. ^IIIIIIIIIIIIIIIIIHIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIlllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllNlllllllllllllllllllllllllHllllllllllllllllilllllllllllHlllllllllHHIlllllllllHllHIHliHHiil THE SHILLUK PEOPLE THEIR LANGUAGE AND FOLKLORE BY DIEDRICH WESTERMANN WITH EIGHT PLATES AND A SKETCH MAP I PHILADELPHIA, PA. | THE BOARD OF FOREIGN MISSIONS OF I THE UNITED PRESBYTERIAN OHUROH OF N. A. Hllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllinilllllllllllllllllllllllllllllllllllllllllllllllllllllfllllllllllillilllllllilllllllllllllllllltllllllllllliltlllllllllllllllllllilllilllilllllllllilllllll COPYRIGHT, 1912, BY THE BOARD OF FOREIGN MISSIONS OF THE UNITED PRESBYTERIAN CHURCH OF N. A. PRINTED BY J. J. AUGUSTIN, GLUCKSTADT. NOTE OF APPRECIATION. The Board of Foreign Missions of the United Presby- terian Church of N. A. desires to express to the Trustees of the Arthington Fund its profound appreciation for finan- cial help which made it possible to carry on linguistic in- vestigations in Southern Sudan and then to give publicity to their findings by the publication of this book. Preface vn 1 1! M I IllhlllllltilU I M KMII PREFACE. In the summer of 1910 the Prussian Board of Education provided me with the means to undertake a journey to the Northern Sudan. My object was to make linguistic studies. During my stay in the Sudan the material for this work was collected. My studies in the Shilluk language and people are due to a request made to me by the Reverend C. R. Watson D. D., of Philadelphia Pa., Corresponding Secretary of the Mission of the United Presbyterian Church of North America. Mr. Watson, having heard of my intended journey to Egypt and the Sudan, asked me to visit the United Presbyterian Church’s Mission on the Sobat, and to study the language of that district which lies within the sphere of their activity. By supplying the necessary funds for this part of the journey and for my stay in the Sudan, I was enabled to carry out this propo- sition, which was at the same time of importance for my linguistic studies. I left for the Sudan at the beginning of August 1910, where I staid in Khartum and on the Sobat till the middle of November. The results of my work obtained during this comparatively short time would not have been possible had it not been for the extremely active and kind support rendered me everywhere in the Sudan by the American missionaries. Not only was I able to profit by their kind hospitality, but they also most generously placed at my disposal their extensive knowledge of the country, people and language. I owe my practical introduction to the language to Dr. Thomas A. Lambie, medical missionary at Khartum, in whose house I was privileged to stay for over a month. In addition to the contributions signed by him he also supplied me with several native texts from his collection which will be found incorporated in this book. The missionaries on Doleib Hill, Mr. C. B. Guthrie and the Reverend D. S. Oyler also helped me on all possible occasions; above all they introduced me to the Shilluks and put me into touch with those natives who were necess- ary and useful to me in my researches. Both these gentlemen and the Reverend E. McCreery and Mr. R. W. T i d r i c k have supplied me with very valuable information in answer to questions addressed to them since my return to Ger- many, some of which appears as signed contributions. Part of it has been included in the introduction. During the winter of 1911 I had the pleasure of receiving the Reverend McCreery while he was in Berlin, and thus had an opportunity of discussing grammatical questions with him. I must express my sincere thanks to all those who have assisted me in their viii Preface iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiMiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiii cooperation and by placing the necessary funds at my disposal, which enabled me to complete this work. I am indebted to the Arthington Trustees, who by their financial support made the printing of this book possible. My gratitude is also due to Mr. L. Hamilton of the Oriental College, Berlin, who has read and corrected the English text. The Reverend C. R. Watson was kind enough to read and correct that part of the work which relates to Folklore. Berlin, August 1912. DIEDRICH WESTERMANN. Contents ix lllllllllllllllllllllllfllllllllllllllllllllllllllllllllllllllfllllllllllllllllllllllillllllllllilllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllflllllillllllll CONTENTS. NOTE OF APPRECIATION V PREFACE VII ABBREVIATIONS XVI AUTHORS QUOTED XVII INTRODUCTION XIX— LXIV FIRST PART. GRAMMAR FIRST SECTION. THE SOUNDS. The Vowels. I — 8 i — 4 The Consonants. 9 — 11 4 — 6 Change of Vowels. 12 — 27 7 — 12 Change of Semivowels. 28—36 13 — 14 Change of Consonants. 37 — 46 14 — 18 Intonation. 47 — 60 18 — 22 second section. FORMATION OF WORDS. Form of the Stem. 61 — 76 23 — 27 Composition of Words. 77 — 85 27 — 29 THIRD SECTION. GENEALOGICAL RELATIONS OF THE SHILLUK LANGUAGE. The Dialects or Divisions. 86 — 89 30 — 32 The Position of Shilluk among other African Lan- guages. 90—101 33—45 Comparative Lists of Words. 98 — 101 36 — 44 Appendix : Names of Languages 44 — 45 FOURTH SECTION. THE PARTS OF SPEECH. THE NOUN. Singular and Plural. 102 — 124 . . . 46 — 55 Examples showing plural-formation. 113 — 124 . . 49 — 55 Gender. 125 — 126a. 56 — 57 Case. 127 — 129 57 — 59 x Contents llllillllllllllllilllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllillilllfllllllll|||il|||!ll||||||||||||||llllllillllllli!IIIIIIIIIIIIIIUIIIIIII THE PRONOUN. The Personal Pronoun. 130 — 137 59—64 Demonstrative Pronouns. 138 — 141 64 — 66 Interrogative Pronouns. 142 — 144 66 — 67 Relative Pronouns. 145 67 The Reflexive Pronoun. 146 67 — 68 The Reciprocal Pronoun. 147 68 THE ADJECTIVE. 148—151 68—71 Comparison. 151 70 — 71 THE NUMERALS. 152—154 71— 72 THE VERB. Conjugation of the Verb. 156 — 196 72 — 90 Examples of Conjugation. 157 — 178 73 — 79 Present. 157 — 158 73 — 74 Perfect. 159 — 161 74 — 75 Future. 162 . 75 Habitual. 163 75 Imperative. 164 76 The Verb with a Noun as Object. 165 — 169 76 Verbal Noun. 170 76 — 77 Noun Agent. 171 77 The Passive Voice. 172 — 177 a 77 — 79 Doubling of a Verb. 178 79 Change of Sounds in Verbs. 179 — 193 79 — 89 Changes in the second consonant. 179 — 185 .... 79 — 84 A List of Verbs in their different forms. 181 . . . . 80 — 81 Changes in the stem-vowel. 186 — 188 84 — 86 Changes in the semivowel. 189 — 193 86 — 89 Auxiliary Verbs. 194 — 195 89 — 90 Negation of the Verb. 196 90 — 91 ADVERBS. 197 — 203 91 — 93 PREPOSITIONS. 204 93—94 SALUTATIONS. 205 94 SECOND PART. FOLKLORE. I. OCCUPATIONS. 1. Housebuilding 96 — 98 2. Soil . * 98 3. Field-produce 98 Contents XI lllllllllll!lllllllflllll!illlllllllllllllllllillllllllillllllillllllllllli:illlllllllfllllllilllllllllllllllllllllfllllllll!llllllllllllllllll!!llllllllllllllllllill|||||||||||||I 4. Kinds of duras 98 — 99 Agriculture 99 — 102 5. Foods 102 — 103 6. Seasons 103 7. Months 103 8. Day-times 103 9. Stars 104 10. Household-things 104 11. Handicrafts 105 — 106 12. Tools 106 13. Clothings and ornaments 10 6 — 107 14. Names for cows 107 — 10S II. SOCIAL INSTITUTIONS AND SCENES FROM DAILY LIFE. 15. Marriage 109 16. Burial m 1 7. Inheritance . . 113 18. Murder 114 19. Blood Revenge . . 115 20. Quarrel between Husband and Wife 116 21. The Husband who wanted to cook 117 III. SICKNESS. 22. Treatment of Sick People 119 23. Another Report on Sickness 1 19 24. Sicknesses 120 IV. POLITICAL INSTITUTIONS. 25. Election of a King 122 26. Another report on Election 123 27. Clothes for the Royal Court 125 28. Boats for the King 126 29. Provinces of the Shilluk country 127 The Clans or Divisions of the Shilluk People . . . 127 30. The Shilluk Kings 135 31. Burial of a King 135 32. The Man who took the Law into his own Hand . 136 3 3 . A killed Crocodile is the Property of the Magistrate 1 37 xii Content s iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiii 34. How Fashoda became the Royal Residence .... 138 35. A Law-suit about Dowry 139 V. HISTORICAL TRADITIONS. 36. Nyadwai 141 37. Golit 141 38. Nyimo 142 39. Nyadoke 142 40. King Dokot 143 41. Nyakwach 144 42. The False Prophets 146 43. The Prince who refused to be King 147 44. The Cowardly King 148 45. Queen Abudok 149 VI. WAR STORIES. 46. War 1 5 1 47. Tribal War 153 48. The War of Nyeker 153 49. The War of Deng 153 VII. TRADITIONS ON NYIKANG. 50. Nyikang’ s Parents 155 The Origin of the Shullas 157 5 1 . Early Wanderings of Nyikang 158 52. Different Doings and Adventures of Nyikang . . . 161 53. The Man who sacrificed himself 165 54. Nyikang and the River-people 165 55. The Lost Low 165 56. The Liar 166 57. Nyikang’s Quarrel with Duwat 166 58. The Fish Ocholo 167 59. Nyikang and the Sorcerers 168 60. A War against Turtles 169 61. Praising Nyikang 170 VIII. PRAYERS AND RELIGIOUS CEREMONIES. 62. A Prayer to God 171 63. A Prayer for Rain 1 7 1 Contents xm iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiii 64. A Religious Ceremony 172 65. How Cattle is brought across the River 172 66. Preparation for War 173 IX. STORIES ABOUT SORCERERS. 67. The Cruel King 175 68. King Nyadwai trying the Sorcerers 175 69. The Vision of the Sorcerer 176 70. Agok 1 77 X. CREATION. 7 1. The Creation of Man 178 71a. On Totemism 178 XI. ANIMAL STORIES. 72. Hare and Hyena 180 73. Monkey and Lion 184 74. Dog and Fox 185 75. Hare and Hyena 185 76. Lion and Fox 186 77. Starling and Centipede 188 78. Hare and Tapero 189 79. Who is King 190 80. The Hare 193 81. Camel and Donkey 196 XII. ADVENTURES BETWEEN MEN AND ANIMALS. 82. The Country of the Dogs 201 83. Akwoch 202 84. Girl and Dog 205 85. Anyimo and the Lion . . 208 86. An Adventure in the Forest 210 87. Boy and Hyena 21 1 88. Nyajak 213 89. Ajang 217 90. The Snake 219 91. The Crocodile Hunter 221 XIII. ANECDOTES. 92. The Travellers 224 xiv Contents lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllillllllllilllllllllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllll!llll 93. A Goat-story 225 94. The Glutton 225 95. Bachet 226 96. The Country where Death is not 228 97. The King and the People 230 98. Wealth cannot be imitated 231 99. Increase of Cattle 232 100. The Haughty Prince 232 101. The Hyena with the Bell 233 XIV. A HUNTING MATCH, AND A JOURNEY. 102. Elephant Hunting 234 103. A Journey 235 XY. SONGS. 104. War Songs 23 7 105. Mourning Songs, and others 239 XYI. RIDDLES. 106. Riddles 241 THIRD PART. DICTIONARY. Shilluk — English 244 English — Shilluk 290 REGISTER 307 PLATES. 1 : The Goldencrested Crane. Young Warriors with Clubs and Spears. Shilluk Dug-out. Typical Shilluk pose. The Marabou-stork XXIV 2 : A Typical Shilluk XXXII 3 : Boys and Maidens Dancing. View of Sobat River XXXVI 4 : Shilluk war dance XXXVI 5 : Village scene. ’’House of Nyikang“. A Shilluk giant. Group of Shilluks XL Contents xv lllllllll!llllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllHIII!lllllllllllllllilllllllllllf!IIIIIIIUIilllllilllllllllllllllllllllllll|||||||| 6 : Shilluk Girls showing the way they wear the skin dress. Lotus flower XLVIII 7: Group of Native Huts. Group of Boys. Girls Sewing School XLVIII 8: Shilluk Women in arms. Two men in arms. A Shilluk Warrior LVI MAP. Sketch map of Tribes of the Shilluk Cluster indi- cating their principal migrations as shown by traditions and language, compiled and drawn by Bernhard Struck LXIII XVI Abbreviations iiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiii ABBREVIATIONS. n. ff. = and the following * before a word means that the word or form is not really existing, but hypothetical - standing between two nouns designates the first of the two as a singular, the second as a plural, e. g. adiro-adh' means : adiro is the singular, ader the plural < means : is derived from ) means: changes into. The verb in the present tense has generally low tone on both syllables, therefore the tones are not designated in this case. Names of Languages and Dialects abbreviated. a. = adjective adv. = adverb A. E. S. = The Anglo -Egyptian Sudan; vide ’’Authors Quoted^ interr. = interrogative noun, also verbal noun preposition relative verb verb active verb neuter verbal noun prep. = rel. = v. v. v. n. verb. n. Al. = Aluru Ju. = Jur Any. = Anywak La. = Lango Ba. = Bari Nu. = Nuba Bo. = Bongo Nr. = Nuer Di. = Dinka N. = Nupe E. = Ewe Shi. = Shilluk Ef. = Efik T. = Twi G. = Ga Y. = Yoruba Ga. = Gang Y. = Vai Ja. = Ja-Luo (Nyifwa). Authors XVII lllllllll!llllllllllliltllll!ll!illlllilfllllllilll!lllllllillllllllllllllllllllll>llllllllllllllllllillllllilllllillllllllllllllllllllllllllllllll!lllllllllllllllllllllllllllllllillllll!llllllltllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll|||||||||||||||||||||||||||||||||||||||||||||||||||[ a great dance. I have noted the ornaments and clothings worn by the young men and girls on the occasion. They are a) for the men: above the ankles a strip of sheep or goat skin with the hair on it outside; the same just below the knee; above it are the knee-bells, a number of metal bells each consisting in a hollow, oblong piece of iron, in which a small iron ball moves, thus producing a rattling noise; about the loins there is a skin of leopard, gepard, wild cat, or jackal, suspended on a eight to twelve-fold girdle of ostrich egg shells; the girdle may also consist of European beads; on the wrist a bracelet of brass or iron, above the elbow an ivory ring, above it a six- to eight-fold ring of ambach; about the neck they wear one or more necklaces of beads; on the head orna- ments of horse-tail or other long hair, and ostrich feathers ; round the forehead strips of red or white bristles are fastened; each man holds two lances, two clubs, one club-shield, the lances generally being adorned with ostrich-plumes ; some- times the skin-cloth round the waist is adorned with bells or iron chains. Face, arms, and the upper part of the body are smeared with red earth, over wich melted butter is poured and stripes of ashes are drawn. Several, if not all, of the dancers carry a dancing-stick, a long stick, bent at its upper end like the handle of a walking stick, and covered with brass or some other metal, b) The girls present the following appearance : above the ankles a bundle of heavy iron rings, on the loins a large antelope- or more frequently calf-skin sus- pended by a bundle of ostrich egg shell chains; round the neck and hanging down on the breasts a large bundle of blue or green beads; on the wrists bracelets of beads; round the forehead a string of beads; the hair is sometimes dressed on the occasion; in the hair an ostrich or some other good feather is stuck, in one or two cases I saw even flowers instead of a feather; the girls are not painted, only anointed with oil. The most characteristic adornments of the men are thick, heavy bracelets and armlets of iron, brass, ivory, twisted ambach, tree-bark, and cowrie shells. A wreath consisting of a strip of skin with the hair on the outside is laid round the head. Rings of metal, ambach, cowrie or bark are worn above the ankle. Women and girls also wear armlets, but not ivory ones. The legs below the knee are loaded with heavy metal rings. Men as well as women, but chiefly the latter, pierce their ears at the top, and wear rings of brass or iron in them • sometimes merely a piece of metal or a stick is fastened in them. Both sexes wear strings of ostrich egg shells about the loins; besides these chains of cowries, of river shells, of leather, and of varied beads are frequent. Many grown-up men and youths wear a necklace of a peculiar kind of small, well-shaped, and marble-like stones, which have about the size of a pigeon-egg; they are very much valued, and the natives always ask an ox in exchange for them. These Country and People xxvn iiiiiiiiiiiiiiiiiiiiifiiiiiiiiliiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii stones are collected by the Arabs of Kordofan about the numerous mountains there. The amount of labour required to work them into the proper shape accounts for their high value, as well as their scarcity among the Shilluks. A Shilluk man hardly leaves his home without carrying a spear or two, and a club. They have two kinds of spears, one whose blade has the form of a laurel-leaf, another with a cylindric blade, ending in a sharp point, the surface being either smooth or barbed. The shafts are of common wood without any ornaments. The spears often have a tuft of short ostrich feathers or of wool, near the butt. The cylindrical (round) spears are used not only as arms, but also in fishing. Besides the spears, they have two species of clubs, at least one of which a man always carries with him. One is simply a thick stick about one meter long, and heavy at one end. The other is about two feet and a half long, made in one solid piece of hard, heavy wood, with a big round knob at one end. The Shilluks are a haughty, proud people. They are much inclined to consider themselves and everything belonging to them as superior to the strangers, including the white men. ’’The things of the Shilluks are good, and the things of the strangers are bad“, is a common saying among them. They do not in any way want the foreigners and their mode of life. This strong disinclination is not only due to their innate character, but also to the evil experiences they have had with Arabs, Turks, Abyssinians, the Dervishes etc. The well-founded feeling of suspicion and even of contempt for white people will grow less intensive or may disappear altogether in consequence of the peaceful intercourse they now have with the representatives of the white race. In conversing with a white man they at the best treat him as their equal, but hardly ever as their superior. It requires therefore considerable tact to deal with them. Once having gained confidence they are frank, open-minded, and always ready for a joke., but they are also quickly offended. As warriors the Shilluks are brave; they make excellent soldiers in colonial troops, and are renowned as the best soldiers in the Sudan; generally they be- come really attached to their leaders, whether white or black. Working for the white man is done only in times of dearth, when no food is obtainable in other ways. But in spite of this difficulty the mission has, during the last few years, had remarkable results in educating the natives to regular voluntary work. — If one sees a Shilluk standig for an hour or longer almost without ever moving, except now and then scratching his head or chewing his tooth-stick, or if one meets them lying in the ashes of the village place for hours together, one might believe them to be an extremely lazy people. But this would be only partly right. Indeed during the dry season they have not much work ARMS CHARACTER HOUSEBUILDING AGRICULTURE CATTLE- BREEDING xxvill Introduction iiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiim to do except hunting, fishing, building or repairing the houses, or practising some craft: their chief occupation in this time is idling about, seeing friends, dancing, etc. But in the rainy season all people, including women and children, are engaged in farm-work ; during these months they are really hard-working. To give an opinion on the mental abilities of the natives would require a long and intimate acquaintance with them. From my personal experiences I can only say that I feel an admiration for the few men who have been working with me during my studies. They were never tired in giving explanations, in procuring folklore and helping me to acquire a thorough knowledge of the language. Whenever their store oftaleswas exhausted, they used to go to theirfamilies in the evening to get new informations; historical reports being provided by old men, chiefly from those belonging to the royal family, while for stories, riddles, etc. women were the best source. Though we were at work day after day, which meant for them a considerable and quite unaccustomed mental exertion, they never showed any unwillingness, but were really interested in the work. I con- sider them an intelligent, quick-witted people. This is confirmed by their folk- lore. They have a decided sense and predilection for historical traditions, being the only black people of the Eastern Sudan who are able to trace back their own history for centuries. The fact that they have had, up to the European occupation of the country, a kingdom with a well-ordered provincial government, shows no doubt certain political capabilities. ii. OCCUPATIONS. Vide page 96 and 97. The homestead is surrounded by a fence of dura-stalks. The villages are built in a circle, the open space in the centre containing sometimes a meeting- house for the men, and a small, narrow hut which is dedicated to Nyikang or some other ancient king. Vide page 99. The favourite occupation of the Shilluks is cattle-breeding; cattle mean wealth and a social position, while the cultivation of the ground is merely the means of procuring daily food. Besides cattle goats and sheep are kept. The number of cattle has in earlier times undoubtedly been much larger than it is to-day, the desire of robbing cattle being one of the chief reasons for the raids of Arabs, Turks, and other enemies. The cattle census of 1903 showed 12 173 head of cattle and 63473 sheep and goats, which is very little compared with that of the Dinkas. But the number of cattle is increasing now. The cattle are of the zebu race, with a hump behind the neck; they are tall. O ccup ations xxix UI!llllllllllllllllflllllllllllllllllllllllllllll!llllillllll!IIIIIIIIIIIIIIillllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllll(l!llllllllllllltllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllilll||||||||||||| with rather long legs, a slender body, and large horns. The horns, while young, are dressed into most manifold strange forms, this being the business of a par- ticular craftsman, the ’’dresser of horns“. Sometimes in a large herd one sees hardly any cattle with the horns in their natural shape. An illustration of how cattle are cherished and almost regarded as personal beings is the fact that they have ab out40 different names for cattle, according to their colour, the configuration or size of the horns, etc. Vide page 107. — Domestic animals are not butcher- ed, except when sick or exceedingly old. Oxen and goats are killed on festal occasions, such as funeral or marriage meals, or as sacrifices to Nyikang and Jwok. Neither do they sell cattle ; for a stranger it is practically impossible to purchase a cow or an ox. The price of a cow is about £ 5 ; an ox is half the value of a cow which has calved ; a young heifer has double the value of a cow. — Slaying a cow is done by stabbing it with a spear in the nape, so that the aorta is pierced. The blood is collected and cooked as food. The cows are milked morning and evening, usually by boys, sometimes also by old men, but not by women, the latter having nothing to do with cattle. The quantity of milk obtained is but poor. A gourd is the usual milk vessel. These are washed with cow-urine, which gives the milk an unpleasant flavour. They also wash their hands in cow-urine ; but they do not mix the milk with it, as is the custom with Dinkas and Nuers. Each village possesses a common cow-shed, but into it the herd is put at night during the rainy season only, when the mosquitoes are very bad. The rest of the year they are kraaled in the open yard, where they are tied with ropes to short pegs driven into the ground. This cattle-court is a semi-circular enclosure ; at the entrance to it there is a small circular place built of corn stalks and covered with ashes, in which the young men who watch the herd sleep. A fire of dried cow dung is kept smouldering all night in this place. Sick cattle are nursed in the cow-shed during the daytime, to keep them out of the sun and away from food, but not in the night, unless it is the season when all the cattle are housed. Many cattle die every year, from intestinal worms and other diseases. A considerable number of cows are barren. The cattle are herded by young men and boys. As soon as the dew has dried off the grass, the herd is driven into the pasture. During the dry season, when grass is getting rare, the herds migrate into the lower and swampy parts of the country, where the grass is still flourishing; the Shilluks along the White Nile cross over to the east bank; likewise the cattle of the Sobat Shilluks descend to the lagoons south of the Sobat. So in both cases they have to cross the rivers, which is, on account of the many crocodiles living in them, not undangerous, and is therefore done with much care and accompanied by xxx Iiitroduction UHNNHIIIIIIIIHimUlINNHimilHIIIIIIIIIIIimiilllllllllllllllllllllllllllllllllllllllllllllllllllllllM weighty ceremonies, in order to keep the crocodiles away; this forms an im- portant part of the duties of the witch-doctor; vide page 172. All the youths and boys over ten years accompany the herds, leaving their homes for several weeks or even months, and enjoying the free life in temporary huts. When after the first rains the new grass springs up, they return home. The struggle for the best pasture grounds very often becomes the cause of bitter quarrels, and has in the past not unfrequently led to tribal wars. GOATS The Shilluk goats have rather high legs, they almost unvariably look thin and not well fed; their colour is mostly grey, but black ones too are not un- SHEEP frequent. The sheep have no wool, but hair. They have a kind of mane on shoulder, neck and breast, the rest of the body being covered with short hair. FOWLS Most sheep are white, brown-white, or black-white. — A race of small fowls is kept, but the natives do not make much of them; many chickens are stolen DOGS by snakes and other small animals. — Dogs are very numerous, they are a kind of greyhound, of red or yellow colour, and have a black, long snout. They are exceedingly quick in running and most clever in jumping. They overtake gazelles with easiness, and are much used in hunting. HUNTING Hunting is practised by all men occasionally, but is, as a rule, not very successful. They use spears, clubs, and traps in killing or catching animals. Sometimes, chiefly in procuring animals whose skins form part of the revenue of the king, all the people of a village assemble for a hunting match, vide page 125; a large circle is formed, and the animals inside it, when wishing to escape, are killed. When an animal is wounded, but runs away, they will persecute it for days, till it breaks down. The skin of a killed leopard belongs to the king, and could, at least formerly, be worn by privates only by special permission of the king. A lion’s skin is considered as evil, and is not worn. Hippopotamus hunting is done by combined parties in canoes, harpooning the animal and dispatching him with spears, when he comes to the surface to breathe. FISHING Their way of fishing is that with the round barbed spear, and with traps, which are made of corn stalks and reed. Fish-spearing is done in muddy water, where they cannot see anything below the surface, and therefore cannot aim. But nevertheless by this rude mode they sometimes have good results, the fish in the White Nile and Sobat being numerous and large. Sometimes they carry on fishing during the night time by holding burning grass-torches over the water, and thus enticing the fish, which are then speared. In recent time nets and fishhooks are bought from the white people, and are employed in fishing. HANDICRAFTS The Shilluks practise a great number of crafts, which are carried on in families for generations, the father and mother imparting their skill to their children. O ccup ations xxxi ||||||||||!llllllllllfllllllllllflll!ll!lllllllllllllllllllllllll!lllllllllllllllllllllllllllllilllllllllllllllilllllllllllllllllllllllllllllllllllllllillllllllll!llllllllllllllllllllllllllllllllllllllllllllllllllilllllll!lllllllllllllllllllll A list of craftsmen and their trade vide page 105. A few words may be added here on some particular crafts. They have skilful blacksmiths; these make spears, BLACKSMITHS hoes, axes, harpoons, picks, arm-rings of brass and of iron, hells, chains. Their handicraft, which is carried on chiefly during the dry season, is a travelling one; they take their tools and go about from one place to another. While among the Dinkas the blacksmiths are considered a low, despised class of people, who live separate from the villages in the bush, with the Shilluks they are respected persons, and accordingly their pay is good. The employer has to support the blacksmith working for him, and pays him a sheep beside. Iron is not found in the Shilluk country. Previous to the opening up of the country to the traders the iron secured by the Shilluks came from the Dinkas and Nuers, who seemed to buy it from the natives of the Upper Nile regions (Jurs, Bongos), where iron is smelted; some may also have come from Darfur through Kordo- fan. In recent years, however, nearly all of it is procured from the north, and is of European origin. A remarkable proof of the growing willingness on the side of the natives to work for wages is the fact that during the last two years the American missionaries have introduced and sold to the natives some thirteen tons of raw iron, together with a great number of good iron tools, as axes, etc. Not only the raw material, but even the finished articles of native manufacture are gradually being replaced by European imports. Their good spears are still made by their own blacksmiths, but many cheap spears are bought from the traders; so are their crude axes, mattocks and hoes. Iron bracelets and other ornaments are made by their blacksmiths from iron rods. If the rod is too large, it is heated and beaten out. Whatever the Shilluk blacksmith makes, is superior to the imported article that he gets from the Arab or Greek trader. It may be mentioned that the word bddo, which means originally and properly ’’blacksmith", has also the wider sense of ’’craftsman", and has become a designation for all other crafts they practise. An important craft is that of the thatch-maker. The roofs of the Shilluk OTHER CRAFTS houses are of a peculiarly neat description. While the Dinkas generally leave the roof with the appearance of being unfinished, the grass not being smoothed down and cut at the ends, the Shilluk thatcher makes his thatch with a neatness which really excites admiration. The framework of the roof is always made on the ground and placed on the circular wall like a great conical cap. Plaiting is pratised by both sexes. Men make the large, coarse mats for enclosing yards, and also the large grain baskets. Women plait small fancy mats for covering food, and also very nice small coloured baskets, sieves, etc. Most of the men make their own ostrich shell girdles. The shells are first broken into irregular pieces, which are pierced in the center with an awl- BOATS MUSICAL INSTRUMENTS POTTERY xxxil Introduction llllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllH shaped iron instrument. The hole is made by holding the sharpened point of the iron on the piece of shell and rapidly revolving it between the palms of the hand. The pierced pieces are then rounded by crushing the edges against a stone with a cow’s hoof. Skins for wearing apparel, such as the hides of calves, goats, gazelles and other small animals are usually prepared by drying them first and dressing, then curing in ashes. After this they are stretched tight on poles stuck in the ground, and grease or oil is rubbed on them; then they are rubbed and worked for several hours, till they are soft, and the oil well worked into them. The hair is left on ; a skin with a large amount of the hair gone would be consi- dered very poor. The skin is worn with the hair on the outside. Ropes are made from plant fibres, grass, and the leaves of the dom palm. Canoes are hollowed out of trees; this is, considering the poor tools they have, a very tiresome work, but the boats they make are fairly well; they are pro- pelled by means of long sticks. A peculiar kind of boat or raft is made of the ambach tree; it is composed of a thick bundle of that pith-like, light cane tied together, turned up at the bows, and propelled by a paddle. These boats are so light that they are easily carried by one man. Their musical instruments are small and large drums, a stringed instrument called tom and a wind instrument consisting in a cow’s or antelope’s horn ; this is used in wars and in war-dances. The drums are logs of wood hollowed out and braced with skin; they are beaten either with the flat hand or with a stick. The tom is made by splitting in the middle a small section of a log and hollowing out the flat side a little. A piece of raw cow hide is stretched wet over this, and the flat side becomes the face of the instrument. A round stick some 1 8 inches long is fastened at each end. The ends of these two upright pieces pass through a cross-stick, which is large enough in diameter to allow them to pass this and still be quite strong. The holes are made in it by burning. The strings are made of tendons of animals or of the root bark of a certain plant. These are attached to the head, drawn across the face over a small wooden bridge, and wound about the cross-stick. They are then tightened, and the instrument is tuned by wettening these strings and tightening or loosening them about the crosspiece. They are tied to this stick, and by winding over themselves, keep from slipping. Pottery is the handicraft of women. They make pots of different kind and size, for carrying water, cooking,, brewing beer; they also make pitchers, cups for drinking beer, heads for smoking pipes, etc. Gourds and calabashes are also much used household tools. The pipe-heads are made of clay; they are large and rather clumsy, and are generally ornamented with some simple designs, A Typical Shilluk, showing head dress O c clip ations xxxm iiiiiiiiifiiiiiiiiiiTiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiniiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiitiiiiiiiiiiiiiiiiiiiiiii mostly consisting of ring-shaped lines with dots in them. The pipe-stem is a long, thick, hollow reed of about 1 1 / 2 — 2 cm in diameter. The juncture be- tween the stick and the head is tightly closed with a leather cover. On the upper end of the stick a small, oblong gourd with a pointed head is fastened; here again the juncture is made tight by a leather cover wrapped about it. Along the stick four or five strings are fastened, by which the pipe is carried; a long, pointed stick for cleaning the pipe is tied to the stem with a string. They are exceedingly fond of smoking, both men and women. The smoking materials is a little tobacco and much charcoal. The pipe being rather heavy, they usually sit down, bowing their head deep over the pipe while smoking. When sitting in a circle they take only one or two draughts, and after that hand the pipe over to their neighbour. — Tobacco is not only smoked, but also chewed passionate- ly; this habit is more common among women and girls than among men. In cases of sickness the doctor is called. His chief means of curing consists in charms, but they also know some reasonable medicines, among which cutt- ing stands in the first place; but although they inflict much pain, they often heal a sickness. — Sick people are nursed by their relatives with care; temporary residences are fixed for them by screening off a place in the yard. Building houses, making fences, dressing skins, working neck supports, carv- ing and polishing clubs and spear sticks, making ambach boats and other common work is understood by every Shilluk. The neck supports are ’’invented by Nyikang." They are carved of wood, and are made to resemble the forms of animals, viz. of hippopotamus, giraffe, tiang, camel, ostrich and another bird, which seems to be an ibis. The Shilluks have no chairs or stools; old men sometimes sit on a piece of ambach wood, young people squat or lie on the ground. The craftsmen do not practise their trade with the exclusion of all other kind of work; each one of them cultivates his farm and tends his cattle, and only during the time there is no farm-work, he works at his craft. There are villages which are renowned in practising certain crafts; some in fishing or hunting, some in cattle-breeding or cultivating dura, some in making pots or baskets, etc. As these goods are exchanged between the villages, a little trade is going on; but in this trade among the natives no money is used, and it is practised only occasionally; they have no markets. The very little develop- ment of trade is illustrated by the expression used for it: neawo , which means ”to sell“ as well as ”to buy“ ; all trade being done by barter, selling and buying are identical actions; the native cannot ”buy“ anything without at the same time ’’selling" another thing; he exchanges one thing for another. In trading with the Arab or Greek merchant they have, however, learnt the use of money; WESTERMANN, The Shilluk People. Ill SMOKING AND CHEWING OF TOBACCO NECK SUPPORTS FOOD BREWING OF BEER XXXIV Introdtiction ""Mm mini here articles of purchase and sale are calculated in silver currency. The daily work of the women is cooking, carrying water, cleaning the house and yard. etc. During the time of farmwork they help the men in cultivating the fields. The staple food is dura. It is cooked, baked into a bread (kwen), roasted, brewed and, when green, eaten raw. For different kinds of food vide page 102. Their diet is rather monotonous, dura being its constant chief component. The dura is pounded and ground. The mortar is either a log of wood hollowed out, or a flat excavation in the ground, limed out with clay. The mill-stones — a large and a small one, with the latter the grinding is done — are secured from districts west of the Shilluk country. — Fire is made by twirling a hard stick on a soft piece of wood. Besides dura they eat sesame, duchn, maize, beans, some onions, various grass seeds, the seeds of the lotus plant and of some kinds of nymphaeae. The fruit of several trees, as deleib, nabag, etc. also serve as food; they even rob ant hills to procure the winter store of hoarded seeds. White ants, when in the winged state, are a delicacy to them. — Milk is used in the household in many ways: it is drunk fresh, sour, or boiled, or dura meals are prepared with it. They also make butter, by shaking or rolling the milk in a gourd. — As dome- stic animals are almost never slain, meat forms no part of the daily food, but is rather an exceptional delicacy, which is, however, sought for with eagerness ; of game they hardly leave any piece uneaten, skin and bowels not excepted ; they do not even despise dead animals. The blood of killed animals is kept and cooked, but they do not tap the blood from living cattle, as is the custom with the Bari and Masai. — Generally they prefer the meat of castrated animals. Two chief meals are taken daily; one from nine to ten in the morning, and the second at sunset. A large quantity of the dura the people reap is used in cooking merisa or beer. The grain is put into jars and water poured on it. Thus it is left till the grain begins to sprout. Then it is spread in the sun to dry, and then pounded or ground ; this wet meal is mixed with flour from the fresh grain and put a second time into jars which are filled with water. After stirring and mixing well, a little dry meal is sprinkled on it; the jars are covered with small mats and allowed to remain a day or two, until it begins to ferment, when a little more water and meal are added. When the whole mass is well fermented it is filtered through a grass funnel, and the following day is ready for use. It will keep about a week. Though this drink is slightly intoxicating, it does not seem to do great harm; it is very nourishing, and the natives regard it rather as a food than a beverage. JF a mi l y L if e xxxv iiiiiiiiiiiiiiiiiiiiiiiiiiiiIiiiiiiiii!iiiiiiiiniiiiiiii!iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii!iiii hi. FAMILY LIFE. When a young man wants to marry, he himself asks the girl he has selected; if she assents, she directs her lover to her parents and the old people of the village; if these also do not object, they ask him to bring the dowry, which consists of cattle. From four to six head of oxen and one milch cow is the ordinary price for a woman, besides a number of sheep and goats. But the whole of this dowry is in most cases not paid to the father-in-law at once, be- fore the marriage takes place. One ox is paid to the elders of the village when they arrange the marriage business, one or more at the celebration of the marriage, another when the first child is born. The ox which is slaughtered at the marriage festival is driven to the village of the bride by all the young men of the bridegroom’s village. They decorate this ox by tying tassels of cows’ tails on the top of the horns. In case the horns have not a good shape for tying these tassels, they are pierced and the tassels are fastened in the holes. A young man in buying an ox is always particular about the shape of the horns for this reason. On the marriage festival vide page 109. — A man cannot reach a social position without being married, and he cannot get a wife without cattle; so every young Shilluk’s highest ambition consists in procuring cattle in order to buy a wife. But, as already mentioned, they usually marry before the full dowry is paid, and in such a case the debts of the young husband may be- come the source of quarrels between husband and wife, and still more between husband and father-in-law. As long as the price is not paid, the father has a legal right to take his daughter back from her husband; but this, though often threatened, is seldom done. Those who have sufficient means will as a rule not be satisfied with one wife, but marry a second and a third; only a very few exceed this number. A young man may not marry a girl from his own division or clan, (vide page 127 ff.) but from any other division; the girl may live in the same village or in any other village, but they prefer to marry in a distant village. These marriage laws are a well established tribal custom, and people fear to break them, lest death follow marriage. The position of the woman is no doubt a higher one than with most Moham- medan peoples of the Sudan. She is generally well treated and is shown remark- able respect. The women sometimes take part in public assemblies with the men, discuss the affairs that interest them and partake in dances and religious cere- monies. Even in their war-dances the women play an active role , vide page XXXIX. — If refractory or lazy, the man may give his wife a thrasing with a rope. Ill* MARRIAGE POSITION OF WOMEN REARING AND EDUCATION OF CHILDREN SLAVES BURIAL xxxvi Intro duction lllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllillllllllllllllillllllllllllillllllllllllfllllillllllllllllllllllllllllllllllllillllllllllllllllllillllllllllilllllllllllllllllllllllllllllillllllllllllllllllllllllllK On the average number of children in a family vide page XXIII. The birth of twins is regarded as the greatest of good fortune. Affection of parents for their children is not wanting. The mother often places the infant in a long basket or bed made of grass 5 this she carries on her head or covers with a mat in some secure place, while the child sleeps. Education is limited to teaching the children the work and skill which the parents com- mand. The naming of the children is done by some member of the family, in most cases by the parents or grandparents. The name generally has some connection with circumstances attending the birth. The name Atou (”she died”) is often given when the birth occurs in close proximity to a death in the family Nawailo is a very common name; it indicates that the mother of the child has prayed for a child by sweeping a sacred house (a temple of Nyikang or of some other ancient king) with a bunch of straw. Men often acquire a second name when grown up; this one is in most cases called after the name of a cow or an ox. When the boys are from thirteen to fifteen years old, they start the cultivation of a small field of their own, for the result of which they try to acquire cattle. — The boys and young men of a village born in the same year form a com- panionship, all member of such a ”class“ having a common name. The young men of a village do not sleep in their parents’ houses, but their common sleep- ing place is in the cow-shed of the village. The act of sleeping in the barn is called ’’sleeping in the ashes u from the fact that they during this time sleep in the ashes of the fire kept smouldering in the barn. The Shilluks have some slaves secured before the present regime. Some of these are Shilluks, others are from the Kordofan and also from farther up the Nile. They were secured in war or purchased from the Arabs. In single cases Shilluk parents sold their children for food in time of famine, or gave them away to chiefs. When a grown-up man dies, he is buried in or just before his hut. An ox is killed as a funeral feast, and its horns are planted on the grave so that they are visible from without. Women and children are buried in the bush. — For a description of a burial vide pages ill and 135. Some time after the death of a man a funeral ceremony is held: it takes place when the property of the deceased is divided among his heirs; this may be from about one month to one year after the person has died. The warriors of the neighbouring villages are invited. An ox is killed on the occasion. The ceremony consists in dancing, making displays of arms, feasting on the meat of the slain ox, and drinking merisa. The women also partake in it. Whether any religious actions are connected with it, I do not know. ^innillllllllllll!lllllllllllllllllllllllllll!llllllllllllllllllllllllll!lll!llllll|||[|||||||!llillll!llllllin 1. 