eie,
mon'ami, na Nzud, ki azuela o ngiji, ia ku mesena." Na Nzui, ki
evu kiki, uoma ua mu kuata. Uxi : " Ngibanga kiebi ? Eme, Nzud

Na Nzua dia Kimanaueze.

67

whether thou art the river-genius, or a crocodile, let go my net.
They sent me ; I came not of myself,' I pull the net ; the river
itself comes ashore : Lukala himself, I begin to run. He says : ' Do
not run ; stand, please. Go and fetch your King and his Queen,
who are wont to send thee to catch fish. Let them come here, that
I speak all that is on my heart,* I, Katumua, that is what brought
me in haste. Lord, I have said," ^

Na Kimanaiieze says : " Very well. Thou, queen, shalt dress.
Let us go where we are sent for." The queen dressed herself well.
Na Kimanaueze, too, decked himself well.

They start with their prime-minister,^^ and Katumua himself.
They arrive at Lukala" s. They find him there, sitting on a chair. ^°*
They, fear seized them.

He, Lukala, said : " Be not with fear. Approach here ; that I
may speak what I want." They sat on the ground, Lukala said:
" Thou, na Kiraatiaueze kia Tumb' a Ndala, favorite of friends, when
thou camest to build in the land, thou earnest to see me, the river.
Thou didst settle in my land. Now thy wife is pregnant ; she eats
no other food ; she wants fish only. All days, indeed, she eats fishes.
It will be that she will consume my people. Why ? Thou, his
prime minister, who camest with him, the pregnancy that conceived
the queen of Kimanaueze, is finishing my people. Soon, when she
gives birth to the child, if it is a girl (she is) my wife; you bring
her to me ; if a boy, (he is) my friend, or my namesake. I, Lukala,
have finished; I go." Na Kimanaueze kia Tumb' a Ndala says:
" Lord, very well. How shall we further do ? " When he finished
to assent, they look (to see) where was the genius ; where he went,
they don't know.

They get up ; arrive at home. They live on some days. Katu-
mua, he goes on catching fish.

One day, the queen, her day has come to give birth ; she is down,
she is up,'** She gives birth to the child. They go to announce to
the King, saying ; "The queen has born a male child." He says:
"Very well." He takes up a goat ; he gives (it) to the people, who
have assisted the queen.*' They live on some days. They bring
□p the child.

The child grew up ; he has come now to the age of marrying,
Lukala, he brings dreams in sleep, saying : " Bring me my friend,
I will stay with him here. If you do not bring him, I shall kill
him ; he shall die." They start from dreams, after that Lukala has
spoken.

Na Kimanaueze says : " Thou, head-wife, how shall we do ? Thou,
my son, na Nzui, what the river said (means that) it wants thee."
Na Nzui, when he heard this, fear took him. He says ; " How shall

6S

Folk- Tales of Angola.

dia Kimanaueze kia Tumb" a Ndala, ngilengela kuebi?" Uexana
kahatu : " Ngi tele menia bu ngamela." Kahatu kate menia bu
ngamela. Na Nzui uazeka bu ngamela ; unanga-bu katangana. Uala
rau xingeneka ku a di tela. Uzangumuka-bu, uxi : " Mgibanga kiebi,
papaii?" Pai a uxi: "Erne ki ngimona kioso ki ngibanga. Za;
ngu 'u bana o ima i^, ia ku tokala ; kuabu. U di tele kuosokuoso."' 1

Na Kimanaueze uazaogula abika aiadi a mala, ua mu bana, uxin
"Aba^"^ abika aiadi a mala," Uanomona monde^ jiiadi, Uakatula
mama jiiadi ja hombo, ni mama jiiadi ja ngulu. Uxi : "O huta \k,
ia kudila mu ajila, kuoso ku u di tela. Hinu, k! tu di mona dtngi
O kuoso ku u di tela, k'uzauke ngiji. Ngiji joso, ubande najiu ; u ji j
kondoloka bu o to." Mona uataia. 9

Uazangula ni ima i^, i a mu bana Umondala ku monde ; abika
ala mu kaiela ku ema.'^ Ala mu bita ngoho mu iangu, mu kaxt ka
ditutu. Kizua moxi, kizua kadi, kiziia tatu, kizua kauana ; ene mu
kondoloka o jingiji,

Mu kukuata kizua kia katanu, abixila mu kaxi ka ditutu ; na Nzi
uamondala ku monde ie. Ki atukuluka bu kota dia muxi ;^^ ki at:
o mesu : xitu,^ xitu joso j'abanga Nzambi ; kana xitu ia kiama,
iaxala mu ngongo.*^ Ni ibamba^'" ioso, i abanga Nzambi, ia di
bongolola beniaba, ni bene takitakL Ni iama ia menia, ni jinjila
joso j'abanga Nzambi.^'^ O kia a bongoluesa o kididi kimoxi, ajiba
mb^mbi ; kana mutu uatena ku i uana, iama iene ioso ni itena.

zui^H

rald^H

i

L

1

O ki amono na Nzua, exi : " Tuazediua." O na Nzua, ki abixila-bu,
uoma ua mu kuata. O iama ixi : " Enda ! tuabindemena u tu uanena
o mbSmbi ietu, Kiki tuazediua." Na Nzui uxi : " Uau^ ! Eme
ngibanga kiebi ? Eme, Nzua dia Kimanaueze kia Tumb' a Ndala.
kilundu kia makamba ? " O iama ixi : " K'ukale ni uoma. Tuluka
ku monde," Uatuluka, "Pomona poko i»^ mu mbunda."^ Muku'
etu uafomona poko. Ixi; "Tu uanene o xitu ifii." Muene uxi:
"O mundu uoso, mbambi imoxi ; ngi i uana kiebi.'" Ixi: "Uana
kiambote ni tutene." Ukuata mu batujula; uala mu uana; mbSmbi
iabu. O mundu ua iama ni ku mbandu ki ueza-ku. Iama ixi : " Hanji
tuala mu kutala. Uana kiambote, tusoke." Muene uxi: "Mb&mbi
iabu. Ngibanga kiebi .' "

Muene uakexile ni imbua i^ ia ndumbe. Utikuata ; uejiba ; ueuana.
Hanji k'atena ; ni ku mbandu k'eza-ku. Uajiba o monde ie ; uauana :
k'atena. Ujibamubik' fi; uauana: k'atena. Uajiba mubikauakaiadi;

I

Ma Nsua dia Kimanaueze. 6g

I do ? I, Nzui dia Kimanaueze kia Tumb' a Ndala, where shall
I flee ? " He called a girl : " Put for me water in the trough." The
woman put water in the trough. Na Nzua lies down in the trough;
he stays there a while. He is thinking where to go. He gets up
from it, says: " How shall I do, father?" His father says: "I do
not see what I shall do. Come ; I will give thee thy things that
belong to thee ; enough. Go thou anywhere,"

Na Kimanaueze took up two slave-men ; he gave them to him,
saying: "Take two male slaves." He took two riding-bulls. He
took t\vo mothers of goats, and two mothers of swine. He says :
"Thy food, to eat on the road, wherever thou goest. Soon, we shall
see each other no more. Wherever thou goest, do not cross a river.
All rivers, follow them up; thou shalt go round by their springs."
The son assents.

He sets out with his things, that they gave him. He mounts the
riding-bull ; the slaves are following behind. They are passing
through the grass, in the midst of the bush. First day, second day,
third day, fourth day ; they always go round the rivers.

On the beginning of the fifth day they arrive in the midst of the
bush ; na Nzud riding his bull. When he appears in the open circle
of a tree,^** when he looks with eyes : game,®^" all the game that
God made ; there is no ferocious beast that is left in the world.
Also all insects, that God made, have gathered there ; and there
they are thick. Also the beasts of the water, and all the birds that
God made. What brought them together in one place (is) that they
killed a deer ; nobody is able to divide it, so that all the beasts get
a share.

When they saw na Nzua, they said : " We are fortunate." Na
Nzud, when he arrived there, fear held him. The beasts say : " Go
on ! We needed (one) to divide for us our deer. Now we are
lucky." Na Nzua says: "Alas! How shall I do? I, Nzui dia
Kimanaueze kia Tumb' a Ndala, the favorite of friends?" The
beasts say: "Be not with fear! Get down from (thy) bull." He
gets down. "Unsheathe thy knife from waist." Our friend un-
sheathes the knife. They say: "Divide us this meat." He says:
"All this crowd, one deer; how can I divide it?" They say:
"Divide (it) well, so that all eat." He begins to cut it in bits; he
is distributing ; the deer is finished. The crowd of beasts, not even
in part has come to it. The beasts say : " Still we are looking.
Divide (it) well, that we be equal." He says : "The deer is finished.
What shall I do?"

He had his male dog. He took it ; killed it ; divided it. Still
not complete ; even in part they have not come to it. He kills his
buL ; divides ; not complete. He kills his slave ; divides ; not com-

70 Folk "Tales of Angola.

uauana : k'atena« lama ixi : " Eie, na Nzui, uana, tusokele. Kl busu-
buke kiama kimoxl" Uakuata o monde id iamuku^ ; uejiba O jixi-
kinia, u ji bana ngoho jindemba ; o iama ia makota, u i bana ngoho
kakifuba kofelefele. Hanji k'atena. Iama ixi : " Uana, tusoke." Uxi :
" Ngibanga kiebi ? " Abik' S ni ngombe jd jabu ni kuuana. K'axala
dingi ni kima ; muene ngoho, kuabu. Iama ixi : "Tata, uanane ; tua-
tena kid ; uaxala ubeka u6."

O hoji ixi : " Iza baba ; ngi zukame. K'ukale ni uoma." Na Nzud
uazukama hojL Hoji ixi: "Bana mu kanu." Na Nzud uabana mu
kanu. Hoji ua mu tutuina mate mu dikanu did, uxi : " Eie, na Nzud,
kiziia kia ku'u konda o ngongo, kdkele,^^ uxi : 'Teleji ! '^ kandumba
ka kidia-makongo.' "

O kimbungu ud uxi : '' Za baba." Nzud uabixila ; uafukama boxL
Kimbungu uxi : " Bana mu kanu." Nzud uabana mu kanu. Ua mu
tutuina mate mu kanu, uxi : " Kizua kia ku'u konda o paxi, kdkele
uxi: 'Teleji! ngudi^^ a ngumba, ku tutu kud mahamba.'" Nzud
uabalumuka-bu.

Njinji^* uxi: "Iza baba." Ueza, uafukama boxi. Uxi: "Bana
mu kanu." ^^ Uabane dikanu. Njinji uxi : " Kiziia kia ku konda o
ngongo, kdkele uxi : ' Teleji ! njinji a *ngo.' "

Xixikinia uxi: "Za baba." Nzud ua mu sueta, uaxikama boxi.
Uxi : " Bana mu kanu. Kizua ki udbindama, kdkele uxi : ' Teleji !
kaluxixikinia.' "

Ingo ud uxi : " Za baba." Ueza. Uxi : " Bana mu kanu." Uabane.
" Kizua kia ku kuata malamba, kdkele uxi : 'Teleji ! ingo.' "

Mukenge uxi : " Za baba." Uazukama. Uxi : " Bana mu kanu."
Uabane dikanu. "Kizua kia ku konda ngongo, kdkele uxi : 'Teleji!
mukenge a mbulu.' "

Kikuambi uxi : " Sueta baba." Uasueta ; uabane mu kanu. U mu
tutuina mate mu kanu, uxi : " Kizua, ki udmona hadi,*'^ kdkele uxi :
'Teleji! kikuanzomba,^® njfla iakuatele ndenge; dikamba diakuata
kutonoka.' "

Kikuambi ki kiazuba o kuzuela, holokoko uxi : " Za baba." Nzud
ueza. Holokoko uxi : " Kizda kia ku kuata o ngongo, kdkele uxi :
'Teleji I holokoko njfla ia kabungu ;^^ uasua mbambe ni diulu.

> »»

:^ »»

Iama ioso kiene ; ibamba ioso kiene ki abange. Exi : " Ndai6.

Uazangula mbangala id ; u di tela mu kaiici ka ditutu, ngoho. Uende,
uende ; inama ia mu kata. Uxi : " Ngibanga kiebi ? " Uxi : " Teleji !

Na Nzud dia Kimanaueze.

71

plete. He kills the second slave ; divides ; not complete, The beasts
say : " Thou, na Nzui, divide so that we be equal. Let not one
beast be left." He takes his other bull ; he kills it. The ants, he
gives them only the hairs ; the large beasts, he gives them only a
little bone, tiny, small. Still some are left. The beasts say: "Di-
vide to us equally." He says: "How shall I do?" His slaves
and his bulls are used up distributing. He remains with nothing
more; himself alone, that is all. The beasts say: "Sir, thou hast
divided; we are satisfied ; thou alone remainest."

The lion said: "Come here; approach me. Be not with fear."
Na Nzui approached the lion. The lion said : " Open thy mouth ! "
Na Nzud opened his mouth. The lion spat spittle in his mouth,
saying : " Thou, na Nzud, on the day of thy pressing distress, thou
shalt speak, saying : ' Teleji ! small heap of having debts.' " ^'^

The wolf, too, says: "Come here!" Nzud arrives; kneels on
ground. The wolf says : " Open thy mouth ! " Nzu4 opens his
mouth. He spits spittle in his mouth, saying : " Day of thy press-
ing need, speak, saying: 'Teleji! wolf of assegay, in the bush of
the spirits." " Nzua stood up hence.

The njinji^* said: "Come here!" He came, kneeled down.
Said he: "Open thy mouth ! " He opened his mouth. The njinji
said: " The day that hardship presses thee, speak, saying : 'Teleji!
njinji of leopard.'"

The ant says: "Come here!" Nzua approaches it; he sits on
the ground. Says : " Open thy mouth ! The day that thou be in
need, speak, saying: 'Teleji! little ant,'"

The leopard, too, said : " Come here ! " He came. Said : " Open
thy mouth ! " He opened. "The day that misfortune grasps thee,
speak, saying : 'Teleji! leopard.'"

The mukenge^® says: "Come here!" He approaches. Says:
"Open thy mouth." He opens (his) mouth. "The day that dis-
tress holds thee, speak, saying : * Teleji ! mukenge of jackal." "

The hawk said : " Approach here ! " He approached ; he opened
his mouth. He spat spittle in his mouth, saying: "The day that
thou seest hardship, speak, saying: 'Teleji! hawk,^^ the bird who
caught a child ; the friend began to play." "

The hawk, when he has finished speaking, the eagle says : "Come
here!" Nzud comes. Eagle says: "The day that distress grasps
thee, speak, saying: 'Teleji ! eagle, bird without a tail, the neighbor
to the sky,' "

All the beasts the same; all the insects did the same. They
say : " Go."

He took up his staff; he went into the midst of the bush, alone.
He walked, walked; his feet hurt him. He says: "How shall I

72 Folk^ Tales of Angola.

»f

kikuanzomba, njila, iakuatele ndcnge ; kamba diakuata kutonoka.
Uakituka kikuambi. lu bulu ; uala mu kuendela bulu. Nzala ia mu
kuata. Uabixila bu jifundu. Uxi : " Teleji ! mutu alubila-suku."
Uakituka mutu ; uatula bu f undu. Uxi : " Ngidia-hi ? " Uxi : " Teleji 1
njinji a 'ngo." Uakituka njinji. Uai ku mbandu a bata, diakexile
kadikanga. Uabetemena o jisanji. Sanji jeza mu dia mu iangu.
Uakuata makolombolo aiadi.

Atu, ki evu o sanji ja di kola, abalumuka ni lusolo. Abixila bu
kididi, bu akuatela ; exi : '' Njinji ! kaienu-iu." A i kaia ; a i lembua.

Muene ubixila koko, uxi: "Teleji! mutu alubila-suku."^*^ Uaki-
tuka mutu. Uakutile o makolombolo aiadi ku moxi ; uanienge ku
mbangala.

Ubixila bu fundu. Uasange-bu jingenji ; uaxikama boxi. Jingenji
jixi: "Eie, mon*a mundele,®^ tata, uatundu kuebi?" Muene uxi:
" Ngala mu ia ku^ pange ami. Nga mu ambetela makolombolo aiadi;
afila mu njila. O nzala ia ngi kuata ; o ua ngi telekela-u, kt ngi mu
mono." Jingenji jixi: "Beka, a ku telekele-u." A a tambula; a a
vuza. A a lambe ; a mu bana. Uadi ; uazekele. Kuma kuaki ; uaka-
tuka; uende. Muania^® uatu. Nzala ia mu kuata, uxi: "Ngibanga
kiebi ? " Uxi : "Teleji ! ngudi a ngumba, ku tutu ku4 mahamba."

Uakituka kimbungu. Uai mu iangu ; uabetemena boxi ; ua di xib'&
Usuku ueza ; uai mu sanzala ; uabokona mu kaxi ka sanzala. Uasange
kibanga kia jingulu kiki ; uakuata-mu maletd^^ maiadi. Jingulu jadi
kola. Atu atukumuka. Exi: "Kimbungu kiala mu kuata jingulu ;
kaienu-kiu." A ki kaie ; a mu lembua. Uai mu iangu ; uazeka.

Kuma kuaki, uxi: "Teleji! mutu alubila-suku." Uabiluka mutu.
Uakutu o maletd bu muhamba,^^ ua u idikila mu iangu ; uazangfula.
Ubixila bu jifundu; usanga jingenji. Exi: "Eie, mon'a mundele,
uejila kuebi .^" Utambujila, uxi : "Ngala mu ia kui pange ami, nga
mu ambetele maletd maiadi. Afila mu njila ni muania. O ui ngi
lambele-u,285 kt ngi mu mono."^* Jingenji jixi : " Mu tambulienu-u,
mu a kulule." A a tambula; a a kulula. A mu tclekela o xitu imoxL
Uadi ; uazekele.

Kimenemene, uxi : " Lelu kt ngitena kuenda ; inama iala mu ngi
kata; nginanga." O jingenji u^ jixi: "Tunanga uetu; mungu tuia."
Akuata ku minangu.^ Atubula o xitu ia ngulu bu kanga; a i aneka

Na Nzua dia Kinianaueze.

73

do?" Says: "Teleji! the bird who caught a child, the friend
began to play." He becomes a hawk. He is in the sky; he is
moving on in sky. Hunger grasps him. He arrives at a camp.
Says: "Teleji! man, who is the last."^ He becomes a man ; he
comes to the camp. Says: "What shall I eat?" Says: "Teleji!
njinji of leopard." He becomes a njinji. He goes to one side of a
village, that was (at) a small distance. He lurks for the fowls. The
fowls come to cat in the grass. He catches two cocks.

The people, when they heard the fowls shrieking, they arose in
haste. They arrive at the place, where he caught (them) ; they say :
" It is a njinji ! chase him ! " They chased him ; they gave him up.

He arrived there, said: "Teleji! man, who was the last." He
became a man. He tied the two cocks together ; he hung (them)
on (his) staiT.

He arrived at a camp. He found there travellers; he sat on the
ground. The travellers said : " Thou, gentleman,™^ please, hast come
whence ?" He said : " I am going to my brother. I was bringing
him two cocks; they died on the road. Hunger grasped me; one
to cook them for me, I do not see." The travellers said : " Give
here ; they will cook them for thee." They take them ; they pluck
them. They cook them; they give him. He ate; slept. Day shone;
he started ; walked ; the noon-heat set in. Hunger grasped him ;
he said: "What shall I do?" Says: "Teleji! wolf of assegay, in
the land of the spirits."

He becomes a wolf. He goes into the grass ; squats down ; keeps
quiet. Night comes; he goes into the village; enters into the centre
of the village. Here he finds a sty of pigs ; he takes out two suck-
lings. The pigs cry out. The people are startled. They say : "A
wolf is catching pigs ! chase him ! " They chased him ; they gave
him up. He went into the grass ; he slept.

Mommg shone. He said: "Teleji! man, who was the last." He
became a man. He bound the sucklings in the basket,^ which he
had made in the grass; he starts. He arrives at a camp; finds
travellers. They say; "Thou, gentleman, hast come whence?"
He answers, saying: "I am going to my brother, that I (may)
bring him two sucklings. They died on the road from heat. He
who will cook them for me, I see him not." The travellers say
"Take them for him, that you scrape them." They take them
they scrape them, They cook for him the meat (of) one. He ate
he slept.

At morning, he says : " To-day I cannot walk ; the feet are hurt-
ing me; I will rest." The travellers say, too : "We will rest, too;
to-morrow we shall go," They begin to pass the time. They take
the meat of the hog outside ; they spread it on the roof of a camp.

74 Folk-Tales of Angola.

bu hongo ia fundu. Ahatu a akua 'xi eza mu sumbisa makudia ku
jingenji. Asange xitu ia ngulu ku hongo, esi; "Jingcnji, tu sumbise
enu kaJtitu ka ngulu." O jingenji jixi : "KI xitu ielu ; ia ngene;
ia mon' a mundele, uazeka bobo." Ahatu a di xib' k ; amuangana.
Abixila ku bata; asange mala. A a tangela: "Tucle^'bu jifundu.
Tuasange-bu xitu ia ngulu. Etu tuafika tuxi ' o ngulu jetu, imbungu
ia ji kuata m'usuku." Manii, o mon" a diiala uaniana o ngulu jetu ?"
O mala exi : "Tui'enu ; rau tu londekese^* n£."

O mala azangula o mata, ni jimbangala, ni jtngumba, ni jingaiafj
exi : "Tui mu beta." Abixila bu fundu, iixi : " Uebi, uaniana o ngulth
jetu ? " Ahatu exi : " Muen'iii." Muene uxi : " Eme nginiana o ngtili^
jenu ? " Ene exi : " O xitu i(ii, ua i sange kuebi .' "

Akuata nfi mvunda ia ku di beta. Nzu^ uatolola. Aii ku bataa
akola akui, ita muene ia muvimba.^^ Abixila dingi bu fundu, exid
"Tubuka." O mundu uxi: "Eie ua di muene uiala; kiki tubuka.**!

Nzui uatundu. Akuata mu kuzoka. Maku a mu suku. Uxi :
leji ! kandumba ka kidia-makongo." Mueza munzangala ua hoji ; u
mbimbinu. Mundu ua ita uamuangana ni lusolo. Amoxi, mata a a
takula mu iangu; amoxi, ku di balela^' mu njila, mukonda ni uoma
ua hoji. Hoji iakuata mu dila; ni jingenji u^ jamuangana. Uaxala J
ubeka u^. Uxi ; "Teleji ! mutu alubila-suku." Uakituka mutu. Uxi: I
" Ngibanga kiebi .' Ngii' ami kii." "

Ukatuka mu njila; utula mu kaxi ka ditutu. Uxingeneka, uxi ;
"Ku ngala mu ia, ku Luanda, eme kilua ngiia-ku. Kuene kl kuala
ndandu iami ; kt kuala kamba diami. Ngibanga kiebi? Ngitula
bata dia nanii?" Uemana; uala mu xingeneka. Uxi: "Ngabi-
ndama, eme Nzui dia Kimanaueze kia Tumb' a Ndala ; ku ngiia, kl
ngimono-ko." Uxi: "Teleji! kikuanzomba; njila, iakuatele ndenge ; .
kamba dikuata o kutonoka." 1

Uakituka dingi kikuambi. lu bulu; uabixila mu sanzala ia
Luanda; uakondoloka o sanzala ioso bulu. Uxi: "Teleji! kanjlla
mu ngongo." Uakituka kanjtla. O kanjil' aka, o mabab' fi kala ulu,
ni muzungu ufi. Ixi ioso, kana-mu njila kala iiii.

Ueza ku tandu a 'nzo ia na Nguvulu ; uala mu zunga bulu.
Madfa, mon' a na Nguvulu, uala mu bela dia 'nzo, mu tunga izuatu. i
Utalaboxi; utata kilembeketa kia kanjlla. Kiamuuabela; usakula I
mesu bulu ; utala kanjila kana.

Na Nzud dia Kimanaueze.

75

hut. A (few) women of the villagers came to sell eatables to the
travellers. They found hog's meat on the roof; they said: "Travel-
lers, sell us a little hog's meat." The travellers said : " It is not
our meat ; it is the meat of another ; of the gentleman who is asleep
there." The women said nothing; they separated. They arrived
at home ; found the men. They tell them : " We went to the camp.
We found there hog's meat. We thought saying: 'Our pigs, the
wolves caught them in the night." Maybe, that young man has
stolen our hogs f " The men say ; " Let us go ; you show us
him ! "

The men take up their guns, and staves, and spears, and lances,
saying; "We will beat him!" They arrive in camp, saying:
"Where is he, who stole our hogs?" The women say: "He is
here ! " He says : " I. steal your hogs .' " They say : " This meat,
thou foundest it where ? "

They begin with him a quarrel of fighting. Nzui conquers.
They go home ; call the others ; an army indeed complete. They
arrive again in camp, saying: "Come out!" The crowd says:
" Thou hast (already) seen victory ; now come out."

Nzud comes out. They begin to fight. (His) arms are tired. He
says: "Teleji! small heap of having debts." He becomes a youth
of a lion ; he utters a roar. The crowd of war scatters with haste.
Some, they throw their guns into the grass ; some fall on the path;
because they are with fear of the lion. The lion begins to roar ;
even the travellers, too, scatter. He remains alone. He says:
"Teleji! man, who was the last." He becomes a man. He say^:
" How shall I do ? I will go, now ! "

He enters the path ; arrives in the midst of the bush. He thinks,
saying: "Where I am going, to Loanda, I have not yet gone there.
There, there is no kinsman of mine, there is no friend of mine.
How shall I do ? At whose house shall I stop ? " He stands ; he
is thinking. He says: "I am perplexed, I, Nzui dia Kimanaueze
kia Tnmb' a Ndala, where I am going, I have not seen that place."
Says he : " Teleji ! hawk, a bird who caught a child ; the friend
began to play."

He becomes again a hawk. He is in the sky; he arrives in the
city of Loanda ; he circles round the whole town in the sky. Says :
" Teleji ! a little bird in the world." He becomes a little bird. This
little bird, its wings (are) like gold; so (is) its bill In all the coun-
try there is not a bird like this.

He comes over the house of the Lord Governor ; he is circling in
the sky. Na Maria, the daughter of the Lord Governor, is in the
verandah of the house sewing clothes. She looks on the ground ;
she sees the shadow of a little bird. It pleases her ; she turns her
eyes upward ; she sees the little bird (is) there.

76

Folk'TaUs of Angola.

Uxi : "Ua! kanjila kaka, ngi ka kuata kiebi ? kanjlla kauabi
kiosueki." Uzangula dilesu di^ dizela; u dt zaia boxi. Ufukam
puna imoxi ; ua ka tangela misa. Kanjila kaka katuluka; kabixila *
bu dilesu. Ua ka kuata, uxi : " Kanjit' aka, ngi ka baka kuebi, pala
ki kafue?" Uatumu ngaielu °** iaulu; ieza. Ua ka bokuesa-rau ;
uabake m' o 'nzo ie. Uate-mu loso ; uate-mu menia. Uatumu .
kuambela pai k, na Nguvulu, ku tandu, uxi: "Erne, kunu, ngala njJ
kanjila. Eie, pai etu, kilua u ka mona ; ni ku I'utu ki kala-ku, ni kag
Kimbundu ki kala-ku. Manii, ku katundu."

Pai k ua mu tumu, uxi : " Zi ni kanjilak<^ ; ngi ka tale." Uabandfrl
ku tandu ni kanjila. Pai 4 utala kanjila, uxi : " Kidi ; kanjil' aka, mu.l
ngongo ki kala-mu." Na Madia dia na Nguvulu uabalumuk' fi;|
uakulutnuka boxi.

Uabake-mu kudia kuengi, kua Putu. \
" Kanjil' aka, ngi ka banga kiebi fj

O kanjila k! ka:iikina kudia.
Kanjila nguai^ kudia. Uxi:
Kandala kufua."

O muenc, na Madia dia na Nguvulu, uene ni kif ua ki€ kia kudta. I
mu muania ni mu dikolombolo didianga.^^ Azala meza m'o'nzo i^;!
Kudia, a ku baka ku tandu a meza ; o tuhatu tukala mu langa.

Kizu' eki, ate kudia ku meza. O kanjila kakala mueniomo. Mu I
kaxi kosuku, kanjila kexi: "Teleji! kaluxixikinia." Njila iakituka
luxixikinia. Luala mu zanzala boxi ; lubonga tufufuta tua kudia,
tuasonokene boxi; luadi. LuavuCuka mu ngaielu, luxi: "Teleji I
kanjila." Uakituka dingi kanjila. Iziia ioso kiene.

Kizda kiamukua, uxi: "Teleji! kaluxixikinia." Uakituka luxixi-
kinia ; uatuluka boxi, uxi: "Teleji ! mutu alubila-suku."

Uabiluka mutu uazuata kiambote. Uaxikama ku meza ; uadi
kudia. Uabalumuka, uxi: "Teleji! luxixikinia." Uakituka luxixi-,
kinia. Uasambela mu ngaielu ifi, uxi : " Teleji ! kanjila." UakituI
kanjita ; uazek'e.

Mu dikolombolo didianga, na Madfa uabalumuka; uiza ku meza.
Kudia kl kuala-ku. Uxi; " Enu, tuhatu, kudia kuai kuebi?" Ti*%.
hatu tuxi : " Ngana, manif." Ua tu beta, uxi: "Enu muene, mu&,
ku di."

Kuma kuaki; usuku uamukufL ueza. Tuhatu tuxi: "Etu, lelu
tutona, ni tukuate mufii, mazi ua tu betcsa." Mu kajti ka usu-
ku, kanjila kexi: "Telejil kaluxixikinia." Kakituka; luatuluka.
boxi.

\

I

Na Nzu& dia Kimanaueze.

77

She says : " Oh ! this dear little bird, how shall I catch it ? the
little bird is beautiful altogether ! " She takes her white handker-
chief i she spreads it on the ground. She kneels on one knee ; she
recites the mass to it. This little bird descends; it arrives on the
handkerchief. She has caught it; says: "This little bird, where
shall I keep it, that it may not die ? " She ordered a cage of gold ;
it comes. She put it in, she kept (it) in her room. She put in rice ;
she put in water. She sent to tell her father, the Lord Governor
upstairs, saying : " I, here, have a little bird. Thou my father, sawest
it never yet; neither in Europe is it there, nor in Negro-land is it
there. I ^o not know whence it came."

Her father sends her (word) saying: "Come with thy little bird,
that I see it." She went upstairs with the tittle bird. Her father
looks at the little bird, says : "Truth, this little bird, it is not (to be
seen) in the land." Na Maria of the Lord Governor arose; she
went downstairs.

The little bird refused to eat. She put in different food, from
Europe. The little bird will not eat. She says: " This little bird,
how shall I treat it? It will die."

She, na Maria of the Lord Governor, had her own habit of eating
at noon and at the first cock-crow.^** They would spread the table
in her room. The food, they set it on the table, (and) the girls were
watching.

This day they put the food on the table. The little bird is in
that same (room). In the middle of the night the little bird
said: "Telejil little ant!" The bird became an ant. It is crawl-
ing down ; it picks up the crumbs of food that had fallen to the
ground; it has eaten. It returns to its cage, says: "Teleji! little
bird I " He became again the little bird. Every day the same.

Another day he says: "Teleji! little ant," He becomes an ant;
he gets down on ground, says : " Teleji ! man, who is the last."

He becomes a man elegantly dressed. He sits at the table ; eats
the food. He arises, saying: "Teleji! an ant." He becomes an ant.
Having climbed into his cage, he says: "Teleji! little bird." He
becomes a little bird ; he sleeps.

At the first cock-crow na Maria gets up; she comes to the table.
Food, there is none. She says: "You girls, where is the food
gone?" The girls said: "Mistress, we don't know!" She beat
them, saying : " You yourselves, you have eaten it."

Day comes, another night has come. The girls say : " We, to-day
we'll wake; that we may catch the thief, (who) yesterday caused us
the beating." At the middle of night the little bird says : " Teleji !
little ant" It is transformed; it (ant) gets down on the ground.

78

Folk-TaUs of Angola,

Luxi : "Telcji! matu." Uakituka diiala dia nibote. Uaxikamaku
meza ; uala mu dia. Tuhatu tua mu mono. Uoma ua a kuata ku
mu zuelesa. Uazuba o kudia ; uabalumuka. Uxi: "Telejil kalu-
xixikinia." Luasambela mu ngaielu; luakiCuka kanjlla. Ua di
xib'*.

Dikolombolo didila; na Madfa uabalumuka. Ueza ku meza;
kudia kl kuala-ku. Uxi : " Tuhatu, kudia kuai kuebi ? " Umateka ku
tu beta.

Tuhatu tuxi : " Ngana, k'u tu betele ngoho. Kinga, tu ku ambele.
Etu, m' usuku, tuamono mundele ua diiala uaxikama ku roeza ; uala
mu dia. Ki tutena ku mu ibuia, mukonda uoma ua tu kuata.
K'ukuate pata. Mungu tuia mu ku balumuna, eie u^ umone." Na
Madfa uaxikina. Azekele. Kuma kuaki Anange dikumbi. Ui
uatuluka. Azale meza.

le. na.^^
Usuki^H

Uakitn^H
Mueza'^^^^l

Mu kaxi kosuku, kanjila kexi : "Telejil kaluxixikinia." Uakil
ka luxixikinia. Luakulumuka boxi, luxi : " Teleji ! mutu."
mutu, uazuata muene kiambote ni boxi ni bulu.®^ Uaxikama ka
meza ; uala mu dia. Tuhatu tua mu mono. Tuabalumuka; tuaii ma
kuambela ngana Madfa : " Ngana, zA, utale mundele uala ku meza."

Na Madfa uabalumuka ; uaii ku meza ; u mu kuata mu lukuaku.
Na Nzud dia Kimanaueze kia Tumb' a Ndala, kilundu kia makamba,
ni na Madfa, a di mono, a di bubala. Axikama ku meza ; a di tala 4
ngoho kienieki.

Kuma kuaki ; na Nzui uasoneka mukanda. Mukanda uaii ku4 i
Nguvulu. Na Nguvulu ufutumuna o mukanda. Mukanda uxi:'
" Eme, na Nzui dia Kimanaueze kia Tumb' a Ndala, kilundu kia
makamba, ngamesena kusakana ni na Madia dia na Nguvulu."

Na Nguvulu uvutula mukanda kuma: "Kiauaba. Muene, klngu
mu ijfa lua o polo. Mungu eze ni mon'ami muene ; ngijfa o diiala."

Mukanda uabixila kui na Nzui. Ua u futumuna; ua u tange.
Uxi: "Kiauaba. Ngizeka; mungu nituie," Azekele. Kuma kuaki.
Na Nzui uxi : " Na Madfa, zuata, tuie kui pai enu." Azuata, kiiadi
kii ; abixila ku tandu. A a bana ialu ; axikama. 1

Na Nguvulu utala na Nzui ; utala mon' h, na Madfa. U mu ibula J
" Na Madia, usakana ni \<\ ? " Na Madfa uaxikina. Uibula dingt o '
diiala, uxi : " Eie, na Nzud, uamesena kusakana ni mon' ami ? Ha
usakana n6, u ngi bangela ikalakalu. Ha uebange, i ngamesena, kt
ngi uabela." Na Nzua uxi : *' Kikalakalu kiahi ? " Na Nguvulu uxi :
" U4 ngi takena ^ mon' ami ku Putu. A mu ambata ku Putu ; kaiia>;

I

Na Nzu& dia Kitnanaueze.

79

It says: "Tetejil man!" It becomes a handsome man. He sat
to table; he is eating. The girls saw him. Fear held them from
addressing him. He has finished eating ; gets up. Says : " Teleji !
little ant." It climbed into the Cage ; it became the little bird. He
kept quiet.

The cock crows ; na Maria gets up. She comes to the table ; the
food is not there. She says : " Girls, where is the food gone ? "
She begins to beat them.

The girls say : " Mistress, do not beat us unjustly. Wait, that we
tell thee (all). We, in the night, have seen a gentleman sitting at
table ; he was eating. We could not question him, because fear held
us. Do not have doubts. To-morrow we will go to awake thee,
(that) thou, loo, mayest see." Na Maria assented. They slept. The
day shone. They passed the day. Night came down. They spread
the table.

In the middle of the night the little bird says: "Teleji! little
ant." It becomes an ant. It gets down on the ground; says:
" Teleji ! man." He becomes a man, dressed indeed elegantly both
below and above. *^ He sat to the table ; he is eating. The girls
saw him. They arose ; went to tell ngana Maria : " Mistress, come,
see the gentleman who is at table ! "

Na Maria arose; she went to the table; she takes him by the
arm. Na Nzua dia Kimanaucze kia TumV a Ndala, favorite of
friends, and na Maria, they see each other, each other embrace.
They sit at the table ; they only look at one another like this.

Day dawned; na Nzui wrote a letter. The letter went to the
Lord Governor. The Lord Governor opened the letter. The letter
said: "I, na Nzud dia Kimanaueze kia Tumb' a Ndala, favorite of
friends, I want to marry with na Maria of the Lord Governor."

The Lord Governor returned a letter, saying : " Very well. He,
I do not yet know his face. To-morrow let him come with my
daughter herself; I must know the man."

The letter arrived at na Nzui's. He opened it ; he read it. He
says: "Very well. I will sleep; to-morrow we shall go." They
slept. The morning dawned. Na Nzui said: " Na Maria, dress,
that we (may) go to your father." They dress, both of them ; they
arrive upstairs. They give them chairs ; they sit down.

The Lord Governor looks at na Nzui; he looks at his daughter
na Maria. He asks her : " Na Maria, wilt thou marry with this
(man)?" Na Maria consents. He asks again the man, saying:
" Thou, na Nzud, wantest thou to marry with my daughter ? If thou
many with her, thou shalt do me service. If thou do it, what I
want, it will please me," Na Nzua says : "Which service.'" The
Lord Governor says : " Thou shalt fetch me ray daughter from

8o Folk" Tales of Angola.

mutu utena ku i mu sanga-ku. Ha ueza n£, o kifutu ki^, uiza
k'unguvulu." Na Nzud uaidkina. Na Nguvulu u mu ambela, uxi:
" Ki uakibiilila ku Putu, ha umona mon' a muhatu, uala mu texi
utoka ^ bu dixita, muene mon* ami.**

Na Nzud uakatuka : ualekela muhatu i, uxi : " Xala kiambote.'*
Na Madfa uila : " Ndai' oko." ^^ Ki azuba o kukatuka, na Nzud uxi :
" Teleji ! kikuanzomba.*' Uakituka kikuambi ; iu bulu. Uxi :
"Teleji! holokoko, njila ia kabungu, iasua mbambe ni diulu."
Uakituka holokoko.

Uabixila ku Putu. Utala mon'a muhatu uala mu tubuka mVnzo ;
uala mu kuiza bu xita mu texi utoka. Mon'a muhatu uxi : ** Aiu^ I
hadi iahi, i ngitala.'

>>

Na Nzud, uala bulu, uevu ; uejfa kid, uxi : " Muene, a ngi tiunu
n6." Uxi: "Teleji! kikuanzomba." Uakituka kikuambi. Uabutu
kitala ; uazangula mon'a muhatu. Exi : " Talenu ! njHa iambata mutu."
Uxi : " Teleji ! holokoko, njila ia kabungu." Uakituka holokoko.
Uai ni mon'a muhatu dikanga dionene bulu. Uabixila mu Luanda.
Uxi : " Teleji ! mutu alubila-suku." Uakituka mutu.

Uabokona m'o'nzo ia ngana Nguvulu ; uasange mukaji i, na Madia,
uxi : '' Kf muene pange € iii, a ngi tumu xA ? " Na Madfa uaxikina»
uxi: "Muene." Azekele.

Ki kuaki, uxi : " Ngiia kud na Nguvulu mu mu bana mon' d."
Aia, na Nzud ni mon'a muhatu; abixila ku tandu. A mu sange
iii. Na Nzud uxi : " Mon' 6 iii, ua ngi tumine n6." Na Ngu-
vulu uxi : " Kiauaba. O ungana ua u kalakela.^^ Zd k'unguvulu ;
tambula ungana ue, ua ku fuama.

f>

Ha akal'i, na Nzud dia Kimanaueze kia Tumb' a Ndala, ni na
Madfa dia mon' a Nguvulu.

Bene bu tua u ivila. Ha tuamesena, tuta dingi ; ha k! tuamesena,
tuzeke-etu. Mahezu.

Na Nzud dia Kimanaueze. 8 r

Portugal. They carried her off to Portugal ; nobody can find her
there. If thou comest with her, thy payment, thou shall come to
the governorship." Na Nzud agreed to it. The Lord Governor tells
him, saying: "After arriving in Portugal, if thou seest a young
woman, who is throwing out ashes on the refuse heap, she is my
daughter."

Na Nzua starts ; he bids adieu to his wife, saying : " Stay thou
well." Na Maria says: "Go there." When he had started, na
Nzua said: "Telcji! hawk." He became a hawk; there he is in
the sky. He says : " Teleji ! eagle, bird without a tail, that is neigh-
bor to the sky." He becomes an eagle.

He arrives in Portugal. He perceives a young woman, who is
coming out of a house ; she is coming to the refuse heap to throw
out ashes. The young woman says: "Alas! what misery I have
to see ! "

Na Nzu4, who is in the sky, hears ; he knows now, says : " (It is)
she, they sent me for her." He says: "Teleji! hawk." He be-
comes a hawk. He lowers his height ; he lifts up the young
woman. They say: "Look! a bird carries off a person!" He
says: "Teleji! eagle, the bird without a tail." He becomes an
eagle. He went with the young woman a great distance in the sky,
He arrived in Loanda. Says : " Teleji ! man who is the last." He
became a man.

He enters the house of the Lord Governor; he finds his wife,
na Maria, says: "Is not this thy sister, for whom they sent me.'"
Na Maria assents, saying: "She is." They slept.

When it dawned, he said : " 1 will go to the Lord Governor to
hand him his daughter. They go, na Nzud and the young woman ;
they arrive upstairs. They find him present. Na Nzua says : " Thy
daughter (is) here, thou hadst sent me for her." The Lord Governor
says: "Well done. Thou hast earned the dominion. Come to the
governorship ; take thy glory, which befits thee."

And they lived together, na Nzud dia Kimanaueze kia Tumb' a
Ndala and na Maria, the daughter of the Governor.

Thus far we heard it. If wc want, we will tell more; if we will
not, let us go to sleep ! Finished.

S2 Folk- Tales of Angola.

IV.
MUHATU, UASEMA MBIJI.

Erne ngateletele ngana Kimalauezu kia Tumb' a Ndala, uakexidi
h ni mukaji d, ku dima dia kukala ;^^ anga akal' k. Mukaji i anga
uiza uimita. Kana k'adid xitu; usema^^ ng6 mbijL

O diiala, ki aia mu tamba, ubeka ndumba dia jimbiji ; o jimbiji anga
jilengela mu ngiji iengi. Kizua kimoxi, o diiala uambela o muhatti,
uixi : "Ngi didikile*® huta,*^ ngiie mu tamba." Anga o muhatu
udidika huta. O diiala anga diia bu ngiji, bu alengelele o jimbiji;
anga ubanga-bu o fundu i^, anga udia.

Ki azubile, uixi : '' Ngiia mu tamba," anga utakula o uanda.
Luadianga k'akuatedid kima; lua kaiadi kiomuene. O lua katatu
anga uivua*^ uaneme.** Moxi a menia anga muixi : " King* anji ;"•
mukonda muku'enu^ mukua-mona.'' Ki azubile o kukinga, anga
uivua dingi muixi: "Sunga kid." Muene anga usunga kimbiji
kionene ; anga u ki ta bu muhamba ; anga umateka o kuenda. Maji
o jimbiji joso jakexile mu kaiela o kimbiji eki ; o diiala anga divua*
jinga ng6 mu iangu : ualald ! ualald ! ^^

Ki akexile kia mu bixila ku bata, o muhatu £ uendde ku mu kaui-
dila n' akua-diembu did. Ki abixidile ku bata, o diiala anga ubana o
mbiji pala ku i banga. O muhatu anga uambela o diiala, uixi : " Eie»
banga-iu." O diiala uixi : " Nguami." O muhatu anga umateka o
ku i banga. Maji o mbiji iakexile mu kuimbila, ixi:

^' Ki u ngi banga, ngi bange ami kiambote.
Ki u ngi banga, ngi bange ami kiambote.'*

Ki azubile anga u i ta mu 'mbia ; maji o mbiji iakexidi £ hanji mu
kuimba. O mbiji ki iabile, o muhatu anga udidika malonga matanu
anga ukuvitala ^^ o diiala n' akua-diembu did. Ene anga a di tun'i.
Muene anga udia k' ubeka ud.

Ki azubile, anga ukatula pexi id ni dixisa; anga u di zala mu
kanga.^^^ Ki axikamene, anga uivua mu divumu muixi : '' Ngitundila
ku^ .^ " O muhatu uixi : " Tundila ku makanda menama." O mbiji
ia mu kumbuluile : "Ku inama i^, ku ueniodiatela matuji, kuene ku
ngitundila t " O muhatu uixi : " Tundila mu kanu." " Mu kanu, mu
ua ngi miniina, mu ene mu ngitundila ? " O muhatu uixi : " Sota
buoso bu uandala." O mbiji ixi : " Eme-ze ngitund' 6." Anga o
muhatu ubaza bu 'axaxi. O mbiji anga ui'e.

The Woman who Longed for Fish.

83

THE WOMAN WHO LONGED FOR FISH.

I will tell of ngana Kimalaiiezu kia Tumb' a Ndala, who was
staying with his wife, a long time back ; and they lived. His wife
then came to conceive. She ate no meat ; she longed only for fish.

The man, when he went fishing, brought a lot of fish ; the fishes
then fled to another river. One day the man tells the woman, say-
ing: "Prepare me food, that I go fishing." And the woman pre-
pared the food. The man then went to the river, where the fish
had fled; and he made there his camping-hiit, and ate.

When he finished, he said: "I will go to fish," and he cast the
net The first time he caught nothing ; the second time the same.
The third time he feels *^ it is heavy. Under the water then it says:
" Wait, please ; because thy friend is the father of a child." When
he finished waiting, then he hears again there saying: "Pull now!"
He then pulled (out) a big fish, very large ; and he put it into (his)
basket, and began to walk. But the fishes all were following this
big fish ; the man heard always in the grass only : ualaU ! ualali ! **

When he was already about to arrive at home, his woman went
to meet him with her neighbors. When they arrived at home, the
man then gave the fish to be scaled. The woman, however, then
told the man, saying : " Thou, scale it ! " The man said : " I won't."
The woman then began to scale it. But the fish was (all the time)
singing, saying :

" When thou me scalest, scale me well I
When thou me scalest, scale me well 1 "

When she had finished, then she put it in the pot ; but the fish
was still singing. When the fish was done, the woman then pre-
pared five plates, and invited the man with her neighbors. But they
refused. She then ate alone by herself.

When she had finished, then she took her pipe and the mat ; and
she spread it in the open. When she was seated, then she heard in
her belly, saying: "Where shall I get out.'" The woman said:
"Get out by the soles of (my) feet." The fish answered her: "By
thy feet, wherewith thou art wont to tread on dirt, there shall I get
out?" The woman said: "Get out by the mouth." "By (thy)
mouth, where thou didst swallow me, there shall I get out ?" The
woman said : " Seek wherever thou wishest." The fish said : "Then
I get out here ! " and the woman burst in the middle. The fish then
went away.

84 Folk' Tales of Angola.

V.
SUDIKA-MBAMBI.«"

Tuateletele ngana Kimanaueze kia Tumba a Ndala, kilundu kia
makamba ; uavuala mon' d, dijina die na Nzui dia Kimanaueze.

Na Kimanaueze uxi : " Eie, mon' ami, na Nzud, nd6 mu Luanda,
uakite uenji." O mona uxi : " Kindaula *^ ngabenga o muhatu." O
pai uxi : '' Nd6 ; erne nga ku tumu." Uazangula ; uabixila mu
Luanda; uateuenji.

O pai ky ku ema, ku axala, o makixi alu o dibata di6, dia na Kima-
naueze, dioso. O mona, uendele mu Luanda, ubixila ku bata dia pai
& ; usanga kana-bu atu. O nzala ia mu kuata, uxi : " Ng^banga
kiebi?" Uxi: '* Ngiia mu mabia." Ki abixila mu mabia, utala
kahatu kand. U mu ixana. Ki a mu tala, muhetu £, ua mu xile»
uxi : " Eie uejila kuebi ? " O diiala uxi : " Ihi ia mi bange kiki ? "
O muhatu uxi: "Makixi a tu lua." AkaVi, O muhatu uemita.
Kizua kiabixila kia kuvuala ; uivua mu mala :

'* Mamanii, o xibata*** iami li iza.
Mamanii, o poko iami ii iza.
Mamanii, o kilembe"* kiami, ki kiz'okio.'^*
Mamanii, o mbamba iami ii iza.
Mamanii, di idike kid kiambote ; eme ngiz' 6."

O mona uatundu, uxi :

*< Jina diami, eme Sudika-mbimbi.
Boxi ngita mbamba ;
Bulu ngisudika mb&mbi."

O muhatu uivua dingi mu mala o ndenge, iaxala-mu, uxi :

'* Mamanii, o xibata iami ii iza ;
O poko iami ii iza ;
O mbamba iami ii iza ;
O kilembe kiami ki kiza.
Mamanii, xikama kiambote ; eme ngiz' 6."

Mona uatundu ; mona uxi :

" O jina diami,
Eme Kabundungulu
Ka muxi ua lukula.*^^
Mbua iami idia ndende ;
O kimbundu kiami kikambula ngombe." '^^

O mon' a dikota, Sudika-mbAmbi, uxi : " O kilembe kiami, kuna-
kiu ku xilu dia 'nzo." Uxi dingi : " Mamanii, ihi ia mi bake boba ?"

Sudika-Mbambi,

SUDIKA-MBAMBI.'"

Let us tell of ngana Kimanaueze kia Tumba a Ndala, favorite of
friends, who begat a son, his name (was) na Nzua of Kimanaueze.

Na Kimanaueze says : " Thou, my son, na Nzui, go to Loanda to
do business there," The son says: "Just now only I brought home
a wife." The father says: "Go, I have commanded thee." He
started ; arrived iit Loanda, did business.

His father, behind, where he remained, the Ma-kishi sacked his
home, of na Kimanaueze, all. The son, who had gone to Loanda,
arrives at the house of his father; he finds there are no people.
Hunger, it grasps him, he says: "How shall I do?" He says:
" I will go to the fields." When he arrives in the fields, he sees a
little woman yonder. He calls her. When she sees him, his wife
whom he had left, she says: "Thou hast come whence?"*'^ The
man says : " What has done this to you ? " The wife says : " The
Ma-kishi have destroyed us." They live together. The woman is
with child. The day has come to give birth ; she bears in belly :
" Mother, my sword, here it comes.

Mother, my knife, here it comes.

Mother, my kilembe,*" here il comes.

Mother, my staS, here it comes.

Mother, place thyself well now ; I am coming here." "•

The son is out, he says :

"My name, I (an>) Sudika-mbambi.
On the ground I set (my) staff ;
In the sky I set up (an) antelope."

The woman hears again in belly the younger, that remained there,
saying:

" Mother, my sword, here it comes ;
My knife, here it comes ;
My staff, here it comes ;
My kilembe, here it comes.
Mother, sit well ; I am coming here."

The son is out ; the son says :
" My name,
I (am) Kabimdungulu
Of the tree of luku!a.»"
My dog eats palm-nuts;
My kimbundu swallows a bull." "*

The elder son, Sudika-mbambi, says : " My kilembe, plant it at
the back of the house." Says again : " Mother, what has placed you

86 Folk' Tales of Angola.

O manii & uxi : '' Ngi di uana, o mon' a uisu, nga mu vuala kindaula»
uala mu zuela." O mona uxi : " K'u di uane ; enu nuanda^^ kumona
i ngandala kubanga." O mona uxidingi: "Tuie mu sua masoko,
tutungile adi^* etu ojinzo."

Azangula o jixibata, ni ndenge S; abixila mu iangu. Sudika-
mb&mbi uabatula soko dimoxi : masoko ene oso a di su. Ni ndenge
u^, kiene ki abange dikota, ni muene kiene. O kota ni ndenge
akutu o masoko ; eza ; atula bu kanga. Avutukila mu sua o iangu ;
cza, atula bu kanga.

O kota ni ndenge eza mu kub' o'nzo. Sudika-mb&mbi uakubu
soko dimoxi : o'nzo ioso ia di kubu kid. Uatate ngoji imoxi : ngoji
joso ja di tate. Uazambela kiangu kimoxi : o'nzo ioso ia di za-
mbela.^^

Kuala Sudika-mb&mbi uxi : " Mamanii, ni papaii, bokonenu ;
ngatungu kid." Uxi luamukud : '' Eme ngiia mu lua makixL £ie»
ndenge ami Kabundungulu, xala n' adi etu. Manii, ha uamono o
kilembe kiami kiakukuta, eme, ku ngaii, ngafu.*'

O Sudika-mb&mbi uakatuka. Ubixila mu kaxi ka njila ; uivua mu
iangu, fotofoto ! Uxi : " Nanii ? " O mutu uxi : ** Eme Kipalende
kia kuba 'nzo ku ditadi." ^ O Sudika-mbambi uxi : " Zd, tuie."

Enda. Uivua dingi mu iangu, fotofoto ! Uxi : " Nanii ? " O
mutu utaia : " Eme Kipalende kia kusonga kuinii dia hunia ku
kumbi." ®® Kuala Sudika-mbdmbi uxi : " Zd ; tuie." Ubiidla dingi
mu njila ; uivua mu iangu, fotofoto ! Uxi : " Nanii } " O mutu
utaia: ''Eme Kipalende kia kukula isaxi ku 'alunga." O Sudika-
mbdmbi uxi : " Zd, tuie."

Akuata mu njila. Uivua dingi mu iangu, fotofoto ! Uxi :
"Nanii?" Utaia, uxi: "Eme Kipalende, kiazenzemesa'^ muezu
ku 'alunga." O Sudika-mb&mbi uxi : "Zd; tuie."

Abixila mu njila. O Sudika-mb&mbi utaia mutu, uala mu kuiza
mu sambua dia ngiji. Ua mu ibula : " Eie nanii ? " Uxi : " Eme
Kijandala-midi,^ hama ngasake mu kanu." O Sudika-mb&mbi
uxi : " Eme Sudika-mb&mbi, boxi ngita mbamba ; bulu ngisudika
mbimbi." O Kijandala-midi, ki evile kiki, ualenge.

Abixila mu kaxi ka ditutu.^ O Sudika-mb&mbi uambela o
Ipalende iuana : " Tutunge-enu beniaba pala kulua makixi." Ai ku
masoko. O Sudika-mb&mbi uabatula soko dimoxi : ene oso a di su.
Uakutu soko dimoxi : ene oso a di kutu.

Eza mu kuba. O Sudika-mb&mbi uazangula o disoko ; ua di bana
Kipalende kia kuba 'nzo ku ditadi, uxi : " Oba." O Kipalende

Sudika-Mbantbi.

87

here?" His mother says: "I wonder, the child baby, I gave it
birth just now, it is speaking ! " The child says : " Do not wonder ;
you are going to see what I will do." The child says further ; " Let
us go to cut poles, that we build for our parents houses."

They take up the swords (he) and his younger; they arrive in the
bush. Sudika-mbambi has cut one pole: the poles they all cut
themselves. And the younger too, just as the elder has done, he
also (does) the same. The elder and the younger bound the poles ;
they come ; they set (them) down outside. They return to cut the
grass ; they come ; they set (it) down outside.

The elder and the younger come to erect the house. Sudika-
mbambi erected one pole; all the house erected itself at once. He
tied one cord ; all the cords have tied themselves. He thatched one
grass-stalk ; the house all thatched itself. ^^

Then Sudika-mbambi says : ■' Mother and father, enter ; I have
built already." He says another time : " I go to fight the Ma-kisbi.
Thou, my younger, Kabundungulu, stay with our parents. But, if
thou seest ray kilembe withered, I, where I went, I died."

Sudika-mbambi set out. He arrives in midst of road ; he hears
in the grass a rustling. He says: "Who?" The person says:
"I (am) Kipalende, who erects a house on a rock." ^^ Sudika-
mbambi says : " Come, let us go ! "

They walk. He hears again in the grass a rustling. He says :
" Who ? " The person answers : " I (am) Kipalende, who carves ten
clubs per day." Then Sudika-mbambi says: "Come; let us go!"
He arrives again on road ; he hears in grass a rustling. He says:
" Who ? " The person answers : " I am Kipalende, who gathers corn-
leaves in Kalunga" Sudika-mbambi says : " Come ; let us go ! "

They take to the road. He hears again in the grass a rustling.
He says: "Who.'" He answers, saying : "I (am) Kipalende, who
bends down the beard to Kalunga."^ Sudika-mbambi says:
" Come, let us go ! "

They arrive on road. Sudika-mbambi perceives some one, that is
coming on the other side of the river. He asks him : " Thou (art)
who?" He says: "I (am) Kijandala-midi,*^ (with a) hundred I
rinse (my) mouth." Sudika-mbambi says : " I (am) Sudika-mbambi ;
on earth I set staff; in sky I set up antelope." Kijandala-midi,
when he heard this, ran away.

They arrive in midst of bush.*" Sudika-mbambi tells the four
Kipalendes : "Let us build here in order to fight the Ma-kishi."
They go for the poles. Sudika-mbambi cut one pole : they all cut
themselves. He tied one pole : they all tied themselves.

They come to erecting. Sudika-mbambi takes up a pole ; he
gives it Kipalende, who erects house on rock, saying : " Take." The

88 Folk- Tales of Angola.

uatambula o disoko ; u di kuba ku ditadi : ki di xikina. Ua dt kubu
dingi : kl dixikina. O Sudika-mbambi uxi : "Eie uambele kiki, uxi
' ngikuba 'nzo ku ditadi ; ' ua i lerabua ? "

O Sudika-mbdmbi uatungu o jinzo. Jinzo jabu. Azekele.

Kuaki mu kimene, ^ o Sudika-mb4mbi uxi t " Tui'enu mu lua
makixi." Buaxala Kipalende kimoxt. kia kusonga kuinii dia hunia
uambata Ipalende itatu. Abixila ku makixi Ala mu loza.

O ku bata, ku axala Kipalende kimoxi, kueza kakulakaji ka muh:
ni mulaul'€ ua rouhatu. Uasange Kipalende, uxi : " Tu di Jiine. Ha
ua ngi xini,^ usakana ni mulaul' ami." A di kuata. Kipalende a
mu xini. O kakulakaji uazangula ditadi; ua di jika*^ Kipalende.
Kakulakaji uai'6.

O Sudika-mb^mbi uamono kuma Kipalende a mu jika. Uami
o Ipalende itatu, uxi : " O muku'enu a mu jika." O Ipalende
" Sudika-mbSmbi, uazuela makutu. Etu tuala dikanga ; eie uamono'
kiebi kuma a mu jika ? " Kuala Sudika-mbimbi uxi : " Kidi muene."

I

beU^I
en 1^1

Azumbuka mu loza. Exi : " Tui' enu ku bata." Abixila ; asanga
Kipalende a mu jika. O Sudika-rab^mbi uxi: "Nga mi tangela
kiebi?" O Ipalende ixi : "Kidi."

A mu jikula o ditadi, exi : " Ihi ia ku bange kiki ? " O Kipalende
uxi : " O kakulakaji ka muhatu kejile ni mulaul' e, uxi : ' Tu di jtine.
Eie, ha ua ngi :Kini, usakana ni mulaul' ami.' Eme nga di kuatele
n'e. Muene ua ngi xini." Aku' 4 a mu olela, exi : " O tnuhati^ J
muene ua ku Sini ? " Azekele.

I

u

I

a

1-

J

I' ^

Kimenemene, Sudika-mbfimbi uxi : " Tui' enu ku ita." Buaxala
Kipalende kiengi. Abixila ku ita. Ala mu loza. O ku bata, ku
axala o Kipalende, kakulakaji keza ni mulaul' e, uxi : " Tu di xine.'*
O Kipalende uxi : " Kiauaba." A di kuata, O kakulakaji uaxini oj
Kipalende. Ua mu jika ku ditadi.

Sudika-mbSmbi uej{a kid kuma Kipalende a mu jika. Uambek '
aku& : "O mukuenu a mu jika." "Tui' enu ku bata," Abixila; a
mu jikula o ditadi, exi : "Ihi iaku bange kiki f" Uxi: "Mazi, kaku-
lakaji, ki abange mukuetu, n' eme ui kiene." Azekele.

Kuaki mu kimenemene, azangula ; aia ku ita. Buaxala KipalendOn
kiengi. Ala mu loza. Kunu, ku axala Kipalende. o kakulakaji '
keza. Uasange Kipalende, u.\i : " Tu di kuate. Eie, ha ua ngi xini,
usakana ni mulaul' ami." A di kuata. O kakulakaji uaxini Kipa*

Sudika-Mbambi. 89

Kipalende takes the pole ; he erects it on the rock : it will not
(stand). He erects it again : it will not (stand), Sudika-mbambi
says: "Thou didst speak thus, saying: ' I erect a house on rock ; "
thou givest it up?"

Sudika-mbambi built the houses. The houses are finished. They
slept.

It dawns in morning, Sudika-mbambi says : " Let us go to fight
the Ma-kishi I " There remained one Kipalende, (he) of carving ten
clubs ; he takes along three Kipalendes. They arrive at the Ma-
kishi's. They are firing.

At home, where remained one Kipalende, there came an old woman
with her granddaughter. She found Kipalende, says: "Let us
fight ! If thou beatest me, thou shalt marry with my granddaugh-
ter." They fight. Kipalende is beaten. The old woman lifted a
stone ; she laid it upon ^^ Kipalende. The old woman went away.

Sudika-mbambi saw that Kipalende was under stone.''** He tells
the three Kipalendes, saying: "Your companion is under stone."
The Kipalendes say : " Sudika-mbambi, thou tellest untruth. We
arc far off ; thou sawest how, that he was under stone .' " Then
Sudika-mbambi says : " Truth indeed."

They stop firing. They say : " Let us go home ! " They arrive ;
they find Kipalende under stone. Sudika-mbambt says : " I told
you how.'" The Kipalendes say : "Truth."

They remove the stone from him ; they say : "What has done
this to thee.'" Kipalende says: "An old woman came with her
granddaughter, saying: 'Let us fight. Thou, if thou beatest me,
thou shall marry with my granddaughter.' I fought with her. She
has beaten me." The others laugh at him, saying : " A woman, she
has beaten thee .' " They slept.

Morning, Sudika-mbambi says: " Let us go to the war ! " There
remained another Kipalende. They arrive at the war. They are
firing. At home, where the Kipalende stayed, the old woman came
with her granddaughter, saying: "Let us fight!" Kipalende says :
" Well" They struggle. The old woman has beaten the Kipalende.
She weights him down with a stone.

Sudika-mbambi knows already that Kipalende is under stone. He
tells the others ; " Your companion is under stone." " Let us go
home I " They arrive ; they lift the stone off him, saying : "What
has done thee this ? " He says : " Yesterday, the old woman, as she
did to our comrade, so to me also the same." They slept.

It dawns in morning, they start, go to the war. There remained
another Kipalende. They are firing. Here, where a Kipalende
stayed, the old woman comes. She found Kipalende, said : " Let us
fight ! Thou, if thou beatest me, thou shalt marry with my grand-

go Folk-Tales of Angola.

lende ; ua mu jika ku ditadi. Uai' 5.

O Sudika-mMinbi ua k'ijia kii. Uambela akuS : "Tui'enu ka
bata. Muku'enu a mu jika." Abixilakii bata. A mu jikula oditadi,
exi : " Ihi ia ku bange kiki ? " Uxi : " O kakulakaji, ki abange aku'
etu, n'eme kiene." Azekele.

Kimenemene, Sudika-mbimbi uxi : " Tui'enu ku ita." Bui
Kipalende kimoxi. Abixila ku makixi. Ala mu loia.

laxal^H

O ku bata, ku axala Kipalende, o kakulakaji keza, uxi
kuate. Eie, ha ua ngi xini, usakana ni mulaul' ami." A di kuat
Kakulakaji uaiiini Kipalende ; ua mu jika.

O Sudika-mbSmbi, ku ai, uejia kii. Uxi: "Tui'enu ku bata.
Muku'enu a mu jika," Azumbuka mu loza. Ku makixi kuaxala
sanzala imoxi. Abixila ku bata. Ajikula o Kipalende. Azekele.

Kuaki, o Sudika-mbimbi uxi : " Mazi, kuaxala sanzala imoxl
Enu, Ipalende iuana, ndenu kilozienu. Eme, lelu, ngixala." Ai mrf
loza.

O ku bata, ku axala Sudika-mbimbi, kakulakaji keza, uxi : " Tu dt
xine. Eie, ha ua ngi liini, usakana ni mulaul' amL" A di iHna ;
kakulakaji a mu xini. O Sudika-mbimbi uajib' o kakulakaji; uaxala
ni mulaul' t.

O mon' a muhatu uxi : " Lelu ngabana mueniu ; *^' mukonda o
kuku etu ua ngi jikidile m'o'nzo ia ditadi, ki ngizunge. Lelu
tuanda kusakana kii ni Sudika-mbimbi." Iii uaxikina. O Ipalende
ieza, ixi : "Makixi lelu abu." O Sudika-mbambi uxi: "Kiauaba."
Akal' k.

O Ipalende iuana tala mu ta pungi ia kujiba Sudika-mbflmbi, ^i :
"Mon' a ndenge ua tu tundu. Tu mu jiba kiebi?" Akandele
dikungu boxi. Azale-bu o ngandu *** ni dixisa. A mu ixana. Eri fl
" Xikama boba." Uaxikama ; uakuzuka mu dikungu ; a mu vumbiki
Ene axala ni muhatu.

O ku bata, ku atundile, kuaxala ndenge 6 Kabundungulu. Uako-
ndoloka ku xilu dia 'nzo ; utala o kilembe kia kota did : kialela. ^^
Uxi : " O kota diami, ku aii, uandala kuEua." Ua ki tabela o menia ;
kiabuingita.

O dikota, Sudika-mbimbi, ki akuzuka mu dikungu, koko uakutuka
mu njila : uala mu kuencla.

Ubixila mu kaxi ka njila; uasange kakulakaj i, kala mu dima ni
mutue ; o mbunda uebake mu kilembeketa. ^ O Sudika-mbimbi

A

i

Sttdika-M6am6i. 91

daughter." They fight. The old woman has beaten Kipaleude ;
she weights him down with a stone. She goes away.

Sudika-mbambi, he knows it at once. He tells the others : " Let
us go home ! Your comrade is shut down." They arrive at home.
They lift the stone off him, saying ; " What has done this to thee .' "
He says : ■* The old woman, what she did to our comrades, (she did)
to me the same." They slept.

Morning, Sudika-mbambi says : " Let us go to the war I " There
stayed one Kipalende. They arrive at the Ma-kishi's. They are
firing.

At home, where Kipalende stayed, the old woman comes, says :
" Let us fight ! Thou, if thou beatest me, shalt marry with my
granddaughter." They fight. The old woman beats Kipalende ;
she weights him down.

Sudika-mbambi, where he went, knows at once. Says: "Let us
go home ! Your comrade is weighted down." They stop firing. At
the Ma-kishi's there was left one village. They arrive at home.
They free Kipalende. They slept.

It dawns, Sudika-mbambi says: "Yesterday, there was left one
village. You, four Kipalondes, go ye to fire (guns), I, to-day, shall
stay behind." They went to fire.

At home, where stayed Sudika-mbambi, the old woman comes,
says : " Let us fight ! Thou, if thou beatest me, shalt marry with
my granddaughter." They fight ; the old woman is beaten. Sudika-
mbambi killed the old woman ; he remained with her granddaughter.

The young woman says : " To-day I got life ; for my grandmother
used to shut me up in house of stone, that I (should) not go about.
To-day, we will marry now with Sudika-mbambi ! " He assented.
The Kipalendcs come, say: "The Ma-kishi to-day are finished."
Sudika-mbambi says: "Well." They live on.

The four Kipalendes are making a plot for killing Sudika-mbambi,
saying: "A child has surpassed us. We shall kill him how.'"
They dug a hole in the ground. They spread on a mat and a
mat,^' They call him. They say: "Sit down here." He sat
down ; dropped into the hole ; they covered him up. They stayed
with the woman.

At home whence he came, there stayed his younger, Kabundu-
ngulu. He goes round to the back of the house; looks at the life-
tree of his elder ; it is withered. Says : " My cider, where he went,
ts going to die." He pours water on it ; it grows green.

The elder, Sudika-mbambi, when he dropped into the hole, there
he found a road ; he is walking.

He arrives in midst of road ; he finds an old woman, who is hoeing
with the head (part) ; the lower (extremity), she kept it in the

92

Folk- Tales of Angola.

uabele o kakulakaji o muania : " Kuku etu, muani' 6 ! " O kakiilakaji
uataia : " Muania iii, mulaul' ami." O Sudlka-mbambi uxi : "Ngi
dikise o njila." O kakulakaji uxi : " Mulaul' ami, lata, ngi dimine-
kuhanji, ngu ku dikise o njila." Sudika-mbSmbi utambulaoditemu;
ua mu dimina. Kakulakaji uxi : " Ngasakidila. Zi, ngu ku idike»»
o njila. Di tele njila i/ii iofele, k' u di tele njila ionene; ujimbi-
dila. *** Manii ki uanda kubixila bu kanga dia na Kalunga-ngombe,
uambata mudingi ua ndungu^ ni mudingi ua ndunge."

O Sudika-mbambi uaiikina ; uakuata mu njila ; uabixila bu kanga i|
dia na Kalunga-ngombe. O imbua ia na 'Alunga-ngombe ia mu
bozela. Muene uebazela; iabokona mu o'nzo i&. Muene a mu
zalela mu kijima. Kumbi diafu. A mu kundu.^ Uxi; "Ngeza
mu sakana ni mon' a na 'Alunga-ngombe" Kalunga-ngombe uxi : ^
"Kiauaba. Eie usakana mon' ami, uila mudingi ua ndungu i
mudingi ua ndunge."

O Sudika-mbSmbi a mu telekela kudia mu ngoloxi. Muene uavu-l
ngunuine, utala: dikolombolo dia sanji ni ngalu**" ia funji. Uaza- J
ngula o dikolombolo ; uabake moxi a hama.'*^ Uanomona xitu i€;
ieneiadila o funji. Ubiiiila mu kaxi ka usuku ; uivua musanzala:
"Nanii uajiba o dikolombolo dia ngene? dia na 'Alunga-ngombe?"
O dikolombolo ditaia moxi a iiama : kokoloku^ !

Kuma kuaki. O Sudika-mbSmbi uxi : " Na 'Alunga-ngombe, ngi
bane kii mon' h ua muhatu." Na 'Alunga-ngombe uxi : " Men' ami
a mu ambata kuala Kinioka kia Tumba. Ndd kik mu tambule-ku."

O Sudika-mbJimbi uazangula; itbixila bu kanga dia Kinioka, uxi:
"O Kinioka uai kuebi?" O muhatu ua Kinioka uxi: "Uai mu
loza." Sudika-mbSmbi ukinga katangana kofele. Utala jinzeu*"
ji jiza. Sudika-mbAmbi ua ji beta. Kueza kisonde; ua ki beta.
Kueza jiniuki;^^ ua ji beta. Kueza madimbuende ; ua a beta.
Kueza mutue ua Kinioka ; uobatula, Kueza mutue uengi ; uobatula
u£. Kueza mutue uengi, uabatula o ndende ia Kinioka; uabatula o
mutue. Kueza mutue uengi ; uabatula o mutue ua 'mbua ia Kinioka ; J
uabatula o mutue ua Kinioka. Kueza mutue uengi; uabatula al
dihonjo dia Kinioka ; uabatula o mutue. Kinioka uafu. 1

\

O Sudika-mbambi uabokona m' o'nzo ia Kinioka. Uasange o mon'
a Kalunga-ngombe, uxi : " Tui'enu. Pai enu ua ku tumu." Abucila ,
bu kanga dia na 'Alunga-ngombe, uxi : "Mon' e ill."

Na 'Alunga-ngombe uxi: "Ngi jibile Kimbiji kia malenda aJ
ngandu,^ uala ku ngi kuatela o jihombo ni jingulu." O Sudika^J
mbSmbi uxi; "Beka diletd^*^ dia ngulu." A mu bana-diu, Uadi tf|]

Sudika-Mbatnbi.

93

shade.^ Sudika-mbambi gave the old woman the day : " My grand-
mother, warm there ! " The old woman responds : " Heat of day (is)
here, my grandson." Sudika-mbambi says: "Show me the road."
The old woman says : " My grandson, sir, hoe for me a little, please,
that I show thee the way." Sudika-mbambi takes the hoe ; he hoed
for her. The old woman says : " I thank. Come, let me show thee
the way. Take this narrow path, do not take the wide path ; thou
wouldst go astray. 3^ But when thou art going to arrive outside of
na Kalunga-ngombe's, thou shalt carry a jug of red-pepper*^ and a
jug of wisdom."

Sudika-mbambi assents ; he takes the road; he arrives outside of
na Kalunga-ngombe's. The dog*^ of na Kalunga-ngombe barks at
him. He scolds it ; it enters their house. They spread for him ^ in
guest-house. The sun is set. They have saluted him.'^ He says :
"I came to marry with the daughter of na Kalunga-ngombe." Ka-
lunga-ngombe says : " Well. Thou shalt marry my daughter, (if)
thou hast a jug of red-pepper and a jug of wisdom."

Sudika-mbambi, they cook for him food in the evening. He un-
covered (it), looked ; a cock and a basket ^*^ of mush. He took out
the cock ; he kept (it) under bed. He takes his own meat ; that he
eats with the mush. He arrives in midst of night ; he hears in the
village : " Who has killed the cock of another .' of na Kalunga-
ngombe ? " The cock answers under the bed : " Kokoloku^ ! "

Day breaks. Sudika-mbambi says : " Na Kalunga-ngombe, give
me now thy daughter." Na Kalunga-ngombe says: "My daughter
was carried away by Kinioka kia Tumba. Go and rescue her ! "

Sudika-mbambi starts; he arrives outside of Kinioka's, says:
"Kinioka is gone where?" The wife of Kinioka says: "He has
gone shooting." Sudika-mbambi waits a while. He sees driver-
ants;^** here they come. Sudika-mbambi he beats them. There
comes the red-ant ; he beats them. There come the bees ; he beats
them. There come the wasps ; he beats them. There comes a head of
Kinioka ; he cuts it off". There comes another head ; he cuts it, too.
There comes another head ; he cuts the palm-tree of Kinioka ; cuts
the head. There comes another head ; he cuts the head of the dog of
Kinioka ; cuts the head of Kinioka. There comes another head ; he
cuts the banana-tree of Kinioka ; he cuts the head. Kinioka is dead.

Sudika-mbambi enters into the house of Kinioka. He finds the
daughter of Kalunga-ngombe, says : "Let us go! Thy father sent
for thee." They arrive outside of na Kalunga-ngombe's, says: "Thy
daughter is here."

Na Kalunga-ngombe says: "Kill me Kimbiji kia Malenda a
Ngandu,^" who keeps catching my goats and pigs." Sudika-mbambi
says: "Bring a suckling of pig." They give him it. He puts it

94 Folk- Tales of Angola.

mu nzolo;^ uatakula mu menia. O Kimbiji uiza mu tambulaa
uaminia o ngulu. Sudika-mbSmbi umateka o kusunga ; ua di balw
mu menia, O Kimbiji kia malenda a ngandu ua mu minia.

O ku bata, kii axala ndenge 6 Kabundungulu, ujinguluka ku xilul
dia 'nzo mu tala o kilembe. O kilembe kiakukuta ; uxi : " Kota uafti. ,1
Ngikaiela ku ai kota diami."

Uakutuka mu njila, mu aii kota dig. Ubtxila ku bata dia kota di£ ;
usanga o Ipalende; uxi: "Kota dtami uai kucbi?" O Ipalende
ixi: "Manii." O Kabundungulu uxi: " Enu nua mu jiba. Fukii-1
minenu o mbila." A i fukununa. I

Kabundungulu uakuzuka ; uakutuka mu njila, mu abitile kota difi. 1
Usanga o kakulakaji. kala mu dima ni mutue, mbunda iala ma
kilembeketa. Uxi : " Eie, kakulakaji, ngi dikise o njila, i endela
kota diami." O kakulakaji ua mu londekesa o njila.

Ubixila bu kanga dia na 'Alunga-ngombe, uxi : " Kota di:
uebi?" O na 'Alunga-ngombe uxi : "Kimbiji kia mu minia." Uxi:
" Ngi bane ngulu." A mu bana-iu. Ua i te ku nzolo. Uatakula mu
menia. Kimbiji uaminia o nzolo. Kabundungulu uexana o mundu
pala kusunga o Kimbiji. A mu sungu ; ueza ku kanga.

ian^^^^l
Jxi.*^^

Kabundungulu uanomona poko if ; uatandula Kimbiji. Usanga
ifuba ia kota di€ ; ua i bongolola. Uxi: "Kota diami, balumuka.'
Sudika-mbimbi uabalumtika. Ndenge uxi: "Tui'etu kii, kota
diami." O Sudika-mb^mbi, na 'Alunga-ngombe ua mu bana mon' h.

Akutuka mu njila. AbL\ila bu dikungu, bu afila Sudika-mb^mbi.
Mavu ala mu budijika.^" Atubuka ku kanga. Asanga o Ipalende
iuana. A i kaia. Akal' 1 O ndenge uxi : " Kota diami, ngi bane
muhatu umoxi ; mukonda uala ni kiiadi," O dikota uxi: "Kana;
mukaji ami, eie u pange ami, k' utene ku mu sakana." J

O dikota, ki aia mu nianga, o ndenge uiza mu o'nzo ia kota dig ni \
kuzuelesa ahatu a kota di^. O dikota uatundu mu nianga, ubiiila
m' o'nzo. O muhatu u£ ua mu tangela : "O ndenge h uala tnu
kuiza mumu mu tu zuelesa."

O dikota, ki evile kiki, kia mu ibila. A di kuata jimvunda, o
dikota ni ndenge fi. A di beta ; amesena ku di jiba, Kana rautu
uatena kujiba mukuS. A di tela o jifalanji ; kana jatu. Kia a kumu.
O dikota, Sudika-mbflmbi, boxi uta o mbamba, bulu usudika mbimbi,
uia mu tunda. Ndenge t, Kabundungulu ka muxi ua lukula, mbua
ie idia ndende, o kimbundu kie kikambula ngombe, uia mu luiji.

Kiene, kota ni ndenge a di kuatelele ahatu \ ia amuanj

'"'J'- ■

[Quanganau^^H

Sudika-Mbambi.

95

on hook;*" he casts into the water. Kimbiji comes to take; ho
swallows the pig. Sudika-mbambi begins to pull ; he tumbles into
the water. Kimbiji kia Malenda a Ngandu swallows him.

At home, where his younger Kabundungulu stayed, he goes
around to back of house to see the kilembc. The kilembe is dry ;
he says ; " (My) elder is dead. I will follow where my elder went."

He enters the road, where his elder went. He arrives at house
of his elder; he finds the Kipalendes ; says: "My elder, he went
where?" The Kipalendes say: "We don't know," Kabundungulu
says: "You havekilled him. Uncovcrthe grave." They uncover it.

Kabundungulu gets in ; he strikes the road, on which his elder
passed. He finds the old woman, who is hoeing with the upper
body, the lower is in the shade. He says: "Thou, old woman,
show me the way, which my elder walked." The old woman shows
him the way.

He arrives outside of na Kalunga-ngombe's, says: "My elder,
where (is he) ? " Na Kalunga-ngombe says : " Kimbij i has swallowed
him." He says: "Give me a pig." They give him it. He put it
on hook. He casts into the water. Kimbiji swallows the hook.
Kabundungulu calls the people to pull (out) Kimbiji. They pull
him ; he comes on dry land.

Kabundungulu takes his knife; he cuts open KimbiJL He finds
the bones of his elder ; he gathers them. Says : " My elder, arise ! "
Sudika-mbambi arises. The younger says : " Let us go now, my
elder." Sudika-mbambi, na Kalunga-ngombe gives him his daughter.

They take the path. They arrive at the hole where Sudika-
mbambi died. The ground is crackling. They get out on earth.
They find the four Kipalendes. They drive them away. They live
on. The younger says: "My elder, give me one woman, for thou
hast two." The elder says : " No. My wife, thou my brother, canst
not marry her."

The elder, when he went hunting, the younger comes into the
house of his elder to entertain the wives of his elder. The elder
left the hunting, arrives in the house. His wife tells him : "Thy
younger keeps coming here to make love to us."

The elder, when he heard this, it displeased him. They begin to
quarrel, the elder and his younger. They strike each other; they
want to kill each other. No one can kill the other. They thrust
(at) each other their swords ; they don't cut. They get tired of it.
The elder, Sudika-mbambi, on ground he sets the staff, in sky he
sets up antelope, goes to the East. His younger, Kabundungulu of
wood of lukula, his dog eats palm-nuts, his kimbundu devours a bull,
goes to the West.

Thus the elder and the younger quarrelled about women; thea

96 Folk 'Tales of Angola.

Kiaxalela kala kiki : o mvula ki inuma, o dikota, uaia mu tunda ; o
mvula iamukucL, itaia, ndenge £, iaia mu luiji.

Tuateletele o musoso uetu. Mahezu.

VL

NGANA SAMBA NI MAKIXI.

Tuateletele kasabu.^ Atu atunga, asoma. Kixibu^^ kieza; exi:
"Tuie mu ximika kitumba.'' ^ Ahetu ni mala a di bongolola.
O mala ajiba jixitu ; o ahetu ala mu kanda jipuku.^ O mundu
uene uoso uai kid ku bata. Mu kitumba muaxala kahatu kamoxi ;
ualanduka ni kukanda o puku ia dixinji.^^

O ki ala mu kanda, dikixi di diza ; dia mu sange. O dikixi ha u
mu ambela, uxi : " Eie, kahatu, ua ngi uabela." Muene, ki amona
o dikixi, noma ua mu kuata ; mukonda makixi adia atu. O dikixi ua
mu ibula : '' Jina di6, nanii ? '' O kahatu uxi : '' Eme Samba." O
dikixi uxi : '' Zd ; tuie ku bata. Ueza ni nanii ? " O kahatu ha
uimba o kamuimbu :

** Tuakandele kazenze — ku mulenga ;
Tuakandelc kazenze — ku mulenga.
Baku^etu bakuata kuinii — ku mulenga;
Eme ngakuata kamue — ku mulenga,
Ku muleng'd ! — ku muleng'd ! •*•

O dikixi uolela, uxi : '' O kamuimbu, ku uembi, ka ngi uabela.
Zd, tuie ku bata." Akutuka mu njila.

O kahatu, ku bata, ku atundu, aku'd a mu sotele ; k' amoneka.
Exi : '' Samba uajimbidila.''

O dikixi, ki abixila n'd ku bata did, uatangele o makixi n' aku'
^ . 364 « i^nie ngeza ni kahatu, uala mu kuimba kamuimbu ka mbote."
Aku*4 ifxi : " A k' embe hanji." Muene ua mu ixanene: ''Samba,
zd ; imba o kamuimbu ketu.'' Uxi :

" Tuakandele kazenze — ku mulenga ;
Tuakandele kazenze — ku mulenga.
Baku'etu bakuata kuinii — ku mulenga;
Eme ngakuata kamue — ku mulenga ;
Ku muleng*<5 ! — ku muleng'd !

Aku'a olcla ; tixi : " Kauaba." Akal' d.

Ki abange kitangana, makixi n'akud ala mu longesa o mukua-ka-
hatu ; exi : " Tu mu die ; kizua ulcng'd." O muene, dikixi, uxi :
" Nguami ; ngu mu sakana."

Ngana Samba and the Ma-kishi. gj

parted. It remained like this : The storm when it thunders (is) the
elder, who went to the East ; the other thunder, that responds, (is)
his younger, who went to the West.
We have told our story. The end.

NGANA SAMBA AND THE MA-KISHI.

We often tell a little story. People built, dwelt. The dry season
came, they said : " Let us go to burn the prairie." Women and
men gather themselves. The men kill the game; the women are
digging (after) rats.''^' The people indeed all have already gone
home. In the prairie there remained one little woman ; she tarried
in digging for a dixinji-rat.^*

While she was digging, a Di-kishi came (that way) ; he found her.
The Di-kishi then tells her, saying: "Thou, little woman, thou
pleasest me." She, when she saw the Di-kishi, fear took her; be-
cause the Ma-kishi eat men. The Di-kishi asks her: "Thy name,
which?" The little woman says: "I am Samba." The Di-kishi
says : " Come, let us go home, Thou camest with whom ? " The
little woman then sings the little song :

" We dug crickets — in plantation ;

We dug crickets — in plantation.

The others caught ten — in plantation ;

I caught one — in plantation.

In plantation! — in plantation !" •*•

The Di-kishi laughed, said: "The little song, which thou hast
sung, it pleases me. Come, let us go home ! " They take the road.
The girl, at home, whence she came, the others sought her; she
appeared not. They said : " Samba is lost."

The Di-kishi, when he arrived with her at his home, he told the
other Ma-kishi : " I have come with a girl, who is singing a good
little song." The others say: "Let her sing it again." He called
her. " Samba, come ; sing our little song." She sings :
"We dug crickets — in plantation;
We dug crickets — in plantation.
Our people caught ten — in plantation;
1 caught one — in plantation.
In plantation! — tn plantation!"

The others laughed, saying : " It is nice." They lived on.

After spending a time, the other Ma-kishi begin to persuade the
man of the woman, saying : " Let us eat her ; one day she will run
away." He, the Di-kishi, said : " I will not ; I will marry her."

98 Folk' Tales of Angola.

Ua mu tungila inzo ; uabokona. Ki abanga ku mivu, uavuala n'i
ana atatu a mala. Kizu' eki, o makixi a di ongolola^^ bukanga;
ala mu ta pungi, exi : " Mungu tudia kana kamoxi." O tuana tuevu ;
tuai, tuatangela manii i, tuxi : *' Ala mu tu ta kikutu kia ku tu jiba."
O tuana, majina mi: o dikota, Ngunda; o kadi, ^^ Kadingu;
katatu, Papa. Azekele.

Mu kimenemene o muhatu uxi : '' Ngala mu kata ; kt ng^tena kuia
mu mabia mu dima." O munume d ua mu ambelele : " Xala ; lelu*^
ngu 'u sanga.'' Mundu uoso uai mu mabia.

O Samba ki atale bu bata kana-bu mutu, buaxala tuana tua ndenge,
ualongele o imbamba id ni jimbutu \t joso ; uazangula, Uatuame-
kesa ^ o tuana tu£ tuiadi ; o ndenge u mu ambata ku ema. Akutuka
mu njila.

O tuana tua makixi tuala mu ia mu kuixana munume a Samba,
tuxi : '' Samba, iu ualenge." O munume a Samba uazumbukile
lusolo ; ubixila m' o'nzo : Samba uai.

Uakuata mu njila, mu abiti Samba. U mu mona uala mu bita
dikanga. Ukala mu mu ixana, uxi ni kuimba :

" Ngi xile Ngunda ;
Kadingu, ndd iCt.
Ngi xile Ngunda ;
Kadingu, ndd n*6.
Ngi xile Ngunda;
Kadingu, ndd n'6." «•

O muhatu uembile ud :

*< Ngunda mona ;
Kadingu mona ;
Papa, Ngunda,
Kadingu, tui' etu."

O Samba uazangula kitutu kia mbala; ua ki takula boxi. O
munume d uabixila-bu; uasange o mbala boxi. Uala mu nona ni
kuimba :

" Nonon'6 ! Kidima, kelekexi." »« (Luiadi.)

O mbala iabu. Uzanguka ni kuimba ding; :

** Ngi xile Ngunda ;
Kadingu, ndd n'l" (Luiadi.)

O muhata uavutuile ni kuimba u£ :

<* Ngunda mona ;
Kadingu mona.
Papa, Ngimda,
Kadingu, tui* etu."

Ngana Samba and ifie Ma-kiski. gg

He built her a house ; she entered. After some years had passed,
she had begotten with him three male children. One day the Ma-
kishi gather themselves outside; they are making a plot, saying:
"To-morrow we will eat one child." The children heard; went,
told their mother, saying : " They are making a plot to kill us," The
children, their names : the eldest, Ngunda ; the second, Kadingu ;
the third. Papa. They slept.

In the morning, the woman said : " I am sick ; I cannot go to the
fields to hoe." Her husband said to her : " Stay (here) ; to-day I '11
find thee (again)." The people all went to the fields.

Samba, when she saw (that) in the village there was nobody ; there
are (only) little children, she packed all her things and all her seeds ;
she started. She makes go ahead her two children, the baby she
carries it on back. They enter the road.

The children of the Ma-kishi are going to call the husband of
Samba, saying : " Samba, she has run away." The husband of Samba
left work quickly ; he arrived at the house : Samba is gone.

He takes the path, where Samba passed. He sees her passing
afar off. He begins to call her, saying and singing :

" Me leave Ngunda;
Kadingu, go with him.
Me leave Ngunda;
Kadingu, go with him.
Me leave Ngunda;
Kadingu, go with him."'*'

The

sang too :

"Ngunda (is) a child;
Kadingu is a child ;
Papa, Ngunda,
Kadingu, let us go."

Samba took up a cracked calabash of millet ; she threw it on the
ground. Her husband arrived there; he found the millet on the
ground. He is picking up and singing :

" Pick, pick up ! A fruit, don't waste it" (Repeat twice.)

The millet is finished. He starts, singing again :

(Repeat twice.)

" Me leave Ngunda ;
Kadingu, go with him."

The woman replied singing also ;

k

" Ngunda is a child:
Kadingu is a child.
Papa, Ngunda,
Kadingu, let us go ! "

loo Folk- Tales of Angola.

Samba utakula boxi kitutu kia ukoto.^^ O munume £ uabiiila-bu ;
uala mu nona ni kuimba :

*' Nonon'6 ! Kidima, kelekexi.*' (Luiadi.)

O ukoto uabu. Ukuata mu kaiela ni kuimba :

** Ngi xile Ngunda ;
Kadingu, nd^ n'6." (Luiadi.)

O muhatu utambujila, uxi :

** Ngunda mona;
Kadingu mona.
Papa, Ngunda,
Kadingu, tui' etu."

Uatakula boxi kitutu kia luku. O dikixi uabixila-bu ; ukuata mu
nona ni kuimba :

" Nonon'6 ! Kidima, kelekexi.** (Luiadi.)

O luku luabu. Ukuata mu kaiela. O Samba uabixila ku ngiji
ia dikota. Uazauka n'an' 6 kitatu. O dikixi ki abii^ila ku ngiji,
uasange o ngiji iezala ; k'atena kuzauka.

O muhatu uabixila ku bata, ku atundile. Ki a mu mona bu
bata, exi : " Samba ueza. Tuafikile, tuxi * uaf u/ Uendelc kuebi ? "
Muene uazuelele, uxi : '' Dikixi dia ng' ambetele. Muene ngavuala
n'£ ana atatu : o iu Ngunda ; o id Kadingu ; o ndenge Papa. Erne
ngalenge ami.'' O ndandu j£ ja mu tambuluile, ha a mu jibila
hombo.

O dikixi, ki avutukile ku bata did, aku'i a mu olela, exi : '' Tua ku
ambelele, kuma ' tu mu die ; kiziia uleng'd ; ' eie uxi : ' nguamL* O
kiki mukaji i ualenge 6 n' an' enu." O muene uavutuile: ''Aba,
eme ngibanga kiebi ? "

Sabu iabu. Mahezu.

^^^ Ngana Samba and tlie Morkishi. loi

Samba throws down a calabash of sesamum. Her husband arrives
there ; he is picking up and singing :

" Pick, pick up ! A fruit, don't waste it." (Repeat twice.)
The sesamum is finished. He resumes pursuing and singing :

" Me leave Ngunda;
Kadingu, go with him." (Repeat twice.)

The woman answers, saying : ^^_

" Ngunda is a child; ^^^^|

Kadingu is a child. ^^H^

Papa, Ngunda, '
Kadingu, let us go ! "

She throws down a calabash of Eleusine. The Di-kishi arrives
there ; begins to pick up, singing :

" Pick, pick up ! A fruit, don't waste it." (Repeat twice.)

The Eleusine is finished. He begins to pursue. Samba arrives
at a large river. She crosses with her three children. The Di-kishi,
when he arrived at the river, he found the river full ; he could not
cross over.

The woman arrived at home, whence she had come. When they
saw her in the village, they said : " Samba has come ! We thought,
saying, 'she is dead.' — Where wentest thou.'" She spoke, saying:
"A Di'kishi carried me away. He, I begat with him three chil-
dren : this one (is) Ngunda ; this one (is) Kadingu ; the youngest (is)
Papa. I ran away." Her kindred received her, and for her killed a
goat.

The Di-kishi, when he returned to their home, the others laughed
at him, saying ; " We had told thee, saying : ' Let us e^t her ; one
day she will run away ; ' thou didst say, ' I will not.' Now thy wife
has run away with your children !" He returned : " Well, what shall
I do ? "

The story is finished. The end.

Folk- Tales of Angola.

AN' A AHETU NI MAKIXI.

Ngatetetele minzangala ia an' a ahetu kitatu, atonokene ukaroba I
ni makixi.

Ahetu fne mu ia ku makamb' % a makixi izua ioso, Bu kaxi kia ]
sanzala i" an' a ahetu ni ia makixi bala dikanga.

Kizu' eki, an' a ahetu exi : " Ku makamb' etu, ki tufne rau ia-ku,
mungu tuia-ku." Azekele. Kuaki, exi: "Tui' enu." A di ongola
kitatu kia. Bala rauku'a umoxi, uala ni kandenge kfi ka raiihatu,
kexi : "Uami ngiia; ku mu^ne mu i' enu, iziia ioso, kuene-ht?"
Makota exi : " Nguetuetu." *^ Kandenge uxi : " Uami ngiia."
Makot' exi : " Bu kaxi bala ngiji ia dikota ; k'utena kuzauka."
Kandenge uxi : " Kat^ ngail" ^ Makota aiadi ambela muku'S,
uavu ndenge ^, exi: "Etu nguetuetu kuia ni mon'a ndenge." Kota
di4 ua mu kuata ; ua mu beta, uxi : " Aku'etu a di tunu i." Asu-
luka. Kandenge uala mu ku a kaiela ni malusolo. Abixila mu
njila; kandenge ua a kuata, Makota asakuka ku ema; a mu tala
ii^ uiza. Kxt : " Eie, mon' a kimi, uajijtla-hi t A ku beta kii ; hanji
uiza ? Tui* etu kii."

Akuata mu njila; abixila ku ngiji; azauka. Enda dikanga; aln-
xiJa bu sanzala ia makamb'i a makixi. Makamb'& a a zalela. Ngft-
loxi ieza ; a a telekela kudia ; adi.

O makixi lelu ate pungi ia kujiba an'a ahetu pala ku a dia. Eza
mu kusungidisa*^ o an' a ahetu; asungila; atubuka. An' a ahetu
axala kiuana ki4 m'o'nzo. Mundu uoso uazeka kiii ; an'a ahetu azeka,
o makota atatu. O kandenge, mu mesu mua mu kala xixi.

I

Kitangana, uivua bu kanga bu muelu ua 'nzo, i a a zalela, makixi I
atula. Muene ua di xiba hudi ; noma ua mu kuata. Uivua dingi, '
makixi ala rau kuibula m'o'nzo: "Ngingi, ngingi, muazeka kadia?"
Kana ka muhctu kala mu xingeneka ni muxima, uxi: "Baba ngl-
banga kiebi ? Ngimba muimbu uahi ? " Diktxi dixi dingi : " Ngingi,

ngingii muazeka kadia.'
kakala mu tambujila :

Kana ka muhetu kajimi tubia bu jiku

" Tuazeka ; tuaielcele-kii -.
Muxima ku 'inganga
Kia ngang' a njila,
Mbambi tS ! kuma nguiii.

The Girls and the Ma^kishi.

THE GIRLS AND THE MA-KISHI.

I will tell of youths, young women, three, who played (at) friend-
ship with the Ma-kishi.

The girls used to go to their friends, the Ma-kishi, all days. In
the middle (between) the village of the young women and that of the
Ma-kishi there is distance.

One day, the young women say : " To our friends, as we are
wont to go, to-morrow we will go." They slept. It dawned, they
say : " Let us go." They gather, the three of them. There is one
of them, who has a little sister, a girl, who says : " I, too, will go ;
where you always go, all days, what is there ? " The elders said :
"We won't." ''^ The child said; "I, too, will go." The elders
said: "In middle there is a large river; thou canst not cross over."
The child said: "Until I have gone."^ The two elders said to
the other, who owned the young sister : " We will not go with a
child." Her elder caught her; she beat her, saying: "The others
have refused." They go away. The child is following them in
haste. They stop on the road ; the child overtakes them. The
ciders turn back ; they see it is coming. They say ; " Thou, child,
thou art obstinate, why ? They have beaten thee already ; yet thou
comest ? Let us go now."

They take the path ; arrive at the river ; cross it. They walk far ;
arrive at the village of their friends, the Ma-kishi. Their friends
spread (mats) for them. The evening comes; they cook for them
food ; they eat.

The Ma-kishi to-day had made a plot to kill the young women,
to eat them. They come to have a chat ** with the girls ; having
chatted, they go out. The girls remain, the four of them, in the
house. All the people are already asleep ; the girls are asleep, the
three elders. The child, in her eyes there is wakefulness.

A while, she hears outside, at the door of the house, where they
stayed, the Ma-kishi have come. She keeps quiet, hush ! fear has
taken her. She hears again the Ma-kishi are asking into the house :
" You, you, are you asleep now .' " '^ The little girl is thinking in
her heart, saying : " How shall I do now ? I shall sing what song ? "
A Di-kishi said again : " You, you, are you asleep now .' " The little
girl put out the fire in fire-place ; she begins to sing in response :

"We are in bed; are not asleep;
The heart to the great wizard
Of ihe wizard of the road.
Cold, oh I outside red!

L din

104 Folk- Tales of Angola.

Nzala u^ ! kuma nguiii.
Huinaut! kuma nguiii.
Jimue uf ! kuma nguiii."**

Makixi amuangana bu kanga ; aii mu takana o raakudia n'al
a di tende"^ o nzala. Kitangana, atula ni mbinda ta ualua, ni
funji. Abana o kana; kana katambuila bu mbandu a muelu. Ma-
kixi exi: "O ki adia n'ekuta o mona, uia ku kilu; etu ni tuijia ku
ajiba." Kana katambuta imbamba; ka i bake. Kitangana, uivua
dingi :

" Ngingi, ngingi, muueka kadia?"

■■ Tuazeka, tuazekele-ku ;
Maxima ku 'iaganga
Kia ngang' a njila,
Mbambi € ! kuma nguiii.
Nzala u^ ! kuma nguiii.
Huina ue ! kuma nguiii.
Jimue uS ! kuma nguiii."

Makixi amuangana dingl. O ki ala mu banga o kandenge i
makixi, makota k'a k' ijfa; azek'i

Kitangana, makixi atula dingl Eza ni mbinda ia maluvu, t
mulele manii *** ku di futa o kana. A mu bana ; uatambula ; uabake
koko. Kana kexi ni muxima u£: "Nguami kuzeka ; ha ngazeka,
lelu a tu jiba." Makixi amuangana bu kanga. Makolombolo adidi;
makixi k'atena dingi kuvutuka.

Kuma kuaki, mundu uoso uabalumuka. Kana katangela makot^ |
fi, kexi : " Enu, makot' ami, ki muala mu zeka kiambote, o ima lelu
iejile bu kanga, enu mua i ivua-jinga.'" Makot' exi: "Eie, kanaka
kirai, u ndololo ; ^*® kiene mazA ki tua ku vutuila. Etu, iziia ioso i
tufine mu kuiza kunu, ki tuene mu i ivua ; lelu, eie ua i ivu?" A
mu bana kingodi. Kandenge uxi : "Kiauaba ki muazuela ; usuku
uamukui ki uiza, kt muzeke, enu muivua." Makota axikina; anange.
Kumbi diafu; a a telekela makudia ; adL Akuata ku sungi r
kamb'i a makixi. Mundu uoso uazeka kid. Makixi t
exi: "Zekenu kiambote." Ahetu ataia ; azeka bu jihama.
kieza mu kaxi,^ evua bu kanga ;

" Ngingi, ngingi, muazeka kadia ?
Ngingi, ngingi, muazeka kadia ? '

Kandenge katuama kutambujila, kexi :

a lekela,"* ^H
ma. Kizi^ ^^|

The Girls and the Ma-kishi.

Mosquitoes, too ! outside red ! " '"

The Ma-kishi scatter outside ; they go to fetch victuals, to give to
those that complained of hunger. A while, they come with a gourd
of beer and mush. They give to the child; the child receives (it)
at the side of the door. . The Ma-kishi say; "When the chUd has
taken, and is full, it will go to sleep ; we then shall know (how) to
kill them." The child received the things; she put them aside.
A while, she hears again :

I

The child says :

" You, you, are you asleep now ? "

■' We are in bed, are not asleep ;
The heart to the great wiiard
Of the wizard of the road.
Cold, oh I outside red \
Hunger, tool outside red!
Thirst, too! outside redl
Mosquitoes, loo! outside red!"

The Ma-kishi separate again. What the child and the Ma-kishi
are doing, the elders do not know it ; they are asleep.

A while, the Ma-kishi come again. They come with a gourd of
palm-wine, and a cloth for the child to cover itself. They give her ;
she received ; put (them) aside there. The child said in her heart :
" I will not sleep ; if I fall asleep, forthwith they will kill us." The
Ma-kishi separate outside. The cocks crow; the Ma-kishi cannot
come back any more.

Day dawns, the people all get up. The child tells her elders, say-
ing ; " You, my elders, when you were well asleep, the things to-night
that came outside, did you ever hear them ? " The elders said :
" Thou, child, art naughty ; therefore yesterday we sent thee back.
We, all days that we have been coming here, we did not hear them ;
now thou hast beard them t " They give her a snap. The child
said : " (It is) well, what you said ; another night, when it comes, do
not sleep, that you may hear." The others assented ; they passed
the time. The sun set ; they cook them food ; they eat. They
begin night-chatting with their friends, the Ma-kishi. All people
arc asleep now ; the Ma-kishi leave them saying : " Sleep ye well."
The women respond ; they lie down on the beds. The day (night)
has come (to be) in the middle,^ they hear outside :
" You. you, are you asleep now?
You, you, are you asleep now ? "

The child was first in answering, saying :

io6 Folk' Tales of Angola.

" Tuazeka, tuazekele-ku ;
Muxima ku Unganga
Kia ngang' a njila ;
Mbambi € ! kuma nguiii.
Nzala u^ ! kuma nguiii.
Huina u6 ! kuma nguiii.
Jimue u^ ! kuma nguiii/'

Makixi amuangana. Ku ema ku axala ahetu, kandenge ututa
makota, uxi : " Mua k'ivu ? " Makot' exi : " Tuevu ; k'ukole dingi."
A d'ibula mu dii, exi: "O kiki, tubanga kiebi?" Muku'4 uxi:
" Tulenge-enu n'usuku." Aku'4 exi : " Ha tualenge mu kumbi umu,
tutakanesa ni iama. O kiki tubanga kiebi ? " Exi : '' Tuzeke kii»
mungu tuijfe kioso ki tubanga." A di xiba.

Makixi atula dingi ; ala mu kuibula :

'* Ngingi, ngingiy muazeka kadia?**

Kandenge kala mu tambujila, kexi :

" Tuazeka, tuazekele-ku ;
Muidma ku 'inganga
Kia ngang'a njila ;
Ia'»^* mu buabua ixoto.**

Makixi amuangana. Atakana jimbinda ja ualua ni maluvu, ni
funji, ni milele. Eza dingi ; ebula bu kanga :

" Ngingiy ngingi, muazeka kadia? **

Kandenge katambujila :

" Tuazeka, tuazekele-ku;
Muxima ku 'inganga
Kia ngang* a njila ;
la' mu buabua ixoto."

Makixi abana o ima, i eza naiu. Kana katambula ; kabake koko.
Makixi aii ; azuela, exi : " O kan' aka k'akolela-hi mu mesu ? '' Ma-
kolombolo adidi ; k'atena dingi kuiza.

Kuma kuaki ; makixi eza mu menekena makamb*& a ahetu. Ahetu
exi : <' Leiu ki tuazekele ; tuala mu kata." Makixi exi : '' Mutu umoxi
ukata, 1 enu oso muala mu kata.^"^ Ahetu exi: "Etu ene oso
tuala mu kata." Ala mu nang'd ; kizda kia katatu.

Kumbi diafu ; ngoloxi iatoloka. A a bana makudia ; adi. Ahetu
ala mu d'ibula, exi : " Tuenda kiebi ? " Exi : " Tutuama kusungila
n'4; o ki amuangana, etu ni tulenge." A di taia kitatu ki4, exi:
"Kiene ki tubanga." Makixi eza mu sungila; ala mu sungila.
Mundu uoso uazeka;^* makixi alekela ahetu, exi: "Zekenu kia-
mbote." Ahetu ataia. Makixi atubuka.

Tke Girls and the McL-kisht.

"We are in bed, are not asleep;
The heart to the great wizard
Of the wizard of the road.
' Cold, oh ! outside red !

Hunger, too! outside red!
Thirst, loo ! outside red 1
Mosquitoes, too ! outside red ! "

The Ma-kishi separated. Behind, where the girls stayed, the child
taunts her elders : "Have you heard it?" The elders said: "We
heard ; don't talk loud again." They ask each other, saying : " Now,
how shall we do ? " Another said : " Let us run away in the night,"
The others said : " If we run away at this hour, we shall meet with
wild beasts. Thus, how shall we do ? " They said : " Let us sleep
now ; to-morrow wc may know what to do." They kept quiet.

The Ma-kishi come again ; they begin to ask:
" You, you, are you asleep now?"

The child is responding, saying:

"We are in bed, are not asleep;
The heart to the great wizard
Of the wizard of the road ;
They are breaking wind."

sleep ^^A

4

The Ma-kishi separate. They fetch gourds of beer and palm-
wine, and mush, and cloths. They come again ; they ask outside :
" You, you, are you asleep now ? "
The child answered :

" We are in bed, are not asleep ;
The heart to the great wiiard
Of the wizard of the road ;
They are breaking wind."

The Ma-kishi gave the things that they came with. The child
received ; put aside there. The Ma-kishi went ; they speak, say-
ing: "This child, why is it awake as to (its) eyes.'" The cocks
have crowed ; they cannot come again.

Day breaks ; the Ma-kishi come to greet their girl friends. The
girls said : " To-day we slept not (well), wc are sick." The Ma-kishi
said: " Is one person sick, or are you all sick .'"^^ The women
said : "We indeed are all sick." They are passing time ; the third
day.

The sun sets; the evening comes. They give them food ; they
eat. The girls are asking each other, saying : " How shall we go ? "
They say : "We will first chat with them ; when they separate, we
may flee." They agree, the three of them, saying: "So we shall
do," The Ma-kishi came to chat ; they are chatting. The people
all have retired;^* the Ma-kishi take leave of the girls, saying:
" Sleep ye well." The girls respond. The Ma-kishi go out.

io8

Folk- Tales of Angola.

Ahetu ku ema ku axala, anomona tuma tui ; a tu fuxika mu
jihomba,^* Atundu bu kanga; atuamekesa o kandenge ka. Dieji
diatu. Ala mu kuenda ni nguzu mu njila. Abixilaku ngiji ; asange
ngiji iezala; k'atena kuzauka ni usuku. Exi : " Kiki, tubanga kiebi ?"
Ku mbandu a ngiji, kuala kimuxi ; asambela ene oso ku muxi ueni-
uku. O makota atatu, ene asukila ku pondo la muxi ; o kaodenge
kasukila boxi. A di xib'S.

O ku ema, ku sanzala ku atundu, makixi cza k'o'nzo mu kui-
bula :

" Ngingi, ngingi, muazeka kadia ?
Ngingi, Dgingi, muazeka kadia?"

M'o'nzo muedi budi. Makixi afik' exi : " Azeka." Anomona
raakongolo a tubia ; akondoluesa inzo ioso : inzo iauama. O jintbi-
nda ja maualua, jala m'o'nzo, jala mu baza ni tubia. O makixi, ki
evuojimbinda jala mu baza exi: "Ene atu ala mu jokota." Ala
mu kuolela : " Hahd ! hahi ! hamene tudia mbunda, mbunda ia make-
nia."^^ Inzo iabuila ; eza mu tala bu utoka ; asanda-bu : jimbinda
jala-bu ; atu k'amueneka. Kia a iibila ; ala mu zuela, exi : "Mbunda
iaia ! mbunda iaia ! "

Akutuka mu njila; atala manianiu"" mu njila. Iduiai'i; alamu
kaiela n'usuku ueniu. Abixila ku ngiji, ku ala ahetu.

Kuma kuaki ; atala mu muxi : id. Makixi exi : " Mbunda iiii ;
mbunda iiii." An' a ahetu exi: "Uau^! tuabulukile ; o kiki ki a
tu landula, tuandala kufua." Makixi akuata makiia ; ala mu koka
o muxi ni kimene. An' a ahetu ala mu kuimbila bu lu dia rnuxi^
exi-

"AI ogimbu! a! ngimbu!
Bukuta !

TiJandula ngimbu,
Ku einbu."

O makixi asuina kukoka. O Kikuambi uala mu zunga bulu ; an'
ahetu exi; "Tata, Kikuambi, tu bulule; tui ku fute^ ku bata,"
Kikuambi uxi : " Nguamiami ; k! mu4xikina ku ngi futa." Exi :
"Tuaku diondo; tui ku futa." Kikuambi uala mu zung'4 ; kl ki
mu kuatela kima. An' ahetu ala mu mu bomba : " Tata, eie Kikua-
mbi, u tu ehelcla, ni tufu ."™ Ha ua tu bulula, amanii etu*** a
ku futa. Ha k'a^iikina ku ku futa, etu ene tutena ku ku futa."
Kikuambi uxi : " Kiauaba."

Uazangula mutu umoxi ku muii ; ua mu tula ku sambua. Uavu-
tukila dingi mukud, kadi ; ua mu tula ku sambua Uavutukila ]

I
I

w

The Girls and ihe Ma-kiski.

109

e you asleep now ?
e you asleep now ? "

The girls, behind where they stayed, take their little things ; they
wrap them in their bosoms.^'' They go outside ; they send ahead
their little sister. The moon shines. They walk with strength on
the path. They arrive at the river ; find the river full ; they cannot
cross by night They say : " Now, how shall wo do ? " By the side
of the river, there is a large tree ; they all climb on that same tree.
The three elders, they get up to the top of the tree ; the child gets
up beneath. They keep quiet.

Behind, in the village whence they came, the Ma-kishi come to
the house to ask :

" You, you, a:
You, you, a:

In the house there is silence. The Ma-kishi think, saying : " They
are asleep." They take brands of fire ; they surround all the house ;
the house is aflame. The gourds of beer, that are in the house,
explode with the fire. The Ma-kishi, hearing the gourds, that are
bursting, said : "They are the people who are roasting." They are
laughing: " Haha t haha! to-morrow we shall eat meat, meat of
delicacy." The house is consumed ; they come to look in the ashes ;
they scratch them ; the gourds are there ; the people fail-to appear.
It displeased them; they speak, saying: "The meat is gone, the
meat is gone !"

They go to the path ; they look for the tracks on the road. They
too go ; they pursue that same night. They arrive at the river,
where are the girls.

Day dawned ; they looked into the tree : here they are. The
Makishi say : " Meat here ; meat here," The girls say : " Woe ! we
had escaped ; now that they followed us, we are going to die." The
Ma-kishi take (their) hatchets ; they are felling the tree from early
morning. The girls begin to sing in top of the tree, saying :
" Oh ! hatchet 1 oh ! hatchet I
Do break !

We shall replace hatchet
At home."

The Ma-kishi are hard at felling. The Hawk is circling in heaven ;
the girls say : " Please, Hawk, save us ; we shall pay thee at home,"
, The Hawk said: "I will not; you will refuse to pay me." They
say : "We beseech thee ; we will pay thee." The Hawk is circling
on ; he does not care a bit. The girls are imploring him : " Please,
thou Hawk, wilt thou abandon us to die ? If thou savest us, our
mothers will pay thee. If they refuse to pay thee, we ourselves can
pay thee." The Hawk said : " Well."

He took one person from the tree ; he set her down on the other
side. He came back again for another, the second ; he set her down

HO Folk-Tales of Angola.

mukui, tatu ; ua mu tula mu sambua. Kuaxala kandenge ka.
makixi asuina kukoka; muxi uanienge kid. Makot' atatu, ala ku
sambua, exi : " Aiu^ ! ndenge etu uandala kuf iia. Kikuambi, lenga ;
mu zangule ni malusolo." Kikuambi ubixila ku muxi; uzangula
kana; muxi uabu. Makixi abuila;^' a di zuelela, exi: " Mbunda
iaia;" exi: " Mbunda iaia," 1

Kikuambi utula kana ku sambua, uxi : " Kiebi ? ku ngi futa,"
An' a ahetu exi : " Tata, tuasakidila ; ua tu bulula. Baba, ki tuala ni
kima kia ku ku futa. Eie muene umona^^ o kizila ki^ n' u tu sange
ku bata, etu ni tu ku futu." Kikuambi uaxikina.

An' a ahetu akutuka mu njila; ala mu xikina ndenge a, exi
"Ndenge etu, mazadind, tua mu betele ngoho ; manii kidt kiAj
mucne ua tu bana o mueniu."

Abixila ku bata did ; asange adi 4. A a tudiia ioso i amono, en*
"Ndenge etu ua tu bana o mueniu; ni Kikuambi u£, muene ua
bana a mueniu." Adi i exi : " Kiauaba." A di xib' i.

Abanga izua iiadj, Kikuambi uatula, uxi : " Ngi fute-enu kid.'
Exi: " Kt tutena ku ku futa bu maku; cie muene, jisanji jiji, di
nomuene." Kikuambi uaxikina.

Ni kiki ki kiaxalela: Kikuambi, kifne mu kuata o jisanji, m'ukulu
k'akexile mu kuata jisanji, uakexile mu dia mahoho ni tunjila ngoho.
Kia mu kuatesa-jiu, mudimu^^ u^, u abanga.

Ngateletele musoso ; mahezu.

I

vni,

O ANA A MUTUDI.
Muhetu uavualele an"6. Ki azuba kuvuala an'e, ana akulu.

Pai 4 uafu. Umoxi, dikota, uixi : " Ngi di longa o ufunu
ukongo." O ndenge uixi : " Ngi di longa uami o ufunu ua ukongo."
Azangula o mauta ; id aia, kat^ mu mbole. Kana k'amond xitu. O
mvula ii iza ; exi : " Tulenga o mvula. "

Alenga; eza mu 'nzo ia makixi ; abokola. Asange-mu mbanza**
ia makixi; id axika. Dikixi iii uiza; uambata pakasa*** jiiadi.**
Uibula se : " Iii ne, uoloxika o mbanza ? " Uivila mueniomo, kuma :
"Se u mukua-nguzu, bokola m'o'nzo, ukala huta ia jimbua jami."

!

B

The Children of tlie Widmo. 1 1 1

on the other side. He came back for another, the third ; he set her
down on the other side. There remained their child. The Ma-kishi
work hard at felling ; the tree is bent already. The three elders,
who are on the other side, say : "'Woe! our child is going to die.
Hawk, hasten, take her up in haste." The Hawk arrives at the
tree; takes up the child; the tree falls. The Ma-kishi are disap-
pointed ; ^' they speak, saying : " The meat is gone ; " saying : " The
meat is gone."

The Hawk sets down the child on the other side, saying : " How
about paying ? " The girls said : " Sir, we are thankful ; thou hast
saved us. Here, we have nothing to pay thee. Thou thyself shalt
see thy day and find us at home, we, that we pay thee." The Hawk
assented.

The girls entered the road ; they are giving right to their child,
saying ; " Our younger, before yesterday, we beat her wrongly, for
truth was hers ; she saved (us) life."

They arrived at their home ; they found their parents. They
announced to them all they had seen, saying : " Our younger has
saved our life ; and Hawk too, he has saved our life." Their parents
said : "Well," They are silent.

They spent two days, the Hawk arrived, saying : " Ye pay me
now." They said: "We cannot pay thee into (thy) hands; thou
thyself, the fowls are here, help thyself." The Hawk assented.

And thus it remained : the Hawk, who is wont to catch fowls, of
old he did not catch them ; he was eating locusts and small birds
only. What caused him to catch them, his job, that he once did.

I have told the story ; finished.

THE CHILDREN OF THE WIDOW.

A woman gave birth to her children. When she had finished
giving birth to her children, the children grew up.

Their father died. One, the elder said: " I will learn the craft
of hunting." The younger said: "I will learn also the craft of
hunting." They took up the guns ; they go, until (they are) in the
woods. They see no game. The rain comes on ; they say : " Let
us flee from the rain."

They run ; they come to a house of Ma-kishi ; they enter. They
find in it a mbanza *" of the Ma-kishi ; they play. One Di-kishi
comes ; he carries two buffaloes.^ He asks ; " Who (is) he, who is
playing the mbanza?" He hears in there, saying; "If thou art a

iia Folk-Tales of Angola.

Muene uasukila bu kaDga. Dikixi diamukui iu uiza; uambata ufi
jipakasa jitatu. Uebula o muku^, uala bu kanga, kuma : " M'o'nzo
inii ualenge -rau ? ■' Uxi : "Ngalenge atu kiiadi, ala-rau. Amesena
ku tu jiba pala kudia kua jimbua ji." AmukuA \k eza ul, ni soba il
Soba uibula, kuma: "M'o'nzo, inii nua!enge-mu? " Exi : "Etu
tualenge-mu atu kiiadi, amesena ku tu jiba."

O soba uabokola ; uamenekena, kuma : " Tundenu bu kanga." O
atu kiiadi exi : " Ki tutenetu kutunda bu kanga." Soba uexana aku'
enji,'" kuma : "A tundisienu bu kanga," Azuba ku a tundisa.

O dikota, iii uaxikama ; o ndenge, iu ulua ni makixi. Uajiba
makixi kiuana. Kuaxala nake dia makixi Uajiba dingi kiuana.
Ndenge u€ uaxikama.

Dikota ualendela ue ; uajiba o kiuana kiaxala-bu. Uakuata o soba;
u mu batula o mutue, Buabingana dingi mutue; ubbatula dingi.
Buabingana dingi uamukuS. O dikota uxi: "Tu mu tenetu;*^
tuxikame hanji."

Dikota uabiluka nguingi, DikLxi u mu zangula ; ueminia. O
nguingi uia ku^tala mu miiiima^^ if, se muala jisabi ja jinzo ji. Ua
jisange; uajikatula; uatundu, Ndenge, uabingana-ku, uabatula o
mutue ua dlkixL Dikixi diafu.

Ajikuile o jinzo. Asange-mu abika ; a a bana kudia. Abandaku
sabalalu angaajikula-ku. Asanga-ku jingana ja ahetu jitatu, anga a
a bana kudia uf. Exi: "Tukal'etu kid benobo."

Ku axala, manii i uaia ku 'xi iengi ni tuana tu£ tutadi. O manii
%. uixi : " O kudia, ku tuolodia, ki ku tu tenetu.^ KAxangienu
jihuinii."

Aii mu jibuinii ; ajimbidila. Eza m'o'nzo ia ngene, ia kaveia.
Evile o kaveia, kuma : " Enu nu an' ami ; ndenu mu jihuinii." Aii
mu jihuinii; eza ni jihuinii. Adi ; azeka; abalumuka. Kuala' o
kaveia: "Ndenu dingi mu jihuinii." Aii mu xanga. O ndenge, ia
muhetu, uai ni huinii j6 ; o dikota uaxala.

Uaanga difundu"' pai S, uxi: "O jihuinii nuoloxanga palanii?"
" Manii kia, papaii." Pai a uxi : " Loko ngu ku ambela, kioso a ku
tuma ku menia." Dikota uvutuka u€ ku^ kaveia.

Ua a ambela : " Ndenu mu tek' o menia," Dikota ni ndenge aii
ku menia. O ndenge uateke o menia ; ueza. Dikota uaxala, uixi :
"Pai etu, ng' ambele kid," Pai 4 uxi: "O kaveia, loko ki 4ta o
menia bu jiku; ki a ku ambela kuma 'tala o menia, se matema,' eie

Tlie Children of the Widow.

"3

strong man, enter the house, thou shalt be food of my dogs," He
stopped outside. Another Di-kishi comes ; he also carries three buf-
faloes. He asks the other, who is outside, saying : " In the house,
what didst thou flee from .' " Says he ; "I fled from two men who
are in it. They want to kill us for food for their dogs." Others
they come too ; also their chief. The chief asks, saying : " In the
house, what did you flee from ? " They say : " We fled from two
men, who want to kill us."

The chief entered ; greeted, saying : " Be gone, outside." The two
men said: "We cannot go outside." The chief called the others,
saying : " Put thera outside ! " They manage to put them out.

The elder, he sits down ; the younger, he fights with the Ma-kishi.
He kills four Ma-kishi. There remain eight Ma-kishi- He kills
again four. The younger too sits down.

The elder conquers too ; ke kills the four who remained. He
takes the chief ; he cuts off his head. There succeeds again a head :
he cuts it again. There succeeds further another. The elder says :
"We cannot (kill) him ; let us sit down, please ! "

The elder becomes a bagre-fish. The Di-kishi takes him up ; he
swallows (him). The bagre goes to look into his hearts,^ whether
there are the keys of their houses. He finds them ; he takes them ;
comes out. The younger, who succeeded him, he cut the head of
the Di-kishi. The Di-kishi died.

They opened the rooms. They found (in them) slaves ; they gave
them to eat. They go up to the upper story and open there. They
find there three ladies, and they give them to eat, too. They say :
" Let us live now here ! "

Where she stayed, their mother had gone to another country with
her two little children. Their mother said : "The food, which we
are eating, it is not sufficient for us. Go to fetch firewood."

They went for the firewood ; they went astray. They come to the
house of a stranger, of an old woman. They hear the old one, saying :
" You (are) my children ; go ye for firewood." They went for fire-
wood ; they came with firewood. They ate; they slept; they got up.
Then the old woman : " Go ye again for firewood." They went to
cut The younger, a girl, went with her firewood ; the elder stayed.

He finds his deceased father, saying: "The firewood, you are
cutting it why.'" "I don't know, father," Their father says:
"Directly I will tell thee, when they send thee for water." The
elder returns also to the old woman.

She tells them : " Go ye to get the water." The elder and the
younger went for the water. The younger got the water ; came
(home). The elder stayed, said : " My father, tell me now." His
father said : " The old woman, forthwith when she puts the water

114 Folk- Tales of Angola.

uamba kuma ' ngcjiami.' Kioso ki atala o menia o kaveia, eie u mH
xinjika mueniomo ; u mu bondeka o mutue mu menia matema."

O dikota, kioso ki a mu ambela pai 3, kiene ki abange. Ualundiil
o kaveia, ua mu jikila mueniomo mu menia ; o kaveia anga ufua.

Kota ni ndenge abokola mu 'nzo. Akatula-mu kitadi kioi
Alenge 4 ku4 manii k.

MaJiezu.

KIANDA NI MON' A MUHETU.

Muhatu uexile n' an' e kiiadi. Biiiza Kaholongonio ka mutue ua
mutu, uamesena mon' e umoxi ua ndenge pala ku mu sokana. Mona
ua dikota anga u ka zangula, anga ukatula utokua, anga u mu nokena
nau. Ki azubile ku mu nokena utokua, anga u mu texi mu dizangi
K'axidivilS 383 kima pala kusokana ndenge e.

Muene koxi a menia ubiluka Kianda. O kimenemene anga uiza
mu zuela ni manii 3, ua mona muenii, uixi : " Ngamcsena mon' e
pala kumu sokana." Manii 4 anga utambujila. Ki azubile kutambu-
jila, o Kianda anga uambata o muhetu, anga uia n'e koxi a menia.
Ki azubile kuia n'^ koxi a menia, anga u mu zuika kiarabote ni jiko-
lodi^*^ bu xingu ni mu maku. Ki a mu zuiklle, anga uiza n'd ku
bata dia manii d, anga u mu bekela pipa ia viniu, anga ukatula dikuba
dia fazenda, u mu bana-diu. Ki abekele o im' eii, o muhatu anga uia
ku bata dia munume c, anga akal'a, akal'S.

O diiala anga ukatula kalubungu ; u ka bunda boxi. Butunda
abtka avulu, anga buiza kii jinzo pala abika.

Ki azubile o im' eii, o muhatu inga uiza uimita, anga uvuala. O
mona anga ufua.

O diiala anga uamba kiki, kuma: "Mon' ami id uafu 6. Manii
enu k'eze-bu ng(5 bu tambi." Manii k anga uiza, o diiala ki exile mu
kina. Muene ki asakuka, utala ku polo manii a muku'avalu kfi. Ki
atalele anga ui'e ku bata die, anga uambela mukaji h, kuma: " Nga
ku ambelele kii^ ? kuma ' mon' ami uafu ; bu tambi manii enu k'ez6-
bu'?"

Ki azubile o kuzuela, ukatula o kalubungu anga u ka bunda boxi.
Jinzo joso anga jiia mu kalubungu. Bu akexile sanzala anga busa-

The Kianda and the Young Woman. 1 1 5

on fire-place ; when she tells thee, saying, ' Look the water, whether
it is boiling/ thou shall speak, saying : ' I don't know.' While the
old woman looks at the water, thou shalt push her into it ; shalt
plunge her head into the boiling water."

The elder, as his father told him, thus he did. He pushed the old
woman, held her down there in the water ; the old woman then died.

The elder and the younger entered into the house. They took
out of it all the money. They ran away to their mother.

The end.

THE KIANDA AND THE YOUNG WOMAN.

A woman was with her two children. There came Skull of the
head of a man, who wanted one of her daughters, the younger, for to
marry her. The elder daughter took it up and took ashes, and
filled (its apertures) with them. When she finished smearing it
(with) ashes, then she threw it into a lagoon. It was no good to
marry her younger sister.

The same under the water became Kianda. In the morning, then
he comes to talk with the mother of that same daughter, saying:
"I want thy daughter to marry her." Her mother then assents.
When she finished assenting, Kianda then carried off the woman
and went with her under water. When he had done going with her
under water, then he dressed her finely with strings on neck and
arms. When he has dressed her, then he comes with her to the home
of her mother, and brings her a barrel of wine, and taking a bale of
cloth, he gives her it. When he brought these things, the woman
then went to the house of her husband, and they stayed and stayed
together.

The man then took the kalubungti ; he knocked it on the ground.
There came out many slaves, and there came at once houses for the
slaves.

When these things arc finished, the woman then comes to be
pregnant and gives birth. The child then dies.

The man then speaks thus, saying : " My child is dead here. Thy
mother, let her not come to the funeral." Her mother then comes,
as the man was dancing. He, when he turned, saw, in front, the
mother of his consort. When he had seen, then he went to his
bouse, and told his wife, saying: " How did I tell thee? saying 'my
child is dead ; thy mother (need) not come to the funeral ' .' "

Whfn he had finished speaking, he takes the kalubungu, and
knocks it on the ground. The houses all then go into the kalu-

I

ji6 Folk-Tales of Angola.

buka iangu. Ki azubile, o diiala anga ui'£ kuosokuoso. Muhatu \
mu kaiela, kuoso ku oloia o diiala, anga ukala mu kuimbila, uixi :

" MuQumc ami ua henda ! Munume ami ua heada ! "
Atu ala bulu anga akala mu tambujila :

"E! lendenu ^! Mbengela kende xibu."***

O diiala anga usanga buama, bu ala kiditadi kionene, kiala ni

dibitu. Muene ubokola moxi a ditadL O muhatu k'a mu mueni^

dingi. Anga uvutuka kuoso ku alundu, anga uia ku bata dia manii 4.

^

Ki abixidile ku bata dia manii S, anga ufua ; maaii i ug anga u£i
ni atu oso afua uA.**

Buaxala ng6 mutu umoxi, ua muhatu. 16 uaxala mu o'nzo i^.
Dikixi anga diza anga u mu ambata ; uia n'& ku bata di£. Anga
akal'd. O muhatu anga uiza uimita ; uvuala mona. Uatundile mutue
umoxi.

Muhetu anga uimita luamukui ; dikixi anga u mu ambela kiki :
"Se uvuala dingi mona ua mutue umoxi, ngi ku ixanena aku' etu
pala ku ku dia." O muhatu anga uvuala mona ua mitue iiadi.

O muhetu anga uambata mon'£ ua mutue umoxi, anga uleng'£.

Usanga jinzo, anga usuama mueniomo. Bue.\i!e mu bita dikixi, anga
uivua o dizumba dia mutu. Dikixi anga ubokola mu o'nzo ; usanga
o muhatu uazeka, anga u mu dia ni mon' e, kiiadi ki4.

O inzo anga ibiluka inzo ia makixi.

A-UOUA KIUANA.

A

Tuateletele a-Uoua ^ kiuana ; ua makota aiadi, ni ndenge jiiadi.
Na Kimanaueze kia Tumb' a Ndala, kilundu kia makamba. uatunga,
uasoma. Uavuala an' £ kiuana ; ahatu ene oso. Kana dingi raon' a
diiala. Ene oso, mama i£ imoxi.

Dikota, ki cza mu di luka,^ uxi : "Eme Uoua." O ndenge £, ia
mu kaiela ku kunda di6, uxi : " Eme Uoua." Pange 5, ia katatu,
uxi: "Eme Uoua." Kasule ki, kauana, uxi: "Eme Uoua." Akui
exi : " O dijina dimoxi, di mua di luka, m'upange uenu kiuana. A
m' ixana kiebi?"

A

Tlu Four Uouas.

W

1 bungu. Where there was a village, then there sprouts the grass.
When he had finished, the man then goes away, anywhere. The
woman follows him, wherever the man is going, and she keeps on
singing, saying:

" Husband mine of love ! Husband mine o£ love ! "

People who a

; in heaven, then keep answering :
in ye, run ! Soon is gone the dry seasc

The man then finds a place where there is a large rock, that has a
door, He enters inside the rock. The woman saw him not again.
And she returned where she came from, and went to the home o£
her mother.

When she arrived at the home of her mother, then she died ; her
mother also then died ; and all the people they died too.^

There remained only one person, a woman. She remained in her
house. A Di-kishi then comes and he carries her off ; goes with her
to his house. And they live together. The woman then becomes
pregnant; she gives birth to a child. It came out (with) one head.

The woman then conceived another time ; the Di-kishi then said
to her thus : " If thou bearest again a child with one head, I shall
call our folk, to eat thee." The woman then bore a child of two
heads.

The woman then carried her child of one headj and ran away.
She finds houses, and hides there. There was passing a Di-kishi,
and he scents the smell of human beings. The Di-kishi then enters
into the house ; he finds the woman asleep, and he eats her with her
child, both of them.

The house then was changed into a house of Ma-kishl

THE FOUR UOUAS.

We will tell of the four Uouas,^ of the elder two, and the younger
two. Na Kimanaueze kia Tumb' a Ndala, favorite of friends, built,
lived. He begat his four children; all females, There came no
male child. They all (had) one mother.

The eldest, when she came to name herself,*^ said : " I (am)
Uoua." Her younger, who followed her behind, also said : " I (am)
Uoua." Their sister, the third, says : " I (am) Uoua." The young-
est, the fourth, says : " I (am) Uoua." The other people say : " The
name is one, that you called yourselves, in your sistership of four.
How shall they call you ? "

Ii8 Folk 'Tales of Angola.

Akulu; eza mu itala"* la kusakana.

Kucza diiala mu beka, kui Uoua ua kota. Ene inzo imoxi, ia
nnzangala,™* A mu bake mu kijima. Kumbi diafu, A tnu tele-
kela kudia; uadi. Usuku ueza; diiala diatubuka; diaii m'o'nzo ia
an' ahetu.

Uxi : " Ngoloxi, enu, jingana." An' ahetu a i *<" tambula exi ;
"Ngoloxi ifii." A mu zalela dbcisa boxi ; uaxikama. An' ahetu a
mu nangesa, exi : " Uanange kiebi, mon' a diiala ? " Muene uxi : *"

" Nganange munangi "" a nzamba.
Ngasete museli a kiela.
Niamba katenguna, a mu asc.
Njila kafufuka, a i ende!a.*>*
Kangalafa ka masangu, kudia kua jinjWa.*"
O milemba oi mibangu, kijiagisa kia dlbata.***
Mu tuada, tu an' a nguvu;
Mu ngela, tu an' a Nguvulu.""*
O man' a diiala, ha ua di fulila,
Dibeka ku kiasu.*"
Mbamba, mbamba; xibata, xibata:
Mbamba, tua i kuateie, makembu ;
Xibala, tua i kuateie, usalajcndu.*"
Makania azekele bu hete ;
Maluvu aiekelc mu kobo i *"'
Makania, telu dia mate ;
Maluvu. telu dia maka.
Kuene ku a mu ii o muxtma. Mu maxila,*" jingaoa."

Ene exi: "Tuaxamenena." Exi; " Tuinange-etu. Kumbi diafu;
ngoloxi ialembe. Ki uila, uxi : ' ngiia mu ku a bana ngoloxi," tua ki
ximana, ki uabange. Mahezu ^." Muene uataia, uxi : "A Nzambi."
Ala mu ta o mak'S. Uxi: " Nga ku endela, eie, na Uoua ua
kota." *"

Na Uoua uxi : " Kiauaba. U ngi sakan' eme, u tu sakana el
oso, kiuana kietu. Ha uedi, uxi eme ngoho, ngi dikota, k'utena ku
ngi sakana. Kikala tusakana iala dietu dimoxi, kiuana kietu mu
uana ua mama." Diiala ditaia, uxi: "Eme ngitcna ku mi sakana."
Ua a bana makania; uai'£ mu kijima ki£; uazekele.

In, ■■

Kuaki ; ill uia ku4 na Kimanaueze, uxi: "Ngeza mu ta maka;
ngamesena kusakana n' an' 6." Na Kimanaueze uxi : " Kiauaba.-
Ha uatena kiuana ktS, ngi lembele." O diiala uaxikina, uxi : " N|
tena, Kiauaba."

Uvutuka ku bata di^. Uasange pai 4 ; uxi : " Ku ngendele, a ngi
xikina. A ngi bingi ilembu ia an'ahetu kiuana." Fai 4 uazangula
mama jiuana ja ngombe; ua mu bana-jiu; uxi: "KAlembe." Uaze-
kele;

"1

A

The Four Uouas.

119

They grew up ; have come to the age of marrying.
There came a man to woo, to Uoua the eldest. They (were in)
one house, of virginity.^ They placed him in the guest house.
The sun died. They cooked food for him ; he ate. The night came;
the man went out ; he went to the house of the girls.

He says: "Evening, you, ladies." The girls accept it, saying:
"This is evening." They spread (or him a mat on the ground ; he
sits down. The girls entertain him; saying: "Thou spentest (the
day) how, young man ? " He says : *"'
" I spent the day as an eltphant spends it.

1 played, as a player of backgammon.

The elephant is lame, (because) they shot him.

The path is worn down, (because) they walked it."'

A nice bottle of bird-seed, (is) food of birds.*"*

The wild fig-tree and the Mubangu tree (are) ornaments of a home.*"

In the East, we are children of the hippo;

In the West, we are children of the Governor,*"*

The young man, when he covers himself,

(Casts) the mantle over the left (shoulder).*"

Staff, staff ; sword, sword :

Staff, we took it for ornament;

The sword, we took it for sergeantship.

The tobacco slept at head of bed ;

The palm-wine slept in the glass;

Tol)acco, (is)the cause of spitting;

Palm-wine, (is) the cause of talking.

There is where his heart went. This is the end, ladies."

They say : " We accept." They say : " Let us pass time. The
sun is down, the evening dark. That thou thoughtest, saying, 'I
will go to give them (good) evening,' we praise it, that thou didst so.
The end." He answered, saying: "(Is) of God." They continue
their conversation. He says : " I came (because of) thee, thou, na
Uoua the eldest." *"

Na Uoua says : " Very well. Thou shalt marry me, (if) thou
marriest us all, the four of us. If thou thinkest, that (thou wilt
have) me alone, the eldest, thou canst not marry me. It must be
that we marry our one man, the four of us in the fourhood (of) one
mother." The man assents, saying : " I can marry you." He gives
them tobacco ; he goes to his guest house ; sleeps.

At daybreak, he goes to na Kimanaueze, saying : " I have come
to have a talk ; I want to marry with thy daughters." Na Kimana-
ueze says : " Very welt. If thou canst afford the four of them, bring
me the price." The man agrees to, saying: "I can. All right."

He returns to his home. He finds his father; says: "Where I
went, they accepted me, They asked me for the wooing-presents of
four girls." His father took up four mothers of cows ; he gave them
to him, saying : " Go and woo." He slept.

^m

1 20 Fo//^- Taks of Angola.

Kuaki, uakatuka. UabiAila ku makou'"* h\ uabana jingombcl
Atambula. Dilemba"^ dixi: " Erne nga mi bana iziia iuana. Kizilia J
kia katanu eme ngiza mu benga o mabanga." A mu telekela maniB J
ia hombo. Uazekele. I

Kuma kuaki, uvutuka ku bata di4. Uazekele iziia iuana. Kizda J
kia katanu kieza-bu, diiala uazangula akunji.*" Aia mu takana mft> J
banga ; abixila. Anange dikumbi. A a telekela hombo ni funjL J
Ngoloxi ieza ; a a bana mabanga,

Eza n'a. A a bokuesa rau manzu ^^ 4. Dikota n" inzo \t , ndenge
n' inzo '\h. ; katatu n" inzo iS ; kasule k5 n" inzo iS. A a jibila hombo.
Adila mu manzu a ubanga. Izua iiadi iabu. Mundu ua imbalambi j

uamuangana."^ I

O diiala ngud kuiza mu manzu a mabanga. IziSa ioso uala mu
zeka ra'o'nzo ia unzangala. Kizu' eki pai k ua mu ambe, uxi : " Eie,
na Nzu^, an' a ngene, hanji ki ua a benga, mu jinzo j4 ngu6 kubo-
kona palahi?" Muene uvutuila pai A, uxi: "Papaii, sonii ja ngi
kuata, mukonda hanji ki nga a benga, k'adi lua kudia kua mbote.
Mungu ngiia mu iangu mu mbole; sumba ngijiba-mu kambimbi n'
adie." Uazekele.

Kuaki kimenemene, uazangula uta u&, ni poke id, n' imbua id, nTi
kamoso ke. Uxi: "Tuie mu mbole." Akatuka; abixila mu mbolcj
Atungu fundu ; abokona. Azekele. i

Kuma kuakL Na Nzud uia mu ta mibetu ia jipuku. Uatundu-ku;|
ueza mu fundu id. Uazekele. Aii mu tala mibetu.*" Ajitula jipukuji
makuinii-a-uana a puku. Avutuka bu fundu.

Na Nzud uambela kamoso kd, uxi : "Sua mafue a uisu."*'* Ka-
moso kasu mafue. U.\i : "Kuta mabunda auana a jipuku." Uxi:
" Kamoso, ngu ku tuma kindaula ku bata. Ubixila n'usuku ; k'uibi-
xile ni muania. Mabunda auana iA, ambat' 4"^ ku4 akaji ami." ^^m

Kamoso uai. Utuama Uoua ua kota. Ubokona m'o'nzo, uxi:^^H
"Dibunda didi, di a ku tumisa muadi, uxi: 'dibunda didi, di akutit^^H
njimu, kioua ki di jitule.*^' Eme ngaxala kunu ; kt ngitena Iiia ^^
kuia.' Muene, muadi, ua ng' ambela, uxi : 'dibunda didi, ki di bane
na Uoua ua kota ; k'u di tangele o pange jd.' " Kamoso katubuka.

Uai dingi mui*^ Uoua uamukuS; ua mu jikuila. Kamoso uxi:
"Dibunda didi, muadi uxi, 'dibunda, di akutu njimu, kioua ki di
jitule. Eie ngoho, nga ku tumikisa dibunda ; pange \h k'u a 1
tangele-diu. Eme ngaxala hanji' " Kamoso katubuk'd. ^H

k A

I

The Four Uouas. i:

In the morning, he starts. He arrives at his parents-in-law's;"'
he hands the cows. They accept. The bridegroom says : " I give
you four days. The fifth day I shall come to fetch the brides."
They cook him a mother of goat. He slept.

Morning comes ; he returns to his home. He slept four days.
The fifth day having come, the man took the companions.*" They
go to fetch the brides ; they arrive. They spent the day. They
cooked them a goat and mush. The evening came ; they gave them
the brides.

They come with them. They introduce them into their houses.
The eldest has her house ; the younger has her house ; the third has
her house; the youngest has her house. They kill them a goat.
They eat in the houses of brideship. The two days are over. The
band of the companions scatters.""

The man will not come into the houses of the brides. All days he
is sleeping in the house of bachelorship. One day his father scolded
him, saying: "Thou, na Nzud, the girls strangers, since thou hast
brought them home, in their houses thou refusest to enter, why ? " He
replied to his father, saying : " Father, shame has held me, because
since I brought them home, they not yet ate nice food. To-morrow
I will go to the bush to hunt ; perhaps I may there kill a deer for
them to eat," He slept.

When shone the morning, he look up his gun, and his knife, and
his dog, and his boy. He says : " Let us go to hunt." They start ;
they arrive in bush. They build a hut ; they get in. They sleep.

Morning shines. Na Nzua goes to set traps for rats. He comes
away ; comes to his hut. He slept. They went to look at the
traps. They loosened the rats ; forty rats. They return to the
grass-hut.

Na Nzui tells his boy, saying: "Cut green leaves." The boy
cuts leaves. He says ; " Bind four bundles of the rats." He says :
" Boy, I will send thee directly home. Thou shalt arrive at night ;
do not arrive by day. These four bundles, carry them to my wives."

The boy went. He begins with Uoua the eldest. He enters into
the house, says: "This bundle (is) that which the master sends
thee, saying, 'the bundle, which the wise bound, let a fool *^ untie
it.** I remain here, I cannot yet go.' He, the master, told me,
saying, 'this bundle, go, give it na Uoua the eldest; do not men-
tion it to her sisters.' " The boy went out.

He went again to Uoua the second ; she opened to him. The
boy said : "The bundle here, master says, 'the bundle, which the
wise bound, let a fool untie it. Thou alone, I sent thee the
bundle; thy sisters, do not mention it to them. I still remain.'"
The boy went out.

122 Folk-TaUs of Angola.

Uai dingi mui Uoua ua katatu ; ua mu jikuila. Uabokona :
"Muadi uxi: 'dibunda di akutu njimu, kioua ka di jihile. Dibunda
didi, eie ngoho nga ku tumikisa-diu ; pange j^ k'u a tangele-diu.' "
Kamoso katubuk'c.

Uai dingi mui Uoua ua kasule; ua mu jikuila. Kamoso ked:
" Muadi uxi : ' dibunda didi, eie ngoho nga ku tumikisa-diu. Di-
bunda, di akutu njimu, kioua ki di jitule.' " Kamoso ke-ni : " Ngala
mu i' ami kid. Mungu k'u ngi tange ku pange j^."

Kamoso kai' * ni usuku. Uabixila ku4 ngana ifi mu rabole.
Ngana ifi u mu ibula : " Uabange ki nga ku tumu .' " Kamoso kexi ;
"Kiene ki ngabange."

Ahatu ku bata, a a tumikisa mabunda, Uoua uadianga uabake o
dibunda mu kaxa. Uoua ua kaiadi ua di bake mu kaxa. Uoua ua
katatu uS ua di bake mu kaxa. Uoua ua kauana uxingeneka, uxi :
" Dibunda, di a ngi tumikisa, uxi ' ka di jitule,' eme ngi di jitula ni
ngitale kioso kiala-mu."

Ua di jitula; utala jipuku, jala-mu. Ua ji kubula; ua ji kulula.
Ua ji te m'o'mbia ; ua ji lambe. Ua ji niange ku musoma ; uosomeka
rau hongo. Ua di xib'e. Akal'a ku iziia, kuinii dia kizua.

Na Nzui, uendele mu mbole, ueza ; iii m'o'nzo ia Uoua ua kota,
uxi: " Beka dibunda, di nga ku tumikisa." Ujikula mukaxa; uno-
mona dibunda ; u di sangununa. Fuku jabolo joso ; jakituka mandui

Diiala uatubuk'e; uai mui Uoua ua kaiadi: "Beka dibunda, di
nga ku tumikisa." Muhatu ujikula mu kaxa; u di nomona; u di
sangununa, Muala mandui oso.

Giiala uatubuk'O ; uai mui Uoua ua katatu. Uxi : " Beka di-
bunda, di nga ku tumikisa." Muhatu ujikula mu kaxa; unomona
dibunda ; u di sangununa. Muala mandui ngoho.

Diiala uatubuka ; uai mui Uoua ua kasule. "Beka dibunda, di
nga ku tumikisa." Muhatu ubalumuka ; unomona musoma mu
hongo. O jipuku jakukuta.

Diiala uolela. Utubuka bu kanga ; uixana o mundu u' akua-
sanzala. Uxi : " Enu, jingana, eme ngele mu mbole. Ngakutu ma-
bunda auana; nga a tumikisa ahetu, ngixi 'dibunda di akutu njimu,
kioua ka di jitule.' Eme ngabange kuinii dia kizua mu iangu. Lelu
ngeza ku bata, ngixi 'enu, ahetu, bekenu mabunda, u nga mi tumi-
kisa.' Anomona mabunda ; a makota atatu abolo ; o dibunda dia
kauana, dia kasule, diakukuta. Jipuku j€ jiji. Makota atatu maioua;
k'adimuka. Ngisakana o kasule." Makota atatu ai'i

A

Tlie Four l/ouas.

123

He went again to Uoua the third ; she opened to him. He en-
tered: "Master says, 'the bundle, that the wise bound, let a fool
untie it. Thou only, I send thee this bundle; thy sisters, do not
mention it to them.' " The boy went out.

He went further to Uoua the youngest; she opened to him.
The boy said : " Master says, ' this bundle, thou only I sent it to
thee; thy sisters, do not mention it to them. The bundle, which
the wise bound, let a fool untie it.' " The boy says : " I am going
now. To-morrow do not mention me to thy sisters."

The boy went in the night. He arrived at his master's in the
bush. His master asks him : "Didst thou do as I ordered thee?"
The boy says : " I did do so."

The women at home, to whom the bundles were sent, Uoua the
first kept the bundle in the box. Uoua the second kept it in the
box. Uoua the third also, she kept it in the box. Uoua the fourth
thought, saying: "The bundle, that he sent me, saying, 'let her
open it,' I will open it, that I sec what is in it."

She opened it ; she sees the rats, that are in. She cleans them
out ; she shaves them. She puts them in pot ; she cooks them.
She sticks them on a spit ; she sticks it in roof. She kept quiet.
They live on some days ; ten days.

Na Nzui, who had gone hunting, comes; he is in the house of
Uoua the eldest, saying : " Bring the bundle that I sent thee." She
opens the box ; takes out the bundle ; she unties it. The rats are
all rotten ; they have become maggots.

The man goes out ; he goes to Uoua the second : " Bring the
bundle that I sent thee." The woman opens the box ; she takes it
out ; she unties it. In it are all maggots.

The man goes out ; goes to Uoua the third. Says : " Bring the
bundle that I sent thee." The woman opens the box; she takes
out the bundle ; she unties it In it are maggots only.

The man goes out; goes to Uoua the youngest: "Bring the
bundle that I sent thee." The woman stands up; she takes o£E
the spit from the roof. The rats are dried.

The man laughs. He goes outside ; he calls the crowd of the
people of the village. He says : " You, gentlemen, I went a-hunt-
ing. I tied four bundles; I sent them to my wives, saying 'the
bundle which the wise tied, let the fool untie it.' I made ten days
in the bush. To-day I have come home, saying, 'you, wives, bring
the bundles, that I sent you.' They take out the bundles ; those of
the elder three are rotten ; the bundle of the fourth, of the youngest,
is dried. Her rats are these. The elder three are fools; they are
not intelligent. I will marry the youngest." The elder three went
away.

I
I

I

Folk- Tales of Angola.

Kiabekesa o kuUa : " Kota ni ndenge k'asakana diiala dimoxi."
Mukonda o kasule uatambuile makot' e o diiala, mu kooda c

Bu tua u ivila. Mahezu.

NGANA KAMUAMBATA NI NGANA KAMUAMBELA.

NganaKamuambata ni ngana Kamuaoibeia *^ akutu o uenji u4;*
aluia mu Luanda mu la uenji, ni ngamba jS.

Ate o uenji mu 'xi ia Luanda; akuta o mihamba; azangula. Ai'ft
kat6 bu 'Ifuangondo.*** Kuala ngana KamuambelS : " Kupatele,
tui'etu kid." Uixi : " Ngizekedi ami kid." Anange. Atula mu
ngoloxi : "Kiebi? Kupatele, uanange kiebi?" Uixi;
ngiami." Azek' i.

Utula mu 'amenemene: "Tui'etu, kupatele kuamL" Uxi: "N|
tenami kuenda." Kuala kupatele ku^ : "Tunange etu. Em
jingamba, ndenuenu ku bata. Ki niuibixila ku bata, iltangedienu
adiakimi ku Mbaka muixi : ' O ngana Kamuambatd ualukata. Tua a
xisa bu 'Ifuangondo, ni ngana KamuambeU ni ngana Kamuambati
Ngana KamuambatS ualokata ; mukui uaxala, u mu talela, kat^ Id
bua uhaxi.'" O ngamba jai' d. Ene, axala ku dima, anange ft;
azek' a.

Kutula mu 'amenemene, kuala ngana KamuambeU uixi : " Kamba
diami, o uhaxi uavulu. 2a ngu ku ambate, tui'etu." " K'a ng" amba-
tami." "Makutu m^." Uixi: " Moso, kidi ngazuela. Eme, k'a
ng' ambatami." Uixi : " Ngu ku ambata muene ; ngalu ku ambel'i I
Uixi: " Eme, k'a ng' ambatami-ze ; kijila-ze"* kia muiji uami."

i

Uixi : " Makutu m^ ; eme ngu ku ambata muene." Ua mu te kiti
dima. Akatuka . . . kat^ mu Nzenza mui Palma.*^ "Moso^:
tulukal" " Ngitulukami. Ngakexile mu ku ambel'tj : ' eme, k'al
ng' ambatami.' O kizua kia lelu, ua ng' ambata, ngitenami kutu>'
luka." Uazeka n'S ku dikunda, kat^ kuma kuakL Azangula.

Kutula mu njila, ngana Kamuambeli uamesena kunena, uixi
" Moso k, tuluka, nginene." " Eme, nga ku ambelele kii ; eme, k'a
ng' ambatami. O kizua kia lelu, uala ku ng' ambata, ngitenami
kutuluka." Ngana KamuambeU uanena uemana,

Akatuka . . . katd mu Jipulungu.*** Kuala ngana Kamuambeli:
"Tuluka, moso, nginioke."^ Uixi: "Kamba diami, ngitulukami
dingi"

I

I

Mr. Carry-me-not and Mr. Tell-me-noi. 125

This brought about the saying : " Elder and younger shall not
marry one man." Because the youngest took from her elder the
man, because of her shrewdness.

Thus far we heard it. Finished.

MR. CARRY-ME-NOT AND MR. TELL-ME-NOT.

Mr, Carry-me-not and Mr. Tell-me-not*™ bound their merchan-
dise ; *^ they are going to Loanda to make trade, with their carriers.

They made trade in the city of Loanda; they bind their baskets;
they lift (them). They go as far as Kifuangondo.*^ Then Mr.
Tell-me-not ; " Friend, let us go now ! " Says : " Let me sleep
first ! " They rest. They reach the evening : " How ? friend, thou
hast rested how .' " Says : " I rested not." They sleep.

(He) arrives in morning : " Let us go, friend ! " Says : " I cannot
walk." Then his friend : " Let us rest. You, carriers, go ye home.

I When you reach home, tell them, the old people at Ambaca, saying :
'Mr. Carry-me-not is sick. We left them at Kifuangondo, both
Mr. Tell-me-not and Mr. Carry-me-not, Mr. Carry-me-not is sick ;
the other remained, to look after him, until the sickness is over.' " ^^H
The carriers have gone. They, who stayed behind, spend the day ; ^^|
they sleep. ^^|

Arriving in the morning, then Mr. Tell-me-not says : " My friend, ^^|
the sickness is much. Let me carry thee that we may go." " They ^^|
do not carry me." " Lies thine." Says : " Friend, I spoke the ^^|
truth. I, they do not carry me." (The other) says : " I will carry I

thee indeed; I am telling thee so!" He says: "I, they do not
carry me at all ; it is a law** of my family."

(The first) says : " Thy lies ! I will carry thee anyhow." He puts
him on (his) back. They start ... as far as on Bengo River at
Palma's."' " Friend, get down ! " "I shall not get down. I have
been telling thee : ' I, they carry me not.' The day of to-day, thou
hast carried me, I cannot get down." He sleeps with him on (his)
back until day breaks. They set out.

Halting on the road, Mr. Tell-me-not wants to do something, says :
"Friend, get down, that I may do something." "I have told thee
already ; me, they carry me not. The day of to-day, thou art carry-
ing me ; I can no more get down." Mr. Tell-me-not did it standing.
They start ... as far as Pulungo.** Then Mr. Tell-me-not:
"Get down, friend, that I may rest." He says: "My friend, I shall
not get down any more."

121

Folk- Taiei

Ngana KamuambeU k'adid kima, k'anud menia. Ngana Kamua-
mbat& k'anue menia, k'atiid kudia. Akatuka. Atula mu DJila;
ngana Kamuambel4 ua di bala boxi. Pai jS atumisa o uanda. A a
longo mu uanda, . . . kat^ ku bata. O ngana KamuambelS, o ngana
Kamuambata, abange nake diezua.*" Ngana Kamuambeid uafu,
ngana Kaniuambatck uafu. Mukuil, ngana Kamuambati, uafile ku
dikunda dia muku^ A a funda, mutu rou mbila ie, mutu mu mbila
\L

Ki kuxalela, k' o lo dia mundu, o mutu uevua ki azuela mukuS:
"Ete, raoso, kienieki k'u ki bange; ki ku bekela maka," ki uixi "k!
kiA ngi bangami kima," uele.

K' o lo dia mundu, mutu uevua muku4 ; eie u^ uevua muku'enu
ki azuela. Eie, k'uvu^ mutu, u kiama kia muxitu; umona ngi5 i ku
dia, i ku tanga k'u i moni.**'

Kiebi ? ngana jami ja ahetu. Eme ngateletele ngana Kamua-
mbatd., o kamusoso kg. La kauaba, la kaiiba, ngana jami ja mala,
ngazuba.

Mahezu . . . "maNzambi."

MUTELEMBE NI NGUNGA.

Tuateletele Miitelembe ni Ngunga.*^

Mala aiadi, kota ni ndenge, exi : "Tuie mu mbole." O ndenge,
muene uala ni jimbua jg jiiadi ; o ifii jina did Mutelembe, o ii'ii jina
difi Ngunga. Akutuka ; abixila mu mbole. Atungu fundu ; abo-
kona ; akal'l

Ndenge iaia mu ioza o jixitu, o dikota kana. Abange mbeji,
ndenge uxi: "Kota tui" etu kia ku bata."

Azangula. Dikota uxingeneka uxi : "Tuejile mu mbole, Mon'a
ndenge, muene uajiba o jixitu; eme, ngi dikota, kana. Ki ngibixila
ku bata, sonii ji ngi kuata." Uajiba ndenge L Uanomona o midia
ia ndenge 5; ua i bana Mutelembe. Mutelembe ua i nuha; ngu&.
Ua i bana imbua iamukui, Ngunga ; ngu6. Uazangula o muhamba
ua xitu. O jimbua jatale ngana id a mu jiba ; jikala mu kuimbila :

" Ndala ia kota
Ni Ndala ia ndenge,

Mu dia akuA.

J

Mutelembe and Ngunga.

127

Mr. Tell-me-not eats nothing, drinks no water. Mr. Cany-me-not
drinks no water, cats no food. They start. They halt on the road ;
Mr. Tell-me-not falls on the ground. Their fathers sent a hammock.
They put them in the hammock ... as far as home. Mr. Tell-me-
not, Mr. Carry-me-not, they made eight days. Mr. Tell-me-not died,
Mr. Carry-me-not died. The one, Mr. Carry-me-not, died on the back
of the other. They buried them, (one) man in his grave, (the other)
man in his grave.

If there is left, on the face of earth, somebody who hears that
another says: " Thou, friend, do not do this; it will bring thee
trouble," if he says "It will not do me any harm," he is wrong.

On the face of the earth, one listens to another ; thou, too, shalt
listen to thy companion when he speaks. Thou, who dost not listen
to any one, art a beast of the forest ; thou shalt find only what will
kill thee, what thee will report thou shalt not find.

How is it, my ladies ? I have told of Mr. Carry-me-not, his story.
Whether good, whether bad, my gentlemen, I have finished.

The end .

"is of God."

MUTELEMBE AND NGUNGA.

We will tell of Mutelembe and Ngunga.

Two men, elder and younger, say : " Let us go a-hunting ! " The
younger, he has his two dogs ; this one, his name (is) Mutelembe,
this one, his name (is) Ngunga, They start ; they arrive in game-
ground. They build a hut ; they go in ; they stay on.

The younger is (always) shooting the game, the elder none. They
spent a month, the younger says : " Elder, let us go home now ! "

They start. The elder thinks, saying : " We came a-hunting.
The child, he killed the game ; I, the elder, not. When I arrive a1
home, shame will take me." He kilted his younger. He took out
the bowels of his younger ; he gave them to Mutelembe. Mute-
lembe smelled them ; he refused. He gave them to the other dog,
Ngunga ; he refused. He lifted the basket of meat. The dogs
looked at their master (who was) killed ; they begin to sing :

" Ndala the elder
And Ndala the younger.
They went into the world
To destroy others.

128 Folk 'Tales of Angola.

Tuximana

Mutelembe ni Ngunga ;
A a texile midia ;
NguA ku i dia."

Ndala ia kota uatula o muhamba ua xitu boxi; uajiba imbua
imoxi. Uxi: "Janda ku ngi tanga ku bata, jixi 'muene uajiba
ndenge &' " Uazangula muhamba ; usnluka. Imbua, i ajiba, iiii iza
dingi ni kuimba :

" Ndala ia kota
Ni Ndala ia ndenge,
£le mu ngongo
Mu dia akui.
Tuximana

Mutelembe ni Ngunga;
A a texile midia ;
NguA ku i dia.*'

Uatula dingi o muhamba ua xitu boxi ; ua ji jiba jiiadi. Uakande
kina ; ua ji vumbika.

Uzangula; usuluka. Jimbua ji jiza dingi ni kuimba:

" Ndala ia kota
Ni Ndala ia ndenge,
Ele*" mu ngongo
Mu dia akuA.
Tuximana

Mutelembe ni Ngimg^ ;
A a texile midia ;
Ngui ku i dia."

Uabixila ku mbandu a bata. Uazuata; uazangula ;^^ ubokona
m'o'nzo.

A mu ibula: "Enu muendele kiiadi; o mukuenu uebi.^" Muene
uxi: "Ua di tele ni ixi i^." Uzuba kuzuela, jimbua jabiiila; jabo-
kona m'o'nzo \k ngana \k\ jikala mu kuimba dingi. Atu exi:
"Ivuenu o jimbua jala mu kuimba. Eie, Ndala ia kota, ndenge h
uendele n'6, ua mu jiba. O jimbua j^ ja tu tangela." Adidi o
tambl

Mutelembe and Ngunga, 129

We praise

Mutelembe and Ngunga,

To whom were thrown the bowels;

They refused to them eat."

Ndala the elder set down the basket of meat on ground ; he killed
one dog. Says : " They will report me at home, saying, ' he killed
his younger.' " He took up the basket ; he goes ahead. The dog
that he killed, here it comes again, singing :
" Ndala the elder

And Ndala the younger,

Went into the world

To destroy others.

We praise

Mutelembe and Ngunga;

They threw them the bowels ;

They refused to them eat."

He set down again the basket of meat on the ground ; he killed
them both. He dug a grave ; he covered them up.

He lifts up ; goes on. The dogs, here they come again, singing :

" Ndala the elder
And Ndala the younger.
Went into the world
To kill others.

We praise I

Mutelembe and Ngpjnga ;
They threw them the bowels;
They refused to them eat."

He arrives in vicinity of the village. He dresses ; lifts up ; enters
into the house.

They ask him : " You went two ; thy companion, where is he ? "
He said : " He went to bis country." He finishes speaking, (and)
the dogs arrive ; they enter the house of their master ; they begin
to sing again. The people say: "Hear the dogs are singing!
Thou, Ndala the elder, thy younger thou wentest with him, thou
hast killed hitn ! His dogs, they told us ! " They wailed the mourn-
ing.

Folk- Tales of Angola.

MON'A KIMANAUEZE NI MON' A KUMBI NI

MBEJI. ^H

Mona ^^H
." Muene ^^H

Eme ngatelelele na Kimanaueze, uavuala mon'ft ua diiala.
'uakulu; ueza mu kitala kia kusakana. Pai & uxi: "Sakana.'
uxi : "Eme nguami kusakana muhetu boxi." Pai k uxi: "Kikala
usakana kuebi?" Muene uxi: "Eme, kikala ngisakana mon' a
ngana Kumbi ni Mbeji." Mundu exi : " Nanii utena kuia bulu,
b'ala mon' a ngana Kumbi ni Mbeji?" Muene uxi: "Eme muene
nga mu mesena; ha boxi, nguami kusakana-bu."

Uasoneka mukanda ua kusakana; u u bana MbAmbi.^^ Mbimbi
"Eme ki ngitena kuia bulu." Ua u bana dingi Soko.*^ Soko
"Eme ki ngitena kuia bulu." U u bana Kikuambi. Kikuambi
"Eme k! ngitena kuia bulu," Ua u bana Holokoko,''*^ Holo-
koko uxi : " Eme ngisukila mu kaxi ; bulu ki ngitena kubixila-bu."
Mon' a diiala uxi : " Ngibanga kiebi ? " Ua u bake mu kaxa ; ua di
xib'e.

Akua na Kumbi ni Mbeji, ene mu kuiza mu taba o menia boxi.
Kazundu uiza ; usanga mon' a Kimanaueze, uxi : " Na velu,*^ ngi
bane mukanda, ngiie n'A." Muene, na velu, uxi : " Tunda baba ; kn
alembua atu a mueniu, ala ni mababa, eie uxi 'ngiia-ku?' Utena
kubixila kiebi?" Kazundu uxi: " Na velu, eme ngasoko-ko." Ua
mu bana mukanda, uxi : " Ha k'utena kuia-ku, n'uvutuka n'S, ngu
ku bana kibetu."

Kazundu uakatuka; uia bu fuxi, b'Sne mu kuiza akua na Kumbi
ni Mbeji mu taba. Uamumata o mukanda; uakutuka mu £uxi ; ua
di xib'e, Kitangana, akua na Kumbi ni Mbeji eza mu taba o menia.
Ata disanga mu fuxi ; Kazundu uabokona mu disanga.

Atabe menia ; azangula. Ene k'ej (a kuma mu disanga mu abokona
Dizundu, Abixila bulu; atula masanga bu kididi kiA; atunda-ku.
Kazundu uatubuka mu disanga. O m'o'nzo, mu ene mu baka o ma-
sanga a menia, abaka-mu ni meza. Kazundu ualukula mukanda ; ua
u tula ku tandu a meza. Uaii ; uabatama mu hota ia 'nzo.

Kitangana, na Kumbi muene uiza m'o'nzo ia menia ; utala ku
meza : mukanda uala-ku. U u nomona ; uibula, uxi : " Mukanda
uatundu kuebi?" Exi: "Ngana, raanii." Na Kumbi u u jikula;
u u tanga. A u soneka exi : " Eme, mona a na Kimanaueze kia

I

The Son of Kimanaueze,

THE SON OF KIMANAUEZE AND THE DAUGHTER
OF SUN AND MOON.

I often tell of na Kimanaueze, who begat a male child. The
child grew up ; he came to the age of marrying. His father said :
"Marry." He said: "I will not marry a woman of the earth." His
father said: "Then where wilt thou marry?" He said: "I, it
must be, (that) I marry the daughter of Lord Sun and Moon." The
people said : "Who can go to heaven, where is the daughter of Lord
Sun and Moon?" He said: "I indeed, I want her; if on earth,
I will not marry here."

He wrote a letter of marriage ; he gives it to Deer. Deer says :
" I cannot go to heaven." He gives it again to Antelope. Ante-
lope says : " I cannot go to heaven." He gives it to Hawk. Hawk
says: "I cannot go to heaven." He gives it to Vulture. Vulture
says: "I reach half way; to heaven I cannot arrive." The young
man said : " How shall I do ? " He laid it aside in (his) box ; he
kept quiet.

The people at Lord Sun and Moon's used to come to get water
on earth. Frog comes ; he finds the son of Kimanaueze, says :
"Young master, give me the letter, that I go with it." He, the
young master, said : " Begone ; where people of life, who have wings,
gave it up, dost thou say : ' I will go there ? ' How canst thou get
there ? " Frog said : " Young master, I am equal to it." He gave
him the letter, saying : " If thou canst not go there, and thou return
with it, I will give thee a thrashing."

Frog started ; he goes to the well, where are wont to come the
people of Lord Sun and Moon to get water. He puts in his mouth
the letter; he gets into the well; he keeps quiet. A while, the
people of Lord Sun and Moon come to get water. They put a jug
into the well ; Frog enters into the jug.

They have got the water ; they lift up. They don't know that
Frog has entered into the jug. They arrive in heaven; they set
down the jugs in their place ; they go thence. Frog gets out of the
jug. In that room where they were keeping the jugs of water, they
kept also a table. Frog spat out the letter ; he set it on the top of
the table. He went ; he hid in the comer of the room.

A while. Lord Sun himself comes into the room of the water; he
looks on the table ; a letter is on (it). He takes it, asks, saying :
"Whence comes this letter?" They say: "Lord, we don't know."
Lord Sun opens it ; he reads it. Who wrote it says : " I, son of

4

132 Folk-Tales of Angola.

Tumb' a Ndala, boxi, ngamesena kusakana ni mona a na Kumbi ni
Mbeji." Na Kumbi uxingeneka, uxi ku muxima ue: "O na Kima-
naueze uSne boxi ; erne ngi mutu ngene bulu ;
mukuahi ? " Uabake mukanda mu kaxa ;

ueza ni mukanda |
ua di xib'&

Na Kumbi ki azuba o kutanga o mukanda, Kazundu uabokona
mu dtsanga. Kitangana, menia abu mu masanga; tuhatu tu' akua-
kutaba azangula masanga ; atuluka boxi. Abixila bu fuxi ; ata ma-
sanga mu menia. Kazundu uatubuka; uaii koxi a menia; uabatam'&
Tuhatu luazuba kutaba ; ai'fi.

Kazundu uatubuka mu menia ; uai'^ mu sanzala ii ; ua di xib'&
Ki abange izi^a ikuxi, mon' a na Kimanaueze uibula Kazundu :
" lal'^, ku iiendele ni mukanda, kiebi ? " Kazundu uxi : " Ngana,
mukanda, nga u bene; k'avutula liia njimbu." Mon' a na Kima-
naueze uxi: " lal't^, uatange makutu ; k'uele-ku," Kazundu uxi:
" Ngana, kuene ku ngendele, uandala kumona."

Abange iziia isamanu ; mon' a na Kimanaueze uasoneka dingi o
mukanda ua kuibula o mukanda uatuama, uxi : " Ngatumu ku mi
sonekena, enu na Kumbi ni Mbeji. O mukanda uami uendele ; kana
ki mua ngi \'utuila o njimbu ia kuila, 'tua ku xikina, ba, tua ku di
tunu.' " Uazuba ku u soneka ; ua u jika. Ucxana Kazundu ; ua
mu ban' 1 Kazundu ukatuka; ubixila bu fuxl Uamumatao mu-
kanda; ukutuka mu menia; uabatam'e bu hole ia fuxi.