2. Boys and Maidens Dancing; the Maidens in cow skins 3. View of Sobat River with Doleib Hill in the distance Shilluk war dance at Doleib Hill Fa m ily Lif c xxxvi I iiiiiiJiiiimi mu mi mu The sons inherit the property of their father. The wives of the deceased INHERITANCE father are divided among the children, who may, and in most cases do, marry them, except their own mother. It is said that sometimes, when a husband is very old and infirm, his wives put him to death, in order to get a younger com- panion. On inheritance vide page 113. Their chief amusement is dancing. The houses of a village are built in a DANCING AND circle, leaving an open place in their midst. Here the inhabitants assemble in the evening, stretching themselves in the warm ashes or on a skin, or squatting on a piece of ambach; several small fires of cow dung are burning and spread a smoke of strong smell, which is the best protection from mosquito-stings. The events of the day are discussed here, the tobacco pipe and merisa pot going from hand to hand. In the middle of this open place the trunk of a large tree is erected, in which the drums are suspended. With them signals are given in times of danger, but more frequently they are used to accompany the dances of the young people. These public dances are among the greatest events in the lives of the young Shilluks ; even old men and women, though not tak- ing an active part, are highly interested in them; sitting before the huts in front of the dancers they constitute a chorus, who accompanies the transactions of the younger generation with loud acclamations or blamings. The dances gene- rally take place during the dry season; they begin at about four o’clock in the afternoon, or, in case there is moonshine, later in the evening, and last from three to five hours or longer. As a rule one village invites its neighbours by a drum signal given in the early morning of the day fixed for a dance. On hearing this signal the young people show a great zeal in preparing their body, hair- dress and the ornaments worn on the occasion. They go to the village in groups or single, men and girls separately. Usually the youths perform some war-dance in full arms at first, in which the girls do not partake ; they form a large circle in four or two rows, and while the drum is being beaten, begin dancing and singing war songs. The dance consists in jumping on the toe and at the same time moving slowly forward. These rhythmical movements are from time to time interrupted by a group of dancers violently rushing out of the circle, howling and shouting aloud, brandishing their spears with fierce looks, and per- forming mock fights or playing pantomimes, in which they exhibit very remar- kable ability. Scenes from the hunting, pastoral and agricultural life are represen- ted with such a dramatic vivacity that they richly deserve the applause they earn. On a given signal, spears, clubs and shields are laid aside and put together in one place, and now the second part, in which the girls partake, begins. The latter have till then been waiting in a separate place, where the female lookers- on are gathered. Each girl selects her own dancer. First the men form again a xxxviii Introduction lllllllllllllllllllllllllllllllll[llllllllllllllllllllililllllHlllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllllllllllllllllllll!lllllllllllllit)l!lllllllllllllllltllllllllllllllllllllllll!ll!lllllllllillllll circle. Then the girls rush into this ring, each looking out for the man she intends to favour. She draws up in front of him, so that they look each other in the face ; again two or four rows are formed, and the same dance begins anew, accompanied by drumming and singing. The dances are in many cases repeated on four successive afternoons or nights ; on the fourth day they frequently end in quarrels or real fights. The cause of this is the young men of one village casting their eyes on the girls of another village, and thus arousing jealousy. In such fights clubs are used, in exceptional cases also spears. [Of a great war-play which was performed in honour of the missionaries, Dr. Giffen in ’’The Egyptian Sudan“ gives the following description: ’’The first intimation we had of their coming, or rather of their presence, was a whoop and the sound of a horn that sent a chill, and kept it shoo- ting up and down the spinal column. We rushed out on the veranda, and saw at the foot of our hill, and only a few rods away, that the clans had assembled. There were about one hundred men and boys with their spears and war clubs, their bodies shining with oil, and their spears shining from vigorous rubbing, while their faces were hideous with white and red paint of brick-dust and ashes. They kept leaping in the air, yelling and blowing that soul-sickening horn. Little by little they came toward us, stooping low, hiding behind trees, gliding back and forth until they were in front of the house. Then I stepped out and smiled at them, while suddenly with a yell that was not earthly, they sprang in the air, the first line made as if throwing the spear, and suddenly dropped down for the following ranks. Again they all sprang up into the air, yelling, dancing, singing, and brandishing spears, then circled around the house and attacked from another quarter. These manoeuvers were kept up for some time, and they grew more excited and more wild all the while. Then, at a command from their chief, they ceased and began to dance. Dancing with the Shulla (Shilluk) means jumping up and down in the same spot, accompanied with a sort of chanting sing-song, throwing the arms over their heads and flourishing spears and clubs. Again they formed in line of battle, five ranks deep, with a front of twenty, each man with spear and shield. The horn sounded the advance, and away they charged to the Doctor’s house. They seemed to get the very spirit of murder in their faces. They charged in good order; the front rank, striking at an imaginary foe, dropped to their knees to allow the other ranks to strike over their heads, and then the horn sounded the Religion xxxix llllllllllllllll!linillllllllllllllllillilllllllllllllllllll!illllllllllilllllllllllllllllllllllllHlllllllllllllllllllllllllillill!llllllllllllllllllllllllllllllll||||||||||!llll||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||| retreat. Around our house they went in a regular stampede, and forming in a line again in front of the house for another charge. This they repeated a number of times. Then a crowd of women, who had followed their husbands and sweethearts to battle, acted the part of foe, only to be overcome by the brave warriors and driven back. This part was very amusing. One old body with great bravery marched out and charged, using her pipe as her weapon. The men were a bit rough in driving her back, and she was evidently afraid her dear pipe would come to grief, so she took it inside our house and when next we saw her she was in the thick of a fray with a long weed as her weapon of offence and defence".] The dry season is also the time for travelling. Relatives pay mutual visits, and marriageable young men go to the Nuers and Dinkas with spears, wire, stuffs, and dura, which they exchange for sheep and calves. iv. RELIGION. In the religion of the Shilluks three components ary clearly distinguishable: I. Jwok ( jwok ) or God; 2. Nyikang ( Nikano ), the progenitor and national hero of the Shilluks; 3. ajwogo ( ajwogo ), the witch doctor or sorcerer. These three do not exist separate from each other, but have many relations amongst one another. There are still other forms of religious service, but they are not so prominent as the three mentioned. ’’Jwok (jwok) is a supreme being, residing above". Whether he is regarded JWOK as creator is not sure. According to the sayings of some natives he surely is, but it seems probable that this belief, if there is such a one, is young, and must be traced back to Mohammedan or Christian influences. — On certain occasions an ox is killed as a sacrifice to Jwok, though this is done more frequently to Nyikang; prayers are also offered to Jwok, but according to my information, they have only one prayer to Jwok (for which vide page 171), while to Nyikang there are many. ’’Praying" to Jwok is expressed by a different word from that which serves for designating a prayer to Nyikang; the first is lamo ”to pray"; its original meaning is probably: to conjure. In praying to Nyikang kwacho ”to ask for, to beg” is used. While the prayers to Nyikang are sung, and accom- panied by dances, that one to Jwok is only spoken, not sung, and not accom- panied by dancing. Jwok has no visible symbols or temples, nor are the prayers to him offered by a priest or sorcerer, but by the chief or village- elder. In the heart and mind of the Shilluk Jwok does not possess a deep-rooted rank. In some way they do attribute good and evil to him, and chiefly the NYIKAN G, AND THE ORIGION OF THE SHILLUKS XL Intr o duction viiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin latter; when a person is ill, they may say: ere jwok '’Why, Jwok?“ The sudden and violent death of a man is regarded as being caused by Jwok. But I do not think there is any ethical motive in our sense underlying this belief; Jwok has simply killed the man for having offended him, probably without knowing it. The name of Jwok is used in a favourable sense in the following phrases of salutation: when a person arrives, he is saluted: yi kal jwok ’’you have brought Jwok“ ; to one starting on a journey they say : yi mite jwok“ you may hold fast Jwok“. — Jwok has also the meaning of ’’sickness" ; the reason for this is the conviction that Jwok is the causer of sickness; ”he is sick“, they express by ”he has Jwok“, ’’Jwok is upon him“. Although the Shilluk does certainly not connect with the word Jwok the same notion as we do with ”God“, Jwok is doubtless the only word fit for being used in the Christian sense. It is true the word occurs in stories in rather a disrespectful sense, any being withmore than natural powers being calledaJwok; hut this is so in analogous cases with many African peoples, and will almost always be so in heathen languages; it can therefore not form a real obstacle for using the word in Christian preaching and literature. [In older literature the name Kelge appears as that of the ’’creator of the Shilluks." I have never heard this namej. The tradition on the origin of man or rather of the Shilluks leads to the second and most important part of the religious practice of the people, viz. the worship of Nyikang. This tradition runs thus : A white or rather greyish cow, dean aduk, came out of the river; she brought forth a gourd; when this gourd split, a man and animals came forth out of it (vide page 178). The name of this man was Kolo; Kolo begat Omaro, who begat Wat Mol (’’son of Mol “ ); Wat Mol begat Okwa. Okwa used to go to the riverside; here he met repeatedly two maidens who had come from out the water, they were very beautiful and had long hair, but the lower part of their bodies was like the form of a crocodile. One day Okwa seized the girls and carried them away. Their screams brought out their father, who till then had not been seen by Okwa. His face and the left side of his body were like human, but his right side was green of colour and had the form of a crocodile. When asked he declared his name to be Odiljil, he pro- tested against his daughters being taken away by force, but afterwards consented. Okwa married the girls. The names of the two maidens were Nyakayo and Ong- wat (Nakayo and Onwat). One of Nyakayo ’s sons was Nyikang; according to some this was the eldest child, while others say he was the youngest. Nyakayo had more children beside Nyikang; of one son the name is known, he was Omoi ; the names of her daughters are (according to A. E. S.) Ad Dui, Ari Umker, and Bunyung. Okwa’s second wife Ongwat gave birth to one son, Ju or Bworo. Okwa married S o b£ M 1 ^ = CO m CD - c3 bJO rH P c3 ££> O J u • rH £>} !> H tH tJI Religion XLI iiiiitiiitiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiMiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiin a third wife, whose eldest child, a son, was called Duwat (Duwat). The name Dimo also occurs as that of a son of Okwa, hut I could not make out who his mother was. Nyikang was in form partly a man, and partly a crocodile. [The exact pronunciation of Nyikang is Niktinb, hut the final o is often omitted: Nikdh; the form Ndkah also occurs; in older literature the name is written Nyakam, Nyekom. Nikdhb is a composition from na ”son“ and Kano , which is probably a proper name; thus Nikdho means: ”son of Kario.“ The name Kano occurs also in Okano, which is composed from 0 and Kano and means ’’descendant of Kano; Okano is another name designating the Shilluk people. But about Kano the traditions, as far as they are kown, say nothing. — Frequently Nyikang is simply called rit "king*.] Nyakayo (Nakayo), the mother of Nyikang, exists up to the present time. Her residing place is about the junction of the Sobat and the White Nile. This is remarkable, as according to the tradition she did not emigrate with her son Nyikang, and yet does not now live in her original place, but in the Shilluk country. She sometimes appears from out the river, generally in the form of a crocodile, but at times in other forms. No worship or sacrifices are offered to her, but when a man or animal is taken by a crocodile, this is attributed to NakayoiWhen she does this, the people must not complain ; it is rather an honour, when she takes her sacrifice from a village. In dubious judicial cases Nyakayo is resorted to as judge. The accused one is tied in a river, and a goat is bound and laid on the river-bank near by. This latter is done to allure a crocodile. If the accused one is taken by the croco- dile (i. e. by Nyakayo), he was guilty. But not infrequently the delinquent, from fear of being lacerated by the crocodile, confesses his crime. Between Nyikang and one of his brothers, probably Duwat, there arose a quarrel after their father’s death; according to some, about who should follow the father in the chieftainship, others say it was a quarrel about cattle. As they did not come to an agreement, Nyikang together with Omoi, his brother, and his half-brother Ju (and his three sisters), left the country, 1 seeking for a new abode; when he started, Duivat threw a digging stick after him, wherewith to dig the ground (or to bury the dead). Several tribes whom he met on his way, joined him, thus increasing the band of his followers. Nyikang settled about the mouth of the Sobat, and here founded the kingdom of the Shilluks. To increase the population of his new foundation, he changed animals and fabulous beings whom he found in the place, into men, built villages for them, and made them his subjects. While residing in the Shilluk country, Nyikang fought many wars, among NYAKAO, THE MOTHER OF NYIKANG NYIKANG’S EMIGRATION NYIKANG’S END 1 ’’acquiring wings and flying away to the mouth of the Sobat u , A. E. S. HOW NYIKANG IS ADORED- XLll Introduction "HU others one against the sun and his son; vide page 159. When he felt his end approaching, he assembled all the chiefs of his king- dom for a splendid festival. While all were merry, suddenly a great wind arose, and scattered all those present. In this moment Nyikang took a cloth, wound it tightly round his neck, and thus choked himself. 1 But many Shilluks firmly believe that Nyikang is still alive. The Rev. Oyler writes to me : ’’When I asked how Nyikang died, they were filled with amazement at my ignorance and stoutly maintained that he never died. If he dies, all the Shilluks will die. He, Dak , and five other kings ascended to heaven, where Nyikang prays for the Shilluks (!). They say that he disappeared as the wind“. Nyikang is the ancestor of the Shilluk nation and the founder of the Shilluk dynasty. He is worshipped, sacrifices and prayers are offered to him; he may be said to be lifted to the rank of a demi-god, though they never forget that he has been a real man. He is expressly designated as ”little“ in comparison with God. In almost every village there is a little hut dedicated to Nyikang, or to some other ancient king. In form it is like the common houses, but much smaller and more slender. On its walls sometimes rough drawings in white, red, and black colour are seen, consisting simply in line-ornaments or representing animals. These drawings are made by women , with white , red and black earth, and are renewed every year before the chief prayers are offered. These huts are commonly called ken rib ’’place of the king 44 i. e. of Nyikang. Besides these small huts they have a number of greater temples, which are in form like the Shilluk-hut, but of much larger size. They are found in most of the villages devoted to Nyikang. These ’’sacred villages 44 are, Akuruwar, Wau, 2 Fenyikang, Nyibodo (Nibodo), Otono, Nyelwal, Osharo , Otigo, Dldigo. These houses, the small as well as the larger, are the places where Nyikang is worshipped. In them, at least in some, a number of reliques are preserved, which are considered holy and are held in great veneration. Among these are a statue of Nyikang made of ambach-wood; the holy spear, drum, and shield of Nyikang, a digging stick, ancient metal ornaments and clothes, etc. Spoils from wars are also dedicated to Nyikang, and are preserved in the temples. In times of need, when sickness or war are threatening, but above all when rain does not come in due time, the people assemble round the house of Nyikang and pray to him. This is done by dancing and at the same time singing prayers. At the beginning of the rainy season, when they are about to plant dura, the regular chief prayers take place ; on this occasion an animal is slain as a sacri- fice to Nyikang. Before the transaction of any serious business the elders of the village assemble around the temple of Nyikang, to ask for his counsel. 1 Till the subjection of the Shilluks by the British all succeeding Shilluk kings hare finished their lives by the same form of death. 2 This Wau is not the place in the Balir Ghazal Province, but is situated on the left bank of the White Nile between Taufikia and Kodok. Reli gio itniiiiiiiiiii n xliii iiiiiiiiiiiiiiiiiiiTlliiitiiiiiiiiiiiiiMiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii By Nyikang also oaths are sworn. The expressions mostly used in swearing SWEARING NYIKANG an an ! an oath are: Nikan shet! i. e. : ’’Nyikang indeed“, ”by Nyikang !“ Nikan i. e. ’’Nyikang here!“ or: ’’Nyikang now!“ Another form is to couple his name with any of the sacred villages, as Nikan a Waul i. e. ”by Nyikang of Wau!“ Likewise Nikan a Nelwal , etc. In their conversations they are constantly using these oaths; they often make promises under oath, which they, however, readily break without any fear of penalty. They swear also by Dak, or any other of the ancient kings. Another mode of swearing, which is used injudicial cases only, is to swear by the holy spear (of Nyikang): the ajwogo who keeps the spear, sacrifices a sheep and puts the blood upon the accused and the accuser, and offers a prayer that justice may follow. Now the accuser or the accused or both swear by the holy spear. If a person peijures himself, death is sure to follow as penalty. Nyikang at times appears in the forms of certain animals, as ichneumons, rats, snakes, lizards, or in birds. The tree on which such a bird alights, is considered holy, and is henceforth dedicated to Nyikang; beads and pieces of cloth are suspended on its branches, sacrifices and prayers are offered below it. When once the Turks felled such a tree without knowing its destination, terror fell on the by-standing Shilluks ; they walked in procession round the tree, filled the air with lamentations, and killed an ox to propitiate their ancestor. Though Nyikang is considered inferior to Jwok, sometimes the names of both are called simultaneously in the same prayer. In some prayers the name of Dak, a son of Nyikang, is also invoked beside that of Nyikang; but this is not frequent. It seems, however, that in some measure the nearest descendants of Nyikang, or rather the ancient kings of the Shilluks, enjoy some kind of veneration, though perhaps this may not be called religious. They sometimes talk about the ror, which is the plural of rit king, and has in this connection the meaning of ’’Prophets", or one analogous to that of the ’’Judges" of the ancient Hebrews. In several villages there are huts, like those of Nyikang, dedicated to one of these ancient kings or ”ror“. In the political, religious and personal life Nyikang takes a far more important place than Jwok. Nyikang is the national hero, on whom each Shilluk feels proud, who is praised in innumerable popular songs and sayings; he is not only a superior being, but also a man. He is the sublime model for every true Shilluk; everything they value most in their national and private life, has its origin in him : their kingdom and their fighting as well as cattle-breeding and farming. While Nyikang is their good father, who only does them good, Jwok is the great, uncontrollable power, which is to be propitiated, in order to avoid his inflictions of evil. HOW NYIKANG APPEARS NYIKANG AND THE ’’PROPHETS “ JWOK AND NYIKANG THE COWS OF NYIKANG SORCERY xliv Introduction lllllllllllllllilllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllH The natives frequently speak of the ”cows of Nyikang 44 . This expression is used in two different meanings, one mythological and one real. Once Nyikang caught a cow in the river in a fish-net. It had no ears or horns. This cow was the beginning of a sacred herd; if anyone touched them who was not of their attendants, he died. They live in the river and come out to feed at night. This herd was carried away; some say the Dervishes took them, while others affirm that it was the Turks. From the dung of this herd the ’’ashes of denying 44 were gained. The ashes were made by burning the dung of the sacred cattle. They are preserved at Wau and other villages dedi- cated to Nyikang, and are applied in ordeals, when cases of adultery are to be tried. When the woman has confessed, but the man denies, they take recourse to the ’’ashes of denying 44 . An old chief, taking a spear in his hand, stands erect and offers the following prayer: ’’You Nyikang, the ashes are yours! If this man has not had intercourse w r ith this woman, may he escape! But if he has had intercourse with the woman, may he die! If this woman accuses falsely, may she escape! 44 After this the chief takes some of the ashes on his hand and strikes the man with it. Then the one who has sworn falsely, will die. The other application of the term is to cows devoted to Nyikang by the king. Each year the king gives a steer and a cow to the villages in which the cows of Nyikang are kept. The male is killed and used for food. If any person not belonging to the attending herdsmen, eats of tho meat of these animals, he becomes a servant of Nyikang, and must take up his residence in that village. The female is kept for breeding purposes. The Kwa Obogo (vide page 1 30) herd these cattle. The chief of these villages of Nyikang seems to be Wau. If an outsider tried to milk one of these cows, he w r ould die. The third factor in the religion of the Shilluks is the ajwfigd, and what is connected with him; ajwfigo is the witch doctor or sorcerer; the word is pro- bably derived from jicok ”God“, and would then mean: ’’one who is dependent on God 44 , or ’’who has to do with God 44 . As his most prominent business is to procure rain, Europeans generally call him rain-maker. He is the mediator between the people and Nyikang; he leads the dances and prayers to Nyikang. and presides at the sacrificial ceremonies. He heals also sicknesses by admini- stering charms. Sick people apply to him with the present of a sheep or goat, or even an ox; the animal is killed, and the contents of its stomach are laid on the sick person’s body; or the skin of tho animal is cut into strips and these are fastened below the knee of the patient. This is also applied as a protection against dangers on a journey. When in the dry season the cattle are brought across the river, the sorcerer has to prepare charms to protect them from being seized by crocodiles. Besides this he is able to perform miracles, to kill Religion xlv lll!llllllll!l!llinilll!lllllilllillllll!lllll!lll!!!llllllllilllllllllllllll!lilllllll!IIIIIIIIllillllfl!lillllllllllllilliilfllllllllllllllllllllllllllllllllllllllllllllllllllllltlllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll a man by witchcraft, to prevent rain, and to cause the cattle to be barren. — There exist two kinds of sorcerers, the one whose functions are just mentioned, who plays an important and mostly beneficient role in public life and the official religion of the community, and another one whose doings are secret and who works for mischief. If this latter is convicted of his evil doings, he may be severely fined, or even sentenced to death. — Besides these the word jal yat ’’man of medicine 44 is sometimes used ; whether this is a synonym to ajwogo, or whether it designates still a third class of ’’witch 44 -, or ordinary ’’doctor 44 , I do not know. When possessed by a spirit (or by Jwok?) the sorcerers become ecstatic; ECSTASY the same seems to be the case with a newly elected king; here it seems to be the spirit of Nyikang, which falls on his follower, vide page 149. The texts contain many mythological tales and allusions, which may in former MYTHOLOGY times have formed part of the strictly religious belief of the people, but exist now merely as historical traditions, without having any active meaning to the present generation; this domain of their mental life is, however, not sufficiently known as yet to allow a decisive judgment. A reminiscence of sun-service is evident from 55, page 166. The Nile and Sobat are populated by water-people, who in figure are partly like men, partly like crocodiles or fish. They had, in the past, many intercourses with men. — According to some older writers the spirits of the Nile are worshipped. They have their own cattle-herds, which live with them in and on the banks of the Nile. They often dive up from the water, chiefly in misty weather. When a cow is fished out of the river, it is placed under the protection of the Nile-spirits and the sun-god K The Shilluks have two expressions which may be translated by ’’soul 44 or SOUL, SPIRIT ’’spirit 44 of a living person: wei and tipo; wei means ’’breath 44 , and is the life- giving factor in man; the meaning of tipo is ’’shadow 44 of a man, or ’’image 44 , as seen when looking into clear, still water. — The spirit of a dead person is called aneko; the word is derived from nago to kill; aneko probably means ’’one who kills 44 , or ’’who is killed 44 . The aneko is feared. On the abode of deceased persons the Shilluks have but vague ideas; in one ABODE OF of the texts the dead are called ’’the people of the village of God “ , je pa jwok. THE DECEASED Whether they have a general belief in a life after death, is not known. AM Islam does up to now not find much sympathy with the Shilluks. They prefer their own religion to that of foreigners. Only a few people who have for a longer time lived in close touch with Mohammedans, chiefly those who have served as soldiers, adopt the religion of Mohammed, or at least wear Moham- medan amulets beside their own charms. It is admirable that these people, Shilluks, Dinkas Anywaks, and Nuers, though having lived for centuries side 1 This doubtlessly relates to the cows of Nyikang, vide the preceding. RESIDENCE OF THE KING ELECTION XLVI Intr oduction III! Illllllllll Ill mill Ill INI Illlllllllllllllllllllllllllllllllllllll Ill I by side with Arabs and other Mohammedan people, should have preserved their own heathen form of worship, and should, with a few exceptions, look down rather with contempt on the religion of the foreigners. Partly this is ex- plained by their conservativenoss and self-confidence, and partly by the fact that their intercourse with Mohammedans was almost exclusively hostile. Whether now that the Pax Britannica makes slave-dealing and raiding impossible and new ideas slowly penetrate the country, Islam will make greater progress, the future will show. A gradual peaceful conquest of the country by Islam is not improbable, because civilisation, as it comes to these people, wears an outspoken islamic stamp. On Christian Mission work among the Shilluks vide the end of Introduction. v. POLITICAL INSTITUTIONS. The Shilluks are the only people of the Sudan who have a Kingdom The king resides at Fashoda. His residence consists in a large number of huts for himself, his numerous wives and other members of his family and for guests. He possesses large herds of cattle, goats and sheep. When a person of some respect pays him a visit, the king presents him with an ox. — The royal robe consists in a leopard skin. They have also a coronation robe of leopard skin and ostrich feathers, which has been handed down from many generations. The present king has a gorgeous red robe presented by the governor, which he w'ears on occasions when he meets the higher English officials. The kingdom of the Shilluks is hereditary in so far as the king must always be a member of the royal family, that is, of the descendants of Nyikang, and only a person whose father has been a king, may be elected. There are three houses of the royal family, and the king is elected from each of these royal branches in turn. If there are several brothers in the branch whose turn it is to have the kingship, upon the death of the king one of these brothers will be elected. But in case there is no vacancy during the life of these tliree brothers, then the sons of the eldest will be in line for the throne. Fadyet is the present king. He is of the house of Kwat Ker. When he dies, the kingship will pass to the house of Yo; at the death of the king from the house of Yo it will be the turn of the house of Nedok. Thence it will return to the house of Kwat Ker, but not to a son of Fadyet , but to one of the king’s brothers. When it has gone around the circle again, it will be the turn of a son of Fadyet. There seem to be two branches of each house, so that when a king dies, it will be the turn of his eldest son to become king, after five kings have reigned and died. There have been other royal houses, but they have lost their *) ’’king* is in Shillak rjt or ret; in older literature the word ”bondu“ is given as the Shilluk name for king. By Europeans the king is commonly called mek, which is a contraction of the Arab malik. Po litical Institutions XLVII right to the throne. If all the sons of a king die, before it is the turn of one of them to become king, that family loses its royal prerogatives. A left-handed or otherwise deformed man cannot be crowned. When from such or a similar reason the son of a king fails to be crowned, his posterity loses the right to the throne. As a rule only a man can be king; though once a queen reigned, she ap- parently did not command a great authority, vide page 149 ; and it is characteristic that in the lists given by Banholzer and Dr. Giffen her name is not mentioned. The way in which the king is elected, vide page 122 ff. Of course frequently party intrigues are at work on these occasions, and it may have been not quite an uncommon occurrence that there were several candidates for the throne, sup- ported by different factions; sometimes there were even two kings, residing in different places of the country. The power of the king was, previous to the British occupation, absolute ; he disposed on life and death of his subjects. The subjects had to pay heavy taxes in cattle, dura, boats, skins for clothes, and under certain circumstances, in persons also. All judicial cases may be brought before the king, with whom lies the final decision. They have an unwritten code of law, providing fixed penalties and fines. Cattle thieves were formerly killed on the spot by the owner of the stolen property. If the thief escaped, but was located with the stolen thing, the owner demanded it. In case the thief refused to give it up and the owner was unable to get it by force, he then reported to his chief, and if he failed there, the matter went to the king, who punished the man perhaps by taking his property and some girls from his village for himself. In the case of certain infractions of the law the convict became the slave of the king, and could no more return to his home. These slaves are known as tyen orqk (’’men of crime“) or adero. The king gives to such a man a wife. Their children are slaves at the royal court and are called adero. To the male descendants of such the king gives wives, and the females are taken to be given to male members of the adero class as wives. If the king does not have enough girls in the adero class to supply all the young men with wives, he buys free girls for the purpose, their descendants become also slaves. In some cases the criminal becomes the slave of a chief; these are also called adero. Murder cases were tried by a court of chiefs and the king. If the man was condemned, he was disgraced in many ways before the people. Sometimes he was led about the village with a cow-rope around his neck, and then executed by hanging. If a man was executed on account of a crime, his whole family POWER OF THE KING JURISDICTION DIVISION OF THE COUNTRY EARLY INHABITANTS OF THE COUNTRY SOCIAL ORGANISATION XLVIII Intr o duction iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiMiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiii and everything he possessed became the property of the king. The country is divided into 63 districts (vide page 127), every one of which is presided by a district chief; each village again has its own chief. The district and village chiefs are appointed and may be deposed by the king. Quarrels and law-suits may be judged by the local or district chief, but an appeal to the king is always possible. Common affairs of a village and minor judicial cases are judged by the local chief together with the old men of the village. They sit on such occasions in a circle in the village yard, in the shade of a tree, if there is one. If the meeting is secret, or if the weather is bad, they assemble in the cow-house. vi. ETHNICAL COMPONENTS OF THE SHILLUK PEOPLE. When Nyikang arrived in what is now the Shilluk country, the latter was inhabited by other tribes, who probably were partly of dark, and partly of fair colour. These inhabitants were either expelled or subdued and then in- corporated into the Shilluk nation. This process is clearly reflected in the traditions. Among others Nyikang found the ’’red strangers'* in the country, which he either defeated and made them tributary, or drove out of their re- sidences (vide page 163 ff). These ’’red strangers" seem to be Arabs. But apart from them the traditions speak of fabulous beings who were partly man and partly animal; Nyikang fought with them, and when defeated, transformed them into real men and settled them in villages. They are probably the original negro inhabitants of the present Shilluk country, who up to this day form the essential part of the Shilluk people, a discrimination being made between them and the ’’people of Nyikang." The latter form, so to say, a nobility. The first in rank is the royal family and all members of it, that is all persons who can claim descendency from Nyikang. The male members of the royal family bear the title Kwa rit ’’descendant of the king", and are shown special deference. In several of the historical traditions the king or the royal family expressly distinguish themselves from the common Shilluks; in these connections the name ’’Shilluk" is even used in an abusive way : ’’merely a Shilluk", vide page 233. Probably the name of the Shilluks cholo means ’’black"; in some nearly related languages the word has this meaning. This makes it probable that Nyikang and his people, or, the members of the royal family, were originally of lighter colour, as only this would give them a reason for calling the population they found inhabiting the country, ’’blacks". ^.IlllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllJ^ ~'l>lin!!llll!lilllini!lllllllllllllllllll!ill!!lll!l[lllllllllll!llllllllllllllllllll!llilllllllllllliy i lllllll|||||||illtp|jpi|||||||(N 1 . Shilluk G-irls showing the way they wear the skin dress 2. Lotus flower along the Sobat River -i 1 1 1 1 liiMMii 1 1 I iif i;i ill mi'll hiMwWmw i i i 1 1 1 1 1 1 1 1 sfiMli 1 1 1 1 ilmi 1 1 n 1 1 1 1 1 1 1 1 1 1 1 1 ilf lii tm*iiiniiinnnmti MBIm m 1 1 m 1 1 1 1 1 1 1 ith 1. Group of Native Huts 2. Group of Boys 3. Girls Sewing School at Doleib Hill Ethnical Components XLIX |lilllllll!l||!lll!llllllllllllllllllillllllllllllllllllllllflllllllHI!llllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllillllflllllllllllilliillllllllllllllllllllllllllllltllllllllllllllllllllllllllllllllllllllllllllllltlllllllll So the coming of Nyikang into the Shilluk country would in fact mean an immigration of light-coloured people into a region already inhabited by black tribes. — Probably the word Okaho, which, as is shown onpageXLI, is connected with Nikaho, and means a descendant of Kano } also designates only or mainly members of the royal family, and not the common Shilluks; on the Sobat the word is rarely used; but it is well known at Fashoda, the seat of the royal court. There live among the Shilluks a number of ’’Nubians “, called by them Don; the word is derived from Dongola, and designates the Nubians (and perhaps other tribes) living west of the White Nile. These Nubians came into the coun- try as captives, during wars, others came as fugitives. They are exceptionally numerous in Faina, a sub-district of Nyagir; they are known here as good cultivators of dura. Originally these were driven into this district by the Khalifa’s people, and inhabit five villages, consisting of 104 domiciles; they are subject to the Shilluk chief of the district. — The Nubians play a certain role in the election of the king, vide page 122 ff. They bear the title Nadivai. The Shilluks do not, as a rule, agree well with the Dinkas, their northern and eastern neighbours. The Dinka possesses more cattle than the Shilluk, and therefore looks down on the latter rather contemptuously. The Dinkas are said to have formerly lived on the right bank of the lower Sobat, but were driven inland by the Shilluks. Incited by Arabs, the Shilluks in former times fre- quently raided the Dinkas and carried away their women and cattle. They however live peaceably now, thanks to the fear they have of the new Govern- ment. The two tribes now and then pay mutual visits and also intermarry occasionally; a certain amount of trade is carried on between them. There are a few Selim Baggara in the neighbourhood of Kaka, but these people appear to visit the district only after the harvest to purchase dura from the Shilluks, which they are too indolent to cultivate themselves. The Kenana Arabs occupy the wells at Atara. They are disliked by the Shilluks on account of their dirty habits. Another branch of the Kenana Arabs inhabit a village close to Fadiang (Fa dean ’’village of cattle“). RELATIONS WITH THE NUBIANS RELATIONS WITH THE DINKAS RELATIONS WITH THE ARABS vii. MIGRATIONS AND HISTORY. South of the Shilluk country there live, under different names, a number of tribes who likewise speak the Shilluk language (vide page 30 ff.), and who, in their physique, show strong resemblances to, and in some cases identity with, the Shilluks of the White Nile. It must be supposed that originally all these tribes lived in one place. Some of them still have traditions pointing to a common WESTERMASN, The Shilluk People. IV ORIGINAL SEATS OF THE SHILLUKS, AND WANDERINGS L Introduction liiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitin origin and a common home. The southern mass of the Shilluk speaking people, the Gang, pretend to have come from north (vide Schweitzer, Emin Pascha ; Berlin 1898, page 155), and, as will be seen below, the White Nile Shilluks have mi- grated into their present seats from south; so the original habitat of the whole people will have been in the country situated about the middle of their present seats, that is, along the shores of Bahr el Jebel. Here one division of the Shilluks, the Beri {Beri, also written Beir), are still living. The rest of the Shilluks were forced to emigration probably by the arrival of more powerful and warlike tribes coming from east, viz. the Bari and Latuka, who up to the present time inhabit this country. The Shilluks, being thus expelled from their seats, emigrated in three directions: south, north-east, and north-west. The division wandering southwards are now known as Gang or Acholi, Shuli (on the identity of the names Acholi, Shuli, and Cholo vide page 31); the north-eastern branch are the Anywaks (Anuaks). These two branches, viz. the Gang and the Anywak, have practically almost no differences in their dialect; they may be said to speak the same dialect, which differs from the rest of Shilluk dialects by the relative primitiveness of its sounds; to give one example, they have generally preserved ch andj?, where other dialects have adopted the younger corresponding sounds sh and /. So these two may be regarded as direct branches of the original stock, who both must have branched off a! out the same time. That Gang and Anywak have been separated from the north- western section at an earlier period than that in which the latter was again divided into different sub-groups (vide below), is evident from the fact that all these north-western sub-groups still know of their common origin, whereas I have never met with a tradition pointing to relationship with the Anywaks and Gang. The Anywaks have again been divided into three sections, whose residences vide page 30. From the Gang a number of smaller divisions have branched off into south-west, south and south-east: the Lur, (Aluru), Jafalu (Jafaluo, Japaluo), Lango, Ja-Luo (Nyifwa Kavirondo), Wagaya. The third division first wandered north-westward, crossing the Bahr el Jebel, and subsequently probably resided in a place situated about the io° eastern long, and 7 0 northern lat. That they have settled and lived in this region for a considerable time, is practically proved by the fact that on older maps a num- ber of villages are situated here whose names begin in Pa, Pa; e. g. Fatil in the Dinka district Pol; Fayot, Fawer, Fayak, in the Dinka district Kich, and F agak, in the Dinka district Twi (Twich) . Pa, Fa is a word of the Shilluk language meaning village, home (Many villages in the Shilluk country have this same prefix pa, fa, vide 80; it is also freqent in the Jur country: Famir, Fabuchak, Migr ations and History LI IIIIIIINIIImllllllHiHlllllljllllllllltllllllllllllNIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIN Fashien, and in the Acholi country : Fanyikuara, Fandikir, Faggeir, Fadjulli, Fadibek {from Schweitzer, Emin Pascha). This district is now inhabited by Dinkas, and their occupation of the country no doubt forced the Shilluks to emigrate once more. From here they went in north-eastern direction and thus came into their present seats on the White Nile and Sobat. These last wanderings were carried on under the leadership of Nyikang ; they form the object of the traditions on pages 1 58 ff. Another part of this north-western section went west- wards and formed the Ber (= Beri, vide 87) and Belanda or rather Bor , vide page 44. The third part of this branch are the Jurs and the Dembos. Jur is a nickname given to the people by the Dinkas, it means ’’uncivilised tribe“, ”bushman“. They call themselves Luo, a name which occurs again among seve- ral southern Shilluk tribes, vide 89; by the Bongos they are called Ber (vide above), thus showing in their very names the near relationship they have with other Shilluk divisions. — The Jurs have no cattle, they are renowned as iron smelters. According to Schweinfurth (page 63) the Jurs themselves say that they are a part of the Shilluk people who (on account of over-population) emigrated from north (i. e. The White Nile region) into their present habitat, and that they call the name of their ancestor Oshuola = Ocholo. But on the other hand, Hofmeyer states that the White Nile Shilluks call the Jurs Odimo, that is des- cendants of Dimo. Now Dimo is a brother of Nyikang, whom the latter left. All the Shilluk traditions are unique in the assertion that Nyikang did not go northwards together with Dimo. So this would mean that the Jurs never wandered into the White Nile country, but went their way directly westward into their present seats. [The suggestion on the migration of the north-western section, viz. that of the White Nile Shilluks, Jurs, Dembos, Belandas and Bers, as it has been outlined above, is in a remarkable way supported by traditions of the White Nile Shilluks, which Hofmeyer gives; according to these the origin of the nation was in the far east (i. e. east of the Bahr el Jebel). Nyikang led his people from the east towards north-west. After a long march they crossed the Nile (i. e. the Bahr el Jebel) and came into that region which is now called Bahr el Ghazal. From here the Belanda went westwards, the rest, after some time, travelling farther northwards.] While nothing is known concerning the time of the earlier Shilluk migrations, THE RULING we are able to fix the approximate date of the wanderings which resulted in the AMONG THE final settlement of the ’’Proper Shilluks“ on the White Nile and Sobat. Mr. B. SHILLUKS Struck, by taking into consideration all the available (written or unwritten) chronicles of African dynasties, has made a calculation on the average duration IV* RELATIONS WITH THE FUNJ LII I fl tv 0 du C f t 0 7Z lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllillllllllllllllllN of the reign of an African ruler. The number of years thus reached at is between 13 and 14 for each king. Now from the reign of Nyikang, who was the first Shilluk king, till to-day the Shilluks have had 28 to 30 kings; 29 multiplied with 13Y2 leads back to the first quarter of the sixteenth century. About this time, then, the Shilluk kingdom was founded, or, in other words, during this period a probably fair-skinned tribe or clan became in some manner united with the Shilluks, and made itself the ruling factor among the latter. The first of these leaders and rulers was Nyikang, or possibly Nyikang is only a per- sonification — the heros eponymos — of the foreign element in the Shilluk population. From those early days up to the present never a ’’Shilluk", i. e. a member of the original population, has been king, solely the ’’descen- dants of Nyikang“ forming the royal family, from which the king is elected. Even to-day the descendants of Nyikang do not intermarry with the ” Shilluks they live in districts and villages of their own and enjoy certain privileges, thus forming the aristocracy of the nation. Second in rank are those Shilluks which migrated into the country together with Nyikang as his ’’followers " or ” ser- vants. “ They also possess several social privileges and state functions. The lowest class of Shilluks are the natives found in the country, when Nyikang and his adherents arrived. They may be designated as the ’’common people", the ’’subjects" in the state community. The second and third categories, and also the first, have no doubt been mixed by intermarriage. From the earlier centuries of the Shilluk dynasty but scanty historical data are known. The only reports we have are the list of kings (vide page 135), and a considerable store of traditions, dealing with prominent acts of single kings and important events which occurred during their reign. Some of these native records are printed on pages 141 ff. The first time the Shilluks enter history is about the beginning of the sixteenth century, that is at the same time when they took possession of their present seats. Beginning at this period they have, during almost two centuries, played an essential part in the history of the Funj people. The question of the origin of theFunj is as yet unsettled. In order to introduce the reader into the problem, I shall give a short survey of this remarkable people and their history. The most common form of the name is Funj or Fonj, and Fung. Funj is in phonetic writing probably Fori, ending in a palatal n, and Fung = Fun, ending in a velar n. Of these two forms I suppose Fonj = Fori to he the older one. F oreigners who are not used to a palatal n standing at the end of a word, find its pronunciation difficult, and frequently substitute ri for ri, a mispronunciation which I myself have often heard in the Sudan. This Funj, Fonj is probably identical with the Shilluk word bwori ’’stranger" ; in Shilluk as well as in Nubian h and f are interchanged; in Nuer the word for ’’stranger" sounds fori, and in Mi gr otions and History LIII llllllllllllMlllillllillllllllllllllllllllllllllilll!lll!l!ll1flllllllllllilllill!ll!llllllllllll!lmllllllllllllllllllilllillllllllllllllllllllllllllilllllliillllilllllllll!lllllllllllllllllll||||||||||||||||H the Funj language the word ”bunj“ means ”Arab“, i. e. stranger; the identity of this bunj with Shilluk bonj, Nuer fonj and the name Funj can hardly he doubted. Now Bruce gives the singular of the name by ”fungo“, and the plural ”fungi“. This is a pure Shilluk for mi o being in Shilluk the ending of the noun in singular, and i that of the plural. The meaning of the word ”fungo“ Bruce renders by ’’free citizen“. (R. Hartmann [Die Nigritier] identifies the word Funj with the Ptoemphanae of the ancients, and morever compares it with a great number of African names of similar sounding; but his deductions have not convinced me.) The present Funj are a negro people living in Sennar. Their colour is dark, but somewhat lighter than that of the Shilluks; they are of a strong, tall figure, with thin legs. Both sexes wear most artful hair dresses. They have leather shields in form almost like those of the Shilluks ; their fighting arms are swords and missiles. The huts of the Funj consist in round walls with conical roofs. Their chief occupation is agriculture, but they have also some cattle. They are clever in smelting and working iron and other metals. Their religion is Islam, but the older records are unique in stating that at the end of the 1 5 th century they were heathens, and even when Bruce was in the country, many pagan practices had survived; it almost seems that at that time the people still were in their hearts rather pagans than true followers of Islam, though the latter had long before become the official religion. The Funj country, Dar Fung, stretches on both sides of the Blue Nile. Its present boundaries are: on the north, Jebels Gereiwa and Rera; on the east, Jebel Agadi and the Fazogli district. Southwards, it extends to the Abyssinian frontier, and including the district of Keili and the northern Burun country, extends westwards towards the Dinkas of the White Nile. In the days when the Fung were a great power of the Sudan, their country included parts of Abyssinia, and large districts west of the White Nile. About the beginning of the 16th century the Funj appear in history. At this time they founded the kingdom of Sennar, which, from then till about the end of the 1 8 th century, was governed by a Funj dynasty. Since the early days of their history the Funj must have lived in some connection with the Shilluks. This fact is stated by all travellers and explorers who have been in the country and have written on the subject. Sir James Bruce, a distinguished English traveller and writer, who visited Sennar in 1770, asserts the identity of the Shilluks and Funj. In his Travels into Abyssinia he says that in 1 504 a hitherto unknown negro nation, which had till then inhabited the western shores of the Bahr el Abiad about the 13 0 northern lat., landed in canoes in the Arab provinces of the Gezira; they defeated Wed Ageeb, the Liv Intr oduction tiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH king of Sennar, and forced a treaty upon him by which the kingdom of Sennar became subject to the Funj, who subsequently took possession of the whole Gezira. ’’This negro nation is in their own country called Shillook se . 