Kitangana, tuhetu tu' akua- kutaba tuatuluka ; abixila bu fuxL
Ata masanga mu menia; Kazundu uakutuka mu disanga, Azuba
kutaba ; azangula. Abandele ku uandanda,^^ u aleke Kabube.*"
Abixila bulu; abokona m'o'nzo. Atula masanga; ai'4. Kazundu
utubuka mu disanga; ulukula mukanda. Ua u tula ku meza; uaba-
tama mu hota.

Kitangana, na Kumbi ubita m'o'nzo ia menia, Utala ku meza:
mukanda uala-ku. U u futununa ; u u tanga. Mukanda uxi:
"Erne, mon' a na Kimanaueze kia Tumb' a Ndala, nga ku ibul' eie,
na Kumbi, o mukanda uami, uatuamene o kuia. Kana k'u ngi vu-
tuita njimbu." Na Kumbi uxi : " Enu, tuhatu, muala mu ia mu taba,
enu muala mu kuambata o mikanda ? " Tuhatu tuxi : " Etu, ngana,
kana." Na Kumbi, pata ia mu kuata; uabake mukanda mu kaxa.
Usonekena mon' a na Kimanaueze, uxi ; " Eie, uala mu ngi tumikisa
o mikanda ia kusakana mon' ami, nga:iiktna, ha kima eie muene,
diiala, uiza ni dixikina di^ ; eme u^ ni ngi ku ijfe." Uazuba kuso-
ncka; uabudlka mukanda. Ua u tula ku meza; uai'S. Kazundu
utunda mu hota ; uanomona mukanda. Ua u mumata ; ubokona
disanga ; ua di xib'l

I

indu ^^^
I mo ^^1

The Son of Kimanaueze. 133

na Kimanaueze kia Tumb' a Ndala, on earth, I want to marry with
the daughter of Lord Sun and Moon." Lord Sun thinks, saying in
his heart ; " Na Kimanaueze lives on earth ; I am a man that lives
in heaven ; he who came with the letter, who is he ? " He put away
the letter into the box; he kept quiet.

Lord Sun, when he finished reading the letter. Frog got into the
jug. A while, the water is out of the jugs; the water-girls lift the
jugs ; they go down on earth. They arrive at the we!! ; they put the
jugs in the water. Frog gets out ; goes under water ; bides himself.
The girls have finished bailing out ; they go.

Frog comes out of the water; he goes to his village; he keeps
quiet. When many days had passed, the son of na Kimanaueze asks
Frog: "O fellow, where thou wentest with the letter, how.'" Frog
said : " Master, the letter, I delivered it ; they have not yet returned
(an) answer," The son of na Kimanaueze said: "O man, thou
toldest a lie; thou didst not go there." Frog said : "Master, that
same (place) where I went, thou shait see."

They spent six days ; the son of na Kimanaueze wrote again a
letter to ask about the former letter, saying : " I wrote to you, you
Lord Sun and (Lady) Moon. My letter went ; not at all did you
return me an answer, saying, 'we accept thee,' or 'we refuse thee,'"
He finished writing it ; he closed it. He called Frog ; he gave it to
him. Frog starts ; he arrives at the well. He takes in his mouth
the letter ; be gets into the water ; he squats on bottom of the well,

A while, (and) the girls, the water-carriers, come down ; they
arrive at the well. They put the jugs into the water; Frog gets
into a jug. They finish filling; they lift up. They go up by the
cobweb, which Spider had woven. They arrive in heaven ; they
enter the house. They set down the jugs ; they go. Frog comes
out of the jug; he spits out the letter. He lays it on the table; he
hides in the corner.

A while, (and) Lord Sun passes through the room of the water.
He looks on the table ; a letter is on it. He uncovers it ; he reads
it. The letter says : "I, son of na Kimanaueze kia Tumb' a Ndala,
I ask thee, Lord Sun, (about) my letter, that went before. Not at
all didst thou return me an answer." Lord Sun said : " You, girls,
who always go to fetch water, (are) you always carrying letters?"
The girls said : " We, master, no." Lord Sun, doubt possessed him ;
he laid the letter into the box. He writes to the son of na Kima-
naueze, saying: "Thou, who art sending me letters about marrying
my daughter, I agree; on condition that thou in person, the man,
comest with thy first-present; that I too may know thee." He fin-
ished writing; he folded the letter. He laid it on the table; he
went away. Frog comes out of the corner ; he takes the letter. He
puts it in his mouth ; he enters into the jug ; keeps quiet.

t
t

134

Folk-Tales of An

Kitangana, menia abu rau masanga ; tuhatu tueza; azangula ma- 1
sanga. la ku ngoji ia Kabube ; atuluka boxi. Abixila bu fuxi ; ate
masanga mu menia. Kazundu utubuka mu disanga; uaii bu hole i
ia fuxi. Tuhatu tuazuba kutaba; tuabande. Kazundu uatomboka; ]
ubixila mu sanzala ii ; ua di xib'S.

Ngoloxi ieza, uxi: " Ngibeka kii o raukanda." Ua u lukula;
ubixila k'o'nzo ia mon' a na Kimauaueze. Ubaba ku dibitu ; mon' a
na Kimanaueze uibula, uxi : " Nanii ? " Kazundu uxi : " Eme,
Mainu dia Kazundu." Mon' a na Kimanaueze uabalumuka bu
hama, bu azendelele, uxi: "Bokona." Kazundu ubokona; u mu
bana mukanda ; utubuk'e. Mon' a na Kimanaueze u u futununa ; u
u tanga. Ki a di kundu na Kumbi, kia mu uabela ; uxi : " Kazundu,
manii kidi ki^ ki a ng' ambelele, uxi ' uandala kumona ku ngendele.' "
Ua di xib'e ; uazekele.

Kimenemene, uanomona makuinii-a-uana a mukuta; uasoneka mu-
kanda, uxi: " Enu, na Kumbi ni Mbeji, dixikina di diz'odio; eme
ngaxala mu kenga o kilembu. Enu koko, ngi tumikisienu o suilu ia
kilembu." Uazuba mukanda; uexana Mainu dia Kazundu. Ueza;
ua mu bana mukanda ni itadi, uxi : " Ambata."

Mainu dia Kazundu uzangula ; ubixila bu fuxi, Uabokona koxi a
fuxi ; ua di xib'£. Kitangana, tuhatu tuatuluka ; tuta masanga mu
menia; Kazundu uabokona mu disanga. Tuhatu tuazuba kutaba;
tuzanguia. Tubandela ku uandanda ; abixila m'o'nzo ia menia.
Atula masanga; ai'4.

Kazundu utubuka mu disanga ; uatula mukanda ku meza ni itadi.
Uaii ; uabatama mu hota. Kitangana, na Kumbi ueza m'o'nzo ia
menia ; usanga mukanda ku meza. Ua u nomona ni itadi ; uotange.
Utangela muhetu h o njimbu, iatundu ku holome; muhetu t uaxi- .
kina.

Na Kumbi uxi: "Uala mu kuiza ni mikanda, kJ ngu mu ij{a; o
kudia kuS ngu ku lambesa kiebi?" O muhetu h uxi: "Tu ku lamba
ngoho, ni tutula ku meza, kuene kuala mu kala o mikanda." Na
Kumbi uxi: " Kiauaba." Ajiba mama ia sanji; a i teleka. Ngo-
loxi ieza; alambe funji. Atula makudia ku meza; ajika-ku. Kazu-
ndu ueza ku meza ; uadi makudia. Uai'£ mu hota ; ua dt xib'&

Na Kumbi usoneka mukanda, uxi: "Eie, holome ami, dixikina, di
ua ngi tumikisa, ngatambula. O suilu ia kilembu, u ngi bana saku
ia itadi." Uazuba mukanda; ua u tula ku meza; uai. Kazundu
utunda mu hota ; uakatula mukanda. Uakutuka mu disanga ; uaze-
kele.

The Son of Kimanaueze. 1 35

Awhile, the water is out in the jugs; the girls come; they lift
the jugs. Now (they go) to the cord of Spider; they get down on
earth. They arrive at the well ; they put the jugs into the water.
'Frog gets out of the jug ; goes to the bottom of the well. The girls
have done filling; they go up. Frog goes ashore; he arrives in
their village ; he keeps quiet.

The evening come, he said: "Now I will take the letter." He
spat it out; he arrived at the house of the son of na Kimanaueze.
He knocks at the door; the son of na Kimanaueze asks, saying:
"Who.'" Frog says: "I am Mainu the Frog." The son of na
Kimanaueze got up from bed, where he had reclined, saying : '■ Come
in." Frog went in ; he delivered him the letter ; he went out. The
son of na Kimanaueze he uncovers it ; he reads it. What Lord Sun
announces, it pleases him ; says : " Frog, why, (it was) his truth he
told me, saying, ' thou shalt see where I went.' " He paused ; slept.

Morning, he took forty macutas ; wrote a letter, saying: "You,
Lord Sun and Moon, the first-present is coming here; I remain to
seek for the wooing-present. You there, ye send me the amount
of the wooing-present." He finished the letter ; called Mainu the
Frog. He came; he gave him the letter and the money, saying:
" Carry."

The Frog starts, he arrives at the well. He enters under the
well ; he keeps quiet. A while, (and) the girls come down ; they
put the jugs in the water; Frog enters into a jug. The girls have
finished filling; they take up. They go up by the cobweb; they
arrive in the room of the water. They set down the jugs ; they go.

Frog gets out of the jug; he puts down the letter on the table
with the money. He went ; hid in the corner. A while, (and) Lord
Sun comes into the room of the water ; he finds the letter on the
table. He takes it with the money; he reads it. He tells his wife
the news that came from the son-in-law ; his wife assents.

Lord Sun says : "Who is coming with the letters, I do not know
him ; his food, how shall it be cooked ? " His wife said : " We will
cook it anyhow, and put (it) on the table, where are usually the let-
ters." Lord Sun said : *■ Very well." They kill a mother hen ; they
cook it. Evening comes ; they cook the mush. They set the eat-
ables on the table ; they shut (the door). Frog comes to the table ;
he eats the victuals. He goes to the corner ; he keeps quiet.

Lord Sun writes a letter, saying : "Thou, son-in-law (of) mine,
the first-present, which thou hast sent me, I have received. The
amount of the wooing-present, thou shalt give me a sack of money."
He finished the letter ; he laid it on the table ; went. Frog came
out of the comer; took the letter. He entered the jug; slept.

■36

Folk' Tales of Angola.

Kimenemene, tuhatu tuanomona masanga ; atuluka boxi. AbU 1
xila bu fuxi; ate masanga mu menia. Kazundu uatomboka rau di- J
sanga. Tuhatu tuazuba o kutaba; abande.

Kazundu uatubuka mu menia ; ubixila mu sanzala i4. Ubokona |
m'o'nzo ie; unang'6. Kumbi diafu ; ngoloxi iatuluka ; uxi : " Ng4-
beka kii mukanda." Uakaluka ; ubixila k'o'nzo ia mon' a na Kima-
naueze. Ubaba ku dibitu ; mon' a na Kinianaueze uxi : " Nanii ? "
Kazundu uxi: "Eme Mainu dia Kazundu." Uxi: "Bokona." Ka-
zundu uabokona ; uabana mukanda ; uatubuk'£. Mon' a na Kima-
naueze ufutununa mukanda ; uotange ; iii uobake.

Uabange iztia isamanu ; uatenesa o saku ia kttadi.**' Uixana
Kazundu ; Kazundu ueza. Mon' a na Kimanaueze uasoneka mu-
kanda, uxi : " Enu, makou' ami, kilembu ki kiz' okio ; hinu eme
muene, ngimona o kiziia kia kubenga mukaji ami." O mukanda, ua
u bana Kazundu, ni itadi.

Kazundu uakatuka ; ubixila bu fu:ii. Uabokona koxi a menia;
uasuam'e. Kitangana, akua-kutaba atuluka ; abixila bu fuxi. Ate
masanga mu menia ; Kazundu uabokona mu disanga. Azuba ku-
taba; azangula. Abandele ku uandanda ua Kabube ; abixila bulu.
Atula masanga m'o'nzo ia menia; atundu-ku. Kazundu utomboka
mu disanga; utula mukanda ku meza, nt itadt. Uaii mu hota;
uasuam'e.

Na Kumbi uiza m'o'nzo ia menia ; usanga mukanda ni itadi. Ua-
katula ; uidika mukaji h, na Mbeji, o itadi. Na Mbeji uxi : " Kia-
uaba." Akuata seseme"" ia ngulu ; a i jiba. Alambekudia; atula
ku meza; ajika-ku. Kazundu ueza mu dia; uadi. Uazuba; uabo-
kona mu disanga ; uazekele.

Kimenemene, akua-kutaba azangula masanga; atuluka boxi. AbU ,
xila bu fuxi ; aboteka masanga mu menia. Kazundu uatundu mu i
disanga; uasuam'e. Azuba kutaba; abanda bulu. Kazundu uato- ]
mboka; ubixila mu sanzala il Ubokona m'o'nzo i^; ua di xib'4;
uazekele,

Kimenemene, utangela mon' a na Kimanaueze, uixi : " Na velu, ku
ngendele, kilembu nga a bana; atambula. A ngi lambela seseme ia
ngulu; eme ngadi. O kiki, eie muene umona o kiziia kia kuia mu
benga," Mon' a na Kimanaueze uixi: " Kiauaba." Akal'S; kuinii
dia kizila ni tadi.

Mon'a na Kimanaueze uxi : " Ngabindemena atu, aia mu ngi be-
ngela o dibanga; ki nga a mono. Exi, 'kitutena kuia bulu.' O
kiki, ngibanga kiebi, eie Kazundu?" Kazundu uxi: "Na velu iami,

The Son of Kimanaueze. 137

Morning, (and) the girls take the jugs ; they go down to the earth.
They arrive at the well ; they put the jugs into the water. Frog got
out of the jug. The girls finished filling ; they went up.

Frog went out from the water ; he arrived in their village. He
enters into his house; he waits. The sun is gone; evening has
come down; he says : " I will now bring the letter." He started;
arrived at the house of the son of na Kimanaueze. He knocks at
the door; the son of na Kimanaueze says: "Who?" Frog says:
" I am Mainu the Frog." Says he : " Come in." Frog went in ; he
gave the letter ; he went out. The son of na Kimanaueze uncovers
the letter ; he reads it ; now he sets it aside.

He spent six days ; he has completed the sack of money. He
called Frog ; Frog came. The son of na Kimanaueze wrote a letter,
saying ; " You, my parents-in-law, the wooing-present comes here ;
soon I myself, I shall find a day to bring home my wife." The let-
ter, he gave it to the Frog, with the money.

Frog started ; he arrived at the well. He went in underwater;
he hid. A while, (and) the water-carriers came down ; they arrived
at the well. They put the jugs into the water; Frog entered into
a jug. They finished filling ; they take up. They go up by the
cobweb of Spider ; they arrive in heaven. They set down the jugs
in the room of the water; they go out. Frog gets out of the jug ;
he lays down the letter on the table with the money. He goes into
the corner ; he hides.

Lord Sun comes into the house of the water ; he finds the letter
and the money. He takes them ; he shows the money to his wife.
Lady Moon. Lady Moon says : " Very well." They take a young
hog ; they kill it. They have cooked the food ; they set (it) down
on table ; shut (the door). Frog came to eat ; he ate. He finished ;
entered into the jug ; slept.

Morning, (and) the water-carriers take up the jugs ; they get
down on earth. They arrive at the well ; they dip the jugs into the
water, Frog gets out of the jug ; he hides. They finish filling ; go
up to heaven. Frog went ashore ; he arrived in their village. He
entered his house ; kept quiet ; slept.

Morning, he tells the son of na Kimanaueze, saying: "Young
master, where I went, I gave them the wooing-present ; they re-
ceived it. They cooked me a young hog ; I ate. Now, thou thy-
self shalt choose the day of going to bring her home." The son
of na Kimanaueze said : " Very well." They lived on ; ten days and
two.

The son of na Kimanaueze said ; " I need people, to go to bring
home the bride for me; I find them not. They say, 'we cannot
go to heaven.' Now, how shall I do, thou, Frog?

4

k

138

Folk- Tales of Angola.

di xibe k ; erne ngasokoko, o kuia mii mu benga." Mon' a na Kima- '
naueze uixi: " Eie k'utena. Eie uatena kid kuambata mikanda ; ha
ku mu benga, k'utena." Kazundu uxi dingi : " Na velu. di xibe ^ ;
k'ubindame ngoho. Eme muene ngitena kuia mu benga ; k'u ngi
tende." Mon' a na Kimanaueze uxi : " Nga ku tale." Uakatula
huta ; uabana Kazundu.

Kazundu ukatuka; ubixila bu fuxi. Ubokona mu fuSi; uabatam'd.
Kitangana, akua-kutaba atuluka; abixila bu fuxi. Aboteka masanga;
Kazundu uabokona. Atabe; abande bulu. Abixila m'o'nzo ia me-
nia; at ula masanga ; ai'i. Kazundu utubuka mu disanga ; uasuama
mu hota. Kumbi dif ua ; mu ngoloxi ia usuku, Kazundu utunda
m'o'nzo ia menia; uia ni kukenga m'o'nzo mu azekele mon' a na
Kumbi. U mu sanga, iu uazeka. U mu lokola disu ; ulokola dingi
diamukuL Ua a kutu bu dilesu ; ueza m'o'nzo ia menia, mu hota ifi.
Uabatam'S, uazekele.

Kiraenemene, atu oso abalumuka ; mon' a na Kumbi k'atena kuba-
lumuka. Amuibula: "Eie k'ubaJumuka.'" Uxi: "Omesuangi
badikinia ; kl ngitena kutala." Pai 4 ni manii i exi: "Ihi ibanga
kiki .' Muene maza k'a di tende."

Na Kumbi uazangula akunji aiadi, uxi:"Ndenu ku Ngombo,
muazambule mon' ami, uala mu kata o mesu." Akatuka; abbiila
ku mukua-Ngonibo. A a zalela; mukua-Ngombo uatubula kita.*"
Akua-kuzambula k'atumbula mahaxi; exi ngoho: "Tueza mu tu
zambula." Mukua-Ngombo*** utala mu kita, uxi: " Mahaii a mi
beka; o uala mu kata, muhetu; o maha:ti a mu kate, mesu. Enu
mueza, a mi tumu ; k'enu mua di ijila ku muxima uenu. Mahezu
enu." Akua-muzambu*** exi: " Kidi. Tala kii, kioso kiabeka o
kukata" Mukua-Ngombo utala dingi, uxi : " Muene muhetu, uala
mu kata, kiliia asakana ; a mu mono ngoho. O ngan' e, ua mu zue-
lesa, muene uatumikisa o uanga, uxi: 'Muhetu ami eze; ha k'eza,
ufua' Enu, mueza mu taha, k4 mu bekienu kuA munume S, abu-
luke. Mahezu enu." Akua-muzambu a.\ikina; abalumuka. Asanga
na Kumbi ; a mu tudila jinjimbu ja Ngombo. Na Kumbi uxi: "Kia-
uaba ; tuzeke. Mungu a mu tulula boxi." O Kazundu, uala mu
hota i^, iu uivua ioso, i ala mu di kunda. Azekele.

I

Kimenemene, Kazundu uabokona mu disanga. Akua-kutab' eza;
azangula masanga. Atuluka boxi ; abi.vila bu fuxi. Ate masanga
mu menia; Kazundu uatundu mu disanga. Uabatam'^ koxi a fuxi
Akua-kutaba abande.

The Son of Kimanaueze. 1 39

"My young master, be quiet ; I am equal to it, to go and bring her
home." The son of na Kimanaueze said : " Thou canst not. Thou
couldst indeed carry the letters, but bring her home thou canst not."
Frog said again: "Young master, be quiet; be not troubled for
naught. I indeed am able to go and bring her home ; do not despise
me." The son of na Kimanaueze said: "Let me try thee." He
took victuals ; he gave to Frog.

Frog starts; he arrives at the well. He gets into the well ; he
hides. A while, the water-carriers come down ; they arrive at the
■well. They dip in tho jugs ; Frog enters. They have filled ; they
go to heaven. They arrive in the room of the water; they set down
the jugs ; they go. Frog gets out of the jug ; he hides in the corner.
The sun set ; in the evening of the night, Frog went out of the room
of the water ; he went seeking in the room where slept the daughter
of Lord Sun, He finds her asleep here. He takes out one of her
eyes ; he takes out again the other. He tied them up in a handker-
chief; he came in the room of the water, in his corner. He hid;
slept.

Morning, all people got up. The daughter of Lord Sun cannot
get up. They ask her : " Dost thou not get up ? " She says : " (My)
eyes are closed; I cannot see." Her father and mother say:
" What may cause this .' Yesterday, she did not complain."

Lord Sun fakes up two messengers, saying: "Go to Ngombo, to
divine (about) my child, who is sick as to the eyes." They start;
they arrive at the Ngombo-man's. They spread for them ; the
Ngombo-man takes out the paraphernalia**' The divining people,**^
(they) do not let know the disease ; they say only : "We have come
to be divined." The Ngombo-man looks into the paraphernalia,
says : " Disease has brought you ; the one who is sick is a woman ;
the sickness that ails her, the eyes. You have come, being sent ;
you have not come of your own will. I have spoken." The divining
people said: "Truth. Look now what caused the ailment." The
Ngombo-man looks again ; says : " She, the woman, who is sick, is
not yet married ; she is chosen only. Her master, who bespake her,
he sent the spell,**' saying, ' my wife, let her come ; if she does not
come, she shall die.' You, who came to divine, go, bring her to
her husband, that she may escape. I have spoken." The divining
men **^ assented ; they got up. They find Lord Sun ; they report
him the words of Ngombo.*** Lord Sun said: "All right. Let us
sleep; to-morrow they shall take her down to the earth," Frog
being in his corner, he hears all that they are saying. They slept.

(At) morning, Frog got into the jug; the water-carriers come;
they take up the jugs. They descend to the earth ; they arrive at
the well. They put the jugs into the water ; Frog came out of the
jug. He hid under the well. The water-carriers went up.

4

Folk-Tales of Angola.

Leka uandanda ua dikota, ]
ni boxi." Kabube ualeka;

140

Na Kumbi uambela Kabube, uxi :
kat^boxi; manii Iclu o kutulula mon'
uazuba. Ala mu nanga.

O Kazundu uatubuka mu fuxi ; uia mu saozala il. Usanga mon' a
na Kimanaueze, uxi 1 " Na velu ^! dibanga di^ lelu diza." Mon' a
na Kimanaueze uxi: "Tunda baba, ial'^ ! u mukua-makutu." Ka-
zundu uxi : " Ngana, kidi kiene. Nganda ku ku bekela ah. mu ngo-
loxi ia usuku." A di xib'cL

Kazundu uavutuka bu fuxi; uakutuka mu menia; ua di xib't
Kumbi diaiu ; moti' a na Kumbi a mu tulula boxi. A mu tula bu
fuxi ; abande S.

Kazundu utomboka mu fuxi ; uambela mon' a muhatu, uxi : " Eme
muene ngu mukunji ue; luie ngi ku beka kuA ngan' enu." Kazu-
ndu ua mu vutuilamesu h; akatuka. Abokona m'o'nzo ia mon' a na
Kimanaueze. Kazundu uxi : "Navelu ^! banga di^ didi." Men' a
na Kimanaueze uxi: "Tana-ku! Mainu dia Kazundu."

Mon' a na Kimanaueze asakana ** ni mon' a na Kumbi ni Mbeji ;
akal'4. Ene oso alembuele kuia bulu; ua ki tena, Mainu dia Ka-
zundu.

Ngateletele kamusoso kami. Mahezu.

DIBANGA NI HUEDI JE.

Ngateletele kamusoso.

Mon' a diiala u€ne ni pange \k. jiuana ja mala; tanu muene. Ua-
muene muhatu ; ua mu benga. Dibanga diazeka izua iuana ia
ubanga ; a di tubula. Uate imbia ia funji bu jiku ; ualambe funji;
iabi. Uakandula ngalu ia ngan' 4 ; uakandula dingi ngalu ia huedi
j£ jiuana. Uai mu ku a bekela.

Huedi je jixi : " Ha tudia o funji i^, tu tumbule majin' etu." O
muhatu uxi: "Majin' enu kl ngejta." Exi : "Ha k'uejia, ambata
funji i^." Ua i zangula; ueza naiu m'o'nzo i&. Adi funji id, ni
diiala ni muhatu ; azekele.

Kimenemene, ualambe dingi funji. Uai mu ku i bekela o huedi
jS. Huedi \t jixi ; " Ha tudia o funji i^, tu tumbule o majin' etu."
Muhatu uxi : " Majin' enu kJ ngejta." Exi : " Zangula funji ii."
Uazangula; ubokola m'o'nzo i& Adi funji i^ O muhatu uala mu

A Bride and Iter Brother s-in-Law,

141

Lord Sun tells Spider, saying : " Weave a large cobweb, down to
the earth ; for to-day is the taking down of my daughter to the
earth." Spider wove; finished. They are passing time.

Frog got out of the well ; he goes to their village. He finds the
son of na Kimanaueze, says : " O young master ! thy bride, to-day
she comes." The son of na Kimanaueze says : " Begone, man, thou
art a liar." Frog says: " Master, truth itself. I will bring her to
thee in the evening of the night." They kept quiet.

Frog returned to the well ; he got into the water ; he was silent.
The sun set ; the daughter of Lord Sun, they take her down to the
earth. They leave her at the well ; they go up.

Frog gets out of the well ; he tells the young woman, saying : " I
myself am thy guide ; let us go that I bring thee to your master."
Frog returned to her her eyes ; they started. They enter the house
of the son of na Kimanaueze. Frog says : " O young master ! thy
bride (is) here." The son of na Kimanaueze said: "Welcome!
Mainu the Frog."

The son of na Kimanaueze married with the daughter of Lord
Sun and (Lady) Moon ; they lived on. They all had given up going
to heaven ; who could (do) it (was) Mainu the Frog.

I have told my little story. Finished.

A BRIDE AND HER BROTHERS-IN-LAW.

Let me tell a little tale.

A young man had four brothers ; the fifth (was) himself. He saw
a girl ; he married her. The bride slept the four days of brideship ;
they brought her out. She set the pot of mush on the fire ; she
cooked the mush ; it is done. She took out the dishful of her mas-
ter; she took out moreover the dishful of her four brothers-in-law.
She went to bring (it) them.

Her brothers-in-law said : " If we eat thy mush, tell us our names."
The woman said: "Your names, I know them not." They said :
"If thou knowest them not, lake away thy mush." She took it up;
went with it into her house. They ate their mush, both the man
and the woman ; they slept.

(In) morning, she cooked again the mush. She went to bring it
to her brothers-in-law. Her brothers-in-law said: "If we eat thy
mush, tell us our names." The woman said: "Your names, I do
not know them," They said : " Take up thy mush." She took up ;

142 Folk- Tales of Angola.

xingeneka: '^O huedi jamijala mu di tunaofunji iami Erne muene
ki ngejfa majin' 1" Azekele.

Kuaki; anange. Utula mu kumbi dia ngoloxi, muhatu uano-
mona mbombo,*^ uxi: "Ngiia mu zuka." Uabixila bukinu; uate
mbombo mu kinu ; umateka kuzuka. Kanjfla katula mu muxi, uala
bu kinu. Kanjfla kala mu kuimba, kexi :

" Ku^di zai ^zi,
K^u zf zi mazin* i ?
Hulakana, ngu ku dmbel'^ !
Utu£!

Hdlakana, ngu ku dmbel'^ !
O Tdmba Sikdndu ;
O Tumba Sikundu Muni !
Hdlakana, ngu ku dmbel'^ !
Utui!

Hulakana, ngu ku dmbeP^ !
O TiSmba Kadlu;
O Tdmba Kadlu Muni !
Hulakana, ngu ku dmbel'^ !
Utud!
Hdlakana, nga ku dmbel»^ ! " **'

Mon'a muhatu uatakula muixi boxi; uanomona ditadi; uakaie
kanjfla, uxi: ''Kala mu ngi bakela jinguzu."**^ Kanjfla kaL Ua-
zuku ; mbombo iabi.

Uazangula; uabokona m'o'nzo. Uate imbiaia funji bu jiku; iabi.
Uakandula ngalu jiiadi; uazangula, ubekela huedi j£. Huedi j6 jixi :
"Tu tumbule majin' etu." Uxi : '* Kf ngi m'ejfa, majin* enu," Exi :
"Ambata funji i6." Uazangula; uabokona mVnzo. , Adifimjii&;
azekele.

Kimenemene, uazangula dingi o mbombo ; uabijdla bu kinu ; uate
mbombo mu kinu. Uazangula muixi ; umateka kuzuka. Kanjfla
katula dingi, kexi :

" Ku^di zai ^zi,
K'u zf zi mazin^ & ?
Hulakana, ngu ku dmbel'^ !
Utud!

Hdlakana, ngu ku dmbel*^ !
O Tdmba Sikdndu ;
O Tdmba Sikdndu Muni!
Hdlakana, ngu ku imbel*^ !
Utud!

Hdlakana, ngu ku imbeP^ !
O Tdmba Kadlu ;

A Bride and her Brothers-in-Law. 143

entered her house. They ate their mush. The woman is thinking:
"My brothers-in-law keep on refusing my mush. I indeed do not
know their names." They slept.

It dawned : they spent the day. Arriving at the hour of evening,
the woman took the mbombo,"* saying : " I will go to pound." She
arrived at the mortar ; she put the mbombo into the mortar ; she
begins to pound. A httle bird alights on the tree, that is near the
mortar. The little bird begins to sing, saying :

" Thy brothers-in-law these,
Thou knowest not their names ?
Listen, 1 will tell thee !
She pounds !
Listen, I will tell thee !
<One is) Tumba Sikundu ;
(One is) Tumba Sikundu Muo^t
Listen, ! will tell thee!
She pounds !
Listen, I will tell thee !
(One i.i) Tumba Kaulu;
(One is) Tumba Kaulu Muni !
Listen, I will tell thee!
She pounds !
Listen, I have told thee!"**'

The young woman threw the pestle on the ground ; she took a
stone ; she chased the bird, saying : " It is making me noise." The
little bird went. She has pounded ; the mbombo is finished.

She takes up ; enters into the bouse. She set the pot of mush on
the fire ; it is done. She takes out two dishfuls ; she takes (it) up,
brings (it) to her brothers-in-law. Her brothers-in-law say: "Tell
us our names." She says : " I know (them) not, your names." They
say: "Take (away) thy mush." She took it up; she entered the
house. They ate their mush ; they slept.

Morning, she took up again the mbombo ; she arrived at the
mortar; she put the mbombo into the mortar. She has taken up
the pestle ; she begins to pound. The little bird alights again, say-
ing:

" Thy brothers-in-law these,
Thou Itnowest not their names ?
Listen, I will tell thee !
She pounds !
Listen, I will tell thee !
(One is) Tumba Sikundu ;
(One is) Tumba Sikundu Muni !
Listen, I will tell thee I
She pounds !
Listen, I will tell thee !
(Gdc is) Tumba Kaulu;

1^4 Folk- Tales of Angola.

O Tlimba Kaiilu Muni \

Hdlakaca, ngu ku imbel'^ I

Utui!

Hiltakana, oga ku dmbelM ! "

Muhatu ua ka k^e. Kt azuba o kukaia, uxingeneka ki ala mul
kuimba o kanjila. Uxi: " Kala mu ngi tangela o majin' a buedi I
jiami ; o kiki ngatukumuka ! " Uazuku ; mbombo iabi.

Ueza m'o'nzo; uate funji bu jiku, Ua i lambe ; iabL Uaka-
ndula; uia mu ku a bekela. Exi : "Ha tudia funji i^, tu tumbule
majin' etu." Muhatu uxi: "O iu, Tumba Sikundu; o iu, Tumba
Sikundu Muna ; o iu, Tumba Kaulu ; o iu Tumba Kaulu Mund.'
Huedi jfi jolela ; atambula o funji ia ; adi. Muene ueza m'o'nzo i€ ;
akal'4, ni ngan'^.

O mon' a diiala uasakenene o muhatu k. O diiala uakexile ni pange
jiuana. O muhatu, ua mu sakenene, k'cjidile majin'4. Ki ele mu
zuka, kanjila ka mu tangelele majina a huedi j&

Ngateletele kamusoso kami. Mahezu.

1

O JIHOJI NI KIMONA-NGOMBE.

, nzala ieza i

I ngo-

O jihoji mu ngongo jatunga. Muvu •■
ngo.**^ Kana kuma ku adia.

O jihoji jixi : "Tubanga kiebi? O nzala iavulu. O mutu uSne
ni jingombe je. Tuia-ku kuebi ? Buala dikanga ria fundu** imoxi
ng6." Azanguia; abixila mu kanga.

O munzangala ua hoji ia muhatu uakituka mutu. A mu zuika
kiambote; a mu tokola kiambote. Amu bana jindunge, exi: "Ubita
bu sanzala ia iuna, uala ni jingombe javulu; muene, jina diS ngana
Kimona-ngombe kia na Mbua.*" Eie, ki ubita-bu, uamba kiki:
'Ngala mu ia kui pange ami, uatunga kuku.' O ngana Kimona-
ngombe kia na Mbua, muene, ki a ku mona, u^ ku zuelesa pala ku
ku sakana. O ki anda ku ku sakana, eie u mu jiba; etu tukuate o
jingombe pala kudia."

O munzangala ua hoji iataia. Uakutuka kid mu njila. Uabixila
bu kanga dia Kimona-ngombe ; u mu sanga uaxikama bu muelu ua
'nzo.

The Lions and Kimona-ngombe. 145

(One is) Tumba Kaulu Mund !
Listen, I will tell thee I
She pounds !
Listen, 1 have told thee ! "

The woman chased, it. When she had chased, she thinks what
the little bird is always singing. She says : " It was telling me the
names of my brothers-in-law ; now I perceive ! " She has pounded ;
the mbonibo is finished.

She came into the house ; she put the mush on the fire. She
cooked it ; it is done. She took out ; went to bring them. They
said : " If we shall eat thy mush, tell us our names." The woman
said: "This one (is) Tumba Sikundu; this one, Tumba Sikundu
Mund; this one, Tumba Kaulu; this one, Tumba Kaula Muni."
Her brothers-in-law laughed ; they accepted their mush ; ate. She
came to her house ; they lived on, with her master.

A young man married his wife. The man had four brothers.
The woman, whom he had married, knew not their names. When
she went to pound, a little bird told her the names of her brothers-
in-law.

I have told my little tale. Finished.

THE LIONS AND KIMONA-NGOMBE.

The lions in the land settled. One year, famine came in the
world,*** There was no place (where) to eat.

The lions said : " How shall we do ? Hunger is great. Man has
always his cattle. How slialj we get there.' It is the distance of
one camp*^ only." They start ; arrive in outskirts.

A youth of a she-lion turned into a human being. They dressed
her finely ; they trimmed her hair nicety. They give her instruc-
tions, saying: "Thou shalt pass through the village of him who
has many cattle ; his name is ngana Kimona-ngombe kia na Mbua.*^'
Thou, when thou shalt pass, shalt say this: 'I am going to my
brother, who lives yonder.' Ngana Kimona-ngombe kia na Mbua,
he, when he will see thee, he will talk to thee, to marry thee. When
he will thee marry, thou shalt kill him, that we may catch the cattle
to eat."

The young lioness assented. She took at once the road. She
arrives outside of Kimona-ngombe's ; she finds him seated on the
threshold of the house.

4

146

Folk- Taies of Angola.

Muene ua mu ibudixile: "Eie, u mon' a muhatu, uala mu ia|
kuebif" O muhatu uavutuila, uxi: "Ngala mu ia mu menekena '

pange ami. Ngabuila; a ngi bane tumenia, nginue." A mu bana.
O ngana Kimonangombe ua mu ibudisa dingi, uxi: "Eie, mon' a
muhatu, uasakana kii?" O muene uxi: "Kiliia ngisakana." Ua
mu teselc maka; o muhatu uaxikina. Uxi: "Ngiie hanji ku bata,
ngatangele adi ami. Ngiza mu izua iiadi."

Uabixila ku bata diS; uatangela akuS, kuma: " Kimona-ngombe
ua ngi zuelesa ku ngi sakana." Akua exi : "Kiauaba." O muhatu
uazeka iziia iiadi ; i6 uavutuka ku diiala ; ua mu sange. A mu
jibilahombo; uadi. A mu tungila o'nzo ; uabokona

O diiala, ngana Kimona-ngombe, uxi ; " Ngiia mu zeka m'o'nzo la
dibanga" O mon' 6, a mu vuala ni na mvuale, jina die Ndala ja
Kimona-ngombe kia na Mbua, mon'a ndenge hanji, uanienganana pai
5, uxi : " Ngizeka ni papaii." Kuala manii S u.\i : " O pai enu uala
mu ia mu zeka m'o'nzo ia dibanga; eie, tuzeke n'eme."*^ O mona
nguaie ; uala mu didila pai 3. Pai %. uaxikina ; " O mona ua ngi
nienganana; ngiia n'£."*^

Abixila m'o'nzo ia dibanga; axikama bu hama. O dibanga uxi:
"O mbanza ueza ni mona." O mbanza uxi : "O mon' ami ua n^
nienganana; ngu€ kuxala kui manii i." Azeka. O diiala uazeka
ni mon' h boxi.*"

Abixila mu kaxi ka usuku. O muhatu ubalumuka bu hama ; uaki-
tuka hoji ; uamesena kukuata o diiala. O mona, uazeka ku ema dia
diiala, ua mu mono. Uabalumuna pai 3, uxi : " Papaii, boxi bala mu
lumata." Pai k uabalumuka. O hoji iakituka muhatu.

Kuma kuaki. Anange dikumbi. Ngoloxi iamukuS ieza. Diiala
ni mon' f cza mu zeka. O muhatu uxi: "Mbanza, o mona ua ku
balumuine kia mu usuku; palahi ueza n'c dingi?" O mbanza ua
mu ambela, uxi : " Mon' ami ua ngi nienganana." Azcka.

O muhatu uiva k'o'xi iS, ku atundu, ala mu mu ixana : " Eie uaia
mu dia Kimona-ngombe kia na Mbua, k'uiz'a ? " O muhatu ha utaia,

I

" Hombo ia Kimona-ngombe iazeka;
Mubika ua Kimona-ngombe uazeka;
Sanji ia Kimona-ngombe iazeka;
Ngulu ia Kimona-ngombe iazeka;
Mbudi ia Kimona-ngombe iazeka;
Muene Kimooa-ngombe uazeka;

Th^ Lions and Kimona-ngombe.

147

L

He asked her: "Thou, young woman, art going where?" The
woman replied, saying : " I am going to visit my brother. I am
tired ; let them give me a little water, that I may drink." They
give her. Ngana Kimona-ngombe asks her again, saying : "Thou,
young woman, art thou married already?" She says: "Not yet
(am) I married." He made her proposal; the woman accepted.
She says: "Let me go home first, that I tell my parents. I shall
come in two days."

She arrived at their home; she told the others, saying: "Kimona-
ngombe has talked to me, to many me." The others say : " That is
good." The woman slept two days; then she returned to the man ;
she found him. They killed for her a goat; she ate. They built
her a house ; she entered.

The man, ngana Kimona-ngombe, says : " I will go to sleep in
the house of the bride." His son, begotten with the head-wife, his
name (is) Ndala ja Kimona-ngombe kia na Mbua, a child yet, hangs
on to his father, saying: "I will sleep with papa." Then his mother
says: "Thy father is going to sleep in the house of the bride; thou,
let us sleep with me." *^ The child will not ; he is crying after his
father. His father consents: "The child is hanging on to me; I
will go with him." *^

They arrive in the house of the bride ; they sit on the bed. The
bride says: "The chief has come with a child." The chief said:
" My child was hanging on to me ; he would not stay with his
mother," They lie down. The man lies down with his son, on the
ground.**

They arrive in middle of night. The woman gets up on bed ;
she turns a lioness; she wants to catch the man. The son, who is
lying behind the man, he sees her. He rouses his father, saying:
"Father, on the ground, it is biting." His father got up. The
lioness turned a woman.

Day shone. They spent the day. Another evening is coma
The man and his son come to sleep. The woman says : "O chief,
the child has aroused thee already in the night ; why dost thou
come with him again?" The chief speaks to her, saying: "My
son was hanging on to me." They sleep.

The woman hears in her country, whence she came, (how) they
are calling her: "Thou, who wentest to kill Kimona-ngombe kia na
Mbua, art thou not coming ? " The woman then answers, saying :

" The goat of Kimona-ngombe is asleep ;

The slave of Kimona-ngombe is asleep;

The hen of Kimona-ngombe is asleep ;

The pig of Kimona-ngombe Is asleep ;

The sheep of Kimona-ngombe is asleep;

Himself Kimona-ngombe is asleep ;

1

148 Folk-Tales of Angola.

Ndala ja Kimona-ngombe k'Soe kilu mu polo, pAii !
Ndala ja Kimoca-ngombe k'gne kilu mu poto, piiu I "

O muhatu, ki embila kiki, uakituka hoji; uamesena kukuata 0]

diiala.

O mona uazeka ku eiua dia diiala, u mu balumuna, uxi : " Papaii,
balumuka, boxi bala mu lumata." O pai S u mu vutuila: " Inzo
ia ube ; ihi ilumata boxi?" O mona uxi: "Boxi bala mbanze ni
mandu." O pai %. ua mu vuluila dingi: " Eie, mona, uala ni ma-
kutu ; eme ki ngala mu kuiva," *" Azeka dingi katangana kofele.

O muhatu uivua akui, ala m
ngombe kia na Mbua, k'uiz'd?"

mu ixana: " Uaia mu dia Kimonar^
O muene utambujila, uxi :

" O hombo ia Kimona-ngombe iazeka;
O mubika ua Kimona-ngontbe uazeka
O sanji ia Kimona-Dgombe iazeka j
O mbudi ia Kimona-ngombe iazeka;
O ngulu ia Kimona-ngombe iazeka;
O muene Kimona-ngombe uazeka;
O Ndala ja Kimona-ngombe k'fine kilu n:
O Ndala ja Kimona-ngombe k'fine kilu ir

I polo, pdl I
I polo, pdd I "

O Ndala uabalumuka ku ema dia pai k uxi : " Papaii, balumuka I
mu o'nzo muala kiama ! " O pat S, njinda ja mu kuata, uxi : " Tuie,
nga ku beka kui manii enu. Ua ngi fidisa**^ o kilu."

Atubuka bu kanga mu kaxi ka usuku. O mona ha uambel&j
pai k bu kanga, uxi : " O muhatu d uala mu kituka kiama." O pai &
uakuata jipata, uxi: " Mon' ami, uazuela makutu." O mona uxi
" Kidi muene, papaiL Tuvutuke m'o'nzo ; eie uizeka makutu,
mu talc." Avutuka; azeka.

O muhatu uxi: "O mona, uendcle kid mu mu beka kui manii
palahi uvutuka dingi.'" O diiala uxi: "Mona ngufi." Azeka.
diiala ua di futu o mulele mu mutue ; uala mu tala.

M

O muhatu uivua id a mu ixana k'o'xi id, exi : " Uaia r
Kimona-ngombe kia na Mbua, k'uiz'd ? " Muene utambujila, uxi :

" O hombo ia Kimona'ngombe iazeka;
O mubika ua Kimona-ngombe uazeka ;
O sanji ia Kimona-ngombe iazeka;
O ngulu ia Kimona-ngombe iazeka;
O mbudi ia Kimona-ngombe iazeka;
O muene Kimona-ngombe uazeka makutu;
O Ndala ja Kimona-ngombe k'fine kilu mu polo, piSiSI"

The Lions and Kimona-ngombe. 149

Ndala ja Kimona-ngombe has no sleep on face, pooh !
Ndala ja Kimona-ngombe has no sleep on face, pooh ! "

The woman, after singing this, turned a lioness ; she wanted to
catch the man.

The son, who was lying behind the man, rouses him, saying :
"Father, arise, on the ground, it is biting." His father replies:
"The house is new; what {canj bite on the ground?" The son
says: "On the ground are roaches and maggots." His father
answers him again : " Thou, child, hast lies ; I am not listening." *®
They sleep again a little while.

The woman hears the others, who are calling her: "Thou who
wentest to kill Kimona-ngombe kia na Mbua, art thou not coming ? "
She then responds, saying :

" The goat of Kimona-ngombe is asleep;
The slave of Kimona-ngombe is asleep;
The hen of Kimona-ngombe is asleep ;
The sheep of Kimona-ngombe is asleep;
The pig of Kimona-ngombe is asleep ;
Himself Kimona-ngombe is asleep;
Ndaia ja Kimona-ngombe has no sleep on face, pooh !
Ndala ja Kimona-ngombe has no sleep on face, pooh I "

Ndala stood up behind his father, saying: "Father, get up! in
house there is a wild beast." His father, anger possessed him, he
said : '* Let us go, that I bring thee to thy mother. Thou disturbest
my sleep."

They get outside in midst of night. The son then tells his father
outside, saying: "Thy wife has been turning a wild beast." His
father has doubts, says : " My son, thou tellest lies." The son says :
"Truth itself, father. Let us return into the house; thou shalt
sleep falsely, to see her." They return ; lie down.

The wife says : " The child, thou wentest already to bring him to
his mother, why does he return again?" The man says: "The
child would not (stay)." They lie down. The man covers himself
with the cloth on head ; he is looking.

The woman hears them who call her in her country, saying:
"Thou, who wentest to kill Kimona-ngombe kia na Mbua, art thou
not coming ? " She answered, saying :

" The goat of Kimona-ngombe is asleep ;
The slave of Kimona-ngombe is asleep;
The hen of Kimona-ngombe is asleep;
The pig of Kimona-ngombe is asleep;
The sheep of Kimona-ngombe is asleep;
Himself Kimona-ngombe is asleep, falsely;
(But) Ndala ja Kimona-ngombe has no sleep on face, pooh I "

I

I50

Folk- Tales of Angola.

O muhatu ha ukituka hoji ; uamesena kukuata o diiala, Kimona-
ngombe ua mu mono; uaxikina ki azuela Ndala: "Ndala uazuela
kidi." Uabalurnuka rn' usuku, uxi : "Mon'ami, tuie, nga ku beka
ku4 manii enii 1 " Atubuka bu kanga. O Ndala a mu bokuesa
m'o'nzo ia manii 4. O ngana Kimona-ngombe uambela o sanzala
ifi n" abik' S m' usuku ueniu, uxi : " Zenu, mute inzo mu tubia. O mu-
hatu, nga mu sakana kindaula, uala mu kituka hoji." Akondoluesa
inzo ioso mu tubia. Muhatu uajokotela m'o'nzo. Kuma kuaki.

Kiaxalela kaJa kiki : " O kuvuala kidi," ^ O ngana
ngombe, muhatu uejile ku mu jiba; o mon'6, Ndala, muene
bele o mueniu.

Mahezu.

MUSUDI NI A-MULOMBE.

loluesa o ^^^|

Kimona- ^^H
e ua mu ^^^|

Ngateletele Musudi a Tumba, uasudile matemu k., uxi: "Ngiia
ku a sumbisa."

Uakatuka ; ubixila bu sanzala. Uasange a-Mulombe "* a Nganzu,
uxi: " Sumbenu matemu!" A-Mulombe a Nganzu exi : "Tu
xile-u;*** hinu utakana o sela. Tuia mu dia o jingoma ; eie uiza
bu mbeji ia katatu." Musudi ua.vikina; ua a bana matemu ene oso.

Uai'e ku bata difi. Uabange jimbeji ; ubixila bu mbeji ia katatu.
Uxi: "lene o mbeji, i a ngi bele a-Mulombe a Nganzu. Ngiia kii
mu takana sela iami." Uakatuka; ubixila bu sanzala. Ene oso, ua
a sange. "Ngi futienu kid o sela iami!" A-Mulombe a Nganzu
tixi : "Nanii ua mu bana matemu ^.'" Musudi a Tumba uxi : "Enu
muene." A-Mulombe a Nganzu cxi: "Hondo, ku musula ; mbondo,
ku mu tumuna.*^^ Mutu a mu ila nganji; k'uile ngoho 'enu, enu.'
Etu ene oso, tuala baba, etu a-MuIombe a Nganzu. Polo jetu jene
jimoxi ; kolo**^ ietu iene imoxi. Moso'*^ ua mu bele matemu h, u
mu tumbula, uxi; 'u na Petele, ba na Lumingu,' n'a ku futa matemu
k." Musudi a Tumba, mu tulu mua mu xiti; k'amono ki ibanga ni
ki dzuela. Usingeneka, uxi : " Ngiia mu mi kolela." **

Uakatuk' fi ; iii ku bata di^.*^ Uazekele. Kimenemene, uxi :
"Ngiia mu ku a xitala." UabLxila kua na Katete, uxi: " Ngaxi-
tala a-Mulombe a Nganzu. A ngi dia matemu ami; ngui ku ngi
futa." Katete uxi: "Kiauaba." Uatumu kuexana. Ene oso eza,
ni bene ndond6 ! Musudi a Tumba u.\i : " Eme muene nga mi xitala
ku ngi futa o matemu ami."

The Blacksmiih and tlu Blackbirds. 1 5 1

The woman then turns a lioness ; she wants to catch the man.
Kimona-ngorabe saw her ; he believed what Ndala said : " Ndala
spoke the truth." He arose in the night, saying: "My child, let
us go, that I bring thee to thy mother ! " They get outside. Ndala,
they put him into the house of his mother. Ngana Kimona-ngorabe
tells the village and his slaves that same night, saying : "Come to
set the house on fire. The woman, whom I married just now, keeps
turning a lioness." They surround the house with fire. The woman
is roasted in the house. The day breaks.

It remains like this: "Begetting is truth."**' Ngana Kimona-
ngombe, a woman was going to kill him ; his child, Ndala, he saved
his life.

The end.

THE BLACKSMITH AND THE BLACKBIRDS.

I will tell of Blacksmith ; who had forged his hoes (and) said ; " I
will go to sell them."

He started ; arrived in village. He finds the Blackbirds,^^ says :
"Buy some hoes!" The Blackbirds say: "Leave them; later on
thou canst fetch the wax. We will go to empty the hives ; thou
Shalt come in the third month." Blacksmith consented; he gave
them the hoes, all o£ them.

He went to his home. He spent months; arrives at the third.
Says: "This is the month, that the Blackbirds gave me. I will go
now to fetch my wax." He started ; arrives in village. They all,
he found them. "Pay me now my wax!" The Blackbirds say:
"To whom didst thou give thy hoes?" Blacksmith says: "Your-
selves ! " The Blackbirds say : " The baobab-fibre is to be ham-
mered ; the baobab is to be peeled.*' A person is to be named,
So and So; do not say only 'yourselves.' We all of us, who are
here, we are Blackbirds. Our faces are alike; our color is alike.
AVhoever (it was) thou gavest him thy hoes, thou shalt name him,
saying, ' thou na Pctele, or na Lumingu ; ' that he may pay thee for
thy hoes." The Blacksmith, it chokes him in the breast ; he finds
not what he shall do, nor what he shall say. He thinks, says ; " I
am going to summon*" you."

He started ; here (he is) at home. He slept. Morning, he says :
"I will go to summon them." He arrives at Lord Katete's, saying:
"I summon the Blackbirds. They owe me my hoes; they refuse
to pay them." Katete says: "Very well." He sent to call them.
They all come, and there, what blackness! Blacksmith said: "I
myself, I summoned you to pay me (for) my hoes."

I

1 5 2 Folk- Tales of Angola.

Na Katete uxi : " Enu, a-Mulombe a Nganzu, palahi kJ mufutu^
Musudi a Tumba?" A-Mulombe a Nganzu exi : "Ngana, kidi, "
Hondo, ku mu sula; mbondo, ku mu tumuna. Mutu u mu tumbula,
uxi : ' nganji ua ngi di o kima kiami.' Etu ene oso, tuatena baba ;
miiene, Musudi a Tumba, iti uaxikam' 6, anomone o mutu, uoso ua
mu di o matemu e. Etu, a-MuIombe a Nganzu, tuazuba kufunda.
Eie, na Katete, mukulu**' mu jinjila, mahezu."

Na Katete uxi: " Mulonga ua ngi bonzo*'" ku u*^ batula. Eie,
Musudi a Tumba, tumbula muoso ua mu bele matemu €'' Musudi 1
a Tumba uxi: "A-Mulombe a Nganzu." A-Mulombe a Nganzu e
" Etu tuatena ; eie, Musudi a Tumba, sola muoso ua mu bele matemu I
^, n' a ku futa." Musudi a Tumba k'atena ku mu tumbula. Na \
Katete uxi : " Ki ngitena ku u batula." Ua di xib' 6.

Katangana, Kadiembe ueza. Uatula mu muxi, uxi: "Maka-hi,
muala mu zuela ? " Musudi a Tumba uxi : " A-Mulombe a Nganzu -
a ngi dia matemu ami ; ngu5 ku ngi futa. Ene, nga a xitala," Exi: J
"Ki tu ku dia matemu."

Kadiembe uxingeneka, uxi : "Eme ngiz'6, ngu u batule." Uatuka; *
uai koko. Katangana, iii uiza. Uatula dingi mu muxi, uxi: "Eie,
Musudi a Tumba, iii, mu kute ! iu, mu kute! iu, mu kutc ! iii, mu '
kute ! " Musudi a Tumba ua a kutu.

li a di tukulula,*™ exi : "Erne ngadi." Iu uxi: "Eme, k'eme.
Ngi jitule, ng4 ku kuatela muku'a kongo di^." Ene oso, a a kutu, \
a mu futu o sela i5 ; makongo abu.

Mulonga ua Musudi a Tumba, uabele matemu t kui a-Mulombe J
a Nganzu ; kiziia ki cjtle mu kufutisa, a di tunine %. ; uabatula o mu- ]
longa, Kadiembe. Ki fine mu dila, exi: " Diembe diala mu dila,"
Manii kana. Uene mu batula mulonga ua Musudi a Tumba.

Mahezu.

XVII.
MUTU NI MBAXr.

Ngateletele Mbaxi a Koka.*™

Mutu a Lubi la Suku uakuatele o Mbaxi mu iangu ; ueza n'6 bu
sanzala. Exi: "Tu i jibienu !"

Exi: "Tu i jiba kiebi?" Exi: "Tu i tenda ni makua." Mbaxi u
a vutuila, uxi :

" Mbaxi a Koka,
Ni KilaaKoka;
Dikda k'a ngi di kama."

Alan and Turtle.

153

Na Katete says : " You, Blackbirds, why do you not pay Black-
smith ? " The Blackbirds say : " Master, truth. The fibre, they
hammer it ; the baobab, they peel it.**' The man, he shall name
(one), saying, 'So and So, he owes me my thing.' We ail, we are
here in full ; he, Blacksmith, who is sitting here, let him take out
the one whosoever owes him his hoes. We, Blackbirds, have fin-
ished pleading. Thou, na Katete, chief among birds, finished."

Na Katete says : " The case is to me hard to decide. Thou,
Blacksmith, name the one to whom thou gavest thy hoes." Black-
smith said : " The Blackbirds." The Blackbirds say : " We are com-
plete ; thou. Blacksmith, take out the one to whom thou gavest thy
hoes, that he (may) pay thee." Blacksmith cannot name him. Na
Katete says : " I cannot decide it." He is silent.

(That) moment. Turtle-dove comes. She alights on a tree, says:
" What dispute are you debating ? " Blacksmith says: "The Black-
birds, they owe me for my hoes ; they refuse to pay me. I have
summoned them." They say : " We do not owe thee any hoes."

Dove thinks, says: "1 am coming directly to decide it." She
flew ; went yonder. A moment, here she comes. She alights again
on the tree, says : "Thou, Blacksmith, this one, bind him ! this one,
bind him! this one, bind him! this one, bind him!" Blacksmith
bound them.

These confess, saying: "I owe (them)," This one says: "I (do)
not. Untie me, that I catch thee (thy) debtor." They all, who
were bound, paid him his wax ; the debts are finished.

The dispute of Blacksmith, who gave his hoes to Blackbirds; the
day when he came to make them pay, they denied (it) ; who decided
the case, (was) Dove. When she is cooing, they say: "Dove is
cooing." But not so. She is judging the case of Blacksmith.

Finished.

1

XVII.

MAN AND TURTLE.

Let me tell of Turtle of Koka.

Man of Lubi la Suku caught a Turtle in the bush; he came with
it to the village. They said : " Let us kill it ! "

Some people said: "How shall we kill it?" They said: "We
shall cut it with hatchets." Turtle replied, saying:
" Turtle of Koka.
And hatchet of Koka ;
Hatchet not kills me a bit." *"

154 Folk' Tales of Angola.

Atu exi : " Tu mu jiba n'ihi ? " Amoxi exi : " Tu mu jiba ni
matadi." Mbaxi, uoma ua mu kuata, uxi : " Ngandala kufua." Uxi
mu kanu : *^

*•*• Mbaxi a Koka,
NiTadiaKoka;
Tadi k'a ngi di kama."

Atu exi : "Tu mu tienu mu tubia ! " Mbaxi uxi :

*' Mbaxi a Koka
Ni Tubia a Koka;
Tubia k'a ngi di kama.
Ku kunda diami,
Kuala kala tadi ;
Kt ku tena
Kutata tubia."

Atu exi : " Tu mu jiba ni jipoko." Mbaxi uxi :

" Mbaxi a Koka,
Ni Poko a Koka ;
Poko k'a ngi di kama.''

Atu exi: "lal' u, tu mu banga kiebi? Tu mu jiba kiebi?" Id
exi: "Tu mu takulienu bu dijfa dia menia." Mbaxi uxi: "Aiu6!
ng^ifu 6 ! Ngibanga kiebi ? " Atu exi : " Eua ! Tuamono kioso ki
tu mu jiba!"

A mu ambata; abixila n'S ku ngijL A mu takula bu dijfa.
Mbaxi uakoboka ; kitangana, uatumbuka. lu uala mu zoua ni kui-
mba:

" Mu menia, mu embu dietu !
Mu menia, mu embu dietu ! "

Atu exi : " A ! Mbaxi ua tu tobesa. Tuejile ku mu jiba ni dikiia,
uxi 'dikua k! di ngi di kima.' Tua mu tumbula ku mu takula mu
menia, uxi 'ngandala kufua.' Tueza, tua mu takula mu menia;
manii tua mu bulula."

Kiabekesa Mbaxi kukala mu menia : atu ejile ku mu jiba ; muene,
id uadimukine.

Mahezu.

Man and Turtle.

The people said : " What shall we kill him with ? " Some said :
" We shall kill him with stones." Turtle, fear grasped him, he said ;
" I am going to die." He says by mouth -.''^
" Turtle of Koka,
And stone of Koka ;
Stone will not kill me a bit."

The people said : " Let us cast him into the fire ! " Turtle said :
'■ Turtle of Koka
And fire of Koka;
Fire will not kill me a bit.
On my back,
It is like stone;
Not there can
Catch on fire."

The people said ; " We will kill him with knives." Turtle said :
" Turtle of Koka,
And knife of Koka;
Knife will not kill me a bit."

The people said; "This fellow, how shall we do? how shall we
kill him ? " These said : " Let us cast him into the depth of water."
Turtle said: "Woe! I shall die there! How shall I do?" The
people said : " We have it ! We have found the way we can kill
him ! "

They carry him ; they arrive with htm at the river. They cast
him into the depth. Turtle dives ; (after) a while he emerges.
There he is swimming and singing:

" In water, in my homcl
In water, in my homel"

The people said : " Oh .' Turtle has fooled us. We were going
to kill him with hatchets, he says, 'hatchet will not kill me a bit.'
We spoke of casting him into the water, he says, "I am going to
die.' We came, we cast him into the water; but we saved him."

(This is) what caused the Turtle to live in the water: the people
were going to kill him ; (but) he was shrewd.

End.

156 Folk' Tales of Angola.

XVIII.

NIANGA DIA NGENGA NX NA NGO.

Nianga dia Ngenga uzangula uta u6, uxi: "Ngiia mu mbole."
Uabixila mu tutu, uaniange ; k'amono xitu, uxi : " Ngii'aml"

Ki alunga ku bata, usanga na Ngo, a mu badika bu pandanda ia
muxi. Ki amono Nianga, uxi: "Tata Nianga, ngi sukumune!"
Nianga uxi : " Ihi ia ku bange kiki ? " Uxi : " Ngi sukumune hanji;
ngu ku ambela."

Nianga ua mu katuile-bu ; ua mu tula boxi. Uxi : " Nzamba ua
ngi badika bu pandanda ia muxi. Tata, a mu bana mueniu, a mu
bela-ku.^^ Ngakuata izua iiadi bu muxi ; ngi bane kakudia." Nia-
nga uxi : " Kudia ngu ku sanga kuebi .^ " Uxi : " Kuoso-kuoso."

Nianga uazangula o imbua i^ ; ua i bana na Ngo. Na Ngo uedi,
uxi : " Ki ngekuta." O Nianga uzangula dingi imbua iamuku& ;
uebana na Ngo. Iii uadi, uxi : " Hanji k! ngekuta." Nianga dia
Ngenga uazangula dingi patonona ; ua mu bana-iu. Na Ngo, ki edi,
uxi : " Hanji k! ngekuta."

Kabulu uiza ; u a sanga mu zuela, uxi : '' Ihi mua di kuatela t "
Nianga uxi : " Na Ngo, nga mu sange bu pandanda ia muxi. Uxi :
' ngi katule-bu ! ' Nga mu katula. Uxi * ngi bane kudia ! ' Nga mu
bana o jimbua jami jiiadi ni patonona iami. Uxi 'ngi bane dingi
kudia.' lene tua di kuatel' eii."

Kabulu uxi: "Na Ngo akale hanji bu muxi, buoso bu akexile;
ngitale." Na Ngo uavutuka bu muxi, bu akexile. Kabulu uasa-
nduka mu kanga ; uexana Nianga. Uxi : " Eie, Nianga, uatoba.
Na Ngo kiama, u^ne mu kuat' atu. Eie, ua mu sukumuna bobo,
uamesenene ku ku dia. Mu loze."

Nianga ha uloza na Ngo.
Mahezu ..." a Nzambi."

Nianga dia Ngenga and Leopard.

NIANGA DIA NGENGA AND LEOPARD.

Nianga dia Ngenga takes up his gun, saying : " I will go a-hunt- '
ing." He has reached the bush ; he has hunted ; he saw not game ;
he says : "I wil! go."

When he returns home, he finds Mr. Leopard, whom they have
stuck up in the fork of a tree. When he sees Nianga, he says:
"Father Nianga, help me out!" Nianga says: "What has done
this to thee ? " He says : " Unfork me first ; I shall tell thee."

Nianga took him out; he set him on the ground. He says:
"Elephant has stuck me up in the fork of the tree. Sir, to whom
one has given life, one gives more.*"^ I have been two days on the
tree; give me a little food." Nianga says: "Where shall I find
food?" He says: "Anywhere."

Nianga takes up his dog ; he gives it to Mr. Leopard. Mr.
Leopard ate it and said: "I am not satisfied." Nianga takes up
also the other dog; he gives it to Mr. Leopard. He has eaten,
says : " Still I have not enough." Nianga dia Ngenga took up his
cartridge-box; he gives him it. Mr. Leopard, when he had eaten it,
said: "Still I have not enough."

Hare comes ; he finds them talking ; says: "Why are you quarrel-
ling?" Nianga says: "Mr. Leopard, I found him in the fork of a
tree. Says he, 'Take me out!' I took him out. Says he, 'Give me
to eat I " I gave him both my dogs and my cartridge-box. He says,
' Give me more to eat' That is what we are quarrelling about."

Hare says : " Mr. Leopard, let him be again on the tree, where he
was ; that I may see." Mr. Leopard returns to the tree, where he
was, Hare moves off to a distance; he calls Nianga, He says:
"Thou, Nianga, art unwise. Mr. Leopard is a wild beast, he is
wont to catch people. Thee, who didst get him out of there, he
wanted to devour thee. Shoot him."

Nianga then shoots Mr. Leopard.

The end . . . "(is) with God."

■58

Folk' Tales of Angola.

MON' A NIANGA NI MON' A MBAMBI.

Mukaji a Nianga uavuala; o mukaji a MMmbi ue uavuala.

O mon' a Nianga, ku mu tubula, o jihaku je,^^* muxima ua mbSmbi,
ni funji, ni feja, ni mbiji ia menia. O mon' a MbSmbi ue, amesena
ku mu bana o jihaku, O haku \h mudia-mb&mbi *"^ ngoho.

Dinianga uxi: "Ngiia mu batemena." Uazangula uta; ubiiila
mu tutu. Uasange mudia-mbimbi ; uatudika-bu o kisumbula.*™
Uasambela ; unanga katangana.

Mb4mbi uatula ; Dinianga uaraateka kutudika uta bu kisuxl
MbSmbi uxi; " Imana hanji! Kiiadi kietu tuabindama. Eie, Nia-
nga, mukaji e uavuala. O mona uabingi jihaku j5, muxima ua
mbambi. Eme uami, MbSmbi, mukaji ami uavuala. O mona uabi-
ngi jihaku je, mudia-mbambi. Eie, ha utuama o ku ngi jiba,
mon' ami k'andala kumona jihaku jfi, Kinga ; nginomona jihaku ja
mon' ami, ngi mu tubule, Muiigu, ki ngtza, eie Dinianga, ua ngi
loze, utubule mon' i^." Dinianga uaxikina. MbSmbi uambata mudia-
mbimbi. Dinianga uatuluka. Uai ku bata ; uazekele.

Kimeneraene, uazangula uta; uabi^tila bu kisumbula, Uasambela ;
unanga katangana. Mb4mbi iabixila ; ualozo ; iafu. Uatuluka; ua-
kutu o Mbambi.

Uazangula ; ubixila ku bata. Uatale Mbimbi ; uanomona muxima.
Atubula o mon' a Nianga.

I

DINIANGA DIA NGOMBE NI MBAMBI.

Dinianga dia Ngombe uazangula uta ufi, uxi : " Ngiia mu mbole."
Uabixila mu tutu ; usanga MbSmbi, iala mu dia o mudia-mbirabi,
Uatudika nzambi ; uavutuka ku bata.

Uaximbuisa o dikumbi, di idia o Mbambi, uxi: "Ngiia kid!"
Uazangula uta ; uabixila bu kisumbula. Uasambela-mu. Ubanga
katangana ; Mbimbi ueza.

Uatudika uta bu kisuxi ; ua u tengununa; ualozo. MbSmbi iabu
boxi, Mucne utuluka. Ukuata MbSmbi mu kinama; uezubidisa
ni dikiia ; iafu. Uanomona poko mu mbunda ; uala mu tala o

The Child of Hunter and the Child of Deer. 1 59

■ THE CHILD OF HUNTER AND THE CHILD OF DEER.

W Th

■ Tl-
H deer,

■ they
H only.

The wife of Hunter gave birth ; the wife of Deer also gave birth.

The child of Hunter, to take it out, its first-food (is) liver of
deer, and mush, and beans, and fish. The child of Deer also,
they want to give it first -food. Its first-food*" is mudia-mbambi *"
only.

Hunter says : " I will go to lie in wait." He takes up the gun ;
he arrives in the bush. He finds a mudia-mbimbi (tree) ; he sets
up, in it, his tree-seat. ^^^ He climbs ; spends a while.

Deer arrives ; Hunter begins to put up (his) gun to shoulder,
Deer says : " Slay, please ! Both of us, we are in need. Thou,
Hunter, thy wife has bom. The child needs its first-food, liver of
deer. I too, Deer, my wife has born. The child needs its first-food,
mudia-mhSmbi. Thou, if thou killest mc first, my child will not get
its first-food. Wait ; I will take the first-food of my child, that I
may take him out. To-morrow, when I come, thou Hunter, shoot
me, that thou mayest take thy child out." Hunter consents. Deer
carries off mudia-mblmbi. Hunter comes down. He goes home;
sleeps.

In the morning he takes up his gun ; he arrives at the tree-seat.
He climbs up ; waits a while. Deer arrives ; he shoots ; it is dead.
He comes down ; binds the Deer.

He lifts (it) up ; he arrives at home. He skins Deer ; takes out
the liver. They take out the child of Hunter.

DINIANGA DIA NGOMBE AND DEER.

Dinianga dia Ngombe took up his gun, saying : " I will go hunt-
ing." He arrived in the bush ; he found Deer, who was eating
mudia-mb4mbi. He set up a tree-seat ; he returned home.

He awaited the hour, when Deer eats, and said : " I am going
now!" He takes up the gun; he arrives at the tree-seat. He
chmbs into it. He spends a while ; Deer comes.

He sets the gun to the shoulder ; he cocks it ; he fires. Deer falls
on ground. He gets down. He grasps Deer by a leg ; he finishes
it with the hatchet ; it is dead. He takes the knife from waist ; he

i6o Folk-Tales of Angola.

Mbambi. MbSmbi, uazuba o ku i tala ; uasunga o kiba boxi dia
Mbimbi ; MbSmbi iabahtmuka!

lalenge c ni malusolo. Itula mu kanga; iemana. O dinianga,
dia^tala ni kiba bu maku, uxi : " Isuma iahi, i nga di uana? O
mbimbi i ngajiba, i ngi xila kiba bu maku ! " Uxi : " Eie, Mbimbi,
sonii j^ ku kuata, kt uakibi^iila ku4 tat'enu ni mam'enu; i ku ibula
' ueza tuxi ; o kiba ua ki xi ku^ ? '"

Mbimbi uxi: "Sonii jai-eie, Nianga; sonii jami-eme, Mbimbi.
Eie ki u^bixila ku bata, u^sanga akueou ni mukaji h, uxi 'ngele mu
batemena ; ngalozo mbimbt. lafu ; nga i tale. Mbimbi iabalu-
muka; ia ngi xila o kiba bu maku.' Sonii j4 ku kuata."

Mbimbi uazuela; Dinianga k'a mu vutuila dingi. Uxi : " Ngii'ami
ku bata." Uazangula uta u& ; uia ku bata. Uasange akui ni mu-
hetu e. Uxi: "Nga di uana kisuma! Ngele mu batemena. Mbi-
mbi ieza; nga \ lozo; iafu. Nga i tale; Mbimbi iabalumuk'e; ia
ngi xila o kiba bu maku." Akui a mu olela.

Kienieki Mbimbi ualungu ; Nianga uabela

NGANA NGO NI NGULUNGU NI HIMA.

\

1, NGANA NGO NI NGULUNGU.

Eme ngateletele ngana Ngo ni ngana Ngulungu.

Ngana Ngulungu mulaul' a ngana Ngo. Ngana Ngo uixi:
"Nd(5/~ ui ngi beke k'o'lou' ami."*^ Ngana Ngulungu uambata
jingalafa*™ jitatu ja ualende.'*' Azangula.

Kutula mu njila, ngana Ngo uixi : "Mulaul' ami, bonga o u mu
sanga^' mu njila pala mukaji etu."^' O ki a mu bongo : jinzeu;***
ji mu lumata. Ngana Ngo uixi; "Mulaul' ami, u kioua, Manii,
jinzeu a ji kuata ni mako ? *^ Jilumata. Tui'etu kii, mulaul' ami."

Kutula mu njila, nzala i a kuata. Asanga o mienge, ngana Ngo
uixi : " Mulaul' ami, o mienge ii'ii kedii, kala**^ adia o mienge iofele."
Ki abokola mu dibia dia mienge, o ngana Ngo uadi o mienge iauaba ;
mukuetu, ngana Ngulungu, uadi o madianga."* Muzumbu ua mu

Leopard, Antelope, and Monkey. i6i

is flaying the Deer, Deer is done being flayed; he pulls the hide
from under Deer ; Deer stands up !

It runs away in haste. It reaches a distance; stands. The
Hunter, who remained with hide in hands, says: "What (is this)
ominous wonder, that I meet with ? The deer that I killed, it leaves
the hide in my hands ! " He says : " Thou, Deer, shame will seize
thee, when thou shalt arrive at thy father's and thy mother's ; they
will ask thee, 'Thou comest naked; the skin, thou didst leave it
where ? ' "

Deer says: "Shame is thine, Nianga, (as) shame is mine, Deer.
Thou, when thou shalt arrive at home, and findest thy people and thy
wife, thou sayest, ' I went to lurk ; I shot a deer. It died ; I flayed
it. The deer stood up ; it left the hide in my hands.' Shame will
seize thee."

Deer has spoken ; Dinianga does not reply to him again. He
says: "I am going home." He took up his gun; he went home.
He found his folks and his wife. He says : " I met with an ominous
wonder ! I went to lurk. Deer came; I shot it; it died. I skinned
it ; Deer stood up ; it left me the hide in my hands." The others
laugh at him.

Thus Deer won ; Nianga lost.

LEOPARD, ANTELOPE, AND MONKEY.
Version A.

I. LEOPARD AND AXTELOPE.

I will tell (of) Mr. Leopard and Mr, Antelope.

Mr. Antelope (was) grandson of Mr. Leopard. Mr. Leopard said :
"Please accompany me to my father-in-law." Mr. Antelope carried
three demijohns of rum.*** They set out

Stopping on the road, Mr. Leopard says: "Grandson, pick up
what thou findest on the road, for my wife." When he picked it
up, (they were) driver-ants,**^ which bite him. Mr. Leopard says :
" My grandson, thou (art) a fool. Driver-ants, does one ever take
them with hands? They bite. Let us go now, my grandson."

Stopping on the road, hunger seizes them. They find sugar-
canes ; Mr. Leopard says: "My grandson, these canes, they don't
eat them ; but they eat the small canes." When they entered the
field of cane, Mr. Leopard ate the good canes ; our friend, Mr. Ante-

Folk- Tales of Angola.

kala jifidila. Ngana Ngo uixi:
did : ima ikuama ku muzumbu.

" Eie k'u kiou' i ? Madtanga k'a n
Mulaul' ami, tui'etu kid."

Atula mu njila. Nzala i a kuata. Asang' o masa ma kindele
mabi; uixi: "Mulaul' ami, ndoko, tutolole masa pala tu m' oha."
Uixi: "Mulaul' ami, o masa makusuka k'a ma tololS. Utolola o
masa maluzeza-ke ; *"■ o masa makusuka k'a ma diS." Atula ku
idima. Ngana Ngo uatolola o masa makusuka; o mukuetu, ngana
Ngulungu, uatolola o ma!uzeza-ke.

Ki atula bu dixita,*^ uixi: "Mulaul' ami, ohela boba, bu ala o
tubia." Ki ala o masa bu jiku, o ma ngana Ngo mabi, o ma Ngu-
lungu kJ mabi k. Uixi : " Mulaul' ami, zangula, tui'etu ; eie u kioua.
Uaxisa*™ buala o tubia; manii o masa ua ma te b'o'tokua. NdokOj
tui'etu kii."

Kutula mu njila, asanga ahetu,^*' adima jinguba. Uixi : " Mulaul'
ami, ngiz'6." Utula ku divunda dia muxitu, ujituna dibunda ; uka-
tula mbinza; ukatula xilola ; ukatula jikalasd; ukatula kulete;*"
ukatula kazaku ; uazuata. Ki azuba o kuzuata, jungu bu maku,
uakatuka. Uasange an'ahetu : "Boas-tadi,*^ jingana, nuanange?"
"Tuanange; eie ku^?*' Ku bata di^, akuenu apasala kiambote?"
"Ala kiambote, a-muadi." "Eie ualuia kuebi?" "Ngaluia k'o'lou'ami,
kuctmenekena o'kou' ami."

A mu bana dilonga dia jinguba ; a mu bana dilonga dia jimbombo.
Ki azuba o kudia, a mu bana mudingi ua menia; a mu uikila pcxi
ia makania. Uazuba o fumala, uixi : " Ngalui'ami kid. Xalcnu kia-
mbote. Loko ngu nu bita dingi." " BLtila kiambote ; kamenekene
muku'avalu ki5."

Ki azuba o kutula, usanga ngana Ngulungu, ua mu xisa, uixi:
"Kiebi? mulaul* ami. Ku ngendele, a ngi kaie; k'a ngi banami
kima ; ngeza nt nzala iami. Ngalenge ami ; andala ku ngi beta,
Tui'etu kid,"

Ngana Ngulungu uixi ; " Kana ; ngiia uami ku uendele eie; ngiia
uami pala ku a tala-ku." Uixi : " Ki uAbixila ; ki u a menekena,
k'uambe : ' boas-tadi ; ' uamba kiki, uixi : ' vioko,*" vioko, kidienu
tuji.'"

Ngana Ngulungu, ki atula-ku, uzuela ki a mu longo ngana Ngo.
A mu kuata ; a mu beta,*^ cxi ; " O kuku enu, ngana Ngo, o ki eza
boba, k'a tu xingi etu.*^ Eie u tu xinga palanii .' O kuku enu, ki
atundu boba, tua mu bana kudia ; uadi ; tua mu bana mudingi ua
menia; uanu ; tua mu bana o pexi; uafumala; uixi: ' Ngaluiami kii;
xalenu kiambote. Loko ngu nu sanga.' ' Bixil'^ ! Kamenekene

Leopard, Antelope, and Monkey. 163

lope, ate the wild cana His mouth becomes (all) wounds. Mr.
Leopard says : " Art thou not a fool ? Wild canes, they eat them
not ; (they are) things (that) wound the mouth. My grandson, let
us go now."

They stop on the road. Hunger has seized them. They find
ripe maize ; he says : " My grandson, come, let us break corn for
us to roast." He says : " My grandson, the red corn, they break it
not. Thou shalt break the green corn ; the yellow corn, they eat it
not." They come to the plants. Mr. Leopard plucks the yellow
corn ; our friend, Mr. Antelope, he plucks the green.

When they come to the straw-heap,*^* he says: "Grandson, roast
here where the fire is." When they put the com in the hearth, that
of Mr. Leopard was done, that of Antelope was not done. He says :
" My grandson, arise, let us go ; thou (art) a fool. Thou hast left ***
the fire ; but the corn, thou puttest it in the ashes. Come, let us
go"

Stopping on the road, they meet women, who are planting pea-
nuts. He says : " Grandson, I come directly," He goes to a thicket
of the forest ; he unties (his) bundle ; takes out a shirt, takes out
drawers, takes out trousers, takes out a vest, takes out a coat; he
dresses. Having finished dressing, cane in hand, he goes. He finds
the girls: "Good-afternoon, ladies, you are well.'" "We are well;
thou, too ? At thy home thy folks are getting on well ? " " They
are well, ladies." *' WLere art thou going .' " " I am going to my
father-in-law, to visit my father-in-law."

They give him a plate of peanuts ; they give him a plate of jimbo-
mbo. When he finished eating, they give him a jug of water; they
light for him a pipe of tobacco. Having done smoking, he says ;
" I am going now. Fare ye well. Soon I shall pass by you again."
" Arrive safely ; greetings to thy wife."

When he had arrived, he finds Mr, Antelope, whom he had left,
(and) says : " How, ray grandson ? Where I went, they chased me ;
they did not give me anything. I have come with ray hunger. I
ran away; they wanted to beat me. Let us go now."

Mr. Antelope says: "No, I also will go where thou wentest;
I, too, will go in order to see them there." Says: "When thou
arrivest, do not say, 'Good-afternoon;' speak like this, saying:
'Vioko, vioko, go and eat dung." "

Mr. Antelope, on arriving there, speaks as Mr. Leopard instructed
him. They take him; they beat him, saying: "Your grandfather,
Mr. Leopard, when he came here, he insulted us not. Thou in-
sultest us, why ? Your grandfather, when he left here, we gave him
food ; he ate ; we gave him a jug of water ; he drank ; we gave him
the pipe ; he smoked ; (then) he said, ' I am going now ; fare ye well

1 64

Folk- Tales of Angola.

akua-bata,'*"^ Ki ku bekesa o kuxing' atu, kiaDii ? Ki endo"* ku
betela, mukonda dibxing' atu, ua a sange. Eie uasangc akuenu,

k'ua a menekeni^ kiambote, kala ua a xLngi. Ndai^, Tuandele**
ku 'u bana kudia; kala kiki, kana. K'uimane dingi boba, kiene tu
ku beta ; mukonda uakambe o ujitu. Ndaie kii."

Ki atula mu njila, usanga kuku S, uaxikama. "Mulaurami, kiebi,
ku uendete ? A ku baiige kiebi? Aba, ku uendele, uabange-ku
kiebi?" " Ki ngatula, ngambe: 'Vioko, vioko; k^dienu matuji.'
O ahetu, ki evile, njinda i a kuata ; a ngi beta, a ngi kaie," Ngana
Ngo uixi ; " U kioua. Eie uasange akuenu, kala u a xinga ? Tamina
a ku betele ; uabukurauka. Zangula, tui'etu." Uazangula.

Ki azuba o kuzangula, asanga honga ; uixi : " Mulaul' ami, ki
ubita o hong' eii, kikala ubadikinia pala kutuka." Ki aii mu tuka,
ua di vundu boxi ; kingalafa kia ualende kiabudikx Uixi: "Aba,
kt u kiou'^? Uabitila mu honga, mesu ua ma badikinia ; o kinga-
lafa kia ualende ua ki bulu. A kiki, tu^banga kiebi ? Tualuia ni
ujitu ku makouakimi. A tu tambulula kiebi? O kingalafa ua ki
bulu mu njila. Ndoko, tui'etu kii."

Ki azuba o kutula ku bata di' o'kouakimi : " Holome ami, mua-
pasala?" Uixi: "Tuapasala kiambote. Kana kima kiaiiba ki tua-

raono." Ku a tambulula — jingalafa jiiadi, jaxala.™

A a bana maxisa pa!a ku a zaiela m'o'nzo, mu ene mu akala.
O'kouakimi uaii-ku; ujiba kiletd kia ngulu pala kulambela o holome.
Kudia kuabi, o ^' tumisa ku meza ; aii mu bekela holome.

O holome iatambulula o kudia, uixi : " Ngana Ngulungu, ndaii mu
honga muni, kikatule muziia; tekela menia pala kunua." Ngana
Ngulungu ki aia mu tekela o menia mu muzua, menia malubub'^.
Ki azuba o kuvutuka, usanga ngana Ngo uadi t kii. Uixi : " Kuku
etu, ngala ni nzala iami ; o kudia kuebi, ku ua ngi xila ? " Uixi: "O
kudia kuabu e. Ndumba i' atu akexile boba. Ene adl o kudia.
Kinga mu ngoloxi, kiene ki udia-ki."^"^

Kukuata mu ngoloxi, kudia kuabi, uixi : " MuIauI' ami, ndai^, kita-
kane kii o muziia ua menia." Ki aia mu takana muzua, ki abulula
o menia, malubub'e. Uixi : " A ! nganange ni nzala iami ; ngibulula
o menia mu muzua, mabub'S. Kota, ngdi' ami ; o menia nga ma
lembua."

4

Leopard, Antelope, and Monk^. 165

Soon I shall meet you.' 'Safe arrival. Greet the home-folks.'
What induced thee to insult pieople, what is it ? If they beat thee,
(it is) because of insulting people, whom thou mettest. Thou didst
meet others, didst not greet them well; rather didst insult them.
Begone. We would have given thee food ; but thus, no. Stand not
longer here, else we beat thee ; for thou lackest respect. Go at once."

When he arrives on the road, he finds his grandfather seated:
"My grandson, how, where thou wentest.' How did they treat thee?
Well, where thou wentest, how didst thou do.'" "When I arrived,
I said : 'Vioko, vioko, eat ye dung.' The women, when they heard,
anger possessed them ; they beat me, they chased me." Mr.
Leopard says: "Thou (art) a fooL When thou meetest others,
then dost thou insult them .' (It was) right (that) they beat thee ;
thou wast insolent. Arise, let us go." He took up (his load).

When they had started, they meet a brook. He says: "My
grandson, when thou crossest this brook, it shall be (that) thou
shuttest (thy eyes) for jumping." When he went to jump, he
tumbled down; the demijohn of rum, it broke. He says: "Now,
art thou not a fool .'' Thou crossest the river, (with) eyes shut ; the
demijohn of rum, thou hast broken it. Now, how shall we do.' We
are going with a present to parents-in-law. How will they receive
us ? The demijohn, thou hast broken it on the road. Come, let us
go now."

When they had arrived at the house of the father-in-law : " Son-
in-law, how do you do ? " Says : " We are well. Nothing bad, that
we have seen." (They are) receiving them ; (he gives) the two bot-
tles, that remained.'™

They give them mats to spread for them in the house, in which
they are to stay. The father-in-law has gone ; he kills a big suck-
ling of hog to cook for his son-in-law. The food is ready; they send
it to the table ; they bring it to the son-in-law.