1 In 1504 Amru, the son of Adelan, who was the first of their regents, founded his mo- narchy on the eastern shores of the Blue Nile, and built Sennar, which ever since has been the capital. ’’From this period until the time of my sojourn (1770) 266 years had passed, during which twenty kings had reigned 2 . When the monarchy was founded, the king and the whole nation of the Shillook were pagans. Soon after they accepted Mohammedanism, and took the name Fungi, which they sometimes translate by ”lord“ or ’’victor", and sometimes by ’’free citizen^ .... but this term should be applied to those born east of the Bahr el Abiad only“. So the essence of James’ report is this: The Funj are a portion of the Shilluk people, which, in the beginning of the 16th century, crossed the White Nile, conquered Sennar, founded a kingdom there, and henceforth were called and called themselves Funj. The source from which Bruce got this information, was the executioner of the royal court, whose chief office it was to put the king to death, as soon as in the opinion of the state ministers he was, from old age or on account of his misdoings, no more apt to govern the country. This same practice has been in use with the Shilluks up to the nearest past, with the sole difference that the Shilluk kings were strangled by their chief wife, not by an official. Bruce, having cured the executioner from a severe disease, gained the full confidence of this important person, who no doubt was well acquainted with the history of his people. Bruce also mentions the presence of Nubian (heathen) priests at the court of Sennar, who were, according to the executioner’s statement, ’’great conjurers and sorcerers". From these Nubians Bruce heard of the ’’large mountains Tegla and Dyre" (= Jebel Tagale and Jebei Eliri in south-eastern Kordofan), from which their, the Nubians’, forefathers had come into this country a long time ago, after they had been escaped there from a great flood. According to the report given in The A. E. S. the rise of the kingdom of Sennar began in 1493. In that year Amara Dunkas (= Amru of Bruce?), the Sheikh of a sub-section of the Fung, either through the fortune of war or his superior capacity, succeeded in getting himself declared king of all the Fung tribes. These districts were inhabited by negroes belonging to the Nuba tribes, some of whom after the conquest remained in the country, while others emi- grated into the mountains ofFazogli and Kordofan. Those who remained, em- braced Islamism, intermarried with their conquerors, and, losing their language and nationality, were soon lost in the tribes known collectively under the name 1 Bruce has never been in the Shilluk country, and had probably never before heard the name ’’Shilluk", he can only have learned it in Sennar from the natives. 2 Thus the average reign of each king was a little more than thirteen years ! vide above. Mi gr ations and History lv of Fung. King Baadi Abu Dign, who reigned from 1635 — 1671, attacked the Shilluk negroes and took a large number of slaves. The Shilluks at that time in- habited the country on both sides of the White Nile south of Kawa. Thence he invaded the mountains of Tagale and destroyed Kordofan, where he again took a large number of slaves. On his return to Sennar he built a number of villages in that district for his prisoners. The prisoners named these villages after those they had left, hence the number of villages now near Sennar with names similar tho those in Jebel Nuba, Tagale, and other districts about Kor- dofan. In time these slaves supplied the kings of Fung with recruits for their armies. — -In 1719 a king whose name was Gaadi Abu Shilluk ascended the throne. In the first half of the 18th century the Fungs drove the Darfurians back, which had at that time dominion over the country east of the White Nile as far as the Atbara 5 the Fungs then again established their own authority on the banks of the White Nile. In 1770 they even wrested the province of Kordofan from the Darfur kings, but it was retaken by the latter five years later. This was about the time when the Dinkas emigrated from the Bahr el Ghazal and took possession of the right bank of the White Nile, under their great chief Akwai Chakab 5 by them the Fungs were expelled from the eastern shores of the White Nile into the Blue Nile region. According to Cailliaud, a French writer, who was in Sennar about 1820, the ”Foungi“ came from the Sudan, crossed the White Nile and arrived at ”Ar- baguy“ (= Herbagi of Bruce) ; here a great battle was delivered, in which the Funj were victorious, so that they became lords of the country; ’’they gave their name to a part of the Sennar kingdom in the Bouroum (= Burun) country, called also Jebel Fungi, where the soldiers of the mek live (t . R. Hartmann, who visited the country in 1859/60, is of the opinion that the original home of the Funj is in Sennar. ’’They recruited their (black) soldiers from their military colonies, which were situated at the foot of the Sennar hills, and from Kordofan Nubas.“ ’’Between 1499 and 1530 the Christian state of Aloa (Aiwa) succumbed under the invasion of the Funj, who broke forth from the south of Sennar, and whose military force consisted partly of Shilluks ee . ”The Shilluks are relatives of the Funj , whose intimate allies they were during the conquest of Sennar in the 16th century. “ Cailliaud and the A. E. S. as well as Bruce give a list of the Funj kings, which, though differing in severel items, is on the whole consistent. Bruce fixes the beginning of the dynasty in the year 1504, Cailliaud in 1484, and A. E. S. in 1493. Leaving the question of the provenience of the Funj alone, the following can LVI Introduction lllllllllllllllllllllllllllllllllllllllllllllll|]lllllllllllillllilllllllllillllllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllll!llllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllillllllll!l be regarded as sure: I. The kingdom of Funj was founded in the beginning of the 1 6th, or at the end of the 1 5th century. 2. the political influence of the Funj extended at times westward beyond the White Nile, as far as Darfur and Kordofan; consequently the Shilluks must also have been under the dominion of the Funj, as their country is situated on the way to Kordofan. 3. All writers confirm that the Funj have repeatedly transplanted great numbers of Shilluk and Kordofan prisoners into the Funj country, where they were settled, formed large colonies of their own, and finally submerged in the ”Funj“ nation. It was these large numbers of new settlers who formed the bulk of the Funj armies and enabled them to carry on their great conquests. 4. But it is not at all un- probable that portions of the Shilluk people should have emigrated into Sennar of their own will ; the coincidence of the arrival of the Shilluks in the White Nile region and the foundation of the Funj kingdom is remarkable ; both events took place about the beginning of the 16th century; at that time the Shilluks inhabited both shores of the White Nile as far north as Kawa ; consequently they lived in close contact with the people of Sennar, and it seems not unlikely that parts of them should have pushed forward into Sennar, the more so as they had only just arrived in the country and were not yet finally settled ; such an emigration would also explain their now being limited to a relatively small district compared with the former much larger size of the Shilluk country. 5. The Shilluks themselves tell in their traditions of repeated and severe fights against the people of Sennar ; they call the place where these wars were fought, Chai, and say it is close to Roseires on the Blue Nile, that is east of Jebel Gule, where the old capital of the Funj was situated. 6. Cailliaud in his book ’’Voyage a Meroe, names 50 villages beginning in Fa, in the Bertat and Fazoql country on both sides of the Blue Nile; as shown above, Fa is the characteristic prefix of Shilluk villages, being an abbreviation of /a, pa ’’village 44 . It seems evident that these villages are originally settlements of the Shillluks who emigrated into these regions. 7. The Shilluks living in Sennar called the ab- original inhabitants ”bwon or fwon“ (= Fonj, Funj) that is ’’strangers 44 , just as to-day they call every one who is not a Shilluk: bwoh (= bwonj ), and finally this became the name of the ’’Funj nation 44 . 8. It is possible that this Shilluk population in Sennar came to political influence and took part in the government of the state. This becomes even highly probable by a very curious remark of Bruce ; where he translates the name Fungi by ’’free citizen 44 he continues : ’’Methinks they should not boast of the title ’’free citizen 44 , because the first name of nobility in this country is that of ’slave‘, indeed they have no other title except this. If a man in Sennar feels himself not sufficiently respected, he will ask at once : ’Do you not know who I am? Do you not know I am a Shilluk Women in arms for a mock- Two men in arms A Shilluk Warrior withtwo spears and fight, carrying clubs, spears and a a club; below knee strips of sheep- ”club-shield“ skin. Note the tattoings on the breast Mipr ations and His tor \L •J v llllllll LVII iiiiiiiiiiiinTiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiliiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiNiiiiiiiiiiiiiiiiiiiiiiii slave Connecting with this word the same notion of pride, as one in England would say : ’Do you not know I am a peer of the kingdom All titles and offices are not respected, if they are not in the hands of a man who is a slave. Slavery is in Sennar the only true nobility “. This subversion of social ranks becomes intelligible, if we assume a state of facts as suggested above, viz. that the Shilluks, and perhaps also, in a limited number, the Nubians, who lived in the country as a kind of military caste and still were designated as slaves, had in fact become the ruling race. They may even at times have possessed the throne, as the name of one of the Funj kings indicates: Gaadi Abu Shilluk. — Thus we understand also the report of the executioner from whom Bruce got his information : he was a descendant of the Shilluk immigrants, and considering the position the latter held at that time, he was not wrong in saying the Funj were originally Shilluks. The same is to he said of the Nubian priests, who claimed for their home the region of theEliri monntains. 9. The present language of the Funj, of which Marno gives some 150 words, is not identical with the Shilluk language, but it shows unmistakable signs of a connection with the latter, a number of words being common to both, notably Funj. bunj Arab ibibia ant kamas to eat nan hippo lei giraffe jok God kelu star mine dumb kaj an to-day ko-song spear luss stick Shilluk. bwoii stranger, Arab bi white ant cliamo to eat nan crocodile lai game jwok God kyelo star min dumb kach an this time ton spear lot, los stick, club. Thus out of a number of about 150 Funj words given by Marno 1 1 are Shilluk words ; and, what is remarkable, these eleven words the Funj has not in common with its neighbouring languages Tabi and Bertat, they can there- fore not be borrowed from these languages. In 1 786 the kingdom of the Funj totally disappeared. King Adlan was deposed by the Hameg (Hamej), a tribe living south of Roseires. Anarchy prevailed throughout the country, and the kings succeeded each other in such rapid succession that in the year 1788 four kings successively reigned. During the succeeding 33 years of anarchy the Hameg continued supreme, and under Sheikh Nasser they devastated the northern and eastern part of the Sudan with CONQUEST OF THE SHILLUK COUNTRY SIR SAMUEL BAKER’S EXPEDITION CONQUST BY THE EGYPTIANS 1871 lviii Introduction IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIHIUlHllllllllllllllllllllllllllilllllllllllllllllllillllllllllllilllllllllllllllllllllliliiiiiiiiiiiiiiiiliiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH fire and sword. In 1 820 the Turkish-Egyptian troops under Ismail Pasha occupied the country and defeated the Funj in the battle of Abu Shoka. Apart from these expansions towards the Blue Nile the Shilluks of the White Nile have frequently waged wars against the Dinkas and Nuers, of which their traditions tell. More severely they suffered from never-ending raids by Arabs and Turks, undertaken for the purpose of stealing cattle and slaves. a) By the Turks. As early as 1820 — 1830 the Sudan was conquered by the Turko-Egyptian government, and was considered as part of the Turkish empire; but this hardly affected the political situation of the Shilluk kingdom, the Tur- kish rule not being strong enough to make its influence felt, except in levying at intervals heavy taxes in cattle and corn, and in making slave raids. b) By the Baggara Selim. In 1861 the Baggara Selim under Faki Mohammed Kher invaded the Shilluk country and plundered it thoroughly. Mohammed Kher married the daughter of the Shilluk king and practically made himself the ruler of the country. — 1 In the same year Sir Samuel Baker started for his expedition into the Sudan. His description of the Sudan at this period gives a melancholy picture of the results of Egyptian rule. He describes the provinces as utterly ruined and only governed by military force, the revenue unequal to the expenditure, and the country paralysed by excessive taxation ; the existing conditions rendered these countries so worthless to the State that their annexation could only be accounted for by the fruits of the slave trade. — On this expe- dition Baker founded the military post of Taufikia on the right bank of the White Nile, near the mouth of the Sobat; this place has since then consistently been continued as a station for troops. On Ismail Pasha coming to the throne in 1863 orders for the suppression of the slave trade were issued and on Baker’s return journey in 1865, he found an Egyptian camp of 1000 men established at Kodok in the Shilluk country for the purpose. — Khartum was at that time the headquarters of the slave traders, who carried out their traffic under the cloak of legitimate commerce. The traders organised armies of brigands, and formed chains of stations, of about 300 men each, throughout their districts, which they had leased from Govern- ment. Raids were made on native tribes, who were obliged to submit, fly the country, or ally themselves to the slave hunters, to be used against other tribes. In 1871 the Shilluk country was finally conquered by the Egyptians and became a province of the Turkish empire. In 1874 Charles Gordon was appointed Governor of the Equatorial Pro- vinces, and at the close of the same year he could report to the Egyptian Go- vernment that the slave trade on the White Nile had received a deadly blow. 1 The following data have with few exceptions been taken from The A. E. S. Mi gr ations and History LIX iiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiininiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiii During Gordon’s absence in 1875, the Shilluk tribes in the neighbourhood of Kodok rose in rebellion against the oppression of the Government, and, had it not been for the presence of Gessi, an Italian adventurer who had joined Gordon’s staff, Kodok would probably have been lost. A great cause of disturbance in the Sudan was the appearance of the Mahdi Mohammed Ahmed, a native of Dongola; he began his career in 1881. The Shilluks and their country were in many ways affected by these troubles; not only did they with their own troops fight against the Mahdi, but their young men also formed a considerable and valuable part of the Anglo -Egyptian army. TheMahdists extended their invasions far into the Sudan and took possession also of the Shilluk country. But in 1890 the Shilluks rebelled against their oppressors: an Emir of the Mahdi Zeki, Tumal, was sent thither to quell the rebellion, with a force chiefly consisting of the Gallabat men who had fought bravely against the Abyssinians in 1889. During the whole of 1891 the war against the Shilluks continued, the Mahdists (’’Dervishes”) on more than one occasion being heavily defeated, and the communications between Omdurman, the residence of the Khalifa, and Bahr el Jebel being completely interrupted. Two steamers had stuck in the sudd in the winter of 1888, and had been taken by the Shilluks; desperate efforts were now made by the Dervishes to effect their recapture. In August, 1891, the Nuers were used as allies by the Dervishes, and succeeded in killing the king of the Shilluks. Soon afterwards, however, the Nuers turned against their allies and expelled them from the country south of Kodok, whilst the Shilluks inflicted a severe defeat on their enemy near Kodok, in December, 1891, and again in January, 1893. The war was waged with indecisive results till 1894, when the Dervishes finally crushed the Shilluks and murdered their king’s wife. After that the Dervishes merely kept a small tax-collecting outpost at Kodok. On the 10th September, 1898, Kitchener left Omdurman for the south with five gunboats and troops, and having destroyed a Dervish force of 700 at Renk, arrived at Kodok on the 19th, where he found the French expedition under Marchand. He left a garrison at Fort Sobat. This place has been relinquished since as a military post. On 19th January, 1899, an agreement was signed between Great Britain and Egypt, defining the status of the Sudan, and laying down broad principles for its government. In the same year, on the 24th November, the power of the Khalifa Abdallah, who was the successor of Mohammed Ahmed, was utterly defeated by the Anglo- Egyptian army at Um Dubreika; the Khalifa himself was killed. This victory finally stamped out the Dervish dominion in the Sudan. REBELLION OF THE SHILLUKS 1875 DISTURBANCES OF THE MAHDI, BEGINNING IN 1881 FINAL DEFEAT OF THE KHALIFA 1899 EXPEDITION OF THE ABYSSINIANS 1898 LATEST EVENTS LX I?itroduction >llllillllllllllllllllllllllllllllllllllllllllllllillilllllllllllllllll!llllllll!lllllllillllllllllllllllil!lllllilllllllllllll!li!llllllll!!lli!!ll!lllll!lllli:illlllllll!lllllillllllllll||||illl||||||||||||||!||||||||||||||||||||||!lllllll!| In summer 1898 an Abyssinian force came down the Sobat. It arrived at Sobat mouth at the end of June, but, owing to the death of the leader, the ex- pedition returned almost immediately, without having a hostile encounter with the Shilluks. In April, 1903, the Shilluk king Kur Wat Nyedok (Nedok) was deposed for malpractices 5 his successor, Fadyet WatKwatKerfA^r), is now limited in power, and is subservient in most things to the Governor of the Upper Nile Province, a Britisch officer resident in the town of Kodok (Fashoda). Gradually the whole Shilluk population was now brought under the more direct control of the Anglo Egyptian Government. The election of their king is now subject to the approval of the Governor General. CHRISTIAN MISSIONS IN THE EGYPTIAN SUDAN. BY CHARLES R. WATSON, PHILADELPHIA. The ’’American Mission “ of the United Presbyterian Church of North America and the Church Missionary Society of Great Britain are the two missionary agencies representing Protestant Christendom in the Egyptian Sudan. Both Missions began their work after the opening up of the Sudan through Kitchener’s victory over the Mahdi forces at Omdurman: the Church Missionary Society in 1899 and the American Mission in 1900. In Northern Sudan they labor alongside of each other in a spirit of comity and cooperation, each developing such missionary work as the other may not have taken up at each station occupied by both societies. The stations occupied by the American Mission in Northern Sudan and the forces and work maintained at these stations in 1911 were as follows: Khartum: An ordained American missionary; a native ordained native pastor; an organized native congregation with 142 members; a boys’ school with an enrolment of 210; regular congregational services; a clinic; a boys’ orphanage or home. Khartum North: Two unmarried American women missionaries and an American doctor; a girls’ boarding school with an enrolment of 133 in both day and boarding departments; a boys’ day school with an enrolment of 143; a clinic; regular preaching services. Omdurman: An ordained American missionary; a boys’ school with an enrolment of 80; regular preaching services. Wad Medani: A colporteur evangelist with regular preaching services; a mixed school with an enrolment of 8 boys and 12 girls. Christian Missions lxi mini Atbara: A boys’ school with an enrolment of 87; also informal services. Wadi Haifa: A girls’ school just opened, and informal services. Port Sudan, Merowe, Suakin and Dueim: There are native Evan- gelical Church members at these centers, and informal services are held at the first three places. The stations occupied by the Church Missionary Society in Northen Sudan and the forces and work maintained at these stations in 191 1 were as follows : Khartum: One unmarried English missionary ; four native Christian women workers; a girls’ school with an enrolment of 68. Omdurman: A medical English missionary ; two unmarried English women missionaries; three native Christian women workers; a girls’ school with an enrolment of 5 1 ; a hospital and a clinic. Atbara: An unmarried English woman missionary; two native Christian women workers; a girls’ school with an enrolment of 38. In Southern Sudan, among the pagan tribes, each Mission labors in a distinct territory. The American Missions’s sphere of work and influence lies along the Sobat River; that of the Church Missionary Society lies along the upper reaches of the White Nile. The American Mission opened work at Doleib Hill, in 1902 on the Sobat River just six miles from where this river empties into the White Nile. The American force here consists of two industrial missionaries, an ordained missio- nary and a doctor. A regular Sabbath morning service is held, and those engaged in industrial work, ranging in number from ten to two hundred, attend daily morning service. Evangelistic itinerating is done in adjoining villages. A boys’ school has been maintained but with some irregularity. Some 3600 clinic patients have been treated. Agricultural and industrial training forms the chief feature of the Mission’s work. The population of this region is from the Shilluk tribe, but Dinka and Nuers are also reached. The Mission is about to open another station farther up the Sobat River in the vicinity of Nasser, and a doctor and an evangelistic missionary have been appointed to this task. The Church Missionary Society began its work at Malek, on the White Nile, about 1000 miles south of Khartum, in 1908. The Britisch missionary force consists of two ordained men, a lay worker, and a doctor. The work is chiefly among the Thain, Bor and inland Dinkas. The following sketch of the early missionary efforts of the American Mission will be of interest. In 1899, the Rev. Andrew Watson, D. D., and the Rev. J. K. Griffen, D. D., were commissioned to visit the Egyptian Sudan and investi- gate the possibilities for missionary work. This missionary reconnaissance resulted in a recommendation that the American Mission, whose work in Egypt lxii Introduction llllllllllllllllllllllllllllllllllllilillllllllllllllllllllillllllllllllllllllllilll!lllllllllllllllllltlllllllllllltlllllllllllll!lllllllllllllllll!ll!lllllllllllllllllllll!lllllllllllllllll||||||||||||||||||!llllllllllllllllll||||||||||||||| extended from Alexandria to Assuan and whose Evangelical Church members and adherents were going into the Sudan in considerable numbers as Govern- ment employes, should extend its work to the Sudan. Accordingly, the Rev. J. H. Giffen, D. D., and Dr. H. T. McLaughlin were commissioned as the first missionaries of the proposed Mission. They reached Omdurman in December, 1900. For some time, a rigorous prohibition of the Government forbade all missionary work among the Moslems of Northern Sudan. The work was there- fore limited to the Evangelical and other Christian communities. In March, 1902, work was begun at Doleib Hill, among the black tribes of Southern Sudan. In establishing this mission station practically everything remained to be done. Houses needed to be provided; at first of mud, later of burnt brick, and later still of concrete. Provisions needed to be secured and gardening became a necessity, for no vegetables or fruit were to be had unless grown by the missio- naries themselves. Problems of health became acute, as life and work were thus undertaken in a region and a climate where hitherto no white community had established itself. To these difficulties were added those of safety from wild animals, and especially innumerable snakes which infested the place until the land was somewhat cleared by agriculture. There were also the problems of establishing just and sympathetic relations with the people of the neighborhood. The early attitude of suspicion which prevailed is well illustrated by the follow- ing incident narrated by the Rev. Dr. Giffen in his interesting book ’’The Egyptian Sudan. “ ”We had been there for some months, and thought we had gained much confidence from the people. We had a friend visiting us and this chief, Ariu, had called in honor of our guest. After some conversation, our friend said to Ariu: ’Now you have a good and righteous Government; it will protect you, and will help you; it will fight your battles if need be. And these missionaries will teach your children, will help you to cultivate your lands, will find a market for your grain, and they have The Book and will teach you of God; you ought now to be quiet and peaceable. Till your lands and care for your herds/ ’’After a good deal of deliberation and smoking, Ariu laid his pipe aside and replied: ’Master, you speak well. We had here the Turks (the old Egyptian Government) and they said, ”Be submissive to us ; we will protect you, we will fight your battles four you, we will teach you of God.“ But they took our cattle, they destroyed our villages, and carried our women and children into slavery, and they are gone. Then came the Ansar (the Mahdists) and they said: ’’Come with us, we have a great army; we will care for you and protect you; we will give you plenty to eat, and a good place to live; we have The Book and we will teach you of God“. But they slew our men, and right here Chris tian Mis sians lxiii !llllllllllllllllillllllllll!illlllllllllilllllllllllllll!llllllllllllllllllllllilllllllllllllilillllllll!llllllllilllilllllllllllllllllllllllllllllllllllllllllillllll!lll!llllllll!llllllllllllllllllllll!llllll!l!llllllllllllllllllllllllllllll where these missionaries built their houses many of our men fell fighting for their women and children. They took away our cattle, destroyed our villages, carried off our women and children, and they too have gone. Now you come and say: ”We will care for you; we will protect you; we will fight for you; we have The Booh; we will teach you.“ Master, you speak well; but we will see. 1 ’’This brief, pathetic story, a review of their whole history, reveals everything/ 4 The supreme problem in the new work was, however, the language, for the Shilluk language had never been reduced to writing, neither was any grammar of the language in existence. The missionaries sent to the Southern Sudan mission field labored successively to reduce the language to writing and to work out its grammar and vocabulary, but they were greatly hampered both by the burden of other work and by an entire lack of acquaintance with cog- nate African languages. However, the Rev. Ralph Carson and the Rev. Elbert McCreery especially were able to bring together considerable material bearing upon the structure and vocabulary of the Shilluk language, but it remained for the efforts with which this book is connected to set forth with adequate definite- ness the grammatical structure of the language. These efforts became possible through a generous grant made by the Trustees of the Arthington Fund, to the Board of Foreign Missions of the United Presbyterian Church of North America under whose care the American Mission in the Sudan is operated. Among the successes of missionary work during the brief period of about a decade which has elapsed since this work was begun, may be enumerated the following important achievements : the ministry to the religious life of many Christians, Egyptians, Levantines and Europeans who entered the Sudan in Government service; the establishment of preaching centers and of both educational and medical missionary institutions whose Christian influence is steady and far-reaching; the solution of problems of health, of residence and of agricultural possibilities; the solid foundations laid for the mastery of the language; the winning of the sympathy of the people; and, finally, a hopeful beginning in the winning of some to Christianity and in the awakening of a spirit of inquiry in a much larger circle. The most serious problem is the rapid advance of Islam into pagan territory through the aggressive efforts of Moslem traders and the pervasive influence of military posts at which are stationed Moslem troops. Reference: The tribes named are classified bry means of printing types as follows l. HIGH-NILOTIC GROUP, MIDDLE- NILOTIC GROUPOR SHILLUK CLUSTER LOW-NILOTIC GROUP E OTHER SUDANIC TRIBES m. BANTU- SPEAKING TRIBES IV. Tribes with Harnitic orSemitic Lan- guages (of which. " Mlotohamitic ") FIRST PART GRAMMAR 2 The Sounds iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii FIRST SECTION: THE SOUNDS. THE VOWELS. Enumeration of the Vowels and their Pronunciation. The quality of vowels is marked by signs below the letters, the quantity is marked by signs above the letters. Long vowels are marked by a line, thus: a = long a. All vowels which have no mark above, are short, a is the pure short ’’Italian 44 a, the same sound as in English father, only short , while a in father is long. The short pure a does not exist in English, but in French, as ami, and in German hatte. Ex.: hal fence, mak catch! a is a little narrower than a , but wider than e . The Shilluk a sometimes, especi- ally when pronounced rapidly, has a tendency to turn into a, for instance ha ’’child 44 , and ma ’’which 44 , when standing in compound words, are generally spoken hq, he or even he; ma, me. e (Bell ae low-front), as in English fat, man, perhaps a little more tending to- wards e, as in English let, well. Ex. : ket go ! bet fish-spear. e (Bell e mid-front) as in French eti. This sound is not frequent. Ex.: atet ichneumon. e (Bell eh mid-mixed), a very short, and almost voiceless sound, like e in below, fishes, or like a in idea. It is the so-called ‘helping vowel‘. The short e does not occur at the end of a word, whereas e very often finishes a word. In all these cases e is written instead of e. Thus e at the end of a word is always to be read e. Only where e stands in the middle of a word, it is marked e; ex.: nek killed. i (Bell i high-front) like i in bit, pity; ex.: witi arrived, kinau thus. i as in beer, keen, he, but shorter ; ex. : abikyel six. a (Bell a mid-back), a sound between a and o, like u in but; ex.: gat river, o (Bell o low-back), as in not, folly; ex.: go him, gol court, hql cut. If o stands at the end of polysyllabic words, it is pronounced very faintly, so that often merely an e is heard. But on close attention one will in most cases hear the o. In analogy with e , this o ought to be written o, but as it occurs at the end of words with more than one syllable only (and o never occurs here), I always write o instead of o. o like o in note, mote, but shorter and narrower, and without the final sounding of u, which the English o in note has. In French seau, German so, ital. dolore. Ex.: lot club. The Vowels " 3 iiiiiiiiiiiiiiiiiiiiiiiiiiiijiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii u (Bell u high-back), as in English full, put, ex.: bu to have not. u like Engl, fool, mood, but shorter. French sou. Ex.: kudo to be silent. System of the Vowels. a a a 0 e 0 e u e i u i Long Vowels. All vowels, including e , may be long. a (Bell a mid-back) engl. father, ital. padre, German Vater. a between a and 0, almost as u in further; ex.: f ado to fall. 1 almost as a in careful, ai in laird, ei in heir; ex.: tero people, iieno much. e as a in save, bale; ex.: yejo to sweep. e: yet roads. 1: chin bowels. 1 (Bell i high-front) as in meal, bear; ex.: riho to run. 0 (Bell 0 mid-back), as 0 in mole, note, but narrower, and without the final sound of u, which is peculiar to this English o; ex. : choti it is finished. u : nuti not yet. u as 00 in fool, cool; ex.: rumo to think. Remarks. 1. The vowels are pronounced with a soft aspiration (the so-called gradual glottid). 2. i and u, when standing in a closed syllable, that is a syllable ending in a consonant, generally are pronounced almost i and u. 3. In forming u and i the mouth is wider opened than in the formation of u and i; u and i may therefore be called wide vowels, while u and i are narrow. (In forming u the hind-part of the tongue is raised, in forming u it is lowered; likewise in the formation of i the forepart of the tongue is raised, and in forming i it is lowered. 4. According to their place of formation in the mouth u, u and 0 are back (or velar) vowels, i, i e, e are front (palatal) vowels. 5. The language has no nasal vowels. 6. 0 and o } e and e are not so strictly distinguished as is done in some other languages. WESTERMANN, The Shilluk People. I 4 The Sounds niiiiiiiiiiiiiiiiiiiiiiititiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH Diphthongs. ai as y in spy. au as ow in fowl. oi as oi in oil. ou as o in note, but the u sound is more distinct than in the English o. ei almost as ei in eight, but the i is heard more distinctly than in English ; ei and ou are almost two-syllabic. The sounds ch , j, sh and n, when following a vowel, generally have a slight i sound before them, which combines with the preceding vowel to a diphthong. This i sound is, however, not expressed in writing, because i . it occurs regularly before the said consonants, and 2. some individuals pronounce it so slightly, that in some cases one may doubt, whether it really exists. Thus^ac/i ”home“ is to be pronounced paich; goch ”beaten“ : goich; bano ”to refuse“ : baino. This i sound is best heard in those cases, where the preceding vowel is a } o or e. If, however, a vowel follows the above mentioned consonants, so that the word does not end in a consonant, but becomes two-syllabic, the i sound some- times disappears altogether. The reason for this is, the connection between the first vowel and the second consonant not being so narrow here as is the case in a monosyllabic word. Thus “goch“ is pronounced “goich“, but go jo hardly has any i sound. Likewise “lach“ = laich but lajo — la-jo without an i sound. Semivowels. y as y in yes; it has never the vocalic value as in the English spy. w as w in well; w is sometimes pronounced with almost unrounded lips. y and w are unsyllabic i and u. When following a vowel, also when beginning a word, y and w have a slight i and u sound before them ; thus yeyo to believe almost sounds iylyo, war night and awa yesterday almost sound uwar, auwa. These i and u sounds are not expressed in writing. Combinations of consonant and semivowel are very frequent. THE CONSONANTS. Enumeration of the Consonants and their Pronunciation. b as in English ; Ex. : bo.no to refuse. ch is a palatal t; in phonetic writing t'; it is therefore not quite the same sound as in church, child. The sound is articulated further back in the mouth, and therefore is thinner . Ex. : chol Shilluk. See also j and sh. The Consonants 5 tlillllllll!llll!lllllllil!lllllllllllllllllllli:illllllllllllllllllllllll!llllllilll!illll>llllilllll!lllllllf — — m w Remarks. II. I. The consonants m 3 n 9 l and r may form a syllable, thus having the quality and function of a vowel; in these cases they are designated thus: m } n, r 9 l; they may then also have their own tones. 2. The consonants g, k may have a twofold pronunciation. When standing before a velar vowel they are articulated further back in the mouth than before a palatal vowel ; the g in gu and k in ku lie farther back than the g in gin f and k in kinau; but this difference in pronunciation is not marked by different signs. 3. Double consonants are rare, but are sometimes pronounced, for instance the l in Cholo ”Shilluk“ is frequently pronounced distinctly long: Chollo; I also heard ponno lum to weed grass, besides pong; kot 6 mmokb it is raining. Change of Sounds 7 iiiiiiiiiiiiiiiiiiiiitiftiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin^ CHANGE OF SOUNDS. The change of sounds takes a large and important part in the grammar of the Shilluk language. In order to show the changes which certain sounds have undergone, it is in some cases necessary to take the neighbouring related languages into conside- ration; they in many instances help to clear up transformations of sounds and to demonstrate older forms of sounds which from the Shilluk alone cannot be seen. Change of Vowels. Quantity. Long and short vowels are in Shi. not always so strictly distinguished as is done in other Sudan languages. There is, in certain cases, some liberty in using a long or a short vowel; but in other cases again the lengthening or shortening of a vowel means different grammatical functions. The most important of the changes will be given here. Frequently a vowel is long when standing in an open syllable, that is, a syl- lable ending in a vowel, but it becomes short, when standing in a closed syl- lable (a syllable ending in a consonant) of the same word: yan I, but ya I ; yin you, hut yi you ; hal boy, nara my hoy; jal man, jalo man; fa not, fat not. The demonstrative n (see 138) causes the preceding vowel to become long. The reason for this may be that n was originally an independent word (in), with a vowel of its own, the quantity of this vowel being added to the vowel preceding n: hate man, nan this man. A vowel may be lengthened at will, in order to intensify the meaning of a word, e. g. : e kudo he was silent; e kudo he was silent for a long time, he re- mained in a deep, musing silence f tig 0 he is strong, e hudo he is (something) in a high degree; e tigb yi rajo, or: e hudo yi rajq he is very, very strong in badness, he surpasses everything in badness, is exceedingly bad. Chiefly some adjectives may lengthen their vowel exceedingly, so that instead of one line above the vowel, two or three ought properly to be written: kech strong kech very strong, rack bad, rheh or rkch, very bad; often when such an adjective is said twice (see 1 5 1), the second time the vowel is lengthened: kech kech, rdch rdch. Interjections also may have short, long or very long vowel according to the degree of excitement which is to be expressed. In fluent speech frequently a vowel is shortened, which is pronounced long, if the word is spoken alone. 8 iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii The Sounds iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiit In the vocative case the (last) vowel becomes long: nate man, nati o man! (see also 129). Regular changes of vowel-quantity take place in forming singular and plural of nouns, and in forming the tenses of the verb. Of these only a few examples are given here, for more see 123, 156 ss. Singular short vowel Plural long vowel bkbk-bkhk, egret; brbk-orbk astuteness. Singular long vowel Plural short vowel obggo-obbk albino; goji-gochi sword. In Verbs : yd go jo I am beating yd goch I was beaten yd nago I kill yd neka dan I killed a man. Frequently a change of quantity coincides with a change of quality; see below. Quality. Here again the changes in the formation of singular and plural and in the tenses and modes of the verb are of prominent importance; a few examples will suffice here; for more see 124. It is particularly to be observed in the following examples that, as mentioned above, frequently change of quality and of quantity coincide, and that in some cases a change of tone is added to these two. No doubt these changes have influenced each other, one causing, or cooperating in causing, the other. A most prominent change is that of a long or short a or a, and in some cases e , being reduced to e: a j e: agak-agekl crow ogwal-dgwell frog oywak-dyweki crane olak-dleki a fish. a j e: blam- 6 lem\ sycomore spoon kw&rb-kweri pole. a y e: rat king (older form), rit (properly ret) 1 king (present form); rat is still used in a composition: rat labg king of the people, and when possessive pronouns are added: rada my king. wato and weto to arrive; wat heads, wete nu heads of lions; dak third, adek three. Here always a represents the older, e the younger form, a y e : bago to boil fang to hide kagg to ache nagg to kill pang to fill fadg to be tired kado to twist past bek past fenl past kek past nek and pekg to fill and fedg to be tired and kedo to twist. fadg to be tired past fet kadg to bring kadg to twist kabg to take kadg to bring past kel past kel n. kbpo and kelg to bring 1 In some words my materials give i, where e was to be expected; this is doubtless misheard. For “king“ rit being introduced already, I keep this orthography instead of writing ret , which would be more correct. Change of Sounds - 9 Illllll!lllllllllllllllllllllillllllllllillllllllllllllllllll!l!lllllllllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllll!llllllllllllillllll!llllll!lillllllllillllllllllllllllllllll!!llllllllllllllll e,e) e: odek-udekl a mat otet-otitl a pot otwel-otwell a fish alebo-alipi a bird olet-oletl hawk. In all these cases except a few, the vowel e has high or high-low tone. Even in the verbs with double forms, e. g.fado and fedo to be tired, the second form originates from a form with high tone, see 188. It is therefore hardly to be doubted that the high tone is the cause of the vowel being reduced to e. 0 ) o ) e. The singular of the noun, and the present tense of the verb end in o, which was no doubt originally 0. This o is very often pronounced e . The reason for this is that the emphasis (stress-tone) always lies on the stem-syll- able, consequently the pronunciation of 0 (o) is neglected and is reduced to e. In the first instances it is the high tone, in the last the absence of a stress, which causes the reduction of a full vowel to e. A short, pure a 3 when lengthened, often becomes a ; there is a general ten- dency in the language to pronounce a long a as a, so that it is sometimes diffi- cult to decide, whether one ought to write a or a ; often there are no doubt individual differences. achwat-dchwht guinea-fowl kal-kali fence dak-dak pot chabo to mix past chapa lago to inherit past laka. But mark the opposite: hwalo to touch past hwati haro to gnarl past ham. Long or short a or a ) short e. Here the coincidence of change of quantity with change of quality is the rule: a long a or a becomes a short e. The shorte- ning of the vowel is probably the prius; its consequence was a and a be- coming e. ma and me which kepd and kepe because kado and kedo to go Iwah and Iweh poor, worthless gwaro to snatch, past gwer yat-yen tree lago and leko to dream paho and peko to fill ha and he child jago and jeko to rule kwalo and kweto to steal gwaho to err, past gweh ma-mek aunt ya and yeha (from yaha) to be yabo and yebo to open labo and lepo mud. But mark: rach bad reho to become bad; ateh-athh hat; yei-yat boat. In the double forms of verbs the form with a is the primitive, from which that with e is derived; see 188. a and e change in: hajo and he jo to know. e and e change in: atet-atet mangouste aheno-ahen red ant owet-owet a mat i and e change in : wido to exchange past wela libo to come stealthily past lepa. vice versa: yet-yit scorpion, yet-yit a well. 20 . 2 1 . 22 . io The Sounds tlllllll!l!lllllllllllllll!lllllllllllllllllllllllllllllllltllllllilllllllllllli!lllllllllllllll!llllilllllllllllllllllllllllillllllllllllllltllllllllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllll|||||||||||||||||||||||||!llll||||| i and e change in: riho to run; past a reh. o and u, u change in: goro and guro to tattoo, rqmo and rumo to meet bkqdq-okutl hedgehog mqgo-muki beer koch-kuchi axe. vice versa : kudo to pull out, past kola , fudo | to pull nudo to cut, past hola fonQ. J out lugo to turn past logi; rum-orqm nose, o and o change in : ahon-ahoni a knife chor-chor vulture bor-bor boil; and: toch-toach gun; this last example suggests that o was changed into o by an inserted a. o and u change in: kodo to fasten n. kudo ; chudo and cliolo to avenge, kuno and kodo to blow up. The vowels e and o can in many cases be shown to be not primitive. e < a. lek tooth Any. lak keno gourd Ju. kano hwech smell Any. hwai neno to sleep Nu. nalu kwen bread Ju. kwon Nr. kwan, Bo. koa neno much Nr. nwan kyen horse Ju. akaja Gra. kana ; (chwe fat Nr. chwat) ahwen four Nr. nwan nyen metal Ju. gana. In these words the form with a is doubtless the older one; in Shi. a has, from reasons not known, changed into e (or e). e { ia. welo to travel Ba. wala kech | bitter, Nu. 1 kagal j sharp j sharp neno to see Nu. nale pek to be heavy Any. pyak tek to be hard Di. tyek ( tyek ?) Bo. tigo pecho, , pyecho to ask Ba. pija remo blood, Ba. rima, Bo. trama, Nr. ryem. These words have originally the vowels ia, of which i probably is the oldest; see Bo. tigo and Ba. pija , rima , here the second vowel, a, is not yet added. When a was suffixed, the first vowel, i, became unsyllabic, that is, it turned into y; this form is preserved in pyak; a was then assimilated to i (y) and thus turned into e: tyek , pyecho, ryem; finally in Shi. the y was absorbed wholly by e, and ~e remained; but, as the examples show, in many words both forms, | and ye, are still existing, o ^ wa or ua. iv or u preceding an a has often assimilated the a, so it became o; in certain cases the u or w has then been wholly absorbed by o, so that ua, wajwoj o. Compare the following examples: wa and wo we; wa is the primitive, wo the influenced form; likewise: gwdno Change of Sounds n iiiiiiiiiiiiiiiiiiiiiiifiiiiiiniiilliiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiifmiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii and gwono to scratch, hudo to cut, halo to butcher, hoto to cut. to to die Ba. tuan ywqho to cry Ga. ywak boro afternoon Ga. abwar abwok maize Any. aback kwqro cotton Ga. waro go jo to beat Any. gwai chwou man Ga. chwa chwoto to call Nr. chal Bo. Nr. gba chau rqho to dive Di. rwah Iwqko to wash Nr. lah Ba. rqdo thirst Ga. orwar Ju. hwqlo | to bear, Ga. hwala J beget aho what Nr. hu, Di. yo road yu tocli narrow road ogwok fox Nr. gwak. lalaji ryau ena omar In these words o is evidently an original a; in Shi. the a has in all cases been assimilated by the preceding u or w , while in other languages the primitive a is preserved. In Shi. hudo ”to cut“, the vowel, a, is not yet added; in halo ”to butcher", the suffixed a has dropped the u; here is no assimilation, but sim- ply the elision of u; whereas in hoto both vowels are contracted to one; an analogous case is aho what; the primitive vowel is u: Nr. hu what; later an a was added; before this a the primitive vowel u dropped in Di.: eha what; in Shi. both vowels were first assimilated and then contracted : ho (the be- ginning a does not belong to the stem, see 124) what. Note also yo road, but yu took narrow road, and yu Fakoi the way to F., from original yu; this older form is preserved in connections of the word with a determinative; later an a was added, which united with u to 0. Compare also the following words: omoro roan antelope yqmo wind okok blossom These either have the same origin as the examples given above, the w, u having been dropped in both respective languages, or the original vowel is simply a , which, for reasons unknown, has become 0 in Shi. It is of course probable that, in analogy with the development shown above, many, if not all, words with wo , ye , , and perhaps also those with 0, e had the original vowel a, or ua, ia , though this a may no more be visible now in any of the related languages. Some of these words show that the first of the two vowels (ia, ua) was i, u , and that the a was added later; compare hudo, halo, hoto; said atudo goose, Di. twol (twol?). Nr. twor; hudo and atudo are the eldest forms; then a was suffixed, see above; in Nr. twor, ua became uo ) wo, whereas in Shi. atudo was preserved, no second vowel being added here. If a is a secondary vowel, it must of course have been added for a certain purpose, by adding it the meaning of the word must undergo a change; this is Ju. Ga. yamo Di. gak. 23 24 12 The Sounds IlllllUlllllllllllllllllllllllllllllllllllllllltllllllllllllllltlllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllilllllllllllllllllllllll! the case in hudg to cut and halo to butcher. For more examples of the addition of a second vowel see 70. A good example for w being dropped altogether in Shi. is this : rndgo to catch, Ga. mako, Ba. mok , Di. mwgk ^ *mua or *mwa. A different evolution have twgn male, Di. wton ; chohg to heap up, assemble, Di. wchah. Here again the primitive vowel is a, as is evident from wchah ; now an u — in Di. preserved as w — was pre fixed to the stem, and in Shi. was received into the stem, so wchah ) chwoh , wton ) twon. See also the formation of the passive 173 ss. So we have two forms of adding a second vowel to the stem : a) consonant + vowel -f- vowel: t -f- u -f- « > twa 9 two , to; b) vowel consonant -|- vowel: u t -|- a j wta, twa, two, to. Assimilation of Vowels. Some assimilations are treated above : ia j ie, ye; ua > uo , wo. Others are : wich head and wuch; w(tg to arrive, and wuto: i has been assimilated by the preceding w and thus become u; ya u ”1 shall“ is often pronounced yo u, ya u; bugin ’’there is not“, and bigin; bu ’’not to be u , and bogon ’’there is not“ < bu -j- gon • yigo to become, and yogo; tyel foot, tyala my foot; ban 6 n it is, and benSn; hi re ’’with its body“ becomes ke re; yi re why you, but d re, why he ; k{ ”and“, but: wu ku bgdo you and the smith: i is assimilated to the preceding u. an this, dni that; an i has been affixed to an, and has turned the a to e. (Note the change of tone in this last example : the low tone designates the nearer, the high tone the farther distance). Contraction and Elision of Vowels. Some have been shown above: ia > ya, ye ) e; ua > wa, wo ) 0. Others are: yi u ’’you will“ ) yu. mi en his mother ) men. wi en his father ) wen. Where two vowels of different words meet together, generally one is dropped : kwaro a my grandfather ) kwara. kwaro i thy grandfather ) kwari, and likewise all these connections. afoachi ak these rabbits ) afoach ak. yi gwgk ahg what are you doing > yi gwg hg ? yi kobg adi what do you say ) yi kob adi, or: yi kd di? In the nasalization of final consonants a final vowel is dropped : jagg chief > ja.h; see 127. Change of Sounds . 