The son-in-law receives the food, says : "Mr. Antelope, go to the
river yonder, and take out the fish-trap ; dip out water to drink."
Mr. Antelope, when he goes to dip out the water with the fish-trap,
the water runsout. When he had returned, he finds Mr. Leopard
has eaten already. He says : " Our grandfather, I am with my
hunger; where is the food, thou hast left me?" He says: "The
food is finished. A lot of people were here. They have eaten the
food. Wait till evening, then thou shall eat."

The evening having come, the food is ready, he says : " My grand-
son, fetch quickly the fish-trap with the water," When he goes to
fetch the fish-trap, when he dips out the water, it runs out. He says :
" Ah ! I spent the time being hungry ; I dip out water with the fish-
trap, it runs out. Better I go away ; the water, I give it up."

i

i66 Folk-Tales of AHgola,

Usanga ngana Ngo ; uadi fi kU. Uixi : " Kuku etu, tunde kame-
nemene, ki tueza, ngadiarai ; ngizeka ni nzala iami ? Kienieki
kiauab^." Uixi: " Mulaul' ami, di xibe ^; mungu udi'^."

Kutula m'usuku, ngoma jakuata bu sungi. Ngana Ngo uatundu ;
ngana Ngulungu uatundu; n'elumba^"^ itii boba bu sungi. Eza mu
tambujila o ngoma. Atonoka kat^ mu dikolombolo. Kuala elumba,
exi : "Tuala ni kilu kietu, tudzek'etu." Exi : "Mimgu 6!" Aka-
tuka. Aii mu xinjikila o mujitu, ngana Ngo.

Ki atula m'o'nzo, akuata mu sungila, exi : " Mungu i ; zeka kia-
mbote, huedi ami." Kutula m'usuku, ngana Ngo uixi : " Ngana
Ngulungu, o kididi kiatolo ; zeka bu tala." Ngana Ngo uabilukile;
uakexile mutu, akiki uala kiama. Uabokola mu kibanga kia ukou" t;
uasangeo jihombo ni jimbudi; uajiba makuiniadi a mbudi ni hombo.
Uatambula o maniinga; ua ma te mu 'mbia. Usanga ngana Ngu-
lungu uazeka; u mu xamuina o 'mbia ia maniinga. Uiza bu hama

Mu 'amenemene ka selu, uakatula o mbanza i^ ; uakuata mu xika
muimbu u^. O 'kouakimi, ki atula mu kibanga, uasange o jimbudi
jojibe, uixi : "Aiu6 ! ni mai'^ \ hombo joso a ngi jibila najiu ; ihi ia
ngi bange kiki? Kiki, ngibanga kiebi?" Kuala ngana Ngo uixi:
" Kiebi, ukou' ami .' " Uixi : " Holome ami, o hombo joso, a ji jiba."
"Katadienu hanji ; ngana Ngulungu uazeka. Manii, la^ muene
uajib' o jihombo?" Uai ku mu balumuna. Uatono; uatundu bu
kanga Ki a rau tala kiki, o mukutu uoso uaiiba ni maniinga, exi:
"Tua mu fikile raujitu, manii mufii. Kiki tu mu banga kiebi?"
Exi: "Tu mu jiba; mukonda mufii. La uakexile mujitu, k'andele
kuniana."

A mu jiba; a mu tala; akatula-ku kinama kia xitu ; a ki bana
ngana Ngo, o mulaul' k muHi. Azeka.

4

Atula mu 'amenemene, ngana Ngo uixi: "Ngalui'ami kid." A
mu longela™ diletd dia ngulu, kizongelu kia fadinia ; a mu bana o
ngamba, i mu ambatela o muhamba. Ki akatuka : " Xalenu kia-
mbote ! " '* Bixila, holome ami ^ ! Kimenekene akua-bata."

Ki azuba o kutula ku bata diS, ukatula o kinama kia xitu ia Ngu-
lungu, u ki sasa mu 'axaxi; mbandu iamukuS paia muene, mbandu
iamukua pala kuibekela muku'avalu ka ngana Ngulungu. U i be-
kela, uixi : " Turaenu o ku ki ijfa : o xitu iiii, i a ku tumisa mutat' ^."
Ai dia. Kuala o roona uixi: "Mamanii, o xitu it'ii, ialunuha kala
papaii. Manii, ku endele papaii, manii 1' a mu jiba ? Nguamiami

4

Leopard, Antelope, and Monkey. 167 '

He finds Mr, Leopard, who has eaten already. He says: "Our
grandfather, since early morning, when we came, I have not eaten;
shall I lie down with my hunger? This is not right." He says:
" My grandson, hold thy peace ; to-morrow thou shall cat"

Arriving at night, the tom-toms begin in the dancing place- Mr.
Leopard went out, Mr. Antelope went out ; also the girls, here they
are in the dancing place. They begin to respond to the drum.
They dance until the cock-crow. Then the girls say : " We are with
our sleep, we want to go to bed." They say : " To-morrow ! " They
leave. They go to accompany the visitor, Mr. Leopard.

When they come to the house, they begin the night-chat, (and)
say: "To-morrow! sleep well, my brother-in-law." The night hav-
ing come, Mr. Leopard said : " Mr. Antelope, the place is (too) small ;
sleep on the shelf." Mr. Leopard changed ; he was a man, now he
is a wUd beast. He enters the fold of his father-in-law ; he finds the
goats and sheep; he kills twenty sheep and goats. He takes the
blood; he puts it into a pot. He finds Mr. Antelope asleep; he
throws at him the pot of blood. He comes to his bed.

In the morning early, he takes his instrument ; he begins to play
his song. The father-in-law, when he came into the pen, he found
the sheep killed, said : " Oh ! woe to me ! all my goats, they killed
them; what has done this to me? Now, how shall I do?" Then
Mr, Leopard says: " How, father-in-law ? " He says: "My son-in-
law, the goats, they have all been killed." " Look, please ; Mr.
Antelope is asleep. Maybe he has killed the goats ? " ^"^ He goes
to make him get up. He wakes up; comes outside. When they
see him thus, the whole body ugly with blood, they say: "We
thought (he was) a visitor, but (he is) a thief. Therefore how shall
we treat him ? " They say : " We shall kill him ; for (he is) a thief.
If he were a guest, he would not steal."

They kill him ; they skin him ; they take off a leg of meat ; they
give it to Mr. Leopard, whose grandson (was) a thief. They go to
sleep.

Arriving in the morning, Mr, Leopard says : " I am going now."
They pack for him "^ a suckling of pig, a measure of cassada-meal ;
they give him a carrier, who shall carry for him the load-basket.
When he starts: "Fare ye well!" "Arrive (well), my son-in-law.,
Greet the home-folks."

When he finally arrives at his home, he takes out the leg of the
meat of the Antelope; he cuts it in the middle, one half for himself,
one half to bring to the wife of Mr. Antelope. He brings it, saying :
"Know ye well; this meat (is) what thy husband sent to thee,"
They eat it. Then a child says: "Mama, this meat is smelling like
papa, I wonder, whither papa went, whether they killed him ? I

4

i68 Folk-Tales of Angola.

kudia o xitu iiii, ialunuha pai etu." '* Eie, u mona, uamba™ pai e
ku mu jiba palanii ? lu uiz'& Dia ng6 o xitu."

Ngana Ngo uarabele kiki : " O xitu, ki nu i dia, kJ mubake-ku dingi
xitu ; ioso iie mu 'mbia. U ngi xile ng6 kaxitu, mukonda erne ngi
ngiz'ami." O xitu ioso elambe. Ki azuba ku i laraba, funji iabi,
adi. Ki azuba o kudia, ngana Ngo uixi ; "Tuma o kutji'a, eie, rau-
mama a ngana Ngutungu : o mutat'^, ku tuendele, uanianene o
hombo ja ngene. la a mu jibile ; id a tu banene o xitu ifii. Eme
ngambe ' ngidiami ng6 k'ubeka uami ; ngA i bekela mumam' fi ; udia-ku
pala ku k'iji'a.' Id a ng' ambelelei 'Eie u mu tangela: tuma ku ki
ij(a, o mutat'e ku endele k'ujitu, a mu jibile.' Tumenu o ku k'ijfa:
o xitu i muadi mutat'^ nua mu di 6. Pala mu k'ij{e; ki nukinge ng6.
Bangenu tambt ; mutat'^ uafu mu konda dia u(ii." Kuala o mona
uixi : " Mamanii, nga ki ambele ; o xitu ifii inuha papaiL Kidi kiami
ki ngambele. Kiki papai uebt ? "

Akuata mu dila tambi.*" Tambi iabu. Kizua ki abua tambi,
kuala ngana Kahima^ uixi: "Kizila, eme uami ngiia ni kuku etu,
ngana Ngo ; la utena ku ngi banga kala ki abange mukuetu."

\k akexidi & ; adia nguingi, aseiala musolo. Alubanza ngana Ngu-
lungu, exi: " Kia mu dia, kianii.' O kalunga, ka mu dia, muene
kanii ? " Kana mutu uej(a o kalunga, kadi ngana Ngulungu.

11. NGANA NGO NI NGANA HIMA.

Ngana Ngo uixi: "Mulaul' ami, ngana Hima, zi, ui ngi beke
k'o'lou' ami." Azangula.

Kulula mu njila, uixi : "Mulaul' ami, bong" o u mu sanga, id uxi-
kelela, pala mukaji etu." Uixi: "Kuku etu, eie kuata ku mutue;
eme ngikuata ku mbunda; mukonda ua k' ijla kuma jinzeu, jilu-
mata." Uixi : " Mulaul' ami, ki uamateka kubanga mu njila. Id kia-
uabe. Zangula, tui'etu!" Azangula.

Kutula mu njila, asanga dibia dia masa. Uixi: "Mulaul' ami,
udia o masa momo, maluzeza-ke ; la udia o masa momo makusuk'
omo, ki anda ku sanga mukua-dibia difi, uanda ku ku beta" O
Rgana Hima, ki abokola mu dibia, uadi o masa makusuka, manii uaxi
o masa maluzeza-ke.

Ki atula bu dixita bu ala tubia, uixi : " Mulaul' ami, ohela boba o
masa m^." Uixi: "Ai! kuku, o boba, tubia tuajimi; o masa maxi-
kana o kubi'd.'" "Ohela buoso bu uandala." Ki adi kid, ngana

Leopard, Antelope, and Monkey. 169 I

won't eat this meat, that smells like our father." " Thou, child, why
dost thou say that your father is killed ? He will come. Only eat
the meat."

Mr. Leopard had said thus; "The meat, when you eat it, do not
lay by any meat ; let it all go into the pot. Leave me only a little
bit, for I shall soon come." The meat they cooked it all. When
they had cooked it, the mush was ready, they ate. When they had
done eating, Mr. Leopard says: "Know thou well, thou, wife of
Mr. Antelope, thy husband, where we went, stole the goats of others.
These killed him; these to us gave this meat. I said: 'I will not
eat alone to myself. I will bring it to his wife; she will eat of it,
that she may know." They had told me : 'Thou shalt announce her:
know thou well, thy husband, where he went on a visit, they killed
him.' Know ye well, the meat you ate (is) thy husband, whom you
ate here. That you might know, and not wait in vain. Make the
mourning ; thy husband is dead because of stealing." Then the
child said: "Mama, I said it; this meat smells of father. Truth
mine, which I said. Now, papa, where {is he) ?"

They begin to wail the mourning,^ The mourning ended. The
day, on which the mourning ended, then Mr. Monkey said: "One
day, I too will go with my grandfather, Mr. Leopard : whether he
can do to me as he did to our friend."

Thus they lived ; they ate bagre, they supped on cat-fish. They
keep remembering Mr. Antelope, saying : " What killed him, what
(was it) .' The death that he died, what was it ? " No man knew
the death that destroyed Mr. Antelope.

IE. LEOPARD AND MONKEY.

Mr. Leopard said : " My grandson, Mr. Monkey, come, accompany
me to my father-in-law." They start.

Stopping on the road, he says : " My grandson, pick up what thou
findest, this black thing, for oar wife." He says: "My grandpa,
thou take hold at the head ; I will take hold at the tail ; for thou
knowcst that (these are) driver-ants, which bite," He says: "My
grandson, the way thou hast begun to behave on road is not nice.
Get up, let us go! " They start.

Stopping on the road, they find a field of corn. He says: "My.
grandson, thou shalt eat the com yonder, that (is) green ; if thou
eatest this yellow corn here, when the owner of the field will find
thee, he will beat thee." Mr. Monkey, when he entered the fieldi
he ale the yellow com, but left the green corn.

When they arrived at a straw-heap where is fire, (he) says: "My
grandson, roast here thy corn." He says : " Oh ! grandpa, here, the
fire is out ; the com, will it cook .' " " Roast wherever thou wilt."

I

I70

Folk' Tales of Angola.

Ngo uambela ngana Hima: "Zangula, tui'etu kia, mulaul' ami."
Azangula.

Kutula mu njila, asanga dibia dia mienge. Kuala ngana Ngo,
uixi: "O mienge oio k'edia ; udia o mienge iofele oio." O ngana
Htma, ki a mu ambela kua kuku 4, uabokola mu dibia, manii s^ ku
ki baiiga, ki a mu tumine ngana Ngo. Uabukula o mienge ienene.^
Ngana Ngo uixi : " Nanii ua ku tumu kubukula o mienge eii?"
Uixi 1 "Kuku etu, k'uadimuk^ ; uamonene kia mutu, udia madia-
nga ? " " Kuabu kii, mulaul' ami ; zangula, tui'etu kid."

Kutula mu honga, uixi : " Mulaul' ami, o niuzua iii, etu tuala ku u
sisa'** boba. Loko uiza mu takana-mu o menia." Kuala ngana
Hima, uixi : " Kuku etu, eie k'uadimuk^. Uamuene kid o mutu ute-
kela menia mu muzija.'" "Nd6, tui'etu kid, mulaul' ami"

Kutula k'o'Iou' a ngana Ngo, ahetu exi: "E! ngana Him' 6!

Uapasala.'" " Ngal'ami kiambote." "Akaji ^, ala kiambote?"
" Ala kiambote." " Eie, ngana Ngo, ku bata die, kuala kiambote ? "
Uixi: "Kuala kiambote." A a jibila sanji; sanji iabi. O kudia
kuiza m'o'nzo pala ngana Ngo ni ngana Kahima.

Uixi : " Mulaul' ami, ndai6 kdtakane o jingutu pala kutza mu dia."
Ngana Hima uasuam'S ku dima dia 'nzo. Uvutuka, usanga kuku k,
ngana Ngo, iu ualudi'tl kid. U mu kuata o lukuaku : " Erne, ua ngi
tumu kuia mu takana o jingutu ; erne ng'u sanga ualudi'i; kid, s^ ku
ngi king' eme. Kinga ki ngidi'ami hanji uami." Uta o lukuaku bu
dilonga dia mbiji, uta mu kanu ; ukatula ku dilonga dia funji, uixi :
" Ngadi kid uami ; ndoko, tudie kid, kuku etu ! " Akuata mu kudia ;
kudia kuabu. Asukula raaku ; axikam'4.

Kumbi dialembe. O kudia kuiza dingi. Ki azuba o kudia, akuata
mu kusungila. Jingoma jiza; akuata mu kutonoka . , . kat£ kolo-
mbolo diakokola.

Ngana Hima uiza mu kuzek'fi. Ngana Ngo uaxala bu kanga.
Uabokola mu lumbu !u' o'kou' 6. Usanga jihombo; ukuata mu ku-
jiba. Ujibahombo.utambulao maniinga; u ma tamu'mbia. Usanga
ngana Hima; uamesena ku mu texila o maniinga ku mukutu uC'.
Manii Kahima uatono h. Ki azuba ku mu mona ualukuiza ku mu
xamuna o maniinga ku mukutu u5. u mu lundula ni lukuaku. O
'mbia ia maiinga"" iatula ku mukutu ua ngana Ngo. Azek'S.

Kutula mu 'amenemene, o 'kouakimi, ki aia mu tala mu kibanga,
usanga jihombo joso jojibe. Kahima ubokola m'o'nzo ; ukatula mba-

Leopard^ Antelope, and Monkey. 171

When they had eaten, Mr. Leopard says to Mr. Monkey: "Get up,
let us go now, my grandson." They go.

Arriving on the road, they find a field of sugar-cane. Then Mr.
Leopard says: "Those canes there, they don't eat (them); thou
shalt eat that small cane there." Mr. Monkey, as he was told by
his grandfather, he entered the field, but without doing that which
Mr. Leopard had bidden him. He broke the large cane. Mr.
Leopard said: "Who ordered thee to pluck this cane.-"" He says:
" Grandfather, thou art not wise ; hast thou ever seen a man that
eats wild cane?" "Enough, my grandson, take up (thy load), let
us go now."

Arriving at a brook, he says : " My grandson, this fish-trap, we
are leaving it here. Soon thou shalt come (and) fetch water in it."
Then Mr. Monkey says: "Our grandfather, thou art not wise. Hast
thou ever seen a man dipping water with a fish-trap?" "Come, let
us go, my grandson."

Arriving at the father-in-law's of Mr. Leopard, the women say:
" Eh ! Mr. Monkey here ! (How) hast thou been ? " "I am well."
"Thy wives, are they well?" "They are well." "Thou, Mr.
Leopard, at thy home, are all well.'" He says: "They are well."
They kill for them a hen ; the hen is cooked. The food comes into
the house for Mr. Leopard and Mr. Monkey.

He says : " My grandson, go (and) fetch the spoons to come and
eat," Mr, Monkey hides himself behind the house. He returns;
finds his grandfather, Mr. Leopard, who is eating already. He
seizes his arm: "\, thou sentest me to go and fetch the spoons;
I find thee eating already, without awaiting me. Wait until myself
also eat." He puts the hand into the plate of fish, puts in mouth ;
takes out of the plate of cassada-mush ; says: "I also have now
eaten ; come, let us eat now, our grandfather ! " They begin to eat ;
the eating ends. They wash hands ; they sit down.

The sun has set. The food comes again. When they have done
eating, they begin to have night-chat. The drums come, they begin
to dance ; (they dance) until the cock crows.

Mr. Monkey comes to sleep. Mr. Leopard stays outside. He
enters the yard of his father-in-law. He finds goats; begins to
kill. He kills a goat, takes the blood (and) puts it into a pot. He
finds Mr. Monkey ; wants to throw the blood on his body. But
Monkey is awake. When he has done seeing him coming to him
(to) pour the blood on his body, he pushes him with the hand. The
pot of blood upsets on the body of Mr. Leopard. They go to
sleep.

Arriving in the morning, the father-in-law, as he goes to look at
the curral, finds the goats all killed. Monkey enters the house.

I
I

4

172 Folk- Tales of Angola.

nza,"^ ukuata mu xika, uixi : " Uatobesele ngana Ngulungu," uixi :
"Manii Kahima u^ a mu tobesa?"^^ O 'kou' ^, ua ngana Ngo,
uatula : " E ! Kahima, kuku enu uebi ? " " Iii m'o'nzo, uazek* 6."
Aia ku mu balumuna. A mu sanga o mukutu uoso ua mu iiba ni
maiinga. A mu kuata, a mu jiba.

O 'kouakimi ua ngana Ngo uixi : '' Kahima, ngana Ngulungu, tua
mu jibile ng6. Kt muene ^, uajibile o jihombo. Kiki, eie usokana
kid mon' ami." Azek'd.

Kutula mu 'amenemene, ajiba ngulu; apaxala ni ngana Hima,
ualui'^ kid ku bata di^. A mu bana kinama kia xitu ia ngana Ngo^
a mu jiba. Exi : " O xitu eii, uakabana o mumam' a ngana Ngo."

Uatambula o xitu; uai'^, anga ubixila ku bata dia ngana Ngo.
Ubana o xitu, uixi : ** Ijienu, kuku etu, ngana Ngo, uabiti mu tomba.
O xitu eii, ua nu tumisa-iu. Dienu maienu; nu ngi xile ng6 kama;
ngalokuiz'ami selu."

Alambe o xitu, adL Kuala o mona, uixi : '' Mamanii, o xitu ifii,
muxima ua ngi bumu. O xitu ialonuha papaii." " Eie u dilaji.
Pai enu iu uiz'^. O xitu, manii iene inuha pai enu ? "

Ki azuba o kudia, asukula o maku. Ngana Hima utunda bu
kanga, uixi : "Tumenu o kuijfa, o mutat* 6, ngana Ngo, k'o'lou' ^, ku
endele, uajibile hombo ja ngene ; id a mu jiba u6. Ngalui'ami.'' Exi :
" Mu kuatienu ! " A mu kaie ; a mu lembua. Ngana Hima uai*^.
Axala mu dila o tambi.

Ngana jami, ngateletele o kamusoso kami, la kauaba, la kaiiba;
ngazuba.

Version B.

I. NA NGO NI NA NGULUNGU.

« Aba-diu." " Abenu-diu.''
" Dize." "»

Eme ngateletele musoso ua na Ngo ni na Ngulungu.

Na Ngo uxi : " Na Ngulungu, zi^ ud ngi beke ku makou' ami.'*
Na Ngulungu uaxikina. Akutuka mu njila.

Ki abixila mu kaxi ka njila, asanga jinzeu. Na Ngo uxi: "Na
Ngulungu, zangula ponda ia mukaji etu." Na Ngulungu uvota
jinzeu ni maku ; ua ji fuxika bu homba. Ja mu lumata. Ua ji takula
ni malusolo boxi, uxi : " Kalunga,"* jala mu lumata." Na Ngo

Leopard^ Anlelope, and Monkey. 175

takes out the banjo,"' begins to play, saying : " He has made a fool
of Mr, Antelope," says : " Whether Monkey too is to be fooled ? " *"
His father-in-law, Mr. Leopard's, arrives: "Eh! Monkey, your
grandfather, where (is he)?" "He (is) here in the house sleeping."
They go to make him get up. They find his body al! ugly with
blood. They take him ; they kill him.

The father-in-law of Mr. Leopard says: "Monkey, Mr. Antelope
we have killed him unjustly. Not he (it was) who killed the goats.
Therefore now, thou shalt marry my daughter." They go to sleep.

Arpiving in the morning, they kill a pig; they accompany Mr.
Monkey, who is going now to his home. They give him a leg of
the meat of Mr. Leopard, (whom) they killed. Saying: "This meat,
thou shalt give it to the wife of Mr. Leopard."

He takes the meat; he goes away and arrives at the house of
Mr. Leopard. He gives the meat, saying: "Know ye, our grand-
father, Mr. Leopard, went (further) on, hunting. This meat, he
sent it to you. Eat away ; for me leave only a little ; I am coming
directly."

They cooked the meat ; they eat Then a child says : " Mama,
this meat, my heart is sick. The meat smells of papa," "Thou
art crazy. Your father, he is coming. The meat, how can it smell
of your father? "

When they had done eating, they washed (their) hands. Mr,
Monkey goes outside, saying; "Know ye well, thy husband, Mr.
Leopard, at his father-in-law's, where he went, killed the goats of
others; these killed him also. I am going." They say: "Catch
him!" They pursue him; they give up. Mr. Monkey is gone.
They remain wailing the funeral.

Gentlemen and ladies, I have told my httle tale, whether good or
bad ; I have finished.

Version B.

I. LEOPARD AND ANTELOPE.

" Take (thou) it," or, " Take (ye) it.
"Let it come.""'

I often tell the story of Mr. Leopard and Mr. Antelope.

Mr. Leopard said: "Mr. Antelope, come, accompany me to my
parents-in-law." Mr. Antelope agrees to it. They enter the path.

When they arrive in middle of the road, they find driver-ants,
Mr. Leopard says : " Mr. Antelope, pick up the girdle of our wife."
Mr. Antelope gathers up the driver-ants with (his) hands ; he wraps
them up in his bosom. They bite him. He throws them down in
great haste, saying: "Sir,"* they are biting." Mr. Leopard laughs,

1 74 Folk^ Tales of Angola.

uolela, uxi: "Jene jinzeu. Eie u ji vota ni maku? U kioua. Z4,
tui'etu ! "

Ki asuluka, asange kisonde. Na Ngo uxi : " Na Ngulungu, za-
ngula ponda ia mukaji etu, ia baiita." ^^ Na Ngulungu ua ki"® vota;
ua ki fuxika bu homba. Kia mu lumata. Ua ki takula boxi, uxi :
" Kalunga, kiala mu lumata." Na Ngo uolela, uxi : " U kioua. Ki-
sonde, u ki vota ni maku ? Zd, tuie ! "

Asuluka; abixila m'obia. Na Ngo uxi: "Eie, na Ngulungu, di
tele mbandu ifii ; ukanze jinjilu"" ja imbondo ; mukonda m'o bia dia
ngene.^^ Eme u^, ngi di tela kuku. Tutakana ku polo. Uvuza ni
fadinia pala kuelela o jinjilu ; uvuza ku fadinia ia kazeia." Na Ngu-
lungu uaxikina. Uakanze imbondo ia jinjilu ; uavuza kazeia ka fadi-
nia. O na Ngo uakanze jinjilu jakolo ; uavuza fadinia ia makota.

Atakana ku polo. Na Ngo uxi: "Zi hanji; ngitale, ji uakanze.''
Na Ngulungu uxi: "Kalunga, jiji." Na Ngo ua mu olela, uxi:
"Ngulungu, eie uatoba ; ukanza idima ia uisu." Adi.

Abixila ku ngiji ; anu menia. Asange-mu muzua. Na Ngo uxi :
"Na Ngulungu, lelu ki a tu lambela funji, eie uiza mu takana o
menia." Na Ngulungu uxi : " Kalunga, ng* a ambetela kuebi.? " Na
Ngo uxi : " Ui a ambetela mu muziia." Na Ngulungu uaxikina.
Asuluka.

Abixila ku mbandu a bata. Na Ngo uazangula o ngolamata,*^
uxi : " Na Ngulungu, nienga-iu ku mbangfala." Na Ngulungu ua i
tambula.

Abixila bu kanga. A a zalela mu kijima. Ngoloxi ieza. A a
lambela funji ni sanjL Na Ngo uxi : " Eie, na Ngulungu, lenga,
Ucitakane menia."

Na Ngulungu uatubuka; uabixila ku ngiji. Uzangula o muzua.
Menia abubu. Uote dingi mu menia. U u zangula. Menia abu-mu.
Ua u boteka dingi mu menia. Abu-mu. Uxi : " Ngii'ami." Uota-
kula ni njinda mu menia.

O na Ngo, ku ema ku axala, uadi funji iS ; ua mu xila kofelefele.
Na Ngulungu uabixila m'o'nzo, uxi : " Kalunga, muzua uala mu
buba." Na Ngo uxi : " Eie, Ngulungu, u kioua. Muzua k*^ne-mu
kutaba menia. Eme, na Ngo, ku ema, ku ngaxala, jimbua, funji ja
i dl Kofele, ku ngatambula ku jimbua, dia ng6, keniaka. Eme,
nganda kuzeka uzala iami." Mukuetu, na Ngulungu, uadi. Asu-
ngila; azeka.

Leopard, Antelope, and Monkey.

'75

saying: "They (are) driver-ants. Thou gatherest them up (in thy)
hands ? Thou (art) a fool. Come, let us go ! "

Having gone ahead, they found red ants. Mr. Leopard says :
"Mr. Antelope, pick up our wife's girdle, of red cloth." Mr. Ante-
lope gathers them up ; be wraps them up in (his) bosom. They bite
him. He throws them down, saying: "Sir, they are biting." Mr.
Leopard laughs, saying : "Thou art a fool. Red ants, thou gatherest
them with (thy) hands ? Come, let us go ! "

They go on; they arrive at a field. Mr. Leopard says: "Thou,
Mr. Antelope, go this side ; pluck, egg-plants,^" unripe ones ; be-
cause in the field of others.^'* I too shall go that side. We shall
meet in front. Thou shalt also tear out cassada to eat together
with the egg-plants; thou shalt pull out from the unripe cassada."
Mr. Antelope obeyed. He plucked green egg-plants, and pulled out
unripe cassada. Mr. Leopard plucked ripe egg-plants, and pulled
out cassada (tubers), large ones.

They meet ahead. Mr. Leopard says : " Come, please, let me see
which thou didst pluck." Mr. Antelope says : " Sir, these." Mr.
Leopard laughs at him, saying: "Antelope, thou art silly; thou
pluckest fruits (that are) green." They ate.

They arrive at a river ; they drink water. They find in (the river)
a fish-trap. Mr. Leopard says ; " Mr. Antelope, soon when they
cook for us mush, thou shalt come and fetch water." Mr. Antelope
says: "Sir, in what shall I carry it.'" Mr. Leopard says: "Thou
shalt carry it in the fish-trap," Mr. Antelope assents. They go on.

They arrive near the house, Mr. Leopard takes up (his) ngola-
mata,"^ saying ; " Mr. Antelope, hang it on the staff." Mr, Antelope
takes it.

They arrive in front (of the house). They spread for them (mats)
in the guest-house. Evening comes. They cook for them mush
and a chicken. Mr. Leopard says : " Thou, Mr. Antelope, run (and)
fetch (there) water."

Mr. Antelope goes out ; arrives at the river. He lifts out the fish-
trap. The water runs out. He puts it again into the water. He
takes it out. The water is out of it. He dips it again into the
water. This keeps not in. He says : "I am going." He casts it
with anger into the water.

Mr. Leopard, behind where he stayed, ate his mush ; he left him
(but) very little. Mr. Antelope arrives in the house, (and) says :
" Sir, the fish-trap is leaking." Mr. Leopard says : " Thou, Ante-
lope, art a fool, The fish-trap, they do not dip out water with it.
1, Mr. Leopard, behind, where I stayed, dogs ate the mush. The
little that I took from the dogs, eat (it) only, that little. I shall go
to sleep (with) ray hunger." Our friend, Mr. Antelope, ate. They
had their evening chat, (and) went to sleep.

176 Folk 'Tales of Angola.

Mu o'nzo, mu a a zalela, ku muelu akuikila-ku jihombo ni jimbudi.
Na Ngo uabalumuka m'usuku ; uajiba hombo ku muelu. Uanomona
kitutu ; uazunjila-mu o mahaxi^ a hombo. Ueza; uaxila^^ na Ngu-
lungu mu mutue. Na Ngo uia bu hama id.

Kuma kuaki. Eza mu ku a menekena. Na Ngo uaxikama bu
kanga. Exi : " Kalunga, o mona, mazd ueza ne, uebi t '* Na Ngo
uxi : " Kioua kia mona ; hanji ki azeka." Akua-bata abokona mVnzo ;
atala ku muelu : hombo iojibe! Abokona mu xilu. Na Ngulungu,
mutue uakusuka mahaxi. Exi : " Na Ngulungu, muene uajib' o
hombo." Na Ngo uxi : " Kidi muene. Kt ngimesenami kuenda ni
mona ua mufii. Tu mu jibienu!" Na Ngulungu a mu jiba. Na
Ngo a mu bana o kinama. Azekele.

Kizua kia kaiadi, na Ngo uxi : ** Ngii'ami." Makou' d a mu bana
mona, u mu ambetela o kinama kia Ngulungu. Akutuka mu njila.
Abixila ku bata did. Ubokona m'o'nzo ; exi : " Kalunga, tusange-
ku." Muene uxi : " Tuavulu."

O mukaji a na Ngulungu ueza mu kuibula na Ngo, uxi : "Kalunga,
o uendele n'd,^^ uebi ? " Na Ngo uxi : " Uabiti mu kobalala diko-
ngo did." Muhetu ua na Ngulungu uataia. Na Ngo ua mu bana o
kinama kia Ngulungu.

O muhatu uaii d. Uate o xitu bu jiku ; iabi. Uate o funji bu
jiku ; iabi. Uauanena o ana o xitu. Mona uta xitu mu kanu, uxi :
" Xitu ifii iala mu nuha tata." Manii Sl ua mu beta : " Eie, mona-
kimi, ihi i ku zuelesa kiki ? Pai enu, exi uabiti mu kobalala diko-
ngo." Azuba xitu lA.

II. NA NGO NI KAHIMA.

Ki abange ku izua, na Ngo uxi: ''Ngiia mu menekena makou* ami.
Eie, Kahima, tuie." Kahima uxi : " Kiauaba, kalunga." Akatuka,

Abixila mu kaxi ka njila; asange jinzeu. Na Ngo uxi: "Kahima,
zangula ponda ia mukaji etu." Kahima uxi : " Kalunga, jiji jinzeu ;
jilumata." Na Ngo uolela, uxi: "Kahima, uadimuka."

Asuluka. Asange dingi kisonde. Uxi : " Kahima, zangula ponda
ia mukaji etu." Kahima uxi: "Kalunga, kiki kisonde; kilumata."
Asuluka. Abixila m*o bia.

Na Ngo uxi : " Kahima, di tele mbandu ifii, ukanze jinjilu ja
imbondo ; uvuze ni fadinia ia kazeia ; mukonda dibia dia ngene.
Eme ngi di tela mbandu ifii. Tutakana ku polo."

Leopard, Antelope, and Monkey. 1 77

In the house in which they slept, by the door they had bound
goats and sheep. Mr. Leopard got up in the night ; he killed a goat
by the door. He took a piece of gourd ; he let the blood of the
goat run in (it). He came ; he threw it at Mr. Antelope on (his)
head. Mr. Leopard goes to his bed.

The day shines. They come to greet them. Mr. Leopard is
seated outside. They say: "Sir, the boy, yesterday thou earnest
with him, where (is he)?" Mr. Leopard said: "A fool of a boy;
still he is asleep." The house-people enter the house ; look inside
the door; a goat is killed! They enter the sleeping-room. Mr.
Antelope, his head is red with blood. They say: "Mr. Antelope,
he has killed the goat," Mr. Leopard says: "Truth itself. I do
not want to go about with a son (who is) a thief. Let us kill him ! "
'Mr. Antelope is killed. Mr. Leopard, they give him a leg. They
slept.

The second day, Mr, Leopard says: "I am going." His parents-in-
law, they give him a boy, who will carry for him the leg of Antelope.
They start on the road. They arrive at his home. He enters the
house; they say: "Sir, welcome." He says: "We are back,"

The wife of Mr, Antelope comes to ask Mr. Leopard, saying:
"Sir, he thou wentest with him,^^ where (is he)?" Mr. Leopard
says : " He went to recover a debt of his." The wife of Mr. Ante-
lope assents. Mr. Leopard gives to her the leg of Antelope.

The woman went away. She put the meat on the fire-place ; it is
done. She put the mush on the fire ; it is done. She divides
(among) the children the meat. One child puts the meat in (his)
mouth, (and) says ; " This meat is smelling of father." His mother,
she beat him: "Thou, son, what makes thee talk thus? Your
father, they say he went to recover a debt." They finish their
meat.

II. LEOPARD AND MONKEY.

When several days had passed, Mr, Leopard said : " I will go to
visit my parents-in-law. Thou, Monkey, let us go." Monkey says:
"All right, sir." They start.

They arrive in middle of road ; they meet with driver-ants. Mr.
Leopard says : " Monkey, pick up the girdle of our wife." Monkey
says: "Sir, these (are) drivers; they bite." Mr. Leopard laughs,
saying: " Monkey, thou art shrewd."

They go on. They find again red ants. Says: "Monkey, pick
up the girdle of our wife." Monkey says: " Sir, these are red ants;
they bite." They walk on. They arrive at a field.

Mr. Leopard says : " Monkey, take thou this side, (and) pick green
egg-plants, and pull out also unripe cassada, for (this) field is of
others. I shall take that side. We shall meet ahead."

1 78 Folk- Tales of Angola.

Kahima uail Uabixila ku jinjilu. Uakanze jakolo; uavuza ni
fadinia ia makota. Na Ngo ue uakanze jinjilu jakolo, uavuza ni
fadinia ia makota. Atakana ku polo. Na Ngo uxi : " Kahima, za
hanji, ngitale ji uakanze." Ua mu idika-jiu. Na Ngo uolela, uxi:
" Kahima, uadimuka." Adi.

Asuluka. Abixila ku ngiji. Anu menia. Na Ngo uxi: "Eie,
Kahima, lelu ki a tu telekela o funji, uiza mu takana o menia." Ka-
hima uxi : '' Ng^ a ambetela kuebi ? " Uxi : '' Uit a ambetela mbinda
ifil" U mu idika muziia. Kahima uataia.

Asuluka. Abixila ku mbandu a bata dia makou' & Na Ngo uxi :
'' Kahima, nienga ngolamata ietu ku mbangala." Kahima uetambula,
uenienga. Abixila mu sanzala. A a zalela mu kijima Ngoloxi
ieza. A a telekela kudia.

Na Ngo uxi : " Klahima, kitakane menia." Kahima uabalumuka ;
utubuka bu kanga, ukondoloka ku xilu dia 'nzo. Uimana katangana
kofele ; ubokona m'o'nzo ; usanga na Ngo, uamateka kusukula o
maku. Na Ngo uxi : " Kahima, meni' ebi } " Kahima uxi : " Ka-
lunga, i6 muzua ; ki uxikina kutaba menia." Na Ngo uolela, uxi :
" Kiauaba. Xikama boxi ; sukula maku ; tudie funji." Kahima uaxi-
kama; uasukula maku ; ad ia funji id. Akua-bat' eza. Exi: "Kalu-
nga, uamono, mona, ueza n'e, uadimuka." Amuangana ; azeka.

Ngana Ngo uabalumuka m' usuku ; uatubuka ku muelu. O ki aba-
lumuka, Kahima id u mu tala ; ua di xib'd. O na Ngo uafika, uxi :
"Kahima uazeka." Na Ngo uajiba hombo; uazangula mahaxi mu
kitutu; iii uiza mu ku a texila Kahima. Umateka o kuzenga^^ lu-
kuaku. Kahima u mu vutuila-lu. A mu texikila muene, na Ngo.
Na Ngo uai mu hama ie, uazeka.

Kuma kuaki. Kahima uatubuka bu kanga ni ngolamata ia na
Ngo. Ua' mu xika, uxi :

" Uatobesa Ngulungu ;
Ni Kahim' d ? "

Uxi:

" Uatobesa Ngulungu ;
Ni Kahim' d 1 "

Aku' a bat' eza, exi : " Mbanza uala kuebi } " Kahima uxi :
"Mbanza hanji iazeka." Exi: "Tuie, tu mu balumune." Abo-
kona mu xilu ; asange mbanza ua di futu, ni mutue. Exi : " Mba-
nza, balumuka." Muene uxi : " Uatungile o kanzu aka, uatungile."

Leopard, Antelope^ and Afonkey. 1 79

Monkey went. He came to the egg-plants. He picked the ripe
ones; he pulled out also large cassada. Mr. Leopard, too, picked
ripe egg-plants, and pulled out also the large cassada. They meet
ahead. Mr. Leopard says : " Monkey, come please, let me see which
thou hast picked." He shows him them. Mr. Leopard laughs, say-
ing: "Monkey, thou art shrewd." They ate.

They walked on. They arrive at a river. They drink water.
Mr. Leopard says: "Thou, Monkey, to-day when they cook us the
mush, thou shalt come to fetch water." Monkey says: "Where
shall I carry it (in) ? " Says : " Thou shalt carry it in this gourd."
He shows him the fish-trap. Monkey assents.

They move on. They arrive near the house of his parents-in-law.
Mr. Leopard says : " Monkey, hang up our ngolamata on the staff,"
Monkey takes it ; hangs it up. They arrive in the village. They
spread for them (mats) in the guest-house. Evening has come.
They cook them food.

Mr. Leopard says : "Monkey, go and fetch water." Monkey gets
up; goes outside, goes round to back of house. He stands a little
while ; comes into the house ; finds Mr. Leopard, who has begun to
wash (his) hands. Mr. Leopard says: "Monkey, the water, where
(is it) ? " Monkey says : " Sir, that thing (is) a fish-trap ; it will not
dip out water." Mr. Leopard laughs, saying; "All right. Sit down
(on ground) ; wash (thy) hands ; let us eat the mush." Monkey sits
down ; washes (his) hands ; they eat their mush. The house-people
come. Say : " Sir, thou hast seen ; the boy, thou camest with him,
he is shrewd." They separate ; they go to sleep.

Mr. Leopard stands up in the night ; he goes out into the door-
room. When he stood up. Monkey, he looks at him ; (hut) keeps
silent. Mr. Leopard supposes, saying; "Monkey is asleep." Mr.
Leopard kills a goat ; he lets the blood run into a piece of gourd ;
then he comes to pour it over Monkey. He begins to lift his hand.
Monkey, he pushes it back. It (the blood) spills upon himself, Mr.
Leopard. Mr. Leopard goes to his bed, to sleep.

Morning shines. Monkey goes outside with the banjo of Mr.
Leopard. He is playing, saying:

" Thou didst fool Antelope,
Whether also Monkey f ''

Saying :

" Thou didst fool Antelope,
Whether also Monkey?"

The house-people came, saying : " The chief, where is he .' " Monkey
says : " The chief is still asleep." They say : " Let us go, that we
make him get up." They enter the bedroom, they find the chief
covered up, even the head. They say : " Chief, get up." He says :

I
I

i8o Folk 'Tales of Angola.

Eza mu mu balumuna ; exi : " Balumuka. Kuma kuaki.'* Uxi :
"Uatudikile kaham' aka, uatudikile." A mu vungumuna mulele
mu polo : mutue uoso uaiiba ni mahaxi.

Atubuka ku muelu, atala jihombo: ajiba-ku hombo imoxi. Exi:
**Tuafikile, tuxi *na Ngulungu uajibile o hombo;' manii na Ngo
muene ? " Kahima uxi : " Mukuetu, na Ngulungu, ua mu tobesele ;
n'eme uamesena ku ngi tobesa."

O makouakimi a na Ngo ajiba na Ngo. Exi : " Manii holome ia
kiama ! " Exi : " Eie, Kahima, eie usakana kid ni muhatu ; ^®* iu
kiama." A mu tale ; azangula kinama ; a ki bana Kahima. Azekele.

Kizua kia kadi, Kahima uxi : " Ngii'ami." A mu bana mona,
u^mbata o kinama kia na Ngo. Abixila ku bata. Exi : " Kahima,
tusange-ku." Uxi : " Tuavulu." Uabokona m'o'nzo ia na Ngo. Exi :
" O mbanza, muene uebi } " Uxi : " Mbanza uabiti mu kobalala di-
kongo di^. O kinama kia xitu kiki, ki a tu bana-ku." Mukaji a na
Ngo uatambula. Kahima uaii £ ku bata did.

Mukaji a na Ngo uate o xitu bu jiku ; iabi. Ualambe funji ; iabi.
Uuana xitu; ubana ana. Mona uxi: ''Xitu iala mu nuha tata."
Muhatu uzangula ngima,^^ ubeta mona : " Ihi i ku tangesa kiki }
Tat'enu uabiti mu kobalala dikongo." Azuba kudia. Kahima iu
uiza ; ubokona m'o'nzo, uxi : '' Mukaji a na Ngo, ngi bane kaxitu."
Muhatu uxi : " Xitu iabu."

Kahima uatubuka bu kanga. Uai ku mbandu a sanzala. Uasa-
mbela muxi, uxi: "Mukaji ana Ngo, uila, uxi 'ngadimuka.' Kiki,
ngan' enu, ua mu di o kinama." Kahima ualenge £ mu iangu. Mu-
kaji a na Ngo ukuata mu dila, uxi : ''Manii kidi, ki azuelele mona."
Adidi tambi.

Tuateletele kamusoso ketu, ha kauaba ha kaiiba. Ha bala mutu,
uamba kuta, ate. Mahezu. (Akud, atambujila : "A Nzambi.")

Leopard^ Antelope, and Monkty. i8i

" (He) who built this little house, he built (well)," They have come
to make him get up ; say : " Get up. It is day," He says : " He
who set up this little bed, he set up (well)." They uncover the cloth
from his face : his whole head is ugly with blood.

They go to the door-room, look at the goats ; they have killed one
of the goats. They say ; " We had supposed, saying, ' Mr. Antelope
killed the goat ; ' whether (it was) Mr. Leopard himself ? " Monkey
says : " Our friend, Mr. Antelope, he fooled him ; me also, he wanted
to fool me."

The parents-in-law of Mr. Leopard kill Mr, Leopard. They say :
"Why, (our) son-in-law (is) a wild beast!" They say: "Thou,
Monkey, thou shalt marry now with the girl;*"* this one (was) a
wild beast." They skin him ; take a leg ; give it to Monkey. They
sleep.

The second day. Monkey says: "I am going." They give him a
boy, who will carry the leg of Mr. Leopard. They arrive at home.
People say: "Monkey, may we meet." He says: "All well." He
enters into the house of Mr. Leopard. They say: "The chief,
where is he ? " He says : " The chief went to recover a debt of his.
This leg of meat (it is) that he gave us of it." The wife of Mr.
Leopard receives (it). Monkey goes to his house.

The wife of Mr. Leopard set the meat on fire-place ; it is cooked.
She cooked the mush ; it is done. She divides the meat ; she gives
the children. A child says : " The meat is smelling (like) father."
The woman lifts up the mush-stick, beats the child : "What makes
thee talk thus .> Your father went to recover a debt." They finish
the food. Monkey, he comes; enters the house, says: "Wife of
Mr. Leopard, give me a little meat." The woman says : " The meat
is finished."

Monkey goes outside. He goes to side of village. He climbs a
tree (and) says: "Wife of Mr. Leopard, thou thinkest, saying: 'I
am wise.' Now, thy lord, thou hast eaten his leg." Monkey runs
away into the bush. The wife of Mr. Leopard begins to cry, say-
ing: "Then (it is) truth, what the child said." They wailed the
funeral.

We have told our little story, whether good, whether bad. If
there is one, who says ' to tell ' (more), let him telL The end. (The
others in chorus : " (Is) of God.")

Folk- Tales of Angola.

NA NGO, NI KAHIMA, NI KABULU.

Erne ngateletele ngana Ngo. Mu *xi, tnu eza nzala.

Ngana Ngo anga udima muzondo;^*' rauzondo uabi. Uasange
alodia o niuzondo : " Nanii ualuniana muzondo uami ? " Uabatama;
uia mil tala: Kahima ni Kabulu. Uixi : " Eie, Kahima, eie u mu-
laul' ami, ]elu ueza ku ngi niana o muzondo uami i ? N'eie u^
Kabulu, u mulaul' ami, ualombuela i alobanga Kahima; imlokuiza
ku ngi niana?"

Ngana Ngo uia ku bata dia kaveia, uixi : " Kaveia, ngi bangele
milongo ia kukuata Kabima ni Kabulu, alokuiza ku ngi niana."
" Uambata kikuxi? O mukolomono uebi?" "Ngambata dikolo-
mbolo dia sanji." " O kitadi kia milongo kiebi ? " " U ngi bangele
hanji o milongo- Ki ngabindamena, la nga ki mono, kiene ngu ku
futa o kitadi ki^. Ngi bandulule hanji." Kuala kaveia : " Kiambote;
tuzeke-etu. O mungu, kiene tubanga o milongo.'"

Kaveia uatubula o dikolomboto dia sanji, di ambata ngana Ngo;
uate o 'mbia bu jiku ; menia matema. Uabondeka^ o dikolombolo
dia sanji; ua di vuza; ua di bange. Uale maji mu 'mbia; ua di
fokala; diabi. Uate o funji bu jiku; funji iasekuka; ualambe o
funji. Uate bu malonga ; uazale o dixisa ; ucxana ngana Ngo, uixi :
"Zd, ujandale." Uiza mu jandala. A mu bana dilonga dia kusii-
kuila maku; uasukula maku. Uakuata mu dia funji ; uadi. Amu
bana menia. Uazek'd.

Utula mu 'amenemene ka selu. Kuala kaveia, uixi: "Uamono,
eie ngana Ngo, ki uibanga ku bata di^. Ki uasanga o muxi ua mu-
zondo, uikanda o madilapala ngana Kahima ni ngana Kabulu. Ene
ki anda kuibanda muxi, eie ua di xib'^. Ki uanda^^ ku a mona
abande kid ku muxi, eie uebudisa: 'A-nanii 6,'' Ene, Kabima ni
Kabulu, ki anda kuiva, andokala ni noma u^, ngana Ngo. Anda
ku^tuka boxi, anda kuafua mu makungu."

Ngana Ngo uiza ku bata did; uakande o makungu moxi dia muxi
ua muzondo. Ki azuba kukanda o makungu, uvutuka ku bata di&

Ki anange kitangana, utunda ku bata dig; uia mu tala. Moxi a
muxi, Kabulu iii ; Kahima uala ku tandu a muxi. Ngana Ngo ki aii
mu kuata Kabulu, Kabulu ualenge h. Ki akuata ku mu kaia, ua mu
lembua. Kahima u^ ualenge £. Ngana Ngo uia ku bata die.

Leopard, Monkey, and Hare.

183

xxir.

LEOPARD, MONKEY, AND HARE.

I often tell of Mr. Leopard. In the country there came a famine.

Mr. Leopard then planted a muzondo;''* the muzondo is ripe.
He finds they are eating the muzondo: "Who is stealing my mu-
zondo,'" He hides; goes to spy: (it is) Monkey and Hare, Says
he: "Thou, Monkey, my grandson, now thou comest to steal my
muzondo .' And thou, too, Hare, thou, my grandson, thou dost
imitate what Monkey is doing ; thou art coming to rob me ? "

Mr. Leopard goes to the house of the old one, says: "Old on^
make me a charm to catch Monkey and Hare, who are always com-
ing to rob me," "How much dost thou carry.' The doctor-fee,
where (is it) ? " "I bring a rooster." " The money of the medicine,
where?" "Do thou make me the medicine first. What I need, if
I get it, then I will pay thee thy money. Help me, please." Then
the old one : " All right ; let us sleep. To-morrow then we will
make the charm."

The old one took out the cock, which Mr. Leopard had brought ;
she put the pot on the hearth ; the water is hot. She soaks the
cock ; ^ she plucks it ; she prepares it. She puts oil into the pot ;
she roasts it ; it is done. She puts the mush on the fire-place ; the
mush boils ; she has cooked the mush. She puts (it) on plates ; she
spreads the mat ; she calls Mr. Leopard, saying 1 " Come (and) dine."
He comes to dine. They give him the basin to wash hands in; he
washed (his) hands. He begins to eat mush; has eaten. They give
him water. He sleeps.

He arrives in the morning early. Then the old one says : "Thou
seest, thou Mr. Leopard, what thou shalt do at thy home. When
thou hast gone to the tree of muzondo, thou shalt dig holes for Mr,
Monkey and Mr. Hare. When they are going to climb the tree,
thou shalt keep quiet. When thou shalt see them having already
climbed on the tree, thou shalt ask them : ' Who are there .' ' They,
Monkey and Hare, when they will hear, will be with fear of thee,
Mr. Leopard. They will jump to the ground, and die in the holes."

Mr. Leopard came to his home; he dug the holes under the tree
of muzondo. When he finished digging the holes, he returned to
bis house.

When he passed some time, he goes out of his house, goes to
look. Under the tree, Hare (is) there ; Monkey is up on the tree.
Mr. Leopard, when he went to catch Hare, Hare ran away. When
he took to chasing him, he gave him up. Monkey also ran away.
Mr. Leopard goes to his home.

4

4

184 Folk-Tales of Angola,

Mu 'amenemene ka selu, ukatula uta mu o'nzo ie, ni patonona, ni
diselembe, ni hunia; ukuata mu kuenda, kat^ ku bata dJa kaveia.
"U ngt bane o sanji iami ! O madila, ua ngi tumine o kubanga,
Kabulu, ngalembua ku mu kuata; ni mukuS, Kahiraa, ene ai'3. O
sanji iami, ngi bane-iu, ngiie naiu." Kuala kaveia: "Tuzeke-etu,
ngana Ngo. Mungu, kiene uia-ke." Azek'i.

Ki atula mu 'amenemene, kuala kaveia: "Nd^ mu solongo dia
muxitu, uibatula tumixi pala ku tu songa. Tubanga iteka; iteka ia
ahetu ni mesu md, ni mele md, ni matui mS, ni mazunu m&, ni ma-
kanu ml Uatubula o matui mi, uita o jibixa; uitakana o misanga,
ni hula; u^uaia o hula; cle uisema uasu ua mulemba, uduaii
o tumikolo u£ ui tu takana. Eie, ngana Ngo, ki Ucitula ku bata
di^, u^zck'^. Uiitula mu 'amenemene, u^katuka, uaia bu muxi. Ki
u4bixila-bu, uabanda mu muxi, u^tudik' eteka. Kiene eie utunde-ku,
usuame moxi a divunda, ni tumikolo tu6. Mu ene mu uikal'd mu
kinga Kahinia ni Kabulu."

Ngana Ngo uvutuka ku bata ; uabange ioso i a mu tumine ka-
veia. Kiziia kiamukua, ki atudika o iteka, uala moxi a divunda. Ki j
abangc katangana, umona Kahima nt Kabulu \ ia eza kid.

Ki atula bu muxi, kuala Kabulu, uixi : " Moso € ! Kabulu i 1 7A.
utal' elumba, iala ku tandu a muxi," Ki azuba kutala, Kahiraa uixi :
" Enu, ilumba, nuanange 6 ? " A di xib'4. " Nuala ni sonii ? " A
di xib'4. "Nuala ni nzala?" A di xib'i. Kuala Kabulu uixi:
" Moso h \ ku bata di^ kuala-hi ? " Kahima uixi : " Ku bata diami
kuala mbudi, Eie u6, Kabulu, ku bata di6 kuala-hi .' " Uixi : " ]
bata diami kuala ngulu." Uixi : " Moso, tui'etu kii."

Atula ku bata; ajiba ngulu; ebange; eta mu 'mbia. Xitu iabi ;
funji iabi ; eta bu malonga. Azangula mudingi ua menia, ni ngandu,
ni kudia kuoso. Akatuka . . . kat^ bu kota dia muxi.

Kuala Kahima: "Enu, ilumba, tulukenu ; tudienu kii," Ngu^
kutuluka. Uebudisa: "Nuala ni sonii.'" A di xib'4. Kuala Ka-
hima : " Moso k, ! Tui'etu hanji ; mukonda ala ni sonii ietu." Ai'4.

Ngana Ngo uatundu mu divunda ; usanga kudia ; ukuata mu
kudia. Ki azub' o kudia, uanu o menia. Uiza kididi, usukula maku;
uiza kididi kiamukui, usukula o maku.^^ Uia dingi mu divunda;
usuam'g.

Leopard, Monkey^ and Hare. 185

In the morning early, he takes off the gun in his house, and a
cartridge-box, and hatchet, and club ; he begins to walk, up to the
house o£ the old one. " Thou give me my chicken ! The holes,
thou didst order me to make, Hare, I got tired of catching him ;
with the other, Monkey, they went off. My fowl, give it me, that
I go with it." Then the old one : " Let us sleep, Mr. Leopard. To-
morrow, then thou mayest go all right." They sleep.

When they arrive in the morning, then the old one : "Go to the
heart of the forest; there to cut small trees for to carve them.
We shall make images ; images of girls, with their eyes, with their
breasts, with their ears, with their noses, with their mouths. Thou
shalt pierce their ears, and put (on) earrings ; thou shalt fetch
beads, and red-wood ; thou shalt smear the red-wood ; thou shalt
tap gum of the wild fig-tree, and smear too ; small ropes also, thou
shalt fetch them. Thou, Mr. Leopard, when thou arrivest at thy
house, shalt sleep. Thou arrivest in the morning, thou shalt start,
go to the tree. When thou arrivest there, thou shalt climb into the
tree and set up the images. Then do thou go hence, to hide under
a thick bush, with thy small ropes. There shalt thou stay awaiting
Monkey and Hare."

Mr. Leopard returns home ; he did all that the old one had ordered
him. Another day, having put up the images, be is under the bush.
When he passed a moment, he sees Monkey and Hare; they have
already come.

When they arrive at the tree, then Hare says: "Ah, friend I O I
Monkey ! come to see the girls, who are up on the tree." When he ]
finished looking. Monkey said : " You girls, how do you do ? " They '
are silent. "Are you with shame.'" They keep quiet. "Are you
hungry?" They are silent. Then Hare says: "Eh, friend! at
thy home, what is there?" Monkey says: "At my home there is
a sheep. Thou, too. Hare, at thy house, what is there ? " He says :
"At my house there is a hog." He says : " Friend, let us go now ! "

They arrive at home; they kill the pig; they cut it; they put it
in the pot. The meat is done; the mush is ready; they put it on
plates. They take up a jug of water, and a mat, and all the food.
They start ... up to the place of the tree.

Then Monkey : " You, girls, come down ; let us eat now ! " They
will not comedown. He asks them: "Are you bashful,'" They
are silent. Then Monkey: "O friend! Let us go please, for they
are bashful with us." They go away,

Mr, Leopard comes out of the bush ; he finds the food ; begins to
eat. When he finished eating, he drank water. He comes to one
place, washes his hands ; comes to the other, washes (his) hands.''
He goes again under the bush ; he hides.

I

1 86 Folk- Tales of Angola.

Kabulu uatula, uixi : "Moso^! Kahim"^! elumba iadi kia!" Alo-
zalula^*" o imbamba i4; abeka-iu ku mabata ml Kahima uiza ni
nibanza te. Akuata mu kuxika, akuata mu tonoka. Kuala Kabulu
ni Kahima: " Enu, ilumba, zenu tutonokicQU ! " Elumba n^aiA
kutonoka. Kahima ukuata mu kukina ; Kabulu ualuxika mbanza.
Kahima uatuka ku ilumba; ki aia mu kubelela,^' uanaminina ku
uasu. Uixi : " Moso h \ 7A utale, o mon" a niuhatu ua ngi kuala."
Kabulu utakula o mbanza boxi ; uia mu belela ; uanaminina. Uixi :
"Aiu^I Moso^! tuanaminina."

Ngana Ngo utula ni hunia ie. Usanga Kabulu \ix ; u mu vunda
hunia ; u mu ta mu kitakala^^ ki£. Usanga ue Kahima ; u mu bana
hunia; u mu ta mu kitakata kie. Utuluk'^. Uabixila ku bata di6 ;
uxi ; "Mukaji ami, Kahima ni Kabulu, nga a bindamena, nga a
kuata ; mungu tu a lamba." Azek'i.

Atula mu 'amenemene. A mu tudila tambi ia ukou' €. Uixi:
" Mukaji ami, mungu uzuka o muteba ; ukatula Kabulu mu kitakala.
U mu tala, u mu lamba. Eie udia o xitu id ; u ngi xila o iami. Kala
kiki, xala kiambote." Ngana Ngo, iu ui'fi kii.

O muhatu uevu mu kitakala muixi ; " Tu jitune ; t/a, ngana Ngo,
ua tu ambela u tu jitune, pala tu mu kaiela bu tambL" Muhatu ua
a jituna. Kuala Kabulu: "Tu bane o jisabi ja kaxa; tuzuate, tu
mu kaiele bu tambi." Ua a bana o jisabi. Ajikula o mbaulu;^^
azuata. Ngana Kabulu uala kadifele:^^ xibata mumbunda; bone
ku mutue. O ngana Kahima uala kabitangu : ^ xibata mu mbunda ;
bone ku mutue.

Akatuka . . . katd bu tambi, bu aii ngana Ngo. Asanga ngana
Ngo iu. Kuala ngana Kabulu uixi: "Mukutienu! ngana nguvulu
ua mu tumu." A mu kutu, maku ku dima. Uixi ; " Ngate-mu
dileta dia ngulu pala ku ngi zozolola^ o mikolo ! kizongelu kia
fadinia! hama ia mukuta!"^^ A-ngana Kahima ni Kabulu ata^
rabula. Anange S.

Atula mu ngoloxi. Kuala ngana Kabulu uixi : ''An" a ngamb'
^!" Alenge a.^ Ucxana o jihuedi ja ngana Ngo: "Ambatenu
huedi enu! nui'enu ku4 ngana nguvulu, ua mu tumu." A mu
ambata ku mukambu ua muxi ; katd ku bata die, dia ngana Ngo.
A mu tula bo.\i.

Kuala Kabulu: "Tuamesena tudia." Ngana Ngo ukatula ngulu
iasokela kiki,^ itokala hama jitatu ; uia-ku kibutu kia fadinia. Kuala
ngana Kahima, uixi: "Nguetuetu fadinia; tuamesena fuba." A a
bana o Idbutu kia fuba. Atambula.

Ajiba o ngulu; ebange; iai mu jimbia. Xitu iabi, etebula. Ate

Leopard, Monkey, and Hare.

Hare has come and says : " Eh, friend ! Monkey ! the girls have
eaten ! " They pick up their things ; they bring them to their houses.
Monkey comes with his banjo. They begin to play ; they begin to
dance. Then Hare and Monkey : " You, girls, come, let us dance ! "
The girls will not dance. Monkey begins to dance ; Hare is play-
ing the banjo. Monkey has jumped to the girls ; as he goes to
smack, ^' he sticks to the gum. He says : " O friend ! Come and
see, the young woman is holding me." Hare throws the banjo on
the ground; he goes to smack; he sticks. Says; "Woe to me!
O comrade, we are stuck ! "

Mr. Leopard arrives with his club. He finds Hare here ; he
knocks him (with) club ; he puts him in his side-bag."* He finds
also Monkey; he gives him a clubbing; he puts him in his side-
bag. He comes down. He arrives at his home, says : '* My wife !
Monkey and Hare (whom) I wanted much, I have caught them;
to-morrow we will cook them." They go to sleep.

They arrive in morning. They announce to him the funeral of
his father-in-law. He says : " My wife, to-morrow thou shalt pound
the cassava ; then take Hare out of the side-bag. Thou shalt skin
him, cook him. Thou shalt eat thy meat ; (and) leave me mine.
So now, farewell." Mr. Leopard, he goes now.

The woman hears in the side-bag, saying ; '* Let us out ; uncle,
Mr. Leopard, told us, thou shouldst let us out, that we follow him to
the funeral." The woman frees them. Then Hare : " Give us the
keys of the trunk; that we dress and follow him to the funeraL"
She gives them the keys. They open the trunk ; they dress, Mr.
Hare is ensign : sword on waist; cap on head, Mr. Monkey is cap-
tain : sword on waist ; cap on head.

They start — up to the funeral, where Mr. Leopard went. They
find Mr. Leopard here. Then Mr. Hare says : " Bind him ! the
Lord Governor sent for him." They bind him, hands on back. He
says ; " I offer a suckling of pig for slackening the ropes ! a measure
of meal! a hundred macutas!"^^ Messrs. Monkey and Hare ac-
cept. They pass time.

They arrive in evening. Then Mr. Hare says : " Carriers, hallo t "
They run away. He calls the brothers-in-law of Mr. Leopard : " Carry
ye your brother-in-law ! ye shall go to the Lord Governor, who sent
for him." They carry him on a pole of a tree ; as far as his house^
of Mr. Leopard. They set him down.

Then Hare : "We want to eat." Mr. Leopard takes a hog, like
this,^ worth three hundreds ; there goes a sack of meal. Then
Mr. Monkey says: "We don't want meal; we want flour." They
give them a sack of flour. They receive (it).

They kill the hog; they prepare it ; it goes into the pots. The

«

I88 Folk-Tales of Angola.

o funji bu jiku; inenia ma funji masekuka. Exi : "Kana mutu
ulamba o funji; ngana Ngo u i lamba^*^ ni inaku,"

Ki atumu Kahima, ngana Ngo uiza mu lamba o funji ni maku.
Muhatu ua ngana Ngo uate o fuba ; mutat' 6, ngana Ngo, uakuata
mu kulamba. Lukuaku luaxomoka. Ngana Kahima: "Ta-muluku-
aku luamukuS ! " Lukuaku luamukui luaxomoka.

Kuala Kahima : " O menia ma funji, a ma texi ; kl mauab€. Tu-
die kii fadinia ietu."

Ngana Ngo, a mu zangula ; a mu beka mu o'nzo i&.

Ki azuba o kudia, Kahima ni Kabulu, aia ku dima dia 'nzo. Azula
o lopa la ngana Ngo ; eta bu dibunda ; emana mu kanga mun^
"Tuma ku k'ijia! etu ^! a-Kahima n'eme Kabulu ^l*'^ ua tu tele
mu kitakala. O kizua kia lelu, etu tualengele etu."" Mumam" 6,
muene ua tu jitunu etu mu kitakala. Etu tuendele bu tambi pala
ku ku kut' eie, ngana Ngo. Tualui' etu ^ ! Kaienu." O jihuedi ja
ngana Ngo alokaia Kabulu ni Kahima. Akaie ; alembua.

Kiabekesa ngana Kahima uzeka mu mux! : mu konda dia kulenga
ngana Ngo, k'a mu kuame. Kiabekesa ngana Kabulu kuzeka mu
divunda, k'alozeke mu kanga : mu konda diolenga ngana Ngo. O
ngana Ngo, kakexidi^ ni madinga, o kia mu bekesa ukala ni madinga,
ngana Kahima ni ngana Kabulu.

Enu, ngana jami ja ahetu ; enu, ngana jami ja mala, ngateletele
kamusoso kami. La kauaba, la kaiiba ; ngazuba, Mahezu — " Ma
Nzambi."

NA NGO NI JIXJTU.

Na Ngo uakala. Kizu' eki, nzala ia mu kuata. Uxi : " Ngibanga
kiebi.' Ngixana o jixltu joso mu ngongo, ngixi 'izenu; tubange
umbandal' O ki jiza o jixitu, eme ngikuate, ngidie."

Uatumu kia kuixana Mbimbi, ni Ngulungu, ni Soko,"^ ni Kabulu,
ni Kascxi. Abongoloka, tixi : "Ua tu tumina-hi?" Muene uxi:
"Tukuatienu umbanda, tu di sanze!"

Kumbi diatoloka. Akuata o jingoma bu kanga, ni miimbu, O
ngana Ngo muene uala mu xika o ngoma ; uala mu kuimbila, uxi :

Leopard and (lie other Animals. 189

meat is done, they take it from the fire. They put the mush on the
fire ; the water of the mush boils. They say : " No one shall cook
the mush ; Mr. Leopard shall cook it with (his) hands." ^

As Monkey commanded, Mr. Leopard comes to cook the mush
with (his) hands. The wife of Mr. Leopard put in the flour; her
husband, Mr. Leopard, begins to stir. The hand peels off, 1
Monkey 1 " Put in the other hand ! " The other hand peels off.

Then Monkey : " The water of the mush, throw it away ; it is not
good. Now let us cat our meal."

Mr. Leopard, they lift him up ; they bring him into his house.

When they finished eating, Monkey and Hare, they go to back of
house. They strip the clothes of Mr. Leopard ; they put them in a
bundle; they stand in distance yonder. "Thou must know it! we
are Monkey and Hare ; thou puttest us in the side-bag. The day of
to-day, we ran away. Thy wife, she let us loose out of the side-
bag. We went to the funeral to bind thee, Mr. Leopard. We are
going away. Chase (us) ! " The brothers-in-law of Mr. Leopard are
chasing Hare and Monkey. They chased ; gave up.

What causes Mr. Monkey to sleep on tree; (is) because of flying
from Mr. Leopard, that he should not hurt him. What causes Mr.
Hare to sleep in the bush, he does not sleep in the open field ; (is)
because of flying (from) Mr. Leopard. Mr. Leopard, who had no
spots, what caused him to have spots (was) Mr. Monkey and Mr,
Hare.

You, my ladies ; you, my gentlemen, I have told my little story.
Whether good, whether bad ; I have finished. The end — "(Is) of
God ! '■

LEOPARD AND THE OTHER ANIMALS.

Mr. Leopard lived. One day hunger grasps him. He says:
"How shall I do? I will call all the animals in the world, saying,-
'come ye, let us have a medical consultation.' When the animals
come (then) I may catch and eat."

He sends at once to call Deer, Antelope, Soko,*" Hare, and Phi-
lantomba. They gather, saying: "Why didst thou send for us?"
He says : " Let us consult medicine, that we get health."

The sun is broken (down). They begin the drums outside with
the songs. Mr. Leopard himself is beating the drum ; he is singing,
saying :

IQO Folk' Tales of Angola.

'* Ngulungu € \ Mbimbi !
Mukuenu ukata ;
K'u mu boloke !
Ngulungu € ! Mbdmbi !
Mukuenu ukata ;
K*u mu boloke !
Ngulungu € I Mb&mbi !
Mukuenu ukata;
K*u mu boloke ! "

O Mbd,mbi uxi : " Mbanza, o ngoma, uala mu i xika kiebi ? Beka-
iu kunu; ngi i xike/' Na Ngo ua mu bana-iu. Mb&mbi uakuata
o ngoma, uxi :

" K{ kukata ;
Ndunge ja ku kuata !
Ki kukata ;
Ndunge ja ku kuata !
Ki kukata;
Ndunge ja ku kuata ! "

O na Ngo uabalumuka boxi, uxi: "Eie, Mbimbi, k'uijfa kuxika
ngoma."

O jixitu joso ha jileng*^, jixi : '' Na Ngo uala ni jindunge ja ku tu
kuata."

XXIV.
MON'A NGO NI MON' A HOMBO.

Ngateletele Kabidibidi ka mon' a ngo ni Klabidibidi ka mon' a
hombo, atonokene ukamba ui.

O Kabidibidi ka men' a hombo uxi : " Eie, kamba diami, uenda ni
kuiza mu ngi nangesa ku bata dietu." Kabidibidi ka mon' a ngo
uxi : '' Eme k! ngitena kuia-jinga ku bata dienu ; mukonda papaii, ki
£ne mu ia mu mabia, u^ne mu ngi xila kulanga bu muelu. Kikal*
eie uia-jinga ku bata dietu." Kabidibidi ka mon' a hombo uxi :
"Kiauaba." Amuangan'd; azekele.

Kabidibidi ka mon' a hombo uai ku^ kamba di^, Kabidibidi ka
mon' a ngo. Atonoka ; kumbi diafu. Kabidibidi ka mon' a hombo
uatundu-ku; ueza ku bata did; azekele. Izua ioso, Kabidibidi ka
mon' a hombo u^ne mu ia kuci kamba did, Kabidibidi ka mon' a
ngo.

Kizu' eki, Kabidibidi ka mon' a ngo uatangela pai ^ uxi : " Papaii
t ! Kabidibidi ka mon' a hombo, kamba diami, ngene mu nanga n'd
beniaba izua ioso." Pai i uxi : '' Eie, mon' ami, u kioua. O hombo.

I

The Young Leopard and the Young Goat.

"O Antelope ! Deer!
VoLir friend is sick ;
Do not shun him !
O Antelope ! O Deer !
Your friend is sick ;
Do not shun him!
O Antelope ! O Deer !
Your friend is sick;
Do not shun him ! "

Deer says : " Chief, the drum, how art thou playing it ? Biing it ■'
"here; that I play it." Mr. Leopard gives him it Deer takes the
drum, says :

"Not sickness;
Wiliness holds thee !
Not sickness ;
Wiliness holds thee I
Not sickness ;
Wiliness holds thee I "

Mr. Leopard stood up from ground, said :
not (how) to play the drum."

The animals all then ran away, saying:
scheme to catch us."

' Thou, Deer, knowest
" Mr. Leopard has a ,

THE YOUNG LEOPARD AND THE YOUNG GOAT.

I will tell of Kabidibidi, the young leopard, and Kabidibidi, the
young goat, who played their friendship.

Kabidibidi, the young goat, said : " Thou, my friend, shall be
coming to me to pass time at our house." Kabidibidi, the young
leopard, said : " I cannot go always to your house ; because father,
when he is wont to go to the fields, he leaves me to watch on the
threshold. It must be that thou comest always to our house."
Kabidibidi, the young goat, said: "All right." They separated;
they slept.

Kabidibidi, the young goat, went to his friend, Kabidibidi the
young leopard. They played ; the sun died. Kabidibidi, the young
goat, left there; went to his house; they slept All days, Kabi-
dibidi, the young goat, used to go to its friend, Kabidibidi the young
leopard.

One day, Kabidibidi, the young leopard, told his father, saying:
"O father! Kabidibidi, the young he-goat, my friend, I am always
passing time with him here ail days." His father says: "Thou,

I

192 Folk- Tales of Angola.

iene xitu ietu ; kuene o kudia kuetu, ku tuene mu dia. Ki eza mu
ku nangesa, palahi u mu eha n'ai'6 ? Ku mu kuata ngu6, ni tu mu
die ? O kiki, oba o saku ietu. Lelu, ha uiza, u mu ila, uxi : ' kamba
diami, tuala mu tonoka; bokona mu saku ietu mumu.' O ki abo-
kona, eie ukuta ku saku. O ki uzuba o kukuta, unomona mbangala
n'u mu vunda-iu ku tandu a saku." Mon' 6 uxi: "Kiauaba." Na
Ngo uai'6 mu mabia, ni mukaji ^

Ku ema, ku axala Kabidibidi ka mon' a ngo, o Kabidibidi ka mon'
a hombo ueza. Ala mu tonoka. Kabidibidi ka mon' a ngo uano-
mona o saku, uxi : " Kamba diami h ! Bokona mu saku mumu ;
tuala mu tonoka." Kabidibidi ka mon' a hombo uabokona mu saku ;
kamba die uakutu-ku ngoji.

Kitangana, Kabidibidi ka mon' a hombo uxi : " Kamba diami h !
ngi jitule ! " Kamba difi uxi : " Kala hanji momo ! " Kabidibidi ka
mon' a hombo uxi dingi : " Ngi jitule ; ha k'u ngi jitula, ngisuxina-
mu." Kabidibidi ka mon' a ngo uxi: "Sus' i!" Uxi: "Ngine-
nena-mu." Kamba die uxi: "Tunda mu saku ia pai etu; k'unenene-
mu." Ua mu jitula; atonoka. Kabidibidi ka mon' a hombo uai'^.

O ku ema, na Ngo, uendele mu mabia, uatula. Uxi : " Kabidibidi
ka mon' a hombo uebi ? " Mon' t uxi : " Uejile ; nga mu tele mu
saku. Uxi : * ngisuxina-mu ; ' ngixi * sus'6 ! ' Uxi : * nginenena-mu.'
Ngixi: 'tunda mu saku ia pai etu; k*unenene-mu.' Eme nga mu
jitula; uai'6." Na Ngo uxi: "Eie, mon' ami, hanji uatobo." Aze-
^ele.

Kimenemene, na Ngo ua mu bana dingi o saku, uxi : " Lelu ki
eza, u mu bokuesa-mu dingi. O ki ela uxi ' ngisuxina-mu,' u mu ila
* sus'd ! ' O ki ela ' nginenena-mu,' u mu ila * nen'6 I ' O saku iami
eme muene ; tu i sukul' d."

O ki ala mu zuela kiki, manii, Kabidibidi ka mon' a hombo lelu ua
di meneka ku^ kamba did. O ki evu o kuzuela, uakondoloka ku xilu
dia 'nzo ; uasuama. Na Ngo uai mu mabia.

Ku ema, Kabidibidi ka mon 'a hombo uatukuluka ; ala mu tonoka.
Kabidibidi ka mon' a ngo uanomona o saku, uxi : " Kamba diami, zd
mu saku mumu." Kamba did uabokona; uakutu-ku. Kitangana,
uxi: "Ngi jitule." Kamba did uxi: "Kala hanji." Uxi: "Ngi-
suxina-mu." Uxi: "Sus'd!" "Nginenena-mu." Uxi: "K'unenene-
mu ; tunda mu saku ia pai etu." Ua mu jitula ; mon' a hombo
uatundu.

The Young Leopard and the Young Goat. 193

my child, art a fool. The goat, that is our meat ; that is the food
which we are wont to eat. When he comes to pass time with thee,
why dost thou allow him to go away ? Wilt thou not catch him,
that we eat him .' Well now, here is our sack. To-day, if he comes,
thou shall tell him, saying : ' My friend, we are playing ; enter into
our sack, in here.' When he is in, thou shalt bind the sack. When
thou hast done binding, thou shalt take a staff, and shalt knock it on
him over the sack." His child said: "All right." Mr. Leopard
went to the fields with his wife.

Behind, where stayed Kabidibidi, the young leopard, Kabidibidi,
the young goat, came. They are playing. Kabidibidi, the young
leopard, took the sack, saying ; " My friend ! enter into the sack
here; we are playing." Kabidibidi, the young goat, entered the
sack ; his friend tied on (it) the cord.

A while, Kabidibidi, the young goat, says : " O my friend ! let me
out!" His friend says: "Stay in there!" Kabidibidi, the young
goat, says again : "Let me out; if thou dost not let me out, I shall
pee in it." Kabidibidi, the young leopard, said : " Just pee ! " He
says : " I must mess in it." His friend said : " Get out of the sack
of my father; do not mess in it." He let him out; they played.
Kabidibidi, the young goat, went away.

Behind, Mr. Leopard, who had gone to the fields, has arrived.
He says: "Where is Kabidibidi, the young goat?" His child
says : " He came ; I put him into the sack. He said : ' I must pee
in it;' I said: 'Just pee!' He said; 'I must mess in it,' I said:
'Get out of the sack of my father; do not mess in it.' I let him
out ; he went away." Mr. Leopard said : " Thou, my child, art still
foolish." They slept.

(In the) morning, Mr. Leopard gave him again the sack, saying:
"To-day, when he comes, thou must make him get in again. When
he speaks, saying, 'I must pee in it,' tell him, 'just pee!' When
he says, 'I must mess in it,' tell him, 'just mess!' The sack is
mine, my own ; we can wash it 1 "

When he is thus speaking, behold, Kabidibidi, the young goat,
to-day has come early to his friend. When he heard the talking, he
went round to the back of the house ; he hid. Mr. Leopard went
to the fields.

Behind, Kabidibidi, the young goat, appeared ; they are playing.
Kabidididi, the young leopard, took the sack, saying: " My friend,
come into this sack here." His friend entered, he tied (it) up,
A while, he says : " Let me out." His friend says : " Stay longer."
He says : " I (must) pee in it." Says : " Just pee ! " "I must mesa
in it," Says : " Do not mess in it ; get out of the sack of my
father." He let him out; the young goat came out

I

194 Folk' Tales of Angola.

Kitangana, Kabidibidi ka mon' a hombo uxi : " Eie u^, bokona-
mu." Kabidibidi ka mon' a ngo uabokona mu saku. O mon' a
hombo uakutu-ku. Kabidibidi ka mon' a ngo uxi: "Ng^ jitule."
Mukud, uxi : " Kala hanji." Uxi : *' Ngisuxina-mu." MukuA uxi :
" Sus'6 ! " Uxi : " Nginenena-mu." Kamba did uxi : " Nen'6 ! " Ka-
bidibidi ka mon' a hombo unomona mbangala ; uevundu Kabidibidi
ka mon' a ngo ; mon' a ngo uaf u.

.Kabidibidi ka mon' a hombo uazeka mu hama ia na Ngo. Uano-
mona ngubu ; ^ ua di futu, ni mutue ; ua di xib'&

Kitangana, na Ngo uabixila, uxi : " Mon' ami, uai kuebi ? " Ka-
bidibidi ka mon' a hombo uatolesa kadizui ^^ mu zuela, uxi : " Eme
ii I papaii ; mutue uala mu ngi kata. O Kabidibidi ka mon' a hombo
nga mu jiba; nga mu te mu saku. Eie pe, k'u i jitule." Na Ngo
uxi: "Kiauaba."

Muhatu a na Ngo uate imbia ia dikota bu jiku ; menia afuluka.
A mu kuzula ni saku m'o'mbia ; uaxomokena momo. Kabidibidi ka
mon' a hombo, uala mu hama, uxi: "Eme ngiza, papaii; ng^ mu
kulula." Ua di futu o ngubu ia na Ngo ; uatubuka bu kanga ni
saku. Ua mu xomona ; ua mu batula o makanda. Uabokona
m'o'nzo; uazek'd. Ateleka xitu; iabi.

Na Ngo uxi: "Mon' ami, balumuka k!a, tudie." Kabidibidi ka
mon' a hombo uxi : " Papaii, k! ngitena kuxikama m'o'nzo ; muala
munza. Ngi bane enu kudia kuami ; ngiia bu kanga." A mu bana
kudia ku& Ua di futu ni mutue ; uatubuka. Uaboloka mu kanga ;
uhandekela, uxi : " Eie, na Ngo, uila uxi 'ngadimuka;' o kiki, mon' 6,
ua mu di. Eme Kabidibidi ka mon' a hombo ; eme ngii'ami id."

Na Ngo utubuka bu kanga ; utala. Kabidibidi ka mon' a hombo
uala mu lenga ni lusolo. Ua mu kaie ; ua mu lembua.

Kala kiki, na Ngo kiene ki azembela o jihombo, mukonda mon' d
uatonokene ni mon' a hombo ; o mon' a iu ua mu disa mon' d.

Ngateletele kamusoso kami. Mahezu.

Tke Young Leopard and the Young Goat.

19S

1

A while, Kabidibidi, the young goat, says: "Thou, too, get into
it." Kabidibidi, the young leopard, got into the sack. The young
goat tied (it) up. Kabidibidi, the young leopard, said : " Let me
out." The other said; " Stay longer." He says: "I must pee in
it." The other says; "Just pee!" Says; "I must mess in it."
His friend says ; " Just mess ! " Kabidibidi, the young goat, takes
the staff ; he knocks it on Kabidibidi, the young leopard ; the young
leopard is dead.

Kabidibidi, the young goat, laid (himself) down in the bed of Mr.
Leopard. He takes the sheet ;"' he covers himself over (his) head ;
keeps silent.

A while, Mr. Leopard arrives, saying : " My child, where art
thou gone ? " Kabidibidi, the young goat, makes a small, tiny
voice "^ in speaking, says: "I am here! papa; (my) head is aching
me. Kabidibidi, the young goat, I killed him ; I put him in the
sack. Thou, however, do not untie it." Mr. Leopard said; "All
right."

The wife of Mr. Leopard set a pot, a large one, on the fire ; the
water boils. They put him with the sack into the pot ; he is scalded
in there. Kabidibidi, the young goat, who is in bed, says : " I am
coming, papa ; I will scrape him." He covered himself with the bed-
sheet of Mr. Leopard ; he went outside with the sack. He peels
him ; he cuts off his paws. He goes into the house ; he lies down.
They cook the meat ; it is done.

Mr. Leopard says : " My son, get up now ; let us eat," KabidU
bidi, the young goat, says : " Papa, I cannot sit up in the house ; in
here there is heat. Ye give me my food ; I will go outside." They
gave him his food. He covered himself over head ; went out. He
moved off in distance; he shouts, saying: "Thou, Mr. Leopard,
thinkest, saying, ' I am shrewd ' ; but now, thy son, thou hast eaten
him. I am Kabidibidi, the young goal ; I am going here."

Mr. Leopard rushes outside ; he looks. Kabidibidi, the young
goat, is running away in haste. He pursued him ; he gave him up.

Thus, Mr. Leopard, therefore he hates the goats, because his son
played with the son of the goat ; the young of the latter, he made
him eat his (own) son.

I have told my little tale. Finished.

4

196 Folk- Tales of Angola.

XXV.
KABULU NI NA NGO.

Kabulu uendile muhamba ud ualeba, uxi : '' Ngiia mu kuta mania-
ngua mu tala."

Uakatuka; ubixila mu kaxi kia^^ njila. Utakanesa ni na Ngo;
na Ngo uxi : " Eie, Kabulu, ua di kaka; o muhamba uos' ii ? uia n'i
kuebi ? " Kabulu uxi : '' Kalunga, ngiia mu kuta tumaniangua mu
mabia." Na Ngo uxi : " £ie muene, o muhamba ua ku tundu ; ha
uazala^ o maniangua, u u ambata kiebi ?" Kabulu lud : '' Kalunga,
ha eie muene, ngasoko ku ku ambata!" Na Ngo uxi: ''Eie, Ka-
bulu, ua di metena. Ha ua ngi lembua, ng 'u banga kiebi ? " Kabulu
uxi : " Kalunga, ngi bete.'

>>

Na Ngo uakutuka bu muhamba. Kabulu uxi : '' Kalunga, ki ngi-
kuta o mikolo ku muhamba, k'u di kole; manii uavula kusonoka
boxi." Na Ngo uxi: "Kiauaba,"

Kabulu uanomona mukolo ; uambela na Ngo, uxi : " Kalunga, ta-
ndela kiambote." Na Ngo uatandela; Kabulu uakutu. Ufomona
dikiia di^ mu mbunda ; u di ta na Ngo mu mutue. Na Ngo uxi :
''Eie, Kabulu, uandala ku ngi banga kiebi?" Kabulu uxi: '*Enu
mua tu zemba." Kabulu u mu tonia ding^ ; na Ngo uafu.