13 iitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiTiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii Change of Semivowels. In forming the singular and plural of nouns and the tenses of verbs, frequent changes of semivowels are to be observed. As is said above, the semivowels within a word are probably original vowels, w (u, y (i. In many of those cases where the u or i had a high tone , it has not become a semivowel, but has retained its original form. If the u, i with a high tone did become a semivowel, its tone was transferred to the following vowel ; it is sometimes difficult to decide whether one ought to write uo or wo. A few examples of the changes may he given here; for more see 124 14 15 . o and wo: gogg to work passive gwok kobo to speak passive kwop ogwgk-ogbkl jackal otwgn-oton cock koto and kwoto to drive okwgr-okbri serval. vice versa; mbk-mwbk dog-head fish. 0 and wo : kono and kwono to help hoto and hwoto to spit, vice versa: kwot-kot shield. wo, wo and uo, uo: nwoto, nuoto and nuto to show. The vowel u has been preserved in : kughg to taste, past a kwoha; kwojo to sew, n. kuojb. nwgbg to knead, n. nubbb; gwok-guok dog; kwbm-kubml chair; tojo and tuojo to tie. Changes between e and ye: gedo and gyedo to build ; kedo and kyedo to dig fyer-fbri back-bone; iiero to let the milk down, hyedo to milk. The vowel i has been preserved in: geto to sacrifice, and gieto; obeeh-obiech reed lyech-liech elephant; kyedo to refuse, n. kiedo. y (w: yei soul Di. wei gwelo and gyelo ring gyeno fowl An y. gweno kyedo to refuse Ga. kwero lyelo to save Nr. Iwel fyou heart Di. pwou kyen horse Any. okwen. In most of these words the cause of w being transformed into y may be the following vowel e, e, which, being palatal, assimilated w into the palatal y. Elision of an original w: woro and oro to send, orb relative by marriage Ga. wor. len war Ga. Iweii Ju. Iwin je people Ba. gwea del skin Ga. odwel ton egg. Nr. twoh rieno much Nr. hwan magg to catch Di. raw ok nehg is probably ^ *hyen ^ *nweri ^ *hwan. 14 The Sounds iiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiniiiiii In many of these examples it is to be noted that often a vowel preceded by a semivowel is short, but when the same word appears without a semivowel, the vowel is'long: the quantity of the semivowel is added to that of the vowel. Elision of y: ySn and 6 n he. Change between w, y and r. — Though r is not a semivowel, it is to be treated here. In a considerable number of words these three sounds may be interchanged at will. Compare what is said of the nature of y in 9. y and w are closely related (they are interchanged in just the same way in Ewe); now the friction which is produced in forming y is, by some individuals, transferred from the back- mouth to the point of the tongue, the velar friction becoming a lingual one, that is, instead of y an r is pronounced. wot , yot s rwot house wumo, yumo and rumo to finish wumo, yumo and rumo to cover womo , yomo and romo to carry water ye jo and rejo fish wor and ror kings wa, wo we, Di. yok yono and rono to elect. y does not stand before i, o 3 and seldom before u; here w takes its place: nayolo-nawuli axe; yer and wor a season, yodo and wido to pound. In yer-wor the change from y to w has caused a change from e to 0. Change between y and y: ye and yen he ; ya I Di. ya. y sometimes corresponds to j in Nr. and Any. : yan I Nr. jan yat tree Nr. jat yin you Nr. jin yiep tail Nr. jip yo road Any. jo yomo wind Any. jarno ywono to cry Any. jwoko and juno. Here probably j is the older sound ; compare the analogous case, where in Shi. a j turns into y : 46. When a noun ending in u receives a vowel-suffix, a w is inserted between both; nu lion nuwi lions; or, if u is part of a diphthong, it becomes w: fyou heart , fyowa my heart; see 135. Change of Consonants. Interchange. Some consonants may be interchanged at will, one individual preferring the one, another the other consonant; often the same individual in the same words now uses the one, a little while later the other consonant. The younger generation of the people, and chiefly all strangers speaking the language, prefer the frica- tive sounds. Change of Sounds 15 iiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiriiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiii! These consonants are : ch and sli d and z t and s p and / or f. According to the general laws of evolution in African languages, ch t d p are to he regarded as the older, sh s z and/^/* as the younger sounds. — t never changes with its corresponding sound, which would be s; the natives are not able, unless expressly taught, to pronounce an s. A s similatio n. The consonants k ch t t p, when standing at the end of a icord, can be pro- nounced in two ways. They are voiceless, that is a real k ch t tp is to be pro- nounced, if 1. the word stands alone or at the end of a sentence; 2. if it is followed by a voiceless consonant. They are voiced, that is, they are to be pronounced g j d db 1. if they are followed by a voiced consonant, 2. if they are followed by a vowel (an exception to this rule see 139 and 143). But these consonants are always written voiceless. This rule is suggested merely by practical regards: it would, for instance in school-practice, be troublesome, to write the same word with different sounds. Real pronunciation dog jal dok tero rid labo rit to hwob obwoh kwop tero Usual writing dok jal the cattle of the man dok tero the cattle of the people rit labo the king of the people jit to the king died kwop obwoh the talk of the stranger kwop tero the talk of the people. If one consonant of a word is interdental, the rest of the consonants in the same word, if t, d or n, become in most cases likewise interdental: dan man, dido to make straight, dqdin hot season, dodo to suck, duodo to rise, tatedi a pole for pulling boats ; in some connections even the consonant of another word may become interdental : yat tree, duoh large, yan duoh a large tree; between n and d the tongue does not change its position. But observe: ta tyelo heel, literally ’’base of the foot“, here each of the two words is still felt as independent, therefore no assimilation takes place. Assimilation is also to be observed in the law of nasalization : k -)- n j h ch -J- n j h t -[- n j n t n j n p -J- n y m go -\- ny h jo -(- n y h do -f- n ) n do -\- n y n bo -\- n y m Examples see 140. *6 The Sounds iiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiuiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiu^ ConsoDants influenced by vowels. a) A mute voiceless consonant standing between vowels generally shows a tendency of becoming voiced. Thus nearly in all verbs in the present tense the second consonant is voiced: kado, godo, gogo, kobo etc.; and in those which have preserved a voiceless consonant, often, when the word is spoken rapidly, the consonant is pronounced almost voiced, or at least not as k t etc., but as a somewhat hard g , d, etc. (what in German phonology is called ’’voiceless lenis“). b) See 38. Change between voiced and voiceless consonants. 1. See 26, Assimilation. 2. See 41, Consonants influenced by vowels. 3. Sometimes the consonant beginning a word shows a change between voiced- ness and voicedlessness: Bachodo and Pachodo, Fashoda dakagi and takagi dura-stick bd and pa , or fa not dok mouth Any. tok; dak pot Nr. tak gi they, probably reduced from kwe; see 13 1. 4. In the formation of plural a voiced consonant often turns voiceless : afudo pi. afuti; see 107. Combination of Con sonants. The Shi. does not combine two or more consonants in a word without an intervening vowel. A consonant may be combined only with one or more vo- wels or with a semivowel, never with a second consonant. If in the connection of noun and possessive pronoun or in the formation of plural two consonants meet together, one is always dropped: nal boy nal ra my boy ) nara yino fisherman plural yit < *yint nal ri thy boy ) nari yech belly plural yet ^ *yecht pack village pack re his village ) pare dyel goat plural dyek < *dyelk wich head plural wat *wacht Iwol gourd plural lot < *lwolt. An n has been dropped in certain cases of genetive-formation, dok n tero becoming dok tero ; see 127. If two consonants of two different words meet together, a) both consonants may be preserved; this is generally the case, when the first of the two consonants is a liquid or a nasal one ; jal rrieko some man ; Gol bano a proper-name, Agun jwok a proper-name ; but agbn gin ’’where are they“ becomes figo gin; and kal wun your fence y kal un. b) the ‘helping vowel 4 is inserted: lech tooth, leche lyech the tooth of the ele- phant; see 127. i Change of Sounds 17 |||||||||||||||||||lilllTllllllllllllfflllllllllllllllllllillll!ll!llllllllllillil!!llllllllllllil!!lllllllllllllllll!lllllllllllllltillilll^ c) a mute consonant is sometimes dropped: dok cattle, do rit cattle of the king pach village pa rit village of the king bat arm ba jal arm of the man. d) ch turns into y, that is, an unsyllabic i : wich head iviy pam head of the table yech middle yey nam middle of the river. Nu, Jcwari Nu. korabe and kumo ( *kwumo. Changes of single consonants. k. An original k is dropped in : wa, wo we Nr. kon ( *kivon waro shoe wiho bird Ba. kwen orap spider urn nose Ju. kum wumo to cover The opposite state is in : kworo cotton Ga. waro kono to pour out Ga. oho < *kworio. Perhaps the primitive state in all these words is a beginning kw. An original k has turned into ch in chato to walk Di. kat, kawt kech bitter Nu. kagal, stem *kak kwach leopard Bo. kogo, Ba. koka. An original k has turned into t in alilit bat, Di. alich, Ga. olik; here k y ch ) t, k being the oldest, t the youngest form. g. A primitive g has turned into j: je people, Ba. gwea tribe. ch. ch has become y in connections described in 127. j . j has become y in wdjo aunt, and wai (way ). t d, and t d. 1. At the beginning of a word; t ) r. rerno blood Bo. trama romo and tomo to fetch water, Ga. twomo. ty r: tumo and rumo to finish. 2. Within or at the end of a word. t y r: dwato and dwero to wish, tyeto and tero to carry; gor and got corner. t, d y l: keto and kelo to throw kwato and kwalo to steal ledo to shave and lyelo yado to curse and yalo gwido to wink with the lips, gwelo to wink. yiedo to cut, past a yier rit king pi. ror, obet and byero womb rqdo thirst Ga. orwor wat steer, hut ware got, and war nam tai a certain kind of steer. WESTEE.MANN, The Shilluk People. 2 kwato to drive past kivola hoto to spit past hoi godo to scratch past gol t, d y r : neto to laugh, n. hyirb 18 The Sounds iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii Concerning t ) r (and t ) r?) it may be remarked that in Nr. a final t is followed by a strong hissing sound, which sometimes turns into a rolled r , and thus makes the t disappear altogether. In the same way t may have be- come r in Shi., the tr in Bo. meaning an intermediate stage between t and r. t d y l: {ado to cook, past tdl undo to change, past wela. More examples for these changes are to be seen in 182; there also the func- tions of some of the changes are described. The changes of consonants into the corresponding nasal sounds are treated in 140. The changes of t d, t d to 1. r, 2. I , and 3. n are doubtless to be traced back to different causes. — Observe also that t t at the beginning of a word change into r only, in the middle or end of a word they may change to r or to l. INTONATION. As in other Sudan languages, the intonation is an important and essential part in Shilluk grammar. Without paying close attention to it, it is not possible to master the language. Intonation is not to be confounded with accentuation , which means the stress laid on a particular syllable or word. Intonation means exclusively the highness or lowness of a syllable compared with other syllables. Each syllable has its own tone, which cannot, as is the case in European lan- guages, be changed at will, but is altered only under certain conditions. The tone can lie on vowels, and on consonants which have the function of vowels : n m l r. If in diphthongs only the first vowel has a tone-mark, it is understood that the second vowel has the same tone. The Shi. has three original tones: a high tone, marked thus: a , a low tone: a } and a middle tone : a. Two tones, and in some cases even three, may com- bine on one syllable. Generally it is the high and the low tone, which unite on one syllable ; so we have the combinations low-high d (rising tone) and high- low a (falling tone). In the first case the vowel begins with a low tone and then rises ; in a it is the reverse : at first a high tone, which is lowered at the close of the sound. According to my observation in both cases the high tone is of longer duration than the low, and it seems to me that a particular stress lies on it (see below). There are also combinations of the high and middle tone a, these are fairly frequent, while I have not met with a middle and high tone. One example of three tones on one syllable is given below. The rising and the falling tone generally occur on syllables with a long vowel, but they are also met with on short vowels, just the falling tone often does so. Intonation 19 lllllllll!lllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllll!llllil!lllllllllilllllllll!llllllllillllilllllllllllllllllllllllillllllllllllllllllllllllillllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllll In this case the high tone is clearly prevalent, only just before the sound is stopped, the tone is lowered. ‘ It is difficult to describe the tones or to give analogies for their pronunciation from European languages. In this particular case it is still less advisable, as the author of this book does not write in his own language, and does not feel suffi- ciently acquainted with English to give examples from it for illustrating the pronunciation of the tones. [The English as well as other European languages does have different tones, one syllable or word being pronounced higher than others. The difference between European and Sudan languages is, that in the first the observation of the tone is not indispensable in speaking, the mean- ing of a word is not altered, whether it be pronounced with a high or a low tone; but in Sudan languages the tone is just as essential and inte- gral as are vowels and consonants. Two words with the same sounds, hut different tones, are quite different words, which in their etymology and meaning have nothing to do with each other, the conformity in the sounds is in this case to be considered as mere accidental. — On the other hand in European languages the stress or strength laid on a word is essential, it distinguishes the syllable or word which conveys the chief thought from those which are less important.] Only some examples of each tone and combination of tones are given here ; their pronunciation must he acquired by hearing them from the natives. The student should let a native pronounce these and other examples repeatedly, so long till he is not only able to hear the differences, but to imitate them to the satisfaction of the native. (To do that, one must really try to wholly quit the European mode of pronouncing a word; to give one example: When we pronounce a single word, or, the last word of a sentence, we generally lower the tone of the sound; the Shi. cannot do so, unless the word has alow tone; if it has a high tone, he will pronounce it high, whether it stands at the end of a sentence or not ; just mark the first examples which follow here.) Examples. High tone: leh war, feri ground, yan I, gen they, dyel goat, ohoi foam. Low tone: tiro people, anan now; dean cattle, pi water. The high and low tone are easily distinguished, when both meet together: akyel one, adek three, tyllo foot, pi. tySl; ka e kb and he said - jak ak these chiefs. Middle tone: is not so easily distinguished, and may be confounded with the high tone. Examples: otwon cock; the second tone is a little lower than the first, yet it is distinctly not low; gat pi. gat riverbank; kifa in order that. Rising tone: ge hen all of them, otwon hyena; (these examples are easy, be- 50 . 20 The Sounds liiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiuiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin cause a high tone precedes the rising one, the tones are like this : mark the difference between ”cock“ and ”hyena“!); fuk a water-pot, yo road, Ddk a proper-name. Falling tone: 6 tok he is absent, tek is hard. When a high tone is followed by a low tone in the following syllable, the high tone itself sometimes is lowered at its end, so that instead of *aba , sometimes *aba is heard. High and middle tone: dwen when? wu ki men you and who? e yes. High-low-high tone: dut dowry. In the texts and dictionary the high-middle tone is generally rendered by high-low tone. Examples of words which have the same sounds but different tones : mar green okok a fish wan year leu a small lizard md aunt mar because bkok egret wan eye. otwbn cock otwon hyena leu hot season land nebbak-tree Idnb to spend the md which night lau skin lau spittle lelo flint-stone lelo to be smooth But such words are not nearly so frequent here as they are in western Sudan languages ; this is so chiefly from three causes : 1. the words consisting of only one consonant and one vowel, which prevail in the western Sudan, are not numerous in the eastern languages, these last having augmented the primitive stem by prefixes and chiefly by suffixes ; see 63. These additions were in most cases a sufficient means for distingui- shing the stems from each other, thus the distinction by tone became in many words superfluous, and consequently disappeared, or was mechanized. 2. In the eastern languages, at least in some of them, the tone developed into quite a different function, which the western Sudan languages do not have. Here the tone is exclusively etymological, that is two or more words which have the same sounds but are of quite different etymology, are distinguished from each other by different tones. In the eastern languages this function is also preserved, but it is almost being suppressed by the grammatical function of the tone, that is, grammatical categories are expressed by difference of tone. Copious examples for this rule, which is a characteristic feature of the Shi. r are given in 122 ss. A few illustrations will suffice here : a) singular and plural by different tones : kyeA pi. ky 6 _A horse dak pi. dak pot by bib pi. by 61 dura jack pi. jach shoulder boi pi. boi net otor pi. 6 for ford dbk pi. dok mouth alun pi. alun somersault. 1 I 'H/tO'yiQ/tZO'Yl 21 illllllllllllllllllllllllllllllllllllllllllllllilllllllllll!llilil!lllllllilllillllllllllllllll>llllllllllllllllll!llll!lllllllllliinilllllllllllllllllllllllllllilll!lllilllllllll!!!lllllllllilllll!lllll!!lllllll!llllll)llflll!llllllllll!l!ll b) the vocative always receives high tone on the last syllable : bbdo smith, but in addressing : bbdo ! o smith ! mayo mother, but in addressing: mayo! o mother! hate man, but in addressing: hati! o man ! Dak a proper-name, but in addressing : Dagi ! o Dak ! c) The personal pronouns have high tone; see 130. Note also the mechanized tone in the possessive pronouns and the numerals, 134, 152. d) the tenses and modes of the verb are distinguished by tone : to eat: present active chamo , passive chain, verbal noun: cham to work: present active gbgo, passive gwok, verbal noun: gwok. 3. Into the Shi. the accentuation or stress (the dynamic tone) has, probably by hamitic influence, been introduced, and it is often difficult to distinguish intonation from accentuation. This is not so much the case in single words, but in groups of words, in which stress is laid on a particular word ; generally this is a word with high tone, so that high tone and stress unite on the same word or syllable; and on the other hand, a stress falling on a low tone, raises the tone of the syllable. Change of Tones. The intonation is in Shi. not of that regularity which is found in the western Sudan languages. Though most changes obey fixed laws, yet many seem rather arbitrary, and I have sometimes met with the baffling fact that a word or a connection of words were, at different times, pronounced with different tones. Generally a word, when pronounced single, has its fixed tone, but in connection with other words the intonation changes very strongly, adapting itself to or contrasting with, its neighborhood ( rhythmical tone). Most of the changes may be classified under two headings, viz. assimilations and dissimilations. Assimilation of Tones. yit pi. ylt ear; but yite kyeh ears of the horse okok pi. okok flower, but okoki yat blossoms of the tree atfrp pi. atbp bag; but atipS hate the bags of the man. In all these words the plural has low tone; but in connecting the words with a genetive, a high-toned e is added; the high tone of this e causes the preceding syllable to become also high. guok dogs a my, guoka my dogs ; this is analogous to the preceding examples. ka ”and“, 6 ”he“, kb ”said“ but connected: ka e kb. y& I gbgo work, ya gbgo I am working; the low tone of gbgo causes the a of 22 The Sounds iniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiti ya to add a low tone to its high tone; this low tone on a is, however, pro- nounced but very faintly, sometimes only a is heard. Dissimilation of Tones. gin thing an this, hut gin an this thing, gik ak these things. nan crocodile an this, but nan an this crocodile. Here the reason of the low-toned noun becoming high-toned is the stress which is laid on the noun. Many references to intonation will be found in the following paragraphs, they are treated there together with the grammatical functions they exercise. Accentuation. In words with more than one syllable the accent (or stress) lies on the stem- syllable. When a syllable with low tone has the accent, this low tone frequently becomes high. Formation of Wora } s 23 iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiriiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii SECOND SECTION: FORMATION OF WORDS. The stems of the Shilluk-words are monosyllabic. A word may consist in 1. a vowel. a sign of the past, ti it is, a which, u forming the future; and the personal pronouns when suffixed: a , i, e; hut these last, being unseparably connected with another word, are not independent words ; and the rest are likewise mere particles ; no noun or verb in Shi. consists in a vowel only. 2. a consonant and a vowel. This is the oldest form of the word in the Sudan-languages (comp. Die Sudansprachen, page 14), but is not very frequent in Shi. now. Examples: bd, fa not, hi in order to, bu to have not, cha time, cha to he going to, chi wife, che to begin, chu bones, da to have, de sign of perfect, dk hut, ga piece, copy, gb they, go him, gu a big fish, je people, ka to go, ka place, ki with, ko to say, ku thief, md aunt, ma because, mi mother, na as, ne as, ni to use, na child, hu lion, pi water, re why, wa we, wu you pi., yd I, yi you, yo road. Not in all these words the primitive form, consonant -f- vowel, is original, some are apparently shortened from longer forms, but in others it is not clear, whether the short forms are mutilated from longer ones, or whether the words consisting in more than one consonant and one vowel have evol- ved from the corresponding primitive forms. Compare these examples: ba } fa not, fat it is not bi in order to, probably from bia to come bi to come — bia to come bu to have not — buho to have not cha time — from chan ”day, sun“ cha to be going to — chamo to be going to chi wife — chyek wife che to begin — chdgo to begin chu bones, sing, chdgo gi thing — gin thing ka place — kach place ka to go — kado to go ko to say — kobo to say ma because — mar because. 3. a consonant and a diphthong. bai buttermilk, bei mosquito, boi net, lai game, lau cloth, lau far, lau spittle, nau thus, nau cat, yei boat, yei hair. 4. a consonant and two vowels. bia to come ; this is probably derived from bi to come. 5. a consonant, vowel, and c ons 0 nant. This is by far the most fre- 61. 62. 63- 64. 65. 66 . 67. 24 Formation of Words iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitMiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiriiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiii quent form; it may be called the characteristic form of the word in Shi., about 90 % of all stems of the language having this form. bat arm, bale fence, ban a cow, ban behind, bar long, bech bundle, bet spear, bol a mat, ggl fence, kal fence, hot rain, etc. In my comparative study ’’Die Sudansprachen“, I have shown the original word in Sudan to consist in one consonant and one vowel, all other ele- ments in a word being later additions. As is seen under 2., this original form is not frequent in Shi., the standard form being here consonant -|- vowel -f- consonant. Accordingly these words ought to be demonstrated as having evolved from words with one consonant and one vowel only ; the second consonant should be traced as a later element. That is, however, until now possible only in a small minority of cases. This may be explained from the fact that the eastern Sudan languages have, for a comparatively long time, had their own development, separate from that of the western languages, and under the influence of languages of different character. I have found, however, a number of words which, being identical in their first consonant and vowel, and differing only in the second consonant, have the same or a similar meaning, which makes it probable that they are of one origin, and consisted originally in one consonant and one vowel, but diffe- rentiated their meaning by adding a second consonant. In some of the examples there is a semivowel between the first consonant and the vowel, which, according to 21, 22, has arisen from a vowel, so that here two vowels are to be supposed. Examples. bago to make a fence | bajo to tie together bano , bang bajo to err chok it is finished J<*< ino, \ # ) - no ? to make a mistake I / echo , I fyicho j to ask < *ba \ ( *fe, *Jia, with the supposed meaning of ”to say“ <( *c/io choii it is finished chwobo to pierce \ clnvago to pierce / ^ G ^ ua godg to scratch, dig gong } \ , > to scratch gwano I gobg to scratch fagg to be sharp) falg knife | ^ f* > < *gua femo to gainsay fedg to lie fggg to be bruised) fojg to rub, brush I ^ f°’ ft godg to loosen ) gong to loosen J ^ 9 ua kago f \ ha go } to ache, pain kajg to bite, ache ? pain ketg to throw ketg to dash, shatter, split kn to g° 1 , kadg , kedg to go / ^ a ua <( *ka 4 < *ke Formation of Words 25 ||l||||||||||||||||||||||||||llll|||||||||||||||||||lllllllllllllllllllllllllllilll!lilllllllllllllllllllllllll!lllliiilllllllllllllllinillllllllllllllllllllllllll!llllt!llllllllllllllllllllll!lllllllllllllllll!lllllllllllilllllllllllllllllll kodg to blow | <( *ko *kua kong to blow J kwodg \ kwarg J P°^ e ^ ku thief 1 kwalo to steal/ < * ku ’ kua kwang to takei kwogg to take / ^ *k ua kwayg to herd kwodo to drive, herd mwono to plaster j mulg to plaster / ^ ma because " nua l 1 v ^ *ro !< *kua mu , mua )< ’ma no go to vomit 1 notOy nwoto to spit j ^ kagg , keto split ^ *ka fmjo \ paho P° thank < P ua robo to string beads] roto to sew teno to pour out drop] by drop teno to strain beer tono to pick twarg to pick, gather, \ ( *t ua clean wodg to pull out | woro to pull out) < * w0 ’ wua - ( *te mar because awa yesterday awar-awa the day before l ^ awa yesterday ! 6. Consonant, semivowel, and vowel, which may again be followed by another augment. These forms are also very frequent. kwa grandfather, hoi some, hoot shield, gwok work, &woptalk, Iwak cow-house, Iwgl gourd, kwach leopard, kwalg to steal, kwako to embrace, kwang to swim; fyecho to ask, kyedo to refuse, gyeng fowl, tyelg foot, etc. In 21, 22 I have, with the help of related languages, tried to show that in many, if not in all, cases the semivowel is to be traced to an original vowel, so that here also the primitive stem would be one consonant and one vowel. Compare : nudg to cut \ ku thief nalg to butcher l ^ *n U _]_ a kwalg to steal] II kwang to swim Nu. kuge to swim nolo to cut { *ku -f- a | <( *ku -}- a. For more examples see 69. 7. The forms 5 and 6 may have a vocalic suffix, which consists a) in the vowel 0; it is added to the verb in the present tense, and to the sin- gular of many substantives. gogg to work, kddg to go ; jago chief, jalo man, obwgng white man, anting an ant, achwato loin-cloth, etc. In certain words this g may be pronounced or dropped at will: obwgng or obwgn , jalg or jal; moreover it is sounded so slightly, that one very often 2 6 Formation of Words min iiiiii min overhears it. — In the Nuer language o is a suffixed demonstrative pronoun ; it may originally have had the same meaning in Shi. In the following cases a verb is formed from a noun by adding o : wicli head, wijo to make a roof (”a head“) lack urine, lajo to piss. b) in the vowel i : stem rum to cover, rumi a cover ; stem cliam to eat, chdmi- chami a bait; stem goj to strike gdji-gbchis word. c) the plural- suffixes see. 8. Words with prefixes. The Shi. has two vocalic prefixes, a and o. In most cases these prefixes have a distinct function : by prefixing a or o to a verb } the verb becomes a noun. This is a law prevailing in very many Sudan languages, eastern as well as western. Examples. bu to have not — abu poor chago to compose a song — achak poet chemo to make straight, to aim — achem straight geto to bless — agetd blessed gw §7io to pick up — agwdn a bastard child (a child ’’picked up“) karo to branch off — akar branch kworo to winnow, akwor husk luho to be turned upside down — aluh somersault mat (to be) slow — amat a stork nago to kill — anekb spirit of a deceased person diko \gg bugo to press the bellows — obuk bellows chodo to break off — ochodo a cow whose horns are broken, a hornless cow to darken (said of the sun) — odvhq cloud-shadow to hollow — orqgo hollow tiho to raise, lift up — otiho stones raised up, dam toro to make a ford — otor ford dolo to swing — bdolo swinging kogo to blossom — okok flower kono to stimulate — okon stimu- lating rono to be astute — brok astuteness tewo to wag — bteu wagging. The prefix o often designates persons as descendants of other persons, as members of a tribe or nation : wajo sister owajo the child of the sister nayo the mother’s brother, onayo the mother’s brother’s child chol Shilluk ocholo a Shilluk man jaho Dinka ojdho a Dinka man mayo the mother’s sister omayo the mother’s sister’s child Ddk name of a king Oddk the son of Ddk. bwon foreign obwono a stranger, foreigner. In some cases a or o are prefixed to a noun , thus giving it a peculiar sense: Comp osition of Word’s 27 llllllllllllllll!llllllllllllllllllllllllllllllllllllllllll]|llll!llllll!lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!lll!lllll!lllllllllillllllllllllllli:illllllllllllllllllllllllllllllllllll Iwedo finger — alwedo a dura mat front — amalo the first which has four ears, like tun horn — atunakyel ”uni- the four (long) fingers of corn“ : rhinoceros, the hand Not all words with a prefix can be derived from words without a prefix, for example: aback a certain cow, dban hammer, abicli five, dburo bushbuck, and many others. In some words the prefix may be omitted at will: ate go and tego bead oyino and ylno fisherman. There are some other words beginning with a vowel, but here apparently the vowel is not a prefix: ak these, an this, acha these, dfa in order that, in he, him, oro to send, 6 ro relative by marriage, anb what? In some of these a beginning consonant can be shown to have been dropped : in ( yin , oro to send ^ woro; oro relative by marriage is in Ga. wor\ in dno ”what“ d is evidently the deictic particle: ”it is“. 9. Reduplication is very rare. I have only met with one single example: yiyi to be possessed by a spirit. The Shilluks like to repeat a word or grammatical form which is to be emphasized: i kedo, kedo , kedo he was going, going, going: was going on for a long while; ge benb bbne bbnb bene they came all, all, all: all of them came; lau lau lau very far away; e chdki chaki he approached slowly, steal- thily; yd ri&n, yd nbn I looked closely. Recapitulation. The word in Shi. may have the following forms : 1. a, 2. ba } 3. bau, 4. bia , 5. bat, 6. bwa, bwat , 7. bato, bwato, 8. obat, obato, obwato ; 9. baba. COMPOSITION OF WORDS. Nearly all compound words in Shi. consist in two or more nouns, which stand to each other in genetive relation ; they are, properly speaking, no com- pound words, but two distinct, independent nouns ; compare : wan agak wan Nikdn wan nu wiy nu wiy kyen ”eye of the crow“ ”eye of Nyikang“ ”eye of lion u ’’head of lion“ ’’head of horse“ a kind of red dura east a kind of red dura story, tale riddle 28 Formation of Words ilium wan wot ’’eye of house " window ta ty£lb ’’basis of foot“ heel. Sometimes the single part of combinations cannot be identified: wa jal he harb a kind of red dura tatedi a pole for pulling boats wan wure Iwal south takugi a little axe (these last three taye db yak a cow, black with white are compounds with ta ”ba- throat sis"). Proper-names are often compounds : Kwat Ker, Koyikwon, Atwodwoi, Akitrii- wdr, Awarejwok , Obayabwijop , etc. Many of these combinations are no doubt whole sentences, which have been united into one word. Some nouns, being frequently combined with other words, help to form certain grammatical categories: ha, in compositions often he ’’child, young one" forms deminutives, it fre- quently also designates nouns with a certain quality, similar to the Arab abu ’’father" : ha yat a small, young tree ha rojo a young heifer, a calf ha rit son of a king, prince ha koro cotton seed ha gol ’’child of the enclosure" : wife ha bah ’’child behind" : slave, servant, liege-man ha kwach, ha let, ha felwot names for cows ; Nelwak , Neharo, Nejwado, Neger, Nelyech, proper names of persons and places. pa < iv om pack ’’village, settlement, home" is frequently used in forming names of places : Pachodo, Famat, Fadet, Fatau , Fdbur, Fadeah , 1 Fahikan (also Fehikan), Fakah , etc. jal, pi. jok ’’man" may designate the acting person or a possessor, it can be combined with a verbal noun or an original noun : washerman butcher warrior medecine man, doctor rich person. jale Iwok ’’man of washing" jal hal ’’man of butchering" jal leh ’’man of war" jal yat ’’man of tree" jal ker ’’man of richness" hate, pi. tyeh man, person, is used in the same way as jal: hate nek ’’man of killing" murderer hate kwayo ’’man of herding" herdsman hate hal ’’man of butchering" butcher hate ker ’’man of richness" rich man hate jwok ’’man of sickness" sick person. 1 Note the assimilation of tone! Comp osition of Words 29 lllllllllllllllilfMlllllll Illlllllllllllllllllllllllllfllllllllllllllllllli A peculiar kind of compound nouns is formed by nan , the nasalized form of note ’’man, person" ; nan is properly ”the man“, ’’this man“, see 138. It may be combined with a noun, or, what is more frequent, with a verb in the present tense, and with a verb in the passive : nan e dacho , nan a dacho nan Id jo ’’the person is a woman“ ’’the man (is) black“ nan chwor, nan e chwor ’’the man is blind“ nan e ledo , nan ledo nan e kok the woman a black man a blind person one who is shaving a hired person. ’’the man (he) is shaving" ’’the man (he) is hired“ In the following compound nouns the first part of the composition is known, but no more existing independently in the language. tedigo a red-brown cow, teduk a grey cow, tetah a black cow, from He cow; compare Nu. ti cow, Ba. ki-teh cow. Compare also : dean cow < *de yah, Nr. yah ; dok < *de yok cows, Nr. yok. In both cases the word in Shilluk has two components: *de and yah, yok. The last consonant of the ruling noun undergoes a change in these words : warnamtai a certain cowl waregbt a certain cowl from wat ” steer watyehyek a certain cowl 30 Genealogical Relations of the Shilluk Language iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiimiiiiHiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiN THIRD SECTION: GENEALOGICAL RELATIONS OF THE SHILLUK LANGUAGE. THE DIALECTS OR DIVISIONS. The Shilluk language is not confined to one single territory, but is spoken in different parts of the White Nile region, some of which are situated at con- siderable distance from one another. The largest section of Shilluk-speaking people live in what is generally called the Shilluk country, and only this part is known under the name of Shilluk people. The rest of the tribes speaking the same language have each their own name, both for people and language, but their languages are essentially one in structure and vocabulary with the Shilluk proper. There are, of course, dialectical differences, which are the natural consequences of the language being separated into locally different branches, so that each branch had its own way of development, and was in some measure influenced by its respective neighbour; but the following examples will make it evident that they are to be regarded as dialects of one language. It is to be noted that not only the selection of words given below are identical, but, as far as I have been able to judge, about go % of all words in these dialects are uniform, and so is the grammatical structure; the only remarkable deviation is that Gang (Acholi) has a noun-forming prefix la- s pi. lu which is Hamitic and corresponds to the Masai ’’article 4 * ol pi. il. The dialects or divisions of the Shilluk language are: 1 . Shilluk proper. 2. Anywak ( Anwak f also Anuak); it is spoken a) on both sides of the Sohat between the Dinka Tribe Gnok (JVok) and the Nuers, south-east of Abwong; b) in Abyssinia on both sides of the river Baro ; c) in Abyssinia between the rivers Gelo and Akobo. The Anywak has been somewhat influenced by its neighbour, the Nuer; some grammatical formations coincide with those of Nuer. But during my stay in the Shilluk country I have convinced myself that it is possible without considerable difficulty to converse with an Anywak man in Shilluk. The Abyssinians call the Anywaks Jambo. 3. Jur; is spoken between the 7 th and 8 th degree of n. lat. and about the 28 th and 29 th degree of eastern longitude. The Dialects or Divisions. 31 tiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii 4. Dembo ; is spoken to the north-west of Jur, on both sides of the Bahr Dembo. 5. Belanda; is spoken south to south-west of the Jur, the habitat of both being separated by the Bongo or Dor. 6. Ber (Ber); is spoken south of the Bongo country and east of the Belanda, on the right bank of the Sue river. 7. Beri (Beri) is spoken in the province of Mongalla, on the right bank of the Nile, north-east of Lado. On the map of A. E. S. the Beri (”Berri“) are also called Beir; from this it is probable, that Beri and Ber are identical, Beri being the plural form of Ber. Again according to Schweinfurth 1 the Bongo designate the Jur by the name of ”Behr“, and on the map of A. E. S. in the habitat of the Ber the name ” Jur 44 is put in ; this seems to show the very near relationship of Jur, Ber and Beri ; and as Belanda lies close to Ber, these two can also he nearly or totally identical. 2 8. Gang (Gah) or Acholi; is spoken in the country situated east, north-east and north of the Nile between Lake Victoria and Lake Albert. — The name Acholi, also Shuli, is evidently identical with the name of the Shilluk : Cholo, the i in Acholi, Shuli denoting the plural. 9. Nyifwa (Nifiva) or Ja Luo, also called Kavirondo ; is spoken in part of the Kavirondo-country, in the north-east coastlands of Lake Albert, round the Kavirondo -hay. 10. Lango (Kitching: Umiru) ; is spoken in the Bukedi district, north and north- east of Lake Kioga. Kitching in his Grammar of the Gang Language page VII says : ’’The northern Bakedi or Lango seem to be distinct from the Umiru, and their dialect is unintelligible to the Acholi. “ But the words which John- ston gives under ’’Lango 44 , are clearly a dialect of Acholi and Shilluk proper. 1 1. Aluru (Kitching: Alur) ; is spoken in the country north and north-west of Lake Albert and west of the Nile. 12. Chopi ; is, according to Kitching, spoken between Bunyoro and the Victoria Nile. Sir Harry Johnston does not mention this name in ’’The Uganda Pro- tectorate 44 , but he says that the name Luo , which is given to several Shilluk dialects, also occurs in the north of Unyoro. 13. South of Nyifwa, on the eastern shore of Lake Victoria, lives a small tribe called Gaya; they seem also to speak a dialect of Shilluk 5 but it is not sure. 14. The same is to be said of the Jafalu, who live to the north-east of Lake Albert. These are the dialects or divisions of the Shilluk which are known to-day. It is, however, to he observed that the word ’’dialect 44 is not employed here quite in its usual meaning, as of some ” dialects “, chiefly Ber, Beri, Belanda, 1 Linguistische Ergebnisse einer Reise nach Central-Afrika (Berlin 1873) P* 61. a Compare also B. Struck “An Unlocated Tribe on the White Nile“, in Journal of the African 32 Genealogical Relations of the Shilluk Language lllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllillllllllilllllllllllllllllllllllllllllllllllltllllll^ Dembo, it is not known whether they do at all differ from each other, or whether they are rather divisions of one identical dialect. The distinctions which do exist between some of the divisions will best be seen from the examples following in the list below. In this list most of the dialects or divi- sions are illustrated: Anywak from my own unpublished materials ; Jur in Schweinfurth, Linguistische Ergebnisse ; Ber is represented by a few words 1 in Petherick, Egypt, the Sudan and Central Africa, p. 481 : forehead wiy Shilluk wich eye wang Shilluk wan nose koum Shilluk wum I The orthography of the origi- lip dack Shilluk dok nal ) )as been retained, tooth lack Shilluk lek tongue laeb Shilluk lep Gang in Kitching: An Outline Grammar of the Gang Language, London 1908. Nyifwa in O. Baumann, Von Masailand zur Nilquelle, also in Sir H. Johnston, The Uganda Protectorate. Lango and Aluru in Johnston, The Uganda Protectorate. Of Dembo , Belanda , Beri and Chopi I have not found any materials. Dembo and Belanda I include amongst the Shilluk dialects on the strength of Schwein- furth’s statement (”Im Herzen von Afrika“ page 63) : north of the Jurs the more numerous Dembo and some smaller tribes of the same origin have their residence; and the Belanda live 80 (German) miles south of the Jur; they, in spite of the great differences in their habits, which have evidently been influen- ced by the Bongo, still have preserved the Shilluk language in a more or less pure form.“ The native traditions also designate the Belanda as belonging to the Shilluks. Of Beri Emin Pasha says that they speak the same language as the Shilluks. Chopi is mentioned by Kitching as belonging to the Shilluk group. It is remarkable that many dialects bear the same name. As stated above, Acholi, also called Shuli, is doubtless identical with Cholo, the name of the Shilluk proper. Likewise the name Luo occurs repeatedly: the Jurs call them- selves Luo ; the Aluru of Albert Lake, according to Johnston, more often pro- nounce their name Aluo, and this form appears again in the north of Unyoro and among the Ja-Luo (Nyifwa). Note also the names Ber, Beri, Bar , (this last name is given to the Shilluk proper by the Dinkas), and Bor, which is the proper name of the Belanda. 1 These words are also given by Struck, An Unlocated Tribe. The Position of Shilluk 33 Illlllllllllll|||||||||||||||||||i:illllllllll!llllllllllllllirillllllllllll!lllllllllllllllillllllllll!llll!illllllllll!lllillllllliillllllllllllllllllllllllllll!ll!llllllll!lll!llll!llllllllllllllllllilllllll!!llllllllllll||||||||||il|||||i| THE POSITION OF SHILLUK AMONG OTHER AFRICAN LANGUAGES. The Shilluk belongs to a clearly circumscribed group of African Languages, which is usually styled ’’Nilotic Languages 4 *. It is difficult to give the characte- ristic marks of the languages belonging to this group, as sufficient materials of all of them are not available. Some chief points are : 1. Mute and fricative sounds are in some cases interchangeable, chiefly p and /are often so. 2. Many, if not all, of the languages have interdental sounds (t d n). I have found them in Shilluk, Anywak, Nuer and Dinka, and according to some German authors Masai and Ndorobo also have them. 1 3. The stem in most cases consists in a consonant, vowel, and consonant, gene- rally ending in a consonant. 4. Stems with a semivowel between the first consonant and the vowel are fre- quent. The stem-vowel is often a diphthong. 5. Probably in most of them intonation plays an important role. The Nilotic languages consist of two sub-divisions : a) The Niloto-Sudanic group. b) The Niloto-Hamitic group. It is probable that the Nilotic languages originally belong to the family of the Sudan-languages (vide below 95). The phonology, the form of the word and some grammatical peculiarities in all Nilotic languages point to this common origin. The vocabularies of all of them have certain sudanic elements. But at a certain former period all these languages have more or less strongly been influenced by languages of a different character, which are generally called Hamitic languages. They differ from the Sudanic languages chiefly in the grammatical gender, in the prevalence of accentuation instead of intonation, and in their more extensive possibilities of expressing formative elements. Rudiments of the grammatical gender are found in Shilluk also, see 126; like- wise accentuation exists in Shilluk, but the means of forming words are scanty. On the other hand numerous Shilluk-words, which most probably are Sudanic, are found in languages generally counted as Hamitic. So the line between Niloto-Sudanic and Niloto-Hamitic languages is not easy to define; they all have components of Sudanic and of Hamitic origin, only that in some cases the first is prevalent, in others the latter. But never- theless the groups may he distinguished; the languages belonging to the Niloto- Sudanic group having a large number of words common to all of them, and 1 See for instance Meinhof on Ndorobo in Mitteilungen des Seminars fur Orientalische Sprachen, Band X, III ; and Struck in „Die geographischen Namen im Gebiet der ostafrikanischen Bruch- stufp,“ TJ.Pnrintp.fi from TVfi tt pi 1 n n S. bia to come on E va to come bd to come ba to come obra coming into world the Y. Jcpo to carry back Nu. kat to envelop Di. hwah to embrace Shi. kwako to embrace Ga. kwaka to embrace the G. ba to come S. ga place bla coming into the E. qa place world T. eha this place Y. ba shall, should N. ga this, that Ibo bia to come Nu. aqa, agar place Isoama bia to come Shi. qa this Eafeng ba to come agak these Aboure va to come Alaguiang va to come Avikam ba, iba to come S. gaga cowrie E. agaga cowrie Mekyibo ba to come Di. gak cowrie Di. abi prefix of future Shi. gago cowrie Nu. bi prefix of future Ga. gage cowrie Shi. bi, bia to come Nr. gak cowrie Any. bi prefix of future Bo. gaki cowrie Nr. bi prefix of future S. guahi antelope Ga. bino to come E. gbagbd antelope, ”uni- S. buagi to fear corn“ E., vo to fear G. hmah \ 1 antelope, Ef. bak to fear hma Shi. boko to fear hmahma ”unicorn“ bwoko to frighten Y. agbah-rere ”unicorn“ Any. bwok to fear S. bula open place E. ablo open place F. abo-nteh abro-ntseh G. bio street mam street, open place Shi. anwak waterhuck S. kuagi , kuali to embrace E. kpld to embrace T. kwah to wind around G. kpld round about Ef. ukwah winding kpan to fold (hands) S. kuagi, kuiagi leopard E. kpo leopard T. etwi leopard Ef. ekpe leopard Y. kori leopard N. eku leopard Ku. uhka leopard Di. kwach leopard Shi. kwach leopard Ga. kwach leopard Ju. kwach leopard Any. kwach leopard Ja. kwach leopard La. kwach leopard Al. kwach leopard Di. kwach leopard Nr. kway ’ leopard Bo. kogo leopard Ba. koka leopard kwaru leopard S. kuani bread, pudding E. akple pudding of maize Shi. kwen bread Ga. kwon bread Ju. kwen , , .. “ > bread kwon Any. kwon bread Nr. kwan bread Bo. koa bread 44 Genealo gzcal Relations of the Shilluk Language iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiM^ S. Jcuani to count , read E. gle to count, read T kl| to oount > read G. kane to count, read Y. ha to count Y. kara, karah to learn Di. Jcwen to count Shi. Jcweno to count Ga. kwano to count Ju. kweno to count Nr. kwen to count Ba. ken to count S. nlu, nlua to lick , suck E. dd to lick, suck dudo to lick Y. adun\ 7 > taste adon) Nu. duqe I . 7 % > to lick aach) Shi. dodo to suck, lick Shi. dwddo to suckle Ga. doto to suck Ju. dot to suck S. pagi to divide E. afd part, half T. pae to split G. afd half Y. apa part Ku. fak to split, divide Nu. fage to divide Shi. pano to divide S. puu to beat E. fo to beat T. po to beat Ef. foi to heat Plaoui po to beat Teoui po to beat Shi. pwbdo to beat Di. pwot to beat S. tiagi to be hard E. se to be hard, strong Di. chek to be hard Shi. tek to be hard, strong Ga. tek to be hard Ju. tek to he hard Any. tek to be hard Bo. tigo to be hard S. tii hand E. ashi hand Ku. shi-ma hand Di. chin , chyen hand Shi. chyeno hand Ju. shyeno hand Any. shyeno hand S. tii to bear a child ; wife E. ashi wife Ku. shi to beget, bear sha begetting Nu. ash, ashi daughter Di. tik wife Shi. chi wife. Appendix. Some Names of Languages, Peoples, and Rivers, as they are in use among the natives. The Shilluks call themselves: Ocholo a Shilluk man, pi. Choi, or wate Choi ” children of Chol“ ; their country : fotb chol; their language : do chol. The Shilluks are called by the Arabs : Shilluk, by the Dinkas: Bar, by the Nuers: Ttt. The Anywaks call themselves : Anwak, they are called by the Nuers : Balak, by the Dinkas: Palak, by the Abyssitians: Jambo. The Dinkas call themselves: Jane; they are called by the Shilluks: ojfiho pi. jdhi ; by the Arabs: Dinka, or Denka. The Nuers call themselves: Ganat a Nuer man, pi. KSgandt; their language: tok Nat; they are called by the Shilluks: NuSr, by the Dinkas: Nuar; by the Arabs : Nub or Nawar. The Jurs call themselves De-Luo or Luo, by the Shilluks they are called Odimo, ’’descendants of Dimo“, by the Bongo: Ber. The Belanda call them- The Position of Shilluk 45 111111 selves Bor. Belanda is a Bongo word, landa = stone, hill ; so Belanda is prob- ably ’’bill-country The Nubians are in all three languages called: Don } from ”Dongola“. Accord- ing to Schweinfurth in Golo the Nubians are called Turuku, in Jur Oturu, in Bongo Turu; these names are doubtlessly derived from ”Turk“. The Bahr Zeraf is called in Shilluk: Onel, in Nuer: Fan, in Dinka: Piau The Bahr Jebel is called in Shilluk: Ker; in Dinka: Ker, in Nuer: Konarn ; the Khor Filus is called in Shilluk: Olut, in Dinka: Pelut, in Nuer: Pulut. 102 . 102a. 103. 104. 46 The Parts of Speech IIIIIIIIIIIIIINIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIlllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllN FOURTH SECTION: THE PARTS OF SPEECH. THE NOUN. Singular and Plural. Singular. Many nouns have in the singular the suffix 0; in some nouns it may be dropped at will; on this and on the original meaning of o see 71. Some nouns denoting a plurality, are in their form singular, and are treated as such; e, g. : labo , tedo people. Plural. The Shilluk is remarkable for its manifold means of forming the plural of nouns. These means may be divided into three principles ; they are : plural-formation a) by affixes, b) by change of tone, c) by change of vowel. Generally in forming the plural of a noun, not only one of these means is employed, but several. a) Plural-formation by affixes. In most Sudan languages the plural of nouns is formed by affixing to the singular a particle, which in most cases originally is a noun or a pronoun : ’’people, they“. In Shi. this formation is represented by several vocalic and consonant affixes. 1 . The most frequent plural-affix is the suffix L Although by no means all nouns have this suffix in the plural, yet it is a question of feeling with the natives that they prefer it; if a foreign word is introduced into the language, it receives i in the plural ; and on the other hand there are numerous genuine Shilluk words which sometimes are used with i , and sometimes without it in the plural. This leads to the supposition that possibly the ending i was formerly more employed than it is now, and that it may be the oldest and originally only ending for the plural. — The plural-suffix i occurs also in Masai and in Nuba and Kunama ; in Kunama i is the personal pronoun of the third person plural: ”they“. It may be that the suffix i is of common origin in all these four languages. Besides the vowel-suffix, there are several consonants which serve in for- ming the plural: 2. k; gin thing pi. gik; k may be shortened from the demonstrative pronoun ak ”tliese“ ; in Di. the plural is formed in the same way, viz. by adding the mm The Noun 47 llllllillllllllllil!IIIIIIIIIIIIIIIHIIIIIIi>lllll!i:ililllllllllllllllllllllllllllllllllllH!lllinillll>l>ll>lilllllll!lllllllllilllIIIIIIIIIIIIIIIIHII!llllllllll!llllll demonstrative pronoun ke ” these". 3. t ; t is possibly identical with the Anywak word tot ”many“ ; so that origi- nally the word was common to both languages, but in Shi. it was exclusively retained for forming the plural, a different word being employed for ”many“. In Anywak the plural is frequently formed by simply adding “tot tf . In some cases the plural is formed by adding t instead of t; whether this is misheard by me, or whether there is really a class with t in plural, I do not know. — Di. also has the plural in t (t ?) : puou-puot heart. 4. A nasal consonant ; some nouns form their plural in changing their last con- sonant into the corresponding nasal one, according to the rule given in 40 ; here doubtlessly a nasal consonant has been suffixed, which may be shorte- ned from the demonstrative pronoun an ’’this, these". While i is used very much, and may, in a certain measure, be employed at will, k, t and the nasal consonant are restricted to a small number of nouns. 5. Words whose second consonant is a voiced mute followed by a vowel, change this consonant into the corresponding voiceless one in the plural : afiido pi. dfutl. In connection with this it is to be remarked that in those nouns which in their plural end in a mute consonant, this consonant is always voiceless s even when a vowel follows : lek teeth, leka my teeth, lek ak these teeth; this is contrary to the rule in 38; perhaps this voicelessness is the rest of a voiceless consonant which was suffixed for forming the plural, but assimilated itself in all cases with the preceding consonant. 6. Many nouns form their plural by dropping the singular-suffix 0 : gyeno hen pi. gyen. 7. A few nouns with the prefix 0 drop this prefix in plural; such are names of persons as belonging to a nation (patronymica) : a Dinka man, a Shilluk man; here the plural-form may be the first, noting the nation as a collective mass, from this the singular was derived by prefixing 0 , which probably means: ”he“ or ”one“ : ”he a Shilluk". The opposite formation see in rum pi. orom nose. 8. A peculiar kind of plural-formation in nouns designating relatives is that of prefixing n 6 in the plural; na (also ne) means ”ehild“ ; it is low toned, but when expressing the plural, its tone rises. Examples : akayb-ndkdi nephew ; or : nakai-n^khi nephew. [The partial conformity of the plural-affixes in Shilluk and Masai is remark- able. Just as in Shilluk one of the most frequent plural suffixes is i, so it is also in Masai. Likewise k, t and a nasal suffix (n) are found in both languages. The plural -formation by dropping the final vowel 0 of the singular (see 108) has also its analogy in Masai, where a final a or 0 (0?) 105. 106: 107. 108. 109. I IO. 48 The Parts of Speech IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIM is dropped : ol abura plural il abur ”froth“; ol kurto pi. i hurt ” caterpillar “. Hollis is probably right in supposing that in these words the plural is the original form, from which the singular was formed by adding 0 or a. — According to Hollis, Masai has no plural-distinction by tone. See Hollis page 18 ss.] b) Plural-formation by change of tone. As stated above, the predomination of intonation is a characteristic of Sudan languages ; but in none of these the change of tone is known to be a means of distinguishing singular and plural. In the western languages, of whom a greater number is thoroughly known, this function of the tone is sure not to exist; but it may be expected that on close investigation it will be found in other eastern Sudan languages. By the change of tone the nouns are grouped into classes, a certain tone or group of tones in the singular always corresponding to a certain tone or group of tones in the plural. There do not seem to be very many nouns without the distinction of tone in singular and plural. 1 This distinction is probably younger than the plural-formation by affixes. Though the intonation is no doubt genuine Sudanic, this particular employ- ment of it, viz. the distinction of number, may be of foreign origin, a foreign element getting into the population and using the tone in quite a new way, which, until then, was not known to the primitive inhabitants. This is the more probable, as the change of tone is a process analogous to that of the change of vowel, which will be shown below. It might be supposed that both are of the same foreign origin, i. e. Hamitic. The older plural-formation by affixes seems gradually to be suppressed by the modern means, viz. change of tone and of vowel. It is to be remarked that, as a whole, in plural the low tone is more fre- quent than in the singular, the low tone, together with the long vowel (see the following) conveying the notion of greatness or plurality. c) Plural formation by change of vowel. 2 A plural-formation likewise unknown in western Sudan languages is that by changing the quantity or quality of the stem-vowel. This vowel-change is common in Semitic and Hamitic lan- guages, and is in Shilluk probably to be traced to Hamitic influence. How far it is spread in the eastern Sudan group, cannot be stated now, but the Di. also has it. Quite of Hamitic character is the interchange of certain vowels in this way : the vowel-changes in one group are contrary to those in another group ; the first group has long vowel in singular and short in plural; a second group short vowel in singular and long in plural; likewise the quality changes: one group has 0 in sing., u in pi. ; a second group u in in sing., 0 in pi. ; this peculiarity was first shown by Meinhof as existing in 1 According to Kitching in Gang most nouns have the same form for singular and plural; is it not possible that a distinction is made by tone, which has not been noted? 2 Plural-formation by change of vowel-quantity and quality is also largely used in Dinka ; see Mitterrutzner page 15. / The Noun 49 |||illllllllllll!lllllllllllll||||||!!illllllllll!llllllllllllllllll!lilllllllllllllllllillllllllllllll!llll!IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIllllllllllllll!llllllllllllllllllllllllll!llllllllllll)lllllllllllllllllllllllllll!llllllllll!IIIIIIIIH the Hamitic languages, and has been called by him ’’polarity The same tendency of interchange is to he seen in other formations, see III for instance 119: singular prefix 0, plural no prefix, and 119: singular no prefix, plural prefix 0. Though this formation be probably foreign and relatively young, it may 112 contain some primitive principle of language building: It is worth noting that the large majority of nouns have short vowel in the singular and a long one in the plural; this may lead to the supposition (which is supported by results of studies in other African languages. In Ewe for instance adjectives with long vowel and low tone designate large things or beings, the same adjectives with short vowel and high tone express small things or beings.) that in an early stage of language the long vowel is expressive of the idea of ’’much, big, great". Examples illustrating the different ways of forming the plural. a) Plural-formation by Affixes. 1 . Suffix i. dkol-dkoll drum-stick dmat-dmati a stork dhon-dnbm a knife aywom-dyworm monkey dchdhb-dchuhi an ant phm-pgm{ board ybro-yiri a bead kal-kali fence nu-nuwi lion leu-lewi lizard. For more examples see below. The ending i has in most cases low tone ; where the tone is middle, the stem- vowel too has middle tone, that is, the tone of the suffix is assimilated to that of the stem. 2. suffix k. pi-pik water gin-gik thing dyel-dyek goat jal-jok man lejo-lek tooth ma-mek aunt men-mok this one. 3. suffix t. tdu-tat buttocks wich-wdt head yei-yat boat yino-yit fisherman yech-yet belly keu-kot breast (Iwol-lot) a gourd (yo-yet) road. When in a noun with a consonant plural-ending the stem also ends in a con- sonant, the final consonant of the stem is dropped, the consonantal suffix taking its place ; see 44. 4. nasal consonant as suffix. tdgb-tdnl dura-basket kwach-kwdm leopard dhadb-ahani breast-bone ydt-yin tree atdbo-atam tobacco tabo-tami dish. Vice versa : wano-wach paper. WESTERMANN, The Shilluk People. 4 I 13 I 14 I 15 I l6 1 17- 1 18. 1 19. 1 20. 1 2 1. 50 The Parts of Speech >>>lllllllllllllli>lllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllillllliillllllllll!lllllllllllllllllll!llilllll!lllllllllllllllllllllllllllllllllirillllllillllli1lllllllllllllllllllll 5. voiced mute consonant becomes voiceless. afudo-dfuti a fish atudo-dtutl a wild goose bbdo-boti blacksmith goji-gochi sword budo-buti a melon dakagi-dakakl dura-stick okodo-okotl basket. Vice versa: fuk-fugi tortoise orok-orbgi bell 6. dropping the singular-suffix o. falo-fal knife gybno-gytn hen winb-win bird tono-ton egg 7. dropping the prefix 0. obwono-bwon white man 6 cholb-chdl Shilluk-man Vice versa : rum-orom nose. Iwop-lwobi company. by bio -by el dura gwblo-gwel ring. ojahb-jah Dinka-man. 1 b) Plural-formation by Change of Tone. For completeness’ sake the nouns which do not change their tone in plural, are also enumerated here. — Nouns with prefixes and those without them are separated, as they show differences of tone. In some cases nouns with a slight deviation of tone have been grouped under the same heading; this has been done, because the differences do not seem to be essential and perhaps have been misheard. On the difference between ' and a see 51. Some nouns have two plural-forms. Nouns with prefixes. 1 . dchwatb-achwdti loin-cloth bkok-okok egret okwbk-okwdk a goose brbk-orok craft. 2. adero-dder arm-ring bpdro a gourd alutb-dluti fist 3. obau-bbawi lungs obbr-obbri feather 4., akur-akuri pigeon awoch-awoch a shell bgwol-bgwol a bird. 5 . dchut-achiit arm-ring 6. akySn-akyen gun-cock aburb-dbur bush-buck ddiro-ddbr donkey dmalb-dmall camel bkok-okok flower bmbdb-'ombt fire-fly ochoyb-ochoyl melon btwol blue dwak-dwak a bird. bgwbrb-bgwM | ogweri | blue heron. dtbrb-dterly atbr a spear oloS-bloe duck agwin-dgwbn bastard child. oMro-obir a pot dchwdt-dchwdt guinea-fowl dtep-atbp bag. 1 In one example the plural is formed by suffixing r : rit-vor king. I The Noun 51 |||||||||||||||||||||!ll||!llllllll!llllllllllllllllllllllllllllllllllllllilllllll!!lllllllllllillllllllllllllll!illlllllllllllllllllllllllllllllllllllllllll!llllll!lllllllllllllllllllillllllllllllllllillll!llllllllllllllllllllllltlllllilllll| 7. bkodo-okutl hedgehog btilo-bUli club onwano an ant bhwivo whip btblo a white dura. 8. owahb-owani heron otyeno-otyen a fish owajb-ndwajo cousin % oyinb crocodile-hunter. okwano-okwam broom otagb-otanl a fish orok-orok small bell 9. dchan-dchan a fish dkwan-dkwdn ear-lap arndt-dmati a stork atet-atet mangouste drat-brht a snake olwe-olwe marabout bgik-oglk buffalo okwol-okwoli gourd bhyen-onyem a snake otwon-otwbni hyena 10. aban-aban hammer okwor-okorl serval otwel-otwell a fish ottt-oMti hawk 1 1 . dgdk-dgeki crow achuhb-dchurii an ant ddolb-adol a fish bdek-udikl a mat ogwal-ogweli frog 12. dtudo-atuti wild goose dfidb-afbt skunk dgorb-agor neck-bone dtwak-dtwtik a bird odtro-odhr kiddle omerb red dura onogo a cow otor-otbr a ford owet-owbt a mat onwok-oriwhk male goat omayb-omdi cousin bbwoyorbbw'ki a shrub dchwik-dchwlk anus alun-dluh somersault dndn-dhbm a knife dywom-aywomi monkey omi brother omen his brother ofwon-bfwim loaf okok-okok a fish okyel-okyell an ant 6 pap-opd,p hip-bone otwon-oton cock. akol-akoli drum-stick olak-olekl a fish olam-blemi sycomore otet-otitl a pot. dlerib-dlerii a fish addlb-ddall a gourd afudo-afuti a fish ogonb-ogqni bracelet oywak-oyweki a crane. dyomo-dybrn tin dgerb-agbr a hair dress dh 6 nb-anen a red ant ayier-dyierl quail ogwok-ogokl jackal omodb a cow brap-ordp spider owaii-owau ibis oroch-oroch ram omorb-omor roan antelope 6 bogb-obbk albino odelb-od&l a cow 4 ' 52 [1( The Parts of Speech lllllimilllllllKllliliimmimiiii hi mi 1111 1111 11 11 11111 111 iiiii mill iiiiiiiiiiiiiiiiiiimiiiMifiiilfiiiiiiiiitiiiiiuiirt odibb-odip blanket llllIllllllIilHIlimlllllHmllHlIlllllllmllmlllllllllllllllllmlllllim ogdl-ogdl mule ogalo-ogdli mule onayo-onai cousin. 13. okodb-okbti basket orok-orbgi bell. 14. ochybno-ochyen loin-cloth. 15 - ogwS-ogwe bow. 1 6. dlebo-dUpl a bird 6 nbl 6 red earth. *7- ddinb-adin a fish dten-dthti hat okwon-bkbn feather okbk-bkok egret. okwek-okwhk goose 18. achyeno-achyen an ant aywak-aywak crest brb-or ant-hill oro-br relations by marriage. Perhaps in these last two examples 0 and 0 are not prefixes, but vowels of the stem, the first consonant (perhaps w) having been dropped; see 33. 19. okot-okot bell 20. akbn-dkorii gazelle (attibo-atam tobacco). dhadb-aham breast-bone 21. djwogo-djwbk sorcerer. 22. btyem-otyem dragon-fly. 23 * olet-oleti hawk obech-obiech reed. Nouns without prefixes. 1. bblb-bbl face bbnb-bbhi lizard bbt-boti bachelor bwonb-bwonl a fish byerb-byer root chdr-chor vulture chiit-chiit tooth-brush chwai-chwayl broth chwak-chwdk ambassador chwarb-chwar bug ddtb-ddt hoof deh-dem jaw-bone falb-fdl knife gat-ght river-side gin-gik thing gok-gbk ring gwUb-gwbl ring gyek-gybk water-buck kivbm-kdrn back kyet-kyU a fish. 2. gilb-gill slope gagb-gak cowry budb-but a shell budb-buti melon chdrni-chdmi bait dakagi-dgkaki dura-stick dorb-dori axe fdl-fet spoon / The Noun 53 !ll!llll1llllllllllillllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllll!lllllllllllllllllllll!lllllllllllll!illlli!llllllllillllllillllllltlllll!lllll fodb-fot country jago-jak chief 3. golb-gol bight kal-kali fenee kwach-kwam leopard fudo-fut lame person. 4. chogo-chok a fish fyer-fin back-bone jbp-jopi buffalo kawo-kawi beam ku-kuwi thief. fuk-fuki pot 5 • by Mo -by el dura phr-peri hippo (dbl-del skin). 6. boi-boi net churo-chur a fish goji-gbchl sword gut-gut navel kwanb-kwanl solo-singer kwoh-kwoh report 7- gytl'o-gytl ring bano-ban locust chul-ehul penis folo-fol cloud kwet-kwet dung-hill. ybrb-yiri a bead kbdb-kbt a fish phm-pami board fuk-fugi tortoise ghho-gan button kan-kam trumpet kit-kiti rock gut-guti hammer. byero-byer belly kyen-kytn horse bbr-bor boil dok-dok mouth gulb-gul cannon orb-br relations by marriage koch-kuchi axe kyilo-kyel star. bak-bak fence bodo-boti blacksmith dafi-danl dancing- stick. 8 . bdnb-banl meat on the skin chugo-chuk charcoal fyen-fyem skin gybnb-gykn hen kbnb-kem gourd kwbt-kot shield kwoto-kwot farting bat-bat arm dak-dak pot gwbk-gubk dog jack-jack shoulder kwdro-kwerl pole kwom-kubmi board. faro-fari mat. c) Plural-formation by vowel-change. Change of the quantity of the stem-vowel. I. Singular short vowel, plural long vowel. bkbk-bkok igret bkbk-okok flower brbk-brok craft awak-awak a bird 123. 124 - 54 brok-orok a small bell gat-ght river- side bkwbk-okwdk a goose achut-achht arm-ring achwdt-achwat guinea-fowl atwak-atwdk a bird 6wet-owbt a mat ogal-oghl mule okwon-okwon feather datb-ddt hoof fyer-fM back-bone dak-dak pipe. The Parts of Speech iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiliiiiiiiiiiiimiiiiiiiiiin chut-chUt tooth-brush chwak-chwhk ambassador bgwol-ogwol a bird agwbn-agwbn bastard 6twbn-6tbn cock orap-orhp spider oriwdk-oriwbk male goat aten-athh hat okot-bkot hell kal-kali fence bak-bak fence In the first eight examples the short and long vowel are the only distinction between singular and plural. 2. Singular long vowel, plural short vowel. charm-charm bait olam-olemi sycomore obogo-obbk albino ajwogd-ajwbk wizard chdr-chor vulture par-peri hippo goji-gochi sword gybnb-gyeh hen bgwbrb-bgwori blue heron otit-oUii hawk ochybno-ochyen loin-cloth olU-oletl hawk byblo-byel dura bor-bor boil kyilb-ky'el star kwdrb-kwerl pole. Only in the first word the plural is distinguished from the singular by the short vowel only. Change of the Quality of the Stem-vowel . I . The stem-vowel of the singular turns e in plural. dgak-dgeki crow par-peri hippo ogwal-ogwell frog odbk-udlkl a mat oywak-oyweki crane 6twel-6twell a fish olak-oleki a fish otet-otiti a pot olam-olemi sycomore albbo-dUpi a bird fal-fet spoon oUt-oleti hawk kwdrb-kweri pole ogwbrb-bgweri blue heron. In some words the vowel in plural is not e, but e or i; as these are closely related to each other, and perhaps e , i are misheard for e, I have classed them together. In all these nouns the stem-vowel has high tone in plural ; probably the i The Noun 55 llilllllllllllllllllllllllllllilllllllllllllllllllllllllllilll IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII Hill Illllllllllllllilllllllllllllllllllllllllllllllll Illllllllllllllllllllllllllllllllll high tone and the reduction of the vowel to e are in some causal connection; vide 1 6. 2. The stem-vowel of the singular — mostly a — turns a in plural. achwat-achwdt guinea-fowl leal-kali fence bak-bak fence dak-dak pot, pipe bkwok-okwdk a goose okwek-bkwhk a goose. Here the short vowel of the singular becomes long in plural; the length- ening of the vowel may he the reason of its turning into a; see 17. 3. singular a pi. e. ma-mek aunt 4. singular e pi. a. aten-atan hat 5. singular a, pi. 0. rat ( rit, see 16) -ror king. yat-yen tree. ( yei-yat boat). 6. sing, e pi. e. 7. sing, e pi. e. 8. sing, e, pi. i. 9. sing, i pi. a . 10. (sing, a, e, e) pi. 0. gyet-gyet waterbuck. dtet-atet mangouste owet-owbt a mat yet-yit a well wich-wat head. jal-jok man ten-tono small men-mok these. The plural-vowel 0 is remarkable, as it does not correspond to a certain vowel in singular, but is a class of its own ; it not only forms the plural of nouns, but also of pronouns and adjectives. Note also dho-gho; a is the deictic pronoun ”it is“ ; but here it is treated like a radical vowel and thus changed in plural. anSno-dnen red ant yech-yet belly. yet-yit scorpion. meko-mdko some aho-ohb what 1 1. sing. 0, pi. u, u . nayqlq-nawuli an axe kdch-kiichi an axe bkqdq-bkuti hedgehog mogo-muki beer. 12. sing, u pi. 0. rum-orbm nose. 13. sing. 0 pi. 0. anon-anonl a knife bor-bor boil toch-toach gun; see 22 chor-chor vulture. 14. sing. 0 pi. wo. mbk-mwok dog-head fish. 1 5 . sing, wo, wo pi. 0, 0 , u. 6 twon- 6 tbn cock 6 kw 6 r-okbri serval ogwok-ogoki jackal okwon-okon feather Iwol-lot a gourd twol-toli snake kwbm-kbm back kwot-kbt shield of won-o fun loaf. 1 6. sing, wo pi. uo. gwok-guok dog kwbm-kubrm board. 17. sing, ye pi. e. fyer-firi backbone. 18. sing, ye, e, i pi. ie. lyeeh-liech elephant yet-yiet neck obich-obiech reed. 56 The Parts of Speech lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllUIIIIIIIIIIIIIIIIIIIIIIIIIIIIIINIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIItllllllllNIIIIIIIIillllfilllllllllllllfllllllllillilllllllll 125 - I 26. Gender. Gender is expressed in the noun only, not in pronouns. The natural gender may be marked in two ways: a) by different words. chwou man dacho woman wat bull dean cow onwok male sheep or goat dy6l female goat. b) by adding otwon for the male, mat for the female gender. hu otwbn male lion nu mht or mat nu female lion toni nil male lions mciti nil female lions kyen otwon or kyen a twon male horse kyen a mat or mat kyen female horse kyhh a ton male horses kyen a mht female horses twon omorb male roan antelope, pi. ton omorb mdt omorb female roan antelope, pi. mat omdrb. In one single word, however, the Shilluk expresses the gender by phonetic means: na child nal boy nan girl. Here evidently l and n are added to the word na in order to mark its gender, l for the male, n for the female gender. [That this case is not merely accidental, will be clear from the fact that by the same means gender is expressed in the Bari language 5 here it is not the nouns, but demonstrative pronouns which receive the affixes l and n: lu that m. lo this m. na this f. pi. chi-lo these m. chi-ne these f. lu-yu that one yonder m. nu-yu that one yonder f. li-o my m. ni-o my f. nu that f. chi-lu those m. chi-nu those f. chi-lu-yu those yonder m. chi-nu-yu those yonder f. il-ot your m. in-ot your f. In the noun, feminine is distinguished from masculine by the suffix et. The same distinction by the same means has Masai. The distinction of a grammatical gender is surely not Sudanic, it is not known in other Sudan languages ; so we have doubtlessly Kamitic in- fluence here. The Shilluks must have been in contact with (a Hamitic) people who expressed in their language the grammatical gender by l and n, but this contact was not long or strong enough, to make the distinction of gender a living factor in the language ; so only a faint trace of it was left. There is one more Sudan language, which has a similar distinction : the Songhai (on both banks of the middle Niger). This language has, in The Noun 57 !llll|||||||||||||||llilll|||||||||l!!illllllllllllllllll!llllllllllll!llllllllll!lllllllll!lllllllllll!lllll!llllllllllllillill!ll!llllllllllllllllllllll!llllllllHlllllllllllllllllllllillllil!lllliil!llllllllllllllllllllllllllllllll||!llllll the same way as Bari and Masai, a kind of article, di for living beings, ni for inanimate things. I believe that di is identical with li, l and d often changing in African languages ; vide the examples in the comparative Lists of Words in Third Section. If this is right, the Songhai (in which, though, this distinction will not be original, but borrowed from some Hamitic language) represents an elder stage in the development of grammatical gender: living ) masculine, inanimate ) feminine or neuter (which may originally be the same, as with primitive men woman is rather a thirg, a merchandise, than a person).] A second way of distinguishing gender by phonetic means is represented in the following word : ogwel an ox with the horns turned toward the eyes agwSlo a cow with the horns turned toward the eyes. 126a. Case. Grenetive. The ruling noun is a singular. 1 . The genetive follows the noun determined by it. The noun ends in a con- sonant ; in these cases the two nouns unite without any connecting element or phonetic changes : wot house ; wot jago house of the chief lot club ; lot obwon club of the stranger atep bag ; atep jal eni bag of this man okok blossom; okok yari eni blossom of this tree yit ear; yit kyen ear of the horse. There are, however, a few exceptions, chiefly if the final consonant is k or ch, and the next word begins with a consonant ; a) sometimes the ’’helping vowel“ is inserted : kido colour; kite lojo black colour nedo rib ; nete jal rib of man lech tooth; leche lyech tooth of the elephant mogo beer; moke f die won beer of our country bodo artist. bote ton one who makes spears. These are treated like nouns in the plural. b) ch and k may be dropped: pach village ; pa rit kech, kach hunger ; ka jal eni 1 27. dok cattle village of the king the hunger of this man do rit the cattle of the king. 5 $ The Parts of Speech iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiw c) ch softens into y: mach fire; may kworo ’’fire of cotton 44 ; see 45. One word changes its vowel before a genetive : yo way ; yu Fakgi the way to F. ; likewise when an adjective follows: yu toch a narrow way; see 22. 2. Nouns which have the final vowel 0, and whose second consonant is a voiced — in some cases also a voiceless — mute (yo, jo, do, do, bo), drop, when followed by a genetive, the 0, and turn the consonant into the corresponding nasal one : go j h, jo j n, do j n, do ) n, bo j m ; see 40. jago chief; jan fote won the chief of our country afoajo rabbit ; afoan nal ten the rabbit of the child fedo people ; ten fan eni the people of this village omgdb a cow ; omon rit the cow of the king tabo plate ; tarn nan the plate of the girl muto neck mune dean the neck of the cow. This nasalization is caused by a nasal consonant, n, which is no doubt identical with the demonstrative n (vide 138), and has originally the meaning ”that“ : jago n pack ’’the chief, (namely) that of the village 44 . There are some examples which show the n in existence at the present time : lau cloth, Ian dacho the cloth of the woman; here n is preserved, the u having dropped before it; rit king, an older form rat, see 16; ran labo the king of the people ; here the n is preserved, though the word ends in a consonant; this is generally not the case ; it is evident that after a vowel the n is easily preserved, jago n pack offers no difficulty in pronouncing, but in words ending in a consonant the n was liable to disappear, the more so, as the consonant was voiceless, and n is voiced ; thus dok n tedo ) dok tedo, but jago n tedo ) jan tedo. This n has high tone. [This n, originally probably always a demonstrative pronoun and serving to express the genetive relation, exists in a great number of central and eastern Sudan languages. In Di. it effects the same changes as in Shilluk, besides it is found in Nuba, Logone, Mandara, Teda, and also in Haussa and Ful.] The ruling noun is a plural . If the ruling noun is a plural, the n does not appear, but when the noun ends in a consonant, the ‘helping vowel* is suffixed to it. When the plural ends in i, this i is generally preserved. A change of tone is to be noted here: while the plural-forming i (see 103) and the helping vowel have low tone in those cases where no genetive follows, they receive high tone when standing before a following genetive. This high tone most probably indicates the lost pack village, pi. myer; wot house, pi. woti; yli ear. pi. ylV> mogo beer, pi. muki; okok blossom, pi. okbk ; atep bag, pi. atep; kech hunger, pi. kahi ; figo chief, pi. jak; The Pronoun 59 ||||||||llllllllllllllllfllllllllllllllllllllllllllllllllllllllllllllillllllllllllll!llllillllll!iillllllllllllllllllillil!llllilllilllllllllllllll!llllllllllllllll!llllllllilllllllllllllllllllllllllllllilllllll!IIIIIllll!llll||||||llll||||||| genetive-forming n , the sound n itself having disappeared, hut its tone (see 1 27) was perserved. — Examples : my ere rit villages of the king woti rit houses of the king yite kyeh ears of the horse mukifote won beers of our country okoki yat the blossoms of the tree atepe hate w'elo the hags of the traveller kahi fote won the famines of our country jak 6 fote won the chiefs of our country. In my materials I find one exception to this rule : gwok-gubk dog ; gubke jal eni the dogs of this man ; hut this may be a misunderstanding. The Objective Case. The direct object or accusative follows the verb: a chdm by el he ate dura. Sometimes the particle ki ”with“ is added: a cham ki by 61 he ate (with) dura. But when ka ”and“ begins a sentence, the object always precedes the verb: ka by el cham and dura ate (he). What in European languages is an indirect or dative object, the Shilluk transforms into a direct object, and what we would call the direct object, is in this case always introduced by ki; instead of saying: ”he gave money to the child“, they say: ”he presented the child with money“ : a weH hal ki hyeh. But in very many, probably in most cases the direct and indirect object are not expressed at all, the passive voice being used instead, ”1 saw him“ is expressed by ”he was seen by me“ ; ”he gave the child milk“ by ’’the child was given milk by him“, — On the passive voice see 173. The Vocative Case is formed by lengthening the (last) vowel, by raising the tone, and sometimes by adding i ”you“ : hate man, hati o man ! Dak a proper name, Dagi o Dak ! 1 28 1 29 THE PRONOUN. The Personal Pronoun. ConnectedForm, standing before the verb. This form is generally used as the subject of verbs. y& I yi thou yi, e (b) he wa , wo we wu you gi they. The forms are often pronounced with a short vowel, yi and i (sometimes ^), likewise wa and wo, are used promiscuously, but i, apparently the younger 130 60 The Parts of Speech llllllllllllllllllllllllllllllllllllllllllllllilllllllllilllllillllllllllllllllliilllllllillllllilllllllllH^ form, is employed more frequently than ye; b is seldom used; in the 3 rd person go also occurs, but it is very rare as a subject. Note that b and go have a low tone, but all other personal pronouns have a high tone. [It is at least remarkable that in two West African Sudan languages the personal pronouns of the 3 rd pers. sing, are the same as in Shilluk: Ewe e and wo, Twi e and 0 (In Ewe even the tones are equal to those in Shi.) ; Ewe makes some distinction in the use of e and wb, while in Shi. they seem to be employed at will. Gang too has e and 0 , apparently without making any distinction between the two. On the form of the pronoun note the following remarks : The corresponding forms for the singular and the plural seem to have originally the same vowels, only yi and wu being different. But besides yi, yu also occurs, and in Nuer the possessive pron. of the 2 nd pers. sing, is du ( d is prefixed), so it seems probable that the original vowel was u , which was assimilated by the palatal semivowel y and thus became i. This palatalization must, however, have taken place at an early period, as neighbouring languages — with the exception just stated — have i and yi for the 2 nd pers. sing. So we get as primitive vowels of the personal pronoun : a, u, e, which were differentiated into singular and plural by certain prefixes. a) Singular. In all three persons the pronoun begins with y, but the 3 rd person has a third form, which is not mentioned above: yen (n marks the absolute form, see 132, so the form is properly ye); ye I regard as the older form of yS (on the change between y and y see 35); in Dinka and Nuer the pronoun of the first person is ya, which is likewise the older form for Shilluk ya; from this it is probable that the 2 nd person also originally began with y, though, as far as I can see, it is nowhere retained. Thus we get these (hypothetical) primitive forms: ya, yu, ye; a, u, e designating the persons, and y the singular. b) Plural. In plural all persons begin with w except gL What is the origin of this gt In Nuer the i Bt pers. is kd, the third ken and kyen, in Dinka ke (probably ke) ; ko is evidently contracted from kwa, see 22; analogous to this kyS may be derived from kwe ( kwe ) kye see 32), and the 2 nd person, wu, would be originally kwu, but, as in the singular, here the hypothetical form seems nowhere preserved. So the primitive forms of the plural would be: kwa, kwu, kwe; a, u, e again designating the persons and kw the plural. (As for the prefixing of k note that in Dinka the personal ) The Pronoun 6 1 lltllllllll pronouns in the absolute form suffix a k!). — The evolution of ge in Shi. would then he thus: kwe ) kye ) ke ) ge. While in the first and second person the k before w was dropped (see 46), in the 3 rd pers. ke turned into ge. The changing of a voiceless into a voiced consonant is not so uncommon in the Eastern Sudan languages, see 42 ; here the process was facilitated by ge being a much used word, whose pronunciation may easily be slighted. — Hence perhaps go ”he“ may also be explained. It may be formed from the primitive pronoun 0 ”he“, by prefixing to it, in analogy with gi } a g , and to make the analogy perfect, the vowel 0 was also pronounced wide, that is o, in accordance with the e in gi. This is, indeed, a mere hypothesis, but it is supported by the fact that go and b both have low tone, while all other personal pronouns have high tone.] Absolute Form. ydn I, me yin thou, thee in, yin he, him go he, him wan , win we, us wun you gin they, them. These differ from the connected form only by a suffixed n; en and yin are used promiscuously; gon occurs frequently as objective, but seldom as subjective pronoun. The suffixed n may be identical with the deictic n mentioned in 127 et passim; so that ydn really means: ”it is I“. These absolute or separable pronouns do not stand immediately before a verb, they are used when the person is to be emphasized. They are employed as subjective and objective alike. When they emphasize the subject, the connected form of the pronoun has to follow them : ydn yd charn (it was) I (that) ate. The absolute pronouns may again be emphasized by adding a: yand, yina, ina. This has the meaning of ”it is“, and is often used in addresses : ina Pack - odo that is Fashoda; yina jwok ’’thou art God“ ”0 God“. If a personal pronoun in the singular is connected with another pronoun or noun, the plural form is always used instead of the singular : wo ki yin I and you ; wii ki min you (sing.) with whom ? Objective Form. It is suffixed to the verb. Example : stem chwol to call. Common form. With more emphasis. d chwbld he called me a chwbld ydn or yand d chwoli he called thee a chwola yin or yina a chwble he called him a chwola in or ina a cliwbll won he called us d chwbld won or wona a chwoli wun he called you a chwbld wun or wuna a chwoli gin he called them a chwbld gin or gina. 132 133 134 - 135 - 136. 62 The Parts of Speech iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiM The first a is the sign of the past; in the second form the final a of the verb marks the verb as being followed by an object. Note the change of the tone in the objective form. The objective form has loiv tone , whereas the subjective form has high tone . 1 Possessive Form. 2 This form is also always suffixed. Example wot house pi. woti. woda my house wot wdn our house wota my houses woti won our houses wode his house wot gbn their house wbtS his houses woti gen their houses. gwoga my dog gwok won our dog guoka my dogs guokb won our dogs gwoge his dog gwok gen their dog guokS his dogs guoke gin their dogs. wodi thy house wot wun your house woti thy houses woti wun your houses gwok pi. gubk dog. gwogi thy dog gwok wun your dog guoki thy dogs guoke wun your dogs If the final consonant of the noun is a liquid or nasal, the w in won and wun is often ommitted: kal un your fence; tyeh un your people. If both the possessor and the thing possessed are a singular, the possessive pronoun has a middle tone, if either of them or both are a plural, the poss. pr. has a high tone. In the connection of noun and pronoun the rule given in 40 is to he ob- served, as these examples show : jago chief, jaha my chief afoajo rabbit, afoana my rabbit but in pi. : jak chiefs, jaka my chiefs afoachi rabbits, afoacha my rabbits. If the final vowel of the noun is u, it turns into w; if u is the sole stem-vowel, a w is inserted : fyou heart, fyowa my heart ; hu lion, huwa my lion. In some few cases the possessive pronoun is prefixed by r: ra my, ri thy etc. Before this r the final consonant of the noun drops : nal boy riara my boy pacli village para my village, etc. This r is a shortened form of re ’’body, self.“ As the intonation shows certain irregularities in the connection of nouns with possessive pronouns, some more examples may be given. 6 wet mat yit ear kot rain lyech elephant atep bag kwom chair rejo fish pi. owH; pi. yit; pi. koni; pi. liech ; pi. at&p; pi. kuomi; pi. rich ; oweda my mat; yida my ear; koda my raining; lyeja my eleph.; ateba my hag; kivbmh my chair; rind my fish ; bwbta my mats yita my ears kind my rainings liecha my elephants at&pa my bags kubma my chairs rbcha my fishes 1 In Ewe e, the pronoun of the 3 r( l pers. sing, has high tone, when subjective, but low tone, when objective ; the same is the case in Yoruba : 6 he, b him ; see Crowther page (4) and (8). 2 The suffixed subjective form see 160. ) The Pronoun 63 I Illllllllillllllllll yet neck kwach leopard nil lion rit king bkbk blossom pi. yiet; pl. kwani ; pi. huwi ; pl. ror; pl. okbk; yeda my neck ; yiite won our necks kwaja my leopard; kwana my leopards huwa my lion ; nuwa my lions rada my king ; rord my kings okoga my flower; bkokd my flowers. In all personal pronouns the singular is not unfrequently used instead of the plural of the corresponding person. Sometimes the possessive pronoun of the 3 rd person sing, is employed instead of the first plural, chiefly in names of relatives: wane ”his“ and ”our“ grand- mother. The possessive pronoun can also be affixed to an adjective : wu bi benu (instead ben wu ) have all of you come ? Some much used nouns have shortened forms, when they are connected with possessive pronouns : ma mother wich father wiya wou wSri wi wiy wun wiy gin my father thy father his father our father your father their father dean cow dea my cow de (dei) thy cow dl his cow omi brother maya my mother mayi thy mother min his mother may won our mother may wun (mayu) your mother may gin their mother mi mother mia my mother miu thy mother min his mother nami sister omid my brother omi'ou thy brother omin his brother omb our brother omi wu your brother 6 mi gin their brother The in in wen, om-en etc. is the absolute pronun in he. re body, self rea myself re yi won ourselves rei thyself re yi wun yourselves re himself re yi gen themselves. In names of relatives the possessive pronoun of the 2 nd person sing, (and namid my sister namiou thy sister namin his sister nami yi won sister nami yi wun sister nami yi gin sister. plural) is generally u, wu 64 The Parts of Speech iiiiiiiiiiiiiiiiiiiiiiiiiiiiii kwayu your grandfather mayu your mother rriiu your mother. The Possessive Pronoun as a Substantive. It is formed by the help of me pi. mok or yin pi. gik; gin is ”thing“, me probably has a similar meaning. Singular of the thing possessed: met thine me his mei wun yours mei gen theirs gini thine gine his gme wun yours ginb gin theirs. Plural of the thing possessed: mt won ours gike won ours gika mine. me a mine mei (me yi) won ours gma mine gme won ours moka } mine Demonstrative Pronouns. In connecting nouns in the singular with demonstrative pronouns, the rule described in 40 obtains, with the one difference however, that here not only the nouns ending in a vowel change their last (mute) consonant, but also the nouns whose final sound is a mute consonant; accordingly the rule given in 40 is to be enlarged thus : final go and kjh, jo and ch ) h, do and t > n, do and tjn,bo and p > m. These consonant changes , without any further addition , represent the simplest form of the demonstrative pronoun. The changes are no doubt caused by suffix- ing an n, which possesses a demonstrative power. It is employed in nouns ending in a mute consonant or in go, jo, do, do, ho only, at least I have not heard it used in others (as for instance in jal ”man“, which would become *jaln or rather jan, see 44). The meaning of this primitive form is a reference to a person or object just mentioned or just spoken of. It has somewhat the character of the definite article in English (as in such a sentence : we saw a man walking in the bush ; the man called to us). gwok dog, gwoh the (identical) dog, the dog just spoken of jago chief, jan the chief just mentioned mach fire, man the fire just mentioned, this fire lejo tooth, ten the tooth just spoken of, this tooth wot house, won the house just spoken of, this house yiep tail, yiem the tail just spoken of, this tail, etc. tyeh fon the people of this country, from fote tyeh won the people of this house, from wot 1 mo gd also is heard. The Pronoun 65 yei gwoh the hair of this dog, from gwok yite yan the leaves of this tree, from yat ka place, kan this place, here duki to-morrow, dun this to-morrow, the next day. Besides these the Shi. has several demonstrative pronouns denoting different distances between the speaker and the person or object spoken of. Singular : an this, ini that, acha that over there. Plural: ak 3 an, agak these, ini those, acha those over there, an and ini are probably of the same origin; i was suffixed to an; a has become e by assi- milation to i; see 26. 1 Note the difference of tone, the low tone designating the object near by, the high tone that one in some distance. To mark a great distance, they use chine; this is pronounced with an exceed- ingly high tone, and the last vowel may be lengthened at will, according to the greatness of the distance. Be it noted that according to 138 the changes of the final consonants take place only in singular, never in plural ; in the plural the final mute consonants are always to be pronounced voiceless, that is as a real k, ch, t, tp. Some examples of nouns connected with demonstrative pronouns (The in- tonation-marks in my materials are incomplete here). jago chief; jah an this chief, jdh ini that chief, jdk chiefs; jdk dk these chiefs, jdk ini those chiefs, jdh acha the chief over there jdk acha the chiefs over there ajwogo sorcerer; ajwoh an this sorcerer ajwok pi. ; ajwok dk pi. chwak voice; chwah an; pi. chwak; chwak dk kwach leopard; kwan an; pi. kwdhi; kwdh dk afoajo hare; dfoah an; pi. afoachi; afoach dk r[t king; ran an; pi. ror; ror dk kot rain; kbn an; pi. kdn dk yit ear; yin an; pi. yit; yit dk atip bag; atern an; pi. atip ; atep dk duki to-morrow, dune chine the day after to-morrow owet a mat ; owen an, owen ini pi. owit; owit ini, owit acha tido people; tin art. The last example, though virtually a plural, is treated as a singular. Nouns ending in other consonants or in vowels, have no changes : ror kings ; rSr dk these kings gin thing ; gin an this thing len war; len an this war pi water; pi an this water. 1 It is, however, difficult to distinguish the beginning vowels in an and ini ; an sometimes sounds an or even en, and eni is sometimes heard as ani. WESTERMANN, The Shilluk People. 5 139 - 140. 66 The Parts of Speech iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiim I /J_ I . The demonstrative pronoun standing for a noun. min an this one mok ak these ones. 142. H3- H4- Interrogative Pronouns. They imply the same consonant-changes as the demonstratives Pronouns. ano what, which? pi. oho; on this plural see 124. a which? amen (also amin) who? pi. amok (amok). Examples : Singular. ogwok jackal; a ogwon ano which jackal is it? lyech elephant; a lyeh ano which elephant is it? wot house; a won ano wdiich house is it? yat tree ; a yan ano which tree is it ? rit king; a ran ano which king is it? atep bag; a atem ano which bag is it? gin thing ; d gin ahb which thing is it, what is it ? Plural. In the plural the final mute consonants are always to be pronounced voice- less, that is as a real k , ch, t, t, p; see 139. woti houses; ror kings ; yen trees; ogbki jackals ; atep bags; lyech elephants; gik things; a wot oho which houses are they ? n ror onb which kings are they? a yen oho which trees are they? a ogok oho which jackals are they? a atep oho which bags are they? a lyech oho which elephants are they ? a gik onb which things are they? amen a hi who has come ? amok a hi who have come ? jal amen which man? jok amok which men? amin a a wbri yin ? who (is it that) sent you ? wA yorii mend whom shall we elect ? [this ? won an u wot men this house is house whose? whose house is wot ak a woti mok wdiose houses are these? won a which house? ran a which king? ogwon a which fox ? ogbki a which foxes ? mSn (ambn) and probably also a are no original interrogative pronouns, but are demonstratives ; see min in this sense 141 ; a is probably the deictic element The Pro notin 67 II ”it is", see 196; buth both are in the same time employed as interrogative, and min even as a relative, see 145 ; originally it was: ’’this man!" and then, just as in English: ’’this man ?“ likewise: ’’itisatree!" and: ”it is a tree?“ Here not even the position of the words is changed, but only their tone; just so in Shilluk; only the changing of tone goes the opposite way, the interrogative tone being low; see 206. Relative Pronouns. a) What we express by a relative sentence, the Shilluk generally says in a simple sentence. Instead of saying: ’’the man who came yesterday, was my father" they say : ’’the man came yesterday, he was my father" ; (compare the English ’’the man I saw" instead of ’’the man whom I saw"). jal a bi awd the man came yesterday, or : the man who came yester- day ; a is not a relative pronoun, but a particle denoting the past tense ; wot a gere won the house (which) was built by us ; dean a neke yi tedo the cow (which) was killed by the people. b) In a similar sense min is employed; men is ’’this, this one", see 141, but it serves also in expressing relative sentences: yd fa dwata min i lojo, yd dwata min a tar literally: ”1 do not want this one, it is black, I want this one, it is white" that is: ”1 do not want the one which is black, I want the one which is white". men may also be employed in a local sense : e mado pi, men an lum bog on he drank water in a place, where there was no grass. c) A real relative pronoun seems to be ma who, which: jal ma bi the man who came ken ma ben the time which comes. But this has rather the meaning of a participle : the coming time, the man having come. It is frequently used in connection with adjectives, see 149. The Reflexive Pronoun. It is formed with the help of re pi. rei ’’body". red my body, that is: myself rei thy body, that is : thyself re his body, that is : himself rei win our body, that is: ourselves rei wun your body, that is : yourselves rei gin then* body, that is: themselves d neka re he killed himself 5 147 - 148. 