Kabulu ua mu tale ; uvutuka ku bata did. Uadi xitu id ; uakal'd.

Ngateletele kamusoso. Mahezu.

XXVI.
O MULONGA UA NGANA NGO NI NGULUNGU.

Ngulungu uavile hombo ia muhatu ; o Ngo anga uvua hombo ia
kisutu.

Ngulungu anga uia kua Ngo ku mu binga o hombo id ia kisutu,
pala ku i baka mu 'ibanga kid ni hombo id ia muhatu pala ku i
vualesa. Uixi, o ki akuata o mavumu matatu, n*a mu bana o mon'
a hombo ia muhatu ni hombo id ia kisutu ; o Ngulungu n'axal'd ni
hombo id ni an'd. Ingo anga itambujila, anga ubana o kisutu.

O ki avualele o mavumu matatu, Ngulungu ukuata mona a hombo
ia muhatu ni kisutu kia ngana Ngo. Uia Vx\k mu bekela, anga u

The Lawsuit of Leopard and Antelope.

HARE AND LEOPARD.

Hare plaited his long basket, saying : " I will go to bind squashes
in the field."

He started ; he arrives in middle of road. He meets with Mr.
Leopard; Mr. Leopard says: "Thou, Hare, thou art courageous;
this whole basket here ? Where dost thou go with it .' " Hare
said : " Lord, I am going to bind a few small squashes in the fields."
Mr. Leopard said: "Thou indeed, the basket is bigger than thou;
if it be full of squashes, how wilt thou carry it.'" Hare said:
" Lord, if (it be) thou, thyself, I am able to carry thee ! " Mr.
Leopard said : " Thou, Hare, art presumptuous. If thou givest me
up, what may I do to thee .' " Hare said : " Lord, beat me."

Mr. Leopard gets into the basket. Hare said: "Lord, when I
fasten the ropes to the basket do not shriek ; but beware of falling
on the ground." Mr. Leopard said : " All right."

Hare took a rope; he tells Mr. Leopard, saying : " Lord, stretch
(thyself) out well." Mr. Leopard stretched out ; Hare bound. He
takes off his hatchet from waist ; he knocks (with) it Mr. Leopard on
the head. Mr. Leopard says ; " Thou, Hare, how dost thou mean to
treat me .'" Hare said : " You do hate us," Hare hits him again ;
Mr, Leopard dies.

Hare flayed him; he returns to his house. He ate his meat;
lived on.

I have told the little story. Finished.

THE LAWSUIT OF LEOPARD AND ANTELOPE.
Antelope owned a she-goat ; Leopard, he owned a be-goat.

Antelope then goes to Leopard to ask him for his he-goat, to
keep him in (his) corral with his she-goat, to breed. Saying that
after she has had three gestations, he would give him a young she-
goat with his he-goat ; (while he) Antelope, would keep his goat and
her young. Leopard then assents, and gives over the he-goat.

When she had born three times, Antelopt; takes a young nanny-
goat and the billy-goat of Mr. Leopard. He goes to bring (them) to

ig8 Folk- Tales of Angola.

mu ambela : " Kisutu ki^ kiki, ni mon' a hombo ia mubatu ; ubange
u£ o kibaku ki^." Ingo uixi : " Kana ; ngalaoii lua ni kibanga kio-
tunge. Vutuka hanji ni jihombo, ui ji bake h. Kt ngandotunga o
kibanga, nga )i takana."

Ngulungu anga uvutuka ni hombo je jiiadi anga u ji baka mu
'ibanga ki£. Hombo xt ia muhatu iniateka mu kuvuala, kat6 mu
kuinii dia mavumu.

Ki akala, uia kui ngana Ngo ku mu ambela kulambula o hombo
)6 ia kisutu oi hombo ia muhatu, i a mu banene. Ngana Ngo ua di
tunu ku ji tambula, mukonda kibanga hanji k'a ki tungue.

Ki abange iziia, ngana Ngo, ki amono Ngulungu uaJa kict ni ma^
kuinii-a-uana ma hombo, uia ku^ Ngulungu ku mu ambela, kuma:
" O jihombo, tu ji uana."

Kuala Ngulungu: "Ngitenami kuuana; mukonda eme ngobeke-
lele o kisutu kie, ni mon' a hombo ia muhatu, anga u di tuna, uixi:
' ngalami ni kibanga kiotunge ; ' kat^ ni lelu. Ngu ku bana hombo
jiiadi ja ahetu ni kisutu ki^." Kuala Ngo : " Nguamiami." Uia ku
bata ; uxitala Ngulungu.

Ngana Nzamba utuma MbSmbi kuia mu kuambela ngana Ngulu-
ngu kuma: " Mungudini uia mu mbanza mua ngana Nzamba pala
kuMunda o mulonga ua jihombo, u nuala nau ni ngana Ngo. Ni
jihombo jiia u6." Mb&mbi uambela ngana Ngulungu, anga uvutuka
ku bata die. Ngana Ngulungu ualodila, ualobanza ; ioso i ibanga
k'a i iji6.

Kasexi ubita bua Ngulungu, u mu ibudisa ioso iaiodidila. Ngu-
lungu u mu tangela o mulonga ua jihombo ni ngana Ngo. Kuala
Kasexi : " Eme ngifunda o mulonga kiambote, ni uvutuke ni hombo
j^ ; u ngi futa kikuxi ? "

Kuala Ngulungu : " Eie, Kasexi, ndai£. K'u ngi kuatese jinjinda ;
xini ngu 'u kuama." Kasexi, ni uoma ua Ngulungu, ni jinjinda
javuiu, ji a mu sange najiu, Kasexi ui'fi.

O ki atenene izua iiadi, Ngulungu uambata o jihombo ; uia mu
mbanza ia ngana Nzamba. Usanga muezala ; a-ngana Palanga, Pa-
kasa, Sefu, Hoji, Kisebcle, Semvu,"^ ni muene ngana Ngo.

Ngulungu, ki abixila, uamenekena ngana Nzamba. 16 u mu tuma:
"KAxikame."

Ki abange kitangana, amona Kasexi ualobita ni malusolo, ni kiji-
nga kie ku mutue, anga umenekena mu kanga ngana Nzamba ni
iama iamuku^.

Kuala ngana Nzamba: "Mukuanii und, uabiti ni lusolo ni kijinga
kie ku mutue, s6 ku ki tulula mu ku ngi menekena?" Uixana
Mbambi ; u mu luma kukaiela Kasexi: "KA mu kuate; uize n't
Se ngu£, mu jibe ! "

I

The Lawsuit of Leopard and Anlehpe. 1 99

him, aad says to him : " Thy he-goat (is) here, with the young she-
goat ; that thou, too, mayest raise thy cattle." Leopard says : " No ;
I have not yet a corral built. Return yet with the goats, and keep
them. When I shall have built the corral, I will fetch them."

Antelope then went back with his two goats, and he kept them in
his corral. His nanny-goat begins to breed, until it had ten gesta-
tions.

After a time, he goes to Mr. Leopard to tell him to take his he-
goat and the she-goat, that he had given him. Mr. Leopard refuses
to take them, because he has not yet built the corral.

After spending days, Mr. Leopard, on seeing (that) Antelope has
already forty goats, he goes to Antelope's to tell him, saying : " The
goats, we will divide them."

Then Antelope : " I cannot divide, because I had brought thee
thy he-goat, with a young she-goat, and thou didst refuse saying : ' I
have no corral built," until to-day. I will give thee two she-goats
with thy he-goat." Then Leopard : " I will not." He goes home ;
summons Antelope.

Lord Elephant sends Deer to go and tell Mr. Antelope, saying :
" The day after to-morrow thou shalt go to the court of Lord Ele-
phant, there to plead the lawsuit of the goats, that you have, (thou)
and Mr. Leopard. And the goats, they shall go too." Deer told
Mr. Antelope, and returned to his home. Mr. Antelope is crying, is
thinking; what he shall do, he does not know.

Philantomba passes by Antelope's, and asks him what he is crying
about. Antelope tells him the lawsuit of the goats with Mr. Leo-
pard, Then Philantomba : " I will plead this lawsuit well, so that
thou shalt return with thy goats ; how much wilt thou pay me ? "

Then Antelope : " Thou, Philantomba, begone. Do not -make me
angry ; lest I hurt thee," Philantomba, in fear of the Antelope, and
of the great anger, that he found him to have, Philantomba goes
away.

When the two days were complete, Antelope took the goats; he
went to the court of Lord Elephant. He finds the place full ;
Messrs. Palanga. Buffalo, Sefu, Lion, Kisebele, Semvu,"* and Mr,
Leopard himself.

Antelope, when he arrived, greeted Lord Elephant. The latter
bid him : " Sit down."

When they had spent a while, they see Philantomba, who is pass-
ing in a hurry, with his cap on his head, and he greets from a dis-
tance Lord Elephant and the other beasts.

Then Lord Elephant : " Who is that, who passed in haste with
his cap on (his) head, without taking it off while greeting me ? " He
calls Deer, he orders him to pursue Philantomba: " Go, catch him
(and) come with him. If he will not, kill him ! "

200 Folk- Tales of Angola.

Mbdmbi anga uia ; ukuata ICasexi ; u mu bekela ngana Nzamba.
Ngana Nzamba utuma ku mu kuta. "Kituxi kianii, ki ngi dia?"
Kuala ngana Nzamba uixi : "O ukambu ua uoma, ua kubita ni lusolo
bu ngala, s6 kutulula o kijinga." Kuala Kasexi: " Ngasakamana,
mu konda dia pai etu, nga mu xi ualovuala. Eme ngaloia ni lusolo
mu takana manii etu, uaia mu ita."

Ki azubile kuzuela, ngana Hoji, ni ngana Nzamba, ni iama ioso
atukumuka ni kuzuela : " Manii ! Pai enu uvual'4 ? " Kuala Ka-
sexi: "O pai etu, jingana, nubanga pata ia kuvuala, mu konda
dia'nii?" Ene atambujila: "O diiala dialovuala, kilua tua mu
mono." Kasexi uebudisa : " Milonga ianii iala mu mbanz' omo, ni
ngana Ngulungu ni ngana Ngo ? "

Kuala ngana Nzamba ni ngana Hoji : ''Kasexi, mu jitunienu ! O
milonga iabatuka. Eie, ngana Ngo, u mukua-hombo ia kisutu ; o
ngana Ngulungu uobing^la-iu pala kuvuala ni hombo i^ ia muhatu.
Utambula o hombo eji jiiadi ja ahatu ni kisutu ki6. Kt nu ji
uanienu, mukonda o diiala kt divual^/'

XXVII.
HOJI NI KIMBUNGU.

Hoji uadidile, uxi: "Mu ngongo kt mu^ne mukuetu ng^soko n'^
ku nguzu ; mukuetu ngoho, Nzamba Ngola ' Aniinii, ni Kisonde kia
Malemba a mu zalela ngongo,^^ ene ngasoko n'd."

Manii o Kimbungu, uabatemene mu kisasa, ha ubalumuka ; usa-
nduka kadikanga, uxi: "Hoji, uatange makutu, uxi *mu ngongo kt
mu^ne mukuetu ngasoko n'^.' O Vula-ndunge ukola." Uenda ko-
fele, uxi dingi : " O Niengena-maku ukola ! "

Hoji utala Kimbungu. Njinda ia mu kuata, ha u mu kaia; ua
mu lembua.

Kiene ki a di zembela, mukonda Hoji uatangele makutu ; o Ki-
mbungu iu ua mu tungununa.

Lion and Wolf.

Deer then goes; he catches Philantomba; brings him to Lord
Elephant. Lord Elephant orders to bind him. Then Philantomba ;
"What crime is it that kills me?" Then Lord Elephant says:
"The lack of respect, to pass in haste where I am, without lowering
the cap." Then Philantomba: "I am in a hurry because of my
father, whom I left giving birth. I am going in haste to fetch our
mother, who is gone to the war."

When he finished speaking, Lord Lion, and Lord Elephant, and
all the beasts, start up, saying : " Possible .' Thy father giving
birth .' " Then PhUantomba : " My father, gentlemen, you have
doubts of (his) giving birth, because of what,'" They answer:
"The male, that gives birth, we have not yet seen him." Philan-
tomba asks them : "What lawsuit is there in this court between Mr.
Antelope and Mr. Leopard ? "

Then Lord Elephant and Lord Lion : " Philantomba, unbind him !
The lawsuit is decided. Thou, Mr. Leopard, wast owner of a he-
goat ; Mr. Antelope asked hira of thee, to breed with his she-goat.
Thou shalt get these two she-goats with thy he-goat. Do not divide
them, for the male does not give birth."

LION AND WOLF.

Lion roared, saying : " In the world there is not another equal to
me in strength ; only my friend. Elephant Ngola 'Aniinii and Red-
ant of Malemba, whose couch is pain,"' they are equal to me."

But the Wolf, who had lurked in the thicket, then gets up ; moves
off a short distance, says ; " Lion, thou toldest a lie, saying ' in the
world there is no other equal to me.' The Know-much is stronger."
He walks a little, says again : "The Hang-arms is stronger ! "

Lion looks at Wolf. Anger takes him, and he chases him ; he
gives him up.

Therefore (it is) they hate each other ; because Lion (once) told a
lie ; but Wolf, he exposed him.

Folk- Tales of Angola.

NZAMBA NI DIZUNDU.

Kme ngateletele ngana Nzamba ni ngana Dizundu, akexile mu

namulalela "^ ku bata dimoxi.

Kizua kimoxi, ngana Dizundu uambelele mukaji*^ a ngana Nza-
mba, uixi : " Ngana Nzamba kabalu kami." Ngana Nzamba, ki ejile
□i usuku, anga tlumba i mu ambela, exi : " Eie u kabalu ka ngana
Dizundu ! "

Ngana Nzamba anga uia kui ngana Zundu, uixi : " Eie uambele
mukaji ami kuma emc ngi kabalu k^ ?" Nga Dizundu uamba, kuma:
"Kana; erne nga ki ambiami." Aia buamoxi mu sanga mukaji a
ngana Nzamba.

Mu njila ngana Zundu uambelele ngana Nzamba, uixi: "Kuku,
ngalami ni nguzu ia kuenda Za ngibande ku dikunda di^ !" Ngana
Nzamba uixi : " Banda, mulaul' ami." Ngana Dizundu anga ubanda.

Ki abangele katangana, uambelele ngana Nzamba ; " Kuku, ngondo
di bala. Za ngisote tungoji pala ku ku kuta mu dikanu." Ngana
Nzamba anga uxikana Nga Dizundu anga ubanga loso i abingile.

Ki abitile katangana, uambelele dingi ngana Nzamba uixi: "Za
ngisote kasanzu pala ku ku bukila o jiharaua." Nga Nzamba uixi:
" Ndai^." Muene anga usota o sanzu.

Ene, ki akexile mu bixila kid, o ilumba ia a muene, anga itunda
ku a kauidila ni ku di kola, ixi : " Eie, nga Nzamba, u kabalu muene
ka ngana Zundu!"

MUKENGE NI SUTE.
Mukenge ni Sute™ a di kuatele ukamba ua nzangu imoxi.

Mukenge uxi : " Eie, mukuetu Sute, eme ngiia-jinga mu kuata o
jisanji." Sute v,h uxi: "Eme ngiia-jinga mu tuta o f uba bu zukilu
dia ahalu." Mukenge uxi : " Kiauaba." Azekele.

Kimenemene, Mukenge uai mu kuata o sanji. Sute ufi uatumbu
matumbu kat^ bu zukilu dia ahatu. Uatubula kinda kia fuba ; uasu-
kumuina mu saku ie; iezala Uvutuka; ubixila m'o'nzo id. Usanga
mukui, Mukenge, udza kid ni sanji. Alambe ; adi ; azekele.

Fox and Mole.

ELEPHANT AND FROG.

I often tell of Mr. Elephant and Mr. Frog, who were courting at
one house.

One day Mr. Frog spake to the sweetheart"* of Mr. Elephant,
saying: "Mr. Elephant (is) my horse." Mr. Elephant, when he
came at night, then the girls tell him, saying : " Thou art the horse
of Mr. Frog! "

Mr. Elephant then goes to Mr. Frog's, saying: "Didst thou tell
my sweetheart that I am thy horse.'" Mr. Frog says, saying :
" No ; I did not say so." They go together to find the sweetheart
of Mr. Elephant.

On the way, Mr. Frog told Mr. Elephant, saying: "Grandfather,
I have not strength to walk. Let me get up on thy back ! " Mr.
Elephant said : "Get up, my grandson." Mr, Frog then goes up.

When a while passed, he told Mr. Elephant : " Grandfather, I am
going to fall. Let me seek small cords to bind thee in mouth."
Mr. Elephant consents. Mr. Frog then does what he has asked.

When passed a little while, he told again Mr. Elephant, saying ;
" Let me seek a green twig to fan the mosquitoes off thee." Mr.
Elephant says : " Go." He then fetches the twig.

They, when they were about to arrive, the girls saw them, and
they went to meet them with shouting, saying : " Thou, Mr. Ele-
phant, art the horse indeed of Mr. Frog ! "

FOX AND MOLE.

Fox and Mole "" took to each other the friendship of one board
(of eating together).

Fox said : "Thou, comrade Mole, I will go always to catch chick-
ens." Mole also said : " I will go always to carry off flour from the
pounding -place of the women." Fox said: "All right." They
slept.

(At) morning. Fox went to catch a fowl. Mole, too, threw up (his)
mole-hills as far as the pounding-place of the women, He bored a
basket of flour ; he drew (it) off into his sack ; it is full. He re-
turns ; arrives in their house. He finds the other, Fox, who has
come already with a fowl. They cooked ; they ate, slept.

204

Folk- Tales of Angola.

Kimenemene, Mukenge uxi : " lal'^, eme ngala mu ia mu kuata
o sanji." Sule u£ uxi : " Eme ngala mu ia ku fuba," A di muanga.
Ku ai Mukenge, uakuata dikolombo dia sanji. O Sute uasukumuna
fuba mu saku ie. Uvutukisa ; usanga mukuS, ueza kia ni sanji.
Alambe sanji; alambe funji. Mukenge uxi: "lal'e u^! tuie tuaka-
zoue ; ki tuiza, tudie kiua" Sute uxi : " Kiauaba."

Akatuka ; abiidia ku ngiji. O Sute uabanga^' ngenda^ ifi,
tunde k'o'nzo 14 kat^ ku ngijl Mukenge uakutuka rau menia; uai
ni kuzoua kat^ mu kaxi kia menia. Uvutukisa ; utomboka.

Sute uxi : " Eme ki ngikutuka- niu menia, k'u ngi mono kindala."
Mukenge uxi: " Kutuka, ngitale." Sute uakutuka; uaboba. Uaku-
tuka dingi mu uina ue ; uala mu kuenda. Ubixila m'o'nzo ii ; uatu-
buka mu uina. Uuomona makudia, axi ni mukuS ; uadi. Ubokona
mu uina ; uenda. Ubixila mu ngiji ; uatumbuka koxi a menia. Uxi :
" lal'd, Mukenge, tui'etu kid." Akatuka.

Abixila ku bata; abokona m'o'nzo. Mukenge, b'axile makudia.
makudia a a di. Mukenge uxi : " lal'^, Sute, nanii uadi makudi'
etu?" Sute uxi: "Manii. Tuendele kiiadi kietu mu zoua. Eme
ngi mu ijfa kiebi, muoso uadi?" A di xib'i; azekele.

Kimenemene, Mukenge uxi: "Eme ngala mu ia mu batemena o
jisanji." Sute ufi uxi : " Eme ngala mu ia ku fuba." Amuangana.
Ku ai Mukenge, uakuata mama ia sanji, Ueza m'o'nzo mu laniba.
O Sute ue, ku ai, uanomona fuba. Uvutukisa ; ubokona m'o'nzo
ia. Usanga mukut, sanji uelambe kid. Alambe funji. Sute uxi :
"lal'd, tuie hanji mu zoua. Ki tuiza, tudie kiua." Mukenge uxi:
"Kutuama kuia mu zoua, tuala mu sanga makudia a a di." Sute
uxi : " Kiki, ki tunange-ku." MukuS ua.xikina.

Akatuka ; abixila bu tabu. Mukenge uakutuka mu menia ; ua-
zouo; uatomboka. Sute u& uakutuka; uaboba koxi a menia; iii
mu uina ue. Uala mu kuenda ; ubixila m'o'nzo \k. Uatubuka ku
kanga ; uadi kudia, Ubokona dingi mu ngenda ifi ; uenda. Ubixila
ku ngiji ; uatumbuka ; iii ku kanga. Uxi : " lal'^, tui'etu kid ! "

Akatuka ; abixila ku bata. Abokona m'o'nzo. Mukenge utala
b'abakele o makudia; a a di. Uxi: "lal'^, nanii uadi o kudia
kuetu?" Sute uxi : "Manii." Mukenge uxi : " Kiene ki ngambela,
ngixi ' tudie hanji ' ; eie uxi ' tuie mu zoua ; kl tunange-ku.' O kiki,
makudia, a a di." A di xib'4 ; azekele.

i.

A

Fox and Mole. 205

(At) morning, Fox says: "O man, I am going to catch a fowl."
Mole also said : "I am going for flour." They separated. Where
Fox went, he caught a cock. Moie drew off flour into his sack.
He returns ; finds his comrade, who has already come with a fowl.
They cooked the cock ; they boiled the mush. Fox said ; " O man !
let us go to have a bath ; when we come, we will eat well." Mole
said : "Very well."

They start ; arrive at the river. Mole had made his tunnel, start-
ing from their house down to the river. Fox went into the water ;
he went swimming as far as in the middle of water. He returns ;
gets ashore.

Mole said : *' I, when I get into the water, thou shalt not see me
so soon." Fox said : " Get in ; let me see." Mole went in ; dived.
He entered again into his tunnel ; he is walking. He arrives at
their house ; he gets out of the tunnel. He takes the eatables,
which they had left, (he) and his chum ; he eats. He enters into
the tunnel ; walks. He arrives in the river ; he emerges from under
water. Says: "O fellow, Fox, let us go now." They start.

They arrive at home ; they enter the house. Fox, where he had
left the victuals, the victuals are eaten. Fox says : " O man. Mole,
who ate our victuals ? " Mole said : " I don't know. We went both
of us to bathe. How can I know him who ate ? " They are silent ;
slept.

Morning, Fox says: "I am going to lie in wait of the fowls."
Mole too said : " I am going for the flour," They separate. Where
went Fox, he caught a mother-hen. He came to the house to cook.
Mole also, where he went, he took flour. He returns ; enters into
their house. He finds the other ; the fowl, he has cooked it already.
They cooked the mush. Mole said: "O comrade, let us go first
to bathe. When we come, we will eat well," Fox said : " By first
going to bathe, we always find the victuals eaten." Mole said:
"Then, let us not tarry there." The other assented.

They started ; arrived at the landing. Fox entered into the
water ; he swam ; came ashore. Mote went in, too; he dived under
the water ; he is in his tunnel. He is walking ; he arrives at their
house. He gets out on earth ; he eats the food. He enters again
into his tunnel; he walks. He arrives at the river; he emerges;
he is on the ground. Says : " Comrade, let us go now I "

They start ; they arrive at home. They enter in the house. Fox
looks where he had set the food ; it is eaten. Says he : " O fellow,
who ate our food ?" Mole said : " I don't know." Fox says: "That
is why I said, saying, 'let us eat first;' thou saidst, 'let us go to
bathe ; let us not tarry there.' Now, the victuals, they are eaten."
They keep silent ; slept.

4

Folk-Tales of Angola.

206

Kimenemene, Mukenge uxi : " Erne ngiia mu muania mu kuata o
sanji." Sute uxt: "Erne ngiia ki^ Ha nganange kitaiigana kat£
mu muania, lelu ahctu ngi a sanga amuangana." Uakatuko.

O Mukenge, ku ema ku axala, uxingeneka, uxi: "lala mueniii,
raanii muene uala mu dia o makudia? Ngiia ni kukenga kuoso ku
ala mu kuijila." Ukenga mu iangu, usanga matumbu a Sute,
atundu k'o'nzo \k kat^ ku ngiji. Mukenge uxi: "Manii, ial'ii uala
mu kuendela koxi a mavu." Uasu mubetu ; ua mu tela mu ngenda
\t. Uatundu-ku ; uai mu batemena o sanji. Uakuata kolombolo dia
sanji; uiza ku bata. Atakanesa ni muku&; exi: "Tulambe kid.
makudia." Alambe.

Sute uxi: "Tuie mu zoua," Mukenge uxi: " Ndoko." Aka-
tuka ; abixila ku ngiji. Mukenge uakutuka mu menia ; uazouo;
uatomboka. Sute u^ uakutuka mu menia ; uboba koxi a menia.
Uabokona mu uina u6 ; uenda. UbLxila ku mbandu a 'nzo \k ; uafu
bu mubetu, u atele Mukenge,

O Mukenge, bu tabu, bu a-xala, uatale mukuS, uakutukile mu
menia. Kitangana kiavulu k'amoneka. Uxi : " Ngii'ami." Uka-
tuka; ubi.\ila k'o'nzo i4. Ubokona m'o'nzo, utala makudia: la-u^."*
Ukondoloka ku xilu; utala mubetu uazabuka. Uiza-bu ; kamba did,
Sute, uafu. Mukenge uxi : " lal'u, manii, muene u^ne mu ngi dia o
jisanji jami ! " Ua mu kulula; ua mu di. Mukenge uakal'5.

Ngateletele kamusoso. Mukenge ni Sute : Sute o u(ii ufi ua kue-
ndela koxi a mavu, n'adie o kudia, ku axi ni rnuku^, uene ua mu dia.
Mahezu.

KOLOMBOLO NI MUKENGE.

Ngateletele Kolombolo dia sanji, uatonokene ukamba ni Mukenge.
Kolombolo uene mu tunda ku bata; uia mu nangesa kamba dig,
Mukenge, iziia ioso.

Ktzu' eki, uai mu mu nangesa, Mukenge uxi : " Eie, kamba diami
Kolombolo, o kima kia ku ene bu kaxi ka muCue, ha u di kuata ni
mukuenu, n'u mu te-kiu, utua.'" Kolombolo uxi: "Eie, kamba
diami, Mukenge, uatoba. Jiji jixitu; ki jikuama." Mukenge uxi:
"Eme, ki ngene mu ki mona, uoma ut5ne mu ngi kuata, ngixi 'o
kima, ki ala nakiu kamba diami Kolombolo, ha ngala mu tonoka n'd,
n'a ngi te-kiu, ngitua ; ' manii kana." Kolombolo uolela ; atonoka.
Kolombolo uai'e ku bata die. Mukenge uai'e ufi mu dilundu difi.™

I

Cock and Fox.

207

Morning, Fox said : " I will go at noon to catch a fowl." Mole
said ; " I am going now. If I delayed as long as to noon, then the
women, I should find them scattered." He started.

Fox, behind where he stayed, reflects, saying: "This fellow,
whether he is eating the victuals ? I will go to seek where he is
coming in." He seeks in the grass ; he finds the mole-hills of Mole,
starting from their house down to the river. Fox says : " Why, this
fellow is walking under the ground." He cut a trap-stick ; he set it
in his tunnel. He went hence ; went to lie in wait for a fowl. He
caught a cock; he comes home. He meets with the other; they
say : " Let us cook now the victuals." They cooked.

Mole says : " Let us go to bathe," Fox said : " Let us go." They
start ; they arrive at the river. Fox entered into the water; swam ;
came ashore. Mole too went into the water; he dived under the
water. He entered into his tunnel ; walks. He arrives to near by
their house ; he dies in the trap, that Fox had set.

Fox, at the landing where he stayed, looked for the other, who had
gone into the water. A long time he appears not. Says he: "I
am going." He starts ; arrives at their house. He goes into the
house, looks for the food ; here it is. He goes round to back o£
house ; looks at the trap ; it is up. He comes near ; his friend Mole
is dead. Fox said: "This fellow, why, he was always eating my
fowls ! " He scraped him ; he ate him. The Fox lived on.

I have told the little tale. Fox and Mole; Mole, his thievery of
walking underneath the ground to eat the food, that they left (he)
and his comrade, the same killed him. Finished.

COCK AND FOX.

I often tell of Cock, who played friendship with Fox, Cock used
to go out from home ; he went to pass the time (at the house) of his
friend. Fox, every day.

One day, that he went to pass time with him. Fox said : " Thou, my
friend Cock, the thing that is in the middle of thy head, if thou strug-
gles! with another, and thou hittest him (with) it, is he wounded?"
Cock said : " Thou, my friend Fox, art foolish. These (things) are
flesh ; they do not wound." Fox said : " I, whenever I saw it, fear
used to grasp me; I said, 'the thing, that my friend Cock has, if I
am playing with him, and he hit me (with) it, I shall be wounded ;"
but no." Cock laughed; they played. Cock went to his house.
Fox went also into his ant-hill.'**

2o8 Folk "Tales of Angola.

Mukenge uxingeneka, uxi: "O kamba diami, Kolombolo, ngene
mu mu lenga ngixi ' ha ngi mu kuata, u ngi ta o kima ki£;' manii
kana ; jixitu ngoho." Uazekele.

Kuaki kimenemene, Kolombolo ueza ; ala mu tonoka. Mukenge
uabiti ku dima dia Kolombolo; ua mu kuata bu xingu. Ala mu
banga. Kolombolo uxi: ''Hai! u ngi banga kiebi? eie> kamba
diami!" Mukenge ua mu numata nguzu bu xingu; ua mu jiba.

Kolombolo uatonokene ukamba ni Mukenge. Mukenge, ki akexile,
ukuata sanji ia mukaji, k'axikina kujiba dikolombolo, uxi: '^Di ngi
kuama." Kia mu bekesa o kukuata makolombolo, Kolombolo muene
ua di tobesa kua Mukenge, uxi : '' Kiki ki kidi kima ; jixitu ngoho."

Ngateletele kamusoso kamL Mahezu.

XXXI.

MBULU NI KABULU.

Ngateletele Mbulu a Ngonga, uatonokene ukamba ni Kabulu.

Kizu' eki Mbulu uxi : '' Moso Kabulu h ! TA tuie mu tonoka mu
iangu ! " Akatuka ; abixila mu iangu ; ala mu tonoka.

Mbulu uxi: ^'Eme, za ngisuame; eie, Kabulu, u ngi tukulula."
Mbulu uai mu suama. Kabulu iu uiza ni kukenga. U mu sanga
uabatama. Kabulu uxi: ^'Eie, Mbulu, uabatama baba." Mbulu
uabalumuka ni kuolela. Mbulu uxi : '' Ngisuama dingi." Uasuama.
Kabulu iu uiza ni kukenga; ua mu sange dingi. Mbulu uabalu-
muka.

Kabulu uxi : " Eme u6, za ngfisuame. Eie, Mbulu, k'utena ku ngi
mona." Mbulu uxi: "Eme ngu ku mona." Kabulu uai; uasuama
mu dikungu ; uatuina mesu. Mbulu, iii uiza ni kukenga. Ubita bu
dikungu; utala mu dikungu. Kabulu uatuina mesu mu dikungiL
Mbulu, noma ua mu kuata ; ualenge malusolo ni kudila, uxi : " Eme,
Mbulu h ! nga di nana isuma ! Isuma iahi iala ni mesu a kutala }
Eme, Mbulu h, ! nga di nana isuma ! Isuma iahi iala ni mesu a
kutala ? "

Kabulu uabalumuka ni kuolela, uxi: ''Manii, Mbulu, u kioua?
Ua' mu ia ni kudila.^ Eme nga ku batemena. Eie uazuela, uxi
' ngitena ku ku mona ; ' ki ua ngi sange, uala mu lenga ni kudila ! "

Bene bu uasukila. Mahezu.

Jackal and Hare.

209

Fox thought, saying : " My friend, Cock, I used to flee him, saying,
'if I sei2e him, he will hit me with his thing;' but no; it is flesh
only." He slept.

There shone the morning; Cock came; they are playing. Fox
passed behind Cock ; he seized him by the neck. They are strug-
gling. Cock says: "Shame! how art thou handling rae.' thou, my
friend I " Fox bit him hard in the neck ; he killed him.

Cock played friendship with Fox. Fox, when he was (of old), he
caught a female fowl, he would not kill a cock, saying : " He will hurt
me." What caused him to catch cocks, (is that) Cock himself caused
himself to be fooled by Fox, (by) saying : "This kills not anything;
it is flesh only."

I have told my little tale. Finished.

JACKAL AND HARE.

I \vill tell of Jackal of Ngonga, who played friendship with
One day Jackal said : " Comrade Hare ! come let us go to play in
the bush ! " They start ; they arrive in the bush ; they are playing.
Jackal says: "I, let me hide; thou. Hare, shall bring me out."
Jackal went to hide. Hare, he comes with seeking. He finds him
crouching. Hare says : " Thou, Jackal, art crouching here." Jackal
stood up with laughing. Jackal said : " I shall hide again." He
hid. Hare he came seeking; he found him again. Jackal got up.

Hare said : " I also, let me hide. Thou, Jackal, canst not see
me." Jackal said : " I shall see thee." Hare went, hid in a hole ;
opened big eyes. Jackal, he comes seeking. He passes by the
hole ; he looks into the hole. Hare opens big eyes in the hole,
Jackal, fear took him; he fled in haste with crying, saying: "I,
Jackal, oh ! I have met an omen ! What omen has eyes to look ? I,
Jackal, oh ! I have met an omen ! What omen has eyes to look ? "

Hare got up with laughing, saying : " Why, Jackal, art thou silly ?
Thou art going away crying .' I was hiding from thee. Thou spak-
est, saying ' I can see thee ; ' when thou didst find me, thou art run-
ning away crying ! "

Thus far it reached. The end.

Hare. ^^

2IO Folk- Tales of Angola.

XXXII.

KAXINJENGELE N' UNGANA.

" Kaxinjengele '' mundu exi "hadia tu mu bana ungana." Muene
uxi: ''Kikala lelu." Mundu exi: "Tuala mu kenga o ilumbua ia
ungana." Kaxinjengele uxi: " Eme, kikala lelu a lele."** Mundu
exi: '^ Muene, tua mu ambela ngoho, tuxi 'tuala mu kenga o ilu-
mbua' muene uxi 'kikala lelu;' manii, nguetu dingi ku mu ban' iJ^
Ha tua mu ban' ^ k'atena kulanga o mundu."

Kaxinjengele, ambele ku mu bana ungana. Muene uxi : ** Kikala
lelu." Kiaxalela kui atu: ''Lelu a lele diafidisa Kaxinjengele o
imgana."^^

Ngateletele kamusoso. Mahezu.

XXXIII.
IMBUA N' UNGANA.

Na Mbua, amesenene ku mu lunduisa ungana. Akenga ima ioso
ia ungana : kijinga,'^ mbasi,'^ maluselu, kiba kia mukaka.^^ Ima
iatena ; 6xi : " Kizua kiabiidla kia kuhinga."

Makot' oso atena; atuma jingamba ja ngoma ni dimba; eza.
Azale jingandu, ni maxisa. B'andala kuxikama o ngana, abake-bu
ngandu ; azale-bu dixisa ; ate-bu mbenza.^^ Exi : " Ngana ixikame."
Uaxikama. Mundu uala mu nana makudia.

Muene, na Mbua, ki amono petu ia sanji, luimbi lua mu kuata.
Uabalumuka ni malusolo ; uanomona o petu ia sanji ; ualengela ku
iangu. Mundu exi : " Ngana, i tuala mu lunduisa, ialenge ni petu
ia sanji ku iangu ! " Mundu amuangana.

Na Mbua, ejile ku mu hingisa ungana, mu konda dia ufii u£,
ungana ua u lembua.

Ngateletele kamusoso kami. Mahezu.

Dog and the Kingship.

SQUIRREL AND THE KINGSHIP.

" Squirrel," the people said, " directly, we (will) give him the king-
ship." He said: "It shall be to-day." The people said: "We
are looking for the insignia of the kingship." Squirrel said: "I, it
shall be to-day, at once." The people said : " He, we only told him,
saying ' we are going to get the insignia,' he says ' it shall be to-
day ' ; why, we will give it to him no more. If we gave him it, he
could not govern the people."

Squirrel, they talked of giving him the kingship. He said : " It
must be to-day." It remained among the people : " To-day at once
deprived Squirrel of the kingship." ^'

I have told the little story. Finished.

DOG AND THE KINGSHIP.

Mr. Dog, they wanted to invest him with the kingship. They
sought all the things of royalty : the cap,^ the sceptre,^ the rings,
the skin of mukaka.™ The things are complete ; they say : " The
day has come to install."

The headmen all came in full; they sent for the players of drum
and marimba ; they have come. They spread coarse mats and fine
mats. Where the lord is going to sit, they laid a coarse mat ; they
spread on (it) a fine mat; they set a chair ^' on. They say: "Let
the lord sit down." He sat down. The people begin to divide the
victuals.

He, Mr. Dog, on seeing the breast of a fowl, greed grasped him.
He stood up in haste ; took the breast of the fowl ; ran into the
bush. The people said: "The lord, whom we are installing, has
run away with the breast of the fowl into the bush ! " The people
separated.

Mr. Dog, who was going to be invested with the kingship, because
of his thievery, the kingship he lost it.

I have told ray little tale. Finished.

212 Folk' Tales of Angola.

XXX IV.
NA MBUA NI KULUKUBUA.

Na Mbua uatonokene o ukamba pi Kulukubua. O Mbua uia mu
nangesa Kulukubua izua ioso.

Kizu' eki, na Mbua uai mu nangesa kamba di^ Kulukubua. O
Kulukubua uxi: ''Enu, jimbua, mu^ne n'atu, enu muia mu kuata
o jixitu mu iangu; enu mu^ne mu dia xitu iavulu." O na Mbua
uxi : " Kl tufine mu dia xitu." O Kulukubua uxi : " Enu mutoe mu
ia mu tesa o jixitu, enu jimbua; enu mukuata o jixitu." O Mbua
uxi: "Mungudinia^^ tuanda kuia mu tesa. Eie, Kulukubua, ki tu-
tunda mu tesa, usambela bu muxi u6, bu tuSne mu uanena o jixitu.
Eme ki nganda kukatula kaxitu, eie uitala ki a ngi bana o mbangala
mu mutue." Azekele luiadi.

Kuaki kimenemene ; atu exana o jimbua : ''Tui'enu mu nianga!"
Abixila mu mbole ; ajiba jixitu ; eza b'^ne mu uanena. Ala mu
nana. O Mbua uzangula kaxitu kofele. A mu bana mbangala
ionene. Na Mbua ua di kola: "Ui! ud!"

Uatalela o xingu bu lu dia muxi ; kupatele kud uataia ni mutue :
" Manii, kidi, ki uatangele."

XXXV.
IMBUA NI MBULU.

Mbulu ufine 6 mu iangu ni ndandu 16 Imbua. Mbulu ha utuma
Imbua, uxi: "Nd6 bu bata, uitakane-bu katubia. Ki uiza naku,
tuximike kitumba kia iangu ; tukuate mahoho, tudie." Imbua uaii-
kina.

Uakatuka ; ubixila bu bata. Ubokola m'o'nzo ; uasange muhetu,
uala mu disa mon' 6 funji. Imbua uaxikama; tubia, ngu6 ku tu
nomona. Muhetu uadisa mon' 6; uakolola imbia. Uanomona ma-
tete; ua a bana Imbua. Imbua uadi; uxingeneka, uxi: "Manii,
ngdne mu fua ngoho ni nzala mu iangu; bu bata b'ala kudia kua
mbote." Imbua uaxikam'd.

O Mbulu, ku ema ku axala, uatale mukui, a mu tumu tubia;
k'amoneka.

Mbulu, ki 6ne mu dila, atu exi: "Mbulu iadidi tu6!" Manii
kana ; i^ne mu kuila, uxi : " Nga di nana, eme, Mbulu a Ngonga ;
Imbua, nga mu tumine o tubia, ki asange o matete, a mu londola ;
uakal'6 kid."

Dog and yeukal.

DOG AND LIZARD.

Mr. Dog played friendship with Lizard. Dog goes to entertain
Lizard all days.

This day, Mr. Dog went to entertain his friend Lizard. Lizard
says : "You, dogs, who are always with men, you go to catch the
game in the bush ; you always eat much meat." Mr. Dog says : " We
do not often eat meat." Lizard says : " You always go to hunt game,
you dogs; you catch the game." Dog says: "The day after to-
morrow we are to go a-hunting. Thou, Lizard, when we come from
hunting, shalt climb on thy tree, where we usually divide the game.
L when I shall take a bit of meat, thou shalt see that they give me
the staff on (my) head." They slept twice.

Day breaks in morning ; the men call the dogs : " Let us go a-hunt-
ing!" They arrive on game-ground; they kill game; they come
where they are used to divide. They are dividing. Dog lifts a
small bit of meat. They give him a heavy clubbing. Mr, Dog he
yelled: "U^! \xh\"

He looked with (his) neck up to the tree ; his friend nods with
(his) head : " Why, truth, what thou didst say."

DOG AND JACKAL.

Jackal used to be in the bush with his kinsman. Dog. Jackal
then sends Dog, saying : " Go to the houses, to fetch some fire.
When thou comest with it, we will burn the prairie of grass; so as
to catch locusts and eat." Dog agreed.

He started; arrived in the village. He enters a house; finds a
woman, who is feeding her child (with) mush. Dog sat down ; fire,
he will not take it. The woman has fed her child ; she scrapes the
pot. She takes mush ; she gives it to Dog. Dog eats ; thinks, say-
ing : " Why, I am all the time just dying with hunger in the bush ;
in the village there is good eating." The Dog settled (there).

Jackal, behind where he stayed, looked for the other, who was
sent for fire ; he does not appear.

The Jackal, whenever he is howling, people say, " The Jackal is
howling, tway ! " But no ; he is speaking, saying : " I am surprised,
I, Jackal of Ngonga ; Dog, whom I sent for fire, when he found mush,
he was seduced ; he stayed for good,"

214 Folk' Tales of Angola.

Atu, ki akexile mu sanzala, k'akexile ni jimbua. Kiabeka a
jimbua, Mbulu uatumine Imbua o kutakana o tubia bu bata. Imbua,
ki eza bu bata, uasange-bu kudia; kua mu uabela. lu u£ne kid
n'atiL Mahezu.

XXXVI.

NGULU NI KIOMBO.

Kiombo'^ uakexile ni ndandu it Ngulu mu muxitu. Ki akala,.
Ngulu uxi: ''Ngiia mu bata, ng^kala n'atu." Kiombo uxi: "Mu
bata k'uie-mu ; azemba-mu o jixitu." Ngulu uxi : ** Ngii'ami mu
bata ; ng^dia-jinga kudia, ku dia atu ; mu iangu muala mixi ialuliL"

Ngulu uakatuka ; ubixila mu bata. A mu tungila kibanga ; uabo-
kona; uakala. Uavualela mu bata; a mu kuata. Id a mu jiba,
mukonda uaxi kid o mbutu.

Ki ^ne mu di kola o ngulu, ki a i jiba, iSne mu kuila, ixi : '^ Kio-
mbo ua ng'ambele, uxi ' mu embu, k'uie-mu ; ' eme ngixi ' mu ene
mu ngiia.' "

Ki ixala kid ni kamueniu kofele, ixi : " Ngafu, ngafu, eme, Ngulu.'*

Atu, ki akexile, k'akexile ni jingulu ; kiabeka o ngulu mu bata, a
kudia, ku ^ne mu di' atu, kuauaba.

Mahezu.

XXXVII.
NGUADI NI MBAXI.

Ngateletele Nguadi, a di kuatele pata ni Mbaxi.

Nguadi uxi : '' Eie, kamba Mbaxi, k'u^ne mu tena kulenga. Ki
dne mu ki\iza o tubia mu ngongo, udne mu jokota." Mbaxi uxi :
"Eme kl ngitena kujokota. Ujokot' eie, Nguadi." Nguadi uxi:
" Eme ngala ni mabab' ami ; ngituka. Eia k'utena kutuka, k'utena
kulenga ; ujokotela beniaba, kididi kimoxi." A di xib'd.

Abange izua ; kixibu kieza. Matubia akuata mu ngongo. O ki-
tumba, ki ala Mbaxi ni Nguadi, a ki te mu tubia. Tubia tuazukama
b'ala Mbaxi ; Mbaxi uabokona mu dilundu. Tueza b'ala Nguadi ;

Partridge and Turtle.

215

The people, when they were in villages, had not any dogs. What
brought the dogs, Jackal sent Dog to fetch fire in the village. Dog,
when he came to the village, found food there ; it pleased him.
Now he lives with the people. Finished.

THE HOUSE-HOG AND THE WILD BOAR.

Boar^ used to be with his kinsman, Hog, in the forest. As they
were, Hog said : " I am going to the village, to live with the men."'
Boar said: "To the village, do not go there; there they hate the
animals." Hog said : " I will go to the village ; I shall always eat
the food, that men eat ; in the bush there are bitter plants,"

Hog started ; he arrives in the village. They built him a sty ; he
entered; stayed. He bred in the village; they seized him. Now
they kill him ; because he has already left seed.

Whenever the hog squeaks, when they kill it, it is speaking, say-
ing: "Boar, he told me, saying 'in the village, do not go there;'
I said, ' to the same I will go.' "

When it is left already with little life, it says : " I die, I die, I,
Hog."

People, when they were, they had no hogs ; what brought the hogs
to the habitations, (is) that the food, which the people are wont to eat,
is good.

Finished.

PARTRIDGE AND TURTLE.

I will tell of Partridge who had a discussion with Turtle.

Partridge said : " Thou, friend Turtle, never canst run away.
When the fire is coming into the land, thou art always burnt."
Turtle said : " I cannot be burnt. Thou art burnt, thou, Partridge."
Partridge said : " I have my wings ; 1 fly. Thou canst not fly, canst
not run ; thou shalt burn just here, (in this) very same place," They
were silent.

They spent days ; the dry season came. The fires begin over the
country. The bush, where are Turtle and Partridge, it is set on
fire. The fire approaches where Turtle is ; Turtle gets into an ant-

2i6 Folk' Tales of Angola.

Nguadi ulenga; kl kuxikina.^ Tubia tua mu zukama; umateka
kutuka o tubia. Tubia tua mu kuata ; uajokota.

Tubia tuabuila mu ngongo. O maniang^ ejile mu kitumba»
amuangana. Mbaxi uatubuka mu dilundu ; utala boxi ; Nguadi ua-
jokota! Uxi: ''Ai! moso Nguadi, ngakuatele n'£ o pata, uxi 'eie
ujokota ; ' manii muene uajokota."

Mbaxi ua mu kuata mu kinama ; ua mu katula o lupisa. Ukala
mu xika ni lupisa lua Nguadi, uxi :

** Kalumbinga** ka Nguadi,
Nguadi uafu,
Kalumbinga kazala.**

Nguadi uakuatele o pata ni Mbaxi; Nguadi uajokota; o Mbaxi
uabuluka.
Mahezu.

XXXVIII.

KAZUNDU N' AKAJI E AIADI.

Ngateletele Zundu a Kumboto, uasakenene^ ahetu aiadi. Mu-
hatu iu, ua mu tungila ku tunda; muku^, ua mu tungila ku luiji.
Muene, bu nangu ^ did bu ka^d.

Ahetu ateleka funji, kiiadi kid ; iabila kumoxi. Muhetu ua dikota
uakatula mukunji, uxi: "Nd6 k^takane pai enu!" Muhatu ua
ndenge u6 uazangula mukunji, uxi: ''Kitakane pai enu!

»>

Akunji akatuka; abixila kumoxi. Iiiuxi: "Akutumu."^ Mu-
kud uxi: **A ku tumu." Kazundu^ uxi: "Ngibanga kiebi? Ahetu
aiadi a ngi tumu. Ha ng^tuama o kuia kui dikota, ndenge uxi ^uai
hanji kud na mvuale ;' o ki ngituama o kuia kud ndenge, dikota uxi :
'uai hanji kud kate^^^ i£.' " Kazundu ukala mu kuimbila, uxi :

" Ngatangalal'^ ! "* Ngatangalal^d !
Ngatangalal'^ ! Ngatangalal'^ ! "

Kazundu uasakenene ahetu aiadi; ateleka funji kumoxi. A mu
tumina kumoxL Zundu uxi: "Ngibanga kiebi?" lu ki fine mu
dila: Ku6-ku6! ku6-ku6! atu exi : "Dizundu diala mu dila."
Manii kana ; diala mu kuila, dixi :

" Ngatangalal'^ I "

Frog and his Two Wives. 217

hill It comes where Partridge is ; Partridge runs ; it will not (do).
The fire comes nearer him ; he begins to fly from the fire. The fire
catches him ; he is burnt.

The fire came to end in country. The hunters, who had come to
the fire-hunt, have scattered. Turtle comes out of the ant-hill ; he
looks on ground ; Partridge is burnt! He says; "What! comrade
Partridge, I had with him that discussion, he saying 'thou shalt be
burnt;' but he himself was burnt."

Turtle took him by the leg; he took off from him a spur. He
begins to play with the spur of Partridge, saying :
" Liitle horn of Partridge,
Partridge is dead.
The little horn is left."

Partridge had
Turtle escaped.
End.

discussion with Turtle ; Partridge was burnt ;

FROG AND HIS TWO WIVES.

I will tell of Frog Kumboto, who married two wives. This wife,
he built for her on the East ; the other, he built for her on the West.
He, his favorite place '^^ (was) in the middle.

The wives cooked mush, both of them ; it was done at the same
time. The head-wife took a messenger, saying : " Go and fetch your
father ! " The inferior wife also took up a messenger, saying : " Go
and fetch your father ! "

The messengers started ; they arrived at the same (time). One
SMd : " They sent for thee." The other said : " They sent for thee."
Frog said : " How shall I do ? Both wives sent for me. If I begin
by going to the superior, the inferior will say ' thou wentest first to
the head-wife ;' but if I begin by going to the inferior, the superior
will say ' thou wentest first to thy sweetheart.' " Frog began to sing,
saying :

Frog had married two wives ; they cooked mush at the same time.

They sent for him at the same time. Frog said : " How shall I do ? "

He whenever he is croaking : Ku6-ku6! ku6-ku6! people say: "The

frog is croaking." But no ; he is speaking, saying :

" 1 am in trouble ! "

Folk-Tales of Angola.

NIANGA DIA NGENGA NI JIMBUA JE.

Ngateletele Nianga dia Ngenga, inutu uakexile dinianga;
kanene ahetu aiadi. Uene ni jimbua jt! jiiadi ; ia mukaji
ndumbe. Ualozele jixitu; utala k'ala mu loza dingi ; uxi: "N^
xana ktmbanda pala ku ngi idika umbanda ua ktiloza."

Uexana kimbanda. Kimbanda kiaidika umbanda; uabu. Ha ki
mu ambela ijila, uxi: "Ha uazekele m'o'nzo ia dikota, usambela mu
kisumbula; ha uazekele m'o'nzo ia ndenge, k'usambcla mu kisu-
mbula ; uxikama ku dilundu." Dinianga uaxikina. Uene mu loza o_
jucitu.

Kizu' eki, uakatuka ni jimbua je jiiadi. Uabiiila mu tutu;

dika kisumbula ; uasambela. Jimbua jaxikama boxi dia kisumbu]

Kitaogana, mbimbi iiiza. Utudika uta ; uloza mbfimbi. MbSmbj

iabu ; jimbua jezubidisa. Muene umateka kutuluka ; k'atena. Ual

I mu banga mu muxi ni kutuluka ; ualembua. O dikumbi diafu kid. 1

Imbua \h, ia ndumbe, ixi ku muxima u^: "Ha ngi di xiba, o ngana
iami k'atena kutuluka." lambela ngana ie, ixi : "Takula dikua boxi,
tu ku bane mueniu ; k'uile uxi 'ngadi uana.'" Dinianga uasonona
dikiia boxi. Imbua ia di zangula ; iakoka muxi. O imbua ia mukaji
iambata muSi ; eza n'a. A u imika ku kisumbula. Imbua ia ndumbe
iambela ngana i6, ixi; "Diota kinama ku muxi," Dinianga uate
^ kinama ku muxi ; uatuluka.

Uatale mbiimbi i^ ; iabu. Ua i sese ; ua i kutu bu kiba. Jirabuj
jfi jixi : " Eie, ngana ietu, ki tuandala ku ku ambela, k'uile, uxi ' ngi
mono kisuma.' Eie uakolomucne kimbanda. Kiki, ki a ku bang
lele o kimbanda, ua ku bele ijila. Leiu, eie uajimbila o 1
uanaminina mu lu dia muii. Etu tua ku tulula. O ki tuazueli
kii, eie uevu. O ima ioso u i iva-jinga, ki izuela. Ki znela o sanjL
u k' ivua ; ki zuela o hombo, u k' ivua ; ki zuela o 'mbua, u k' i
I ki zuela kanjlla mu iangu, u k' ivua. Uivua ngoho ; u di xib'^,

I ki tangela mutu ni mukuenu, ufua." Nianga dia Ngenga i
"Kiauaba." Uazangula mbambi JS ; uabixila ku bata. Ubokoi

'o'nzo; uazekde.

Kimenemene, ateleka funji. Uanomona xitu ; uebake bu d
ni muzonge ni funjL Uabana jimbua j6. Ahetu exi : " Palahi ubi

Nianga dia Ngenga and his Dogs.

NIANGA DIA NGENGA AND HIS DOGS.

I will tell of Nianga dia Ngenga, a man who was a hunter; who
married two wives. He had his two dogs ; a female and a male.
He shot game ; he sees he is not shooting any more, says : " I will
call a medicine-man to prepare me a medicine for shooting."

He called the medicine-man. The medicine-man prepared a med-
icine; it is ready. Then he tells hira precepts, saying: "If thou
sleptest in the house of the elder, thou shalt climb into the tree-seat.
If thou sleptest in the house of the younger, thou shalt not climb
into the tree-seat; thou shalt sit on a termite-hill." Dinianga
assented. He keeps on shooting game.

One day, he started with both his dogs. He arrived in bush ; he
arranged the tree-seat ; climbed. The dogs sat under the tree-seat,
A while, the deer comes. He shoulders the gun ; he shoots the
deer. The deer fell ; the dogs finished it. He begins to get down ;
he cannot. He is struggling on the tree, to get down ; he gives in.
The sun is dead alrpady.

His dog, the male, says in his heart : " If I keep silent, my master
cannot come down." He tells his master, saying: "Throw the
hatchet down, that we save thy life; do not think, saying 'I met a
bad sign.'" Dinianga let the hatchet drop on the ground. The dog
took it up; he felled a tree. The female dog carried the tree; they
come with it. They set it up to the tree-seat. The male dog tells
his master, saying : " Step (with thy) foot on (this) pole." Dinianga
set (his) foot on the pole; he came down.

He flayed his deer; it is finished. He cut it open; he bound
it into the skin. His dogs say: "Thou, our master, what we are
going to tell thee, do not think, saying: 'I have seen a bad omen."
Thou didst call a medicine-man. Now, when he made (medicine)
for thee, the medicine-man, he gave thee injunctions. To-day thou
didst forget the injunction; thou didst stick up in the tree. We
have taken thee down. What we have spoken now, thou hast heard.
All things, thou shalt ever hear them when they speak. What the
fowl speaks, thou shalt hear it ; what the goat speaks, thou shalt
hear it ; (what) the dog says, thou shalt hear it ; what the little bird
speaks in the bush, thou shalt hear it. Thou shalt only hear; thou
shalt hold thy peace. If thou tell it to any one else, thou shalt die,"
Nianga dia Ngenga said: "Very well." He took up his deer; he
arrived at home. He entered the house ; slept.

Morning, they cook the mush. He took meat; he put it in a
plate with gravy and mush. He gave to his dogs. The wives said :

I

220 Folk- Tales of Angola.

o jimbua o xitu ioso eii ? " Muene uxi : " Mukonda jene ji ngala mu"!
kuenda najiu." Ahetu a di xib'S, O xitu iamukuS, Dinianga ua i]
uanesa akui bu sanzala. Akal'S ku izua.

O Dinianga, ki ene mu zuela o ibaku, uSne niu kuiva. Ua di j
xib'e.

Kizu' eki, uaxikama bu kanga ni jimbua je jiiadi, ja mu kondoloka. 1
O muhatu u6 ua dikota uala bu kinu ; uala mu zuka. O jisanji jala |
mu di fetela ni hombo, ixi : " Musonii uala mu kuiza. Leiu, sanji,
andala ku ku jiba." O sanji jixi : "A ku jib' eie, u hombo, uakulu."
Hombo ixi ; " Atuama ku ku jiba, eie sanji ; o mungu n'a ngi jiba I
kiu' erne."

O Dinianga, uala mu kuivua, uala mu kuolela ; manii ukou' e uala 1
mu kuiza. O muhatu ^, ki evu ngan'i uala mu koleta,^™ usakuka J
ku mu tala. Ki atala mu kanga, manil 4 uala mu kuiza, uazuata J
makoza.

Muhatu uxi ; " Eie, ngan'etu, uala mu kuolela manii etu, uala. ma I
kuiza, uazuata makoza." Diiala uxi: "Muene, manii enu, k! ngu J
mu mono, ku ala mu kuijila. Erne ngolela mak' ami engi, u ngaxi- l
ngeneka." Muhatu uxi: "Makutu^! manii etu^ua mu olela." Mu
hatu uambela manii i, uxi: "Eie, manii etu, uamona kukindana, J
holome i ua ku olela." Manii i, ki evu kiki, kia mu iibila; uxi : j
"Holome ami, ua ngi xingi." Ukouakimi, m'o'nzo ia mon' i: ngufi I
kubokona-mu dingL Utula inzo iengi mu sanzala. Mon' 6 uateleka ]
kudia; ubana manii 1 Manii & ngue.

Muhatu ua di kuata ni ngan' &, uxi : " Eie uaxingi manii etu."
Ngan' a uxi : " Hanji ngamateka ku ku ambela, ngixi : ' mak' ami engl I
ngaxingeneka.' " Muhatu uxi : " Eme, kikala u ngi tangela o maka, u 1
uaxingeneka. Ha k'u ngi tangel' S, manii etu ua mu olela." Diiala I
uxi: "Tuzeke; mungu ngizuela." Azekcle,

Kimenemene, diiala uatumu kuixana aku4 mu sanzala; atena, J
Diiala uxi: "Enu, akuetu, ivuenu ki ngizuela; mukonda ngandala.J
kufu' ami. O kalunga kami, kt mu ka tukumuke." Uxi: "Enu, I
akuetu, nga di longa ufunu uami ua unianga. Eme ngexanene ki-J
mbanda; ua ngi bangelele umbanda; ua ngi bele ijila; uxi: 'ha I
uazekele m'o'nzo ia ndenge, k'usambele mu kisumbula.' Ngai nia.l
nianga ni jimbua jami jiiadi. Ngajimbila kijila, ki a ngi bele kimba<l
nda. Ngalozo mbflmbi ; mbSmbi iabu boxi. Eme Id ngitena kutu-P
luka. O jimbua jami jabatula muxi ; ngatuluka. Ha ji ng' ambela*.!

Nianga dia Ngenga and his Dogs. 221

"Why givest thou the dogs all that meat?" He said: "Because
they are (those) with whom I always go out." The women are silent.
The other meat, Dinianga he divided it to the others in the village.
They lived on some days.

Dinianga, whenever animals were speaking, he always heard. He
held his peace.

One day, he is seated outside with his two dogs who are around
him. His wife, the principal, is at the mortar ; she is pounding.
The fowls begin to whisper with the goat, who says: "A visitor is
coming. To-day, fowl, they will kill thee." The fowls said: "They
will kill thee, thou goat, so fat." The goat said: "They will first
kill thee, thou chicken ; to-morrow then they will kill me, me too."

Dinianga, who was hearing, begins to laugh ; however, his mother
in-law is coming. His wife, when she hears her master, who is
laughing, she turns round to look at him. When she looks in the
distance, her mother is coming wearing rags.

The woman says : "Thou, my master, art laughing at my mother,
who is coming, wearing rags." The man said: "She, thy mother,
I saw her not, where she was coming. I laughed about my own
affairs, different, that I was thinking." The wife says : " Thy lies !
my mother thou didst laugh at her." The woman tells her mother,
saying: "Thou, my mother, who comcst to visit, thy son-in-law has
laughed at thee." Her mother, when she heard this, it displeased
her, she said : " My son-in-law, thou hast insulted me." The mother-
in-law, in the house of her daughter, she refuses to enter there
any more. She puts up at another house in the village. Her
daughter cooks the food ; she gives (it) to her mother. Her mother
refuses.

The woman grapples with her master, saying : "Thou hast insulted
my mother." Her master says: "But now, I began to tell thee,
saying, 'matters of mine, others, I was thinking.'" The woman
said : " I, it shall be thou tellest me the matters, that thou wast
thinking, If thou tellest me not them, my mother, thou didst laugh
at her." The man said: "Let us sleep; to-morrow I shall speak."
They slept.

Morning, the man sent to call the other people in the village;
they come in full. The man said : " You, our folks, listen to what
I speak ; for I am going to die. My death, do not remember it,"
He says: "You, our people, I learnt my craft of hunting. I called
a medicine-man ; he made for me a medicine ; he gave me rules,
saying, 'If thou didst sleep in house of younger, do not climb into
tree-seat' I went a-hunting with both my dogs. I forgot the rule,
that the medicine-man had given me. I shot a deer; the deer fell
on ground. I cannot get down. My dogs, they cut a tree ; I got

I

222 Folk "Tales of Angola.

jixi: 'tua ku tulula mu kisumbula. O ki zuela-jinga o jixitu, u k'
ivua. K'u ki tangele mutu; ha ui ki tangela mutu, ufua.' Eme^
kiene ki ngaxikina. Erne ngdne ami. O mazi, o jisanji ha jala mu
di fetela ni hombo. Erne nga j' ivu; ni ngolela. Eme kl ngej£a
ngixi ^ ukou'ami uala mu kuiza ; ' ngolela jisanji. Muhatu ami usa-
kuka ; utala manii i, uala mu kuiza. Uxi : ' Manii etu ua mu olela.'
Ngixi *kana.' Uxi: 'Kikala u ngi tangela kioso ki uolela.' Enu,
akuetu, o kijila, ki a ngi bana o jimbua jami, jixi 'ki tuzuela,^^ k'u
ki tangele mutu/ o lelu muhatu ami, iu ua ngi jijidika, uxi 'ngi
tangele ki uolela.' Kiene ki nga m' ixanena, enu akuetu. Ngandala
kufu'ami Mahezu enu." Aku4 exi : "A Nzambi."

Dinianga dibalumuka ; ubokona m'o'nzo i^ ; unanga kitangana kia
ndumba. Muhetu 6 ubokona m'o'nzo ; u mu sanga uafu kid.

Jindandu ja Dinianga jixi : " Eie, muhetu, eie uajiba ndandu ietu ;
mukonda eie, ha k'u mu jijidikile, hinu k'afu; mu fute."^^^ Malemba
a muhatu exi : " Tufuta kikuxi } " Ene exi : " Mu tu f uta ngombe
jisamanu." Malemba a muhatu anomona ngombe jisamanu; afutu.

Nianga dia Ngenga uasakenene muhatu L Ki aia mu niang^
uajimbidile o kijila; jimbua j^, jiji ja mu bele o mueniu. Jixi:
''K'u ki tangele mutu." O kizua, ki a mu jijidika o muhatu, kiene
ki a ki kunda, kiene kiziia kid kia kufua. O jimbua jd ud, jaiile ni
ngana \k kumoxi.

Ha tuamesena o kuta, tuta dingi ; ha tuamesena o kuzeka, tuzeka.
Mahezu enu !

XL.
MBANZA KITAMBA KIA XIBA.

Mbanza Kitamba kia Xiba, soba iakexile mu 'Asanji, uatungisa
l>ata did ; uakal'd. O ki akala, kuku jd,^'^ mbanza Muhongo, uafu.
A mu fundu ; adidi tambi ; iabu.

Mbanza Kitamba uxi : *' Ki afu kuku jami, eme ngi di kota ; o
sanzala iami ud, kana mutu ubanga-bu kima. An' a ndenge k'akola;
ahetu k'azuku ; kana mutu uzuela bu sanzala." O makota exi :
'^ Mbanza, o muhetu uafu ; uxi ' bu sanzala k'azuela ; eme ki ngicU,

King Kitaniba kia Xiba.

223

down. Then they tell me, saying, ' We have got thee down from
the tree-seat. Whatever animals speak, thou shah hear it. Do not
tell it to anybody ; if thou tellost it to any one, thou shalt die.' I,
the same, I agreed to it. I lived on. Yesterday, the fowls, they are
whispering with the goat. I heard them ; and I laughed. I linew
not to think 'my mother-in-law is coming;' I laughed (about) the
fowls. My wife turns round ; she sees her mother, who is coming.
She says: 'My mother, thou didst laugh at her.' I said : "No."
She said : ' It shall be, thou tellest whatever thou didst laugh about,'
You, our people, the rule, which my dogs gave me, saying, ' what
we speak, thou shalt not tell it to any one," to-day, my wife, she has
forced me (to break), saying, 'tell me what thou didst laugh at'
Therefore I called you, you, our people. I am going to die. I have
finished." The people said: "With God."

Dinianga stands up ; he enters his house ; he stays a long time.
His wife enters the house ; she finds him dead already.

The kinsmen of Dinianga say: "Thou, woman, ihou hast killed
our kinsman ; for thou, if thou hadst not forced him, now he would
not be dead; pay (for) him."*** The uncles of the woman said:
" We shall pay how much ? " They said : " You shall pay us cattle
six (heads)." The uncles of the woman took the six cattle ; they
have paid.

Nianga dia Ngenga had married his wife. When he went a-hunt-
ing, he forgot the injunction ; his dogs, these saved his life. They
said ; " Thou shalt not tell it to any one." The day, when the
woman forced him, thai same (day) that he told it, that same (was)
his day of dying. His dogs loo, they died with their master,
together.

If we want to tell, let us tell more; if we want to sleep, let us
sleep. Finished.

4

KING KITAMBA KIA XIBA.

Mbanza (King) Kitamba kia Xiba, a chief who was at Kasanji,
had built his village; he lived on. When he was thus, his head-wife,
Queen Muhongo, died. They buried her; they wailed the mourn-
ing ; it ended.

Mbanza Kitamba said : " Since my head-wife died, I shall mourn ;
my village too, no man shall do anything therein. The young peo-
ple shall not shout ; the women shall not pound ; no one shall speak
in the village," The head-men said : " Master, the woman is dead ;

224 Folk-Tales of Angola,

kt nginu, ki ngizuela ; ' etu kiliia tu lei mona." Muene, mbanza, uxi \
" Ha muamesena, muxi eme ngolela, ngizuela, bu sanzala azuela^
kikala mua ngi takenena kuku jami, mbanza Muhongo." Makot^
exi : " Mbanza, o mutu uafu kid ; tu mu takana kiebi ? " Muene uxiq_
" Ha ki mutena ku mu takana, eme ngala ni kikoto ; bu sanzala iamifJ
kana mutu uzuela-bu."

Makota a di ziielesa mu di^ exi: "Tukengienu kimbanda."^
Atumu kimbanda; mukolomono ua kimbanda, uta. Kimbanda kie-
za : teleku id, mama ia ngombe. Kimbanda uxi: "Tangenu, i mua
ngi tumina." Exi: " Mbanz' a kuku Muhongo uafu ; o mbanza Ki-
tamba uxi 'ngi di kota; bu sanzala kana mutu uzuela-bu; ha mua-^
mesena kuzuela, mua ngi takenena kuku jami, mbanza Muhongo/'
Kiene ki tua ku tumina, eie, kimbanda, n'ua mu takana, mbanz' a
kuku, ku 'Alunga ; mundu n'usanguluka."

' Kimbanda uxi: "Kiauaba," Uabiti mu ngongo ni kubanda; ua-1
bake kinu kta umbanda bu kanga, uxi : " Mbanza muene eze, azoue i^
mundu uoso uzoua." Mbanza uazouo ; mundu uoso uazouo. Ki>
mbanda uxi : " Kandenu kina mu kijima kiami, bu dijiku." AkandeJ
kina ; kiabu.

Uakutuka mu kina ni kana k6, k'ejile naku. Uambela muhetui
u^, uxi : "Izua ioso, k'uzuatele ponda ; u di kuniba^^^ ngoho. Izun]
ioso, uta-jinga menia bu jiku beniaba." Muhatu uaxikina. Kimban
nda uxi : " Vurabikenu-kiu." A ki vumbika, ni kimbanda ni mon' fi ji
a ki balela, kala ki buakexile o dijiku diene." Akal'S. Muhatu uene|
mu ta o menia bu jiku, izua ioso.

O kimbanda, ki akutuka mu kina, muakubuka njila ionene. Ua^l
kuata mu njila; muene uatuamena, mon' 6 uaxala ku ema, Endal
kitangana; abixila ku mbandu a sanzala; kuene ku 'Alunga-ngomb& J
Kimbanda utala mu kaxi kia sanzala ; mbanza Muhongo Junia, ualal
mu tunga ngalu. Ubixila b'ala mbanza Muhongo ; mbanza Muho-S
ngo usakula mesu. Utala mutu. uala mu kuiza, uxi : " Eie, uala muf
kuiza, uatundu kuebi ? " Kimbanda uxi : " Eie muene, nga ku takana.!
Hanji ki uafua, mbanza Kitamba ngu£' kudia, nguS kunua, ngu^
kuzuela. Bu sanzala k'azuku, k'azuela; uxi 'ha ngizuela, ha n^M
dia, kitakane-enu kuku jami.' Kiene kia ngi beka kunu. Mahezu,'"

Mbanz' a kuku uxi: "Kiauaba, Za utale iunia;^^ nanii uaxtJ
kama?" Kimbanda uxi: "Kt nga mu ij{a." Mbanz' a kuku uxia
"Muene na 'Alunga-ngombe; muene uene mu tu dia, elu ene oso.'j

King Kitamba kia Xiba. 225

thou sayest, ' In village they shall not speak ; I will not eat, not
drink; not speak;' we never yet saw this." He, the king, said:
" If you desire, that I laugh, (that) I talk, (that) in the village they
talk, it shall be (that) you bring me my head-wife, Queen Muhongo,"
The head-men say : " King, the person is now dead ; how can we
fetch her ? " He said : " If ye cannot fetch her, I am in mourning ;
in my village, no person shall talk."

Tlie head-men consult among themselves, saying : " Let us seek
a medicine-man." They send for the medicine-man ; the calling-
present to' the doctor (is) a gun. The doctor has come ; his cooking
(is) a cow. The doctor said : " Tell, what you sent me for." They
said : " The head-queen Muhongo is dead ; King Kitamba says, ' I
will mourn ; in the village no one shall talk ; if you want to talk,
you must fetch me my head-wife. Queen Muhongo.' Therefore it is
we sent for thee, thee, the doctor, that thou fetchest her, the head-
queen, from Kalunga; that the people may rejoice."

The doctor said; "All right." He went through the country
gathering herbs; he set a medicine-mortar outside, saying: "The
king, he shall come (and) wash ; all the people shall wash." The
chief washed ; all the people washed. The doctor said : " Dig ye a
grave in my guest-hut, at the fire-place." They dug the grave ; it is
done.

He entered the grave with his little child, which had come with
him. He told his wife, saying: "All days, do not wear a girdle;
thou shalt tuck in only.*^^ All days thou shalt constantly put water
on the fire-place here." The woman assented. The doctor said:
"Cover ye it up." They filled it up, with the doctor and his child ;
they rammed it down as when there was the fire-place itself. They
lived on. The wife always puts the water on the fire-place, all days.

The doctor, when he got into the grave, there opened a large
road. He starts on the road ; he goes ahead ; his child walks be-
hind. They walk a while ; they arrive beside a village ; that is at
Kalunga-ngombe's. The doctor looks into the middle of the village ;
Queen Muhongo is yonder; she is sewing a basket. He arrives
where Queen Muhongo is ; Queen Muhongo turns (her) eyes. She
sees a man who is coming, she says: "Thou, who art coming,
whence comest thou?" The doctor said: "Thou, thyself, I have
sought thee. Since thou art dead. King Kitamba will not eat, will
not drink, will not speak. In the village they pound not; they
speak not ; he says, ' If I shall talk, if I eat, go ye and fetch my
head-wife.' That is what brought me here. I have spoken."

The head-queen said: "Very well Come look at that one; who is
it sitting.'" The doctor said : " I know him not." The head -queen
said: "He is Lord Kalunga-ngombe ; he is always consuming us,

Folk-Tales of Angola.

226

Uxi dingi ; "O iunii, nanii? uala bu lubambu." Kimbanda ludfl
"Ua di fu ni mbanza Kitamba, nga mu xi ku ngatundu." Mban
a kuku uxi: "Muene mbanza Kitamba; muene ku lu dia mund

k'ala-ku dingi; kuakambe mivu ikuxi,*"^ mbanza uandala kufiu
Eie, kimbanda, utiza mu ngi takana, etu, kunu ku 'Alunga, kl kuen<l
mu kuiza mutu, n'avutuka dingi. Aba luselu luami, lu a ngi fundilw
nalu ; manii ki uia koko, k'a ku kuatese makutu, exi 'k'ue!e-ku.' O J
mbanza muene, k'ua mu tangcla-kiu, uxi 'nga ku sange kii ku 'Alu-i
nga.'" Ua di xib'e. Uxi dingi: "Eie muene, kimbanda, k! ngitena. I
ku ku bana kudia kunu. Ha uadi kunu, k'utena dingi kuvutuka."
Kimbanda uxi : " Kiauaba," Uasuluka.

Ubixila b'akutukila mu kina ni mon' g, uendele n'^. O muhati^'fl
uaxala ku kanga, u£ne mu ta o menia bu jiku. Kizu' eki utala bUj
jiku : b'a di bulu mlsula. Kitangana, utala: mutue ua kimbandi
uatundu. Kimbanda utakula maku ku kanga ; uafomoka ;
kanga. Ukuata mona mu lukuaku ; ua mu te ku kanga. Moiu
utala ku dikumbi ; uambuka. Kimbanda uai mu iangu ; uabande,
Ueza ; ua mu sukula. Mona uatukumuka. Azekele.

Kimenemene, kimbanda uxi : "Enu, makota a sanzala, tnua np j
takanene, izenu baba, ngikunde ku ngendele." Makota atena; ua-^
kundu ioso, t a mu kundila mbanz' a kuku. Kimbanda uxi : " Ma^
hezu. Ngi kuenu kid." Makot'exi: "Kiauaba." Anomona abik?!
aiadi ; a mu ku. Kimbanda uai'S ku bata die,

Makota akundila mbanza, exi: "Kimbanda kia di kundu, 1
'ngendele ku ' Alunga- ngora be. Mbanz' a kuku nga mu sange, ng-
"hanji ki uafua, mbanza k'fine mu dia, k'fine mu nua; iza, tuie."
Mbanz' a kuku ua ngi vutuila, uxi "etu kunu, kl kuene m
mutu, n'avutuka dingi. Luselu luami lulu, ambata-lu, k'a ku monel
makutu." ' Kiene ki a tu kundila kimbanda. Eie, mbanza, raahezu,
Luselu lueniulu, lu afundile nalu mbanz' a kuku." Mbanza uxit!
" Kidi ; luene."

Ki abange ku iziia, mbanza ii!i udia ; mbanza iu unua. Akuata kill|
mivu, mbanza uafu. Adidi tambi; iamuangana.

Mbanza Kitamba kia Xiba mu 'Asanji uaxia mak' i,

King Kitamba kia Xiba.

227

us all." She said again: "He yonder, who (is he)? who is in the
chain." The doctor said : " He looks like King Kitamba, whom I
left where I came from." The queen said : " He is King Kitamba.
He is in the world not any longer ; there lacks how many years, ^'^
the chief will die. Thou, doctor, who camest to fetch me, we, here
in Kalunga, never comes one here to return again. Take my arm-
ring, that they buried me with ; that when thou goest there, they
accuse thee not of lying, saying, 'thou wentest not there.' The
chief himself, do not tell it him, saying, ' I found thee already in
Kalunga.'" She paused. She said again; "Thou thyself, doctor,
I cannot give thee to eat here. If thou eatest here, thou canst
return no more." The doctor said : "Well." He departed.

He arrives (at the place) where he got into the grave with his
child, that he went with. The woman, who stayed on earth, kept
putting water on the fire-place. One day, she looks at the fire-place :
there are cracks breaking. A while, she looks ; the head of the
doctor has come out. The doctor throws (his) arms outside; he
gets out ; he is on ground. He takes the child by the arm ; he sets
him on ground. The child looks at the sun ; he faints. The doctor
goes to the bush ; he gathers herbs. He comes ; he washes him.
The son conges to. They slept.

In morning, the doctor says : " You, head-men of the town, who
fetched me, come here that I report where I went." The head-men
all come ; he reports everything that the head-queen had told him.
The doctor said: "Finished. Pay me now." The head-men said:
"Well." They took two slaves; they paid him. The doctor went
to his home.

The head-men reported to the chief, saying : " The doctor re-
ported, saying, ' I went to Kalunga-ngombe's. The chief's wife,
I found her, said, " Since thou didst die, the chief does not eat,
does not drink; come, let us go," The queen returned to me, say-
ing, " We, here, there comes not a person, to return any more.
This my arm-ring, take it (along), that they see thee not (with)
lies." ' That is what the doctor reported to us. Thou, king, we have
spoken. The ring is here, which they buried the queen with." The
chief said; "Truth; (it is) the same."

When they spent a few days, the chief, he eats ; the chief, he
drinks. They spent a few years, the chief died. They wailed the
funeral ; they scattered.

King Kitamba kia Xiba in Kasanji left this story.

Folk~ Tales of Angola,

MON' A DIIALA NI NGIJI.

Mon' a diiala a mu bakele ngunji kuala^™ lemba difi, ngimji ia~
ngombe.**" Akal'l

Lemba die uafu ; kana ku mu kula.^ Pai a uafu ; kana ku rau
kula. Nciandu \t joso jafu ; kana mutu uatena ku mu kula. K'ungu-
nji kuene udima ; uxanga ; utaba. li a mu beta. O ngana j^ ja
ngunji k'a mu zuika kiraa.*® Uzunga ni makoza, n'ende ni ku di
didila mu iangu. Uxi : " Ngala mu tala hadi iavulu, mu konda dia
kukaraba ndandu iami, u ngi kula." Uakal'^. O ki a mu banene
lemba die ku ngunji, mon' a ndenge, o kiki ueza pesa*^ ia diiala.
Uene mu kalakala o ubika.

Kizu' eki, uia ku kilu ; uanjuua nzoji kuma Ngiji iala mu mu
ambela, ixi: "Mungu mu kimenemene, atu k'ajikula lua,'** di ra^ >
neke bu tabu. Ima itatu, i usanga-bu, kioso ki A ku uabela, kino-
mone. Kota o ngonga ; ha o ima iiadi, ndenge." Mon' a diiala
utukumuka ku kilu: nzoji. Uxingeneka; uxi: "Nzoji, \ nganjoua,
iende kiebi ? " ™ Ua di xib'l

Uabange iziia itatu; kia kauana, uanjiua*^ dingi ; Ngiji ixi:
"Eie, nga Ifu ambclele, ngixi 'mungu mu kimenemene, di meneke
bu tabu. Kioso ki ^ ku iiabela, k^nomone.' O kiki, mu konda
diahi k'uele-bu?" Ngiji ia di xib'€.

Mon' a diiala utukumuka : nzoji. O kuma kuamateka ngoho o
kukia. Ubalumuka, ene oso kilua ajikula. Ukutuka mu njila ; ubi>
liila bu tabu. Uemana ku mbandu a menia. Katangana, utala kita
kia mata kiaia mu kuiza ku tandu a menia. O mazuiu^ a a beteka
koxi a menia, o ihunji iatalela mu-Iu ; ua di xiba. Utala dingi : ma- ,
kuba aiadi a fazenda ala mu kuiza ku tandu a menia ; asomboka. ,
Katangana dingi, utala : kangonga ka keza ; '*^ kabixila b'emana.
Kene u^ kemana. U ka kuata ; uvutuka ku bata. Ubixila ku
mbandu a bata ; uasu kakisasa. Uabeta kangonga ; ua ka sueka
rau kisata kia 'nzo. Uabokona m'o'nzo; ua di xib'fi.

Ngana j^ jixi: "Diabu,^ zangula ditemu; uia mu dima. Ki '
uzumbuka mu dima, uiza ni kita kia jihunii." Uazangula ditemu; J

F

The You7tg Man and the River. 229

XLI.
THE YOUNG MAN AND THE RIVER.

I pledge by his uncle, the pledge of

»

A young man was given as :
an ox.^** They lived on.

His uncle died ; there is none to redeem him/*' His father died ;
there is none to redeem him. His relatives all died ; no person was
able to redeem him. In bondship, there he hoes; he cuts wood;
he gets water. Now they beat him. His masters of bondship, they
do not dress him at all. He goes about in rags, to walk and cry to
himself in the bush. He says : " I am seeing great misery, because
of lacking a relative of mine, who (can) redeem me." He lived on.
When his uncle gave him as a pledge, (he was) a child ; but now
he has become a young man.*^ He keeps on doing (his) slavery
work.

One day, he goes to sleep ; he dreams a dream, that the River is
speaking to him, saying: "To-morrow in morning, (when) the peo-
ple have not opened yet,*** be early at the landing. Three things,
that thou shalt find there, whichever pleases thee, take. The best
(is) the ngonga-basket ;^ as to the other two things, (they are) in-
ferior." The young man awakes from sleep: (it is) a dream. He
thinks, says: "The dream, that I dreamt, it meant what?"** He
kept quiet.

He spent three days ; on the fourth, he dreamt again, the River
saying: "Thou, I have told thee, saying, 'to-morrow in the morn-
ing, be early at the landing. The thing that pleases thee, take.'
Now, because of what didst thou not go there .' " The River
paused.

The young man awakes : a dream. Outside it was just beginning
to dawn. He gets up ; they all have not yet opened. He enters the
road; arrives at the landing. He stands at the side of the water.
A moment, he sees a bundle of guns that is coming on top of the
water. The muzzles^ are downward under the water, the butt-
ends are looking upwards ; he keeps quiet. He looks again ; two
bales of cotton cloth are coming on top of the water; they pass by.
A moment again, he looks : a small basket is coming ; "^ it arrives
where he stands. It also stands (still). He takes it; returns home.
He arrived at the side of the house ; he cut a small twig. He struck
the basket ; he hid it in the grass-wall of the house. He went into
the house ; kept quiet.

His masters said r " Devil,*"* take up the hoe ; go to till. When
thou leavest the tilling, thou shalt come with a bundle of fire-sticks,"

230 Folk- Tales of Angola.

uai ku mabia. Uadimi; uazumbuka. Uaxanga ; uakutu, Uaj
Rgula; ubixUa bu bata, Uatula jihunii; ua di xiba; uazekele.

Kimenemene, uxi : "Ngitala hanji moxi a ngonga." U i jikulaa
jipelu joso muene mu jala. Uajika ding! ; uabake. Uai mu xangaM
ueza, uatula. Exi : " Nd^ bu tabu." Uai, uatabe; ueza, uatula
Kutnbi diafu ; uzeka. Uanjiua ala mu mu idika o mix! ia umbanda^
exi : " Ki uia mu saka mabaxi a nganji, o mix! \t kinganji. Uoso uai
ni Mila,^' muxi u6 ua kinganji. O umbanda ua jisoba, u u bangs
kinganji ni kinganji" Adixiba; muene utukumuka : nzojl

Ubalumuka ; uai mu mabia Uakalakala : ueza ku bata. Uazeki
izua iiadi. Bu sanzala b'eza atu aiadi, ala mu sola kimbanda. MuenQ^
uala m'o'nzo, atu aiadi ala mu zuela ni ngana ifi ia ngunji.