68 The Parts of Speech IIIIIIIIIIIIIIIINIIIIIIIIIIIIIIIIIIIIIIIIilllllllillllllllllllllllllHIIIIIIIIIIIIillllllllllllllllllllllllllillH gi neka rei gin they killed themselves. They say also : a neka chivake he killed his throat : himself. ”1 myself“ is expressed in a similar way : a gwdke yd ki red, ”it was done, I with my body“ : I myself did it; a gwoke yi ki rei ”it was done, you with your body“ : you yourself did it; a gwoke i kere he himself did it a gwoke wo ki rei won we ourselves did it a gwoke wu ki rei wun you yourselves did it a gwoke gi ki rei gen they themselves did it or with k~ete ”alone“: a gwoke yd keta I did it myself a gwoke yi keti you did it yourself d gwoki i kite he did it himself d gwdke wo kite won we did it ourselves d gwoke wu kite wun you did it yourselves a gwoke gi kite gin they did it themselves. This has also the meaning: I did it alone. And : yd k( cliwdka I with my throat : I myself ; yi H chivaki etc. The Reciprocal Pronoun. wo fota rei won we beat each other gi fota rei gin they beat each other. THE ADJECTIVE. Most adjectives do not distinguish between singular and plural, there are, however, a few which have different forms for both, and, what is very remark- able, the plural always has the ending o, which, in the noun, is the specific ending of the singular. duon pi. dfcno big, great f ten pi. tbno small, little chyek pi. chyikb short bar pi. barb , bero long rack pi. richb bad. Note that all the plural-forms have low tone, and some, whose vowel in sin- gular is short, have a long vowel, see 1 10. Many adjectives have two forms, one denoting the gradual entering of a state, the growing into a state, and the secood denoting the accomplished state. The Adj ective 69 |||||||||||||||||||||||||illllllllllllllllllllliillllllllllllllllllllllllllllllllllll!!illlllllllllllllllllllllllll!lllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllllllllllllllltllilllllllllllllllllllllllllll!llll!llllllllllll!!1 dono becoming big, growing up ; duoh big, great, grown up rbtib acting badly, growing bad; rack bad Ibno becoming hot, feeling not; let hot. When adjectives are connected with nouns, the final consonant of the noun undergoes the changes described in 138. In this connection, however, the adjective may be prefixed by the relative pronoun ma (often m 3 ) ”which“, in this case no changes take place; but it is to be noted that before ma the final consonant of the noun is , contrary to the rule in 107, to be pronounced voiced , whereas in all other connections the voice- less consonant is the characteristic of the plural. This deviation from the common rule is analogous to the fact stated above, that the plural form of the adjective has the ending of the singular of nouns. In order to set forth the difference between the form without ma and that with ma s in the following examples the voiced final consonant is written voiced (contrary to the rule 38). Note: ma (m 3 ) has always distinctly high tone. The adjectives with ma are in their meaning more emphatic than those without ma: duoh large, maduoh very large, large indeed. wot house pi. woti. won duoh big house wod maduoh big house pi. woti dono pi. wod madonb yat tree pi. yen. yan ten small tree yad mattn small tree pi. yen tbno pi. y 3 n matonb rit king pi. rbr. ran doch good king rid madoch good king pi. ror dock [madoch pi. ror madoch , or atip bag pi. atep. atem lach broad bag ateb malach broad bag pi. atep lachb pi. ateb mdldcho okok flower pi. okok. okon kwfiro red flower bkbg makwdro red flower pi. okbki kwarb pi. okbg mdkwdrb lyech elephant pi. liech lyeh Idjo black elephant lyej malojo black elephant pi. liechi lojo pi. liej malojo gwbk dog pi. guok. gwbh tar white dog gwog matar white dog pi. guoki tar pi. guog matar mogo beer pi. moki, myfii. mbh met sweet beer mog mdmet sweet beer pi. moki mbt pi. moki mamet yit leaf pi. y\t yin bel bitter leaf yid mdbel bitter leaf pi. yiti bel pi. yite mdbel 149. i5o. 15 1* 7 ° The Parts of Speech iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiliiiiiniiiiiiliiiiiiiiiiiiiiiiiiiiii rejo fish pi. rech, rechi yet neck pi. yiet. lejo tooth pi. lek. reh chyek short fish rej machyek short fish yen bar long neck yed mabar long neck len tar white tooth lej matdr white tooth pi. rechi chyeko pi. rej macliyeko pi. yiete baro (bero) pi. yied mabaro pi. leki tar pi. ley matar yo road pi. yet. yu toch narrow road pi. yete toch yo matoch narrow road pi. yed matoch. All the connections without ma may have two meanings, viz. i 8t attri- butive, as they are rendered above : a biy house } etc. ; 2 nd predicative , the house is biy etc., that is, the adjectives have the quality of verbs, and are treat- ed as such, they may be conjugated like any verb,- but the adjectives with ma are only used in an attributive sense. Comparison. The means of comparing an object with another are rather scanty, the people not feeling the need of comparison as we do. They simply say: this thing is big, and that one is not big, or : is a little big. a) The most common way of expressing a higher degree of quality or quantity is to lengthen the vowel, and at the same time to raise the tone. But generally this is only possible in words which have the high or middle tone, not with the low-toned ones ; with these the low tone is so essentially connected that a high tone would be incompatible with them. Examples oi adjectives whose tone may be raised, are: doch good, yir many, ten small, toch narrow. b) Words with low tone may be intensified in their meaning by still lowering their tone, as for instance rach bad, do ho big, h\no much, many. Other means for expressing a higher degree of an adjective are: c) lengthening of a vowel only : medo sweet, mhdh very sweet ; neho many (the first vowel to be lengthened). d) repetition of the adjective : rach bad, rach rach very bad. In these repetitions generally the vowel in the second word is long. e) the word is repeated and the second gets the prefix ma: doch madoch "good which is (really) good" : very good, exceedingly good. f) ”rach“ is very much used in this sense ; e. g. rach ki doch ”bad with good- ness" that is: exceedingly good; rach ki lau ’’bad with being far": very, very far. 'T It c dN u m erals 71 1111111111 iiiiiiiiiiiiiiiihiiiii mi iiiiiiiiii g) by adding wok ’’outside" : fen wok ’’small outside", that is ’’small beyond anything", very, very small. h) chdr s charo ’’very" may be added. i) b j fodo ”to surpass"; this form together with those under k expresses a real comparison: yi da dok mafot dok pyaro ”he has cows surpassing cows ten": he has more than ten cows ; ji a toil f ye jodo je adek ’’people died, they sur- passed people three" : more than three people died. k) runS a mal, runa yd chan ”his years are above, my years are behind" : he is older than I; yd mold hen e tok ”1 was first coming he was absent" : I came earlier than he; ha duoh ne yan (he is) not (so) old as I. THE NUMERALS. Cardinal Numbers. I 3 2 akyel 1 aryau 2 adek 3 ahwen 4 ahich 5 ahikyel 6 ahiryau 7 ahidek 8 ahihwen 9 pyarb 10 pydro wiy akyel II pydro wiy aryau 12 pyaro wiy adek 13 pyaro wiy ahwen 14 pyaro wiy ahich 15 pyaro wiy ahikyel 1 6 pyaro wiy ahiryau 17 pydrb xoiy ahidek 18 pydro wiy ahihwen 19 pyar aryau 20 pyar aryau wiy ki akyel 21 pydr aryau wiy ki aryau 22 pydr adek 30 pyar ahwen 40 pydr ahich 50 pydr ahikyel 60 pydr ahiryau 70 pydr ahidek 80 pydr ahihwen 90 pydr pydr 100 pydr pydr wiy ki akyel IOI. Only the numerals from one to five and ten are primitive, all the rest are I 5 3 compositions. The beginning a in the names for one to five is secondary, and is probably identical with a ”it is" ; the ordinal numbers do not have it. Mark the mechanical intonation in the numbers from one to four, pydro pi .pyar is a substantive ; ahikyel is of course 5 — j— 1 5 pyaro wiy akyel means ’’ten, on its head one" i. e. ten, added to it one ; this is still more evident in the following forms, which are also used: pydro wije da akyel ’’ten, its head has one", or: pydrb wiy ki akyel ’’ten, (its) head with one". 7 2 The Parts of Speech mi The numeral follows the noun : wot aryau two houses ; often ga ’’copy 44 is inserted between both : chan ga pyaro ten days. Ordinal Numbers. 154 - They are rarely used. In forming them the prefix simple stem is used, with the exception of ’’the first“, mal ”above“. amalb the first ryau the second hwhi the fourth bich the fifth a is dropped and the which is formed from dak, dek the third pyaro the tenth. THE VERB. i55- The stem of the verb is uniform. It always consists in a consonant, a vowel, and a consonant, or a consonant, a semivowel, a vowel, and a consonant. But the sounds of the stem may undergo certain changes, on which see 187. Conjugation of the Verb, The verb has two principal modes or tenses: 1. The Present Tense. This denotes an action as going on, as being done just now, as one not yet finished. This action may be going on in the present as well as in the past or future ; the emphasis does not lie on the time , but on the fact that the action is not finished, but is being done, it ’’has not become 44 , but ”is becoming 4 *. Generally the Present in Shilluk corresponds to the English Present, but it may also describe the Past or the Future: ”1 am going 44 , ”1 was going 44 , ”1 shall be going 44 . 2. The Perfect denotes the action as complete, it describes that which ’’has become 44 , a state, an accomplished fact. While the Present means: ”he is going 44 the Perfect is: ”he is gone 44 , ”he is away 44 . [These same two tenses with exactly the same meanings are found in the Semitic languages, they are there called Imperfect and Perfect. I have retained the name ’’Present 44 because it is introduced already, and a new term might lead to confusion. In these two forms there is another con- formity between Shilluk and Semitic languages : in Hebrew the verb in the Imperfect (= Shilluk Present) is always preceded by the subject, in the Perfect the subjective pronoun follows the verb ; in Shilluk the verb The Verb 73 lllllllllllllllllllllllllllllllllllllllllllllllllllllllllillillllllllliillllllllllllllillllllllllilllllllllllilillllllllllllitlllllHIIIIIIIIillllllilllllllllllllllllllllllllllllHIIIIIilllllllllilfillllilllllllllllllllllllllilllllllllllllllll in the Present (— Hebrew Imperfect) is preceded by the subject, in the Perfect the subjective pronoun or noun may precede or follow the verb. In Nama (Hottentott) and Fulfulde, two Hamitic languages, the subject may also precede or follow the verb.] Besides these two the verb has the following modes: 3. The Future ; 4. The Habitual ; it denotes action which is done repeatedly, usually, habitu- ally, either in the Present or in the Past. 5. The Imperative. 6. The Verbal Noun; is a real noun, corresponding to the English ”going“, ”eating“. 7. The Noun Agent; denotes the doer of the action expressed in the verb. There are two forms, one for expressing an occasional, and the other the habitual doer. 8. The Passive Voice. Examples showing the conjugation of the verb. The Verb without an Object. Stem: cham to eat. i57- Present. ya chamo I am eating yi chamo you (s.) are eating i (yi) ch&mb he is eating wa chamo we are eating wu chhmo you are eating gi chamo they are eating. The verb in the present always ends in 0 ; this 0 is sounded very faintly, see 2. Nearly all verbs have in the present exactly the same form : the first vowel is long, and both syllables have a low tone. There are only a few exceptions to this rule, viz. a) the first vowel may be short; in this case the vowel is often high: kedo to go ; but at the same time : kddo to go ; ryero to come forth. b) the first vowel, being long, may have the falling tone ; in connection with it the second vowel has sometimes middle, but generally low, tone : gwano to dig, goto to be vexed. As this is the form and intonation of the infinitive (see 170) these ’’present forms“ may properly be infinitives, these having taken the place of the low-toned present tense. In most cases the second consonant, if mute, is voiced. A second form of the present tense is formed by putting de between the subject and the verb : yA db chhmb I am (or was) engaged in eating, I have been eating. 158 74 The Parts of Speech lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllH 159 Perfect. ya chhm I ate yi chhm you ate a chhm he ate wti, ivu , gi chhm we, you, they ate ya hiti I laughed yi hiti you laughed a hiti he laughed Characteristics of the Perfect are : ya ket I went yi ket you went a ket he went wa, wu gi ket we, you, they went ivh hiti we laughed wu hiti you laughed ge hiti they laughed. 1. the vowel a; appears in the 3 rd p. sing, only; the personal pronoun is then dropped. 2. the final vowel 0 is dropped. 3. With a few exceptions the second (mute) consonant, which in most cases is voiced in the Present, becomes voiceless. 4. The Perfect ends either in the second consonant, or the vowel i is added to the stem. 5. As a rule the tone of the stem-vowel is low; the vowel has, however, not unfrequently a high or falling tone. 6. On vowel- and consonant-changes in the Perfect vide below 182, 187. 7. While in the Present the subject, whether noun or pronoun, always precedes the verb, in the Perfect the subjective noun or pronoun may follow the verb, and very often does so. In this case the tone on both syllables, that is on verb and noun, is high, in the singular ; where the suffixed pronoun is a single vowel, the final vowel of the verb, if there is one, is dropped; in the plural a final vowel of the verb is preserved ; if the verb ends in a mute consonant, and has no final vowel, the ’’helping vowel “ is sometimes inserted; the same is the case when the subject is a noun beginning in a mute consonant. This form retains a , the sign of the Imperfect, through all persons, but its tone is low (contrast-tone, see 59). — The second consonant, if mute, becomes voiced again, except where the helping vowel is inserted. a riha I ran a rim you ran a rih iva we ran a rih gi they ran I killed a kida I went a chwili you called a gwidi he wrote. If the subject is a noun, sometimes the helping vowel is added to the verb, and sometimes not: a kit obwoh the stranger went; a kit otwon the hyena went; a gochi rit the king struck; a ben hal the boy came a rihi he ran a rih wu you ran a naqa The Verb 75 ||||||lllllllllll!l||||||||||||||||||||||||||illllllllllllllllllllllllllllllllllllllllll!lflfllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllll!llllll!lllllllllll!llllllllllllllll!llllllllllllllllllllllllllllllllllllllllllll but: nal e beno the boy is coming ohwon e kedo the stranger is going. Sometimes the subjective noun is placed at the head, the corresponding subjective pronoun following the verb : dan ken a tow£ a man, when he dies : when a man dies. 8. Verbs who have instead of the second consonant a semivowel. a) y. No i is added in the Perfect. The y unites with the preceding vowel to a diphthong : toyq to pierce, perfect toi. b) w. Here likewise generally no i is added: towo to die, perfect ton (also to), heawo to trade, perfect heau , seldom rieawi. Sometimes the subjective pronoun is employed twice, before and behind the verb; for the last not the suffixed, but the emphatic or the subjective form are used; note the changes of the tone! yi re gwhl ym why [re ] are you (so) thin? gi re gwhl gen why are they (so) thin ? e re kedS why did he go ? wa ben wa we came gS kSd gS ken where did they go? If ka ”and“ introduces a sentence, the subject, if a pronoun, always follows the verb, and the object always precedes the verb. ka kyen gtjd and I struck the ka kyen goji and you struck the horse horse. S re gwal en why is he (so) thin? wu re gwhl un why are you (pi.) (so) thin? yi re kSt or : kedi why did you go ? wu re Mdiin why did you go ? ge ben gbn they came wu ked wu ken where did you go? Future . The characteristic of the Future is the particle w, 1 which is placed before the verb. In most cases the present form of the verb is used, but not unfrequently that of the Perfect as well, but in this last case with a slight changing of tone: if the tone is low in the Perfect, it becomes middle in the Future. ya u cJidmo I shall eat wci u chamo we shall eat yi u, or yu chdmo you will eat wu chamb you will eat h chfrmo he will eat gS u chhmb they will eat ya u ti&ti I shall laugh wa u ket we shall go. As the Present, so too the Future has a second form, with ^placed between pronoun and verb : ya u db chamo I shall eat. There may be (or at least may have been) a difference of meaning between the two forms, but I have found none. Ha bitual. The Habitualis formed by putting the auxiliary verb hi ”to use to“ between subject and the Present form of the verb. 160. 162. 1 In Masai the Future is formed by suffixing u. Hollis page 59. 164. 1 65. 166. 167. 168. 169. 170. 76 The Parts of Speech iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiin yd ni ch&mb I use or used to eat gS ni ktdo they use or used to e ni gwM'o he uses or used to write. go Imperative. ch&m eat ! kit, kbdi go ! bi kSdo come, (let us) go ! pi. ch&miin eat! 1 pi. kSdun go! ch&m wa let us eat! kSt wa, k£de wbn let us go! chuhi be quiet! p\.chuhun be quiet. In the singular i, the suffix of the 2 d p., may be added or not. The Verb with a Noun as Object. Pr esent . The second vowel receives a middle tone. yd ch&mb bybl I am (or was) eating dura. yd kedo gat I am (or was) going to the river-bank. Per fee t. If the Perfect ends in i, this i is retained, if it ends in a consonant, an a, in some cases i, is added. I am not quite clear as to the tones; ”a“ always seems to have a low tone, ”i“ has sometimes a middle, sometimes also a low tone. yd ch&ma byel I ate dura yd k£ta pach I went home yd llhi kwof I heard a talk yd m&ti (m&di) pi I drank water. Future. The final vowel has a middle tone. yd u ch&mo by 61 I shall eat dura yd u kSti pach I shall go home. Habitual. Follows the rules of the Present. Imperative. In the 2 nd p. sing, almost always i is added; the 2 ad p. pi. has u suffixed instead of un. ch&m bybl \ , , cUmibyil / eatdura! ch&m wa by 61 let us eat dura! nek wa narojo let us kill a calf! kede wa pach let us go home! made wa pi let us drink water! Verbal Noun (Infinitive). The Verbal Noun occurs in two chief forms: a) without the final vowel ; the stem-vowel has a middle tone ; b) with the final vowel o; the stem-vowel has a falling, and the final vowel a low tone. Deviations from this rule do occur, but are not frequent. Sometimes a semivowel occurs. Examples : yd gbgo I am working n. gwok working pi. ch&mu byel eat dura ! 1 This un is of course the personal pronoun of the second person plural. gwet writing chwot calling nek killing rumo thinking tabb cheating mat drinking. The Verb 77 f||||illlllll!lll!!j|||||illllllllllllllllllllllllllllllll!lilllllllllllllllllllllllllllllillllllllllllllillllllllllllllllllil!lllllll!illllllllllllllllllllllllll!llllllllll!llllllllllllllllllllllllllllllllllllllllllll!llllllllllllllll!lllllll yd gwMo I am writing n. ya chwoto I am calling n. ' yd ntgb I am killing n. yd rUmo I am thinking n. yd ttibo I am cheating n. yd mtdb I am drinking n. In adding a genetive, or an adjective pronoun to the verbal noun, the changes described in 138 occur: gwon an this working. Noun Agent. The language distinguishes two kinds of noun agent, one for the person who does something just now or occasionally, the other denoting the habitual doer of the action. The first is formed by a connection of words which is really a sentence : nan e gogo ’’this man is working 44 (see 83), nate -)- the demonstrative n is connected with the present tense of the verb ; this means ’’one who is working just now 44 . In the second form nate without a pronoun is combined with the verbal noun : nate gwok ”a man of working 44 , a man whose habit or calling it is to work, a workman. nan e mado a man drinking just now nate mat one who drinks habitually, a drinker. The Passive Voice. The Shilluk forms a Passive Voice, whose chief characteristic is the high-low (the falling), and in some cases the high tone. It consists merely in the stem, no final vowel being added. The stem-vowel is a little shorter than in the Present and Perfect, it may he described as half-long, but is marked as short in this book. In some cases a semivowel is inserted between the first consonant and the vowel. Probably the Passive Voice was originally an intransitive form of the verb, denoting a state: from gdgo to work, gwok ’’worked 44 , a gwok ”it is worked 44 ; chfrmo to eat, cham ’’eaten 44 ; by el a cham the dura is eaten, properly ”is an eaten one 44 ; fddb to beat, fwot ’’beaten 44 , ”a beaten one 44 ; so we can hardly speak of passive tenses, it is rather a mood, an accomplished condition or situation. But nevertheless the form clearly conveys the meaning of a real Passive, which is best shown by the fact that the doer of the action is added to the verb, so its grammatical construction corresponds exactly to that of the Passive in European languages; sometimes, though not frequently, even a Future of the Passive is formed by prefixing u. The doer of the action may be expressed by a noun, or by a pronoun, a) by a noun. 171 172 173 174 • 75 - 177 - 7% The Parts of Speech \llllllllilllllilllllllllllllllllllllllllillll!lllllllllllllllllllllllllllllllllllllllllllllllllllil!lllllll|||||||N Here always yl ”by“ is added: by 61 a cham yl jal 6m the dura was eaten by this man nal a fwot yljago the boy was beaten by the chief. The original meaning of yl ”by“ is not known* perhaps it is some deictic pronoun ”it is“ : ”he was beaten it is the chief“ (who did it) ; it can be identical with yl ’’towards^. b) by an absolute pronoun. The ‘helping vowel 4 is added to the verb. In this case the stem-vowel has a high tone, the ‘helping vowel 4 being low. Perhaps the ‘helping vowel 4 here is the shortened yl. a chamb ydn it was eaten by me a chdme yin it was eaten by you a cliame gin it was eaten by them. Sometimes yl is also used here : a cham yl en it was eaten by him. c) by the suffixed pronoun. Here a very peculiar distinction between singular and plural is made : for both numbers the pronouns of the singular are used, but if the doers are a plurality of persons, the last consonant of the verb becomes voiceless; this is of course only possible in verbs ending in a mute consonant ; in the rest no distinction is made ; but if a distinction seems necessary here, the plural of the pronoun may be employed. a gwoga it was worked by me, a gwoka it was worked by us a kwoba it was spoken by me, a kivopa it was spoken by us a mdda it was drunk by me, a mdta it was drunk by us a gwedl it was written by you sing., a gwetl it was written by you, pi. a lede it was seen by him, a lete it was seen by them. [The verbs following in their intonation the rule demonstrated here, are in the majority; but besides them some examples have been written down by me which deviate in their tones : a chwola he was called by me, a Iwoga it was washed by me, d hbda it was cut by me, a lina it was heard by me, a nag a it was killed by me. But these are possibly misunderstandings.] Most foreigners have considerable difficulties in distinguishing the active voice from the passive, the difference between both lying in most cases solely in the intonation. Misunderstandings are easily possible, where the imperfect (active) has a high tone, as goto to find. — The natives generally prefer to speak in the passive voice; therefore the foreigner can best avoid misunderstandings by using the passive voice as much as possible and by supposing that what a native tells him, to be passive, and not active. The Verb 79 llllllllllllilllllilllllllllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllillllllllillilllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllll The chief characteristics of the passive have been given above; the following- examples may serve to illustrate the difference in sounds and intonation between active and passive : ya gbcha jal an I beat this man ya goch yljal an I was beaten by this man ya gbcha yin I beat you ya goche yin I was beaten by you ya chama hate I cheated somebody yd chdm yi hate I was cheated by somebody d chama ydn he cheated me a chame ydn he was cheated by me yd charm en I cheated him ya cliame £n or yi £n I was cheated by him a chwola hal he called the child d chwol yi hal he was called by the child. Doubling of a Verb. In order to intensify the meaning of a verb, it can be doubled; examples for this have been given in 75 ; a particular kind of doubling a verb is this: the verb is pronounced twice, the first being high toned on its first syllable, the second being low toned on both syllables: yd chamo chamo I shall surely eat; yi naga nfrgo I shall surely kill you; yi chamb chamo you will by all means be eaten. Different tones has : a doyi ddyo it increased gradually, by and by. Mark the long vowel in the second verb. Change of Sounds in Verbs. Many verbs undergo certain changes of sounds in their conjugation, these have not been treated in the preceding pages. The changes may be classified thus : a) changes in the second consonant. b) changes in the stem-vowel. c) changes in the semivowel preceding the stem-vowel. a) Changes in the second consonant. The second consonant, if mute, may change in the perfect, passive and verbal noun. Not all mute consonants change, and in some the form with a changed consonant is employed besides the unchanged form, both having exactly the same meaning. There is no rule to show when the second consonant does change, and when not. I 77 a. 178. 179 . 180. 8o The Parts of Speech ■in" mm A List of Verbs in their different Forms. Noun Agent nan e fedo iiate fyet nan e f not nan e furo hate fur * » ii.l •8 g jS ^3 HO «RBt “Wl B B ©i ©> « £ 8 © 1© *8 •8 nan e gbgo nate gwbk nan kedo j nan kbbo nate kwop nan e lino nate Uni nan e litb nate litb nan e logo nate Iwok ^ HOC l©l <1© s s o o to I'l nan e mujo nate much Imperative | Verbal Noun fytt, fyen an fubdb fuon k. fur © ^i >> ©i C -oi ©i 1' ~ 53 *nsi ©i g ©i gwok gwbh an kedb, ken an kwop, kwdm an •8 K? 8 -© 8c C2 1 ^©i HsSC Iwbk Iwon an mat '©i S'© s '8 nT v g HOC HO i Si -ss *eO 8 M «T^ 8 S Is <*il ©i til ©> 8 1, B S 1^-1 hT B § > |‘ ©i ©i ©i "S' CO b_§ *>§> =§. ^ ©i 8 ^S Sc S' •Sic -<»l 8 'S ->©> H©l S' 8 -S *8 ^O •s •6 r^o it toe ^ r^o • so toe r^O Iwok lo gun Iwok l. mat , madun madi pi madu pi ^ *8 ■Sc^-C ► h 8 *, © -§ *8 -© c S S s Passive ! tO £ fur ger, gyer ger wot gwet gwok 1 kwop lin llm k. toe Iwok mat (not mat!) r> © 1 HOC '© HOC Future n>i -Si ^©i ^ ""© -©l s-^^o *1© v Si -SI vg, u furo u furo f. to oi -©' b -w -©i ©i Ss -RDI -Si ©i -Si -o, * ©3 -©1 '*>'©3 1,1 -Si ^ -Si ^©i ©i d©l ©i -SI HOC -^>1 -SI u kbbo u komo k. u lino u lino k. -i B HOC HsO HOC -Si -Si d©i ©>-©i d©l ©i ^ d©l ^ P^O vs '^ •eo ^©i Sc-©| 'ClSc g 'I©! -Si ^ -Si '©1 SS’-fSi •“ s •r v S'-s, i -Si Perfect to ^1 •♦o' <1^1 S HO '•si -oi ger ger a wot B 'l' 7 © ©i g ©i l "§c © S^-©l to OI t 1 s -nil -©1 ©5 5s -nil ©i ©1 v 8 *§■ 8 ^ g ^©i -21 O.JS d©r©i HO Oi d©l P^o ^©i ®*i Sc-oi «l ©3c 8 <©1 ^ § gl 8 -t“ cats ^© f HOC English tell lies beat beat the horse hoe, till hoe the field build build a house j write write a book work ! g° speak speak a word hear hear a talk see see a bird wash wash a cloth drink drink water give give money The Verb 81 ||||||||||||||||||||||||||||||||||||lilllllllllilillllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllllllllllllllllllllliilillllllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllll!llllllillll!ll||||| | Continued. j Noun Agent han e ntgo hate nek nan nen 'Ol -Ol *£ 3 £ IS *£ nan e hudo hate hot nan a chhmb hate cham nan e chwoto hate chwot nan a reno 1 nan e heau han e tMo hate ter han e tuk 'Ol r*0 4531 £2 o ,1 *£ -o 4 o o ^ o .£ £ han e yito Verbal Noun nek nan an nen 6 Ol •WC ■r-t <->“OI -Ol -Ol £ ■£ hot non an cham chwot reno 8 :| £ ■S' tiigo, tun an £ 'Ol'® -3 £ £i“i3 £2 £ 'O v £ vo £2 o -o £2 yodo yon an Imperative nak nagun nak d. nagu d neni nenun £ '3 •KSC lOI *£ "KSC *101 •£ £ •£ § -3 •£ cham chamun chami h . cliamu h. chwoti chwotun £ '3 •£ heau neawun -3 -ll -1 tuku £ '3 £ '£ •« f r i^T ^ ^ >1 £2 Passive nek \ 1 1 'Ol *£ 'Ol •£ cham chwol 1 '3 “3 ^l 1 £ 'Ol iT V52I 1 yech “to 3 £2 -kT 'O £2 Future ^ -C -oi *£ “3i u hiidb u hudo y. -Ol ^ §; -Ol ^ g “3i ^ “3i u chwoti h. “I “3i u heawo -OI ^ ^3 -Ol -Ol 33 ' K> -Ol “3i ■“ “3i '3 “3i '0> >*£ -Ol -3l <2 £1-101 v £l ^ “31 “♦0 Ol 'Ol § -0^-01 ^2* -o 4 “3i £2 “31 Ol 10 -s? £2 ^ “3i Perfect nekl neka d. neki d, nen , 3§ l c -Ol •£ hilt hudi y. hota y. <-© £ - 2 . '3 chwoti chwoti h. chwola h. £ '3 •£ -oi 3 joi '3 -ik> Ssivjgi £2 1 4SS Vo £2 O • ’ £2 ^ £2 £2 '0*1^' English kill kill a sheep Ph © f "oq laugh hew eat eat dura call call a child a g buy bring, carry bring a tree J? "pH search search a cow sweep sweep a house find find a thing WESTERMANN, The Shilluk People. 6 182. miniiiiiiiiiiiiiiiiiiiii!iniii!i 111 The Parts 0/j Speech Present Imperfect Passive Verbal Noun t, dy l boto to throw a bala gin a but , or a bul bdl budo to roast bul chudo to compensate a chut , a chol cholo chwoto to call a chwota , 1 a chwola chwol dodo to brew a dwola dwol dwol godo to scratch a gola gol kudo to bring d kddi kel kudo to pull out a kold kol kbl kwato to steal kwdti, kwoXd kwdl kwoto to drive kwoti, kwold kol kbl ledo to shave nwato to touch nwdti lyel hwdl hwdto nado to cut hdt hdl nodo to cut hot , hoi hoi wodo to pound wold wol wol yiedo to save yiel t, dy r tyeto to carry tyeti , terd ter t } dy n yeto to curse yeni yen t, d y l tddo to cook tald tdl undo to change weld wel wil t, d y r neto to laugh heti hyiro yiedo to cut yieti, yierd yiet yier t,dyn nwodo to be weak hwbn by m libo to be cold lymi libb kobo to speak koma kwop kwop kwop In these words the forms with a mute consonant are doubtlessly primitive ; from them the present tense was formed by suffixing 0, so the primitive mute consonant is preserved here in the present; in a later period the mutes were, by different influences, transformed; the primary cause of their transformation was perhaps their position at the end of a word. See note in 46 concerning tty r. In frequent cases, however, the consonant was also changed in the present tense ; but in these cases the unchanged form of the present also exists beside the changed one ; thus many verbs have two present (and perfect) tenses, 1 In the forms ending in a a noun as object is to follow. The Verb 83 Illllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllllllllllllllllllllllllllllllllll!lllllllllllllllllllllllllllllllll!llllllllfl!lllllll!lll!lllllllllllli;illllllllllllllllllilillllllllllllllllllllllllllll|||ill different in their form, hut uniform in their meaning ; sometimes not only the second consonants, but also the vowels of two forms differ, the vowel of the changed form always being identical with that form of the primitive verb which has the changed consonant, so that one can say: from the changed form of the primitive verb a new verb has been formed; an example will illustrate what is meant: Present chwoto to call, past chwot, chwqti, or chwbl, passive chwol; now from the form chwol the present of a new verb is formed: chwolo to call, past chwbl, passive chwol. Double forms in which the second verb is derived from a tense or mood of the first : | chudo to compensate perf. chut and chol n. chbl l cholo to compensate perf. chol n. cholb f dodo to brew perf. dwola pe. dwol n. dwbl 1 dwolo to brew perf. dwola pe. dwol f g§. r Q to build perf. gera pe. gyer 1 gyero to build perf. gyera pe. gyer | Jcado to bring perf. kadi, kal pe. kel 1 halo to bring perf. kal [ kudo to pull out perf. kola pe. kol n. kol i kolo to pull out perf. kola \ kwato to steal perf. kwati, kwala pe. kwal \ kwalo to steal perf. kwala | ledo to shave pe. lyel 1 ly'elo to shave / nwato to touch perf. hwati pe. hwal i nwalo to touch perf. hwala | hado to butcher perf. hat pe. hat, hal l halo to butcher perf. hal 1 wodo to pound perf. wola pe. wol \ wolo to pound perf. wola . Some verbs have double forms in which the derivation of the second verb from a tense or mode of the first is not visible, both verbs retaining their second consonant unchanged through all tenses and modes. The meanings of the two verbs are in most cases identical, but in some there is a difference. dego and daho to move into lugo and luho to turn dwato and dwero to search, want, wish gwido lep to ”wink“ with the lips, and gwelo to wink fudo and funo to pull out 6 * 1 85. 186. 84 The Parts of Speech IIIIlllllllllllllllllllllllllllllilllfll!lllllllillllllllllllllllllll!llllllllllllllllllllllllllllllllllillllllilllllllilllllillllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllll1lllllllllllllt1llllllllllll!llllllll kodo and kuno to blow up a fire fodo to pass and fono to pass nyedo to milk and hero to let the milk down. Those verbs which are virtually adjectives (see 150), have some peculiarities. Example: rack ”(to be) bad“ ; this form corresponds in its sounds and its meaning to the Perfect of the common verbs: it ends in a mute consonant, and it designates a state, not an action; this form as -such does not change the final consonant ; a regular present may be formed from it (though not from all verbs of this kind) : rajo ”to become bad, act badly“ ; but besides this regular form of the present it has a second, in which the second consonant turns into the corresponding nasal one: reno ”to become bad, act badly “. nok little vibrio to become little or few teJc hard tego and teho to become hard, feel hard dock good do jo and dono to become good, act well kick strong keho to become or be strong rack bad rajo and reno to become or be bad, act badly. In one case, however, such a word has the nasal consonant in the adjective (perfect) form already: duoh big dono to become big, grow up ; here a form with a mute consonant does not exist. b) Changes in the Stem-vowel. Here the very same process as in the change of consonants is to be observed. Present a ) e in perf. and passive. pe. kel pe. bek pe. fet perf. a fani and a feni kado to bring bago to boil fado to be tired fano to ride kabo to take by force kado to twist perf. ket, kel kngo to ache kago to plant perf. kek nago to kill perf. nek bajo and bajo to tie deno and dago to scatter perf. den. Present a ) a in imp. and passive. chabo to mix perf. chapa fa go to be sharp perf. fak kabo to take by force perf. kapa n. kdpa n. kek pe. bech and bech pe. chap and chap pe. kap n. keph. The Verb 85 iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii la go to inherit perf. laka pe. lak n. lak. Present a ) e in perf. and passive. bajo to tie perf. becha pe. bech gwano to tie perf. gw eh gwaro to snatch n. gwaro Present i > e: and gwero undo to change perf. wela. Changes between 0, 0 and u. tugo to crush n. tok lugo to turn perf. logi n. Ibk kudo to pull out perf. kola pe. kol n. kol noho to become little, nok little kodb to fasten n. kudo chudo to compensate perf. chol. Double forms with different vowels ; the second verb is derived from a tense or mood of the first: f chudo to compensate perf. chol \ cholo to compensate perf. chol | fado to be tired perf. fet l fedo and fido to be tired perf. fet \ fedo to raise n. fido l fido to raise f kabo to take by force n. kepo l kepo to take by force J kado to twist perf. ket l kedo to twist | kago to plant pe. kek l kego to plant kudo to pull out perf. kola pe. kol kolo to pull out. Double forms in which the derivation of the second verb from a tense or mode of the first is not visible, both verbs retaining their vowel unchanged through all tenses and modes. The meaning of the two verbs is in most cases identical, but in some there is a difference : dago and dego to move into dwano , dweno and dwato and dwoto to want, wish dwuno goro and guro to tattoo gwano and gwoiio to scratch kado and kedo to go moto and mito to hold fast najo and hejo to know, recognise hado to butcher, hudo to cut | to evaporate 187. 188. 190. 86 The Parts of Speech paho and peko to fill kwalo and kweto to steal. c) Changes in the Semivowel . 1 The Semivowels w or y are inserted in the stem in order to form certain tenses or modes of the verb. dodo to brew beer perf. dwola pe. dwol n. dwol fojo to make butter pe. fwoch go go to work gono to scratch perf. gwoha pe. gwok n . gwohb kg go to stick pe. kwok koto to drive perf. kwoti, kwola pe. kol, kwol kobo to speak pe. kwop n. kwop lodo to wade perf. Iwot pe. Iwot logo to wash [forth perf. logiy Iwoka pe. Iwok hodb to bear, bring perf. hot, hwol pe. hwol n. hwbdo homo to marry perf. hgmi pe. hwom hoto to spit perf. hwoti romo to fetch water perf. rwoma pe. rworn n. rwom todo to tell lies perf. twota pe. twot n. twot yobo to bewitch perf. ywoba pe. ywop boko to fear, bwoko to make one fear, to frighten dddo to suck, dwgdo to suckle a child do go to go back dwogo to come back /echo to ask perf. fecha pe. fyech fedo to lie perf. fet pe. fyet n. fyet femo to gainsay gero to build perf. gera pe. gyer n. fyem geto to sacrifice perf. gyeta. pe. giet kero to dig out pe. kyer ledo to shave perf. lei pe. lyel rrieno to twist perf. myen pe. myen heto to laugh [guest perf. neti n. hyirb rejo to receive a perf. recha pe. ryech feho to strain beer perf. tyena pe. tyeh n. tyeh fedo to bewitch perf. tyet n . tyet hero to milk hyedo to let the milk down. In these examples the infixed semivowel has a function analogous to that of the changing of the second consonant and of the vowel: it is a means of forming tenses and modes of the verb ; in most cases the passive, and in some also the imperfect and infinitive differ from the present by the infixed semi- 1 Only the semivowels standing between the first consonant and the stem-vowel are meant here, not those beginning a word. The Verb 87 iiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin vowel. In a few examples — bwoko , dwqdo, dwogo, hyedo } — a causative form (or a form of similar meaning) is formed from the common form by infixing a semivowel. Double forms, the one with a semivowel, the other without it; the one verb I Q I . is derived from a tense or mood of the other: j dodo to brew beer perf. dwqla pe. dwol n. dwol l clwolo to brew beer perf. dwola j fojo to make butter pe. fwoch l fwojo to make butter pe. fwoch f gonb to scratch perf. gwqna n . gwono l gwono to scratch 1 kohq to help perf. kwona l kwohq to help j koto to drive perf. kwoti, kwola l kwoto to drive 1 lodo to wade perf. Iwot pe. Iwot n. Iwoto l Iwoto to wade logo to wash perf. Iwoka pe. Iwok Iwogo to wash perf. Iwoka f hodb to bear, bring forth p erf. nbt, nwbl pe. hwol n. hwbdo \ hioolq to bear, bring forth p erf. nwbl homo to marry perf. nbmi pe. hwom hwqmo to marry perf. nwomi pe. hwom [ hoto to spit perf. hota s hwota pe. hoi l hwoto to spit perf. hwota pe. hoi | yQ.bo to bewitch perf. ywoba pe. ywop l ywobo to bewitch perf. ywoba pe. ywop | fwho to ask perf. fecha pe. fyech 1 fyecho to ask perf. fyecha pe. fyech 1 fldo to lie perf. fit, fyet n. fyet l fyedo to lie perf. fyet n. fyit | geto to sacrifice perf. gyeta n. giet l giedb to sacrifice | kero to dig out pe. kyer l kyero to dig out perf. kyera pe. kyer n. kyero j meno to twist perf. myen pe. myen ( myeno to twist I rejo to receive a guest perf. recha pe. ryech 1 ryejo to receivea guest perf. ryecha 192. 193 - o f Speech iiniffiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiii 88 The Parts J fedo to bewitch perf. tyet pe. tyet 1 tyedo to bewitch. Double forms in which the derivation of the second verb from a tense or mode of the first is not visible, both verbs retaining their vowel or semivowel unchanged through all tenses or modes. The meanings of the two verbs are identical: bqdo and bwqdo to cast iron kodo and kwodo to blow up fire fejo and fyejo to pull. The function of the inserted semivowels w and y are evident from the pre- ceding examples : they serve in forming certain tenses or modes of the verb, and from these modes and tenses new verbs are formed, just as in the chang- ing of the last consonant. In by far the most cases the infixed w (which must originally have been u , see 22) forms the Passive and the Perfect of the Verb. [It is remarkable that in Hamitic languages u or o have the same function: Haussa: fashe to break fasu broken bude to open budu open bug a to beat bugu beaten Ful Fulde : orno nana he hears omo nano he is heard omo wara he kills omo waro he is killed. In both these languages the forms in u , o correspond to the Shilluk Passive as well as to the Perfect, as they express an accomplished state, as opposed to action.] It is evident that this last process was chiefly liable to lead to many con- fusions in the use of iv and y (and the same holds good for the changing of the second consonant) ; once the second verbs, derived from the imperfect or passive of the first verb, came into use, it was scarcely avoidable that the semivowel should not enter the present or any other tense of the first verb, where it did not belong; and again it was easily liable to be dropped where it ought to stand, viz. in a form of the second verb ; this was the more possible, as in al- most all cases the meanings of the two verbs are absolutely identical. And in- deed the natives often do confuse the two verbs, using the one for the other, when asked for the different forms of a verb. How the semivowel was infixed into the verb, is not clear (but see 25) ; as they do not always have the same function, the way on which they got into the word may also have been different. Now it is remarkable, that in all cases, where the passive or past are formed by infixing w or y (active present kobo passive kwop, active present fecho passive The Verb 89 llllllllllllllillllllllllllllllllllllllllllllll!lllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllflllllllll!llllllflllllllllllltllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!ll!l||||||||||||||||||||||||||||! fyech),' w occurs exclusively before 0, and y exclusively before e, so that we have only these combinations : wo and ye. The combinations wa, we, we, wi, ya, ye with preceding consonant 1 2 do also occur frequently, but never in the said function, viz. where the Passive or Perfect are formed from the Present by infixing a w or y . This leads to the conclusion that there are two different groups of semivowels which have entered the stem, probably at different periods and for different purposes. The second group has in by far the most cases retained the original vowel before w and y. But the first group has in all eases the same vowel: 0 after w and e after y; this can in my opinion be explained only by assimilation 5 it is not at all probable that here the original vowels were solely 0 and e, and that always before 0 a w was infixed and before e a y. I suppose that here originally only one semivowel was infixed, viz. w, and this w partly assimilated the following vowel to itself and partly itself was assimilated to the vowel, in this way : wa ) wo, wo y wo, wo ) wo; we ) ye, we ) ye. If verbs with the stem-vowel i or u infixed a w in order to form the passive or perfect, this w must have been assimilated to the following vowel i and u, so that wi ) yi ) i, and wu ) u. Auxiliary Verbs. da ”to have“. e da nyeh he has money; ya da j wok I have sickness: I am sick. ”To be 44 . ”To be 44 is rendered by different words, but in most cases it is not to be translated at all; all adjectives are treated as verbs, and therefore are not connected with ”is“ : ’’you are great 44 is rendered yi duoh. If the predicate is a noun, and the subject is a pronoun, generally the subject is put before the pronoun without a copula: ya rit I am king; yana rit I am king; or the demon- strative a is employed: en a rit he is king. But frequently the particle ha (fa ) or its emphatic form bant, banSn is placed between subject and the predicative noun: ya ba rit I am king 'jal eni ba rit this man is king \fani rit (this one) he is king. I suppose ba does not originally mean ”to be 44 , but is the negative particle ’’not 44 , and the sentences in which it is employed, are properly questions: Am 1 not king? Is this man not king? The negro generally likes to express an assertion by a negative question. If the predicate is an adverb, ya, yeha (”to be 44 ) or bMo (”to stay, remain 44 ) are used; b ya ken where is he? gS yeha mat they are above; ya bedo wot I am, stay, in the house. Sometimes bedo is also employed, when the predicate is a noun. 194 195 1 This group is called ‘first group 4 in the following. 2 This group is called ‘second group 4 in the following. 9 ° The Parts of Speech IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIillillllllllllllllllllllllllllllljllllllllllllllllllllllllllH hama and chdmd ”to be going to, to wish, want“ ; they are used only in the past form. e Jcama (also homo ) benb he is going to come, he says he will come, wants to come. e chama fado he is near falling, going to fall ; chama is often shortened into cha. In a similar sense dwata ”to wish“ is often employed. ”Can“ may be expressed by yeyo: ya ba yei ben I can (could) not come; but its ne- gation is generally expressed by bu hiii ’’there is not a place" (an opportunity) : bu hen a bind ’’there was no place for me to come“ : I could not come. i b&, fa not ; The Negation of the Verb. 2. nuti not yet, not ; hardly a distinction is made between the two; both of them negate the indicative of the verb ; a fa het, a nuti het he did not go. 3. fat , fate negates a single word : fate yan not I ; fate rit it is not the king; but it may also negate the verb ”to be“ : fate yan rit I am not the king; fate hi wot he is not in the house ; fa jal maduon he is a great man ; fat hijal maduon he is not a great man. 4. buno, to have not, to be not; 5. bogon , bogin there is not; nyen bogon hi yd ’’money is not with me“ : I have no money; ya bu nyen I have no money. 6. toh to be absent; nal toh the boy is not here. 7. hu is prohibitive : hu hit, yi hu hit do not go ! hu wir, also : yi hu wir do not be angry! The personal pronoun may also be suffixed : hu hweti do not steal! Plural : wu hu hit do not go ! You must not go ! hu bi he shall not come. Sometimes hu is employed where we do not see a prohibition: wa Jcu hit shall we not go? But also: wa fa het ? nan hu nwol hi ton gyhib . , nag a nhgb the man who does not lay a hen-egg, I shall surely kill. ADVERBS. Most adverbs are originally nouns or verbs. Adverbs of Place. The adverbs which are mostly employed are hen and hun; both are nouns and mean ”place“. Their primitive forms are heck, hack and hu, both have affixed a demonstrative n, hech + n > hen, hu -)- n > hun according to 40. They may as adverbs have different meanings : 1 . of place : this place, that is : here ; 2. then interrogative : where? On the different tones of these two meanings Adverbs 91 Illlllllllllllllil!lllllllllllllllllllllllllllllllllllllll!llllllllllllllllllllllll!llllllllllllllllillilllllllllil!lllllllllllllllllllllillllllllllllllllllllllllllllllllllllll!llillllllllllllllllllllllllllllllllllllllllllllll!lllill|||||||||| see 205SS. ’’Where is he 44 is in Shi. literally: ”is he here?“ hen does not really mean ’’where 44 , but simply ’’this place 44 . Bi hen come here. keti wok hi hen go out from here. ha ”place“ : there. e Veda ha he is there ; a lete yan ha he was seen by me there. mal ’’heaven 44 , ’’the upper place 44 , serves for ’’above, ahead 44 : a reha mal he ran upward, upstairs, ahead. hundo (from hu place) direction: there. chuni hundo stop there. chdm left hand, hech right hand, anan here, chint there, yonder, chan behind, Ion this side. Adverbs of Time. Here again hen ’’this place 44 takes the first place, the notion of ’’time 44 having its origin in ’’place 44 ; hen a hi when he came ; hah ’’this time 44 from hake time : while : chuni hah chdm wa stay while we eat; tin soon, at once ; anan, anan anan presently, at once, this very moment ; chon formerly ; de chan tin to-day ; duhi to morrow; awa yesterday; awar awa the day before yesterday; hi chan daily; hi de chan at daytime ; hi war at night. Kin a hi when did he come? in awen a hwole yin when were you born? wo nena yo yeti chan adek, ha e hen we were on the road reached three days, then he came : when we had been on the way three days, he came ; ha duohl won, chuhe a yiga mamet when we told him that, he became glad; ha leti won, ha i hitb when he saw us, he laughed ; ha lih wa men an, ha chuhe won yiga mamet when we heard that, we became glad. Adverbs of Manner. ne, neya thus; hinaii just so; adi how? tyau also ; diet just, very, surely; share very ; kite, ahyel alone. Much used is the adverb hme thus : it always introduces the direct speech; it does not only follow the verbs which express speaking, but frequently also those expressing ”to mean, think, wish, ask 44 : rit e ho hme, hit the king said thus : go ! e fecho hine, aghn in he asked : where is he ? duohi hine, e heno tell him, he may come! e dwata hine, wu hedo wu hi en he wants to go with you ya dwata hine, wo chdm hyel I wish that we may eat dura. Frequently an English adverb is in Shilluk rendered by a verb, e. g. : jwan hedo hurry going, that is : go quickly ; a rumi chdmi yd it is finished was eaten by me : I have already eaten ; 198. 