Ngana i^ uxi ; " Etu baba, kl b'ene kimbanda. Ndenu kisotienui
kuengi" Muene, mon' a diiala, utubuka m'o'nzo; uibula atu aiad^l
uxi: "Ngana, uhaxi uahi, u akata mueza mu sotela o kimbanda?"
Atu aiadi exi : " Uhaxi, ui u sanga eie muene." Uxi : " Ngi bani-J
eiiu mukolomono." Exi: " Mukolomono kikuxi ? " Muene uxi::l
"Pesa."^^ Exi: "Tuaxikina." A mu bana o pesa. O ngana iAl
ia ungunji uxi: "lu ua di metena. Eie muene, hanji ki tunnel
adi,*^ o muxi ua dibuka k'ua u iji ;^ umbanda ua kusaka o haxi, J
u u sanga kuebi?" Muene uxi: "Ngana, ngafikisa ngoho,"
ngana ifi ia ngunji uambela atu aiadi, uxi: "Ha k'a u tena** kil
mu betienu ; mukonda ua di metena." Akatuka n'e ; abixila kuj
bata, ku ala o haxi.

Ambela o haxi, exi: "Kimbanda, tueza nakiu." Muene, kimbafi
nda, uatale o haxi, uxi: "Ngu mu tena ku mu saka." Uakuata|
k'umbanda iziia ioso. Boso b'a mu kambe, a mu idika ku kilu.
makuinii aiadi a kizua haxi ieluka. Kimbanda uxi: "Haxi ia dil
sanze kid ; ngi kuenu, ngii'ami." Exi : " Kikue kid kikuxi ,' " Uxi;]
"Seseme ia ngombe." Axikina; mukonda o imbanda ioso ia mitfl
lembuele, muene ua mu tena. A mu ku ; uvutuka ku bata di^

Usanga ngana iS ia ungunji Ngana ifi u mu ibula, uxi : " Umba- 1
nda uotena i " Uxi : " Ngotena ; haxi ieluka ; a ngi ku seseme ia I
ngombe." Ngana i& uxi: " Kiauaba." Uatambula seseme i£ ia|
ngombe. Akal'A ku iziia.

Kueza dingi atu mu kenga kimbanda. Uai n'S; uasake ; a mu|
futu dingi seseme ia ngombe. Ueza ku bata ; uafumana kii ixi ioso, J
Exi : " Muene kimbanda kia kidi."

The Young Man and the River. 231

He took up the hoe ; he went to the fields. He hoed ; he left
(hoeing). He cut wood ; he bound (it). He took (it) up; he arrived
at home. He laid down the fire-sticks ; kept quiet ; slept.

Morning, he says: "I will look first inside of the basket." He
opens it: medicine-things all complete are in it. He closed it
again; laid it aside. He went to cut wood; came, laid (it) down.
They say : " Go to the landing." He went, bailed ; came, set down.
The sun died ; he goes to sleep. He dreams (that) they are show-
ing him the plants of medicine, saying, "When thou goest to cure
such diseases, the plants are such. Whoever has sores, his plant is
such a one. The medicine of chiefs, thou shalt make it this way
and this way." They are silent ; he wakes up: a dream.

He gets up ; goes to the fields. He has worked ; has come home.
He slept two days. In village, there have come two persons who
are seeking a doctor. He is in the house, the two persons are
speaking with his master of bondship.

His master says : " We, here, there is not a doctor. Go ye, and
seek elsewhere." He, the young man, goes out of the house; asks
the two men, saying: "Gentlemen, which sickness is ailing (him)
for whom you come to seek a doctor ? " The two men said : " The
sickness, thou shalt find it thyself." He says : " Ye give me the
calling-fee." They say: "The fee is how much?" He said:
"A piece."'®^ Theysaid: "We agree." They give him the piece.
His master of bondship said: "This (one) is presumptuous. Thou
indeed, ever since we are two,^ the plant of the thread-worm thou
knowest it not;™ the medicine to cure the sick man, where wilt
thou find it .' " He said : " Master, I am learning only." His mas-
ter of bondship told the two men, saying : " If he does not master
\x.^ beat him; because he was presumptuous." They started with
him ; they arrived at house where was the patient.

They tell the patient, saying : " The doctor, we have come with
him." He, the doctor, looked at the patient, said: "I can cure
him." He begins to doctor every day. Where it fails him, he is
shown in sleep. In twenty days, the patient is safe. The doctor
says : " The patient is already welt ; pay me, that I may go." They
say: "Thy pay, how much?" Says he: "A heifer." They agree,
because all the doctors had given him up, (but) he mastered him.
They paid him ; he returned to his home.

He finds his master of bondship. His master asks him, saying:
"The medicine, couldst thou (do) it?" Says he: "I could; the
patient is cured; they paid me a heifer." His master says: "All
right." He took his heifer. They lived on some days.

There came again people to seek a doctor. He went with them ;
he cured; they paid him again a heifer. He came home; now he
is famous (in) all the land. They say : "He is a doctor of truth.

232 Folk" Tales 0/ Angola.

Uabange mivu itatu; uala kid mu ngombe jisamanu. Uxinge-
neka, uxi : '' Ngi di kula kid." Uibula ngana id ia ungunji, uxi :
** Ngamesena ngii'ami kuoso ku ngamono ; ngi di kula kikiud ? "
Ngana i6 uxi : " Beka mama jitatu ja ngombe." ** Ua mu bana-jiu ;
uatundu-bu. Uai ixi id iengi ia mu uabela. Uatungu; uasakana;
uakal'd mu banga maumbanda. Mu mivu isamanu uala ni kibanga
kia jingombe javulu ; ueza kinjenge.

Mukuetu, a mu bakele ungunji, ha ukala mu tala hadi iavulu,
Ngiji ia mu bele umbanda. lu uakalakelele o jingombe ; ua di ku-
dile ; uakitukile kid mutu uonene, uafumana. '' Unjenge uatundile
m'umbanda." Mu kizua kia lelu, kiaxalela kid sabu :

" Dim*d ! ni bu mulolo ;
Zuel*^ ! ni bu kisuke ;
Ndenge utudika b'asoko." **^

Erne ngateletele misoso ni misoso, ha muevu, hudi! Mu kanu
muaxala dimi ni mazu.^ Uaxangene, ukuta ; uadimine ; uzumbuka.
Uejile o kuenda, uila: "ngii'aml"^ Mahezu enu.

XLII.
KINGUNGU A NJILA NI NGUNDU A NDALA.

" Azokela mu Mtumba ; mbangi,
Tu ji kuatela bu madimi." «»

Kingungu a Njfla uazangula uta, uxi : " Ngiia mu loza." Uabixila
mu muxitu; uala mu zomba o jinzamba. Ua ji zukama; ualozo
nzamba imoxi ; iabu boxi.

O Ngundu a Ndala uevu o uta ua Kingungu a Njila. Uala mu
tala : '* Nanii ualozo kuku } " Uabixila b'ala o nzamba ia Kingungu
a Njila. Muene ud ualozo-ko, uxi : '' Nzamba iami."

Kingungu a Njila ueza ; uxi : " Nzamba iami i{ii ; ua ngi sange
naiu. Eie, palahi uzuela, uxi, ' nzamba iami ' }'' Ha a di kuata
jimvunda ja nzamba. Exi: "Tuie ku bata, tuakafunde!"

Kingungu a Njila uai ku nganji ; uaxitala. Exana Ngundu a
Ndala, exi: "Fundenu." Kingungu a Njila uafundu mu ajibila o
nzamba. O Ngundu a Ndala uafundu ud. O nganji uxi : " Milo-
nga,^^ ngi i batula kiebi } Ki iala mbangi, uamono muoso uazuela

r

Kingunga a Njila and Ngundu a Ndala.

233

He spent three years; he is already at six cattle. He considers,
says: "I will redeem myself now." He asks his master of bond-
ship, saying : " I want to go wherever I choose ; I shall redeem myself
for how much?" His master said: "Bring three mother cows.""*
He gave him them ; he left there. He went to another country
that pleased him. He built; married; lived on, practising medicine.
In six years he has a herd of many cattle ; he has come to be a rich
man.

Our friend, who had been put in bondship, and had to see much
misery, River gave to him medicine. He earned the cattle ; he
redeemed himself ; he soon became a great man, celebrated. " Wealth
came from medicine." In the day of to-day, it has become already a
proverb :

" Htw on ! even to the tree ;
Speak on ! even to the end;
A youth must stretch as high as he can reach." ^

I have told stories and stories ; if you have heard, hush ! In
mouth there remain tongue and teeth.''* He who has cut wood,
binds; he who has done hoeing, leaves work. He who came to go,
says, "I am going." ^ Finished,

1

KINGUNGU A NJILA AND NGUNDU A NDALA.

"They quarrelled in the bush ; witnesses,
We get them from (their) tongues." ■"

Kingungu a Njila took up (his) gun, saying : " I will go a-shoot-
ing." He arrived in forest ; he is stalking the elephants. He ap-
proached them ; he shot one elephant ; it fell on ground.

Ngundu a Ndala heard the gun of Kingungu a Njila. He is look-
ing, "Who has shot here?" He arrives where is the elephant of
Kingungu a Njila. He too shot (it) again, saying: "The elephant
(is) mine."

Kingungu a Njila came; said: "This (is) my elephant; thou
foundest me with it Thou, why speakest thou, saying ' the elephant
is mine ' ? " Then they begin a quarrel about the elephant. They
say : " Let us go home ; there let us plead ! "

Kingungu a Njila went to So and So ; he accused. They call
Ngundu a Ndala ; they say : " Plead ye." Kingungu a Njila ex-
plained how he killed the elephant. Ngundu a Ndala pleaded too.
So and So said : " The case, how shall I judge it ? There is no wit-

234 Folk^ Tales of Angola.

o kidi ni muoso uazuela o makutu." Uxi : '' Ndenu ku bata. Milo-
nga, mungu ngi i batula ; mukonda muhatu ami k'ala-bu." Amua-
ngana. Kumbi diatoloka.

Kingungu a Njfia uai bu nzamba id ; o Ngundu a Ndala ueza u£.
O Kingungu a Njfla uakuata mu dila, uxi: "Nza — nzamba ifii,
nzamba iami ! " O Ngundu a Ndala ud uakuata mu dila, uxi :
"Nzamba iiii, nzamba iami! Nzamba iiii, nzamba iami!"^^ Uadi-
dile uola imoxi. Uatundu-ku.

Kingungu a Njfla uakuata mu dila: " Nzamba iiii, nzamba iami I
Nzamba iiii, nzamba iami ! " Uazekele beniobo ni kudila.

Kimenemene kiaki. A exana : " Zenu kid mu funda." O Kingu-
ngu a Njfla uafundu mu ene, mu afundile mazd. O Ngundu a Ndala
uafundu makutu. O nganji uibula o jipunga, uxi : '' Enu, muazekele
ni Kingungu a Njfla, ni Ngundu a Ndala, lelu nanii uazekele ni
kudila kate kuaki?" O jipunga jixi: " Kingungu a Njfla uazekele
ni kudila. O Ngundu a Ndala mazd uadidi uola imoxi."

O nganji uxi : " Kingungu a Njfla uandala kulunga." Eza kii
mu batula o milonga. O nganji uxi : " Eie, Kingungu a Njfla ualu*
ngu ; eie, Ngundu a Ndala uabele. Mukuenu uamesenene ku mu
tambula ngoho o nzamba id."

Bene, bu tua u ivila. Mahezu.

XLIII.
MALA KIIADI, MUHETU UMOXI.

Muadiakimi ua diiala uexile ni mon' d ua muhatu umoxi, jina did
nga Samba. Mon' 6, ndumba dia mala dia mu mesene. Pai &
k'axikand ku mu bana. Ki buiza diiala, pai & u mu binga mb&mbi ia
mueniu. Mala moso muene, mamesenene mon' d, anga ma di tuna,
kuma : " O mbdmbi ia mueniu, kf tu i monetu."

Kizua kimoxi, butukuluka mala maiadi, exi : '' Tueza kui muadi-
akimi, uavua mon' d nga Samba." Muadiakimi anga utunda, ang^ a
di menekena n'd. Uebudisa se : " Inii i nuandala ? " Umoxi ang^
u mu ambela : " Ngeza kubinga mon'i, nga mu mesena." Usakukila
mukud; u mu ibudisa ud ia mu beka. Mukui anga u mu ambela
kuma : " Ngeza mu kubinga mon'd ; nga mu mesena ukala muku*a-
valu kami."

Kuala o pai i kuma: "O muhatu umoxi. Nueza ku mu binga

Two Men, One Woman.

235

ness who saw which one spoke the truth and which one spoke un-
truth." Says: "Go ye home. The case, to-morrow I shall decide
it ; because ray wife is not here," They separate ; the sun goes
down,

Kingungu a Njila went to his elephant; Ngundu a Ndala came
too. Kingungu a Njila begins to cry, saying : " This, this elephant
(is) my elephant!" Ngungu a Ndala too begins to cry, saying:
"This elephant (is) my elephant! This elephant (is) my ele-
phant ! " ^ He cried one hour. He went away.

Kingungu a Njila still kept on crying: "This elephant (is) my
elephant ! This elephant (is) ray elephant ! " He laid (all night)
there crying.

The morning shone. They call them : " Come now to plead."
Kingungu a Njila pleaded the same as he pleaded yesterday.
Ngundu a Ndala pleaded falsely. So and So asks the messengers,
saying : " You, who stayed over night with Kingungu a Njila and
Ngundu a Ndala, now who laid all night crying until dawn ? " The
messengers said ; " Kingungu a Njila, he laid all night crying.
Ngundu a Ndala yesterday cried one hour,"

So and So says : " Kingungu a Njila is going to win." They have
come to decide the case. So and So says: "Thou, Kingungu a
Njila art right ; thou, Ngundu a Ndala art wrong. The other wanted
to take wrongly his elephant."

Thus far, that we have heard it. The end.

TWO MEN, ONE WOMAN,

An elderly man had one daughter; her name (was) nga Samba,
This daughter, a number of men wanted her. Her father would not
give her. When there comes a man, her father demands of him a
living deer. The men, each and all, who wanted his daughter, then
they refuse, saying : " The living deer, we cannot get it,"

One day, there appear two men, saying : " We have come to the
old man who owns a daughter, nga Samba," The man then comes
out, and they greet each other. He asks them, saying : " What is
it you wish .' " One of them says to him : " I have come to ask for
thy daughter, whom I want," He turns to the other; he asks him
also what brought him. The other tells him, saying : " I have come
to ask for thy daughter ; I want her, (that) she be my consort,"

Then her father says : " The girl is one. You have come to ask

236

Folk-Tales of Angola.

kiiadi kienu. Eme-ze ngu raukua-mona umoxi ua muhatu ; ng«
niami ni ana kiiadj. Uoso u^ ngi bckcia o mb4mbi ia muenji^
muene ngu mu ba raon' ami." Anga ai' k.

O mu njila, rau akexile mu kuendela, anga umoxi uruela kumad
"Mungu, ngisota o mbambi ia mueniu mu miixitu." Kuala u
kuS : " Eme uami, mungu ngiia mu sola o mbimbi. Etu mungi
tutakana bebi, pala kuia mu sota o mbambi ? " Muku4 anga u mi*
ambela: "Mungu tutakana bu muxixi*^ ua kanga." Anga ai' A J
kala mutu ku bata di$. Anga azeka.

Mu 'amenemenc, abalumuka, azuata, ni jinjangu '}&.; anga aia mis
takana pala kusota o mbambi ia mueniu. Ki a di sangelc, anga a
katd mu muxitu.

Atakana ni mbimbi; amateka ku i kaia. Umoxi uakaie, uabuilad
k'atene dingi kulenga. Uixi : " O muhatu 6 u ngi dia o mueniu.]
Ngimona paxi mu konda dia muhetu ? Ki ngu mu beka ku bata, se '
ufua, ngasota uengi .' Nguami kulenga dingi kukuata mbdmbi ia.
mueniu. Erne nuka nga ki muene, muhatu a mu lemba mbdmbi ia
Ngikinga mukuctu, se ualembua, ni tui'ctu."

Ki abange kitangana, umona mukufl, \6 uiza ni mbimbi uekutu.
Ki azuba ku mu sueta, uixi : " Moso, mbilmbi ua i kuata muene ? '*
Kuala mukucl: " Ngekuata. Muhatu mueni6 ua ngi uabela kinen&
Andaxi ^ ngajozeka mu muxitu, dikue *•* ku i ambula ku i kuata."

Anga ai' k ku^i muadiakimi, uavuala o mon' a muhatu. A mu bekela.1
o mbSrabi. Kuala o muadiakimi: "O mbSmbi, kalenu naiu; nudi&|
hauji. Tute-ke o maka," Anga utuma ku a lambeia o kudia.

O ki azubile o kudia, muadiakimi 6, uavuala mon' h ua mubatu^fl
anga uixana adiakimi kiuana, anga u a ambela, uixi : " Eme ngenel
ni mona a muhatu ; ngavualami mona ua diiala. Eme ngabinda^l
mena holonie ia rabote, iauaba o muxima. lene nganobingila"'^ OlI
mbdmbi ia mueniu. O jingan' eji maza cjile, kiiadi kiS, mu bingal
men' ami ; anga ng' a ambela kuma ' eme ngu mukua-mona umoxi u
muhatu; o uoso ua mu mesena, a ngi bekele o mbSmbi ia mueniu.*!
Lelu \k eza naiu. Ejile kiiadi mu binga o muhatu; umoxi ngA^
uabeka o mbAmbi. O uamukuA, inii ia mu bangesa k'ezd ni mbambi f\
Enu, nu adiakimi ni akuetu, enu muene nga nu bana mon' ami \
muhatu. Solenu o holome ietu bu kiiadi aba."

Adiakimi, id ebudisa o jingan' eji jiiadi ja mala, exi : "O mazi^v
nuejile mu binga o muhatu, kiiadi kienu; o lelu, umoxi ueza I
mbambi ; o uamukuS, inii ia mu bangesa k'ez5 naiu t"

Kuala jingan' eji jiiadi ja mala, exi: "Tuendele mu muxitu rai^
sota o jimbambi, kiiadi kietu, anga tu ji mona. O mukuetu uakaiel&

Two Merit One Woman. 237

her, two of you. I now am possessor of one daughter (only) ; I have
not two children. He, who brings me the living deer; the same, I
will give him my daughter." And they go away.

On the road, on which they were walking, one speaks, saying : " To-
morrow, I will seek the living deer in the forest." Then the other:
" I too, to-morrow I will go to seek the deer. Where shall we meet
to-morrow, to go and seek the deer.'" The other then says to him :
"To-morrow we will meet at the muxixi-tree,*^ outside {the forest)."
And they go, each one to his home. And they sleep.

In early morning, they rise, dress, with their machetes ; and they
go to meet for seeking the living deer. When they found each
other, then they go until (they are) in the forest.

They come across a deer ; they hegin to pursue it. One pursued,
got tired; he cannot run anymore. Says: " That woman will de-
stroy my life. Shall I suffer distress because of a woman? If I
bring her home, if she dies, would I seek another ? I will not run
again to catch a living deer. I never saw it, (that) a girl was wooed
(with) a living deer, I will await my comrade, whether he gives up,
that we may go."

When he had spent a while, he sees the other, who comes with
a deer bound. When he had completed approaching, he says :
" Friend, the deer, didst thou catch it indeed .' " Then the other :
"I caught it. That girl delights me much. Rather I would sleep
in forest, than to fail to catch it."

And they go to the man, who begat the young woman. They
bring him the deer. Then the old man: "The deer, keep ye it;
eat, please. Directly we will talk the matter over," And he orders
to cook the food for them.

When they had done eating, this old man, who begat his daugh-
ter, then calls four old men, and says to them, saying: "I have one
daughter ; I did not beget a son. I need a good son-in-law, gentle
of heart. Therefore I always demand a living deer. These gentle-
men came yesterday, two of them, to ask for my daughter, and I
told them saying 'I am possessor of one daughter; he who wants
her let him bring me a living deer.' To-day these have come with
it. They two came to ask for the girl ; one only brought the deer.
The other, what has moved him, that he did not come with a deer?
You, aged men and neighbors, to you indeed I have given my daugh-
ter. Choose ye our son-in-law among these two."

The aged men, they ask these two gentlemen, saying : " Yester-
day you came to ask for the girl, two of you ; to-day, one came with
the deer ; the other, what has caused him not to come with it ?"

Then these two gentlemen said: "We went into the forest to
seek deers, both of us, and we saw them. My comrade pursued and

238 Folk -Tales of Angola.

anga ulembua ; erne, o mon* enu ua ngi uabela kinene, ni ku muxima,
anga ngikaia o mb&mbi kat6 buoso bu iabuididile. Anga ngi i kuata ;
ngi i kuta ; anga ngisanga mukuetu bu abuidila. Mukuetu 16 ueza
ng6 ku ngi beka."

Kuala adiakimi id exi : " Eie, ngana, ualembuele o mb&mbi, kituxi
kianii kiobangesele kulembua o kuata o mbimbi, se mon' etu ua mu
mesena?" ''Eme nuka ngamuene, muhatu a mu lemba mb&mbL
Ngendele ni mukuetu mu sota o mbimbi, xila ngajo ku i kuata. O
ki ngamuene kulenga kiavulu, ngixi ' kana ; muhatu 6 u ngi dia o
mueniu. Ahatu avulu i.* Anga ngixikam' ami kukinga mukuetu,
se ulembua o kukaia o mbimbi, n' eze ni tui'etu. Ngimona mu-
kuetu ualokuiza ni mbimbi uekutu. Eme ngeza ng6 ku mu beka.
Kt ngezami dingi kud mon' enu."

Kuala adiakimi : ^'Eie, ualembuele o kukuata o mbimbi, eie muene
u holome etu. O ngan' 6, uakuata o mbimbi, aie naiu, ^kedi'd anga
^kesumbis'd; mukonda mukua-muxima uonene. Se uamesena ku-
jiba, lelu ujiba; k'evud mutu u mu bazela, anga u mu bana milongi.
O mon' etu, se tua mu bana nd, n'ate kituxi, o ki ondo ku mu beta,
k'evu6 mutu u mu bingila. Nguetu n6 ; ai'& O ngan' 6, ualembua
o mbimbi, muene holome etu ; mukonda, o mon' etu ki andota ki-
tuxi, o ki tuiza ku mu zokelela, muene u tu ivua. Anga se uexile
ni njinda iavulu, o ki a tu mona, njinda i mu bua. Muene holome
etu ia mbote, tua mu mono."

XLIV.
UKOUAKIMI NI HOLOME E.

Kizua kimoxi, m' usuku, ukouakimi ni holome d exile bu kanga
mu sungila. O kitombe kiavudile, anga ukouakimi imana bu axika-
mene, uixi : '^ Holome ami, ndoko tuizeke etu ! Kuala kitombe kia
kifefetel' 6 disu-badi." ^ O holome 6 anga uxala ni jisonii, kuma
uafile o disu dimoxi ; anga u di xib'^.

O kizda kimoxi, ki ejile o dieji, akala dingi mu sungila bu kanga,
n*o*kouakimi ni holome. O holome anga uambela ukou' 6 : " Muadi
6, ndoko tu^zeke etu ; mukonda kuala dieji dia dibala t^l di tu banga
kiaiiba bu kanga, bu tuala." ®®

A Faiher-in-Law and his Son-in-Law.

239

gave up ; I, your daughter charmed me much, even to the heart, and
1 pursued the deer till it gave in. And I caught it ; I bound it ; and
joined my comrade where he got tired. My comrade, he came only
to accompany me."

Then the aged men say : " Thou, sir, who gavest up the deer,
what crime caused thee to get tired of catching the deer, if thou
didst want our daughter.'" "I never saw, that they wooed a girl
(with) a deer. I went with my comrade to seek a deer, perhaps I
might catch it. When I saw the great running, I said 'No, that
woman will cost my life. Women are plentiful.' And I sat down
to await my comrade, (to see) whether he would give up chasing the
deer, and come, so that we might go. I saw my companion coming
with the deer bound. I have only come to accompany him. I have
not come again to your daughter."

Then the aged men: "Thou, who gavest up catching the deer,
thou art our son-in-law. This gentleman, who caught the deer, he
may go with it ; he may eat it or may sell it ; for he is a man of
great heart. If he wants to kill, he kills at once ; he does not listen
to one who scolds him, or gives him advice. Our daughter, if we
gave her to htm, and she did wrong, when he would beat her, he
would not hear (one) who entreats for her. We do not want him ;
let him go. This gentleman, who gave up the deer, he (is) our son-
in-law ; because, our daughter, when she does wrong, when we come
to pacify him, he will listen to us. Although he were in great anger,
when he sees us, his anger will cease. He is our good son-in-law,
whom we have chosen."

A FATHER-IN-LAW AND HIS SON-IN-LAW.

One day at night, a father-in-law and his son-in-law were outside
spending the evening. The darkness grew great and the father-in-
law stood up whence he sat, saying : " My son-in-law, let us go to
sleep 1 There is a darkness like the gloom of a blind eye."^** His
son-in-law then remained with shame, for he was dead of one eye ;
but he kept quiet.

One day, when moonshine had come, they are again gossiping
outside, both the father-in-law and the son-in-law. The son-in-law
then tells his father-in-law : " O sir, let us go to sleep ; for there is
a moonlight of bald-head shine l^*"* that will do us harm outside,
where we are."

240 Folk- Tales of Angola.

O'kouakimi anga ui'^ mu o'nzo i& Ngu6 dingi ku di xalesa
mbote ni holome L Holome S ud anga ui'S m'o'nzo id.

Mu izua itatu, o'kouakimi uixana adiakimi kisamanu, ni muene
sambuadi. Uixi : '' Erne ngamesena ku ng' ivila malebu, m' a ngi
bele holome ami.*' Adiakimi anga atuma kuixana o holome. O
ki ejile, ukouakimi anga uzuela: "Enu, jingana, anokuamba kiki
*b*ala musumbe,'*® k'utele-bu hasa.' Aba, holome ami, kizda ki-
moxi, tuala bu kanga mu sungila, uamono dieji diatu, ngu§ ku ng'
ambela kuma ' ndoko, tu^zeke etu ; ' u ng' ambela ni muxima ua ku
ng' amba, uixi ' kuala dieji dia dibala te ! ndoko tu^zeke etu, ukou'
ami ; mukonda o dieji edi di tu banga kiaiiba.' Andd, kat6 ni lelu
akale d ni mon' ami ; suke eme ki ngi kamba diai-d, mu malebu m' a
ngi bana. Eme ngi mukua-dibala ; uazuela 'dibala t6!' K' eme
ami ua ngi xingi ? lene nga di tunina o ukamba ni muene."

Kuala o holome : '^ Eme ngajo ki ambami, se ukou' ami k'adia-
ngedid ku ngi xing* eme. O kizua kimoxi, mu kitombe, tuala bu
kanga mu sungila, o'kou' ami ua ng' ambelele uixi: 'ndoko, tu4ze-
ke etu ; mukonda kuala kitombe kia kifefetel' 6 disu-badi.' Eme
ngafu o disu dimoxi; k'a ngi xingiami kienieki, enu jingana?"
''Kidi ; uoxingile. Ai ! o holome 6, uafu o disu dimoxi, uiza kuamba
o dizu' edi mu kitombe ! Se muene uazuelele o dieji dia dibala t6,
uavutuila i uadiangele ku mu amba. Kiki, kt nukale mu imguma,
ni holome ni ukouakimi. Eie, ukouakimi, k'ueni6 mon' a diiala ;
mon' 6 ua diiala holome 6. E* ®^^ muene uadiangele ku mu xinga ;
muene \6 uavutuila ud. Kalenu nu makamba. O mak' ama, kt nuie
namu ; katulenu-mu ku muxima. Mukonda eie, u muadiakimi, uatua-
menena ; o ndenge, \6 uovutuila. Nguetu ku di zemba mu konda
dia im' eii. Bekenu ualende; tunue. Nguetu maka maiiba kala
momo. Eie muene ua ki ambe 'bu ala musumbe, k' utele-bu hasa.'
Uejfa kuma o holome h. uafu o disu ; ua mu ta-bu; o lelu, ki ovu-
tuila, kicLkala kituxi } "

Ene anga axala mu ukamba, ni holome n'o'kouakimi.

A Father-in^Law and his Son-tn-Law.

241

The father-in-law then goes into his house. He will no more wish
good-by nicely to his son-in-law. His son-in-law also then goes
away into his house.

In three days, the father-in-law calls six aged men, seven with
himself. Says : " I want to be heard about the insult, which ray
son-in-law gave me," The aged men then send to call the son-in-
law. When he came, the father-in-law then spake : " You, gentle-
men, they are wont to say this (proverb), ' Where is a bought one, do
not there refer to H." But, my son-in-law, one day, wc were outside
spending the night, he sees the moonlight set in, he will not speak
to me, saying, ' let us go to sleep ;' he speaks to me, with a heart to
offend me, saying, ' there is a moonlight of bald-head shine ! let us
go to sleep, my father-in-law, for this moonlight, it will do us harm.'
Therefore, until to-day let him be with my daughter; but I am not
his friend, because of insults which he gave me. I am bald-headed,
he said ' bald-head shine.' Me, did he not insult me ? Therefore I
reject the friendship with him."

Then the son-in-law : " I would not have said it, if my father-in-
taw had not been first in insulting mc. One day, after dark, we are
outside gossiping, my father-in-law told me, saying : ' Come let us
go to sleep ; for there is a darkness as the gloom of a blind eye,' I
am dead of one eye ; did he not insult me thus, you gentlemen ? "
"Truth; he insulted thee. Why! thy son-in-law, who is dead of
one eye, thou comest to say this saying,about the darkness ! If he
said the moonlight of bald-head shine! he returned what thou be-
gannest to tell him. Thus be not in enmity, both son-in-law and
father-in-law. Thou, father-in-law, hast no son ; thy son, (it) is thy
son-in-law. Thou thyself wast first in offending him ; he then re-
torted to thee also. Be ye friends. This affair, do not go away with
it; take it out of (your) heart. Because thou, the aged, wast the
first, the younger he paid thee back. We will not hate each other
because of these things. Bring rum ; let us drink. We will have
no bad words like those. Thou thyself hast said it, ' Where is a
bought one, do not refer to it.' Thou knewest that thy son-in-law is
one-eyed ; thou didst refer to it ; now when he pays it back, shall it
be a crime?"

They then remained in friendship, both the son-in-law and the
father-in-law.

242 Folk^Tales of Angola.

XLV.

MON* A DIIALA NI KABOLONGONIO.

Mon* a diiala uakatukile mu njila ; ubixila mu kaxi kia njila.
Usanga kabolongonio ^^ ka mutue ua mutu. Ene oso toe mu ka
somboka beniaba. O muene, ki abixila-bu, u ka beta mbamba, uxi :
" Eie, kutoba kua ku di." Kabolongonio kexi : " Erne, kutoba kua
ng^ di ; eie, hadia kudimuka ku ku dia." Mon' a diiala uxi : " Nga
di uana kisuma; ku ngejile kuia, ngivutuka-ku kid. O mutue ua
mutu ua ngi zuelela ! "

Ha uvutuka ; ubixila ku bata. Usanga aku& n'adiakimi, uxi :
'' Enu, jingana, nga di uana kisuma." Adiakimi exi : " Kisuma kia-
hi?" Uxi: "O mutue ua mutu ua ngi zuelela" Mundu exi:
''Ial'6, uatange makutu. Etu ene oso, bene bu tutoe mu kuso-
mboka o mutue. Kiliia tu u ivua ki uzuela; eie, mutue ua ku
zuelela kiebi.^" Muene uxi: "Tui'enu. Ki ngi u beta mbamba^
ha k! uzuela, eme, ngi batulienu mutue." Exi : " Kiauaba."

Mundu akatuka n'6; abixila bu kididi ; a u®^ sange. Mon' a
diiala ua u beta mbamba : " Kutoba kua ku di." Mutue ua di xib'&
Ua u beta dingi lua kaiadi, uxi : '' Kutoba kua ku dL" Mutue ua di
xib'& Mundu exi : '' lal'^ ! uatange makutu." A mu batula mutue.
Ki azuba ku mu batula, kabolongonio kexi : " Eme, kutoba kua ngi
dia ; eie, unjimu ua ku jiba" Mundu exi : '' Manii, tua mu jiba
ngoho; mutue ua mutu uazuela"

O mon* a diiala uasangele mutue ua mutu, ha u u beta, uxi:
"Kutoba kua ku di." O mutue ua mutu uxi: "Eie, hadia kudi-
muka ku ku dia." O unjimu ni uoua, ioso iasokela O mon' a
diiala, unjimu ud ua mu dia

Mahezu.

XLVI.

NJUNGU NI MUMBUNDU.

Mala aiadi, njungu ni mumbundu, a di kuatele jipata.

O njungu ixi : "Eme, m'o'nzo iami, kt muakambe kima lene
ioso ngala naiu." Mumbundu uxi : " Makutu ! m'o*nzo id, ngikenga-
mu kima, ki ngi ki mono." Njungu uxi : " Enu, ambundu, muaka-
mbe o ima ioso ; eme ki ngikenga kima"

TSie White Man and ike Negro.

THE YOUNG MAN AND THE SKULL.

A young man started on a journey ; he arrived in middle of the
path. He finds a skull of the head of a person. They all used to
pass it by there. But he, when he arrived there, he struck it (with)
staff, saying : "Thou, foolishness has killed thee." The skull said:
" I, foolishness has killed me ; thou, soon smartness shall kill thee."'
The young man said : " I have met an omen ; where I was to go, I
will (not go, but) return hence at once. The head of a person has
spoken to me ! "

And he returned ; arrived at home. He finds others, old men,
says : " You, gentlemen, I have met an ominous wonder." The old
men said : " What omen .' " He says : " The head of a person has
spoken to me." The people say: "O man, thou hast told a lie.
We all of us, at same place we are wont to pass by the head. We
never yet heard it speak ; how has the head spoken to thee .'" He
said : " Let us go. When I beat it (with) staff, if it does not speak,
I, cut off ray head." They say : " All right."

The crowd starts with him ; they arrive at the place ; they found
it The young man beat it (with) his staff : " Foolishness has killed
thee." The head kept silent. He beat it again, the second time,
saying: "Foolishness has killed thee." The head kept silent. The
crowd say : " O man ! thou didst tell a lie." They cut off his head.
When they finished cutting it off, the skull said : " I, foolishness has
killed me ; thou, smartness has killed thee." The people said :
"Why, we killed him unjustly ; the head of a person has spoken."

The young man found the head of a person, and he beat it, say-
ing : " Foolishness has killed thee." The head of the person said :
"Thou, soon smartness shall kill thee." Wits and fooUshness, all
are equal, The young man, his wits killed him.

Finished.

XLVI.

THE WHITE MAN AND THE NEGRO.

Two men, a white man and a negro, had a discussion.

The white man said : " I, in my house there is lacking nothing.
I have all (things)." The negro said : " Untruth ! In thy house, I
look for a thing, I do not find it." The white man said: "You,

■ negroe

negroes, you lack all things ; I have to look for nothing,"

244 Folk' Tales of Angola.

Mumbundu uaxikin'S ; uai ku bata di^. Ubanga mbeji. Ualeke
o dixisa did ; uala mu di tunga. Ubixila mu kaxi ka dixisa ; ibua
iabu. Kana dingi kuma, ku anomona o ibeta iakukuta.®^^ Uxi:
*' Ngibanga kiebi ? Ngiia m'o*nzo ia mundele, n' a ngi bane o ibua ;
ngizube dixisa."

Uabalumuka ; ubixila ku mundele, uxi : " Ngana» ngabindama ku
ngatundu." Njungu uxi : " Uabindemena-hi ? " Muene uxi : " Nga-
leke dixisa ; dia ngi batukila.®^ Ngixi ' ngiia m'o'nzo, mu ala o ima
ioso ; mundele a ngi bane tuibua ; ngizube o dixisa diaml"

Mundele u mu tala ; uolela. Ubokona mu loja ; utala-mu : ibua
Id iala-mu. Uxi: "Mumbundu, uazediua." Unomona hama ia mu-
kuta ; u i bana mumbundu.

O pata, i akuatele njungu ni mumbundu, mumbundu ualungile,
njungu uabele.

XLVII.
HOJI IKOLA; UKAMBA UKOLA««

Mala aiadi atonokene ukamba. Ene mu di nangesa izua ioso.

Kizu' eki, muku'i ueza mu nangesa muku'i; ala mu ta maka.
Muku'A uxi: "O hoji jeza mu ngongo ; eie, kamba diami, kVnzo
jika-jinga-ku. K'ukole, mukonda hoji ieza." Muku'A uxi: "Hoji
kt itena kubokona m'o'nzo; ngala ni uta uami, ni ngumba iami."
Muku'A uolela, uxi: "Uatange makutu. O hoji, k'utena kubanga
naiu." Muene uxi: "Ngibanga naiu." Olela; ate maka. A di
xib'i; amuangana.

Manii, o muku'A uatambula umbanda ua hoji a hitu.®^^ Abange
mbeji. O muku'd, uatambula o umbanda, uxi: "Ngiia kui kamba
diami, uakuatele pata."

Uatundu m'usuku ; ubixidila bu kanga dia kamba did. Uakituka
hoji ; uadidi moxi ; uadidi iadi. Uajikula o 'nzo ia kamba did ni
home. Uasange kamba die, iii uazck'd. U mu zangula; ua mu
takula koko. Uamuange o kibatulua. Uatubuka bu kanga ; uamua-
nge inzo. Kamba did uaxala mu kanga dia ngoho. O hitu iavutuka
ku bata did ; uakituka mutu. Azekele.

Tke Lion is Strong; so is Friendship Strong. 245

The negro assented ; went to his house. He spent a month. He
wove his mat ; he is sewing it He arrives in the middle of the mat ;
the cords give out. There is no more a place where he can take the
dry cords.'*" He says : " How shall I do ? I will go to the house
of the white man, that he give me the cords, that I may finish the
mat."

He arose ; arrives at the white man's, says : " Sir, I am in need (at
the place) whence I come." The white man says : " What needest
thou ? " He says : " I was weaving a mat ; it gave out.'^ I said, ' I
will go to the house, in which are all things ; the white man that he
give me a few cords, that \ may finish my mat."

The white man looks at him ; he laughs. He goes into the store ;
he looks in it ; there are no cords in it. He says : " Negro, thou art
lucky." He takes a hundred macutas ; he gives them to the negro.

The discussion, that the white man had with the negro, the negro
won (it), the white man lost (it).

THE LION IS STRONG; SO IS FRIENDSHIP
STRONG.™

Two men played friendship. They are passing time (with) each
other all days.

One day, one comes to pass time (with) the other ; they are chat-
ting. One says : " The lions have come in vicinity ; thou, my friend,
the house, shut it always. Do not shout, because the lion has come."
The other says : " The Hon cannot enter the house ; I have my gun
and my spear." The other laughed, saying: "Thou toldest a lie.
The lion, thou canst not fight with him." He says: "I can fight
with him." They laugh; they chat They become silent; they
separate.

But the other got a medicine of lion-man. They passed a month.
The other, who got the medicine, says : " I will go to my friend, who
had doubts."

He went out at night ; arrives outside of his friend's. He be-
comes a lion ; he roars once ; he roars twice. He opens the house
of his friend with one fist. He finds his friend, who is sleeping.
He lifts him ; he throws him out He destroys the partition. He
gets outside; destroys the house. His friend remained in a wasted
place. The lion-man returns to his home ; he becomes a man.
They slept.

246 Folk' Tales of Angola.

Kuma kuaki, uxi : '' Ngiia mu menekena kamba diami.** Ua mu
sange. Kamba diS uxi: "Aiu^! hoji iejile m'usuku ; ia ngi mua^
ngena inzo. Erne, ia ngi takula koko." KLamba did uolela, uxi :
"Kamba diami, k'u i lozela-hi? ni u i toma ni ngumba?" Ate
maka; a di xib'^

Kamba diS uxi : *' Kamba diami, hoji ikola ; ukamba ukola." Pata
jabu, ji a di kuatele kamba ni kamba.

XLVIII.

MUTUNGE A UHETE NI MUTUNGE A KUSANE-

NEKA.««

Mala aiadi a di lukile jina dimoxi. Id uxi : " Eme Ndala ia mu-
tunge a uhete." Muku'i uxi : " Eme Ndala ia mutunge a kusane-
neka." •

Exi: "Tuia mu uenji." Azangula; abixila mu kaj^i ka njila.
Mvula ieza. Atula, exi : " Tutunge enu jifundu ! "

Ndala ia mutunge a kusaneneka uatungu mu kusaneneka ; uabo-
kona fundu id. O Ndala ia mutunge a uhete uala mu tunga uhete.
Mvula ieza; ia mu jibila bu kanga. O Ndala ia mutunge a kusane-
neka ueluk'S ; mukonda o fundu id iabu kid ; ia mu xitila ki eza o
mvula.

XLIX.
KUTUTUNDA NI KUTUIA

Mala aiadi akexile mu kuenda mu njila. Abixila mu kai^i ka
njila; asange ngemi ia maluvu; exi: "Tu bane maluvu!"

Ngemi uxi : '^ Ha ngi mi bana maluvu, ngi tangelienu majin'
enu ! " Uadianga uxi : " Eme Kututunda." Uaxalele ku ema uxi :
"Eme Kutuia."®^® Ngemi ia maluvu uxi: "Eie, Kututunda, uala
ni jina dia mbote ; eie, Kutuia, uazuela uaku. Nguami ku ku bana
maluvu."

A di kuatele jimvunda; aia mu funda. Asange nganji; afundu.
Nganji uxi : " Kutuia ualungu, ngemi iabele ; mukonda ku tuatundu
kid, k! tutena kumona-ku dingi kima. O kima, tu ki sanga, kiala
ku tuala mu ia."

Mahezu.

The Past and tlu Future. 247

Morning shone, he says : " I will go to visit ray friend." He
finds him. His friend says : "Alas ! The Hon came in the night ;
he has destroyed the house ; me, he threw me out there." His friend
laughs, says: "My friend, thou shottest him not, why? nor didst
thou pierce him with the spear ? " They talked ; kept quiet.

His friend said: "My friend, the lion is strong; friendship is
strong." The argument ceased, which friend and friend had with
each other.

THE BUILDER OF ABILITY AND THE BUILDER
OF HASTE."8

Two men called themselves one name. This one said : " I (am)
Ndala, the builder of ability." The other said: " I am Ndala, the
builder of haste."

They say : " We will go to trade." They start ; they arrive in
middle of road. A storm comes. They stop, saying : "Let us build
grass-huts ! "

Ndala, the builder of haste, built in haste ; he entered into his
hut. Ndala, the builder of ability is building carefully. The storm
comes ; it kills him outside. Ndala, the builder of haste escaped ;
because his hut was finished ; it sheltered him when the storm came

THE PAST AND THE FUTURE.

Two men were walking on road. They arrived in midst of road;
they found a tapper of palm-wine ; they say : "Give us palm-wine 1"

The tapper says : " If I give you palm-wine, tell me your names ! "
The first said : " 1 am Whence-we-come." He who remained behind
said: "I am Where-we-go." "^ The tapper of palm-wine said:
" Thou, Whence-we-conie, hast a beautiful name ; thou, Where-we-go,
spakest evil. I will not give thee palm-wine."

They began to quarrel ; they go to be judged. They find So and
So ; they plead. So and So says : " Where-we-go is right, the tapper
is wrong; because, where we have already left, we cannot thence
get anything more. The thing that we shall find, is where we are
going to."

Finished.

248 Folk' Tales of Angola.

L.
NGUNZA KILUNDU KIA NGUNZA.

Ngunza Kilundu kia Ngunza®^ uexile ni ndenge d Maka. Muene
uendele mu Luanda ; ki atula mu Luanda, o nzoji ia mu loto, kuma :
"O ndenge 6, Maka, uafu."

Ubixila bu bata, uibula manii &, kuma : " O kalunga, kadi Maka,
kanii?" Uixi : "Ngan* *Alunga-ngombe ua mu di." Uixi: "Poji,
ngan' 'Alunga-ngombe, ngondo ku di kuata n' &"

Uai bu Luangu,^^ anga usudisa o kibetu kia felu, ni musuanu (?)
u6 ; ua ki te b'axaxi ka dikikengele (?).®^ Uabatama mu divunda ni
uta ud.

Kubanga katangana, uiva bu kibetu b'ala ku di kola kuma:
Ngifa, ngifa." O muene uakatula o uta, uandala o kuloza. Uixi:
K'u ngi loze; zd u ngi jitule." Uixi: "Ki ng' u jitula, eie
nanii?" Uixi: "Eme Kalunga-ngombe." "Eie Kalunga-ngombe,
ua ngi dila ndenge ami Maka ? " O muene, Kalunga-ngombe, uixi :
" Eme ng^niami mu dia ng6 ; ^ne ku ngi bekel'ami. Poji, ngu ku
bana izua iuana ; kia katanu nd6 Ucitakane ndenge € ku 'Alunga.'*

Uia ku 'Alunga; o Kalunga-ngombe u mu tambulula; axikama.
Kitangana, kuiza mutu ; Kalunga-ngombe u mu ibula : " Inii ia ku
di?" Uixi: "Ku kanga ngakexile mu mona jimbongo; iene, i a
ngi louela." Kufua dingi mutu, u mu ibula, uixi : " Inii ia ku di ? "
Uixi : " Ulumba®^ ua ngi di, uonganala mala andalele kusokana."

Uixi : " Uamono, Ngunza Kilundu kia Ngunza, kt eme ami ng^ne
mu dia mutu ; ifuxi ia Ndongo ®^ i^ne ku ngi bekeFami. Kala
kiki, ndai6 ku Milunga (?) ^^6 uitakane ndenge ^ Maka." Uia-ku;
u di menekena ni ndenge d. U mu ambela o kuia, kuma : " Eie,
ngeza ku 'u takana, pala kui' etu ku kanga." Eme Maka uixi:
" Ngiiami dingi, mukonda ku ' Alunga kuabeta o kota ; i ngamona
kuku, ku kanga kaxi eme ngi i mona ? "

Ngunza Kilundu kia Ngunza ukuata mu njila ia kuia. O Kalunga-
ngombe u mu bana o jimbutu ja fadinia, mas' a kindele, mas' a mbala,
kazemba,^^ uangela, kinzonji,^ kabulu, kajii, makunde a hasa,®'^
fejd, kingululu,®^ diniungu, diniangua,^ meld, maxixila,^* kingombo
makeka,®^ mapudipudi,®^ dikoko, mulalanza, mudimd, pala kuakuna
ku kanga. Anga u mu ambela : " Mu nake diezua, eme ngiia ku 'u
menekena bu bata di^.*'

Ngunsa Kilundu kia Ngunza.

NGUNZA KILUNDU KIA NGUNZA.

NguDza Kilundu kia Ngunza*^ was with his younger (brother)
Maka. He went to Loanda ; when he arrived at Loanda, a dream
warned him, saying; "Thy younger, Maka, is dead."

He arrives at home, asks his mother, saying : "The death that
killed Maka, what (was it) ? " She says : " Ngana Kalunga-ngombe,
he killed him." He says: "Then, Ngana Kalunga-ngombe, I will
fight with him."

He went to Luango™ and ordered a trap of iron with its mu-
suanu ; ^^ he put that in middle of dikikengele.*^ He lurks in the
thicket with his gun.

After a while, he hears in the trap, there is (one) calling, saying ;
"I am dying, dying." He takes the gun and wants to fire. (The
other) says : " Do not shoot me ; come to free me." Says : " That I
free thee, who art thou .' " Says ; " 1 am Kalunga-ngombe." " Thou
art Kalunga-ngombe who killed my younger Maka .' " He, Kalunga-
ngombe, says : " I am not ever killing wantonly ; people are brought
to me. Well, I give thee four days; on the fifth, go and fetch thy
younger in Kalunga (Hades)."

He goes to Kalunga ; Kalunga-ngombe receives him ; they sit down.
A while, there comes a person ; Kalunga-ngombe asks him : " What
(was it that) killed thee .' " Says : " On earth I was owning riches ;
because of them they bewitched me." There dying again a person,
he asks her, saying: "What has killed thee?" Says: "Vanity®*
has killed me, to beguile men who wanted to marry."

Ngana Kalunga-ngombe says: "Thouseest, Ngunza Kilundu kia
Ngunza, not I am ever killing mankind; the hosts of Ndongo^^
they are brought to me. Therefore, go to Milunga^ and fetch
thy younger, Maka." He goes there, exchanges greetings with his
younger. He mentions him the going, saying : "Thou, I have come
to fetch thee, for ns to go on earth." Then Maka says : " I won't
go again, because in Kalunga it surpasses in excellence ; what I have
here, on earth perchance shall I have it ? "

Ngunza Kilundu kia Ngunza takes the path of going. Kalunga-
ngombe gives him seeds of manioc, maize, Kaffir corn, kazemba,**
uangela, kinzonji-bean, kabulu, cashew, makunde-beans,^ beans,
kingululu,^* squash, pumpkin, melon, mashishila,^^ okra, makeka,"*
mapudipudi,^^ cocoa-palm, orange-tree, lemons, for to plant on earth.
And he tells him : " In eight (of) days, I will go to visit thee at thy
home."

k

250 Folk^ Tales of Angola.

Ki aia, usanga Ngunza ualenge 6 bu bata, uaia ku tunda ; anga
u mu kaiela. Utubuila ba mutu a Ludi dia Suku ; u mu ibula. Mutu
a Ludi dia Suku^^ uixi : "O Ngunza Kilundu kia Ngunza uabita o
kizua ki tuakuna o masa, kiki tuala ku a^^ dia.'' Ubitakana; uia
bu bata dia mutu a Ludi dia Suku diamuku^ Bene b'asanga Ngu-
nza Kilundu kia Ngunza ; uixi : " Eie, Ngunza Kilundu kia Ngunza,
ngondo ku 'u jiba.'' Ngunza uixi: "K'uten'ami ku ngi jiba, mu-
konda ngoteami kituxi. Eie uSne mu ila: '£ne ku ngi bekerami,
ngidiami mutu.' Aba, pala ku ngi kela ku tunda ku ngez'ami, mu
konda dianii.^" O muene, Kalunga-ngombe, ukatula o diselembe
did pala ku mu ta-diu. O Ngunza Kilundu kia Ngunza uabiluka
kituta.

labekesa o Ngunza Kilundu kia Ngunza kubiluka kituta.

Ngunza Kilundu kia Ngunza. 251

When he goes, he finds Ngunza has fled from home, has gone to
the east ; and he follows him. He appears at man Ludi dia Suku's ;
he inquires of him. Man Ludi dia Suku,®* says : " Ngunza Kilundu
kia Ngunza passed (here) on the day that we planted the corn,
(which) now we are eating." He passed on ; went to the house of
man Ludi dia Suku, another. There he finds Ngunza Kilundu kia
Ngunza, says : " Thou, Ngunza Kilundu kia Ngunza, I am going to
kill thee." Ngunza says : " Thou canst not kill me, because I did
no crime against thee. Thou ever sayest : * People are brought to
me, I don't kill any one.' Well now, to pursue me to the east
where I have come, for which reason.^" He, Kalunga-ngombe,
takes off his hatchet for to cast it (at) him. But Ngunza Kilundu
kia Ngunza turned a Kituta spirit.

(That is) what caused Ngunza Kilundu kia Ngunza to become a
Kituta spirit.

NOTES.

educated mulatto
and distillery of

NO. I. VERSION A.

Informant. This story comes from Jo3o Borges Ceiar,

holding a responsible office on the large sugar-cane pi;

Bom-Jesus on the Kuania River, southeast of Loaoda. The informant handed me
the story in his own writing, and I perused it with him so as to ascertain tbe
reading and meaning of certain words.

Dialect. The informant speaks the pure Loanda dialect ; but he is also
acquainted with many inland forms of speech. His work brings ttim daily into
contact with Kisama people and the plantation servants, wlio are gathered from
all parts of the Loanda interior.

Comparative. A folk-lorist will easily recognize in this story a well-nigh
universal theme oC folk talcs. A female rival, by a criminal trick, substitutes her-
self for a girl who is going to be joined to her lover. Finally, however, the crime
is discovered ; the victims are restored lo each other, and the criminal woman is
put to death.

In Portuguese folk-lore we find the same fundamental outline in the story "As
tres cidras do amor," ably treated by Theophilo Braga in his " Contos tradicionaes
do Povo portuguez," vol. ii. p. 197. In Basile's " Pentamerone " it is found in the
story of Zoza, who corresponds to our Fenda Maria. That the story is of foreign
origin is proved by the fact that, as far as ascertained, it is current only among
the half-civilized natives of, or from, Loanda. The names of the dramatis per-
son* alone would prove nothing; for the natives of Angola and Kongo have for
more than tliree centuries been using Portuguese proper names. Excepting the
oudine and some episodes, everything about the story, the characters, the scenery,
and the scenes, is purely Angolan ; and no native has the least suspicion that this
story contains any foreign element.

As to locating its foreign source, it is not easy to decide whether Portugal or
Italy is lo be preferred. The Portuguese have been in Angola for about four
hundred years, and the first thought is to ascribe its importation to them.

The possibility of an Italian origin is suggested by the presence, in Loanda, of
a small Italian colony whose history we may be excused for chronicling here.
In the beginning of this century, after Napoleon's fall, a number of Italian soldiers
belonging to his army were deported to Portugal, and thence came to Loanda,
where they enlisted in the colonial Portuguese troops. After serving their terra,
those who survived started into private business, and, owing to their proverbial
economy and perseverance, most of them did well. All took native women to
wives, and they left a generation of mulattoes, in some of whom the lire of the old
Napoleonic soldiers is not quite extinct. So my friend. General Geraldo Victor,
now so famous in native song, is the son of one of ihose Italians and prides him-
self in his indirect connection with Napoleon's history. Most, if not all, the
Italian colonists were natives of Naples and Calabria.

For centuries, too, Italian Capuchins have worked in Angola as missionaries.

254 Folk' Tales of Angola.

and Italian coral dealers have been making, and still make, thousands of dollara
by hawking their merchandise through the native villages.

It is interesting to note the difference between our two versions of the story.

In number one the heroine is the only daughter of her mother, whose name she
bears ; in number two, she is the youngest of three sisters, and the mother is
not mentioned. According to number one, a passer-by informs Fenda Maria of
Milanda's existence and captivity, without seeing her. According to number two,
she gets the news from a passing shepherd with whom she speaks face to face.
In number one the instructions for the liberation of Milanda are given by God ;
in number two they are given by the shepherd, etc.

Some parts of this story also appear in number three. Comparing the elements
of the present tale with those of foreign folk-lore, we notice the following : —

The speaking mirror, or a mirror revealing secrets, occurs in Portuguese and
other tales, and is to this day to be seen for money in European country fairs,
where many educated lovers consult it with as much credulity as the African con-
sults his doctors.

In divination, the diviner sometimes looks steadily into a mirror, until, accord-
ing to popular belief, the face of the culprit appears instead of his own. All the
fetish-images of the Kongo nation wear, incrustated on the stomach, a piece of
looking-glass, which answers the same piupose.

The initial episode of the mother's jealousy is also that of "Os sapatinhos
encantados," p. 84, of " Contos Populares Portuguezes," by F. Adolpho Coelho,
and of '* A mulher e a filha bonita,'* by Sylvio Romero ; though the fundamental
theme of these two stories is not that of Fenda Maria but that of Gubematis*
" La crudel matrigna."

The magic box (kalubungu) or calabash, or sack, or ^%g^ or other object, which
on being opened lets out sometimes all sorts of riches, at other times all sorts of
pests, seems to be familiar to the folk-lore of all races.

In Africa, we have traced it in the folk-lore of the Ama-zulu, Ova-herero, Ma-
lunda, in the Sudan, and up the coast to Sierra Leone. Compare the kalubungu
in other Angolan stories of this volume ; and in Henrique Carvalho's " Lingua
da Lunda," pp. 276 and 277, the calabashes, out of which issue once riches and
people, another time wild beings that destroy whatever they meet.

The old woman who pounds with one side of the body is not distincdy described
as being only one half of a person cut lengthwise ; but she strongly reminds one
of the half-men who often appear in folk-lore. See in the story of Sudika-mbambi,
the woman whose upper half only appears, and the half-men in Dr. Callaway's
"Nursery Tales," p. 199.

The guarding lion, out of whose jaws the key of the palace must be taken, and
the series of rooms with their prisoners and other wonderful contents, occur in
the folk-tales of so many nations that it seems useless to indicate definite places.
The " palace " is not African ; but a deep den with many recesses, or a row of
rooms or single-story houses, might be.

The scene where Fele Milanda surprises Fenda Maria in her secret practices
and then marries her, reminds one of the Zulu story on p. 308 of Callaway's
" Nursery Tales," where a girl conjures up various things by means of a brass
rod ; she is watched and caught by the chief (whom an old woman assists) and
finally becomes his wife.

Our story contains also fragments of purely Angolan tales ; and the journey of
Fele Milanda to Europe is evidently an Angolan addition.

I. Erne ngateleteU, Every mu-soso^ or fictitious tale, is supposed to be intro-
duced by this word. The infinitive of the verb is ku-ta. The reduplication indi-
cates repetition of the act. The meaning is the same as that of the habitual

Notes.

255

ngtne mu la, or, ngeniola, i. e., I am wont to tell, am in the habit of telling, I
often tell. Thus, [00, from ku-ba, to give, ngabiUbeU, I often gave, or give. See
Ki-mbundu Grammar, pp. 99, 100. It is generally used with monosyllabic verbs,
and consists simply of the reduplication of preterit II., or of the radical, as the
case may be. Concerning the idiom, " to put a story " for " to tell a story," and
other idiomatic uses of ku-ta. see Grammar, p. 117.

z. Fenda. An old title, equivalent to "LadjV and given only to women of
noble family. It is not known at Malange; nor is it used in the modern Loanda
dialect ; but the adults rememl>er its meaning. Ngana is the word now in use
for "Master, Mr., Mistress, Mrs., Miss, Sir, Madam, Lord, or Lady." Ngana
and Fenda not being synonymous, their joint use is admissible. Fumu was
formerly used in Loanda to express Lord or Lady ; thus_/»OTM fl»r(" equalled my
Lord, my Lady. It was used with or without the name of the person, and was
applicable to either sex; while Fenda was exclusively feminine. Fumu is still
used by the Ba-kongo or Axi-kongo, the Ma-hungu, the Ma-holo, and the Mbamba
tribe, as title of a chief or elder. Mu-adi, pi. adi or a-muadi, is the word now
generally used by the A-mbundu for designating any superior of either sex. Felu
(with the name) is the contrary of mu-adi, and signifies plebeian, mean, con-
temptible fellow. It is an insult.

3. Uauaba, from ku-uaba, signifies both beautiful and good. When physical
beauty and moral beauty are to be distin^ished, they say ua-uaba o polo, liter-
ally, " is beautiful (as to) the face ; " ua-uaba ku tnuxima, literally, " is beautiful
U heart,"

4. The idiom uauaba k'a mu uabeld. to indicate superlative, unsurpassed
beauty, is not used in Malange. Thus also for unusually fine dressing, uakembe
k'a vtu kembtlA.

5. Uakexidi I, the same as uaktxile e, see Grammar, p. 104. It is what I call
the emphatic conjugation; but the German word "gemiithiich" gives a much
better idea of the function of this form than the word emphatic. The verbal act
or state must be thought as affecting the subject, who, therefore, has a conscious
feeling of it. This conjugation might also be called the "subjective" or "senti-
mental " conjugation.

6. Inga, the same as anga, interchangeably used in Loanda for "or" and
"and," or "then." See Grammar, p. 115. In the interior its equivalent is ba,
01 ha.

7. The idiom, " if this be the ninth, the other is the tenth," by which Loanda
people indicate superlative excellence, is not known at Malange.

8. Pulu, the native abbreviation of Portugal, which was for nearly two cen-
turies the only European country known to the Angolans. As the Portuguese
were the first whites with whom the Angolans came in contact, and as the natives
take at first all whites to be kinsmen, the name Putu was extended to all " white
man's land," and the word mukua-Putu, i. e., " Putu-man," is often used for any
white man, irrespective of nationality. Thus my native lad from Malange called
America Putu ia l-ngeteji. i. t^ the Putu of the English. In Angola, when a white
man is found not to be a Portuguese, he is called a Ki-ngeleji, pl. l-ngeUji, from
the Portuguese "Inglez." Thus Dr. Pogge, Lieut. Wissmann, Dr. Biichner, and
the other German explorers of the Angolan Hinterland were called I-ngtIeJi, and
the same appellation attaches to the Belgians of the Kongo State, with whom the
Angolans have intercourse at Luluaburg, on the upper Kassai River. The Dutch
are also known to some as a separate nation and called Landtji, from the Portu-
guese " Olande^." As soon as the Portuguese are to be distinguished from the
other white nationalities they are called yi-fiullukeji, sing. Pultukeji, from " Por-
tugucz." The compound sound // being contrary to Ki-mbundu euphony, the form

256

Folk-Tales 0/ Angola.

Putvktji will soon supersede the former. An American is called AfeUkanu, p
A-meiekanu, or Ji-meUkanu j also Mukua-Mileka, pi. Akua-Milika.

9. The denial refers to the last question, ngaiiba t The word mbA gives ''
greater force lo the negation. Uakebuta, or uakodula, is a habitual verb-fonn of
Loanda; it is not used in MaUnge.

10. U-jukula = H-jikula; compile iu-jutuna = ktt-jituna; old K-imbundu kiu-
ma = modern ki-ma, etc.

11. yWnzo, literally, "in the house;" ^gnifying "room," because this i
inside, and part of. the house.

12. Mu au equals "in which habitually is or was, are or were;" to be di»t
tinguished from mitent meaning "he, she, it," or "self or "indeed." !
Grammar, pp. 107, 109.

13. Kana equals emphatic "no." Here it means "I won't have that! tbissi

; to neglect; iaV

n (something).

14. Kii-lombuela is a difficult word. In some plac
other places, on the contrary, to l>e concerned, interested it

1 5. Km bat' oko equals ku dibaf oko, see Grammar, p. 8S.

16. Afaseka, word used in colonial, or Creole, Portuguese; probably a c

17. NJanena, from the Portuguese "janella,"

18. Ku-biiixila, from kti-bita, a compound causative and relative verb.
Grammar, pp. 95 and 96.

19. Mon' a Hgana, used as one word, pi. ait' ajt-ngana, applies only to children,']
of educated whites or mulattoes.

30. Vottdadi, from the Portuguese "vontade."

21. Palaia, from Portuguese "praia," meaning beach. The place meant here
is the tish-raarket of Loantla, situated at the foot of the hill on which stands the
Fort Sao Miguel. Next to it is the quadrilateral building in which the corn-
market is held. The whole lower city is sometimes called Palaia.

22. Di-suHgu signifies a hole, to see, or pass, through ; di-kungu means a hols ]
with no other exit than the entrance.

23. Ki-paUtu, from the Portuguese " parede."

24. The -A- of ku-i-sumba indicates change of place ; hence also distance,
has the same function. In this work the locative i is distinguished by the gravt
accent. See Grammar, pp. 46 and 47.

25. When they eat sugar-cane, the natives hold one end of the cane in the lef
hand, and peel the other end with a knife held by the right hand. Then
sharply hit the peeled portion so as to sever it, all but a few fibres, from the
cane. This loose piece is then bitten off. When the cane is short, or the lef
hand is near the peeled end, there is danger of hitting a finger instead of t

26. f/irrj'/i;, abbreviation of uakexile, irregular preterit II. of ku-kala.

27. Ftln Milanda, the same as the Portuguese " Felix Miranda."
z8. Tandu (ki), is the Portuguese ■' ian/o."

29. Ma-diaSu. from Portuguese "diabo," that is, devil. See note 69.

30. Ikaudu, probably from the Portuguese "encanlo." i. e., charm, spell.
in Capello and Ivens" " De Benguella ds terras de Yacca," Lisbon, 1881, vol, ■

p. 109, the word mo-ikansH as designating the quarters of the vassals in a Kioto I
king's town. Ikansii has also the latter meaning in the interior of BengueUs^
Velha.

31. Kalubiingu is a magic box. which plays an important rflle in many /
legends. A glance at the references given in the index under kalubungu will g
a pretty adequate idea of the functions of this box. The etymology o£ the w

Nolo.

m

tain. Mbungii, or lu-mbungu when a. single one is meant, is the Ki-mbundu
for the bamljoo-tree and any piece of it. The snuff-boxes are cailed ji-mbungH,
sing, mbungti, irrespective of the material, because most of them are made of a
bamboo cane of some kind or other.

32. Kola nuts are so nourishing and toning up that the natives take an extra,
supply of them whenever they have heavy marches or any fatiguing work before
them. In the Loanda district, the natives eat kola nuts and native ginger
together, especially in the early morning. Most of the kola nuts and ginger
which is sold in the Loanda market comes from the Cazengo mountains. The
kola nuts and ginger have an interesting symbolic meaning. In Loanda, when a
man wants to court a girl or woman, he sends her a message. If she accedes to
his wishes, she sends him a kola nut and a piece of ginger carefully wrapped up
in a handkerchief which is folded triangularly in the shape of a heart.

33. yinjlbidi, from Portuguese "gengibre."

34. Ku'kuafa makanda mu njila, a Loanda idiom for walking fast and steadily,
as on a long journey. In Malange the idiom is used for following in the footsteps
of another, but only in the literal sense ; uala mu ngi kuaia makami' ami equals
" he is following me."

35. Ku& signifies " to where is or was (this or thai) ; " ku would be only '■ to."

36. MaV i as maii is a Loanda idiom, which agrees by its pronominal suffix
with the subject. Thus erne . . . tnai' ami; tie . . . maV i; muene . . . maf tj
ttu . . . mai'etu; euu . . . mai'enu; tits . , . map 4. Its meaning corresponds
to the English " on and on.'' Sometimes it also means " to continue." la Malange
the emphatic conjugation is used in its place.

37. Kitanga, a loathsome syphilitic disease. Beginning with the sexual parts,
small and purulent tumors break out all over the body, face and hands not ex-
cepted, and often leave hideous sores. Native doctors say they can cure it by
washing the sores with a decoction of certain leaves and by applying the ground
root-bark of certain trees on the sores.

38. Ku-tulala. from Portuguese " curar." It means less to cure, to heal, than
to treat, to nurse, to give or take medicine.

39. Funji is the staff of life of the A-mbundu. It is made by stirring manioc
flour into boiling water. It is very sticky, not unlike tapioca, and is always eaten
with a gravy, or broth, made with fish or scraps of meat.

40. Manottgonongo. Compare this with ji-nongonango, i. e., riddles (Loanda
dialect), and ma-noitgo, sing, di-nongo, which on the Kuanza River signifies a jest-
ing or sarcastic saying, while in Malange it means an insult. The verb is ku-
nongtna, on the Kuanza equal to "to mock, jest j " in Malange equal to "to

41. Future III. See Grammar p. 47.

42. lanta iama kid, an idiom of both Loanda and the interior, indicating
plenty, crowd, swarm. It consists of the repetition of the noun, of which a great
number is intended to be predicated, followed by kid.

43. lidi, from ku-ila, to do, to say, to think. See Grammar, p. 108.

44. Kelelo, from Portuguese " corridor," meaning the hall or passageway at
the entrance of a house. On either side of tlie kololo there is a bedroom.

4S- About the numerals, see Grammar, pp. 19-25-

46. About the cohortative subjunctive, see Grammar, pp. 68-72.

47. Uabene, abbreviation of uabanens, preterit II. of ku-bana; uabele is pre-
terit II. of the abbreviated form ku-ba of the same verb.

48. KttSt abbreviation of kuebif used at Loanda and inland ; also kUt for
kitbi?; in Loanda a// ioinaKiif

49. Mi/and" d f Accentuated J at the end of an interragatfve sentence is, with

4

258

the rising

Folk-Tales of Angola.

^om for ^^^H

sentence. ^^^H

?□, the only audible or visible sign of ioteirogatioi
I inlerr<^live is identical with that o£ a positive sentence.
JO, Poji, from Portuguese "pois."
51. Ngongo means either world, land, country, or hardship, misfortune, misaj.
Mulu uenda o ngongo may be taken either as "one who walks the world ovei,"
or "one who stands hardships."

J2. Ngomono, contraction of nga ku mono.

53. A"* di baHga, of events " to happen, to turn out (like this)."

54. It seems difficult to conceive how tobacco can be a drink. But id Ki-
mbundu instead of saying "to smoke tobacco" one says "to drink tobacco."
Smoke is classified with the liquids. Moreover, tobacco-smoking is held by llie
A-mbundu to be a stimulant for any physical exertion.

55- That is, which is surrounded by birds, or, which birds are surrounding.

56. Ku is here a kind of indefinite pronoun, suffixed to the verb.

57. Sabalaiu, from Portuguese "sobrado," i. e., upper floor, stoiy. Sahalaht
is used for a house that has more than one floor, and for any grand building, tower,
palace.

53. Di-kanga is any piece of bare ground. Hence di-kitnga dia 'nno, or dia
bala, for the space around the house, especially in front, that is kept dean of grass.
Hence, also, di-kanga dia milonga, or kanga dia kttbatuila, for the place where
the judges meet in court. Dikanga also signifies space between two objects,
distance. In this sense, it is used adverbially and corresponds then
Bu kanga is " in the cleared space around the house ; " figuratively it is used'
signify "outside" in general.

59. Literally, " her heart does not accept, i. e., refuses." The contrary : muxt-'
I xikana means " he, or she, feels capable of doing the work before

rhcre

\ girl, lassie ; applied espe-

« ka- and ki-
3 mu, bu, ku, I

soften dropped,
g., ku 'Aiunga

and relative corobini

60. Ji-mosa, from the Portuguese "moqa," mea
cially to young mulatto women.

61. Ku 'i(adi,ioi tti kitadi. The *- of the prefi:
for euphony's sake, after anyone of the locati<
for ku Kalunga, mu 'AluHga for mu Kalunga.

62. JVamn; in the interior they say nd.

63. Uizalesda, from ku-ieala, to get filled ;
See Grammar, pp. go-g?.

64. Di-sanga is a large porous water-jug of a plai:
mu-dingi is a small porous jug, used only for dritiking-
a handle, and made after a more elaborate pattern. Sei

65. Kamasoxi. from ma-soxi, meaning tear;
Ka-. See Grammar, p. 127. It is customary

66. Ku-2end-alala, medial
is a parallel medial form ku-eend-ama, from ku-send-eka.

67. Di-tattgi d'lSers from the di-sanga only by its larger siie. See note 64.
6S. Kamadla, diminutive of Madfa. Ka- before a proper name is generally

bclitlling, scornful, and most o£ the slaves' names are prefixed with it. Thus,
Ka-nsttd means John (the slave); nga JVxud means John (the free). In tlii ~

simply by calling her mistress Ka-madfa, Kamasoxi stigmatizes her as a slavic
69. .ZJin^x t= devil ; borrowed frora the Portuguese. It does not mean
Satan, of whom the educated natives alone have some idea, but any bad spirit
the white man's mythology, and figuratively any wicked person. It is the most
insult, and is a favorite expression of native slaveholders in rebuking
ir slaves. The origin of the expression is to be found in the blasphcmoas,

1 pattern without handle;
water, often provided with
m. See note 6?,

a proper noun formed bypre&diu
n Angola for the master to give h

erb, from ku-zend-eUka, n

o incline.

Ik

ritb

^faring
ivcbfi^H

rally
huB; I

NoUs.

»S9

but ever recurring, Portuguese phrase, " O diabo te carregue ! "' meaning " May
the devil carry you off ! " or, " Go to the devil ! " This accounts for the answer
a native generally gives, when addressed that way: Diabu dibila bu-lu, i. e., "the
devil passes overhead." This expression, again, refers to the flying stars, which
the Loanda natives call ma-dMu, singular diabu.

69. Mbaniilu, from Portuguese "banhcira," meaning "bath-tub."

70. Preterit I II., because the buying is thought of as having been done long ago,
Not pret. II., because there is no reference to an event contemporaneous with
the act of buying, Ua mu sumbu, pret. 1., would imply that the buying had just
taken place. See Grammar, p. 44. In the following nga mu stimbile ku Futu,
the pret. II. is correct, because the thought is, "I bought her when I was in
Europe."

71. ya, the same is jfj Jiami =jami; jietu =jeiu, etc. Both spellings are
admissible. The pronunciation is practically the same, as the -(- between / and
a vowel is not heard in fluent speech.

72. Eh' oso muent, the same as ene oso, i. e., they all; muene intensifies the
idea which it qualifies. Here it means "they all, without exception."

73. Loko, from Portuguese "logo;" lelasu, from Port, "terraqo;" lelasd, from
Port. " relaqao."

74. Atf a nti-xaxiniii, sing, man' a mu-xaxiniu ; in Malange, otob' a musa-
siniu. These dolls are made of rags, etc., by little A-mbundu girls, and used in
playing, just as dolls are by our girls in civilization. In the far interior, where
rags are not common, the dolls are made of corncobs, corn-silk, and such like, and
called an' a masa, sing, mon' a disa, \. e., com-baby. Native little girls are very
fond of imitating their mothers in all their maternal functions. They will tie
their (lolls on the back like babies, put on appropriate fruits to simulate the
mother's breasls, and even go apart into the grass with would-be midwives to per-
form all rites that accompany childbirth in their respective tribes.

75. The objects here mentioned are evidently fictitious and supposed to have
magic powers.

76. ,Fwrt, from Portuguese " fesla," equal to French "ffite," rejoicings. This
concise way of expressing a whole sentence simply by a scries of infinitives, all
pronounced with great emphasis, produces quite a rhetorical effect.

77. O ua ngi bene, the third person of a verb used substantively. This is done
quite frequently.

78. MundeU. Strictly spieaking mundile, from ku-sela, meaning " lo be white,
or light-colored," should be used only for white persons. But, as a term of
respect, it has been extended by the natives to light mulattoes, and even to pure
blacks, provided they dress in European style. In the interior mundiU is inter-
preted in Portuguese by "umpreto de sapatos," i.e., "a negro wearing, or owning,
shoes." Thus, most of the Mbaka people (Ambaquistas) style themselves, and
are called by the surrounding tribes, mi-ndele, i. e., " white men." MundeU, as
now used, applies, therefore, to white people and civilized natives. When a white
man is to be distinguished from the negroes as a race, he is called njungu, pi.
ji-njungu. This word is the same as the m-^un^it of the East Coast. In the
present case, P'enda Maria must not be understood to be a white woman, but a
mulatto.

79. Ku S vaMa. The vowel o stands for a ku, meaning " they thee."

80. Usinga. In Loanda ku-singa means to buy in a shop or market ; in Ma-
lange, on the contrary, it signifies to sell. Ku-senga, with another intonation,
also means " to dismiss a wife."

81. Papoh. from Portuguese "vapor," i. e., steam, steamer.

83. Ku-lembalala, from Portuguese " lembrar." The Ki-mbundu word for
lembering is ku-lukumiika.

Folk-Tales of Angola.

volta;'

260

83. Kabilaagu., from Portuguese "capitao;" naviiu, or Havhi, from Por

guese"navio."

84. Padi is the same as the Portuguese "par;" Kxa, Portuguese ''
«/«, Port, "ouro;" ma-diamamU, Port, "diamante;" volota. Port.
tula. Port, "ane!."

85. Saniiu, from Portuguese "santo," i.e., saint. Combining the Catholic
custom of calling a child after the saint on whose day it is bon» with the native
custom of naming a child after the di-hamba or di-bamba (spirit) to nbose influ-
ence the birth is ascribed, and of considering the children bom under the same
spirit as related in that spirit, the A-mbundu call a namesake a sandu; and two
namesakes, when they meet, are morally bound to treat each other as brothers or
cousins. Examples of this name- brotherhood will occur in several parts of these
stories. Another word for namesake is xald, in colonial Portuguese " lariL"
This seems to be of Brazilian origin.

86. KM-batesa. In Malange, this signifies to accompany a child or infirm a
to where he is going, and assist him in walking.

87. Xila. This xila is not used in Malange, nor is kaxi, its Malange sjTionyi]
used in Loanda. The usual meaning is not " lest," but " may be, perhaps."

88. Naiu. See Grammar, p. 86.

89. This se or ha in the interior, is not the conditional se or Aa, nor " whether
but serves to introduce a direct or indirect quotation. It corresponds, therefor
to kuma or -ixi, and to our colon with quotation marks.

90. Ku mu sekesa. Its first meaning is " to cause him or her to lie downfl
but it is also used by some for " to sleep with him or her " (in the same hut «l
bed).

91. This sentence shows how Ki-mbundu is susceptible of complicated periods,
without obscurity.

92. This kid, with the pret. 1., indicates immediate, almost simultaneous action.
Cf. in Zulu, Callaway's " Nursery Tales," p, 50, fool-note.

93. lofetalt, past participle oi ku-fetala, which is simply the Portuguese '
feitar," i. e., to adorn. For participle, see Grammar, p. 84.

94. Ku-ktmba signifies "to dress in best attire, to adorn, to bedeck."

95. Ku-funda, that is, to plead. The relative kii-fundila is to plead befo
(court), or because of, concerning, (

96. M'esoior mu oso.

97. When an Angolan has suffered wrong, he goes and lodges a c
before a judge of his choice, or before the chief of the tribe (as repeatef
scribed in these stories), or he resorts to the spirits, and calls on them for r
often also for the punishment of the culprit. For this purpose, he goes ti
one who is known as being fwssessed of this or that spirit, and lays the c
before him, or rather, through him before the spirit he represents. Then t
spirit is asked to either restore the stolen object, or force the debtor to pay, o
visit the murderer or ill-treater with death or sickness, and so forth. The s] "
medium listens gravely to the adjuration, but says nothing in reply. Somi
the adjuration is, as in the present case, simply a kind of affidavit, either t(
one's innocence, when accused, or to prove one's right to complain. The n
receives a reward only in case the object in view is attained. Such a
called kinibanda kia dihamba, as distinguished from the kimbaiida kia k
or physician who cures diseases. The act of bringing s
im^;inary offender through the medium of a spirit is called ku-loua. This ku
in self-defence is lawful, but the secret use of spirits for killing or hurting o
which is called ku-loua pulu (bewitching), constitutes the greatest c:
be guilty of, and is invariably punished with death. The witch or wizard i:
muloji. See note 135.

Notes.

26 1

98. Kaxaxi. In the interior the form kaii is preferred ; as the stories in the
Mbaka dialect show.

99. Musula; also called muanji in the interior.

100. Ku di mosaUla, relative of ku di mosala. which comes from the Portu-
guese "almo^ar," to breakfast. The form ku-lumosala was the first to evolve ;
but, as the Ki-mbundu radical is never more than dissyllabic, and -lumosa would
be trisyllabic, the popular ear preferred to change lu into di (cf. ku-ludika = ku-
didika), and to consider the verb as reflexive. The final -ala {ku di tnos-ala)
would then be taken as a derivative sufiix.

101. Kalakatald, from Portuguese "atcatr5o."

102. Kualulu, from Portuguese "quarto;" In Ki-mbundu m'o'Hso. Inprevi-
ous instances kudlutu was written with the tonic accent on the antepenult, but
the accent on the penult is also admissible.

103. Kana. The answer "no," in reply to the question "where.'" sounds
strange to a European, but not so to the African, who at once understands that
the question implied the accusation "you have kept the key."

104. Uidi pi.' from ku-ila pi? that is, to say or act fl/ that is, to be silent,
speechless. Plf is our " hush ! "

105. Ku-Ulekala, UoTa Portuguese "entregar."

iq6. ElelcHu.' literally, "laugh ye!" used as an interjection for " they laugh."
This eleltnu corresponds almost to hurrali ! The imperative is used here to indi-
cate the surprise of the spectators, the outburst of sympathy, and the story-teller's
own concurrence with the feelings he is relating.

107. Kujikata, the same as ku-jikota or ku-jokota, i. e., to be charred, to be
burnt (of food).

108. U di xisa-ku. This detail is purely African. It reappears at the end of
Nga N»u5 and his slave Kanzud, which is still unpublished. Anointing one's
self with the charcoal of burnt flesh or bone, either human or animal, is a gen-
eral custom among Africans. It is supposed to act as a preservative against tlie
enemy, or ill-disposed spirit ; here, possibly, against the vengeance of the victim's
Hxumbi, or "ghost." Callaway repeatedly mentions such use of animal or human
charcoal in his work on Zulu folk-lore.

109. Ku-kasala, from Portuguese " casar," is used only of the Christian, mono-
gamous, marriage. To many in native fashion is ku-sokana (Loanda dialect) or
ktt-sakana (inland dialect).

no. Adia nguingi. asciala mitsolo is a Ki-mbundu saying which signifies
" living in plenty and free from care," hence " living in happiness." Nguingi, in
Portuguese "bagre," is the Clarias Anguitlaris, which, in some places of the
Kuanza River, grows to an extraordinary size. They are caught by means of fish-
ing baskets (mi-z&a), hooks, or spears. Cut open, sun-dried, and inserted in a split
stick, they are offered for sale in every native market and constitute the most popu-
lar condiment with_//(n;'i (cassava-mush).

ii[, NgateUlele, etc., is the customary formula with which a fictitious tale
closes. The expression " whether good or bad " means " it is your business to
judge whether my story was nice or not. As for me, I have done my part, and
whatever your judgment may be, it is all right." The diminutive form ka-muioso,
which is applied to even the longest tale, is an instance of the conscious self-
depreciation, which seems to constitute the essence of politeness, and which is
more common among Africans than among uncivilized Aryans, excepting perhaps
the Slavs.

Folk-Taks of Angola.

NO, I. VERSION 1

Informant and Dialect. This version was dictated by Adelina da Camara.
an educated native lady of light complexion, and the life-companion of the editor
of a native paper, himself a mulatto. She speaks the purest Loanda Ki-mbundu
that 1 have heard, pronouncing every syllable so distinctly that I hardly ever had
to ask her to repeat a word, while this would continually be the case with men.
I D Angola, as in most times and places, the higher-class women give the standard
for pronunciation and idiomatic expression. Loanda women have a way of "sing-
ing" Ki-mbundu, which makes it quite as musical as the best modulated Italian of
a Toscanese or Pisan "conladina."

To the informant's honor be ii said that, unlike so many others, she is not
ashamed of her native tongue, lore, and color.

Her father, Innocencio Mattoso da Camara, though white, is a native of Loanda,
has held many high government olSces, and is connected with an influential
Portuguese family.

112. Uexile. See note 26. Compare the genitive in umoxi, ua adengt, one,
the younger, with Fenda Madia, dia morta, Feoda Maria, the daughter.

113. Mitiidi. shepherd, herdsman; verbal noun from tu-bila, to herd cattle.
The name of mu-bidi, pi, a-bidi, is also given to the Loango people, atua-Luamgu,
scattered between Kongo and Kuanza as wandering blacksmiths, and recently
much talked of in connection with the " Dembos," situated between the Nzenza
(Bengo) and Ndanji (Dande) rivers. Since the war of 1872 these Dembos (six
native chiefs) have been independent; a di luma (they manage themselves), as the
natives say. On the fertile plain between Kangenie (Canguenhe) and the moun-
tain called Maravilha, they have allowed a large party of these A-bidi ax akua-
LuangH to settle as guests. But, like the Hebrews in Egypt, the A-bidi have
multiplied so fast, that quite recently they conceived the plan of dictating to their
hosts. With a view to this, they sent delegates to the governor-general at Lo-
anda requesting him to reinstate Portuguese authorities, as in the time before the
war. To this the governor acquiesced, and a new chefe was sent in 1890, with a
small force, to reoccupy the concetho of the Dembos, lost in 1872. What the
result will be, is not sure ; but a renewal of hoslihties with the Dembos is much
feared by a portion of the Loandenses. It is not impossible that a Loango man
is meant by the tnu-bidi of our story.

114. Nganga is here synonymous with mu-loji. " wizard, witch." The Roman
Catholic priests and missionaries are also calledyi-Hfiin^a, with or without the
qualification /a Nxambi. The meaning of iganga in Nsambi is therefore " wizard
of God."

115. Udidilt; the subjunctive consequent on a preceding Imperative indicates a
mild imperative.

116. J/»nwnM and Mt(/um« are equally corr

1 17. A di ambafa; this means " they walk arm in arm," in European fashit

1 18. Ku-biluka and ku-kiluka are synonymoiw for " being transformed.'

1 19. Ku di tuma corresponds exactly to the Portuguese " governar-se."
izo. " When I come," i. e., back to where we are. In Ki-mbundu coming refera

to the place occupied at the time by the one who speaks

121. Ji-ngondo, literally "coppers," i.e., copper

122. Ngtiami, a most singular contraction of m^ob^o am/ (ray misery) used as a
verb to signify refusal. See my Grammar, pp. loj and 158; also the full form in
Bentley's Kongo Dictionary, p. 374.