199. 200 . 201 . 202 . 203 - 9 2 The Parts of Speech iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiuiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin ket, kahanuti beno hot go, while rain has not yet come : before it rains ; wa kedo chaki pack we went approached the village : we came near the village. Adverbs of Cause and Causal Sentences. Bu ken a bind yikd de red j wok I could not come, because I was sick; bu ken dida , yika bum wdnb yd I cannot learn, because I have no book; ya bugin mag a rejo, yika bum abat ki yd I cannot catch fish, because I have no hook; tyen Nwar chuni gen rajo ki won, ki yika kala do gin the Nuer-people hate us, because we (I) have taken away their cattle; byel won recho, Hyika bum kot H rei gin our dura is bad, because it did not rain on it; ba yii gwok tin, mare (or mdi) dajwbk he cannot work to-day, because he is sick; ba kwope yin, mai boko he does not say it, because he is afraid; yd bu doro, benin d ddli yan yi gwok I have no adze, therefore it is impossible for me to work ; tyela let, benin a ba kida my foot was sore, therefore I did not go. Sometimes a causal relation is expressed without a causal particle : yd fa chigi chato kiti, yd fedo I shall walk no more, for I am tired ; ica keti wot, fen a yiga modo we went home, because it grew dark. Conditional Sentences. Ken chwole yin, yi ku ket if he calls you, do not go ; ken yik ya u leti ki hu, u nekb yan if I see a lion, I shall kill him ; u yok yu bi, yu u tpta hyen if you come, I shall give you money; u yik yi fa go go yi u fwote yan if you do not work, I shall beat you; kd yik u fyechb won , wo kwonb in if we ask him, he will help us. The Condition in the unreal case is expressed by ri: kd logo i yd mdnut, wo ri kwone in if he were here, he would help us ; kd 16 gi yd da gin cham, yi ri tpta if I had food, I should give you; ka logo fen di yd madich , wo ri de benb if the weather had been fine, we should have come. Intentional Sentences. Yd kiti wok bi yaf ki doga I went into the bush, in order to search my cattle; wo kale do won gi muje won bwon, kifa kme wo tdti byil we gave our cattle to the strangers, in order to get dura ; jwani reho, kipa yi ku chwoh run quickly, lest you be late ! Interrogative Sentences. In a question the position of words is the same as in an assertion. To desig- nate a sentence as a question, either interrogative adverbs are employed, or a change of tone takes place. Those cases are difficult particularly, in which an adverb may have a positive meaning as well as an interrogative one, for instance ken ”place“ may mean ”here“, and ”where“. Here the distinction can be made by the tone only. Prep ositions 93 iiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiii The most important rule is this : if the last syllable of a sentence has a high or middle tone, a low tone is added to it; this low tone expresses the question: e kwala by 61 he stole dura 6 kwala by el did he steal dura? 6 leta kwd he saw my grand- 6 leta kwa did he see my grand- father father? gi leta At they saw the king ge leta At did they see the king? But frequently the question is expressed in quite a different way, by laying a high tone, and a strong stress on the word which is questioned; this is parti- cularly the case with ken : 6 yen ken where is he ? ge yen ken where are they At yen k6n where is the king? a bi dwd he came yesterday jal an ye da ny6n this man has money jal an ye da nyen has this man mo- ney? (The 6 in nyen with very strong emphasis). If the sentence contains an interrogative adverb, the tone does generally not change: yb da dbk adi how many cows has he? 6 gwo no what does he do ? a fyecli kiyi 6n, kine: agon 6n madi he asked him : where is your friend? a wot men whose house is it? kipano a btki why are you afraid? apano a ket why did he go ? In questions introduced by ”shall“, the subjective pronoun is suffixed and the low interrogative tone is added to the high tone of the pronoun: k6da shall I go ? gw6de shall he write ? 6 yd ken he is here ge yd ken they are here At yd ken the king is here a bi dwd did he come yester- day ? (the first a in awa has a very strong emphasis) PREPOSITIONS. They are likewise originally nouns and verbs. Nouns: wich head: on, upon, for, instead of: wiy wot on the house, wiy yat on the tree, wiy At instead of the king, fomback: behind, after, besides: bana after me, ban wot behind the house; bane besides him; kwom back: on, upon: kwom adero on a donkey. bol and nim face, front: in front of, before, at the head of: bol nam in front of the river ; nim tero before the people, at the head of the people. kele middle: in the midst of, amidst, among: kele je amidst the people. 204. 205 - 94 The Parts of Speech imiTiiiiiiiiiiiiini mill! hack back : behind : hack jal eni behind this man ; buto side: beside : bute wot beside the house; yech belly : in : yey pi in water ; dyer , often shortened into di, middle : amidst, in, di nam in the water. ta the base, the lower part: under, below: ta yat under the tree. Verbs : unto to reach : wite awa a ba bi reaching yesterday he did not come : until y . . . gito to reach : gito duki till to-morrow. Particles which cannot traced back to nouns or verbs : hi may have very different meanings ; its original meaning is : with ; Jci men with whom; H ton with a spear; yi towards, by : a nek yi jal an he was killed by this man ; keti yi jal duoh go to the master; yi is connected with personal pronouns as follows: ya to me, yi to you, ye to him, yi won , yi wun , yi gen. Salutations. Some of the most used forms of salutations are given here. A. is the villager, B. the stranger. Instead of our knocking the door, the Shilluks, before entering a courtyard, say : ya nen I am waiting (may I come in ?) A. answers : bi come ! If the salutation is going on in the open place of the village, as is usual, this phrase is not said. A. yi bi you have come? B. yd bi I have come, or: yd nut. A. yi kal jwok you have brought God. B. yi mitijwbk you have held fast God. A. yi nin did you sleep (well) ? B. yd nin I slept (well). A. yi kwai (meaning not known). B. a s yd bi. A. wotono nut are the little ones well (existing) ? B. Nut they are well. A. tyeh gdl un your women (are well) ? B. Nut they are well. A. Turo bedi yau ? Are the people well? B. Nut they are. — These enquiries after the well-being of the people in the house can be extended at will, to grandparents, grandchildren, cousins etc. On leaving: B. says : yd kedofach I am going home. A. kSt go ! or: kali jwok go with God! SECOND PART FOLKLORE 96 O ccup ations I HU Illlllllllllillllllllllllllllllllllllll Hill i. OCCUPATIONS. i. Housebuilding. Tyele wot kyer, ka tek (tek), ka labo kal , ka leh tyel, ka mogo koh tyel wot , ka chwdcli, maka tyel ahwen, ka doge dol, ka ger. Ka maka chan abikyhl, ka wije Uii, ka kwer dwai, ka ge rail , ka ge mecli feh, ka thgiitl not 3 ka dol kot, ka tyele kyer, ka tyel tek, ka teguti kwoh , ka wot mak, ka dol kiti. Ka dyeh ket, ka tat, ka teguti word wok. Ka wot tvh, ka lepo guti chap 3 ka kiti, ka shfoie twoch, ka tat, ka lum har, ka bbdo dwai, ka yeta mal, ka tol magi, ka lum kiti, ka e wijo. Ka wan kajo e dbho, ka e kano H kwer , men ntk wan kajo, ka wan kajo nek, ka dyel weke bqdo. Ka wiy wot twak, ka chene wot hoi , ka tadot (tede wot) tyeh, ka wot tor, ka mwon, ka tigo gwok, ka kal tat, ka je dSka yeje. Ka gycno kal, ka gach fen, ka je deha yey wot. The foundation trenches of the house are dug out, and are smoothed oif. Mud is brought, and thrown into the foundation trenches 5 and beer is poured into the foundation trenches. Now the walls are built; after four days the door-opening is made round; then they build again, and when five days have passed, they begin to make the roof. Poles are brought, they are burnt (to make them hard), and then cut, so that they are of equal length. Roof-sticks are cut, and they are tied up in a circle, and a circular ditch (corresponding to the poles tied together) is dug, and the ends of the roof-sticks are put into it, and buried. Now the roof is constructed; grass is twisted into a rope, with which the poles are tied together. When this is done, the roof-sticks are taken away, and the roof is lifted upon the wall. The junction between the wall and the thatch-poles inserted into it is made tight with mud, the lower roof-ends are tied to the wall, and are tied together. Then grass is cut, and the craftsman 1 is sent for; he climbs on the roof, takes a rope, and binds the grass on the poles. Thus he makes the roof, till only the point of the roof is left. The proprietor of the house now brings a hoe, which is for the making of the roof-point. (When he has given it to the craftsman), the roof-point is made. Then a sheep is given to the craftsman. The surface of the roof is beaten smooth, the dripping-eaves are cut even, a door is made, the floor of the house is filled up with mud, and is made hard and even. A door is worked, the fence is constructed, and then the people move into the new house. A fowl is brought, and left on the ground (as a sacrifice), and the people move into it. 1 thatch-maker. Housebuilding 97 III IIIIIIIIIMIIIIIIIIIIIIIIIIIIM Illllllll Illllllllllllllllllllllllllllllllllllllllllllllllllll Illllllllllllllllllllllllllllllllllllllllllll Nil A Second Report on Housebuilding. By R. W. Tidrick, of Doleib Hill. Housebuilding among the Shullas* is a trade which comparatively few men learn, whether it is because apprentices are discouraged from learning it, or whether they do not want to learn, or cannot learn the trade well, I do not know. A well constructed tukl is neat and of really fine appearance. Dwelling houses are usually of the same size, conical in shape, walls of mud, sometimes reinforced with poles or corn stalks. The roofs are thatched with two kinds of grass. Family class prescribes which kind may be used in thatching the house. Every adult member of the family as a rule has a part in construction. The women cut and carry in the grass and corn stalks and bring the water for mixing the mud for the walls. The men bring in the poles for the roof, make the rope, mix and carry the mud and do the real building of the house. The material is usually collected for some time beforehand. Grass is cut and cocked, poles are brought from the timber and by wetting and heating are brought into the proper shape for rafters. Large circular bands for bracing the rafters and tying the thatch and grass to are made of withs of long coarse grass wrapped closely with rope. The rope for their use and for tying the grass down is made from a tall grass that has a long sheath. The grass is cut and brought in, and these sheaths are stripped off and after being soaked in water are bruised with clubs until the fiber comes apart easily. It is then dampened and twisted into rope. The rope maker sits on the ground holding the rope between his toes, and forms the rope hy constantly adding new fiber and rolling the rope between the palms of his hands. It is made two-ply about one fourth of an inch thick. The mud is prepared by mixing manure, ashes or fine broken dry grass with sandy earth. The mixing is done with the feet. The first step in construction is naturally the foundation. This is made by digging a shallow circular trench where the wall is to stand. The men carry the mixed mud in their hands, which must be quite stiff, and drop it in the trench. The builder forms it into the desired shape with his hands. A layer about six inches deep is put on at a time. But two or three layers a day are added. A little above the foundation an elliptical band of grass about three feet in depth is put in place to form the door. As the wall is built up the mud is built against this, which retains its form leaving the door the desired shape. Later the grass is removed. Toward the top the wall is flanged out like the mouth of a bell to receive the roof. Few houses have windows; when windows are made, they are scarcely six inches in diameter. In forming the roof the first step is the same as for the wall: a shallow circular trench is dug with the same circumference as the inner 1 i. e. Shilluks. WESTERMANN, The Shilluk People. 7 98 Occupations iiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiini circumference of the finished wall. About two feet inside the trench are set forked stakes about two feet high and four feet apart. The rafter poles are now placed with heavy end in trench and resting in the forks of these poles, their tops are brought together and securely tied. The heavy grass bands are now fastened both above and under the poles at regular distances from bottom to top of roof. Corn stalks or cane are woven in between the bands and poles thickly. The roof now has its final conical shape. The roof is ready to be raised and is picked up and placed evenly upon the wall. A layer of mud is then put over the lower end of the rafter poles, to keep it firmly in place. The first work in thatching is to put on what the Shullas call the apron of the house. A short layer of grass is put around the top of the wall and tied securely to the thatch- ing. The thatcher then starts his course straight up the roof and works around the house, finishing the entire length of the roof as he goes around. The grass is tossed up to him in small bundles, which he places in position several at a time and removes the bands and ties then down tightly. With a paddle-shaped stick he evens up the ends of the grass, so that when the roof is finished no- thing but the but ends of the grass are exposed, and these lie as evenly as though they had been laid separately by hand. At the top the grass is brought together like a spire and wrapped with rope and rope bands. The grass lies on the roof from six inches to a foot thick, and if kept free from white ants, will last for five or six years. 2. Different kinds of Soil. Dbdb black, rich earth aiian brownish earth as found kwojb sandy ground on river-banks, used for oribld red earth as found on ri- making pots ver-banks, used for ma- aneko red sand king pots ayech sand, dust. 3. Field-produce. by SI dura okwol an eatable gourd mmb sesame kerio a gourd for calabashes, nhrb bean not eatable kwbrb cotton bslioyo melon budb a small, sweet gourd, is atdbo tobacco eaten. abwok maize. 4. Different kinds of duras. The common name: by el. The common name for white dura: agono. Agriculture 99 llilllinTlll!l!ll!lllllllllllllllllllllllllllllllllllllllllltllllllllllflllllllllllllllllllll!llllllllllll!llllllllllllilllll!llllllllllllllllill!lillilllllllllllllfllllllllllllllllllllllllllllllllllllllllilll||||||||||||||||||||||||||||||||| Kinds of white dura. dol is very long in ripening. abwbk maize. mbr has a longer ear than dol. rawo Duchn (panic grass). dlwMo ”finger u , has four ears, which stand upright like the fingers of the hand. lek-dbn, shdlo } adiirbJc, ofyet lyech (’’kills the elephant a ), otolo, dial , olach-mach, riemek, awbt, chetana, akach , olwe. The stalks of many of the white duras are sucked like sugar cane. Kinds of red dura. The common name for red dura is: Iwall. otorb , wdj a l- fa-dim b } wajal-fa-nenarb, odoh (’’the Nubian u ?), riadei-ferii-dwai , nakino , otoi, atabo, hwechf nafegyeno, akwol , bwbnb (”of the white man u ), okwenfi, omerb, ivahu (’’lion’s eye a ) wahagak (’’crow’s eye u ) wbrau, nacholo , haybma- bwokf dwdif nafelwbt, yiebroriio (”sheep-tail u ) 1 yiepkyen (”horse-tail u ), nayo, dduke. Agriculture Among The Shullas . 1 By K. W. Tidrick, of Doleib Hill. The Shullas have hardly begun their agricultural life. Scarcely one half century ago they were purely a pastoral people. Only within the last decades has his lordship, the Shulla man, begun to assume the burden of providing for his family. In those earlier days the task of tilling the small patch of ground planted annually in dura fell to the woman. Her hoe was made from the shoulder blade of a giraffe or buffalo, or sometimes from the shin or rib bones of these animals. Boys tended the large herds and flocks, young warriors danced, went on the chase and raid. The old men idled their time away in the village. But they say the cattle plagues became more prevalent. The Turk and Arab came and took away not only slaves, but cattle, and so necessity forced the Shulla to a larger tillage of the ground. The change came naturally first in the northern end of their territory, where they came earliest in contact with the murderers and plunderers from down the Kile. One man when questioned as to the food of the people in his boyhood days said: ”We used to eat grass like cattle“. There was as much truth as sarcasm in this statement. For even yet when the crop fails, the Shulla women gather grass seed from the swamps and plains. They rob the ants of their winter’s provision of seeds. A little sugar is obtained by bruising and boiling a certain reed, which grows in the swamp. 1 i. e. Shilluks. 7 ioo O ccup ations lllllllllillllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllN The Shulla has not yet learned to grow a very large variety of plants. His one main crop is dura, the kaffir com of America. All planting except tobacco, which is planted in small plots on the river bank during the dry season and watered by sprinkling the ground from a water jar, is done in the beginning of the rainy season. A small amount of Indian corn is grown, most of which is eaten when in hard roasting ear. With the dura they plant a few beans, pumpkins, squashes, sesame and occasionally peanuts. No fruits of any kind are grown, and as there are no wild fruits worthy the name, the Shulla has never known fruit until he has recently seen it in our garden or at the government stations. The Shulla plants his dura in the same field year after year, until his crop fails once or twice. Then he hunts for a piece of high dry ground, preferably in the timber, for his early dura, and a low plain growing a certain rank wild grass for his late variety. He clears off the timber and digs up the grass for his new field which he tills, till another failure comes ; if by that time his former field is growing of grass, he will return to its tillage. His methods of farming are extremely crude, but in some respects accomplish good results. He has neither plough nor spade and never uses the mattock except to dig up the grass and bushes from new ground. He prepares his ground by raking up the old stalks into piles with a deleib palm limb and burning them. As soon as the rainy season opens and sufficient rain has fallen to soften the ground, he puts his seed to soak over night, so it will sprout the quicker, and thus more likely escape being eaten by white ants. With a long slender pole which has one end shaped like the bowl of a spoon, he opens up the ground, and drops in the seeds. As he steps forward to make another hole, he presses down the earth over the seed with his foot. The hills are made promiscuously, but are usually some eighteen inches apart in all directions. He plants a large number of seeds in a hill, and later thins out and transplants where hills are missing. Often he has to replant, for there are many enemies of the sprouting grain. Some years pests of rats devour it, even after it is several inches high. The golden-crested crane also pulls up much of the grain as it comes through the ground. And as before mentioned the white ant destroys the grain in the ground unless it sprouts quickly. But under normal conditions the grain comes up very soon after planting. And the warm rains and tropical sun cause the crop to shoot up like Johnnie’s bean pole. Weeds come on quickly too, and so the Shulla begins hoeing his fields at once. It is the only real cultivation he does. His hoe is either a thin circular or rectangular piece of iron with a short Agriculture ioi nilllllTIIII!llllllllllill!llllllllllll!!ll!llllllllllllllllllllllllllllllllllllllllllillllllllllllflllllllllllllllllllllllllIllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllltl!llllllllllllllllllll!lillllll!ll||||!! wooden handle. The hoer sits on the ground or squats on one knee or both, as he chooses, and catching the grass with one hand cuts it off just under the surface with the hoe. Shaking the dirt from the roots of the weeds he throws them into piles, leaving the ground clean and smooth. It is a good surface cultivation, suitable for this soil and climate, and when the season is favorable, the yield for the amount of ground tilled is very good. The Indian corn grown by the Shullas is a small early variety, which is in roasting ear a fortnight before the early dura is ready for parching. But before any grain is harvested a sort of first fruits’ sacrifice is made, an old man and woman go to the various fields of the village and bring in some of the ripening ears of corn and heads of dura, and place them by the sacred house of the village. Some is later taken and ground and mixed with water and plastered on the side of the sacred tukl, the rest is taken by the people and some put on the door of their own houses, and some is carefully tied up within. When the dura is ready for harvesting, the heads are cut off short with a clam shell and heaped upon a rack made of poles resting upon forked posts about two feet above the ground. After drying a month it is flailed out with heavy clubs by the men and winnowed by the women and carried to the village, where it is stored in large barrel shaped bins made of coarse grass. The bottom of the large basket granary is oval, a grass band wrapped with rope is formed about the small base and resting in the forks of short stakes driven in the ground bears the weight of the filled basket and keeps it off the ground and free from ants. There are very many varieties of dura. One man gave me the names of thirty-two varieties. It is probable however that the same variety has different names in different localities. Dura is eaten in a variety of ways. The earliest heads are simply thrown on the fire and roasted. It is often merely boiled till softened and eaten so. A great deal is made into a mild beer and used as a regular food diet. The popular way of cooking it is to grind it into a fine meal and cook it into a mush and eat it with milk, or cook it up with meat. It is sometimes boiled with beans, and sesame is often eaten with it. A sort of dura bread is also made. The Shulla retains all of his pastoral instincts and prizes his flocks and herds above all else. His sheep are very inferior in size and have no wool where wool ought to grow. His goats are small and few are good milk producers. His cows are also generally poor in milking qualities, but are fair in size and in beef conformation. They belong to the Indian breed of cattle, which have the hump on the wethers. 102 0 ccup ations limn Tribal custom forbids the Shulla from riding upon a donkey, so he never possesses one. Cattle are never used for draught or carrying purposes, so he has no beasts of burden, and perhaps never will so long as women are plentiful. The villages are full of hunting dogs. Unlike the Nuers and most of the Dinkas the Shulla raise chickens. They are a degenerate Mediterranean strain. Eggs are eaten only by women and children. Animal life must be well guarded and carefully housed at night most of the year. If an animal loiters on the river bank it most likely becomes the food of a crocodile. If one strays off into the woods it probably becomes the prey of a hyena, leopard or lion. Myriads of flies and numerous varieties of ticks also prey upon the flocks and herds, tormenting them by night as well as by day, and transmit the germs of various diseases also. Texas or tick fever is nearly always present, and a trypanosome not so fatal as the one of dreaded tsetse fly is also prevalent. The plague is a frequent visitor too and the mouth and foot diseases often attack the cattle toward the close of the dry season. The annual loss from all these enemies of animal life is very heavy, but as no females, unless barren, are ever killed for food or sold, and grass is plentiful, on the whole there is an increase in the number of live stock raised. As to the possibilities of agriculture in the Shulla land obstacles to be over- come have been mentioned. What the mission has done shows that many varieties of fruits and a considerable number of vegetables may be grown. Future generations may have lumber, if the right varieties of forest trees are planted. Cotton is not a sure rain crop, but with irrigation it has few enemies. Sugar-cane and rice can be grown in favorable places. The soil of this part of the Sudan is not generally deep, is deficient in nitrogen and very poor in humus. Nitrogen may be restored with legumes, but the humus problem is difficult, for the white ants devour very quickly all manure, mulch etc. spred upon the ground. The Shulla in sticking to the one main crop of dura has after all adopted the grain which is naturally adapted to the soil and climate and yields best to his methods of farming. 5. Foods and food-stuffs. kwen a kind of dura-bread or mush. akelo a food of dura. apoto a food of dura. areyo a food of dura (prepared after Arab fashion). adolo a food of dura (prepared after Arab fashion). monanar a food of dura with fat, eaten without anything else. mokbbU\ a common dura-food. Agriculture - ios iiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiuiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii otet a food of dura, dainty. mbke haki a food of dura. anoch cooked dura. abek green roasted dura. omfyb dura roasted, then soaked and mashed. awach dough. mohabur a dura-food tabo dura, soaked, and then kept till it sprouts; for making beer. dtobobb beer before it is strained. mo go beer. moh dtiho strained beer. yawo a kind of beer. 6. The seasons of the year. yey jeria aboutSeptember, harvest of red dura. dnwoch about October; end of the harvest, people are waiting for the white dura to ripen. agwero about November — De- cember; harvest of white dura begins. ivudo December — January. Harvest of white dura continues. Uu hot season, Janu- \ no ary — February Ifield- dodih about March Jwork dbkot about April, ’’mouth of rain u , beginning of the rains. shwer about May — July, time for planting red dura. dorid about July — September, beginning of harvest. 7. The months. 2. kon gdk 6. akon ten IO. bel duon I. yer, or (wor) 3 - 7. aduon II. bM fen about September. 4. kol 5 . akoch, akon duoh 8. alebor 9. akdl dlt 12 . lal. 8. The day-times. won e ruwo the first morning-twilight becomes visible. bar morning dawn mwol y mol morning; fen fa mwgl ’’the earth is morning u ; it is morning. de chan noon. chan yd mal the sun is in the zenith. chan a kechl the sun begins to sink, after noon. boro afternoon; fen fa b. it is afternoon. a diki won the sun is setting. wan tying the sun has set. fen fa war it is night; ki war at night, midnight. io 4 Occupations llllllllllllllllllllllllll!lllltlllllllllllllllllllll!lllllllllllllllllllllllllllll|||||||||||||||||||||||||||||||||||||||t|||||||||||||||||ll||||||||il!ll|||||||||||||||||||||||||||||||||||flllllllllllllllllllllll^i n 9. Names of stars. dwai moon neman addk three stars, the Uranus. nwol abdn ”4 northern stars u . sliuro tdfirb akwoshekdn appears after the sun has set. kyelb jop a star ahead of the Ve- nus. kyele ruwbu Venus. wer gytnb ”hen“, Pleiades. aytp comet. tbdet tet tigo tuk fel ddau tarn pyen pan , pen teano dwayo dol'd Iwol addlb tagi ab\ti aret 10. Household-things. a stick to fasten the door with. the lower part of the door. [door, hearth-stone, hearth, grinding - stone , whet- stone. small whet-stone, neck-bench or support, skin to sleep upon, hole for pounding dura, dura-stalk. a frame on which spears are put, to protect them from the white ants, a grass ring on which the kodo is placed, calabash, gourd, gourd for churning milk, small calabashes for drinking water, a spoon made out of a gourd, for taking the hot food out of the pot. leaf of deleib or dom- palm, and basket made of it. kodo large basket for preserv- ing dura. donb basket for dura etc. dwSch a small kodo. adudo a basket. otagb pot for cooking food. fuk-fuki water-pot. atdi big pot for cooking large meals or beer. tdbo dish. fdrd a mat for covering food in pots, dishes. lUi a sieve for sifting dura. lek pestle for pounding dura. fal spoon. falo knife. gwech stick for stirring food. obirb small pot for preserving beer. okwanb broom. tol rope. kadi a rope on which clothes, dancing-sticks , etc. are hung. owet mat of Arab making, to sleep on. odek fence-mat. Handicrafts 105 illl!lliilIIIIIIIl!IIIIIillllllllll!llllirflllllllllllllllilli!lllllllllill!llillllllll!il!ll!!!!llllilliHlllilllillllllllllllllllllllllillllllllllllll!llllllilllll!llllIlllilII!lll!lill!llll!lllliilllI!l!lllilllilllllliilllj||lllji!fijS!!!!l 6 k£nb a kind of mat made of wiji grass for stopping up ambach, as a seat for cracks in the wall, to chiefs only. keep out mosquitoes. dim a sieve of cloth, for strain- atiwi a pot. ing beer. tigo? tyel? 1 1 . Handicrafts. bodo means a skilful man, one who is particularly skilled in some work, and who, therefore, likes to do this work, and is asked by others to do it for them, so that this craft becomes ”his work“. Of course it is not his sole occupation, except perhaps in the case of the worker in metal. His is a trade held in high esteem, so that he has become the bodo par excellence ; if the natives simply speak of a bodo , they mean the smith or metal-worker. He does not practice his craft in one place, but goes from village to village. The other craftsmen practice their craft only occasionally. But as a rule one man knows and prac- tices only one of the arts enumerated below. bote ton maker of spears ; plural : bote ton. bote tyek ki ton the man who files spears. bote teen M bol ton the man who makes the spear-handles straight. bbte dak tobacco-pipe maker. bbte yht M bul ton the man who makes spear-handles. both twoch hi puk potter, generally a woman. bbte gwhte lot who carves, makes figures on gourds. bbte yer ki tyel who makes the string on which the gourds are hung. both wieh who makes the roof of huts. both kwado ki lan who makes skin-clothes. bote 6 got who makes cotton clothes. bbte teen carpenter. bbth tai who tattooes. bote teen ki lot who makes clubs. both chok ki kot shield-maker. both teen ki kwer who makes shields to protect against clubs. bbth yot ki lan tailor, sewer. bbte teen ki bill drum-maker. bote kwoche bul who covers the drum with a skin. bote fwote bul who beats the drum. bote leu ki tigo who polishes beads. bote fich H rek who makes ostrich shell beads. iq 6 O ccufi ations mm bote naUn bote git kije bote twech bote hat ki wat bote roch bote n6r bote kwahb wur bote kudo ki dan bote teen kwom bote tam bote kake Iwol bote twoy kal liikb bote teen ki doke dot bote shwoy ki boyl bote shwoy ki tigb bote shwon ki dyom bote tokb tiau bote fiedo lot bote kyere tyele wot bote wunb bote ddk ki yei bote met bote neke fhro oyino who beats the small drum ”naUh“. who knocks out the lower incisive teeth, who cups. who dresses the horn of cattle. who castrates hulls. , [naments. who pierces the ears of cattle and men, to put in or- the leader in singing. who makes the dancing-sticks. who makes chairs. who makes the neck supports or rests. who makes, carves calabashes, gourds. who makes giraffe-tail necklaces. who makes mat-doors. net-maker. door-maker. salt-maker. maker of iron bracelets. one who plaits stripes of skin at the end of the club- handle, to prevent the club from slipping from the hand, who makes the foundations of huts, diver. hair dresser who fashions the hair into small lumps, hair dresser who makes the large artificial hair-dresses, hippo-huntsman, crocodile hunter. 12. Tools of the bodo, or metal-worker. abdh hammer. kikii anvil. tayuji file. 6buk bellows. chur a cover for the pipe of the bellows, to prevent its growing hot. dakabi thongs. tubh chisel. tardk an instrument with which to pierce a hole into the spear-handle, to put the spear in. 13. Clothing and ornaments for the body. Idu skin-cloth, now also used obdno front-cloth for women, for cotton-cloth. diit skin-cloth for dancing bcliylno loin-cloth for women. worn by both sexes C lothing and Ornaments 107 iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii ybr skin cut into small stripes or fringes, worn round the waist. dyomo ear-rings of tin. givelo metal ring worn on arm, wrist, feet. gwele yit ear-ring. yiel bracelet for the wrist. gok knee-ring of skin. ogbnb brown ambach-ring, worn on the upper arm. gyelo ivory ring achbt ivory ring. wet ivory ring carved in coni- cal form. owedo ivory ring, a small strip. oromo ivory ring, big. orok knee-bells, used in danc- otyan a small bell. [ing. dtdtum bell, similar to orok. oloeloe dancing-bell okot cow-bell, used in dancing. agyer small cow-bell. tego , tee go a common name for beads. amanjur blue beads, worn by women. rek ostrich shell beads. gor big beads, worn on the neck by men. bol teno a kind of beads. tedo a kind of small beads. yelo greenbeads, round, small. abataro a kind of beads. onyeti a kind of beads. den a kind of beads. bako a kind of beads. ddembt a kind of beads. adSk a kind of beads. apiu a kind of beads. obou white beads. tatan black beads. ken owedo blue beads. ybro red beads. adwogb yellow beads. wan agdk ’’crow’s eye“, abigbead . 1 gago cowry shell. tamyago a string for tying together clothes. [the hair. gan a kind of button worn in wtnb brown giraffe-tail hairs. ochiro white giraffe-tail hairs. achut tooth-brush. dwop a head-dress. ochoch a head-dress. dhn a head-dress. met a head-dress, ’’like a shield 44 . agerb a head - dress, ’’like a shield 44 . nwar bleached hair, long. ashishwel a chain, worn as ornament. ganku rattle, made of leaves of the deleib, tied on leg or loin. oabno ) „ . 1 \ arm-rmg 01 am bach. aderb J wal loin-ring. shul gwok ’’penis of dog 44 arm- bracelet of brass. nwan iron bracelet. 14. Names for cows. dean cow; common name. Plu- ral: dok cattle. wat bull. ro jo heifer. There are many more beads, each of which has its own name. Illlllllllllllllllllllllllllll narojo calf. wa (wat) 6lek grey- white spotted. tySl rek neyom head white, body black aybkak or yellowish. ochodo 6gak belly and neck white, ware got back and head black. nabek one leg white, the rest of the body yellowish. obyech tdkyech flanks white, the rest of the body black. odelo najak head yellowish, brown spots on the back, the ogwel rest white. najok head black, black spots ddulb on the back, the rest white. bak%r flanks black, belly and nat back white. agwognom rihdin brown-black, small spots. 6lut brown- white, small spots. 6len brown-white, large spots, ban females only. teduk grey. nakwach black- white. aback ajalon tSdigb red-brown. warnamtai tabur ash-coloured. tetan black. ondgb nabon white. nebcin striped white and red. | (ox) with white feet. black with white tail, hornless cow. an ox with one horn directed forward, the se- cond backward, a cow with ordinary, non- dressed horns, a cow with horns turned down. an ox with horns turned towards the eyes, a cow with horns pointing forward. a cow with horns cut off. a cow with horns directed straight upwards, like a goafs. a cow with one horn directed upward, the se- cond downward, a cow with horns directed straight sideways, an ox with horns directed straight backward, a cow with horns directed straight backward. Social Institutions. M arriage 109 llllllllllll!l!lllll!!llllllllllllllllllllllll!lllllllll!lllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllll!lllllllllllllllillllllllllllllllll!lllllll!llllllll!llllllllllllllllillltltllll!llll!l!llll!lllll!illll|||||||||||| ii. SOCIAL INSTITUTIONS AND SCENES FROM DAILY LIFE. 15. Marriage. Kwope hworn. Dan e wajo ki nane dachg, ka kopi kine: yd will yi! Kine: bi not Kine: ya dwata kwof ki yin ! Kme: yi kbmo no? Kme: ya dwata kwope nwom. Kine: di yi re fa kiti fach yi tyeh dong? Ka keta fach, ka tyeh dbho kb pi. Ka gi kb: w6 ba kwof 6 won. Ka i dub go, ka e kadg dyel men kwobe doge. Ka tyen dono ko: wd yii ki kwopi, kit, kol dok. Ka dano beno , ka dg (dok) kol, ka i dub go; ka kofl kme: ket, kal dut! Ka dut kel, dute tyeh fajwok. Ka mggg tyen , ka tiro chwol. Ka wdt wbbo kol yi tiro bine, ka terg kido, ka wat dwai H tdh , men kwahi wunb, ka thro kSta fach. Ka thro chbno. Ka hale hwomi ka kito wgt ki jal ton. Nan a dachg yd gol gin ki day ton. Ka thro choho, ka hal a hgmi ka kal wok yi waU gin. Ka hdn a dachg kal wok yi wate gin. Ka thrb chbhb bine; ka dean nek } min cham yi tiro; thro gir, ki mbgb bine, ki kwen , i gir . kwen ka chwopi ki mau (mgu ). Kd tiro ddhb , terg bia fach , ka jal hwbm chyek kifa dan. Ka kopi kine: kani jam! Kal win, ki lau, ki yiel , gen a toji! Ka mggg thr, ter fa jal, ka ge feka fal be hi beno fdcli. Ka ge dwai fal ki dyel, kd ge beno, kd ge band kite kal. Ka kweri kal, ka leh fin ; ka ge keta kal. Kd gi chuho mal, bah yeclii fin. Kd kwer kal , ka chike Ihh fin. Kd ge yecha fin. Ka nane hwgm dona dd kal. Ka dyel fech, ka keta kal. Ka ge pika fin ki kal. Ka yit dyel hoi , kd gi kita wot. Ka i bang ki biito. Ka hyeh kal, men bute, kd i biitb. Kd dyel kal ki mwgl, kd dyel nek, ka woman i gbpo kuojg. Ka kal mwon, kd i riimo ki mwon'g, ka ge kd (keta) wot be cham. Ka hdn eni i bahb kite. Ka hyeh kal , kd i chamo. Duki kd ge dwdtb yuk. Kd gi ben, kd ge tbno , ka ge laha war ge tado. Ka ge rumg tal, kd gi thho; ka kal mwon kite, ge Id wgt. Ka duki terg beno bine be mat ki mbgb. Kd bill goch, kd thrb chbhb. Choti, ka ohwok kal, ka ohwok nek, kd cham yi woman. Kd gi dbgo, ka hdn eni e doho ki wai gin. Ka wike hal eni, kd gi bhdo. Ka wai gen dbgo. Ka yaji, ka kel ki dean. Tyih gin ktfi kine: dan a reh, ka wiye wirb ki may'e. Kd dean kal, ku chune gin mmg. Ka ge ko: doku ki hd gil un! Ka ge duo go. Ka rei ge wtti ft. Sha mekg kama fate fin wiki tyih gen. A man talks with a girl, and in the course of their conservation he says: ”1 have come to you.“ She asks: ’’What for?“ He replies: ” I want to talk with you.“ She asks: ’’What do you want?“ He replies: ”1 want to marry you.“ 110 Social Institutions <>ll>>il>l>l>ll>lllll>l>IIINIIIIIIIIIIIIIIIIIIIIIIIIIIIilllillllllllilllllillllllllllillllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllillllllll|||||||||||||||||||||||||||||||| She says: ’’But why do you not go into the village, to the old people?“ Then he goes into the village, and talks with the old people. They say: ”We have nothing to say against it.“ Now he returns home, and brings a sheep, as a pre- sent for the old people. The old people say: ”We accept your proposal, go, and bring the cattle !“ The man goes, and procures the cattle, he returns with it to the old people, and they say: ”Go, and bring the rest of the dowry !“ And the rest of the dowry is brought, the part for the people in the village of God . 1 Now beer is strained, and the people are called. The ox of dowry is brought by all the people; the people go, and fetch the ox, and a spear, which is (a present) for the man who held fast the rope of the ox. The people go into the village. And the people dance. The bridegroom is put into a hut together with the arranger of the marriage; the bride stays with her family together with the woman-arranger of the marriage. While the people are still dancing, the bridegroom is led out by his friends, the bride also is brought out by her friends. All the people continue dancing, and a cow is killed, which is eaten by the people; and they drink plenty of beer; and they eat bread, bread which is mixed with butter. There are many people present. At last the people scatter, and go home. The bridegroom is now instructed with regard to his wife (that is, he is told how much cattle etc. he has still to give). They say to him: ’’Bring goods, bring giraffe-tails, and skin-cloths, and bracelets for tying. “ And (the next day) food (beer, and different foods prepared of dura) is brought; it is carried into the village of the bridegroom. The men who carry it, sit down outside in the bush before going into the village. The people of the bridegroom now bring a goat into the bush (to the carriers, as a present); after that the carriers come into the village, but they refuse to go into the yard of the bridegroom. Now hoes are brought forth, and are thrown on the ground (as a present for the carriers), and they go into the yard; they stand still in the yard with their food on their head, and again refuse to put their loads on the ground. So once more hoes are brought, and thrown down before them. Now they put their loads down. The bride also, when she is brought by her friends into the home of the bridegroom, remains outside the yard. And a goat is led out (to those waiting outside), and then she enters the yard. They (she and her friends) sit down in the yard. The ear of the goat is cut off, and after that they enter the hut. — But the girl refuses to lie down ; and metal ornaments are brought, which are to cause her to lie down, and then she lies down. The next morning a goat is brought, the goat is killed. The women dig for mud which is used in building; and the enclosure in besmeared with mud (is repaired). When they have 1 for the deceased ancestors. Marriage. Burial 111 IIIIIIIIIINIIIIIilllllllllilllllmllllllilllllllllllllllllllllinilllllllllllHilillllllllllllllllN finished this, they go into the hut to eat. But the girl again refuses to eat. And metal ornaments are brought, and then she eats. The next day the women go out to bring fire-wood. When they come back, they put food on the fire, and spend the night in cooking. When they have finished cooking, they strain beer, and once more they besmear the enclosure with mud, and the hut also. The next day all the people come to drink beer. The drum is beaten, and the people dance. That is all; and a ram is brought, the ram is killed and eaten by the women. Now they (the female relatives of the bride) go home, and the bride remains (in the house of her husband) together with her aunt. She is given to her hus- band, and they live together. The aunt too goes home. When the wife is with child, a cow is sent to her relatives by the husband. Before this is done, her relatives (parents) say: ”He (our son-in-law) is a bad man,“ and her father and mother are angry. But when the cow is brought, they are happy. And they say to the people who bring the cow: ’’Return to your family !“ And they return. And they are sprinkled with water. And when the time comes that she is to be confined, she is brought to her family (to her parents; the child should be born in the home of the mother’s parents). 1 6. Burial. Dan ken a towe, ka terg dwai, ka gyeno kwah, ka goch fen , ka gyeng tb, ka leh tatyel, ka gyeno me ho mdk, ka goch fen, ka tan wiy dan; ka dyel kal, ka gochi 1 lot, ka wei bude ki kal. Ka wat kal, ka chwop, ka je chukb, ka jam kwer gwach. Ka dbro kal, ka ton kal, ka kwer kal, ka atego kal, ka lau kal; ka tyeh kedo be note kwodo, men tdt pim ; ka tego twoch tyele gin. Ka gi kedb, ka ge hiido kwodo, ka kwodg kal gepach, ka wikb tyeh kwoh, ka tyeh kwoh ko: kal kdch! Ka koch kal, ka ge ko : rgma dan ! Ka reti kot, ka dan rom, ka rete kal, rgm key bur dan. Ka dan e kwoh, ka je mokg ye kwohg dan, ka je mgkg yechb dean. Ka pyen kal, ka yer (rer), kd tat pern, ka kite fen (tabate). Ka dan dwai kal, ka cliyege chwol, u mite tyeli dan , ka dan kite wiy tabate. Ka ha gol gen yeclie tyeli dan, ka hewen chwol, u linS tuk. Kd bul kal, ka dyel kal, ka dyel goche lot; ka bul goch. Ka je ywohg ; a tini terg fa ywoh, ka je wiicho. Ka yai sham, ka dan 6 ruing kl kwohg. Ka bak e kot, ka terg IwgkS gat, ka terg duggg fach. Obwoyo kal ki gyeno, ka je fwot ki obwoyg. Ka je keti fach. Ka fal rep mach, ka kal, hi gash bole je; je e tayo, ka je rijg chan gen ahiven. Ka mggg dwol, men kite kwgm dan ki kubjo. Kd dean kal, kd mo go tyeh, ka mggg kal, kgh kwgm dan. Ka kuojb dwai, ka kite kwgm dan, kd mwon Mfi, ka mggg ch%ki kal, ka chiH koh, ka icat chwop, kd bill fwot, ka terg e wichb, kd yai sham, ka terg tayo. Ka dwan far, ka terg kobg ki 1 gQch yi lot I 12 Social Institutions kwofe ywok. Ka mo go gwach yi tero bln. Ka wol , kd wdte gin dwai. Ka mo go tyen, ka bul goch ki bbrb. Ka wat chwop, kd dylk nek; ka je nenb. JDuki ka ywbge ywok , kd dbk ahwen kd nekl kal , ka dok ahwen neke de (der) fach. Ka tero beno ben ben ben ; Choi gir ! Ka fen yigo boro, tero ywon, ka dok ahwen nek ki fal yi tero. Ka puki yech, ka bur gen kwdh ki buti wiy dan. Ka atiwi dryau ki Iwol ki obiro ki fhro, ki tami aryau , ka ge nek ki yey bur. Ka tune dok ka ge kal , kwoh feh s ge llte yi tero. Ka ywoke e daho . Ka kal tote yi rim , ka kal tote yi bat f ka ring pane bene. Tyen a kwoh dan keli chin , ki wich , ki tyel 3 ki mutb. When a man dies the people of the village are sent for; a fowl is taken and thrown on the ground, so that it dies; it is then thrown into the corner of the hut. Another fowl is seized and thrown on the ground, so that it dies; this one is put on the head of the dead man. A goat is brought, and beaten to death with a club, and then left in the yard. An ox is brought, and speared. And the people assemble, and the things necessary for burial are collected (from the people). An adze is brought, and a spear, and a hoe, and beads, and a skin- cloth. Then the people go to cut thorns with which to tie together boards (trees). And beads are tied round the feet of the men who do this work. They go and cut thorns, bring the thorns into the village, and give them to the grave- makers. The grave-makers say: ’’Bring an adze!“ When the adze is brought, they say: ’’Measure the dead man!“ And corn-stalks are tied together for a measure; now the man is measured; then they take the measure, and measure the place (size) of the grave. The man is buried thus: Some men dig the hole, and some men skin the cow (which has been killed). And the hide is brought, and cut into stripes, and a bier is tied together with them, and the bier is put on the ground. The dead man is carried into the yard, his wife is called, she is to hold the feet of the dead man, and the man is laid on the bier. His wife (or: the women belonging to the family) sweeps the place where his feet lie ; and a female relative of the dead man is called, she throws away the hearth-stones lying there. A drum is brought, a goat is brought, the goat is killed with a club ; the drum is beaten, and the people begin to weep (mourn) ; as soon as the weeping stops, the people dance mourning-dances. Then the people assembled go around in a procession dancing. Now the burial of the man is finished. A fence is made around the grave; the people wash themselves in the river, and then go back into the village. Oboyo (a plant) is brought, and a fowl, the people are beaten (touched) with the oboyo. The people go back into the village. The eating-tools of the dead man are burnt, and the people rub the ashes on their forehead; the people now scatter and stay away four days. After that time beer is made, the beer for rubbing mud on the back of the dead Btirial. Inheritance 113 lllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!llilllllllllllllllllllllllllllllllllllllltllllllllllllllllllllllllllllllllllllllllllllltlll!iilllllllllllllll!lllllll|||||||||||||||||||||||| man . 1 An ox is brought, the beer is strained, the beer is brought, and poured on the back of the dead man (on his grave). Mud is carried, and put on the back of the dead man; the mud is prepared (made wet) with water. Again beer is brought, and again is poured on the grave. The ox is speared; the drum is beaten, the people take their arms and make war-plays, and go around in procession. When it is finished, the people scatter. After one month has passed, the people talk about the mourning-festival. Dura for beer is collected from all the people, the dura is pounded, and the relatives are invited. The beer is strained, and in the afternoon the drum is beaten. An ox is speared, goats are killed. Then the people go to sleep. The next morning the mourning begins ; four cows are killed in the yard, and four cows are killed in the middle of the village. Then all, all, all the people come, a great many of Shilluks. When it is afternoon, the people mourn, and four cows are killed by the people in the bush. Cooking-pots are carried out, and a hole is dug for them (and for the other household-things of the dead man) near the place where the head of the dead man lies. And two pots, and a gourd, and a small pot for beer, a mat for covering food, and two dishes, all these things are broken, and thrown into the hole. The horns of a cow are brought (’’and the horns of cattle, and they are brought 4 *), they are buried in the ground (on the grave), so that they may be seen by the people. Now the mourning-meeting disbands; one of the families receives a shoulder (of one of the butchered cattle), one receives a fore-leg, and all the other meat is also divided. The people who have dug the grave, receive the bowels, the head, and the feet, and the neck . 