123. Afu-nsenia is a slave recently bought, and therefore not yet initiated

!fer^^^

Notes.

263

ith a slightly
n a well, e.g.,

the ways of his civilized or semi-civiliMd master. Mu-ntsen
different intonation, is also used in Loanda to indicate lack of n
Mu Manianga mwala miiMStusa.

124. Ngu, instead of ngi, is preferred when followed by the itifixed pronoun mu
OT ku. This is a case of progressive vowel attraction. See Grammar, p. iji.

125. K'imuertil contracted from k'a i muene-l, according to euphonic rule
a^ i= t. Ku-mena is frequently used for ku-sanga, to lind, and for the result of
ftnding, viz., getting and possessing.

iz6, Bu polo ia aj mu polo ia is "in the presence of;" ku polo is"in front,
ahead;" »*« ^0/0 is "in the face, on the forehead;" but bu polo alone (without
ia) is used for the region of the pudenda, and must be avoided.

127. Sauuii, from Portuguese "saude.''

128. Ka-nzo, diminutive of i-nso. See Grammar, p. 8. The initial vowel of
iiao does not coalesce in / with the -a preceding it, because it is an ancient article,
hence no integral part of the word. Cf . o 'mo.

129. Ng' o muinefU, contraction of nga ku muencne. Muiittnt is Preterit II.
of the relative verb itu-rau^nn, from ku-mona^ to see, which in this case means " to
experience." See Grammar, p. 91.

130. The clause in brackets was added at my suggestion, so as to make the
i both the full and the

Grammar, p. 75). Kn-
not only the action of
o small pieces." See

r to the foreign mind. For the
elliptic forms are correct and intelligible.

131. Ngi baiujudienu, the same as ngi batujuU enu (see
batujula is the frequentative verb of ku^batula. It means
cutting frequently, repeatedly, but also the result," cutting ii
Grammar, p. 99.

132. Pangajala, from ku-pangajala, iterative or frequentative form of ku-pa-
ngala, wliich is an adaptalion of the colonial Portuguese " pancar," " dar pancadas."
On p. 99 of the Grammar the iteratives -ajala, -ajana of verbs ending in -a/tf, -awi
were not given because they do not occur frequently.

133. Mosukii, the same as ma-usuiu, pi. of u-suku. According to euphonic
rule a + H = 0.

134. A'a Ji battgesa (kald) means " to feign," literally " to cause one's self to
be or act like."

135. So ialavande .' is an oath. It is evidently of Portuguese origin, as is
shown by the form of the word and by the fact that the expression is not used
inland ; but it Is not easy to delermine the Portuguese original. Salavandt may
be a corruption of ''salvante,'' which is an antiquated synonym of "salvando,"
"salvo," 1. e., except, or of "Salvador." What so means is still more obscure: is
il the Portuguese " sd " only, or the Creole contraction so of " Senhor," i. e., Lord ?
The most popular oath among all A-mbundu is Xiitge pai etn ia mungua, i. e.,
" Let my godfather be insulted ! " See note 97.

136. JVgAkalt tme .' means "Bui for me I" The full form \^ ki ugSikale erne I
The whole sentence is elliptic, the suppressed words being equal to " the issue, or
the result, would have been quite diSerent." Sometimes the form ki&kaU erne!
is used.

137. Aa-iaWrftJO, a combined relative and causative of ku-suba. See Gram-
mar, pp. 91 and 96.

138. JCa-lutu, diminutive of ki-tuiu, which sigoiljes any cracked vessel, as
gourd, jug, pot, box, etc. It should not be confounded with ki-rntHga which is
not the cracked whole, but the uncracked fragment of an earthen vessel, whether
pot or jug I The ki-menga Is generally used as a frying pan. Ki-menga, there-
fore, is a potsherd, and ki-tutu a cracked vessel, or any broken, worn-out article.

139. Uadia ^nitf uaHua 'niif What 's the use of eating and drinking i i. e.,
of living ?

264 Folk' Tales of Angola.

140. Mu^ relative pronoun of ma-kutu in the objective (accusative) case. See
Grammar, p. 95.

141. Ki'Zomba is the dancing-place, and also the dancing party. It is not the
act or the way of dancing ; this is called u-kininu, Ki-somba kia Ngola^ or kia
Kisama, or kia Lubolo signifies, therefore, the dancing-place or the dancing com-
pany (also called di-bandela^ i. e., flag) of the Ngola, Kisama, or Lubolo people.
Ukininu ua Ngola^ or Kisama^ or Lubolo signifies the peculiar dance of the
Ngola, Kisama, or Lubolo tribes.

142. Bama means any definite place on earth ; kuma, anyplace in the open air;
mumOj any place within an inclosed space. See Grammar, p. 66 and 87.

143. l/;'i/u is either honor, respect, politeness, or the token of it, namely, a pres-
ent, an invitation, and the like. It also means " fear to do wrong" and "virtue."

144. The Portuguese in Angola take only two meals, one called '^almo^o"
(breakfast), the other " jantar " (dinner). The first is taken between 9.30 and 1 1
A. M., the latter between 6 and 7.30 P. M. Hence, in the present case, Vidiji
Milandagoes out at about 8 p. m.

145. Kiabeta, The verb is impersonal. The unexpressed subject is ib>«a, thing,
or kiki^ this thing. The prefixes ku^ bu^ and tnu also form impersonal verbs, as
they are sometimes called in European and other languages. In Ki-mbundu it is
simply an elliptic conjugation, the general subjects ntutu, kima^ kuma^ bama,
muma, being sufficiently indicated by the context and the concord.

146. Seta, from Portuguese **selha.*'

147. Ku'longay pronounced as any foreigner, except a Frenchman, would, means,
to teach. Ku-ldnga^ with less stress on the penult and a slower enunciation of the
first and last syllables, means '* to load.'* It is used of loading a gun, a canoe, a
carr}'ing basket, packing a box, etc. Ku di longa, to teach one's self, is used for
" learning, studying ; *' ku di longa^ to load one^s self, for embarking or seating
one^s self in any inclosure, as a carriage, a boat, etc.

148. Muhatu ua Nzambi does not mean that the woman is divine either in
beauty or goodness, no more than muxi ua Nzambi means a divine tree. It is
simply a sentimental way of expressing one's self ; implying, as a rule, that the
person, plant, or thing thus qualified is considered as dependent solely on God,
being unassisted, uncultivated, or abandoned by men. Ki-mbundu phrases re-
mind one constantly that "man's extremity is God's opportunity."

149. Mu palaia, in Loanda, is used for ** in the lower part of the city," or
" down-town ; " while ku palaia or bu palaia is specifically " on, to, or by, the
shore, or beach, or fish-market." See note 21.

150. iV //w/7;r/ seems incorrect as referring to di-sangay but it is preferred to
the regular /// dimoxi ; probably for euphony's sake.

151. Buexile; bu kanga is understood as subject. See note 145.

152. It is not quite clear whether Fenda Maria simply calls the things by their
names, or gives them the order to act what their names imply. A slight difiE^er-
ence in intonation, or punctuation, gives it one meaning or the other.

153. That all kindled themselves is not to be taken literally. When the lamp
was lit, all were seen acting in the light.

154. The informant dictated here "takes a goat from the pen to throw at all
things flaming." 1 confess that I cannot understand what this goat has to do with
the story.

155. Selende, Though all natives I have asked failed to recognize the Portu-
guese origin of the word, I am positive that it is simply the word " accidente ; " and
the idiom uabana selende corresponds to the Portuguese " deu-lhe um accidente."

265

NO. 11.

Informant. His name was " Piolho," which is the Portuguese equivalent for
louse. This nickname he owed to the tilth and abjection to which his foible for
rum had reduced him. He was working as a rope-maker at Bom-Jesus, on the
Kuanza River, his native place. In the war against Humbe, back of Mossam-
edcs, where he served as a Portuguese soldier, he had been crippled for life. He
was the first man whom 1 could by small remuneration induce to dictate a few
folk tales. In all his abjection, he was as punctilious as the proverbial Spanish
beggar. Several times he punished me by interrupting the dictation in the most
interesting part of a story, because a question, a tone in the voice, or an innocent
word had offended his susceptibility. So the present story was left incomplete by
him, and the last portion had to be obtained by letter from America. A former
pupil of my Loanda school, who was then employed at Bom-Jesus, wrote it down
for me. His name is Domingos de Lemos.

Dialect. It is that of the lower Kuanza about Bom-Jesus, which but slightly
differs from that of Loanda. The informant seems to have some peculiar expres-
sions of his own, or which, at least, are not in general use.

Comparative. This story is originally that of the " Cenerenlola," the univer-
sality of which has been traced up by Gubematis in his " Florilegio delle novelline
popolari," p. s, and by Henry Chasic Coste. In the folk-lore of Portugal, Madeira,
and Brazil it is current under various names and in various versions, The ver^oo
nearest related to ours is the Brazilian oti p. 52 of "Contos populares do Brazil,"
by Sylvio Romero. But, as in the case of No. 1 (Fenda MariaX the fundamental idea
of exotic origin, in this storj-, has been so perfectly covered with Angola foliage
and blossoms, that science alone can delect the imported eleroenis, and no native
would believe that this mii-soso is not entirely Angolan. The mention of Kima-
lauezu kia Tumb' a Ndala, the great central figure around whom almost all native
folk-lore clusters, and whose daughter the heroine is said to be. as also the episode
of the Ma-kishi, connect this story with those in which either Kimalauezu or the
Ma-kishi play an important r51e. By the marriage with the child of the governor
it is also related to No. HI.

156. Kinouesa kia Tumb' a Ndala. In Loanda he is generally called Kima-
lauexu or KimaUzu kia Tum^ a Ndala, while in the Mbaka, and Other inland
dialects his name is pronounced Kimanauese kia Tumb' a Ndala. He is a purely
mythic figure, but may have once been a historic personage. Much of what the
natives say of him corresponds with what the Ama-zulu tell of their U-nkulunkulu,
but no reverence attaches to his name.

157. Maxila. This is a kind of palanquin with either side open or screened
by curtains. It is used by (he whites and well-to-do natives in the Portuguese
towns of West Africa. For long marches through the bush, it Is replaced by
the "tipola," which is a hammock hanging from a strong bamboo pole, lo which a
dais or canopy is fixed so as to protect from sun and rain. The fact that Nzud
uses a maxila shows that his residence was in the neighborhood of Loanda, in
what is now called in colonial Portuguese " os Muceques." See note 163.

ijS. Paxiiu is the Portuguese " passelo," a tour, a walk, or ride, for pleasure,
to a moderately distant place.

159. Nsni is the native pronunciation of the Portuguese " Joao," i. e., John,
and Nzuana that of "Joana," i. e., Joan, Jane.

160. Nguvulu comes from the Portuguese "governador," but applies only to
the governor-general ai Loanda. Ngola, in native parlance, represents the
ancient native kingdom of Ngola (in Portuguese " Angola ") whose boundaries

266 Folk 'Tales of Angola.

pretty exactly correspond to those of the present District of Loanda. The origi-
nal, and still independent, tribe of Ngola has withdrawn to the river Hamba, one
of the affluents of the Kuangu, where the ancient court of Ngola Kiluanji kia
Samba is still kept with undiminished pride, but with greatly reduced power.
Nguvulu mud, Ngola, Governor in Angola, is used along with nguvulu ia Ngola^
governor of Angola. The nguvulu is the representative, in Africa, of MueiU'
Putu, the king of Portugal.

i6i. Ku lu dia mundu is the same as ku di-lu dia mundu^ that is, on, above,
over the world. It is also pronounced k^o lo dia mundu, in which case the prefix
di of di'lu is replaced by the article o, and the following u of the monosyllable lu
becomes also o by progressive vocalic attraction ; thus : K* o lo dia mundu,

162. Mu'seke, correcdy used, signifies <' a sandy place *' and is derived from the
same radical (ku-seka) as ki-sek-eU, sand. In the Loanda dialect, however, the
word has come to mean '*a field," with the plural mi-seke for ''fields." Ku mu-
seke signifies '* to, or at, one field ; '' ku miseke, to the fields ; thus ku mis^ke ia
Kamama, to the fields of Kamama. Mu museke, or mu miseke is ** within a field
or fields." In Loanda-Portuguese " muceque " is now used for " coimtry-house,
summer-house, villa," and **os muceques" is the name given to the inhabited
country around the city of Loanda, where the well-to-do whites and natives have
their country-houses.

163. La will be found only in the stories told by ** Piolho." He uses it exactly
like ba or ha of the Mbaka dialect. It is probably an abbreviation of kala. See
note 174. In English it is to be translated by " if, whether, or."

164. Kulemba, Concerning marriage ceremonies, see the story of the Four
Uouas, and that of the Daughter of Sun and Moon.

165. ICeli, the same as k^aiU, from ku-ila, to say or do.

166. Nguamami for nguamiami is again one of the peculiarities of Piolho's
diction. As to the governor's refusing the present, it is becoming to the white
man, who makes all the metal money, the cloth money, and the bead money, to be
generous, especially on such an occasion ; for, as the saying goes, " mundeU ufu-
menena kubana, J^afumenena kuzela; diiaki dia sanji uS diazila,'* i. e., "the
white man owes his fame to his liberality, not to his whiteness ; for the egg of the
hen, too, is white."

167. Akiki or o kiki is composed of the old euphonic article o ox a and the
demonstrative pronoun, first degree, of class III., singular, which is often used
for " now " and " but." Kitangana is probably understood, kitangana kiki^ this
moment.

168. Ku'Xanga (Ji-huinii) comprises (i) going to the bush, (2) cutting the wood
and binding it into a bundle, (3) canying it home. As the cutting is done with a
poor native hatchet, or an iron trade-machete, the task is rather laborious.

169. Ngamela, from Portuguese **gamella." It is a vessel made of the same
wood and shape as a canoe, only smaller and sometimes shallow. It is used for
washing clothes, for feeding pigs, for carrj'ing fish (in Loanda), for holding all
sorts of things. Very small imitations of canoes are also used, with other things,
as medicinal charms {u-mbanda) consecrated to the spirit Ngiji (River) for the
purpose of ku-vuala, i. e., breeding ; but only in the case of barren, or not suffi-
ciently prolific, women. Men use natural medicines which are sold by the native
doctors {imbanda). The native word for all these small canoes, used as vessels, is
ulungu or uaiu, the same as for the real canoe. See p. 68.

170. Tabu or di-iabu is a place on the edge of a river or lagoon, where the
reeds, which obstruct the banks of all rivers and lakes unless these are pressed in
between bare rocks, have been cleared away, so as to allow the canoes to land,
and the women to bail out water and do their washing. As the tall grass of the

NoUs.

267

banks is generally infested .by erocodiiea, these cleared spaces are the only rela-
tively safe places for approaching the water's edge; for there the crocodile is
likely to be detected before he can strike. The colonial Portuguese call such
places " portos," i. e., ports, havens. I translate labu by landing-place, or simply
by landing.

171. MuUmba. This tree is the Ficus piilopega of Wclwitsch. It is a favorite
tree for shade, and thrives in the driest and sandiest soil. It is much like the
banyan-tree o£ India.

172. Aivi! This is the interjection of pain, sorrow, mourning; like the Ger-
man "ach I" It is never a threat as ''woe to!" but merely a complaint. It is
really composed of ai and ui or ui ; the latter being the vocative, the ai an inter-
jection for sharp, thrusting, physical pain, or onexpected offence.

173. TuttiT ami, "since me." This is an unusual construction, but very appro-
priate and graphic. In emotion and sobbing, it is natural to leave different clauses
of a proposition incomplete, and to announce them in another order than when
cold reason dictates.

174. Kala signifies usually " hke, as." "Piolho" gives it sometimes the
meaning of " but, however, yet." See note 163. The meaning of the unfinished
clause ia : Since I was born, I never did any washing, but now they send me to

175. Ngan' ami instead of the regular ngana iaml. (See note 166.) In Loanda
the only form used, besides the regular one. is ttgan' iaml, which is applicable to
any master or mistress. In Malange and Mbaka ngan' ami is used exclusively
by a slave-wife in addressing or mentioning her husband, and signifies therefore
"my husband and lord."

176. A-kama. Inland, where the language is purer, mu-iama is used only for
a slave-wife of a polygamist (hm^o). A free wife is called ki-kunji or mu-kaji.
Among the free wives of a polygamist there is a further distinction between the
wife who married first and those who followed her. The first has authority over
the others, and is called kola dia hotigo (the great (wife) of the polygamist), the
others are called ji-ndenge ja hongo (the smaller, inferior (wives) of the polyga-
mist). The head-wife alone has a right to the title of mukua-dibata (master or
mistress of the house), which she shares with her husband ; and the head-wife of
a chief alone is called na mvuaU (queen). A mu kama is never called mu-kaji
by either husband or other people; he says mukam' ami, the others say mukam'
a nganji (the mukama of So-and-So). Nor does the muhnma call her man mu-
tume ami or munume e/u / this is the privilege of the hi-hunji. She calls him
ngaH' ami or ngana tami, if he has only one mukama, or ngana ietu if he has

In the coast-towns, mv-kama is now used, almost indiscriminately, for any
aen-ant girl above ten years who has been bought, or " redeemed," as people say
since slave-dealing has ceased to be publicly honorable. This free use of mu-
kama is silently witnessing against the moral (?) behavior of civilized masters,
white or colored, in the "centres of civilization."

177. Maid. The term expresses vigorous or hearty continuation of an action
described in the preceding verb. Thus, kola maU! shout on, and loud t Su-
MgcHu mai-eRu! pull on, and hard! In the present case, Fenda Maria means
to say this: I never washed the clothes (the slave girls always washed), lei tliem
continue to wash ! See note 3G.

178. Lela, instead of Ulu. Final -o for final -u is often heard in tlie interior,
where, in some places, the use of one or the other is merely a matter of taste.

179. U-ngana, from ngana (see Grammar, p. 123), signifies in the first place
"the quality, dignity, and office of being a ngana, i, e., a free person, one having

268 Folk-Tales of Angola.

authority." Keeping this first meaning in view, the word u-ngana is also used for
chiefship, honor, glory, grandeur, majesty, splendorj for mastership, freedom^
liberty (ufolo\ for kingdom, reign, government, and body politic.

1 80. (/mbanda ndenge. U-mbanda is derived from ki-mbanday by prefix i^ as.
u-ngana is from ngana. Umbanda is: (i) The faculty, science, art, office, busi-
ness {a) of healing by means of natural medicines (remedies) or supernatural med-
icines (charms); {b) dL divining the unknown by consulting the shades of the
deceased, or the genii, demons, who are spirits neither human nor divine ; {f) of
inducing these human and non-human spirits to influence men and nature for
human weal or woe. • (2) The forces at work in healing, divining, and in the
influence of spirits. (3) The objects (charms) which are supposed to establish
and determine the connection between the spirits and the physical world. When
used to designate these objects, the word umbanda admits of a plural form, ma-
umbanda. Natural remedies for healing sickness, however, are not called ma^
umbanda^ but mi-longo.

As to the meaning of the saying umbanda ndenge^ in our text, it is somewhat
obscure. There is a proverb, masunga kota^ umbanda ndenge; literally, wits are
superior (greater, stronger), medicines (charms) "are inferior (smaller, weaker).
The meaning is : natural and acquired ability will protect and exalt a man much
more than charms or superstition. In other words, a man endowed with wisdom,
but deprived of charms (amulets), is better off than a stupid man with any amount
of charms. The relation of umbanda ndenge^ in our text, to the words preceding
it, may be made intelligible by the following paraphrase : Thou art engaged in a
struggle with contrary influences (umbanda) \ but thou shalt conquer one day
(according to the saying), umbanda is surpassed by masunga. By stretching the
saying a little — and African sayings are very elastic — it can adso be made to
mean that a just cause will finally triumph over ill-will, and innocence or virtue
come out victorious over its enemies.

181. What a comforting power there is in being *' loused " no one can imagine,
who has not seen the blissful expression on the face of the Loanda girl, when, her
head sweetly resting on another^s lap, she is being relieved of her troublesome
customers. It is a token of friendship to catch another*s lice; and not an atom
of shame attaches to those concerned. As the operator is pretty sure to be him-
self invaded by the tiny host, he or she often does the work gratuitously, with the
understanding that the kindness will be returned (reciprocity). Among others
than friends, it is customary to give a compensation. In Loanda, the average
charge is from one and one half to three cents, according to the amount of trouble
and risk incurred. One day, on dismissing my school at Loanda (to which only
paying pupils were admitted), I noticed some trouble between two scholars and
inquired after the reason. With a whining voice a little fellow replied : " So-and-
So refuses to catch my lice." He considered that a great breach of school-fellow-
ship. At Malange, a big fat worm, called katotola-jina (the lice-crusher), and
which builds a most interesting nest, is used by the natives as louse-catcher.
Placed on the wool of the head, it introduces its tiny head and strong claws into
the tangled hair, ferrets out, and devours the unwelcome guests. When it has
done its work, it is, without thanks, cast back into the bush.

182. Lapa is the Portuguese " roupa."

183. To tell a lie in self-defence, to cheat within certain limits, and to steal
trifles in favor of a friend, arc not condemned by the native standard of morality ;
but, when found out or caught in the act, the author of such an act may feel
ashamed of his lack of shrewdness.

184. PapaiL When used absolutely, "father" and "mother" are rendered by
papaii and mamaniij but as soon as the word is qualified by a possessive pro-

1 the forms pai and n

Notes.

I are the only ones to be used, e. g., pai

269

185. Kuxi; about kuxi see Grammar, pp. 30 and 31.
!86. It is o£E with a fish, that is, it is carried off by a fish.

187. This ^ is a vocative i, which is freely used where we, in writing, put A.
point of exctamaiion. It is also often added to a word, and drawn out to consid-
erable length, when Ihe person speaking is hesitating about what to say next.

188. KaUku bata. Before ia/Zand the destination, the verb kiienda, to walk,
or to go, is often left out, and must be supplied in the translation.

189. Ku-kuata mu kibetu, literally, to catch in flogging, is synonymous witli
ku-bana kibitu, to give a flogging.

190. Aro*/<A' is the Portuguese " cobre."

191. Sela is the Portuguese "cera," i. e., bee's wax. There is no other word
for the trade-wax. But the wax of the honey-comb is called i-sela, or i-xila, the
singular of which {ki-sela and ki-xila) signifies a single cell of the honey-comb.
To get the honey out of the comb, is called kH-kama o uiki mu ixila.

192. Teeth of elephant, i. e., tusks of ivory.

193. Di-kangi. This is the genuine Ki-mbundu word for India-rubber, both as
a plant and as an article of trade; but the U-mbangala (Kasanji) word ndundu is
gradually superseding it, at least in the interior. The Ngola and Holo tribes call
it di-hoke; tlie Ma-hungu call it mu-konge; some Mbaka people and the Mbondo
tribe call it ka-nana. The Ma-songo, like the I-mbangala, call it ndundu ; and
the Ma-kioko pronounce this with a different intonation, giving the last syllable a
higher tone.

194. Tata (father) is often used without any definite meaning, as a euphonious
pleonasm.

195. 5i'-ff(aa-» is the Portuguese "machos."

196. Ma-soladi, sing, di-soladi. from Portuguese "soldado."

197. Mujika is the Portuguese "musica," and means, in these stories, a military

198. On taking leave, it is customary for the one who goes to say xaf ^ .' that
is, remain, or stay! {with or without kiamboU, i.e., well), and for the one who
slays, to say: BixiP /(with or without kiambott, well), that is, arrive (safely at
your destination).

199. Compare this account of the Ma-kishi (singular Di-kishi, or Kishi) with
those given in the Ma-kishi stories, Nos.V., VI., VIl., and others. The description
of the Ma-kishi given by " Piolho" and other A-mbundu informants, agrees in all
main points with that of the cannibals of the Zulu folk-lore in Dr. Callaway's
"Nursery Tales," vol. i. pp. iS, ag, 33, 43 (many-headed monster). 145. 146, 157,
esp. 158. Like "Piolho," in the explanations asked of him, the Zulus describe
the cannibals as wearing long tangled hair, which falls over their faces. This
long hair, and the many heads of some Ma-kishi, are the only points in which the
Ma-kishi of the A-mbundu disagree with their descriptions of the A-tua, or Ba-
tua, the famous pygmies of brown complexion, who are found in the great forests
of all Africa east of the Niger, and who seem lo be the aborigines whom the
immigrant Bantu (including all the African Blacks or Negroes) had to fight and
drive back before they could establish peaceful communities. But, though I have
not heard of any pygmy tribe wearing long, tangled hair, or having the faculty of
growing another head as soon as one is cut off, it does not shake my present
belief that our Ma-kishi, the cannibals of the Zulus {Ma-simii) and those of the
Be-chuana (Ma-rime) are the aboriginal pygmy tribes. Not so much as they are
now, but as they appeared to the first Bantu settlers, and as they were by these
incorporated into the semi-historic and semi-mythologic folk-lore of their race.

2 70 Folk- Tales of A ngola.

The hydra-like heads of the Ma-kishi are an excellent symbol of the system of
guerilla warfare common to all the Ba-tua (see Callaway^s '* Nursery Tales," p.
354). It is strange that Callaway did not notice the similarity of his cannibals
with his Aba-twa, so graphically described at pp. 353 and 354. His informants
there declare that the Aba-twa kill those who say they did not notice them from
afar, because they consider that an insulting reflection on their undersized stature.
This is identical with the account of the Ba-tua given me by natives from different
parts of Angola. (Concerning the Ba-tua in the forests of the Kuangu River, see
the notes to my Vocabulary of U-iaka, which will be published with a number of
other vocabularies in the Bulletin of the American Geographical Society, 1894.)

200. Tetida! uatendela ^niif could not be explained by any native I ques-
tioned on the subject. The expression is only used in connection with divining.
The translation I venture to give is sufficiently warranted by similar questions
and answers in the divinations of the A-mbundu.

201. About the ''sandu," or **xali,** i. e., namesake, see note 85.

202. Kuakij from ku-kia^ to dawn ; ku-ma is the subject of ku-aki,

203. Kezuatu, contraction of the genitive ka izuatu.

204. Kia-lumingu. The full form is kiz^a kia lumingUy i. e., the day of
iumingu. This lumingu is the Ki-mbundu pronounciation of the Portuguese
*• Domingo," which, again, is the Portuguese pronounciation of the Latin " Do-
minicus," i. e., the Lord. Therefore kia-lumingu means, in its Latin origin, the
day of the Lord. It is used for Sunday. The days of the week, in Ki-mbundu,
are, Sunday, kia-lumingu; Monday, kia-xikunda^ from Portuguese "segunda
(f eira)," i. e., second (holy day) ; Tuesday, kia-teUsa^ from " terga ; " Wednesday,
kia-kuaiaiUy from " quarta ; " Thursday, kia-kinda^ from " quinta ; " Friday, ki€f
sexta, from "sexta;" Saturday, kia-sabalu^ from "sabbado." In literary Ki-
mbundu these exotic names will probably be superseded by the native names:
Kia-Nganay Kiaiadi, Kiatatu, Kiauana^ Kiatanu^ KiasamanUy^ KiasambuadL

205. Ngeleja^ from Portuguese " igreja." Compare ki-ngeUji^ from " inglez."

206. Katalaiuy in Portuguese " Catraio.'* This name is particularly used as a
proper name for male slaves. Katalaiu is generally a trusted domestic slave, not
a plantation hand. Here, Katalaiu is evidently a faithful old slave of Nzud and
Maria's father; and he still respects in Maria his old master's daughter.

207. Ngan^ a ndenge. This form is used in Loanda together with ngan^ ia
ndenge and ngana ia ndenge. In Malange, the latter, the full form, is the only
one used.

208. / abindamena ngenji. This expression denotes the exceeding beauty or
goodness of the thing or things to which it refers. Ngenji^ from ku-enda, to walk,
is a traveller. But, as Africans alwa3rs travel for trade, it is also used for trader,
merchant The traders, of course, desire beautiful articles to trade with ; and,
being in the business, they are the best judges of the quality of goods.

209. Kaluajiy from Portuguese " camiagem."

210. Misa^ the Portuguese "missa." The blind and the cripples are regular
attendants at church in Loanda, because the ** Misericordia '' benevolent fund
has alms distributed to them by the priest on each Sunday.

211. Id. Who these id are is explained in the following words, ni tnujika ii;
they are the men composing her band.

212. Embamba^ i.e., £? imbamba. The Kisama people and some Qoanza and
Loanda people use this form, e- instead of o 1-.

213. On the remarkable law of preference or precedence which determines the
use of the negative suffixed pronouns, when combined with infixed pronouns, see
Grammar, pp. 78 and 79.

214. Makuiu mi ! This expression is not only not insulting, but it may be

Notes.

271

complimentary as CKpressing surprise, when it is known the person addressing one
intended to cause surprise. It corresponds then to our "you don't say so \ " or
"is it possible?" Intonation uomistakably shows in each case whether fMiii6»/«
M^ expresses contradiction, doubt, or astonishment.

aif. This « is not j/" without," nor jf "if," nor « "saying,'' but an oid nega-
tive particle. In Loanda they would say, u6a/a kota kana tie. The three negative
particles of Kimbundu are : nt, se, and k' ; the two first have almost disappeared
in the modern Loanda and Mbaka dialects.

216. Kuaki marks the beginning of day, ku-nanga the spending of the day,
ku-xeka the end of day, and the spending of the night.

217. Ngongt is both the instrument used in a proclamation and the proclama-
tion, order, or command itself. In the native towns, the herald shouts the proc-
lamation in the principal thoroughfares. Sometimes he first calls the people's
attention by striking a native bell, or by sounding a bull's horn. This horn. I was
told, is also called ngonge by the Kisama people; at Malange the name of the
horn is kipanana. At Loanda it is called mbiaga or mbungu. But ngonge, no
doubt, signifies primarily a bell, and is synonymous with Hgnnga. A bell is stili
used for proclamations, and called ngonge, by the tribes north of the Bengo and
Dande rivers, i. e., among the Dembos (ji-ndembti). The ngonge is made of
iron, and consists of a double bell in the shape of U, each leg of the U represent-
ing one bell. There are no clappers in these bells. They are rung, or rather
played, by striking with a piece of iron on either cup alternately. This native
African bell has been noticed in many parts of the Continent, and is described in
the works of several great African travellers.

118. SakM is the Portuguese "sacco," i.e., sack. The sum represented by a
taiu is thirty Portuguese, or nearly thirty-three American, dollars. It is called
saiiu, because thirty dollars in Angolan copper money make up a man-load, and
this is the sum usually put up in a sack when cash remittances are made to the
interior. Tiie two " sacks " promised by the Governor represent, therefore, about
sixty-five dollars of American money, and their local value is best illustrated by
the fact, that even now (1891) two young slaves could be bought with the money,
at Loanda, while in the interior it would bring three or more adult slaves. Slavery
is abolished, by law in all Portuguese dominions ; but the natives, even in Loanda,
buy, sell, and own slaves without regard for the white man's law. TTie same is
the case in some English and other colonies.

219. KadifeU, from Portuguese "alferes."

220. Thps far " Piolho's " dictation of the story. The remainder, which is
rather disconnected, was sent me to America by my former Loanda pupil, Domiogos
de Lemos, who was then employed at Bom-Jesus.

321 . Asalma .' is the Portuguese " Js armas ! "

22Z. Tuma kit k' ijla is an idiom for '• know thou well," or " mind."

213. Ngi bange favolo is, in pure Ki-mbundu, ngi bange hiadi.

224. Kaleia is the Portuguese " cadeia," I. e., chain or prison. I n Ki-mbundu
ku-la itiM lubambu is to put in chains (native jail); ku-ia mu 'aleia is to put in
(Portuguese) jail.

225. KM-nganala,lTojn Portuguese "enganar." In pure Ki-mbundu, to deceive,
is translated by ku-fumba. when synonymous with cheating, and by ku-ta makulu,
when no money or property is involved.

226. Kn-folokala, from Portuguese "enforcar." In Ki-mbundu, hanging is
ku-nunga.

227. This saying is not very proper. Nga Nzui must be very bitter to apply it
to his wife. The meaning of the saying is, " we, the women, must be paid for,
before we marry, because our bodies are a merchandise which, owing to the

272 Folk 'Tales of Angola.

demand, we can sell at any time." With a few honorable exceptions, the mulatto
girls of a poor mother are taught from tender childhood that their support, and
that of their relatives, will depend on their making a profitable trade of their
bodies with white men.

228. There seems to be a short blank between this and the following.

229. Alumazit ox lumazi^ from Portuguese "armazem."

230. Kikusu is a fresh-water fish which is much relished, notwithstanding its
countless bones.

NO. III.

Informant. Most of the stories in the present collection were, like this, dic-
tated by a native of Malange, whose full Portuguese name is Jeremias Alvares da
Costa, while his current name is Jelemfa dia Sabatelu, that is, Jeremiah, son of
the shoemaker. His father was a shoemaker from Mbaka (Ambaca) who had
settled at the court of Bangu, the head-chief of the scattered Mbamba tribe, and
married a daughter of the chief's elder sister. By this marriage the sons of the
shoemaker belong to the royal family of the Mbamba tribe and are eligible to
the chief ship. They are both Mbamba and Mbaka, but first of all Mbamba. The
informant learnt his father's trade, and has become his successor as shoemaker at
Hangups village. In the natural course of events, he may also inherit the chief-
ship and become a Bangu himself, for the present presumptive heir is his uncle
and he comes next to his uncle.

In 1890 he came with me to America, and most of his stories were dictated
at Vineland, N. J. A life-size model of him is to be seen in the Ethnologic
Section of the National Museum, Washington. Since 1891, he is again with his
family at Bangu's near Malange (Malanji). Though by no means exempt from
human and African frailties, Jeremiah has always been an abstainer from drink
and native dances, and in all the time we lived together I have never known him
to tell a lie, or steal, or behave unseemly.

Dialect. The informant is equally familiar with the Mbaka dialect of his
^ther and the Mbamba dialect of his mother. This story is entirely Mbaka,
both as to dialect, origin, and dramatis personam.

Comparative. The first part of the legend, where Kimanaueze^s wife will eat
nothing but fish, and thus overtaxes the River's kindness, appears differently told
in Story No. IV. of Loanda. The metamorphoses into a variety of animals are of
frequent occurrence in all Bantu fiction.

The marriage of Kimanaueze*s son with the Governor's daughter seems to be
identical with that of Kimalezu's granddaughter with the Governor's son. (Story
still unpublished.) In the Bantu languages, where the same word means either
son or daughter, a confusion of sexes is quite natural.

In Schlenker's "Temne Traditions" (London, 1861) p. 89, the Temne hero
Tamba renders some services to animals who, in return, give him instructions,
which later on greatly help him to win the daughter of the King, whose successor
he becomes; all very much like Nzui's experience with the beasts and the
Governor.

Passing from Sierra Leone to the extreme southeast comer of Africa, we find,
among the Zulus, Ubabuze, who like Nzui is deprived of men and oxen by wild
beasts, but saved by a mouse, on whose skin he is lifted up in the air, and carried
to his damsel whom he marries. (Callaway's " Nursery Tales," p. 97.) As to the
personification of the river, compare the one reported by Du Chaillu, ** Equatorial
Africa," New York, 1890, p. 358.

The Portuguese stories ** A Torre Babylonia " and " A Torre Madoma," whose

Notts.

273

fundamental outline is found in the foik-tales of many other nations, have some
resemblance to this number. See " Contos populares," by Ai Coelho, p. 34, and
" Contos nacionas," by the same, p. 50.

231. Kilundu kia matamba. This expression, it seems, is not known in Lo-
anda. The informant says it signifies " possessor of many friends," i. e., a popu-
lar man. Ki~lundu is a non-human spirit, the same as di-bamba. Ku-lunda is
to lay aside and keep in a safe place. See note 620.

232. UaSuHga, uasoma. Used both at Loanda and in the interior. Ku-lunga,
ku-soma is an idiom, signifying to build one's house, marry, have children, cattle,
and get on. The tense used here is preterit III., indicative of a distant past.
The preterit II. is MatungiU, uasomene, and preterit I. is uatuugu, uasomo. This
tense implies that the action is still fresh, recent.

233. Na mvualejl. Na mvuaU is the title of the chiefs head-wife, and cor-
responds, therefore, to our Queen. This use of the plural concord lii) with a
singular noun {mvuale), as a sign of respect, is remarkable. It is also used with
the prime-minister, e. g., ngolajnbole ji, but neither with the chiefs title soba nor
with di-kata, head-man. To show somebody respect by this use of the plural is
called j6u mu jingisa.

234. Mbiji ia menia. In the interior, the word mbiji, in the plural form yi-
mbiji, is used to denote meat or vegetables eaten with the staple yun/i' (mush).
Mbiji is one of the general Bantu words for meat ; and so mbiji ia menia, i. e.,
the water-meat, was probably the iirst denomination of fish. In modern Ki-
mbundu, mbiji is used almost exclusively for iish.

235. Kalumua, from iu-tuma, to send, to command. The regiJar passive form
of the Bantu, formed by the insertion of u before final a, which has disappeared
as a living form in Ki-mbundu, is still preserved in this word and a few others.
Katumua means " messenger."

236. C/xi. This is the most common form in the interior for uixi ; but they
never say axt for cxi, which proves that -iii is the root, even in the dialects of the

337. Luknla is the largest affluent of the Kuanza River, which it joins at Ma»-
sangano (Masanganu, confluence, from ku-sangana, to meet).

238. Ku-tamba is used only for lishing with nets (ma-uaitda) and with the large
fish' baskets, used solely by women, and which are called i-sakala. These are like
the mi-xia, only larger. With the mU'Xua the verb to be used is ku-kuata lot
catching (fish), while ku-lunga is used for the setting of the basket-trap. With
hooks, the verb for catching is ku-loua.

239. Ngidia-hif In Loanda ngidia-niiT or ngidta 'niif The absolute form
is inii in Loanda, iki in the interior.

240. Kixu' cki, or kizu' okio, or kizua kimoxi, can all be used for " one day "
when beginning an episode in a narrative. In the folk-tales of Louisiana negroes,
the expression " this day " for " one day " is also met with.

241. Mbansa signifies really the house, yard, and adjoining huts belonging to
the chief and his wives ; that is, his residence, his court. It also means capital,
fori! is applied to the whole village inhabited by the king. In the Mbaka, as in
most inland dialects, mbansa is moreover used for the chief himself.

242. Ubixila, in Loanda ubixila. The natives of the interior pronounce the 4-
of Loanda like Ish, in words which in the Bantu mother-tongue had a /. It only
occurs before -i, and the change of the ancient t Xa x and x is due to the presence
of this-r. yl/u-// (tree) becomes mu-ii" in MbakaiWa-j-i in Loanda.

243. Koxi, boxi, moxi, are contractions of ku o 'xi, bu o 'xi, mu o 'xi. Compare

244. Ha or ba is tlie word used by the Mbaka, and other inland tribes, for the
Loanda word anga, or inga, meaning, "whether, or, if, and, then."

274 Folk 'Tales of Angola.

245. Kiximbi is the spirit or genius who is supposed to be lord of a river or
lagoon. It may be masculine or feminine. In Loanda, the same genius (di"
hamba^ di-bamba or ki-lundu) is called Ki-anda or Ki-tuta, See Nos. IX. and L.

246. Ku di ijilaj to come spontaneously, unsent, unbidden ; from kuiga. The
form is a combination of the reflexive (di) with the relative {-ijila) verb.

247. Imana ! ** stand ! *' is also used for '^ stop ! ** Ku-im-ana is a medial form
of ku'tm-ikay to erect, hence to stand erect

248. The first time, the fisherman pulled the net barely out of the water ; then
he let it drop and ran. The second time, he dragged it on to dry land.

249. Mundu is the collective of mu-tu. As a collective it has no plural form.
It means " crowd, congregation, tribe, nation, mankind, world."

250. Among most tribes, to the farthest interior (Mbamba, Ndongo, Mbondo,
Ma-songo, Ma-holo, Ma-hungu, I-mbangala, Tu-pende, Bashi-lange, Akua-lunda^
the chief is approached in the manner here described, by a subject as well as by a
stranger. That is, the subject or the stranger sits down on the ground, throws
himself flat on his back, then bows forward and touches the ground with his chin.
The Mbaka tribe (i-mbadt) and their offspring are exempt from this custom.
The Ma-kioko and Ma-shinji, in addition, pick up dust and rub it on chest and
chin.

251. Kalunga, This word is used to signify: (i) death; (2) the personification
of death in the shape of the king of the nether world, called Kalunga-ngombe,
and the world of shades itself ; (3) the ocean ; (4) an interjection of wonder ; (5) a
title of respect, given to a chief, and, among the I-mbangala, to every freeman of
some importance.

252. Aft, This is the objective of the personal pronoun, second person plural,
in most dialects of the interior, which use mu- for the prefixed subjective. In
Loanda nu is used for both the prefixed (subjective) and infixed (objective) pro-
noun.

253. Kunu; in Loanda kuku,

254. Mahezu, What the original meaning of this word Is no one has been
able to tell me thus far. Its use, however, is plain enough. It stands like our
"amen," after a prayer, as the word signifying that the speech has come to a
" full stop ; " that the speaker or talker has reached the end of what he wanted to
say. To this mahezu the other party answers a Nzambi, that is, " of God." The
word mahezu is probably imported from a dialect or language of the far interior.

255. NgolantboU^ composed of Ngola (probably old Ki-mbundu for ngana^
Lord) and mbole, i. e., hunt ; hence, " Lord of the hunt " {ngola a mbole). It is
the title of the chiefs prime minister, and presumptive successor, if he be of
royal blood and closely related to the king. The other royal of&cer is the sakala
or tandala, that is the secretary, who, in the Kuangu basin, is almost invariably
a Mbaka-man. The council of the makota^ or elders, is the legislative body (par-
liament) of the tribe, while the king, with his cabinet, is the executive, wielding
absolute power as long as he is constitutional enough to keep in favor with the
ma-kota.

256. In the interior, only the chiefs and civilized Mbaka men are allowed to
sit on a European chair. The elders may sit on native stools ; the plebeians and
slaves sit on mats, or on the bare ground.

257. M^d'xii in Loanda mu V/. Written in one word, moxty it signifies
" under."

258. Palahi\ or Pala" hi? in Loanda //z//j'««/ composed oi pala (Portuguese
"para)" and /««, i. e., what? The purely Ki-mbundu equivalent is mu kanda
dia ^hif in Loanda tnu konda dia ^nii?

259. Manila with accent on last, long, and nasal syllable, is an interjection sig-
nifying " I, or we, don't know.'*

Notes.

z6o. lA boxi, m hulu,

•z(i\. In the interior, i

)ut, with femali

262. Kitala, like ktsoko, is both siif

263. j4-ia, or fl-ia, signifies "take."

s restless."
o give birth she generally goes
E, out of sight of the

or stature, and age.
Compare with ku-ba, 1

give. They also

264. hfonde, possibly from Portuguese " monlar," i. e., to mount, ride.

265. Ku ema, often used in the interior for ku dima. In U-mbundu, and other
dialects, the prefix di- is often substituted by the prefix t-, or, more correctly, by
the old article f-.

266. Bu kola dia muxi, is "at the foot of a tree," in the same sense as we say
"at the foot of a mountain." The to/a of a tree is the space and the ground
arotuid it, as far as its shade extends while the sun is high.

26?. Xitu is " flesh, meat," used, as in the Bible, to signify all animate beings,
but especially animals used for food, and par excellence "game." Ki-ama is a
ferocious animal; ki-bamba. a reptile or an insect, a crawling animal.

268. Mu ngongo is never used in Loanda as one word ; but in the Mbaka
dialect it may be spelled and used as mungongo, a noun of class II. Only the
doubled use of mu imu mu-ngongo) is to be avoided.

269. "That made God," an inversion, which, straightened out, means "that
God made." The rule No. 8 of the twelve laws of Bantu grammar, formulated
by Lepsius, that the subject is always placed before the verb, and the verb before
the object, is not to be accepted without reserve.

270. Mbanda is really the soft part between the ribs and the hips, called waist.
But, by extension, mJK'ii^ is most frequently used for any bottom: in animals,
men, baskets, bottles, and other things. Compare mbanda, meat, in the Kuangu
dialects. See note 376.

271. Kike/e, from ku-ila, imperative future III.

272. Teleji! looks like Portuguese "tres," three, used to introduce a conjuring
formula. The meaning of these formula is intentionally obscure or unintelli-
gible.

273. Ngudi signifies wolf, or hyena, in Ihe U-mbangala dialect

274. The njinji is a wild cat looking like a leopard, but smaller.

275. Bana mu kanu^ literally, " give the inside of mouth," graphic for " hold out
thy open mouth." On spittle, cf. "Journal American Folk- Lore," 1890, pp. 51-59.

276. As the njinji and the leopard {ingo), so the mukenge and the mbitlu are
dose relatives.

277. Hadi, meaning hardship, in the interior, is, in Loanda, an objectional word
for dimg.

278. Kikttanzotnba ; this name of the hawk is only used in fiction \ it is, we
might say, its poetic name.

279. Kabungu is any tailless bird. The Holokoko looks, indeed, as though his
tail had been clipped ; and for this reason science has named him Helofarsus
tcaudaiHS. He is celebrated for his high flight, which gave rise to this laudatory
saying of him, " uate (or uasua) mbambe ni diulu (or ditu)" i. e., he set the bound-
ary with the sky, or, he touches the sky. Compare these "poetic" names with
the " laudatory " names in South Africa.

280. Mutu a Inbila-suku. This is the " poetic " name of man. The transla-
tion given in the text is a mere guess, suggested by the sound of the words. It
may be more correct to write Lubi la (lua) suku. See note 628.

a8i. Mon' a mundele, i.e., "young white man;" also applied to a civilised
native.

276 Folk ' Tales of A ngola.

282. Muania is the heat and light of the sun ; daylight and noon-heat. In
Loanda, the word is pronounced luania,

283. Afa-letd, sing. di-Utd^ from Portuguese " leitio."

284. Muhamba is the long basket in which goods are packed for carrying on
head or shoulders.

285. Ud ngi lambela-u^ would be in Loanda ua ngi iambela-mu^ or ua ngi
lambda namu,

286. In the interior, the prefix of the futural present is often used with the
final form of the preterit I., or vice versa.

287. Ku'kuata ku minangUj an idiom, meaning to pass time doing nothing, at
least no manual work.

288. Tuele, contraction of tua + i/f, preterit II., of ku-ia; not to be confounded
with tuedi^ preterit I., from ku-ila,

289. Ku'londekesa is '* to show a thing not seen before ; " double causative of
ku-londa^ to see for the first time.

290. To express ** entire, whole," the A-mbundu say " of entireness."

291. The infinitive is used instead of the personal form to give more animation
to the style.

292. Ngaieluy from Portuguese " gaiola.**

293. Dikolombolo didianga^ the first cock (-crow), means about midnight. At
an interval of about one hour, or a little more, follow dikolombolo dia kaiadi^
dikolombolo dia katatu, and dikolombolo dia kauana. The latter is synonymous
with kuma kuaki, i. e., dawn, which is regularly about 5.30 A. M. Dikumbi dia-
tundu is said when the sun is just up.

294. Mueza^ the same as uiza. In the interior the ancient form of the con.
cording prefix for class I., sing, mu-^ is sometimes used for the usual u-,

295. Ni boxi ni bu-lu, i. e., from head to foot, with the special meaning " having
foot-wear and head-wear."

296. Ku'takenay contraction of ku-takanena of Loanda, or ku-takenena of
Mbaka.

297. Utoka; in Loanda utokua.

298. See Grammar, p. 104.

299. Ku-kalakelay contraction of ku-kalakaUla^ relative form of ku-kalakala^
to work.

NO. IV.

Informant. Jo3o Borges Cezar, a nephew of his namesake, the informant of
No. I. Jo^ had been for one year in my school at Loanda, and on my return to
Europe accompanied me to Portugal, England, and Switzerland, where he learnt
French ; and subsequently to America, where he learnt English and some Ger-
man.

Dialect. That of Loanda.

Comparative. This Loanda story is not unknown in the interior, as is proved
by the first part of No. III. See also "Journal American Folk-Lore," 1889, p. 37.

In "Etudes sur la langue S^chuana," by Eugene Casalis, Paris, 1841, p. 100,
there is a Se-suto story of a woman, who insisted on having the liver of a certain
animal, until her husband got it for her. When she had eaten it, such an internal
fire consumed her, that she went and drank up the whole lagoon of the desert
Elephant, the king of the animals, punished her for the thirst thus inflicted on
his people, by having the ostrich tear up her abdomen, from which the water
flowed back to its former place.

300. Ku dima dia kukala^ literally, "back of being," idiom for "long, long
ago." In the interior they say w' uxahulu.

NoUs.

277

301. Ku-sema, to crave, long for a special kind of food. Not used in Mbaka.
30Z. Ku-didika and ku-ludika are s\-nonymous forms in Loanda. In Mbaka
the fonn ku-idika alone is used. Ku-id-ika may be a causative form of ku-ila.

303. Htita is food (provisions) for a journey.

304. Ku-iima, generaJIy translated by " to hear," means really " to feel with any
of the senses, except sight.'' So one may ku-ivua an odor, a fJower, a sound,
heat, or cold; but not an object apprehended by sight. Hence Angolans, and
many other Bantu, when speaking a European language, often use such expres-
sions as "I heard a bad smell ; " " Let me hear it," instead of "Let me taste it; "
" Don't you hear the cold, or the heai ? "

30s. " It is heavy," refers to the net, as the prefix u- in uaneme shows.

306. King' anji for kinga hanji. The abbreviated form anji is commonly used
in Loanda, the full form kanji in the interior.

307. Mttku" enu, thy fellow, companion, friend, stands for " I, who am speaking
to you ; " mukua-mona, owner of a child, parent.

308. Ualald! ualald! An onomatopoeia for the rustling produced by some-
thing passing through the dry grass. To this Loanda word correspond the Mbaka
synonyms uaidf uaidl ^nAfoiofoto!

309. Ku-kuvitala, from Portuguese "convidar."

310. Mu kanga is " within, or in the centre of, a cleared space," also " in dis-
tance." Bu tonga is outside. Here mu kanga means " in the yard."

NO- V.

IiTFORKANT. Jclemfa dia Sabatelu. See No. III.

Dialect. Mbaka.

Origin. Though written in pure Mbaka dialect, this epic in prose does not
seem to belong to the A-mbundu branch of the Bantu stock. It is current among
the Mbamba tribe, which, with the Ma-hungu tribe, forms a connecting link be-
tween the A-mbundu and liie Ba-kongo. The original seat of the Mbamba tribe
is the old Duchy of Mbamba in the Kingdom of Kongo, south of the lower
Kongo River. The Mbamba with whom I am personally acquainted live scattered,
as welcome strangers, among the A-mbundu of the District of Malange. Their
chief settlements are found (i) on the Lombe River, (a) in the vicinity of Malange,
(3) on the Kamhu River. The head-chief of all the scattered Mbamba is old
Bangu, whose residence is rather less than a mile northeast of Malange. (See
note about Informant of No. HI.) Well do I remember my first visit to Bangu in
the beginning of 1887. Then I knew but little Ki-mbundu, yet enough to under-
stand from Bangu's eloquent speech that he was a vassal of the King of Kongo,
"the elder brother of the King of Portugal,'' and that his people had come to
thb region from Mbamb' a Mbuila. The exodus of the tribe seems to have
taken place about a century ago. The emigrants probably moved along the
upper course of the Lukala River, then down the Lombe valley. It was from Lombe
that the Malange settlement branched off under the predecessor of the present
Bangu. {See my vocabulary of Mbamba in Dr. C. G. Biittner's "Zeilschrift tiir
Afrikanische Sprachen," Berlin, 1889, January.)

Since writing the above, I have had the pleasure of meeting ii
1S92) the Mdimbu Mbamb' a Mbuila himself, who had come ti
tandala and several ma-kola, to transact some business and v
He and his attendants were highly surprised to see a white man |

Loanda {in April,
Loanda, with his
sit the Governor.
Dsted on Mbamba
matters. They confirmed the linguistic and ethnic identity of the Malange

Mbamba with those of Kongo.

L

278

Folk - Tales of Angola.

Comparative. The gnuidfmther of the hero being Kimanaueze Ida Tunb' a
Ndala, and his son Nzuj a trader, the story is thereby connected with others of

It also belongs to the Ma-kishi stories. Kinioka, the serpent, appears also in
four manuscript stories of my collection. The description of the spirit world
fully agrees with that given in No. XL. The scene in which the hero is swallowed
by the fish reminds us of one in the unpublished story of Kabindama and a numl>er
of similar swallowings in universal fo!k4ore.

In "£tudes sur la langue S^chuana," by E. Casalis, Paris, i84i,p. 97, there is a
legend of a hero, Lilaolane, who behaves very much like Sudilca-Mbambi; only the
enemy he conquers is not a Ma-kishi tribe, but a huge monster, Kammapa, whohad
eaten up the human race. The latter is saved by Lilaolane, who after being swal-
lowed too, kills the monster and leads the victims out of their stomach-prison.
Casalis suggests, without attirming, that this might be a tradition of the Saviour's
contest with Satan, whom he conquers by his very deadi ; but evidently, as in the
case of so many supposed traditions of the Deluge, the resemblance is merely
accidental.

The life-tree, which thrives, fades, and dies simultaneously with the absent
hero's life, is common to the folk-lore of all racial slocks. In the Portuguese folk-
tales, it recurs in many places.

It would be easy to hnd epic heroes whose careers coincide in many pioints with
that of Sudika-Mbambi, but that would throw little light on the question whether
this story is originally native, or imported, and whence. The Portuguese and
Italian parallels alone are important in this respect. In the "Contos populares
do Brazil," p. 69, No. XIX. has all the appearance of another version of our story ;
it is itself only a version of a Portuguese story which belongs to the cycle of
Gargantua (op. cit. p. 215) and may be seen in No. XLVII. of Theoph. Braga's
"Contos tradicionacs " and in No. XXII. of Ad. Coelho's " Contos populares.''
Still as the story seems lo belong to the Mbamba exclusively and as these are
fanatically opposed lo any innovation, the probability is against a Portuguese
Origin.

The epilogue of Sudika-Mbambi's legend is remarkable, as it makes of it a
meteorologic myth, one brother representing the thunder-clap, the other the echo
roaring back from the opposite side of the cloud-world.

311. Sudika-mbdmbi. Ku-sudiia is a dialectic variation of ifu-ZwrfiJia, which
signifies " lo hitch, or hang on, or in, a high place ; " mh&mbi is " antelope." Bothf
words go to make up a pretty good descriptive name of the thunderbolt " u
high, in the clouds, leaping to and fro like a deer."

312. Kindaula is pronounced kindala in the Loanda dialect.

313. She is so changed that she recognizes him sooner than he her.

314. Xibala, the Portuguese "espada." The Portuguese word "chibata
switch, stick (to beat with), and "chibatada" may possibly be derived from
Ki-mbundu word re-introduced into Portuguese with a modified meaning.

315. Kitembe is a mythic plant, which we translate by "life-tree." Its peculi-
arity was that it flourished, withered, and died simultaneously with the life, peril,
and death of the person with whom it was connected, just as the quicksilver in
the thermometer rises and falls with the temperature.

316. These verses are somewhat obscure; probably intentionally so.

3I7> Lukuia is the redwood or camwood tree. The word lukula is Mbamba;
in the Mbaka dialect it is hula or lu-hula. The Portuguese call the tree and wood
" tacula." The wood is used in many ways, as a dye, or medicine, and it
tutes an important article of purely native commerce and industry.

318. The song of Kabundungulu is more mysterious than his brother's.

1

Notes.

279

319. Nuanda, abbreviated fonn of nuattdala, is used in the Mbaka dialect as
an auxiliary verb in llie lormation of tlie future lense. It is from this shortened
form that the contracted future of Loanda -ondo- (or -andih) is derived {-anda iu-
banga, -anda 'u-baaga, andbbaHga, and lastly ondebanga by retroactive vowel
attraction).

320. Adi eiu (from sing, mu-adi, master). In the plural {adi) it signifies

331. The principal stages in native house-building are : (1) the cutting of poles
{tna-ioko), (2) the erecting of the same, as skeleton of walls and roof (ku-tiiba),
(3) the tying {ku-tala) of wild cane or other poles horizontally across the erect
poles, (4) the thatching (ku-zambela) of the roof, {5) the filling up of holes between
the slicks of the walls, either with mud (ku-bebeka), or with thatch (iu-xiCa).

322. The wail poles must be set up in a deep foundation ditch, or the house
will soon tumble over. To erect a house on bare rock is pretty much an impossi-
bility.

323. Di-kumbi is the sun ; and " one sun " signifies " one day." In Loanda,
di-kumbi \% a\s,o used for "hour," or rather " o'clock ; " e.. %.,kumbi dianiif at
what time of the day?

324. This is somewhat obscure. Muesu signifies both beard and chin.

32J. ^yij«rfii/fl-w((iA' evidently signifies "who eats a thousand," Uo\n ku-jandala
and midi; the following " a hundred only serve to rinse my mouth," confirms
that meaning, and is itself made intelligible thereby.

326. Di-tulu is what has been called by African travellers the " prairie," or
" campine " or " park-land." It is an open country, covered with the tall grass of
Africa, and strewed with shrubs or trees, in some places denser than in others,
but never thick enough to touch each other and prevent the growth of grass be-
tween them. Muxilu is the thick forest, as found along the banks of rivers, in
damp hollows, and on moist slopes. In the Mbaka dialect, mu iangn and mii lulu
are pretty well synonymous. In Loanda any uninhabited stretch (wilderness) is
called muxitu. Englishmen in West Africa give the name " bush " to both mu-
xitu and di-tulu.

337. Kuaki mu kimene; this expression is not used in Loanda.

328. Ku-xiHa, " to fight, beat," belongs to the inland dialect, and is not known
in Loanda. The Kisama tribe also use it.

329. Ku-jika signifies "to press on something," hence "to close "(of door);
also "to secure" by holding tight in place under some weight. In this case, the
Kipalendes were not killed, but held on the ground by a stone too heavy to be
rolled off, but not heavy enough to crusli the life out of them. Ku-jik-ula is the
reverse of ku-jika.

330. Sudika-mbambi, it seems, had the gift of second sight.

331. Ku-bana mueuiu, literally "to give life," signifies, when used with an
object (accusative), "to save," and when used alone, "to be saved, to escape,"
Kibo'tnueniu signifies "savior," literally "life-giver."

332. Ngandu is a coarse mat, made of papyrus (ma-bit) ; dixisa is a fine mat
(made of senu grass), which is spread on the ngandu, so as to make the couch
softer ; di-bela is the finest mat, made of palm-fibre.

333. Ku-tela, in the interior, signifies " to wither; "
"to be green."

334. This is a case of a half-person; or rather of o
rating the upper part of the body from that below the u
woman in No. 1.

335. Ku-idika is not used in Loanda. Here they say ku-dikUa or ku-dikisa.

336. It is a funny coincidence that this " narrow path " leads to destination, and
the "wide one" to " perdition " (the lost estate). Cf. p. 309, Additional Nefe.

n Loanda, on the contrary,

e that had the gift of se pa-
Compare the half-

Folk - Tales of Angola.

280

337. Ndungu, in botany. Capsicum sps. It is very common all over Angola,
and isfreely used by the natives. This is a pun, based on the similarity of ndungu
and ndunge. Compare " sharp " as applied 10 pepper and as synonym of " shrewd,"

338. The Angolan Pluto also has his Cerberus. .
To " spread for one " (a nial) is the same as giving him a bed. J

339. Ku'kunda (mutu), is to ask one all the polite questions included in natiw
greetings or salutations. Ku Hi kunda, "greeting each other," includes all ques-
tions and answers on either side. Kxamples of ku di kunda are found in several
ol these stories, e. g., on pp. 163, \^\.

340. The ngalu is a small basket, sometimes of quite an elaborate pattern, and
so tightly woven that it is watertight. Therefore it can be used as a dish
funji, instead of a platter or dish.

341. Hama, from Portuguese "cama;" as "hala" from Portuguese
lime. The native word for bed is kudidi, in the interior, and madidi in I
Ma-didiis a plural form of ku-didi.

342. The driver-ants arc celebrated for their voracity and pugnacity.

343. Niuki, so in the interior. In Loanda it is pronounced niiki.

344. Ki-mhiji is " Big-fish ; " di-Unda, sing, of ma-Unda, is the largest river-fiah
about Malange; m^hki/k is the crocodile. This Hgandu is pronounced with an-
other intonation than ngandu, a papyrus-mat.

345. Di-leti, from Portuguese " leitSo ; " with Ki -rabundu prefix di-. Compare
Nimd from JoJo, fapinii from pavilhlo, but kabilangu from capitSo.

346. Naolo, from Portuguese "anzol." For catching crocodiles, the natJTea
make a hook of crossed pieces of hard wood, with both ends sharply pointed, and
on this they stick a suckling pig as bait. On swallowing the pig, the crocodile gets
the sharp pieces of wood stuck in his throat or stomach, and can then be puUed
ashore, provided the rope and the men are strong enough. A single man would
naturally have to let go or follow the beast into the water, as Sudika-mbambi did.

347. Ku-budijika is derived from ku-bula, to break, by the following process:
(1) ku-budila relative form, {2) ku-budika medial relative, [3) bu^budi-ji-ka, ttcntil
of medial relative. See Grammar, pp. 91, 98, 99.

ih for^H

'cal.^H
laiKtal^^H

NO. VI.

Informant. Jelemfa dia Sabatelu. See No. III.

Dialect. Mbaka, but story of the Mbamba, as the one preceding.

CoMPARATrvE. In this story the Ma-kishi appear only as human being^.l
though adepts in cannibalism. There is no monstrosity about them, nor can they fl
perform anything superhuman. Cf. "Journal American Folk-Lore," 1890, p. 3I9;i
also 1891, p. 19.

As in No. VII. and manuscript stories, the river plays an important part a
barrier between the pursuers and the pursued. The dropping of tiny objects \aM
delay the pursuer, who can't help picking them up, belongs to the folk-lore of aT

348. Ka-sabu, diminutive of sabv. In the interior, at least at Malange, a m
so!0 is sometimes called sabu or musahu, which is the word generally used for a
proverb. In loanda, the distinction between mu-soso, a fictitious tale, s^u, a
proverb, and tioagonoHgo. a riddle, is observed more strictly than in the interior.

349. Kixibu. From this the Portuguese Creole " cacimbo," with the additional
signification of dew, is derived by the same process as the Creole "cacimba"(a
well) from kixima. That is, ca- for ki-, and ci for ri.

350. Kitumba, like di-tulu, is not known in Loanda, because there are no
prairies around the city.

Noles. 281

3S'- JH'"^*'- House-rats {ma-bengu) are not eaten, but land or field rats are a
delicacy. A great variety of species is found in the Angolan, as in all the AXrican,

352. Puku ia dixinji is one of the numerous species of field rats.

353. The song is not in Ki-mbundu proper, but mixed with words of a Kuangu
dialect. Kase-nse stands for dixinji; mttlenga for dibia or iangu; baku' etti
bakuala for aku^ etu aiuata ; kamue for kamoxi. Ku muUnga is the chorus.

354- JV'nku'd is an idiom, instead of aku' i, probably in order to asoid a

355. Ku'OrtgoloIa, the same as ku-bongolola.

356. Ka-di, common in the interior for ka-iadi.

357. Lelu, to-day, is often used with the signification of "soon."

e Appendix.

See Grammar, p. 97, note

2 simply Ba-tua, stripped of all

a the class of those which try ti
r natural phenomena, and which

358. Ku-tuam-tk-esa, double
137-

359. For the music to songs,

360. The meaning of kcUkexi is only guessed.

361. Ukolo is the Sesamum fndicum of scicni
plateaus of the interior. Luku is the EUusine

NO. VII.

Informant. Jelemfa dia Sabatelu. See No. '

Dialect. Mbaka; but the story ia Mbamba.

Comparative. In this story the Ma-kishi ar
fabulous additions.

The conclusion of the story brings this tale int<
give the origin or the cause of certain habits o
may be called the tetiologic class. See Additional Note, p. 309.

The fact that the salvation of the adults is due to the obstinacy of an innocent
child reminds one of a corresponding case in Kimona-ngombe's story, No. XV,

3C2. That is, " We won't take you with us."

363. Elliptic form of speech ; "( I will insist, or persist) until I have gone with

364. Ku-sungidisa, causative of ku-sungila, which signifies to chat, to visit, and
entertain each other, in the evening ; a favorite occupation of the leisurely Afri-
cans. The causative is synonymous with " to entertain," but only after dark.
In daytime, it is ku-naitgesa.

365. The Ma-kishi's, or Ba-tua's, language having disappeared from the memory
of the A-mbundu (if they ever knew it), they substitute for il in their tales the
dialect of some distant, uncivilized tribe with whose language they are somewhat
acquainted. In this case, the dialect used for the Ma-kishi's is that of tlie Ufa-
holo, who live between the Luiyi and Kambu rivers, both western affluents of the
Quango (Kuangu) River.

Holo; ^'£i"gi< "^'f^'r tnuazeka kadiaf

Ki-mbundu; Enii, enu, nuaztka kt&f

The final ■< in ngingi is pronounced very long, because the words are sung.

366. The first three verses of the little girl's song are obscure. The differing
words are :

Holo: ttgiiiii, hiiina. ji-mue.

Ki-mbundu : bu-kuiuka, diniota, ji-hantue.

367. Ku-lenda is "to consider too small, insignificant, miserable," that is, "to
despise." The reflective ku di tenda is " to consider unsatisfactory for one's
self," that is, "to complain about."

283

Folk -Tales of Angola.

368. The use of manii for "in order to" occurs only in (he inte
seldom at that.

369. Ndololo is not used in Loanda.

370. Ku-itkela is not used in Loanda. Here they say ku-xaiesa.

371. KiM&a. In the interior the day is sometimes counted from ooon to ni
and then midoight is called mid-day. So in this case.

372. /a' is a contraction of the Mbaka dialect for id ala {mu buaiua). The -t
is pronounced very long, as it represents three letters a.

373. The Ma-kishi would probably refrain from eating "sick n
their concern.

374. That is, " the other people, the women and children and slaves who are
not at the 'soirde,' are all gone to bed; " then the party breaks up, and the Ma-
kishi retire to their huts.

375- Homba is the hollow between the breasts. As the native women, when
they wear a long " panno " (cloth), tuck it up about that hollow, they also fold in,
or tuck in, securely, whatever we would put in our pockets. Hence the verse and
riiyroe in a Loanda song :

Ku-fuxika is causative in -ika of ku-fuia; the transition from ku-futika to
fuxika is as natural as that of zi to Ji and si to xi. See Grammar, p. 38.
376. Holo: Hatncne ; mbunda; ia makcnia.

Ki-mbundu : Muugi

377. Manianiu, in Loanda

378. The subjunctive impli
prospect of a reward: "Save

379. A7 tufii for ni tufut
used for the futural present 01

380. A-manii etu iot ji-man
and treated as a proper name.

381. Abulia. To have the
may seem strange to some, y
(from ku-bua) is originally, " I
or other," hence " to be done,
down in the mouth, to hang c
to sketch disappointment in a 1
"tired"? Disappointment

to A^^l
rent to ^^^1

^s that the Hawk is, of course, not indifferent to
us, that we may give thee a reward."

In the inland dialect the preterit I.
the subjunctive.
tiijetu, because manii etu is, in this case, considered

same word for being tired and being disappointed
;1, in Ki-mbundu, it is rational enough. Ku-buila
be exhausted (empty, finished) from some cause
to be broken or knocked up, to be unstrung, to be
ne's head, to give up, to be weak, faint," etc. Try
nan's picture, are you not going to represent him as
the collapse of mental and moral eSort, just as

fatigue and prostration is that of physical effort

382. Ku-mona, to see, signifies here " to choose."

383. Mu-dimu, from ku-dima. The word for hoeing, cultivating, which is
work " par excellence,'' is used for any kind of work, job, service.

NO. VIII.

In'FORUANT. Musoki, a tall young Mu-suku (from U-suku, east of the Kuangu
River, between the Ma-iaka and the Ma-xinji), who was my fellow passenger from
Loanda to St. Vincent, Cape Verde Islands, in May. 1890. Sec "African News"
of Vineland, N. ]., December No., 1890, p. 576. His home was at Mukunda, four
days' march from the Kuangu River, He had been sold into slavery, because at
play be knocked out another boy's eye with a stone. His Portuguese master lived

I

P.

Nota.

'»3

at Kaxitu, on the Dande (Ndanji) River, aarth of Loanda, and was then taking
Musoki as personal servaat with him to Lisbon.

Dialect. That of the Dande, or Ndanji, River, as spoken by the plantation
hands. All these are " redeemed " slaves, mostly from Novo-Redondo. As soon
as they arrive on a plantation, they learn the Ki-mbundu of Loanda, spoken by
the native foremen, and the variety of the local dialect, spoken by the native
neighbors of the plantation. This Ndacji dialect differs from that of Loanda only
in a few forms borrowed from the inland dialect and from the Kongo dialects
spoken in the basin of the Lufuni (Lifune) River.

Comparative. In this story the king of the Ma-kishi alone seems to have
more than one head. While the Ma-kishi of the preceding stories were agri-
culturists, these are hunters. About the swallowing of the hero see the notes to
No. V. and the "Journal American Folk-Lore," 1891, p. 43. Cf., also, iiiti., p. 249.
The deliverance of the captive ladies and the hidden treasures remind one of sim-
ilar incidents in No. I. and Other unpublished tales.

In the story of the widow's second lot of children, the stratagem by which the
' old woman is killed corresponds to the way Macilo kills Maciloniane in Casalis'
Sechuana legend of those two brothers.

In the Brazilian folk-lore of Portuguese origin we find the feats of the two
couples of children related of only one couple (p. 84 of " Contos populares do
Brazil "}, and in Portuguese folk-lore, the story of the first couple is told in Ad.
Coelho's " Contos populares," p. 67.

The Portuguese origin of the second part of our tale is evident, as also the fact
that the story is made up of two distinct mythographlc elements : (i) the hydra,
(2) the intending murderer dying by his own trick.

384. Mbansa^ here, is not the residence of a ziAa or king, but a small kisoHJi.
This is a musical instrument, which is played with both thumbs. Cf. notes 241, 511.

3SJ, The pakoia is the Bubalus Coffer, the fiercest inhabitant of the African
forest. The natives shoot him from a stout tree, where the buffalo cannot get at

them.

■ for 3

man, much more for a pygmy, to carry a buffalo.
brought by the people belonging to one p^my,

386. It is impossible
The meat of two buffaloes w
who either was in charge of or owned the meat-loads.

387. AMenji for aku'd, peculiarity of the Dande dialect, due to the proximity
of Kongo dialects, in whicli -enji is the possessive suffix of the third person.

383. Ku-lena, " to be able, capable of, equal to, up to, strong, or clever enough
for." Here the meaning is : By mere physical force we cannot conquer him j we
must sit down and think of a stratagem.

389. Mixima does not mean that the di-kiski had several hearts (or livers) as he
had many heads ; but the miixima, liver, being the principal of inner organs,
mixima is used to designate all collectively.

390. See law of preference in negative suffixes, on pp. 78-81 of Grammar.

391. Di-/undu, Irom Portuguese "defunto," i. e., defunct, deceased. It might
easily be taken for a genuine Ki-mbundu word, derived from ku-funda, to bury.

NO. IX.

Informant. One of my Sunday-school boys at Loanda, whose name I do not
remember.

Dialect. Loanda.

Comparative. In the first part of this story, which is composed of two sepa-
rate ones, the chief actor is the Kianda, one of the most popular spirits of Loanda

2S4

Folk -Tales of Angola.

mythology. It is the water-genius, and it controls the finny tribe on which tlie
native population of Loanda chiefly depend for their sustenance- Hence its pop-
ularity. The water-locked rocl«a beyond Fort St. Michel, at Loanda, are conse-
crated to Kianda and serve as altars, on which the natives still deposit oflferings
of food. The Axi'Luanda (inhabitants of Loanda Island) celebrate a yearly holy-
day, with elaborate rites, in honor of Kianda. When the locomotive began to
puff up and down the Loanda railroad, the natives ascribed its origin to Kianda.
In the Mbaka dialect this water-genius is called Kiximbi, and bears in every
valley the name of the local river. So in the Lukala valley, offerings are made
to Lukala, in the Kuanza valley to Kuanza. See No. III. Another name of
Kianda is KUuta. See note 620. The kalubungu occurs in this as in most
Loanda stories.

In the second part, the woman's Di-kishi husband has evidently more than one
head, as he wants the woman to give him iwo-headed children. Compare her
flight to that in No. VI. When the woman ran away, a Di-kishi araelled her
presence in her refuge. This scenting the presence of a stranger is not uncom-
mon with any negro when he enters his house, but it is also a universal incident '
in tales of monsters. In Portuguese folk-lore the expression " Aqui cheira-me a
sangue humano" is frequently met with.

About speaking skulls, compare No. XLV., and p. 324 of "Centos populares
do Brazil," by Sylvio Romero. There is also a Loanda variant which I have in

servir," to serve as, be good (or, be fit.

ipt.

392. Ku-xidivila, from Portuguese "
suitable.

393- Ji'Modd, the Portuguese "cordto."

394. The translation of this verse is guess-work. I could not aver whether thi
myth is meteorologic or aot

39;. All these calamities are the consequence of the woman's disobedience U
her husband. ■

NO. X. ^H

Informant. Jelemfa dia Sabatelu. See No. III.

Dialect. That of Mbaka. The story also originates from Mbaka, though
many of the Mbamba have learnt it.

Comparative. This story does not personify an animal, nor relate any super-
natural occurrence, and yet it is accounted a musoso, because the case of four sis-
ters taking the same name and wanting a common husband appears at once to the
Angolan as an invention. According to rule, Kimanaueze is the father of such
fictitious heroines. As the tale accounts for the origin of the unwritten native
law, that a man shall not marry a sister of his wife, not even after the latter's
death, it belongs to the class of letiologic tales.

The law just mentioned prevails among the Mhaka, Ngola, Akua-Lunda, and
Ma-kioko. The Ma-songo also generally keep that law ; some, however, in south-
ern Songo, can marry a sister of a deceased wife. The Bashi-lange alone, of all
the tribes known to the informant, consider it lawful to marry two sisters.

Our story gives a detailed view of the wooing and honeymoon of the A-mbundu.

396. Uoua signifies " silliness, stupidity," from ki-oua, a fool, a simpleton.

397. Besides their birth-name, the A-mbundu get a name from their parents,
nicknames from the villagers, and, when they reach a certain age, thev give them,
selves their own, freely chosen, name.

398. flala, pi. of ki-tala. It signifies both height of stature and age. The
plural is used becatise each girl had her own age.

ere the houses are
; folks, sleep in a

promiscu-
great cities than
■f Loanda, the na-

for which

410. Only used in inland dialects, and less frequently than mahezu.
4t r. He now pops (he question.

412. Ma-koua plural of u-koua (in the sing, usually ukouakimi)x& ma-ta is pi. of
u-ta. See Grammar, p. 5, As soon as the father of a girl has accepted a young
man as husband of his daughter, he is his father-in-law; he has done his part.
The wooing-present, or price of the wife, is the seal and pledge of the ci
which it is the bridegroom's and bride's business to carry out.

413. Di-lemba, Irom ku-lemba,\Q give the wool ng-gifts to the parents. Di-banga
aeems lo be derived in the same way from a verb ku-banga, which must have been
a variant of the present ku-benga^ to bring the bride home.

414. Mu-kunji is usually a messenger. The word is derived from ku-ktinda, to
announce. See note 23J.

415. The plural form ma-mu loT Ji-nso, is not used in Loanda.

41& As long as the companions of the bride (the imbaiambi), who have accom-

Folk-Tales of Angola.

286

panied her to her new home, are with her, the bridegroom cannot sleep with bii ^
bride, and during that period her house is called the house of brideship (imo ia ]

uia/tga),

417. In Loanda a trap is called ki-betu, diSerently "intoned" from ki-befu,
thrashing. Both are derived ixo^a ku-bela. Ku-bettka is to incline, bend down.
The rod of the trap, when set, ia bent down.

418. Di-fue, leaf, is pronounced in Loanda di-fu. The word uisu signifies life,
newness, freshness, youth, rawness, greenness, inexperience, according to its sub-
ject. Therefore natives, in speaking a European tongue, sometimes talk of "a
green child " (baby) " green (fresh) meal." Compare the American " greenhorn."

419. Ambal' d. The imperative with following objective is used in the Mbaka,
but not in the Loanda, dialect. In this it should be m' ambate, the object prcced- |
ing the verb in the subjunctive, but without personal prefix, or ambala namu. \
See Grammar, p. 75.

420. Him or her. It should always be remembered that the Bantu languages
are genderless.

421. The order given by Nzui is purposely ambiguous and cannot be writtea
or translated satisfactorily : i' a di jituU is " let him, or her, not untie it." while
<ti dijiluU is " let him, or her, untie it." In the spoken language, (he difference
consists in the intonation. The boy was probably instructed to pronounce the
message in sucli a flat, colorless tone, that the order was neither positive nor nega-
tive; thus leaving it to each wife's intelligence to find out the right meaning.
Moreover, there is the pun of ki-oua and uoiia.

422. Mui signifies " in the Jiouse, or place, or town, of ."

Informant.

n-Jes

a (Kuan

me 1 fail to recollect.

a) River.

•oso because the fact of one man 1

Dialect, That of the lower Qua

Comparative. Thi.s story we class a
growing on to the back of another is manifestly fictitious and unnaturaL By
some natives it would be given as a maka, owing to its moralizing nature. The
names and the narrative were invented in order to illustrate the lesson that we
must mind one another's warnings and words of advice. The origin of the stoiy
must doubtless be sought in Mbaka.

423. K'a-mu-ambatd and K'amu-ambelS signify literally " they not him cany" J
and ''they not him tell ;" or, if it be taken as the passive form, "he who is not \
(to be) carried " and " he who is not (will not be) toid or taught." \

424. That i.s, they fastened their merchandise into the two long sticks, joined in
front, on which, during a march, the load is stayed erect, while the carrier rests;
or they fastened their goods in the load-baskets, called mi-hamba.

425. Kifuangoiido is a village on the Bengo {Mbengu) River, north of Loanda,
and the third station of the Loanda railroad. Here, tradition says, the qneen J
Njinga Mbandi lost a copper coin, and that gave the name to the place. I

426. Kijila is a prohibitory precept, enjoined by tlie Kimbanda, or medicinfr- I
man, on an individual, a family, or a tribe. '

427. Nxensa is the name of the Bengo River from its head to Kabidi; thence
to the sea, it is called Mbengu. MuA Palma, at the place of Palma. This Palma
Is the name of Jostf Francisco di Palma, who later changed his name to Jostf
Aleixo de Palma, He was known lo me, and his Portuguese friends, simply as
Aleixo, but kept among (he natives the name of Palma. He died in 1890, while I
was in America writing these stories. He was an active and intelligent mulatto.

son of a Neapolitan soldier o£ Napoleon 1. (See Comparative Note of No. 1.)
Kabidi is the name of the place where he built his house, and other traders joined
him. Now, Kabidi is also an important station on the Loanda railroad. Ca-
margo, a mile below Kabidi, is the capita! of the "concelho" Icolo e Bengo.

428. Mu Jipulungu. LiteraiJy " at the paupers'." The place may owe its
name to some crippled paupers, who at one time subsisted on the alms of passing
iravellcrs.

429. Ku-nioka. So in the Mbaka dialect ; it is pronounced ku-nioha in Loaoda.

430. Diesia, contraction of dia isAa.

431. This is a proverb, usually applied to foolhardy actions, or, as here, to o;
acting on his own hook, against the advice of friends.

its revelation by
Casalis' " Etudes
fortunate brother
reveals the

NO. XII.

Informant. Jelemfa dia Sabatelu.

Dialect. That of Mbaka ; but the story is of Mbamba origin.

Comparative. There is a striking resemblance between this fratricide and

ver reviving animal- witnesses, and that told on page 96 of

jr la langue Sechuana," There, too, the younger and more

.s killed by his envious elder brother ; but the animal that

;rime is a little bird, which revives as often as the fratricide kills it.

published in the Sierra Leone ''Weekly News "(1890) a mushroom

on the victim's grave reveals the fratricide. Everybody will notice some, merely

accidental, resemblance to the storj- of Cain and Abel.

In the Ki-mbundu story of "The Man without a Heart" (unpublished) the
criminal is sued by his own son from court to court until he finally gets the pun-
ishment he deserved. I have have not yet found a Ki-mbundu word for remorse,
but this story shows that the Angolans know its effects, for Mutelerobe and
Ngunga represent Ihe protests of conscience.

From this story to No, XX. inclusive, personified animals are chief actors in
combination with men. From No, XX. to XXXVIII.. personified animals are
the only actors. In No. XXXtX. we again find animals speaking. So, the
present collection contains altogether twenty-eight animal stories of Bantu origin.

432. Ngunffl is a large bell ; mHleUmbe, in the inland dialect, is a small bell.
See note 217.

433. EU, from ku-ia, preterit II., third person plural {a ■^ile),.

434. Ku-xangula is sometimes used without an object, and in that case signifies "~
to start, set out. When one lifts his load, it is understood that he is doing so
only when starting on a march. Africans invariably have a load to carry, when
they go a certain distance, for they need at least water in a calaba.sh, a bag of
flour {fuba) or meal (faiiinia) for the mush {funji), an earthen cooking pot, and

a mat to sleep on.

NO. XIII.

Inforuant. Jelemfa dia Sabatelu.

Dialect and Origin. Mbaka.

Comparative. Although this is one of the finest stories we have, there is
little that connects it with other African or foreign folk-tales known to us. That
Kimanaueze is the father of the hero is not surprising to a fictitious story. What
seems remarkable is that the idea of the cobweb serving as a kind of Jacob's
lailder lietween the terrestrials and the celestials should be common to the Bantu

r

288 Folk -Tales of Angola.

of Angola and to the Hausas of the Sudin. In Dr. J. F. Schfin's " Magana ^
Hausa," London, S. P. C. K., 1885, we find a whole story (No. LXI V.) about the
spider and cobweb going to a wedding feast in the sky.

The frog, who plays such a prominent part in this slory, appears again \\
XXXVIII. In the " Contos populares do Bra);il," Frog goes to a feast in hi
by hiding himself in Urubil's banjo, just as our frog went up in a jug. But on
the way back to the earth, the bird turns his banjo upside down and Frog fails
from a terrific height.

About marriage rites, compare No. X., and about divining practices, see the
Ma-kishi in No. I.

43S- MbSimbi is the Ctphaiophus BurckeUi. The soko is larger than tiie
aibAmbi and has larger horns. Kikuambt may be the Fiscus CapelliQ). Holo-
koko is the Hclolarsui ecaudatvs.

436. Na vtlu is the title of the son of a soba, used in addressing him. Velu is ,
e pronunciation of the Portuguese " velho," old man ; but this cannot be

" Lord old r

1 flattering title

s derived from di-bube and dt-tundu^

its meaning in the present
for a young prince.

437. Compare uandanda with uanda, net.

438. Ka-bube and Ka-sundu, persona! nam
by preliK Ka-. See Grammar, pp. 127, 128.

439. Snku ia kitadi. A saku is thirty " milreis fortes," which is nearly thirty-
three American dollars. In the present case, it looks as though the saku was paid
in paper, and not in copper ; for a saku of copper is exactly one man's load, and
for the water-girl not to notice such an addition to the weight of her jug would be
a big "poetical license,"

440. Thus, also, sSseme ia ngombe, a young cow, or bull.

441. Literally kila is a bundle; pronounced li'Af'/n by some natives of the inte-
rior. It consists of bones, claws, rags, hairs, etc., which the diviner shakes in hi»
divining basket before throwing them on the ground. From the positions taken
by the different objects, he reads, or divines, what the visitors want to know.

442. That is, the people who consult the diviner,

443. U-anga, with which compare ng-anga, wizard, signifies witchcraft, both
criminal and non-criminal. Here, as the young man is simply supposed to have
secured the aid of spirits in order to obtain his due, and not to destroy wantonly,
or unjustly, his uanga is not of the sort that would stamp him a m»/0;V (wizard).

444. Akua-muzambu is the same as akua-kuxambula. Afu-zambu is the noun,
divination ; ku-zambuta is the verb, to divine, or, better, to consult the oracle.
Mu-xamb-u and ku-sambula seem to have the same radical as N-zamb-i, the
name of Cod. Ngombo is the spirit who reveals the unknown through the medium
of his servant, the mukua- Ngombo.

445. Asakana is in the plural because the logical subject is plural, namely, he
and she.

I

3 the Songo tribe, and the

NO. XIV.

Informant. Jelemfa dia Sabatelu. See No. HI.

Dialect. Mbaka. The stor)-, however, belongs
song is in the Songo dialect.

Comparative. Concerning bridal customs, compare Nos. X. and XV. Birds i
revealing something, warning from a danger, or inciting to do something by
worded song, are of frequent occurrence in universal folk-lore.

446. Mbombo is the manioc, or cassava-root, after it has been fermented and ,
dried. In this state of mbombo the manioc is brittle, and can therefore easily be J
pounded XjAofuba, i. e., flour.

Notes.

2S9

447. The song is in the Songo dialect. The _;* of the Mbaka and Loanda dia-
lects is pronounced z. Sporadically, this pronunciation occurs also among the
Mbaka people. Thus also Xikundu of the Mbaka and Loanda dialects becomes
Sikundu, that is xi becomes si. This phonologic preference for 3 and j is due
to Ihe proximity of the U-nibundu cluster. Sikundu is probably the Portuguese
"segundo," i.e., the second. Sfund signifies "that one there," or "the other."
Here it indicates "the last." Kuedi, the same as huedi. Zai is the old Ki-
mbundu jai, jaie. contraction of jia eit. Hulakaaa is the same as dulakana.
The b of other Ki-mbundu dialects often becomes k in Mbamba and its cognates.
The acute accents show where the rhythmic accents fall.

448. Ku-bakeia (rautu) jinguzu is not used in Loanda. Here, people say k»-
ianga jibiiia, the latter word being the Portuguese " buiha," with the plural prefix
of class IX. ji-.

XV.

Ihforhant. Jelemfa dia Sabatelu.

Dialect. Mbaka, The story, too, comes from Ambaca.

Comparative. Metamorphoses of lions into human beings, and vice versa, are
frequently met with in African folk-lore. As showing a faint resemblance with
this story we mention the Hottentot story. No. XXIV., of " Reynard the Fox in
South Africa," by Dr. Bleek, and the Herero story. No. II., in Brincker's " Wfir-
tcrbuch des Otji-Herero." Here, two lions, transformed into young men, succeed
in marrying two girls.

As to the father being saved by the obstinacy of his child, compare it with a
similar case in No. VII.

The kilhng of an enemy in the burning hut corresponds to similar ai
No. VII. and the two above-mentioned Hottentot and Herero stories.

449. Jlfu ngo'igo is generally understood to mean, not the objective world or
universe, but the subjective world, that is, the part of the world concerned in the
facts told, or in the mental horizon.

450. The distance of a camp signities one day's march, because the grass-huts
of the camps are put up for the night after each day's march.

451. Kioiona-Hgombe kia Na Afbua, literally, the '■ owner of cattle of Mr. Dog."
Kimima-nff>?abt is derived from ku-mona and ngambe, according to section four
of my Grammar, p. 12.

452. " Let us sleep with me " is a peculiar idiom, which may be analyzed this
way : Let us (both) sleep, (ihou) with me (i. e., togetlier). " Let us do," instead of
" do thou," is a polite, coaxing way of giving an order.

453. This leniency of the parents, and the crying of the child until it gains its
point, is characteristically African.

454. That is, on the mat in front of the bride's bed.

455. That is, " I won't listen to you any more."
4i6. Ku-Jidisa, to disturb, spoil, hinder, impede ; from ku-fua, to 1

stop. Relative : ku-fila, to cease, or stop, because of, for the sake c

relative : ku-fidisa, to cause to stop on account of ; which gives the meaning of

to hinder, to impede, to disturb, spoil.

457. A proverb, the parallel of which is " uenji kidi" trade is truth. That is,
it is not something imaginary, Utopian, or deceptive, but something real, sub-
stantial, profitable. Children are not a cross, but a blessing. Compare the oft-
repeated expression, "The woman was going to cause the death or ruin of the
man," with the universal pagan idea of the inferiority, moral as well as physical,
of woman, and with the Bible account of the fall. Compare also the oft-recurring
fact of a child saving adults, with the universal conception of infantile innocence
and intuition, and Christ's utterances about children.

290 Folk 'Tales of Angola.

NO. XVI.

Informant. Jelemfa dia Sabatelu.

Dialect and Origin. Mbaka.

Comparative. This story belongs to the class of judicial sentences. See
Nos. XXVI., XLII., XLIIL, XLIV. By the conclusion, it also belongs to
those stories which account for some habit The one here accounted for is the
turtle-dove's cooing.

458. Murlombe from ku-lomba^ i. e., to get dark, black, sig^fies always a black
bird, but never the species called blackbird in Europe or America. Even in An-
gola proper, the bird called murlombe near Dondo and the coast is not the bird
known by that name at Malange. Here it seems to be a kind of crow, while
near the coast it is a smaller bird of beautiful black plumage with bluish metallic
glimmer. In Loanda the large white and black crow is called kt-lombe-lombe from
the same root ku-lomba. The plural of Mulombe is formed by prefixing a- to the
singular, because mulombe is here treated as a proper name. See Grammar, p.
128, note 185. The appendage a Nganzu, like a Tumba to MusU'diy and a Lubt
la Suku to mutu^ etc., serves to make the coUective name of the species look more
like a proper name.

459. Tu xiU-u would be in Loanda tu xile-mu. In the Mbaka dialect the suf-
fixed objective pronoun of classes IV., V., VI., VII., VIII. plural is not -w«, as
in Loanda, but -u. Here the m- was dropped by the same process as in the con-
cord ^ for Loanda ma of the same classes.

460. Ku-dia jingoma^ literally " to eat the drums," for " to empty the hives,"
is an idiom. Ku-dia may signify any kind of undoing, therefore also imdoing
the work of the bees in the hives, by taking out the sweet treasure. The hives
are called drums because they have exactly the shape and size of a big tom-tom ;
only instead of the solid wood of a tree they are made of the bark alone. Another
name for hive is kirau^ used more especially in the central region of Ki-mbundu,
around Dondo.

461. This is a proverb: "Before you can hammer the baobab-fibre, you must
peel the baobab ; " meaning that one thing depends on the previous execution of
another. The baobab-fibre is used by the natives for many purposes and exported
to Europe for the manufacture of paper, ropes, and sail-canvas. The fibre is
obtained from the inner bark of the baobab-tree, whose outer bark must be peeled
o£E before one can get at the inner bark. This inner bark is pounded or hammered
with a club in order to separate the fibre from the non-fibrous parts.

462. Kolo is probably the Portuguese " cor," color. It is also used to signify
"quality, species, kind." The plural \sji-kolo,

463. Moso^ the same as muoso, is used by the Mbaka like mutu uoso^ everybody,
whoever, any one, and the impersonal "one."

464. Ku-kolela^ to accuse and have summoned, from ku-kola, to call, is the
genuine Ki-mbundu word for the popular loan-word ku-xitala^ from the Portu-
guese "citar."

465. in ku bata diS, elliptic for «i uaf i ku bata diS. The elision of the word
for going leaves the impression of quick arrival.

466. Mu'kulu is a word that appears as the name of God in several South-
African languages. It is no longer used in Ki-mbundu except in idioms, like the
present, which is at the same time a title. The word is derived from ku-kula, to
grow in stature or age, hence " the great one, the old one, the chief."

467. Ku'bonza is a synonym of ku-buiza and ku-visa^ to be difficult, but it is
used only inland.

468. That is, mulonga, of which u is the objective pronoun.

469. A"» di tuku/ula, to manifest one's self ; hence, to confess. Another verb
for to confess is ku-lokola, literally to spit out.

NO. XVil.

Infohmant. Jelemfa dia Sabatelu.

DuLECT AND Origin. Mbaka.

Comparative. As this story gives a reason why the Turtle, or Terrapin, is so
fond of water, it belongs to the astiologic stories.

As a Turtle-story it should be compared with No. XXXVII.

The fact of the Turtle being saved by what was intended to kill it has a parallel
in the siory of the "Turtle and the Baboons" on the last page of Torrend's
"Xosa-Kafit Grammar," Grahamstown, 18S6. There, the baboons are the enemies
of the turtle ; here, its enemies are men. In a story of Bahaman Negroes, pub-
lished on p. 51 of the "Journal of American Folk-Lore," iSgi, B' Rabbil(the Hare
of our collection) escapes from his enemies by the same trick as our Turtle.

470. Mbaxi a Koka, from ku-koka, to drag ; because of the dragging motion of
the tiutle on land. The hatchet is also of Koka because ku-kaka also signilics
"to fell {a tree)," and tiie felling is done with the hatchet. Hence the connection
and friendship of Turtle and Hatchet. Farther on, the stone is said to be a rela-
tive of the Turde, because its shell is as hard as a stone. Finally, the fire c
hurt it because of the stony nature of its shell.

The turtle found on the plateau of Malanji (Malange) is a small turtle which
lives as much, or more, on the dry land of the prairie as in the water. In Ihe
Kuanza River lives a large species, which is rarely found on dry land.

471. The expression '■ to say or speak by mouth " seems strange tons; but in
Ki-mbundu it is all right, as sometimes — for instance in the preceding phra
Mgandala ku/ua — the verb "to say" is used for "to think," that i:
one's self, to speak in one's heart, ku-auela ku muxima.

NO. xvin.

Informant. Jelemfa dia Sabatelu.

Dialect and Origin. Mbaka,

Comparative. This story and the two following illustrate the Mbaka hunter's
moral as well as physical life. Di-nianga or nianga is, in the interior, a hunter.
On the coast, a hunter is called mu-kongo. Nianga dia Ngeitga or Mukongo a
Tumba arc, like Mitsudi a Tumba (No. XVI.) collective names of profes
crafts, modified into proper names.

The animal hero, here, is the Leopard, whose character is always represented, not
only in these stories, but it seems throughout African folk-lore, as made up of
brutal force, wickedness, and mental shortsightedness.

Compare the Ki-mbundu proverb on ingratitude; " Sasa 'ngo, n'a ku tolole
xingu," 1. e., feed and clothe a leopard (and) he will break thy neck.

The Hare is, as usual, characterized by "smartness."

472. A proverb. The argument is this : Would a man rescue another from the
knife of the assassin or from the deep waters, and refuse him the needful piece of
bread or drink of water to sustain that life just saved at great risk ? Surely not ;
the greater includes the smaller.

473. The hare is settling the question as umpire, though the story does not
state that any one of the parties requested him to act in that capacity.

292 Folk - Tales of Angola.

NO. XIX.

Informant. Jelemfa dia Sabatelu.

Dialect. Mbaka.

Comparative. Nos. XVIII., XIX., and XX. are hunter-stories, as also No.
XXXIX. From our standpoint, the latter ought to come in here; but, in obedi-
ence to the informant's positive assertion, it is classed with the anecdotes of actual
facts, the maka.

474. Already during pr^;nancy the spirits are consulted in order to know to
which of them the family is indebted for the expected addition. When the child
is bom, it is kept in the house until the parents know what ji-haku^ the first solid
food of a child in addition to the mother's milk, are to be given it, and until the

ji-haku are proctu-ed. It is a joyful day for the family, when the baby is formally
taken out of the dark hut and introduced to God's great world.

475. Mudia-mb&mbi is, according to Count de Ficalho, the coffee-tree, Coffea
Arabica,

476. Ki'sumbula and nsambi are S3monyms ; both signify a stick, which the
hunter puts up in the fork of a tree in order to be seated less uncomfortably while
watching for the game.

NO. XX.

Informant. Jelemfa dia Sabatelu.
Dialect and Origin. Mbaka.

NO. XXI. VERSION A.

Informant. The same as for No. II. Of version B, Jelemfa dia Sabatelu.

Dialect. Lower Quanza. See No. II. Of version B, Mbaka.

Comparative. If the preceding stories have already destroyed the theory, as
vouchsafed by Dr. Bleek, that the Bantu folk-lore evinces an inferior flight of im-
agination to that of the sex-denoting Hottentot languages, the following fables
will put an end to the still prevailing opinion that the Bantu have no fables or
animal stories.

Of our present story we give two versions, one from the coast-belt, on the lower
Kuanza River, the other from the interior, in the districts of Ambaca (Mbaka) and
Malange (Malanji). They complete each other, and agree to a remarkable extent
with a third version which is current among the negroes of Brazil. This version
can be seen in the " Contos populares do Brazil," by Sylvio Romero, p. 151. The
story consists really of two tales ; that of Antelope's foolishness and death and
that of Monkey's revenge on the criminal Leopard.

My peculiar informant of Bom-Jesus had given me only the first part of the
story, assuring me that it was the whole story, and I believed him. But weeks
after, at Loanda, on perusing the above " Contos populares," I found out my mis-
take. So, when I made a second stay at Bom-Jesus, I asked for the lacking part.
At first ** Piolho " feigned to know nothing about it ; but when he saw he could
not evade the truth, his surprise and amusement at being found out were great.
Then he willingly told the second part of the story.

As usual, the Leopard is here characterized by cruelty and meanness, the Ante-
lope by simplicity or foolishness, and the Monkey by shrewdness.

The forcing an enemy to eat the flesh of his own people, either knowingly or
unconsciously, is the ne plus ultra of revenge for an African. It occurs pretty

Notes.

393

frequently in Bantu folk-lore. So on p. 86 of Torrerd's Kafir Gra

toise makes the baboon eat the flesh of a broiher baboon; in our Na XXIV.

the young Goat gets the old Leopard couple to eat their own son.

477. Ndd, abbreviation of ndoko, come ! let us go ! please.

476. t/loua, the same as ukoua, parent-in-law. The first form is rarely used.

479. Ngala/d is the Portuguese "garrafSo," demijohn; ngaia/a is the Portu-
guese "garrafa," bottle.

480. l/alendi is a contraction and adaptation of the Portuguese " aguardente ; "
an intermediate iarmis nguaUnde. The rum used in Angola is of two sorts (t) the
indigenous, made of sugar-cane, (2} the imported, made of the vilest alcohol mixed
with unaltered river-water.

481. O u mu sanga often sounds like mu sajiga, because «, vowel, can be
dropped after o.

483. " Our wife," for " my wile," is a polite form,

483, The driver-ants travel generally in such a compact column that, at some
distance, they do not look quite unlike a greasy black belt, such as the natives
wear. Therefore the old rogue succeeds in making the Antelope believe that the
black string across the path might indeed do for a belt. The drivers are (he
fiercest of ants. Whenever they are disturbed in their march, they immediately
attack and furiously bite the disturber.

484. Make for maku is a dialectic variation. The final -u may be pronounced
like •<) in most dialects, whenever the words are pronounced slowly and distinctly.
In most Bantu languages it is pronounced and written -o.

48s. Kala for kikala (it shall be) is a peculiarity of (he informant's diction.

486. Madtanga the same as matettU, sing. lu-teltU. So in the interior; in
I,oanda the singular is di-StUU.

487. From ku-zeza, to be green, unripe, more especially of com. The enclitic
■kt or -ii seems to be a contraction of kid; hence maluMxa-te may be malu-weaa
kid.

4S8. Di-xita is a heap of any kind of refuse, rubbish ; as the sweepings of the
house, or the weeds in a field. These refuse heaps are often used by those who
have no regular fire-place and fuel at hand, for roasting com, peanuts, fish, etc

489, "To leave (unnoticed)," signifies here, "to neglect, lo despise."

490, Mn-kettt is the contracted form of the archaic mu-haiiu {a + i = e), and
does not differ in meaning from mu'hatu,

491, KuUte is the Portuguese "collete" waistcoat; jungu^ the Port, "junco,"
bamboo-cane ; kaiasd. the Portuguese " calijSo," xilala, the Port. " ceroula ; " mbi-
Hta, the Portuguese " camiza," kagaku, the Port. *' casaco."

49;. Boai-tadi or buajiiadi is the Portuguese " boas tardes."

493. Kui for »/ is a peculiarity of the informant's dialect.

494. Vioko is an insulting term.

495. In spite of the social inferiority of women, it is no uncommon thing for
them to thrash men.

496. About the law of personal preference or precedence, see Grammar, pp.
78-81.

497. Here the women quote textually their conversation with Leopard.

498. Endo for oado or ando is a peculiarity of the informant's dialect.

499. TuandeU, contraction of iuandaUU.

5cx>. That is, on being welcomed, he(the Leopard) gave the two bottles that were
left.

501. This 6 is a contraction of a ku.

502. This enclitic -ki seems to stand, like -kt, for a somewhat pleonastic kid.

503. O ilumba is here contracted into ilumba. This is the usual form in the
Kisama dialect.

294 Folk 'Tales of Angola.

504. This is the Leopard speaking. Manii, la is peculiar to the informant for
manii^ se,

505. That is, they pack into his mu-hamba (carrying-basket).

506. Ku-amba, with an accusation, often signifies *' to speak badly/' (/a n^
ambe is '^ he scolded, or slandered, me," while ua ng^ antbela signifies ** he told
me." The mother uses this expression, because among Africans, even more than
among civilized people, it is not polite to mention the possibility or probability of
the death of a friend or any one present. The world over, men do not like to be
reminded of the inevitable ** king of terrors."

507. The word tambi includes : (i) the funeral ; (2) the dances with eating and
drinking, which foUow it ; (3) the wailings which are repeated on stated days and
hours ; (4) the people who gather for the occasion.

508. lenene^ for ionetUy is archaic and peculiar to the informant.

509. To say kursisa for the usual kurxisa is not incorrect, but unusuaL

510. MaUnga, Unusual for maniinga, A further contraction gives minga.

511. The mbanza is a small kisanji^ and therefore quite unlike a banjo; but
the word banjo is probably derived from mbama^ which foreigners pronounce
bansoj or banja. As to the change of -a to -^, compare the English Loando for
Loanda, and Sambo for Samba, and the usual confusion of -a and -^ among Eng-
lishmen speaking a Romanic language.

512. Probably he was humming a tune with these two extemporized verses :

UaUbtttU Mgatia Ngubmgtt ;
Mumii Kakima t$i a mm ictet *d f

NO. XXI. VERSION B.

513. Aba-diu is used when addressing one person, abenU'^Uu when addressing
several. These words are said by the person proposing to tell a musoso. If the
bjTStanders agree to hear it, they say dixe. It is not clear to what noun the prefix
di- refers.

514. Kalunga is a yet mysterious word which frequently recurs in the Bantu
languages. In Ki-mbundu it has several meanings : (i) Death ; (2) Ku ^alunga^
Hades ; (3) Mu *alunga, the Ocean ; (4) Sir ; in this sense it is only used by the
I-mbangala and some of their neighbors; in Lx>anda never; (5) sometimes an
exclamation of wonder, amazement.

515. Baiita, the Portuguese "baeta," a coarse woollen cloth.

516. K (sonde is here used as a collective noun, and its singular pronoun has to
be translated in English by the plural.

517. The njUu is the Solatium edule, Schum. et Thonn. This word, as well as
the plant, is of American origin. It is the Brazilian "gild."

518. That is, " because (we are) in the field," etc.

519. NgolanuUa is the same as the mbanza. See note 511.

520. Mahaxi is only used in the interior, alongside with maniinga, which alone
is current in Loanda.

521. This ku'xila is not used in the Loanda dialect. Ku-xUa^ to be dark, or
dirty, is differently intoned and is used in Loanda as well as in the interior.

522. When we would most likely say, " He who went with you," the A-mbundu
prefer to say, " He with whom you went." The reason is tiiis : the Bantu par-
ticle nt or noy which we have to translate by " with " or " and," still retains the
original idea of i>ossession. Therefore the greater goes ** with " the smaller, be-
cause it is more likely to possess it, than vice versa. In European languages we
say that the smaller goes "with" the greater, because we think the smaller

Notes.

"95

betongs lo, is possessed by, the greater, rather than the reverse. The Bantu take
the active, subjective, we the passive, objective, aspect of the same relation.

523. Ku-senga ia " to lift or raise in order to throw or strike," therefore ku-
senga poko, to brandish a knife or sword.

524. Leopard had not yei brought home (ku-bcnga) his bride. He was son-in-
law only in so far as he had been accepted by the gHrl and the parents (engaged).
Therefore the girl could now be given to Monkey who, of course, would have to
complete ihe presents before taking the girl home. See note 412.

J25. Ngima, a word rarely used. The usual word for mush'Stick, and the only
one used in Loanda, is nguikn.

NO. xxn.

The same as for No, II.

Dialect. That of the lower Quanta River.

Comparative. By lis conclusion, accounting for the Monkey's and the Hare's
habits, and for Ihe Leopard's spots, this slory belongs to the ieliologic tales.

The characters of the Leopard and the Monkey in this story are in harmony
with those given them in the preceding two. The Hare has the swiftness and
shrewdness of the Monkey \ but he never is reckless, as the Monkey sometimes
appears to be.

The Leopard's hole-traps at the foot of the tree remind one of the sharp sticks
under the tree, with which the Tortoise caught the Baboon, in the Kafir story
published by Torrend in his Grammar, p. 85.

The two dolls covered with gum, on which the Hare and the Monkey get
stuck, are evidently the prototypes of the tar-babies, so popular among the negroes
of the Southern States. See "Journal of American Folk-Lore," 18S9, p. 79; 1893,
p. 48; also 1B88, p. 148. The tar-baby is also known in Brazilian folk-lore, where
be is called "o moleque de cera'' (the wax-slave), and in the Portuguese tales.
See " Contos populares do Brazil," p. 2z8.

The last incident, when the Monkey and the Hare, having gone lo a safe dis-
tance, reveal the secret of their mischief to their dupes, occurs also in the preced-
ing story, in No. XXIV., and in the Kafir tale of the Tortoise and the Baboons
already referred to.

With the origin of the Leopard's spots, we may compare liie Hausa tale of how
the hyena got hers (" Magana Hausa," p. 92), also how the Fox marked the Lion,
and thereby killed him (Ibid., p. 165). Just as in our story the Hare and the
Monkey, so in the latter Hausa story the Fox "for this reason (marking and kill-
ing the Lion) does not lie down anywhere except under the trunk of a tree, and he
has not two shadows."

526. Mu-xondo. Probably the Pseuiiosp<mdias microcarpa, Engler, or Spondias
micTocarpa, Rich.

527. The A-mbundu often kill a chicken by forcing it head first into a pot of
boiling water and keeping it there for some time. Thus all the blood is saved,
and the feathers come off more easily.

528. Anda, abbreviation of andala, the auxiliary verb for the formation of the
compound future tense.

529. There were two dishes for washing the hands, one for each girl.

530. Ku-zala is to spread (unroll) a mat ; kii-sat-ela (relative) to spread it for
somebody ; ku-zal-ula (reversive) lo unspread (roll up) the mat, and to remove
what may be on it.

531. One of the essential parts of most native dances in Angola is the smack-
ing of stomachs {ku-beUla). Two dancers, leaving the circle, advance trippingly

296 Folk 'Tales of Angola.

toward each other, and, when near enough, simultaneously thrust forward their
stomachs so that they touch ; then they gracefully turn roimd with a bow, seek
another party in the ring, and repeat the smack. Those just smacked jump into
the circle, smack each other, and choose their successors in the ring ; and so it
goes on and on*

532. The ki'takala is a sack generally made of the split leaves of the di-teha
palm (a kind of Hyphaene). It is triangular in shape, and suspended by a cord
from one shoulder. The ki-takala is most popular among the people south of the
lower Quanza, the Kisama and Ba-sombe tribes.

533. Mbaulu^ from Portuguese ** bahd ; " kadifeUy from Portuguese " alferes ; "
botU^ as in Portuguese, from the French '* bonnet ; *' kabittmgUy from Portuguese
" capitao."

534. Ku-2ozolola^ transitive, from ku-zosa^ to slacken, intransitive.

335. Hama ia mukuta, A tnukuta (in colonial Portuguese " macuta ^*) is worth
about three cents ; 100 macutas are equal to $3.20.

356. The carriers run away, instead of eagerly responding to the call as usual,
because they fear, from past experiences, that they wiU not be paid for " official
services." When a native chief or a Portuguese " chefe " has lost his prestige, it
is often hard for him to find anybody when he needs official (unpaid) servants.

537. ** Like this." The height is shown by the narrator with his hand. When
the stature of human beings is to be shown, the hand is held perpendicular ; for
other things, it is held horizontal.

538. " No one shall — he shall " is the Ki-mbundu way of saying " No one but
he shall ; he alone shall."

539. The // often repeated is because they shout from a great distance, and
pause between the words, so as to give each one time to reach the ears of those
addressed without being interfered with by the echo.

540. TuaUngele etu. Speaking in the usual way, these two words are pro-
nounced as tualengelietu ; speaking rapidly, most coast-people pronounce tualenge-
dtetu. Unaccented e before a vowel becomes semi-vowel i-j and / before / be-
comes d,

NO. XXIII.

Informant. Jelemfa dia Sabatelu.

Dialect and Origin. Mbaka.

Comparative. The Leopard's ruse to obtain food suggests that of the Old
Lion, for the same purpose, in one of the best known fables of iEsop. The sing-
ing with drum accompaniment in order to induce one to approach, or to warn him
before a danger, is also found in a Hausa tale on p. 87 of **Magana Hausa."
See, in No. XXI., the Monkey's song in the early morning, and the other songs in
this collection.

It is very common among African negroes to express in song, with or without
instrumental accompaniment, that which they would not dare to say in plain
words. So the slaves on the plantation sing satires against their task-masters ;
the carriers on the path, against the head of an expedition ; any ill-used inferior,
against his superior. Beginning with very vague allusions, these satirical produc-
tions may often, if not checked in time, degenerate into fierce denunciations and
insolent curses.

541. Soko is an antelope larger than the mbdmbi, of the same color, but with
longer hair, and with large horns bent backwards.

Notes. 3

NO. XXIV.

iNFORUANT. Jelemfa dia Sabatelu.

DiAi-ECT AND Origin. Mbaka.

Comparative. Like Nos. XXIX., XXX.. XXXI., XXXIV., this story begins

by stating that the Young Leopard and the Young Goat were friends. Faithful
to his character, the Leopard is wicked and crafty, but aot so shrewd as the Young

The conclusion of the piece, saying that the hatred of the leopards for the goats
originated with the fact therein recorded, classes this story with the ietiologic

e caused t

t their kins

5 flesh has already

The deceit by which som
been noticed in No. XXI.

542. Ngubu is a large piece of cloth, able to cover the whole body at night
The word is also used for the mantle, tanga, or dibeka. The A-mbundu tribes have
no longer any shields ; but some traders of Malange have seen shields in the far
interior, and they call theni ^\so ji-ngubu.

543. That is "a whining voice."

NO. XXV.

Informant, Jelemfa dia Sabatelu.
Dialect and Origin. Mbaka.

544. A'diviia and *iij-i ill are both admissible. The apparent irregularity of
the genitive kta is probably due to the dropping of an obsolete prefix ki- (ki-kaxi ;
dim. ka-kaxi, with which compare kaxaxi of the Loanda dialect).

545. In the interior ku-sala is sometimes used as a parallel form of ku-iuala.

NO. XXVI.

Informant. Francisco P. dos Santos Vandunem, of Loanda, a poor and
blind, but very gentlemanly old man. The Vandunem family belongs to the native
aristocracy of Loanda. Two brothers of the informant have repeatedly been, in
the Portuguese service, " chefes " of important districts. The Vandunems say, and
others confirm it, that they are descended from a royal line of the Akua-Luangu
or A-bidi tribe. See note 113. The great-grandfather of the present old Vandu-
nems came to Loanda in order to submit to the Governor's decision a question
about the succession to the chiefship of his tribe. He was so pleased with the
city that he settled there. Judging from the intelligence for which the Vandu-
nems are renowned, that ancestor must have been a remarkable man. The inform-
ant, though totally blind, goes now and then on a trading tour to Kisama, where
be buys cattle, or honey, and victuals which he sells in Loanda.

At Malange, 1 met a blind Ambaca (Mbaka) man of great energy and sagacity
who is always on the move, leading extensive trading expeditions through the tar
interior of the Kassai basin. These blind traders judge of the quality of the goods
Ihey buy by feeling ihem with their fingers and also by the information they receive
from trusted servants.

Dialect. That of Loanda, as spoken by the old men.

Comparative. This story belongs to the judicial class, which constitutes the
main part of the maka or fact-stories. But for the fact that the animals are made
to speak, this piece should be classed with the latter and not with the fictitious

i

2 98 Folk - Tales of A ngola.

The regular mythologic order of animal creation is here strictly observed : the
Elephant is the king ; the Deer is the messenger ; the Antelope is, as usual, the
simpleton; the Leopard is bad and crafty, though finally outwitted by such a
puny thing as the Philantomba, to whom " nature made up in wits and beauty
what she denied in stature.'*

Indirectly, this fable no doubt refers to the custom prevailing in all Bantu
Africa, by which heredity and kinship are transmitted through the females and
not, as in Europe, through the males.

The whole plot of this story is found in No. XLVII. of Ad. Coelho's '* Contos
populares." In this Portuguese story, the part of the Antelope is played by a trav-
eller, who bought six boiled eggs at an inn and came to pay for them many years
later ; the Leopard's part, by the hostess, who wanted the poor man to pay for all
the eggs and chickens that might meantime have been laid and hatched from
those six eggs he had eaten ; the Philantomba's part, by the devil, who appeared
in the court and declared to the judge that his (devil's) blackness was due to his
roasting chestnuts in order to plant them in his orchard. When the irascible
hostess called him a liar, he retorted that chickens could no more come from boiled
eggs than chestnut-trees from roasted chestnuts.

546. Palanga is the Hippotragus equinus; pakasa is the Buhalus Caffer; sefu
is the largest of Angolan antelopes; it is fully the size of a bull; kisebeU and
semvu are two species of antelopes found in the Kisama region.

NO. XXVIL

Informant. Jelemfa dia Sabatelu. See No. III.

Dialect and Origin. Mbaka.

Comparative. As it is calculated to give the origin of the enmity between
the Lion and the Wolf, this story pertains to the aetiologic class.

As to the description of man by the wolf, it is interesting to compare it with
the Hottentot story No. XXIII. of Bleek's "Reynard the Fox," where a lioness
warns her presumptuous son to " Beware of him whose head is in a line with his
shoulders and breasts, who has pinching weapons, who keeps white dogs, and
who goes about wearing the tuft of a tiger's tail."

547. Nzamha Ngola ^Aniinii is the Elephant's proper name. Ngola Kaniinii
is a native chief in the concelho of Ambaca (Mbaka), residing a few miles from
the Portuguese fort. The first Ngola Kaniinii was a son of Ngola Kiluanji,
fourth king of Ngola or Ndongo, by his wife Kaniinii ka Kiluanji. When the
Portuguese first conquered the region of Ambaca, the Ngola Kaniinii of that time
favored them, and was recognized by them as owner of the land, with the excep-
tion of a circuit around their fort. This was built, the first time, in 1614. It was
the duty of the chief Ngola Kaniinii to serve the church, as a " soba da igreja,"
which he faithfully did. Kisonde kia malemba^ a mu zalela ngongo^ which it is
difficult to interpret, is the " laudatory " name of the Red-ant The ant is here
considered by the Lion to be his equal, because it is the only animal that can
kill the elephant.

NO. XXVIIL

Informant. JoSto Borges Cezar. See No. IV.
Dialect and Origin. Loanda.

Comparative. In the Sierra Leone ** Weekly News" of October 11, 1890,
was published a " Nancy story," which is a variant of the present. The Tortoise

Notes.

S99

Stands for ihe Frog, the Deet for the Elephant, and the King for the women acting
as judges of the dispute. See "Journal of American Folk-Lore," 1891, p. 180.

The population of Sierra Leone is a mixture of natives of the adjacent tribes,
Temnes, Sosos, Mandingos, liuUoms, of freed slaves from most tribes of West
and Central Africa, and of freedmen from tlie West Indies and the United States.

The folk-lore of Sierra Leone roust, therefore, be exceedingly rich. From per-
sonal inquiry I know litis to be a fact, although, so to say, nothing has yet been
made public.

Among the distinct settlements of released slaves, I found, at Freetown, one of
Angola natives in the suburb called Angola-town. There I discovered represen-
tatives of the Kisama, Lubolo, Mbaka, and Ngola tribes, who, though Christian-
ized and anglicized, have kept up the use of Ki-mbundu, and still cherish the
remembrance of their native land.

About the Frog's intelligence, see No. XIII.

A Brazilian negro variant of the story is published in Sylvio Romero's " Contos
popularea do Brazil," p. 143. In this the Frog's part is played by the Turtle, and
that of the Elephant by the Teyii.

548. Ku-namutalela is the relative of ku-namulala, which is the Portuguese
"namorar," to make love,

549. Mukaji is not used exclusively for " wife," but also for ■' intended, bride,
sweetheart." That both are courting at the same house does not imply that they
are courting the same girl ; as the next sentence shows, there were several
females in that house.

NO. XXIX.

Informant. Jelemfa dia Sabatelu.

D1AI.ECT. Mbaka. But the origin is Mbamba.

550. Sutf is an African mole, which the natives eat, like almost all fjeld-rata.
Mu-kenge is not our fox. It has long, coarse, gray hair. The civiliied natives,
in speaking Portuguese, call it " raposa," 1. e., fox.

551. Uaianga, preterit III., shows that the tunnel had been made before. It
was not made for the purpose of cheating the Fox, but only used to this end.
See Grammar, p. 44.

552. Nginda, from ku-enda, by the same process as ngenji (Grammar, p. 125).
Another word for underground road or dwelling is uina. The opening of the
tunnel was hidden by the reed-like grass called n^uitga, which grows in the rivers
close to the banks.

553- /'t»^, or iau i {pronounced lifw/), The » is both euphonic and aixrhaic.
Whenever the vocative or emphatic i ax i follows -if or -iJ, a euphonic », semi-
vowel, is inserted. If the final vowel is -i, this is changed into -au Grammar,
notes 76 and 79. Final -d, -6, and -i were in old Ki-mbundu -au, -ou, -ai, or -eu.

NO. XXX.

Informant. Jelemfa dia Sabatelu,

Dialect and Origin. Mbaka.

554. An old, deserted, ant-hill is a favorite dwelling-place for animals living
in holes or caverns. It is water and fire proof, and can easily be hollowed out as
required. It is also frequently used by homeless men in the far interior, especially
in times of war.

k

300 Folk - Tales of Angola.

NO. XXXI.

Informant. Jelemfa dia Sabatelu.

Dialect. Mbaka. But the origin is Mbamba.

Comparative. This story shows that the Bantu n^roes are familiar with the
game of hide-and-seek. As in the Hottentot folk-lore, so in that of the Bantu,
the Jackal plays the part of cunningness, which the Fox discharges in European
folk-lore. The mbulu difEers from the dibeku^ another kind of jackal, in that his
color is darker. The mukenge of the two preceding tales is smaller than the
jackal, has coarse, long, gray hair, a long hairy tail, a head somewhat like that of
the ichneumon, and is proverbial for his chicken stealing.

Though both are cunning, the Hare seems, in Bantu folk-lore, to surpass the
Fox in shrewdness.

In a Bahaman negro story, on p. 49 of the "Journal of American Folk-Lore,"
1891, the Dog plays to Man the same trick as our Hare. *' Now de dog jut' leave
'e two heyes out. Vwen 'e get dere, de man say, * Ho my ! look at de san' got
heyes.'

I »i

NO. XXXII.

Informant. Jelemfa dia Sabatelu.

Dialect and Origin. Mbaka.

Comparative. The Angola squirrel is smaller than ours, but just as restless.
It is an excellent s3rmbol for impatience. The scientific name of the Angolan
squirrel is Scirrus palliatus^ Peters. In the coast dialect it is called Kaxinja^
ngele. The word is composed of Ka-xinji-a-ngele,

This story is the counterpart of the following. Here the Squirrel loses his
glorious chance by his impatience ; there the Dog misses the same golden oppor-
tunity by his greed.

555. Lelu a lele^ a kind of superlative of Ulu; not in common use.

556. This d is the pronoun of ungana. In Loanda, it is u and would have to
be infixed, tua u ambela.

557. A proverb.

NO. XXXIII.

Informant. Jelemfa dia Sabatelu.

Dialect and Origin. Mbaka.

Comparative. See the preceding number. As a few stories, illustrative of
the Angola dog's characteristics, follow, it is well to note how different from ours
is the African's estimate of the dog's moral make-up. With us he is the image
of faithfulness and intelligent devotion ; with them he personifies all that is mean
and low. As among Orientals, so among the A-mbundu, the dog's name is used
as an insult equivalent to our " swine, hog." This difference of appreciation is
not quite unwarranted. The aspect of the skeletoned and mangy scavengers of
African streets, and the guilty look with which they sneak out of your reach, in-
spires nothing but contempt and abhorrence. What a difference with our civilized
and almost christianized St. Bernards and Newfoundlanders 1 It takes a philoso-
pher to make the first impression yield to that of pity ; to search for the cause of
this difference, and to find that it is not the dog's fault, but that of his masters.
Ill-fed, if fed at all, and constantly ill-used, the poor African dog has had no chance
of evolving his latent virtues into improved breeds. It is the struggle for exist-
ence that has made him a thief and a scavenger. No. XXXIX. shows that the
hunting-dog's life is not so unhappy.

Notes.

301

There is a striking resemblance between this fable and the i^sopian, in which
the cat, changed by Venus into a blooming maid and mairied to a young man,
cannot help catching and eating the first mouse she sees in her husband's house.

The Sierra Leone " Weekly News," 1890, contains a variant in modem Negro-
English garb.

558. The kijinga of a " soba " has generally two appendages like horns, either
hanging or sticking out on either side. As the cap passes from generation to
generation, the greasier it is the nobler. A " soba " has the right to give a kijinga
(the equivaJent of crown) to any of his subjects who sets up a village or town of
his own. Thereby the head of a village is endowed with all the prerogatives o£ a
chief, but he has to pay homage and tribute to his suzerain who raised him to the
chieftainship, Such a tributary chief is called a kilamba.

;sg. The mbasd, probably from the Portuguese " bastao," is a staff of choice
wood, the thicker end of which is ornamented with sculptures or inlaid tin or
silver. The Akua-Luangu smiths show much skill in manufacturing such inlaid
sceptres.

560. Miikaka is a rodent about the size of a squirrel, with red-brown fur.

561. Mbenta is a chair of native make. The natives of Tombo, on the Quanza
River, manufacture ji-mbema of Bordao palm-ribs; these find a ready market
among the whites and blacks of Loanda.

NO. XXXIV.

Informant. Jelemfa dia Sabatelu.

Dialect and Origin. Mbaka.

Comparative. Here the dog himself proves what was advanced in the pre-
ceding notes concerning the injustice he has to suffer. No. XXXIX., however,
shows that among African hunters and dogs there are exceptions to this, as to most,

562. Mungudinia, form of the inland dialects. Id Loanda it is muuguditid.

NO. XXXV.

Inporhant. Jelemfa dia Sabatelu.

Dialect. Mbaka. But the origin is Mbamba.

Comparative. This story tells us how the dog came to exchange the freedom
of bush-life and the company of his brother, the jackal, for the company of men
and the charms of civilization.

It is a counterpart of the following piece, which relates the separation of the
house-hog from his brother, the bush-hog. Both stories must, therefore, be located
in the astiologic class.

Compare with this iCsop's fable of the sleek House-dog and the lean Wolf,

NO. XXXVL

Informant. Jelemfa dia Sabatelu.
Dialect. Mbaka. But the origin is Mbamba.
Comparative. See No. XXXV.

563. Kiombo is the Phacockirrus atkiopicus. Ali the domestic pigs of Angola
arc black, while all the wild ones 1 have seen were of a dirt; white.

302 Folk 'Tales of Angola.

NO. XXXVII.

Informant. Jelemfa dia Sabatelu.

Dialect. Mbaka.

Comparative. In all the Bantu folk-lore the Tortoise or Turtle pla3rs a promi-
nent part as a shrewd little animal. So in this story it comes out victorious in its
dispute with the Partridge. It should not, however, be inferred from the story
that the turtle always escapes from the prairie fires. I have seen proofs of the
contrary, one of which is now in the National Museum, Washington, in the shape
of a burnt turtle-shell, whose inhabitant was baked in it by the prairie fire.

Compare No. XVII. and Bleek's "Reynard the Fox," Nos. XIV., XV., XVI.

The Indians of Brazil tell a long string of adventures of the Turtle or Tortoise
iyabuti), in which it gives many proofs of its shrewdness. Nearly all those tricky
feats of the Turtle are found in African folk-lore, from the Sahara to the Cape,
though they are sometimes played by other animals than the tortoise. That the
Negro lore of America, North and South, has had a marked influence on the
Indian lore has already been shown by F. T. Crane and others. Another instance
is offered by this story of the Turtle as compared with pp. 175 and 176 of " Contos
populares do Brazil," by Sylvio Romero, where the Turtle wanted a bone of its
adversary to make a flute with, and when it got one of the Leopard, it sang on it,
just as our turtle : " A minha frauta € do osso da on^a, ih ! ih ! "

564. The word ku-xikina is predicate of the unexpressed subject ku-lenga;
thus, Ngtuidi ulenga; {p kulengd) ki kuxikinaj the Partridge runs ; (the running)
it will not do (fails). When the running fails, the Partridge resorts to its last
resource, its flying apparatus ; but this also fails.

565. Kalumbinga^ from mbinga. Horns being in pairs, a single horn, in the
interior, is called lu-mbinga (Grammar, p. 5, note 12), and a little one, with
diminutive prefix, ka-lu-mbinga.

NO. XXXVIII.

Informant. Jelemfa dia Sabatelu.

Dialect. Mbaka. But the origin is Mbamba.

Comparative. Compare with the Frog in Nos. XIII. and XXVIII.

In their tales the Africans do not conceal their consciousness of the evils of
polygamy; in candid argument, they are also easily convinced of the rationality
and moral obligation of monogamy ; but in practice it is hard for them to obey
the dictates of reason and conscience.

See " Magana Hausa," by J. F. Sch6n, p. 8.

566. Uasakenene^ in Mbaka, instead of uasakanene of Loanda. Whenever a
suffix has -e- as accented vowel, and the last vowel of a polysyllabic verb modified
by it is -tf-, this may be changed by retroactive vowel attraction into -e-. Thus,
ku-bindem-ena for ku-bindam-tna^ from ku-bindama; ngataken-ene for ngatakaH"
ene^ from ku-takana.

567. Di-nangUy the place where the day is spent leisurely, from ku-nanga, to
spend time without working. Thus also di-sungi, or di-sungilu^ the place where
the evening is spent in chatting, from ku-sungila, to spend the evening or night in
chatting.

568. Ku'tuma is both " to send " and " to send for, to send word to come ; "
also "to order, command, bid, govern."

569. Dirzundu is the full form ; Zundu is the shortened form, due to the fre-
quent dropping of the prefix dir; Ka-zundu is either the diminutive or proper

Dame, derived from dt-sunJu by the substitution of the prefix ka- for the prelix
\ di-.

570, Kaie. This word is not used in Ihe coast dialect.

571. Ku-latigalala. This verb signifies particularly "to be perplexed, at 3
I loss." It is not current in the coast dialect, where another medial form of ilie root-
I verb, ktt4aiigamana, signifies "to be crossed by somethiag. hampered."

I

I

XXXIX.

Jelemfa dia Sabatelu.

Dialect and Origin. Mbaka.

Comparative. This and the two following stories are classed as maka or
fact stories by the informant. We, who do not believe in their supernatural por-
tions, would have placed them among the mi-sow. Now they stand here as links
between the mi-soso and the maka.

The present story proves that the "professional" dogs, used in hunting, are
held in higher estimation than the common dogs, whose woeful lot is mentioned
in No. XXXIH.

As a hunter story, this number may be compared with Nob. XII., XVIII.,
XIX., XX.

The final scene, in which the Hunter calls the villagers to be witnesses of what
he is going to say, corresponds to the final act of No. X.

Like the following story, this is intended to inculcate the supernatural power of
Ihe ki-mbanda or medicine-man, and his u-mbanda, or magical power.

572. Uala mu koUla. instead of uala mu kuoUla. Before -i*- the semi-vowel
•K-, preceded by a consonant, may be dropped in pronunciation. In writing it
should never be omitted-

573. Here " we speak '* stands not for the dogs only, but for all the animals :
" We, animals."

574. In most parts of Africa, as among the old Germans, human hves have a
money value. This value depends on the fluctuations of Ihe slave market. How
the traffic originates can be illustrated from the present ston-. If the uncles had
not had the six head of caiile, or if they had rather kept them, they would have
sold the woman and her children, or another nephew or niece (enough to make
up the six head of cattle, and thus pay the penally). To whom would Ihe woman
have been sold ? To the highest bidder, of course. Now, as the greatest number
of unfree laborers (or slaves) are wanted, and the highest prices are paid, by the
white residents of Africa, who need bond servants, carriers, and plantation hands,
it follows tliat tliey are preferred as purchasers. To meet the demand, colored
and white agents loam about in quest of the best districts, where they may
"redeem" (European parlance) or "buy"(African parlance) with greatest profit
the poor fellows, who are sold, according to the native law, by their uncles or chiefs
in order to pay a private or public debt. Generally, the people thus bought are
called by Europeans " laborers," ■' apprentices," or " contract-laborers," but they
are still called "slaves" in the native languages, and by many white colonists.
Another source of Ihe slave-traffic is man-stealing. Prisoners of war arc, accord-
ing to native law, saleable merchandise, If their kindred fail to redeem them.
Therefore, where the whiles offer high prices for "redeeming" or "buying"
slaves, ambitious chiefs obtain from their European clients better arms and am-
munition than some neighbor, attack and conquer him, seize all the cattle and
human kind they can. keep Ihe former and sell the latter to their white, yellow, or
black, but civilized, customers of the coast region. Thus the Makioko nation.

304 Folk 'Tales of Angola.

provided with guns and powder from Benguella, has weUnigh destroyed and
*'sold" the once great Lunda nation, its feudal superior. Among the victims of
this traffic whom I questioned in various places, I found several who had been
wantonly stolen by passing traders and incorporated in their caravans of slaves,
sure to die if they should try to divulge the secret. How is the thing to be
stopped ? Only by stopping the *' demand," by absolutely forbidding and severely
punishing the so-called '* redeeming" and ''contracting^' of Africans. See No.
XLI.

XL.

Informant. Jelemfa dia Sabatelu.

Dialect. Mbaka.

Origin. Cassange or Kasanji. This is the title of the head-chief of the
I-mbangala (sing. Ki-mbangala), whose language is called U-mbangala. From
the head-chief all the country of the I-mbangala has been called Kasanji, in Portu-
guese Cassange. Properly, however, this Portuguese name only suits the ancient
** Feira,'* or market, or trading-post, situated some twenty miles* walk west of the
Kuangu River.

See my Vocabulary of U-mbangala, in Dr. C. G. Biittner's "Zeitschrift fiir
Afrikanische Sprachen," Berlin, January, 1889.

About the history of Kasanji (Cassange), see H. de Carvalho, " Ethnographia
e Historia tradicional dos Povos da Lunda," Lisbon, 1890. On page 83, our
Kitamba kia Xiba (Quintamba-quia-Xiba) appears as the twentieth in the line of
the kings of Kasanji. One of our unpublished historical traditions gives an
account of the origin of the Kingudi dynasty and of the exodus of the Pende
tribe from Kasanji to its present quarters in the Kasai basin.

Comparative. The description of Kalunga or Hades, in this piece, should be
compared with that of Nos. V. and L. The wetting of the fire-place in this num-
ber also reminds one of the watering of Sudika-mbambi's life- tree in No. V.

The people in the lower world not only live on, much as they did in this upper
world, but they have also to die again a natural or unnatural death. Then they
enter the kingdom of Mbulu a Maminiu^ which is the end of their existence.

As to the power of u-mbanda, or magic, see the preceding and the following
story.

575. Kuku is usually "grandparent;" as to the honorific plural form for one
person, compare na mvualeji^ note 233.

576. That is, tuck your loin cloth at the waist without wearing a girdle.

577. lunid, for iund, is a very unusual form. Compare mungudinia of inland
dialects, for mungudind of the coast dialect.

578. No answer is expected to the question, "How many years?" It simply
means an indefinite number of years, a few years.

XLI.

Informant. Jelemfa dia Sabatelu.

Dialect and Origin. Mbaka.

Comparative. In No. III. we have already seen the Lukala River as a per-
sonal being dealing with men. Here, the River, without any specification as to
locality or name, acts the part of just Providence, by rescuing an innocent slave
from his bondage, and enriching him above his countrymen. This wonderful
change is brought about through the art of healing revesded to him by the River

^^^^^^^^^^^^ Notes. 305

in dreams. See, also, Nos. III., IX., L., about water-spirits, and Nos. XIII.,

XXIH., XXXIX., XL., XLVn., about magical medicine.

This story is important as illustrating one phase of African slavery,

579. Kuata, the same as kua. The first is probably the full archaic form of

the second.

l^. That is, the uncle owed an ox, and not being able to pay, gave one of his

□ephews as pledge. See notes 574 and 582.

581. The infinitive is used, here, as impersonal verbs are in other languages. The
subject is left in the dark, so that one cannot tell whether one or several persons
would not redeem the lad, or whether the wherewithal was lacking. In English
the passive would give the exact meaning, " he was not redeemed," cause or reason
unexplained.

582. This is a fair description of the African domestic slave's lot. Sad as it
is for the native's feelings, this lot is incomparably preferable to that of the "con-
tract-laborer," or bondman, in the service of a white itian or a civilized native. As
the uncivilized native master has no more needs to satisfy than his slaves, he does
not drive them, with whip in hand, to a continued ten or twelve hours' work per
day, Sunday often included ; nor docs he call, consider, or treat his bond servant

583. Peso, unusual term for miimaii^ala. In the times of the export slave-
trade, slaves as articles of merchandise were called in Portuguese " pei^as," i. e.,
"pieces," perhaps from t\\\& fieia.

584. That is, before the people have opened their doors, to go out ; before they
are astir.

585. Ngonga is a neat, tight, and small basket with a lid.

586. Literally, it walked, went, how ?

587. Ku-aHjiua = ku-anj-^a, to dream. In Loanda, they say ku-anda Htoji.
j88. Masulu, in Loanda ma-suHU, is literally "the nostrils" or the "noses;"

applied to guns, their muzzles. A a betika is lilentlly, they (the guns) hold them
(the muizies) down,

589. One might suppose that the three things were emblems of three trades :
the guns, hunting; the bales of cloth, trading ; the medicine- basket, doctoring.
It was wisdom 10 prefer the humble basket to the valuable guns and bales.

590. It is strange that most of the insulting epithets used by natives, even in
the far interior, are of European origin, thus diabu (diabo) nikulu (negro) maid-
ndulu (malandro). The native way of insulting is to say something disparaging
of the other fellow's mother ; his mother being the most sacred thing the Angolan
can think of.

J91. Fidila, Portuguese " ferida," is the word used for wound or sore by the
natives of all tribes that have accepted scraps of civilization. The purely native
word i/j^</fl is only used by the so-called maliimbu ("gentio,"' heathen) tribes, e.g.,
the Mbondo, Mbamba, Holo, Hungu.

592. A piece of trade-cloth, which is common white calico.

593. "We are two," for "we are together."

594. That is, thou dost not even know the commonest vermifuge. The Ango-
lans ascribe the gnawing of hunger and most of their intestinal ailments to the
semi-mythic di-huka, which they re[«3er in Portuguese by '' lombriga," which is
our thread-worm. Rum is supposed to be a specific for the uneasiness caused by
the di-buka. That is why a drink is called " mata-bicho," i e., worm-killer,

595. That is, if he fails to master it (the disease).

596. That master was mean. The boy had been given him as pledge for one
ox ; and after so many years' service he demands three cows. The generosity o£
the slave, who only leaves his master when he has grown to be decidedly more

3o6 Folk 'Tales of Angola.

than his master, and then gives him all he demands, is peculiarly African. After
living a number of years with his master, the slave often gets so attached to him
and his surroundings that he considers himself one of the family.

597. The meaning of every verse is : " What you do, do it with all your might,"
and *' aim high." The deeper meaning of '* Wealth came from medicine " is that
knowledge is the source of prosperity.

598. Another series of sayings. Evidently, to keep tongue and teeth hidden in
mouth, means ^ to hold one's tongue."

599. These three sayings mean, '* I have done what I proposed to do ; therefore
I have finished."

NO. XLII.

Informant. Jelemfa dia Sabatelu.

Dialect and Origin. Mbaka.

Comparative. In Nos. XVI. and XXVI. we already have seen a court of
umpires giving their sentence ; only the judges were animals. In this and the fol-
lowing stories the judges or umpires are men. All the maka turn about some pivotal
question of who or what is right or wrong. In all of them one of the chief actors is
represented either as justified or condemned in what he did or said. Sometimes,
as in this and the stories following immediately, there is a lawsuit with pleading
on both sides ; sometimes, too, the final events show which of the persons or prin-
ciples involved was right or wrong. Most stories of this class are illustrative of
some moral truth, which may be expressed concisely in a proverb. Some only turn
on a witty remark or pun.

The present story may, as it concerns hunters, be compared with Nos. XVIII.,
XIX., XX., and XXXIX.

The sentence reminds one of that of Solomon about the child which two women
claimed.

600. This maka begins with a proverb, which may be either the cause or the
result of it. Quarreling in the bush implies that there were no witnesses.

601. Milongay pi. of tnulonga. Here the plural is used for the singular in a
loose way of speaking, Mulonga means word, speech, dispute, quarrel, lawsuit,
crime, o£Fense, insult.

602. When natives cry, because they deem themselves wronged, or because of
a relative's death, they strike a monotonous tune, or improvise a rhythmic verse,
which they go on repeating and repeating until exhausted, or until some unex-
pected event calls their attention elsewhere. For the foreigner it is sometimes
very hard to tell whether a native is whining or singing. Kingungu a N jila, whose
emotion is genuine, stammers at first in his complaint.

603. A exana may also be exana^ the e sounding then longer than usual be-
cause it is a contraction of a + ^ + ixana; not only a + ixana.

XLIII.

Informant. Francisco P. dos Santos Vandunem. See No. XXVl.
Dialect and Origin. Loanda.

604. Muxixi is the Sterculia iomtntosa^ Guill. et Perr., of botanists. It is
found in the coast-belt.

605. Andaxi.irom^t Portuguese ** ainda assim."

606. Dikui^ from the Portuguese '* do que ; " the genuine Ki-mbundu equiva-
lent is na or kana.

Notes. , 307

607. The forms ngano ... for ngenio ... or ngine mu, and ngajo ... for
ngofo ... or ngej'io ... are used by many elderly persons in Loanda.

NO. XLIV.

Informant. Francisco P. dos Santos Vandunem. See No. XXVI.
Dialect and Origin. Loanda.

608. Kitombe kia kifefeteFi disu-badi is an idiom, signifying great darkness.
Ku-fefeUla is " to become dim, gloomy " of light, or " to whisper, to be low or
weak " of sound. ''He was dead (of, by) eye one," that is. '*one of his eyes was
dead, blind."

609. Ti! is an interjection expressive of dazzling brilliancy. **The moon is
like a shining pate,'* is an idiom ; and the father-in-law did have a shining pate,
though black.

610. Musumbe is a native of the Sumbe country about Novo Redondo, half-
way between Loanda and Benguella. See my article on Novo Redondo and the
Ba-sumbe, in " Goldthwaite's Geographical Magazine," New York, 1891. As
most of the Loanda bond servants and most plantation hands have been ** re-
deemed " (bought) at Novo Redondo, musumbe is used, in a wider sense, for any
unfree servant. Ku-sumba is <* to buy," and the word may also be derived from
this verb and mean simply '* a bought one." This proverb shows that the natives
have a regard for the feelings of their slaves. White owners of " bought servants "
are not so particular.

611. In rapid speech, one often hears ^ for eie.

NO. XLV.

Informant. Jelemfa dia Sabatelu.
Dialect and Origin. Mbaka.

612. Kabolongonio^ also kaholongonio from kibolongonio^ and ktholongonio,

613. This u refers to mutue,

NO. XLVI.

Informant. Jelemfa dia Sabatelu.
Dialect and Origin. Mbaka.

614. That is, nobody in the village has any dried fibre-cords on hand, and the
green ones, to be got from the forest, would require some time to dry and prepare
80 as to be fit for the present work.

61 5. Or, I was weaving a mat, which was interrupted to me, that is, I was
weaving a mat, and something forced me to stop my work, though unfinished.

NO. XLVIL

Informant. Jelemfa dia Sabatelu.

Dialect. Mbaka. The origin may be either Mbamba or Mbaka. The story
is popular among both tribes.

Comparative. For us the metamorphosis of a man into a lion is fictitious,
and the story seems, therefore, to belong to the mi-soso; but the natives hold
such metamorphoses to be not only possible, but frequent In all earnest they

3o8 Folk-Tales of Angola.

will qaote a fact like the present one, which passes as historical, to prove that by
means of a charm or talisman a man can be transformed into any imaginable
thing. See No. III. for a whole collection of metamorphoses. Compare with
this the *' man-leopard " of the British West Coast of Africa. The man-leopard
is supposed to be a man, changed by magic into a leopard. As such he is invul-
nerable and far more dreaded than the natural leopard, who can be killed. In
reality, the man-leopard is a man, dressed in a leopard-skin, who wa3days and
kills people, especially defenseless women and children. Sometimes he is a mem-
ber of a secret society, and this man-killing is part of the rites. Its object is to
inspire fear of the organization, and also to test the greatness (hardness) of heart
of the candidate. On Lycanthropy, see ^Journal of American Folk-Lore," 1891,
p. 189.

6f 6. A proverb.

617. Hitu is probably derived from the same root as kurkUuka^ to be trans-
formed. About change of k into A, see Grammar, p. 126^ 5.

NO. XLVIII.

Informant. Jelemfa dia Sabatelu.

Dialect and Origin. Mbaka.

Comparative. In No. XLII. we have already mentioned that some of the
maka, though there is no apparent court, and judge or imipire, still are of the
same nature as the regular judicial pieces. Thus, in the present case, the two
parties make contrary assertions ; they try to prove them by putting them in prac-
tice ; the result decides the question in favor of one and against the other. One
wins, the other loses ; one is justified, the other is condemned. In native pariance
it is said, in such a case, that God is the judge.

618. "Builder of ability," that is, "able builder;" "builder of haste," that is,
** hasty builder."

NO. XLIX.

Informant. Jelemfa dia Sabatelu.
Dialect and Origin. Mbaka.

NO. L.

Informant. Senhor Sant* Anna e Palma(now dead); an educated negro of
Calumbo, whom I met in 1890, at Bom-Jesus, where he promised me to collect
some native folk-lore. His poorly written notes were sent to J. C. da Matta, who
transcribed this story for me.

Dialect and Origin. The lower Quanza, or Kuanza, River.

Comparative. As illustrative of life in the spirit world, this story should be
compared with Nos. V. and XL. Like No. XL. it tackles the great problem of
death and the future life. While the common people always ascribe death to
Kalunga-ngombe, who wants ever more subjects for his undeiground kingdom,
the wiser men hold that the true cause of most deaths is to be found in men's
vices, crimes, and carelessness.

620. Ngunza signifies, in the Kisama and Quanza region, a hero ; one who has
killed an enemy in war. Some civilized natives of Loanda also use Ngunza for
God ; but erroneously. Kilundu is a spirit, like the kituta^ into which our hero
is finally transformed. Thus the name indicates the substance of the story, (i) the

Notes. 309

(heroic) fighting with Kalunga-ngombe, (2) the transformation of Ngunza into a
KUuta. This is the same as Kianda, See No. IX.

621. This does not signify that he went to the Loango coast, north of the
Kongo River ; but that he went to some of the wandering Loango smiths, who are
scattered all over the Kongo and Loanda districts of Angola.

622. The second informant was unable to make out these words in the manu-
script of the first informant

623. Ulumba, and ukemim, signify (i) ornament in dress, (2) the love of orna-
ment, vanity, (3) its cause and concomitant, sexual love, and flirting. The indul-
gence of the latter induces its abuse, adultery, and its pimishment, death by
poison-test or murder.

624. The crowds of Ndongo is the same as *' the tribes, or nations, of Ngola
(Angola)."

625. A word that could not be made out in the original manuscript. Milunda
b a place near Tombo on the Quanza River.

626. Fruits and vegetables, the equivalents of which in English, or in botanic
language, are not known.

627. Makunde is the Vigna unguiculaia, Walp., or Vigna Sinensis, Endl. Di-
niangua is the Cucurbita maxima^ Duch. Diniungu a slightly different kind.
Kimonji is the Cajanus Indicus^ Spreng. Uangela is the Sesamum^ called gerge-
lim by the Portuguese. Kabulu is a kind of beans.

628. Compare with mutu a lubi la suku of the Malange dialect, note 280.
Suku is the name of a great spirit. Sometimes it is used by the people south of
the Kuanza for God.

629. Many of the Kuanza people use a instead of Loanda ma for the concord
of prefix ma-.

Additional Note (see p. 281).

The "Bulletin Missionnaire " (Lausanne, February, 1887) contains a story cur-
rent among the Ma-gwamba of Louren^o Marques, Southeast Africa, which differs
from our No. VII. almost only in the fact that Banga-kulu, the cannibal, plays
the part of the Ma-kishi. As the little girPs song in the Gwamba tale helps to
make ours intelligible, we reproduce it here in English : —

<f

A yi wa ; a yi wa !

We are not asleep,

Because of the mosquitoes.

I tell them, " Let us take the narrow path ; "

They take the wide path,

The easy path that leads astray ;

They want to return to their mother."

To which Banga-kulu replies : —

" Ka molingi ; ka molingi I
They are not gone ;
They are still there ;
Are they not, little mother? ^

LIST OF WORKS ON AFRICAN FOLK-LORE, CITED IN THE

INTRODUCTION.

South Africa.

Bleek, IV. //. /. A Brief Account of Bushman Folk-Lore. London, 1875.

Reynard the Fox in South Africa ; or, Hottentot Fables and Tales.

London, 1864.

Brincker^ H. WQrterbuch des Otyi-Herero. Leipzig, 1886.

Callaway^ Rev, H. Nursery Tales, Traditions, and Histories of the Zulus.

Natal, 1868.
The Religious System of the Amazulu. Parts I.-III. Natal, 1868-

70. 2d ed. (Publications of The Folk-Lore Society, xv.) London, 1884.

Casalis, E. Etudes sur la langue S^chuana. Paris, 1841.

Cape Monthly Magazine. [Scattered articles by Bleek, W. H. I., Orpen, J. M.,
and Theel, G.] Capetown, 1870-1879.

Folk-Lore JoumaL (South African Folk-Lore Society.) Capetown, 1879-81.

Fritsch^ G, Die Eingeborenen Siidafrikas. Breslau, 1872.

Grouty Rev. L. Zulu Land, or Life among the Zulu Kaffirs. Philadelphia,
1864.

The Isizulu. A Grammar of the Zulu Language. Natal, 1859.

Kronlein, Rev. J. G, Wortschatz der Khoikhoin. Beriin, 1889.

Theal, G. McC. Kaffir Folk-Lore. 2d ed. London, 1886.

West Africa.

Bohner, Rev. H. Im Lande des Fetisches. Basel, 1890.

Boilat, Grammaire de la langue Wolo£Fe. Paris, 1858.

Bouche^ Abbi. Les Noirs peints par eux-m6mes. Paris, 1883.

Boweny Rev. T. J. Grammar and Dictionary of the Yoruba Language. Wash-
ington, 1858.

Burton^ R. F. Wit and Wisdom from West Africa. London, 1865.

Christaller, Rev. J. G. A collection of 3600 Tshi Proverbs in use among the
Negroes of the Gold Coast. Basel, 1879.

KoelUy Rev. S, fV. African Native Literature, or Proverbs, Tales, Fables,
and Historical Fragments in the Kanuri or Bomu language. London, 1854.

Reichardty Rev. Ch. A. L. Grammar of the Fulde Language, with some original
Traditions. London, 1876.

SchlenkeTy Rev. C. F. A Collection of Temne Traditions, Fables, and Prov-
erbs. London, 1861.

Schon, Rev. 71 F. Magdna Hausa. Native Literature, or Proverbs, Tales,
Fables, and Historical Fragments in the Hausa language. (With a translation in
English.) London, 1885.

East Africa.

Almeida da Cunhoy J. d*. Usos e Costumes dos Banianes, Bathias, etc., de
Mozambique. Mozambique, 1885.
Kibaraka. Swahili Stories in Swahili. Zanzibar, 1885.

Steerey Rev. E. Swahili Tales, as told by natives of Zanzibar. London, 1870.
Sultani Darai. Swahili Tales, as told by natives of Zanzibar. Zanzibar, 1884.
Taylor y Rev. W. E. African Aphorisms (in Swahili). London, 1891.

General.

BUttnery C. G. Zeitschrift fiir Afrikanische Sprachen. Berlin, 1887-89.

310

APPENDIX.

Father.

MUSIC TO No, VI.

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i

Ngi xi-le Ngu-nda,Ka-<ii-ngu ndj n'fi Ngixi-leNgu-ndaKa-di-ngu nd< n'£
Mother.

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Ngu-nda mo- na Ka • di - ngu mo-na Pa- pa,Ngunda Ka - di-Dgu» tu- i*e - to.

^irrrnti.

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m

Pa -pa,Ngunda, Ka- di-ngu» tu - i'e - tu I Pa-pa Ngunda, Ka -di-ngu tu-i*e - tu.

Father.

2^

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No - no - n*6 1 Ki-di -ma ke-le - ke • xi. No - no - n*6 1 Ki -di-ma ke-le-ke - xi.

m

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ilPTSTll

No -no - n*6 1 Ki-di - ma ke- le-ke - xi, No - no - n*6 ! Ki-di -ma ke - le-ke-zi.

MUSIC TO No. XII.

fefe^^^

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Nda-la ia ko - ta Ni Nda-la ia nde-nge, E - le mu ngo -

w

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ngo mu dia 'kull Nda - la ia ko - ta ni Nda - la ia nde - nge»

312

Appendix.

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£ - le mu ngo- ngo mu dia 'kui. Tu - xi - ma - na Mu - te - le - mbe

w

^

t

P3^

^

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i

S

ni Ngu - nga A a te - xi - le mi - dia Ngui ku i - dia, Tu - xi - ma • na

Mu - te - le - mbe ni Ngu - nga A a te - xi - le mi - dia Ngui ku i dia.

MUSIC TO No. XIV.

Kue - di zai e - zi K*u -zi - zi ma - zi - n'&? Hu-la - ka- na ngu

i jj.ij

^^

J J. J I

ku a-mbe-]'^» u - tual Hu-la- ka-na, ngu kua-mbe-lVl O Tu - mba

nijj. J i j J

Si - ku - ndu ; O Tu - mba Si - ku - ndu Mu - ni, Hu-la-ka-na, ngu

ii i^, 1 ^

w^

ku a - mbe-Fe, u - tua I Hu - la - ka - na, ngu ku a • mbe-1'^.

INDEX.

Adelina da Camara, 262.

Almeida da Cunha, 17.

Ambaca. See Mbaka.

Angola, area, i ; climate, 2 ; resources and
trade, 3 ; political division, 4 ; tribes, 5, 6 ;
dialects, 7 ; customs, 7-9 ; religion, 10 ; in-
dustrial arts, II ; anthropologic data, 14;
folk-lore, 20-22. See Ngola.

Animal stories, 292.

Ant, 22, 71, 79, 93, 161, 169, 201 ; note 483.

Antelope, 22, 161, etc, 173, etc, 197.

Bailundo, 6.
Bantu, 14, 17.
Baskets, 12 ; note 589.
Ba«umbe, 6 ; note 6ia
Ba-tua, 17 ; note 199.
Beasts (assembled), 69, 298.
Bells, note 217.
Benguella, 5.
Bird, 77 (Nzui), 143, 151.
Bladcbirds, 151; note 458.
Blacksmith, 151.
Bleek, Dr., 17, 292.
Boar, 215; note 563.
Bom-Jesus, 253, 265.
Bride, 141.
Bushmen, 17.
Biittner, C. G., 16, 18.

Callaway, Dr., 17 ; note 199.

Cannecattim, B. M. de, 23.

Carry-me-not, 125.

Cezar, Joio Borges, 253, 276^ 298.

Charms, 185, 219, 231 ; note 180.

Chatelain, Heli, 24.

Chefe, 4.

Child* 103, 147, 225.

Christaller, J. G., 16, 19.

Climate, 2.

Cock, 207.

Concelho, 4.

Congo. See Kongo.

Customs, 7-9; note 250.

Dancing, note 141.

I>eer, 131, 159, 191, 235.

Dembos. See Ndembu.

Diniangadia Ngombe, 159, 291.

Diseases, 15.

Divining, 10, 11, 139, 183, 254; notes 180^

444.
Dog, 69, 157, 211, 213, 219, 300.

Elephant, 22, 199, 201, 203, 233.

Fele Milanda, 31, etc

Fenda Maria, 29, etc, 43, etc, 53, etc, 255.

Fiction. See Mi-soso.

First-food, 159.

Fish, big, 83. See KimbijL

Fishing, 1 1 ; note 238.

Folk-lore, Angolan, 20-22; African, 15-22;

of Sierra Leone, 299.
Fox, 203, etc., 207, 30a
Fratricide, 127, 287.
Frog, 131, 203, 217.

Goat, 53. 55, 191, etc, 197, etc

Governor, of Angola, 4, 53, etc, 77 ; note

160.
Grout, Lewis, i6» 17.

Haarhoff, 16.

Hades. See Kalunga.

Hare, 157, 183, etc, 197, 209.

Hawk, 71, 81, 109, 131 ; notes 278, 279.

History. See Ma-lunda.

Hog, 215.

Holo, notes 365, 366, 376.

House-building, note 321.

Hunter, 157, 159, 219, 233, 292.

Hyena, 22. See Wolf.

India-rubber, note 193.
Italians in Loanda, 253.

Jackal, 209, 213, 30a
Jeremiah, 272.

3H

Index.

Judicial sentences, lo, 235, 259, 241, 247, 290,
306,308.

Kabidibidi, 191.

Kabundungala, 85, etc.

Kalubungu, 31, 47, 57, 59, 115, 254, 256.

Kalunga, 95, 225, 249, 304; note 251.

Kalunga-ngombe. See Kalunga.

Kamadia, 36, eta, 45, etc., 258.

Kamasoxi, 35, etc., 43, etc, 258.

Kasanji, 5, 304.

Katalaiu, note 206.

Katetc, 153.

Katumua, note 235.

Kijandala^midl, 87 ; note 325.

Kilembe, note 315.

Kimalezu. See Kimanaueze.

Kimanaueze kia Tumb' a Ndala, 53, 64, 85,

117, 131; note 156.
Kimbanda, 185, 219, etc, 225, etc., 231, etc.,

260; note 97.
Kimbiji, 82, 95 ; note 344.
Ki-mbundu, area and dialects, 7 ; literature,

23; pronunciation, 25; in Sierra Leone,

299.
Kimona-ngombe, 145, etc; note 451.
Kianda« 10, 115, etc, 251, 284; note 245.
Kingship, 211.
Kingungu a Njila, 233.
Kinioka, 93, 278.
Kinoueza. See Kimanaueze.
Kioko, 6, 284.
Kipalende, 87, etc
Kisama, 5, 7, 13, 14, 253, 299.
KiUniba kia Xiba, 223, 304.
Kituta. See Kianda.
Kiximbi. See Kianda.
Koelle, S. W., i6» 19.
Kola nuts, 257.
Kongo, district, 4 ; nation, 5.

Leopard, 71, 157, i6T,etc, 173, etc, 183, etc.,

189, 191, etc., 197, 295, 296.
Leopard-men, 308.
Life-tree. See Kilembe.
Lion, 22, 71, 75, 145, etc, 199, 201, 245, 254.
Lizard, 213.
Loanda, 4.
Lousing, note 181.
Luangu, 5, 297 ; note 115.
Lubolo, 5, 13, 14, 299.
Lukala, 64 ; note 237.
Lunda, 6.

Maka, 21, 249, 297, 303, 306, 308.
Ma-kioko. See Kioko.
Ma-kishi, 57, 85, etc., 97, m, ii7» 278, 283;
note 199.

Malange, 13, 272, 291.

Ma-lunda, 21.

Maria, the Governor's, 77, etc

Marriage, 9, 119, etc, 133, etc, 235.

Mats, 12.

Matta, J. C. da, 25.

Ma-xinji, or Ma-shinji, 6» 282.

Mbaka, 5, 14, 272, 281, 297, 298, 299; notes

250, 256.
Mbamba, 13, 272, 277, 281.
Mbanza, notes 241, 384, 511.
Mbondo, 5, 13.

Medicine-man. See Kimbanda.
Metamorphoses, 73, etc, 145, 245, 289, 307.
Mirror (speaking), 29, 254.
Mi-soso, 20, 21, 284, 303.
Mole, 203; note 550W
Monkey, 169, 177, 183, etc
Mossimedes, 4, 5, 6.
Muhongo, 225, etc

Mukenge, 71, 30a See Fox, and note 55a
Music, 21.
Musoki, 282.
Mutelembe, 127.
Mythology, 10, 1 1.

Namesake. See Sandn.

Ndembu, 5,8.

Ndongo. See Ngola.

Negro, 17, 243.

Ngola, 5, 13, 14, 298, 299; note i6a

Ngolambole, 8 ; note 255.

Ngunga, 127.

Ngundu a Ndala, 233.

Ngunza Kilundu kia Ngunza, 249; note 62a

Nianga dia Ngenga, 157, 219.

Nigritic, 17.

Nzenza, note 427.

Nzuana, ngana, 53; note 159.

Nzui, 53, etc., 64, 121, etc ; note 159.

Old woman, 32, 49, 57, 89, 93, 113, 183.
Ovi-mbundu, 6.

Partridge, 22, 215.

Philantomba, 199.

Polygamy, 8, 9, 217, 302 ; note 176.

Pottery, 12.

Proverbs, 21, 119, 233; notes 180, 348, 457,

461, 472.
Putu, 255.
Pygmies. See Ba-tua.

Rabbit. See Hare.

Rats, 121 ; note 351.

Religion, la

Riddles, 22.

River (personified), 64, 229.

Index.

315

Samba, 97, 235.

Sandu, 260.

Sant' Anna e Palma, 308.

SchoD, J. F., 16, 19, 502.

SkuD, 115,243.

Sierra Leone, 298, 299.

Slavery, 9, 229 ; note 574.

SmithUig, 12.

Soba, 7, 8, 301.

Songs, 5, 13, 14, 284, 288 ; note 447.

Spider, 133, 141.

Spirits, 10, 260 ; notes 97, 245, 474, 628.

Squirrel, 211, 30a

Sudika-Mbambi, 85, etc., 278.

Sun and Moon, 130.

Tambi, 9.
Tandala,8.

Tar-baby, 185, 295.
Tell-me-not, 125.
Terrapin. See Turtle.
Trades, 11-13.
True stories. See Maka.
Turtle, 291, 153, 215, 302.
Turtle-dove, 22, 153.

Uouas, the four, 117, etc

Vandunem, F. P. dos Santos, 297, 306, 307.
Vidiji Milanda, 43, etc

Weaving, 12.

White man, 243, 259 ; note 78.
Widow's children, iii, etc
Wolf, 71, 73, 201.
Wood-carving, 12.

4

I

J»^y«

T-V-.V

WP

OFFICERS

OF

THE AMERICAN FOLK-LORE SOCIETY,

1894.

ALCfiE FORTIER, New Orleans, La.
WASHINGTON MATTHEWS, Fort Wingate, N. M.

J. OWEN DORSEY, Washington, D. C.

CottnciL

FRANZ BOAS, Chicago, III.
*H. CARRINGTON BOLTON, New York, N. Y.

JOHN G. BOURKE, Fort Riley, Kans.

DANIEL G. BRINTON, Philadelphia, Pa.

ALEXANDER F. CHAMBERLAIN, Worcester, Mass.

MATTOON M. CURTIS, Cleveland, O.

ALICE C. FLETCHER, Washington, D. C.

GEORGE BIRD GRINNELL, New York, N. Y.

OTIS T. MASON, Washington, D. C.

FREDERIC W. PUTNAM, Cambridge, Mass.
♦JOHN READE, Montreal, P. Q.
♦ARCHIBALD R. TISDALE, Boston, Mass.

^Permannit ftecretarp.
W. W. NEWELL, Cambridge, Mass.

Cotrefqiiintiinff ftecretarp*

J. WALTER FEWKES, Boston, Mass.

Crtaimrer*

JOHN H. HINTON, New York, N. Y.

Citrator.

STEWART CULIN, Philadelphla, Pa.

* Councillors ex oficioy as Presidents of Local Branches.

SUBSCRIBERS

TO THE

PUBLICATION FUND

OF

THE AMERICAN FOLK-LORE SOCIETY,

1894. *

John Abercromby, Edinburgh, Scotland.

Isaac Adler, New York, N. Y.

Samuel P. Avery, Jr., New York, N. Y.

Edward E. Ayer, Chicago, 111.

Eugene F. Bliss, Cincinnati, O-

Boston Athenaeum, Boston, Mass.

Charles P. Bowditch, Boston, Mass.

William Inglis Bradley, Sault Ste. Marie, Ont.

Daniel G. Brinton, Philadelphia, Pa.

Philip Greely Brown, Portland, Maine.

John Caldwell, Edgewood Park, Pa.

Miss Mary Chapman, Cambridge, Mass.

Miss Ellen Chase, Cumberland, Maine.

Francis James Child, Cambridge, Mass.

Clarence H. Clark, Philadelphia, Pa.

Mattoon Monroe Curtis, Cleveland, O.

Charles P. Daly, New York, N. Y.

Charles F. Daymond, New York, N. Y.

James Dougherty, Philadelphia, Pa.

James W. Ellsworth, Chicago, 111.

John Fiske, Cambridge, Mass.

Miss Alice C. Fletcher, Washington, D. C.

Alc6e Fortier, New Orleans, La.

Edward Foster^ New Orleans, La.

Joseph E. Gillingham, New York, N. Y.

Miss Caroline Patterson Hale, Philipsburg, Centre Ca, Pa

Charles C. Harrison, Philadelphia, Pa.

E. Sidney Hartland, Gloucester, England.

Mrs. Esther Herrmann, New York, N. Y.

Thomas Wentworth Higginson, Cambridge, Mass.

Richard Hodgson, Boston, Mass.

Robert Hoe,-New York, N. Y.

John E. Hudson, Boston, Mass.

E Francis Hyde, New York, N. Y.

Edward C. James, New York, N. Y.

Miss Louise Kennedy, Concord, Mass.

Robert H. Lam born. New York, N. Y.

Henry R. Lang, New Haven, Conn.

Henry Charles Lea, Philadelphia, Pa.

Mrs. Mary Holland Lee, Cambridge, Mass.

Charles McK. Leoser, Larchmont Manor, N. Y.

Albert Matthews, Boston, Mass.

J. Meyer, New York, N. Y.

John Erving Moore, Weimar, Germany.

Miss Agnes Morgan, Osaka, Japan.

Miss L. Norcross, Boston, Mass.

Frederic W. Putnam, Cambridge, Mass.

William L. Richardson, Boston, Mass.

Robert Hudson Riley, Bensonhurst, Long Island, N. Y.

Charles Schafifer, Philadelphia, Pa.

Otto B. Schlutter, Hartford, Conn.

C. Bernard Shea, Pittsburgh, Pa.

Gardner P. Stickney, Milwaukee, Wis.

Henry Kendall Thaw, Pittsburgh, Pa.

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Samuel D. Warren, Boston, Mass.

Henry T. West, Milwaukee, Wis.

Alfred M. Williams, Providence, R. I.

Henry J. Willing, Chicago, 111.
Mrs. Henry J. Willing, Chicago, 111.

Mrs. E. L. Youmans, New York, N. Y.

PUBLICATIONS

OF

THE AMERICAN FOLK-LORE SOCIETY.

JOURNAL OF AMERICAN FOLK-LORE.

Vols. I.-VI. 1888-1893.

MEMOIRS OF THE AMERICAN FOLK-LORE SOCIETY.

Vol I. FOLK-TALES OF ANGOLA.

By Heli Chatelain.

VoL II. {In Preparation.) FOLK-TALES OF LOUISIANA.

By Alc£e Fortier.

A Fund for the Publication of Special Memoirs.

From the Report of the Committee on Publication^ i8g2.

The American Folk-Lore Society was founded in 1888 for the purpose of
collecting and publishing the folk-lore — including myths, superstitions,
legends, and customs — of America.

The Society holds annual meetings at which reports are received and
papers read.

The Journal of American Folk-Lore, a quarterly periodical published
by the Society, contains about one hundred pages in each issue.

As articles printed in The Journal are necessarily limited in extent, a
thoroughly comprehensive treatment of a special subject is not possible.

It is therefore desirable to establish the publication of a series of mono-
graphs, uniform in style and size with the Journal, to be entitled " Me-
moirs of The American Folk-Lore Society."

It is evident that the small annual fee of three dollars, paid by the mem-
bers of the Society, will not be adequate for the purpose of publishing the
contemplated series of Memoirs. A committee of the Society has therefore
been appointed to consider the matter of obtaining a publication fund.

The Committee has suggested and the Council has voted that a publica-
tion fund be formed by annual contributions of ten dollars, for such period
as individual subscribers may designate.

These subscribers will be enrolled as members of the Society, and will
receive all its publications issued after the date of their subscriptions,
including The Journal and Memoirs.

A list of the annual subscribers will be printed annually in The Journal
and in each Memoir, as long as their subscriptions continue.

The outlay of money obtained in this way will be under the direction of
a Committee annually appointed ; and the fund itself will be under the finan-
cial management of the Treasurer and Council of the Society.

Persons who are willing to assist in the formation of the proposed fund
will please send their names to the Permanent Secretary ; or remit their
contributions directly to the Treasurer.

COMMITTEE ON PUBLICATION, 1894,

Franz Boas, Chicago, 111.
Daniel G. Brinton, Philadelphia, Pa.
Alexander F. Chamberlain, Worcester, Mass.
Stewart Culin, Philadelphia, Pa.
J. Owen Dorse y, Washington, D. C.
David P. Penhallow, Montreal, P. Q.
The President, Secretary, and Treasurer of the Society.

S

EXTRACTS FROM THE

By-Laws of the American Folk-Lore Society.

Art. I. Name. The Name of this corporation shall be The American
Folk-Lore Society.

Art. II. Objects. The Society shall have for its object the study of
folk-lore in general, and in particular the collection and publication of the
folk-lore of America.

Art. III. Membership. Persons interested in the study of folk-lore, or
who desire to aid the Society in its work, are eligible to membership. There
shall be four classes of members, namely, Patrons, Honorary Members, Life
Members, and Members.

(i.) Members shall be elected by the CounciL (2.) Members paying to
the Treasurer fifty dollars in one payment shall be designated Life Members.
(3.) Persons paying to the Treasurer five hundred dollars in one payment
shall be designated Patrons. Patrons, Honorary Members, and Life Mem-
bers shall be exempt from annual dues, and shall enjoy all the privileges of
members.

Art. IV. Annual Dues, The dues of members shall be three dollars
per annum, payable on the first of January in each year.

Art. V. Officers. The officers of the Society shall be as follows : a Pres-
ident, First Vice-President, Second Vice-President, Corresponding Secretary,
Permanent Secretary, Treasurer, Curator, Nine Councillors.

Art. VI. (i.) CounciL The nine Councillors, together with the seven
other officers above named, and the presiding officers of the local branches,
shall constitute the Council of the Society. The Council shall conduct all
the affairs of the Society, including the finances, the admission of members^
the business of the meetings, and the issue of publications.

Art. XI. Local Branches. Local branches may be organized, with their
own independent officers and regulations, by members of the American Folk-
Lore Society, provided the organization is approved by the CounciL The
presiding officers of local branches shall be ex-officio members of the Council
of the American Folk-Lore Society.

Art. XII. Amendments. These by-laws may be amended at any An-
nual Meeting of the Society, by a two thirds vote of those present, provided
the proposed amendments are approved by the Council, and provided further
that, after such approval, notice of the proposed changes be sent by the Per-
manent Secretary to each member of the Society at least three weeks before
the meeting at which the proposed amendments shall be acted upon.

r'