2 * 17. Inheritance. Dan ken a to, wate nut, ka jam'e kwah yi hal duoh, ka hal fen wotb bbdb. Ka dok kwdn yi nal duoh ben, ka nal duoh u yige doch, ka dok fdhe bn, u yige rack, ka dok kwah yi nal fen. Ka ge fiako, ka dok kwah yi hal fen. Tero beno bene bene, ka kwop komi, ka ye kine: b, ere wuo, ena a tuoni; yi chama ho keti ki dok ? fane dok! u beno kwor, u chole yi keti? Ka dok fane tero ; ka hal duoh wekb mdgb, ka hal fen weke mo ge. Ka kwop kom chye, ka ge rep ki akyel, ka Ji koh fen, ka ge repo. Nal duoh weke mdhbhb, kifa end jah kdl; ka mdnok weke hal ten. Ka hi ben kwor gqhi, chole, ka hal ten e bedo, fa chudo. Nal fen doge homb ki dacho. Choti, feka fen. Tyeh gole ka owiy jal eni e beno, ka e kapo ki akyel, ka omen e kapo ki akyel; hwqU gen fa mok jal eni, wate jal eni, dan duoh; mayi gen e bedo kijal duoh; kinau chet. When a man dies, and he has children, his property is taken by the eldest 1 That is : for besmearing the grave with mud and smoothing the surface. 2 Not everybody is buried so ceremoniously as this report tells, but only old, respected or rich people, chiefs of families or villages. — In almost every village one sees the horns of an ox buried projecting from the ground; this is the burial-place of such a man. The Burial of a kina vide pace 128. 1 14 Social Institutions Illlllllllll Illllllllllllllllllllllllli son; the younger son (or sons) remains without anything. All the cattle too are taken by the eldest son; and if the eldest son is good, he divides the cattle between himself and his brothers, but if he is had, he keeps all the cattle for himself. In this case they fight, and the cattle is taken away (by force) by the younger brother (or brothers). But then all the people come, and they talk about the matter, and they say (to the younger brothers) thus: ’’Why, your elder brother, he refused to give you cattle, and now you want to keep it all? What for? If later on any debts (which your father may have contracted or which may fall on you) appear, you being his sole heir, will have to pay all ; so the people divide the cattle ; the elder brother gets his part, and the younger one gets his part. After that they again hold a big palaver, and they make friends; water is poured on the ground, and so they are reconciled. The eldest son gets many cows (or property), because he is the chief of the family, the younger one does not get so much. And if afterwards any debts are to be paid, the elder one will pay them, the younger remaining free. The younger brother marries a wife with his cattle ; that is all, thus the matter is settled. The wives of the dead man are treated (done with) thus: the elder brother of the dead man comes and takes one, and the younger brother also comes and takes one. 1 And if they beget children from these wives, they belong to the family of the dead man; they are (like) his (own) children (they live in the house of the eldest brother.) The eldest wife of the deceased, the mother of the children, remains with the eldest brother. — So is it exactly. 1 8. Murder. Dan ttpe, ywode, e Me wok, ka kel , ka chikl kblo, ka nan eni e rSho, ka Me be kwop : yd neka dan a war! Ka bul goch, ka tero bie wok, ka tyeh a man kete be yM jam, ge kan. Ka tyeke beno, len rit; ka fach yak, gyen mak , ka by el kel. Ka tero beno, dok a kol fote Jan. Ka hi u dok lehe rit, ka dok dubk. Ka dok aryau goh yijago, ka muje rit, ka rit e wero, ka e kb: kSt, chol! Ka tero chiidb, ka men e kano dean, ka men e kano dean, ka dok e tumo, ga pyaro. Ka chwok wur, ka e beno, ka bie yi jago, kine : kwop bbdd di ? Kine : kwof a turn. Ka dok kal, ka ge tyer, ka ge miijo ki dyek, mok kwaclie tyeh rit. Ka tyeh rit yifofio, kine: dan rack! Ka neke ki dean meko, ka dok kal, ka tyeh rit e beno, keta Fashodo ki tyeh dan, tyeh dano tote dok abich. Ka rit kalo dok abich , wat akyel ywok hal tni. A man hides in an ambush; when he perceives his adversary, he comes out and stabs him, and he stabs him a second time. Then this man (the murderer) runs away home, and comes to tell the people of his village : ”1 have killed a man last night. “ Then the drum is beaten, the people come out from their houses, and The sons marry their father’s wires, but not their own mother. Murder. Blood Revenge 1 1 5 lll||[|||||||l!lllllllllllllllllllllllllllllllllll!llllllllllllllll!lllll!llli!lillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllH the women start to carry the valuable things away and hide them; the cattle are driven into the Dinka-country. Now a company of warriors come, the ’’army of the king 44 ; they rob the village, all the fowls are seized, and the dura is carried away by them. When the ’’army of the king“ turns back, they bring the cattle back from the Dinka-country. Two cows are loosened by the chief, and are given to the king. But the king is angry, he says: ”Go, and pay (greater) amends !“ Then the people pay; one gives a cow, and another one also gives a cow, till there are ten; then the cows are brought to one place. Now an ambassador from the king comes, he comes to the chief, and asks : ”How is the matter ?“ The chief answers: ’’The matter is settled / 4 The cows are brought and shown to the ambassador for examination. And besides they give some sheep to the ambassador and to the other people of the king (who have come with him), to please them. The people of the kingtake them, saying: ’’The matter of the man is bad! (that is: the gifts are not sufficient) 44 . Now another cow is killed (and given to the ambassadors of the king). After that the cows (the ten cows mentioned above) are brought, and the people of the king go to Fashoda (with the cows), together with the family of the murdered one. The family of the man who has been murdered, receive five cows. The king gives them five cows and an ox, as a mourning (a mourning-fund) for their dead relative. 19. Blood Revenge. Jal meko, jal Mwomo, jal mddteh, ka neke yi rit Yo. Ka tyeh gen e yivoho. Ka je hi lui yi fote bwoh, ka ge hi make, ka ge chon wot, ka je e logo pyar abi-kyel , ka muke tan, ka ge dwol; ka ge rumo dwol , ka ge tyeh; ka ge rumo tyeh, ka bul kal wok, ka dan kal, ka nek, men goy bul; ka but tin wot ki bar, ka bul tin wot, ka dano kal, ka nek; ka ywoge ywok, ka pyar abi kyel kal wok, ka ge nek, (keh) dan a neke yi rit. Ka eni anan, ka Choi e buogo bene. A certain man, a man of Mwomo, a very good man, was killed by king Yo. His relations mourned for him. — At that time people (Shilluks) used to run away from the country of the whites (i. e. Arabs), these were caught by the relations of the dead one, they were all put into a house, and when they numbered sixty, then beer was brewed, and it was mixed with flour; when they had finished mixing it, they sifted it ; when they had finished sifting it, a drum was brought out, and one man was brought, and was killed; he was the one for beating the drum. Early next morning the drum was put into the house ; when they had put the drum into the house, again a man was brought out and killed ; and he was mourned. Thus all the sixty men were brought out and killed, in the place of the one man who had been killed by the king. That was the reason why the Shilluks were much afraid. n6 Social Institutions IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIINIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllll 20. A Quarrel between Husband and Wife. Jal rrieko e hwomq. Ka nan a dacho be.no, e kano pi : ka jal eni werb, kine: a, ga pi ho ? Ya bu kech. Ka nan a dacho ka kwona wok. Ka ge neno, ka ge toro yi kech; chama hi butofeh, ka nine band mejb yi kech. Ka ge kedo be. kwato ki byel, ka nan a dacho loha wot (yot), e kano gin cham. Ka ge beno, ge kato byel, ka ge pika pin ; nan a dacho kuche gin, nan a dacho pano ki gore wot. Ka ge hdmb, ka hi ko: a, 6wd, che (cha) duoh a wan meyi (mei), hwal Inal Ka go hwale. Ka ge yujo ki byel. Ka han a dacho f echo kine: himia, a Hdi ? a ya re wa ree ? Jal e ko: e hawo-tyau ! goh doga ! Kine : kipaho ? Kine : cha re a weke ya kech ? ko : e, fate yin a kobi awa kine : ga pi ho ? Ka hal eni keta wok; ka wen chwol, ka e beno ; e ko: a, pyeche ha wun, weke ya doga ! kine: kipaho ? Kine: e, pyeche yau! A pyey han eni, kine: nan! a kidi ? Akop hate, cha weke ye doge! Kine: e, kuche yanl Na tyau, te kwopl Ya kala pi awa; a kobi kine: gen a pi ho? Keh eni anan ; ena (yena) kldd. Kine: htl A tore yi kech, a keti ge be kwale by 61, a kita gin cham wot, ge tok. Fate keh eni anan ? a beni, a kobi kine: owa, cha duoh a wan byeli ! a ham gen, 6nd koba, kine: ya nen l A kobi: ha tyau ! goh doga ! A koba kine: buhl na yin a kyet awa, kine: ga pi ho? Fate keh eni a ben anan? A kala gin cham; a yadl. A kobe wiy han 6ni: yi kwata kapaho? Adi? chol bylla a kwdl yi yin! A kobe kine: kipaho? Yd de, a weke ya kech! Yi cha (yd) kuwa! dogi goha yin. A kedo, a kale wat, men log6 f a Ug6 Iwoge ore, a tumi kwop. A certain man had married a woman. One day his wife came and brought him water (to wash his hands, as is the custom before eating). But the man was angry, and so he said: ’’What is that water for? I am not hungry, “ Thereupon the woman went outside, she too was cross. When they went to sleep, they were troubled by hunger (both having eaten nothing). The man tried to lie down, but his eyes refused to close on account of hunger. In order to get something to eat, the man with a friend (who lived in the same house) went to steal dura. But in the meantime the woman had pre- pared food and came into the house, after the men had gone. After some time they returned, bringing with them the stolen dura. They sat down in the house, but did not know that the woman too was there; she hid in a comer of the house. And the two men ate. They talked to each other: ”Ah, brother, you have a thick ear of com there, just let me touch it!“ And he touched it. So they ate the corn from the ears. Suddenly the woman asked: ”My brothers, how? Why do you bring such shame upon me (by stealing corn and not eating the food I have prepared) ?“ Then the man said: ’’You cursed woman, loosen my cattle . “ l She asked: ”Why?“ He said: ’’Why do you leave me hungry?" She 1 This is the formula for: “I will be divorced from you.“ Loosen the cattle (give back the cattle) which I have paid your father for you. Fa m ily L ife 1 1 7 l!lll!llllllllllllllllllllfilllllllflllllllllllllllllllllllllllllllllllllillllllllllllllilllllllllllllllllllil!llll!llllllllllllilllllllllllllllllllllllllllllllll!lllllllllllllllllllllllllllllllllllllll!lllllllllllllllllllllllllllllll||||!lll| replied: ’’Not so ! did you not say yesterday: what is the water for ?“ The man w~ent out, he called his wife’s father. When the father came, he said to him: ”Ask your daughter (what has happened), and then give me my cows.“ The father asked : ’’Why ?“ He said : ’’Just ask her !“ He asked the girl, saying : ’’Girl, how is this? The man says he wants his cattle back!“ She replied: ”1 don’t know. “ The father said: ’’You cursed girl, tell me all about it!“ So she told: ’’Yester- day I brought water, then he said : ’What is that water for? 4 That is the matter. Then I went out.“ The father said: ”Allright.“ The woman continued: ”In the night he was troubled with hunger, therefore they went to steal corn-, in the meantime I brought the food, and saw that they were gone. Is not that the matter? And then, when they were eating, one said to the other : ‘’Brother, what a big corn-ear you have! 4 Then I said: ’Here am I! 4 And he said: ’You cursed woman, loosen my cattle! 4 And I replied; ’Dear me, was it not you who refused yesterday saying: what is the water for? 4 Is not that the whole matter? I brought food, and he cursed !“ After that the father of the girl said to the husband of his daughter: ’’Why did you steal? How is that? Restore me my corn which you have stolen !“ 1 The man said: ’’Why? why was I left hungry ?“ The father only replied : ’’You are a thief! I will give you back your cattle. “ — When the husband heard that, he brought an ox for reconciliation, with that he reconciled, he reconciled his father-in-law, and so the matter was settled. 21. The Husband who wanted to cook. Jal meko rii beda gwalo; ha kopa dane g ole kine: e, nan , ya Iona tal ! 2 3 Ka hane dacho ko: dock! Ka e ko: buh, tal dock en! dan yiga mdchwe yi tal . Ka e tado. Ka e kedo , ka kwen lewe, ka oboi twara mal, ka go ni yar'e , ka go ni koni pan. Ka kwene cliego , ka wiy pan rum yi pyen , ka kwen toke , ka Iwol duon toke iia-gol gen. Ka men a gope wotbno; ka e bedo gan oboi . 2 Ka gin cham e turn ki cham, e bedi yau, ka nan a dacho keta wok , ka pan nwale , ka go yode e tolc, oboi twowo. Kine : boi, u ya tich adi f Ka ni buto pen, ka ni dwota mal, ka ni gayo, kine : buh, he ! Kwop a ban dwdgo. Ka na gol gen ko : a gin tihb ? Kine : e, fate gin ni kwop ! mi na-dan, chwola : ni cliwe chwola yi ni cham oboi, ka tala gin cham a tin, a toga oboi pan. Ken eni anan, de chwola yin chwe yi oboi. A kobi nan a dacho kine : wiy nara, yi neke mare ho chon ? Ya fa doge tal kete . Ken eni anan ; a dwoti nan a dacho mal, a tane gin cham, a chami, ka chune minb. A certain man was very thin, and he said to his wife : ”1 say, my wife, I will cook in place of you. “ The woman said: ’’All right !“ He said (to himself): ’’Why, cooking is a good thing, a man grows fat from cooking.^ So he cooked. 1 The man had — without knowing it — stolen the dura of his father-in-law. 2 “I will come later", or: "do later, cooking" : I will cook after, instead of you. 3 He remained thinking of the foam. 1 1 8 Social Institutions lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllillllllllN He went and poured much water on the flour (to make bread), so that the foam floated on the surface. He skimmed the foam off and put it into the hole near the grinding-stone. When the bread was done, he covered the hole with a skin, and the bread he put into a large gourd for his wife, and what was left (in the pot), he scratched out for the children. (He did not take any food for himself, because) he was thinking of the foam. (He thought the foam was the best of the food, therefore he reserved it for himself). When his people had finished eating, he sat quite still, waiting till his wife had gone out. Then he uncovered the hole and saw that the foam had gone, it had dried off! He said: ’’Dear me! what shall I do now?“ He lay down, he got up again, he was quite perplexed. He could not say one word (’’talk re- fused to return^). His wife asked: ’’What is the matter ?“ He answered: ’’Why, it is not a thing to he told 5 mother of my children. I thought because you are so fat, I thought it was because you used to eat foam, so I cooked the food to- day, and I put the foam into the hole. That is the matter. I thought you were so fat from eating foam. His wife said: ’’Father of my child, what greediness has been troubling you?“ He replied: ”1 shall never cook again. “ That is it. The woman arose and cooked food, he ate, and was pleased. Sickness. Tr eatment of Sick People ng mu fii ilium hi. SICKNESS. 22. Treatment of Sick People. Dan hen mage yijwoh , ha je dwai, ha je hofl hine: dan a lahi way' hi jwoh ? Ka je e hobo: dan e mage hidi yi jwoh f Ka dyel dwai, ha tero lamo lama jwoh, ha yit dyel hoi, ha pi weti re, ha dyel e neh, remo hedo feh, ha cham yl tero . Ka tero tayo. Ka dun u bit jwoh 6 duoh hi re, ha ajwdgo dwai. Ka ajwdgo beno, ha e hobo hine : hani hi hwer, ha e ho : hani hi bet, ha e ho : hani hi lau, ha e ho : hani hi dyel! Ka dyel hal, ha dan e hite fal, ha dyel chibi wij orb, ha dyel yeje hah, ha yeje wuma hago; ha dan hita fach, ha jwoh 6 wahb. When a man is seized by sickness, people are called for, and the people ask: ’’Does he spend the whole night with sickness (is he troubled by night, so that he does not sleep) ?“ Again they ask: ”How did the sickness come?“ And a goat is brought, and the people pray, pray to God; then the ear of the goat is cut off; spittle is sprinkled on the body of the sick person; the goat is killed, its blood flows on the earth; the meat is eaten by the people. Now the people scatter (go home). If next day the sickness is still bad on him, a sorcerer is sent for. When the sorcerer comes, he says: ’’Bring a hoe !“ and: ’’Bring a fish-spear !“ and: ’’Bring a skin-cloth, “ and: ’’Bring a goat! ul When the goat is brought, the sick man is brought into the bush. The goat is put on the top of a white ant hill; its belly is cut open; when this is finished, the man is carried home, and the sickness disappears. 23. Another Report on Sickness. Jwoh nieho nine fa dwalo. Ka ajwdgo dwai, ha ajwdgo beno, ha e ho hine : hani hwer, men hwoh yat. Ka dyel hal , ha lau hal, ha ohwoh hal, ha palo hal, ha bet hal, ha yech hal, ha lui hal, ha heno hal, ha ohwoh bot feh hi tadot, ha yeje tar mal. Ka dano hal, dan feha yeje, ha ha gol gin chip haje, ha ha wade chip hime ; ha ohwoh miti, ha ohwoh e tb. Ka ge dwota mal, ha dyel yljl hah, ha whi gach rei gin ; ha mene hoi, ha chine hoi, ha date hoi, ha ge hwoh wiy tit. Ka yat toh, ha hwqpe pi, ha wehe nan Ini, ha go mate In. Ka atego rop, mahwarb, nine ybro, ha go twoch haje, ha lui hah, ha luol hah, ha yech hwah, ha hite pal yi yo, ha line yiyo , ha pi hite yey Iwol, ge chub flh; ha bet hwahl In, ha hwer hwdhi In, ha falo hwani In, ha riho hwahl en, ha dyel hwahl 1 2 In. Another sickness is called dwalo . When this falls on a man, the sorcerer is sent for. When he comes, he says: ’’Bring a hoe to dig medicine with.“ Then 1 These all are the fee of the witch-doctor. 2 hwah yl In. 120 Sickness iiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii^ a goat is brought, and a skin-cloth, and a ram, and a knife, and a round spear, and a certain (kind of) grass, and a fan, and a gourd. The ram is laid on the earth at the door of the hut, with its belly turned upwards. Then the sick man is brought, he sits down on the belly of the ram, his wife is placed behind him (on the ram), and his youngest son in front of him; thus they hold the ram fast, till it dies. Then they rise, the belly of the ram is cut open, the contents of the stomach are taken out and smeared on their bodies (of these three persons). The heart also is cut out, and the bowels. The hoof is cut off, and these things are buried at the door of the hut. Now the medecine is crushed, it is mixed with water, it is given to the sick man, and drunk by him. And they string beads, *red ones, their name is yero, they are tied about his back. The fan is cut in pieces, and the gourd too, and the grass is taken, and brought into the bush on the pathway, it is thrown on the pathway; water is poured into the gourd and thrown on the ground. The round spear is taken by the sorcerer, so are the hoe, the knife, the meat, and the ram. 24 . Sicknesses. dicalo the abdomen is swollen, pains, diarrhoea. ton heart - ache , pulmonary dnbno cold, catarrh. [disease. dnekb insanity, lunacy. owin wich giddiness. atogo teeth fall out, pains in the bones. alut dropsy, hydropsy. ddbn pains in the buttocks. akago rheumatic pains, chiefly in the legs ; feeling cold. teou guinea worm, Ferendit of the Arabs ; filaria medi- nensis. amwol swelling of knees and Idi leprosy [elbows. nonb a disease of the head, the hair comes out in con- sequence of ulcerous in- flammation. ajankobyet the skin peels off. ler caries. waft a kind of light leprosy. kwhn kwhrn swelling of the shin- bone. kamir salt-rheum, ”lupus“. ajbgo small-pox. abip a sickness manifesting it- self in strong fevers, ge- nerally mortal, chiefly children suffer from it. gi bwono ’’thing of the stranger^, that is : of the Arab ; si- phylis. kajejb inflammation of the finger- joints; parts of the finger rot off. anach inflammation of thejoints; of the toes. dnun gonorrhoea. bbr boils. Names of Sicknesses 121 llllll!lllllllllll!llilll!IIIIIIIIIIIHIIIIIIIIIIIIIIIIIIIIillllllllllllllllll!llilllllllllllllllllllllllllllllll!llllllllllllllllllllll!lllllllllllllllllilllllllllllllllllllflllllllllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllil sholtik the same as amwol, but it is curable, amwol is uncurable. awudo a kind of leprosy on the foot, takes a long time to heal. miem the skin becomes rough, squamous. tawo-shin diarrhoea. ram diarrhoea. choro blindness. nei-fien eyelashes get red, fall off. nolo lameness. dkbn thigh-bone is affected, it is mortal. duon disease of the outer ear, chiefly of children. gwono itching. adwan ”a cripple who never walks atakb hunch-backed. byer a disease of cattle and men, pains in the back. 122 Po littcal Ins titutions iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin iv. POLITICAL INSTITUTIONS. 25. The Election of a King. Ron rit. Ken ron (yon ) rit , ni dwai kward dono, ka well na rit , ka ge mot, ka je kedo fote dono , ka tile kal, ka kite mach, ka buk. Ka welo lenb , tin yi mack, ka mack bedo lock, fate rit ; ka ckiki meko leno mack , ka e lyeli nok, fate rit, ka ckiki leno mack, ka 1 e lyelo duon nok, fate rit; ka meko ckiki tin mack, ka mack e to, fate rit; ka meko tin mack, ka e lyel lyel duon, ka poto mal, ka tero neto, rit ananl Ka tero beno, ka nena pal. Duki ka je beiio, ka je wanopach; tyen til a bi, ka ge ni tona pan, ka ni geti dean; ka ge beno warn pan, ka geti dean. Ka ge wita Backodo, ka jane duon e peclib kme : amen a kwan yi tilb ? kine : na rit nate. Ckoti, ka jak dwai, ka ge dwai Mwomo ki Tuno. Ka e beno bme, ena jage bene, ka kwof kom, ka tero kedo, tero keta fare, ka pare tyek, tyek akyel. Ka je njno pal. Ka bar eni ka je beno, ge keta pack. Ka ton kwani ckine, ka je keta kal, ka tyene man e ywono. Ni ran eni bedo wot; ka jake, kwa rit, a ckwol, ka ge keta kal. Ka tedet nole ki ton; ka ge pota wot, ka na rit kwan ge wok ki wot. Ka e mujo dean, ka dean neke yijak, ka ge ckama dean. Ka kel ka tiro ka Tabdlo, ka jago e kano ki atut, ka atut ckone rit, ka kwop komS die. When a king is to be elected, they bring the descendants of the Nubians , 1 and the sticks of the princes are broken. And some people go to the Nubian country, and bring some flint stones-, they are put into the fire; then the fire is blown up; and a stick (of the princes) is thrown into it, into the fire; if the fire remains black, then that one (the prince or pretendent who threw his stick in) is not the king. Another stick is thrown in (by another prince) ; if the fire burns (flames up) a little, then this one is not the king. Again another stick is thrown in; if the fire burns a little high, that one is not the king. Another stick is thrown in; if the fire dies, that is not the king. Another one is thrown in, and if the fire burns with a big flame, and blazes up, then the people laugh; ’’This is the king (the prince who threw in this stick, he is to be king). (< [Hofmeyer says concerning this ; ’’According to an ancient use which existed before Nyikang’s time, a number of little stones according to the number of princes which have been proposed for election are thrown into a fire. Each stone has its name ; now the one whose stone remains in the fire without cracking becomes king. This test is repeated so long till only one single stone is left.] After that the people come (from different villages); they sleep in the bush, 1 The Shilluks say: “When Nyikang brought his people into the Shilluk-country, he brought some Nubians with him ; these Nubians live in several villages among the Shilluks up to this day; they are known by the Shilluks, but in their outward appearance they do not differ from the Shilluks. “ According to the report given above they seem to play or to have played rather an important role in the constitution of the Shilluk dynasty. It appears that the Shilluks have been in some political connection with the Nubians. Election of King 123 tllll!llllllllllllllill!llllllllllllllllllllllllini!lllllllllllinillllllll[lllll!lllllllllllllllllllllllllllllllllllllllllllllllllllllllll!llllll!!illil!l!lllillilllllllillllllllllllllllllllllllllllllllllllillllllllllllllllllllllll|||||||||| the next morning they come near and enter the village. The people of the stones (those who brought the stones) come and turn to a certain village, and a cow is sacrificed* they go into the next village, and a cow is sacrificed (in each village which they pass, a cow is sacrificed). So they come to Fashoda. On arriving there, the great chief asks them; ’’Who has been elected by the flint stone?“ They answer: ’’This or that prince“ (calling the name of the elected one). That is all, and then the chiefs are brought (are sent for) 5 they all are brought, from Mwomo to Tungo (the chief from each district, from the extreme north [Mwomo] to the south end [Tungo] of the Shilluk country is sent for). And they all come, that is, all chiefs come, and they talk about the matter. Then the people go to the village (of the newly elected king), they surround his village all around; after that they pass the night in the bush. Early next morning they go into the village again. Their spears are taken from their hands. They go into the enclosure (where the new king lives). The women cry. The king remains in the hut. The chiefs, the descendants of the kings, are called, they too go into the enclosure. The door-stick (of the hut) is cut off with a spear. They rush into the hut, and take the prince (the new king) out. He gives them a cow, the cow is killed by the chiefs, and they eat the meat. Then they take the new king to Tabalo, and they adorn him with beads, with dan- cing beads of the king. And they hold a long palaver. 26 . A second report on the Election of a King. Jak dwai ; ka tero bmo, ka ge chuko, ka kwop komi. Ka rit mdk, dwai fare, ka kal fan duon, ka roh dok kal, ka kiti got Nikah, gol duon. Ka tero lamo, ka j wok lam, ka Nikah lam; rit de mito. Ka rumi, ka pi leh re yi tero ben, ka kiti kal, ka Iwok yi bane rit. Ka e rum, ka re kiti lau , lane jago, ka ton jago ka weld, ka keta mal yeeh atiite-ivish; keta mal, ka e ruo. Ru wou ter dwai, ka tyeh Niekah ka ge dwai Akuruwar, fay Nikah. Ka ge ben, ge kala Nikaho ki Dak, 6 gwqgo ki okwon wudo ge gir; ge twojo rye abqbb, ge kal. Tero ko : Nikah a bi. Ka dok kal, kajal rnekq yap, ka kal, ka lau Ion wok, ka twoch, ka chip feh ki yo. Ka tero beno bene bene , rit ya dir, ka tero kela kwom jal eni, e de kdto. Ka rumi, ka tyeh Nikah beno, ge kalo ohwero, ka tero reh, rit e mito ki nan a dacho, ge riho kifa tyeh Nikah, kifa go u fwot yi tyeh Nikah,- fwoti tero bene ; nan a goch, ka chip wai, ka hane hi goch ka chip wai. Ka rit chyeti Ka ge reha wot , ka dean kal, ka dean chwop, ka rit kal wok, ka tero e beno bene bene bene, jago bene; ka chip dok gol duon, ka tero lam. Ka cliyek : yi ku gok H gi rack! Yi ku nak kijel Nach f eh jago mat! Ka rit dwota mal, ka tero fqkafeh, re bode bene; de bah ritya 124 Political Institutions IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIN bute. Ka e kobo kine: Sholo, nini yan bene ! fd fa wa kifa kwd! yu neni ki via ki dock. Ka dan ye: wuo wub wub bene. Ka dean kal, ka shivop kifa kobe rit. Ka dok kal , wtke tyen Nikan. Ka jal eni gon } ka e kedo. Ka dean shwop , min tuma kwop. Ka rit e kiti ki Ian meko , Ian duon , lane jag o. Ka tero e keto, men kedo fote gen , men kedo fote gen The chiefs are sent for; and the people (together with the chiefs) come, they assemble and talk about the matter. And the king is seized, and brought (back) into his own village. He is brought to a large place, and there he is (publicly) elected outside the courtyards. They assemble in the court of Nyikang, the large court; and the people pray, they pray to God, and they pray to Nyikang too; during this time the king is held fast. When this (praying) is finished, water is sprinkled on his body by all people; he is brought into a yard and is washed by the wives of the king. After that his body is covered with clothes, with royal clothes, and a royal spear is given to him; then he goes up to his royal hut, he goes up into it, and stays there one year. 1 When the year is passed, the people (the chiefs) gather, and the people of Nyikang are sent for. They are brought from Akuruwar, the village of Nyikang. They come and bring (the wooden statues ot) Nyikang and (of) Dak, they are beautifully adorned, many ostrich feathers are tied to them. When they are brought, the people cry: ’’Nyikang has come!“ Now cattle is brought, and a man is sought, they bring him, strip his clothes off him, and bind him. He is laid on the ground in the midst of the road. And all, all the people come, the king in their midst, and the people pass over the back of this man, they step over him. When that is done, the people of Nyikang come, and bring a whip, and the people run away; — the king catches hold 2 of a girl — they run 3 away because of the [According to Hofmeyer (Anthropos V, page 333) this girl is always taken from the clan of the Kwa-okal : ’’The Kwa-okal come from the Bahr el Ghasal ; their ancestor was a relative of Nyikang ; but a crime committed by one among them against the house of Nyikang, reduced the clan. They were declassed to ordinary Shilluks, and as a punishment for their crime they were sentenced to pay a girl to the king. This contri- bution has to be delivered whenever a new king is elected, but in course of time it has become an honour and a profitable business . . . This girl always stands at the king’s side during the ceremonies of election. For this tribute the clan receives clothes, beads, bells, lances, and harpoons. A hole in the ground near Fashoda is filled with sheep; besides cows and oxen are driven into it, as many as may find place ; these also belong to the relatives of the girl. This girl is now called nya kwer (i. e. child be- longing to the authority. W.). 1 oi’: “one day“ ? 3 or: “is held fast by“? 3 vide page 128, 2 a. Election of King. Taxes 125 mu There are several other clans which have the privilege of performing certain ceremonies in connection with the election of a king. One has the duty of fanning the king with a feather of the king of birds, another has to secure the dura sticks with which the party of the king defeats the party of the enemies/ 4 ] people of Nyikang, lest they be beaten by the people of Nyikang; for they (the latter) beat all people, and every one who is beaten, is put into a separate place and has to pay a fine to the people of Nyikang. All the people try to run into a house. Now a cow is brought, the cow is speared, and the king is brought out. All the people come, all the chiefs, and they place the king outside the door of the great court; the people pray. The king is given these commandments: ”Do not do any wicked things! Do not kill people! Govern the country of the chiefs in peace !“ And the king rises, and all the people go down, they kneel on the earth, but the wives of the king kneel beside him. And he says: ”Ye Shilluk people all, look at me! This is the country of my father and my grandfathers; you will live a peaceful life through me!“ And all the people say: ”Our father, our father !“ A cow is brought, and is speared on account of the prosperity (for the good speed) of the king. And cattle are brought, and given to the people of Nyikang. And the man (who was bound) is released, and goes home. Another cow is speared, which finishes the matter. And the king is covered with certain clothes, big clothes, royal clothes. Now the people scatter, each one goes to his own country. 27. How Clothes are secured for the Royal Court. Ka tero ka be dwar hi lai, lai kwer, gyek. Ka tero e kedg bene, ge gir , ka jak e lamo: yina yik dan , kwobe pen anan, lai tyek, lai kwer die, u de tun u twoye, u chudo die. E lamo : yina yik Nikahg, ken an pay a yi, wo ku tote ki kwop ! E ko : e, kwaye dan, nak lai ki dock, u kur bon e gbn; neke dock, kaji-te-bdho ! Ka dyel kal , ka chwop, ka gyeiig kal, ka hoi, ka dwar e kedo , ka tun dwar kel, ka gyek nek ge gir, ka tero beno , ka jak e chukg, ka lai tyer, ka ge rumg tyerg, kajahe dugh, ka lai ggchi, ka e ko : jagi, kel mok, ka e ko jak hate : kel mok, hen. Ka ge hen. Ka ge rumg hehg, ka ge kel, kite be tyero ; ka jagg ko kine : ho? E ko : e, de wa ba kadg gen? Ka e kapg dean, ka dean kel, ka jak chon, ka ge kedg ka Badiodg. Ka rit hack, ka ko: jak a bi. Kine: wuo, wg bil Wu kali hg? Wg kalijamd kwer. Kine : ge adi ? Kine pyar abikyel. E kg : dock ! Ka rit e kang wan (rwan) dugh, ka weke jak, ka nek. Ka jak e rijo, ge chamo ki dean. Ka ge hSchb. Kine: wuo, ba with ? Kme : e, mitu jwgk ! Ka jak e bedg, ka muki tyeh, ka ge rijo, ge mgglg. 1 26 Po litical Ins titutions lllll!lllllllllllllllllllllll!IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII!llillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!!l!lllllllllllllllllllllllllllllllllllll!!illllll|||||||||||||||||||||||||||||||||| Kine: a, dock, ket, kalu jwok! Ka ge beno. Ka ge wane fote gen, ka bul goch, ka tero chono ki bul. Ka ge logo : wuna yik tero , e, w6 duok, de bet pen mht. The people go hunting game, a game for the king, a gyek-antelope. And all the people go, they are many, and the chiefs address them; ”0 ye people, (hear) a commandment of the king, concerning the gyek-antelope, which belongs to the king: if any man let the game escape, he shall surely he fined!" Then they pray. ”0 Nyikang, this matter is under your auspices! Do not suffer us to have any mishap! You grandfather of man, kill the game well, so that we may incur no debts ! May it he killed well, 0 Nyikang !" Then a goat is brought, it is speared; a fowl is brought and cut up. Now the hunting-party arises, each part (goes) in a different direction. And when many antelopes have been killed, the people come hack, and the chiefs assemble, and the game is brought before them; when they have brought it all, the big (district-) chief divides the animals, and says: ’’This chief shall take this, and this one shall take that;" then he says: ”Tan it!" And they tan it. When they have finished tanning, the skins are brought before the chief for examination. The chief (when he has examined them) says; ’’All right !" Again he says; ’’Shall we not bring them (to the king)?“ He seizes a cow, which they take with them (to Fashoda); all the chiefs assemble, and go to Fashoda. When they arrive there, they ask for permission to enter (the royal court). It is said to the king: ’’The chiefs have come.“ They greet the king: ”Our Lord, we have come.“ He asks: ’’What do you bring?" They answer: ”Whe have brought royal goods. “ The king asks: ”How many?“ They reply: ” Sixty. “ He answers: ’’Very well.“ Then the king brings a big steer, and gives it to the chiefs. The steer is killed, and the chiefs stay to eat it, together with a cow. Then they ask the king for permission to go: ”Our lord, shall we not go now? (we will go now!)“. The king answers: ’’Why, hold fast (to) God (that is: stay!)" So the chiefs remain; and beer is strained, and they stay to drink. Afterward the king says: ’’Well, all right, go now with God!" When they come home and approach their villages, the drum is beaten, and the people dance to the drum; then they address the people; ”0 ye people, we have returned; may the country live in peace!" 1 28. Making Boats for the King. A ket tero be nwot ki gat, yete kwer, ka tero nitdb, ka yat kal, kd terb beno, ka tero warn fach. Ka jago chwol, ka yat tyer kd e neno, ka e kapo me, ka e ko: kwaii yet ak! Ka kwdn, ka e ko: mok an ba mok At, ka mok an tyen, ka ge kwoch, ka ge beno gin keau Bachodo. The cfyefc-antelope belongs to the king, out of its hide clothes for the king’s wives are made. Pr ovinces i2y lIllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllltM The people go to cut boats, boats for the king; and the people cut them, and bring the boats, all the people come (with the boats), and when they approach the village, the chief is called; the boats are put before him for examination. He looks at them, and seizes some, saying: ’’Take these boats !“ They are taken, then he says : ’’These belong to the king“ ; they are hewn (car- ved), are sewn together, and after that they row them to Fashoda. 29. Provinces of the Shilluk country beginning from south. 1 . Tuno 2. Nejwado 3. Deno 4. Dor 5. Nelowak 6. Wobb 7. Dybl 8. Fenikan 9. ArySker IO. Agunjwok 1 1 . Ajogo 12. Fakan 13. Obdyabwijbp 14. Obai-Dego 1 5 • Adidean 1 6. Fenidwdi 17. Owoshi 18. Tivoro 19. Awau 20. Dur 21. Adodb 22. Dot 23. Adokon 24. Awarejwqk 25. Kwbgo 26. Obwa 27. Maldkal 28. Famat 29. Ogot 30. Wdu 31. Fadet 32. Fdtau 33- Bbt 34. Nbnarb 35- Bdl 36. Fabur 37. Bed 38. Agodo 39. Yon 40. Lul 41. Kwom 42. Pachodb 43. Agworo 44. Neger 45. Gblbano 46. Fadean 47- Lemo 48. Kodok 49. Golo 50. j Kwochan 51. AM 52. Detwok 53. Burbek 54. Mai 55. AbySnai 56. Ogbn 57- Famkan-Otego 58. Nelyech 59. Atwodwqi 60. Turb 6 1 Tombt 62. Akuruwar 63. Abur 64. Mano 65. Mwbmq. The Clans or Divisions of the Shilluk People. The Shilluks are divided into a number of clans or tribes, each of which is traced back to a common ancestor. In most cases this ancestor is a man, but some of the clans claim descendency from an animal. The following names of the clans and all the remarks added have been pro- cured by Reverend D. Oyler, of Doleib Hill, who collected them from an assem- bly of natives, and had them afterwards examined by some Shilluk men who 128 Political Institutions llillllilllllllllllllilllllllllllllllllllllllll||llllllllllllllllllllllllllllllllllllll!illllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll||||||||||N are known for being well versed in the history and traditions of their people. The names are given in the succession in which the natives enumerated them. If there are two different traditions of a clan, the second is introduced by: ”Diff.“ The word Kwa means ’’descendant." [Hofmeyer in ’’Anthropos" enumerates 13 clans and gives some remarks on four of them.] /. Kwa-Ajal, was founded by Jal, one of the men who came with Nyikang from his earlier home. They live at Nyelwak. They lay out the circle for build- ing the house of Nyikang. — Diff.: the clan was founded by Milo, who named it after his son Jal. Milo waged war with the sun, and got a cow. When Nyikang saw it he was pleased and asked, where he got it. On learning it had been gained from the sun, he sent Milo back for more. The latter managed to steal several; but the sun became angry and burnt Milo and his people. Eventually a battle occurred, in which the sun succeeded in killing all the cattle except a pair of calves, which Milo saved by wrapping them in his cloth. He got them safely to earth. 2 . Kwa Mali was founded by a man and a woman who came down from above (mal). They left their children on earth and ascended again. — Diff.: they died on earth; their home is Malakal. 2 a. Kwa Leki was founded by two celestial beings, a man and his wife. It gets its name from the large wooden pestle that the Shilluks use in crushing their dura. They quarrelled over a lek; the man wanted to use it to stir the cow dung, at the same time the woman said she needed it for crushing dura. Neither would yield to the other. Seizing the lek they fought over it. So violent was their quarrel that they fell to earth. Nyikang captured them and told them to settle at Malakal. The woman taught the people to make beer. Later they escaped and returned to the skies. At the crowning of the king their descendants strike the people with whips of sheep skin. The lek over which they quarrelled, is now at Malakal. — Diff.: they died at Malakal; and this is the same division as No 2, and should not be counted as a separate division. — [This last remark is no doubt right, as both 2 and 2 a are of the same ’’celestial" origin; moreover Hofmeyer in ’’Anthropos" gives a description of the kwa Mal which is identical with that of our kwa Lek. W.] 3. Kwa Oman , was founded by a woman who was a wife of Nyikang. They do not appear to have a special function; live at Ogot. — Diff.: was founded by a man named Oman; they help to build the house of Nyikang. Oman was found by Nyikang in the Shilluk country. Kwa Mon s was founded by Mon ; Mon was found in the Shilluk country Clans 129 lllilllllllllllllllll!lllllll!llllllllllllllllllllllllllllllll!li!llll!lll!llllllllllllllllll!lllllllllllllilli!illllllllllllIlllllllllillillllllllll!llllllllllillliilillllllllllllllllllllillllllllliillllllillllllilH by Nyikang and became his servant. They help to build the house of Nyikang at Wau. They live at Ogot. — Identical with 3 ? 3. Kwa Ju, or Kwa Jok , was founded by Ju, a half-brother of Nyikang on his father’s side. Ju built the house for Dak. The Kwa Ju build the three houses of Dak in Filo on the White Nile. When they have finished building the house, an ox is killed by a half-brother of the king. They live at Mainam. 6. Kwa Nyadwai, was founded by Nyadwai, an ancient king of the Shilluks; he was the son of Tugo. They are found at Apio and Adit-deang. They help to build the house of the king. — The son of Nyadwai was a servant of Abudok. 7. Kwa Gwar, was founded by Gwar, a servant of king Dokot. They build the houses of Dokot in three villages. They give the skins of Mrs. Gray’s waterbuck to the king. Their village is Chet-Gwok. 8 . Kwa Nyikang, was founded by Nyikang, a servant of king Nyikang. They help to build the house of Nyikang. Their village is Fakang (the village of Kang). — Diff. : it was founded by Olam, a servant of Nyikang. 01 am was captured by Nyikang in the river, and brought out. Nyikang settled him in the country. Olam is said to have been a man of tremendous appetite. g. Nwon, was founded by a hippo-hunter named Nwon. He was found near Doleib Hill by king Abudok. The name Nwon means to walk in a stealthy manner. They help to build the house of Abudok. Their village is Twara. 70. Kwa Ret (or rit, i. e. king), was founded by Nyikang. They all go to the crowning of a king. Their village is Filo. 11. Kwa Tuki, was founded by a person that Nyikang discovered by the river. They taught the Shilluks to build the tuki (hearth-stones). It is made of three small pillars of mud built in a triangular shape. On the tuki the cooking vessel is placed. Before the Shilluks were taught to build the tuki, they used to dig a little hole in the ground for the fire. The Kwa Tuki help to care for the cattle of Nyikang. They live at Didigo. 12 . Kwa Cliwal, was founded by Chwal, who was found in the Shilluk country by Nyikang. They live in Fone Nyikang, and help to build the house of Nyi- kang. — Diff.: Chwal was found on his way here. 13. Kwa Jan Nyikang ; he had a Dinka wife, her people founded this division. They live at Ojodo, and help to build the house of Dak. — Diff.: it was founded by a Dinka, who was the son of Gok, and came of his own free will. j^. Kwa Tug a, was founded by Tuga, a foreigner. They say he was an Arab. Nyikang married Tuga’s sister, and her brother followed her. 13. Kwa Kelo, was founded by Okelo, a servant of Nyikang. He taught the WESTERMANN, The Shilluk People. 9 130 Political Institutions llllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllNIIIIIIIIIIIIIIIIH Shilluks how to prepare the mud for the tuki. They live at Forte Nyikang, and help to build the house of Nyikang at Forte Nyikang. — Diff. : Okelo was a Nuba, whose sister was married by Nyikang. Vide n. 1 6 • Kwa Oguti, was founded by Guti, a servant of Nyikang. He came into this country. They live at Twara and tear down the old houses of Nyikang. ij. Kwa Dak , was founded by Dak, a servant of Nyikang. They cut the first dura stalks for the house of Nyikang; they live at Owichi. — Diff.: Dak was the son of Nyikang; they build the house of Abudok. j8> Kwa Oshollo, was founded by Oshollo, a servant of Odak. They build the houses of Odak, and live at Malakal. — Diff.: Oshollo was the son of Dak; they build the house of Oshollo, and also the king’s house. ip. Kwa Nebodo, was founded by Nyikang’s blacksmith (bqdo). He furnishes the name for skilled workmen. They live at Nyelwak, and help to build the house of Nyikang at Forte Nyikang. Each year they give the king dried hippo meat. 20. Kwa Guga, was founded by a man who once sat near Nyikang like a buzzard watching for meat. They live at Nyelwal and help to build the house of Nyikang. 21 . Kwa Obogo, was founded by Obogo, a servant of Nyikang that had come with him. When they arrived at the Nile, the current was blocked up with sudd, so that they could not find a crossing. Then Obogo told Nyikang to kill him. He was consequently thrust with a spear. When his blood touched the sudd, it parted, and a clear passage was furnished for Nyikang and his party. Obogo’s self-sacrifice took place ”at the end of the earth. “ They live in Forte Nyikang, and help to build the house of Nyikang. Vide 5 1 . 22 . Kwa Ogeko, was founded by Ogek, a servant of Nyikang. They get their name from the fact that they were the herders of the sacred cow that Nyikang got from the river. They are found at Wau. 2j. Kwa Nemwal (’’the crawlers^), used to be a part of No. 10, but Nyikang became angry with them and said they could no longer belong to the Kwa Ret. They help to build the house of Nyikang and furnish hippo meat to the king. — Diff. : it was founded by Uwal, who was a member of No. 17. The division was effected peaceably, because the Kwa Dok had become too large for convenience. They help to build the house of Chal. Their residence is at Tonga. 24. Kwa OM, was founded by people that Nyikang found in the Shilluk country. They first dug in the ground. They help in building the house of Nyi- kang. When a king is crowned, the chief of this division gives one of his daugh- ters to the king. — Remark. This division seems to be the same as Hofmeyer’s Clans 1 3 1 iiiuiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii Kwa Okal, of whom lie says, ’’They have come from the Balir Ghasal; their an- cestor was a relative of Nyikang. But a crime which they committed became the cause of their clan being decimated. They became common Shilluks, and as a punishment for their crime they had to pay a girl to the king. This tribute is repeated at each new election. The girl is called nya Kwer“ (i. e. girl of the authorities, girl of taxes). Vide also ij. 25. Kwa Lobo, or Oshu, was founded by Oshu, the son of Lobo, a servant of Abudok, who was found in the Shilluk country. They help to build the house of Abudok, their residence is in Owichi. — Diff. it was founded by Okola, the husband of Lobo; they were the parents of Oshu; servants of Nyikang. 26 . Kwa Buna ( Buho ?), was founded by foreigners who have come in. To become a member in good standing it was necessary for the member of each family to give a daughter to the king. The ancestors of the division were stran- gers who married Shilluk women and took up residence in the Shilluk country. They are found at Nyigir. 27. Kwa Ororo; are the same as 23 (?) Are found at Yonj. 28. Kwa Dokot, was founded by Bokot, a servant of Dak; they were found in the Sobat region by Nyikang. According to some they are the descendants of Dokot. They build the house of Dak. Their residence is at Gur. 29. Kwa Kimono, was founded by Nimqho, who was found here by Nyi- kang, who married his daughter. They live in Gur. jo. Kwa Owen, was founded by a man who tried to deceive Nyikang. The name Owen means deceiver. They are servants of Nyikang, and help in build- ing his house. Nyikang brought them from a distance; they live in Fone Nyi- kang. ji. Kwa Oreto, was founded by Oreto, whom Nyikang found in the Shilluk country. They help to build the houses of Nyikang and Dak. Their residence is in Nigu and Wubo. j2 . Kwa Wuh, was founded by a man who tried to hide all the fish of a certain kind (eshura ) from Nyikang. When Nyikang asked for them, he said there were none ; but his treachery was found out. If any of this division eat of this kind of fish, he will die. They are found at Tonga and furnish fish and other water animals to the king. They also help in building the house of Nyi- kang. jj. Kwa Nishine, was founded by a man that Nyikang found near Tonga. They live at Tonga, and help to build the house of Nyikang. j£. Kica Nai, was founded by Nai, a servant of Dak. They help to build the house of Dak that used to be on the mission ground at Doleib Hill. They are found at Obai and Abijop. 9 13 2 Political Institutions iiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin 33. Kwa Dwai, was founded by Dwai, a servant of Dak. They help to build the house of Dak and are found at Fone Nyikang. — Diff.: Dwai was a servant of Nyikang. He was a Nuba, who came into the country and was taken by Nyikang. [This last remark is probably right, as the Nubians are generally addressed: Nya Dwai.] 36. Kwa Agodo , was founded by Agddo, a servant of Nyikang. He was a foreigner that Nyikang found here. They live in Obuwa, and help to build the house of Nyikang. — Diff.: they build the house of Oshollo in Ditong. jy. Kwa Nideah , was founded by a Dinka who came into the Shilluk country. They live at Obai, and build the house of Dak. 38- Kwa Nikogo, was founded by Nikogo, a servant of Nyikang. Nyikang found him in this country. They build the house of Nyikang; their residence is at Didigo. jg. Kwa Dun, was founded by Aduh , a Dinka, who was a servant of Abudok. They are found at Owichi. — Diff. : he was a servant of Nyikang. 40. Kwa Okwai , was founded by Okwai, an ancient fisherman found in this country by Nyikang. They live at Adodo and build the house of Nyikang. — Diff.: he was a Dinka, and was found by Duwat. ^ li. Kwa Jalo, was founded by Jalo, a servant of Odak. They live at Adit- deang, and build the house of Odak. — Diff. : he was a son of Duwat. 42. Kwa Ogwat, was founded by Ogwat, a servant of Odak. They build the house of Odak. Tonga is their home. 43. Kwa Omal, was founded by Omal, a servant of Odak. They build the house of Odak; their residence is at Malakal. — Diff.: They are the same as No. 2, and should not be counted as a separate division . 1 44 . Kwa Wan , was founded by Wan, who crowned Nyikang. Wang was found in the Shilluk country. They live at Okun and Dur; they have a part in the crowning of the king. 43. Kwa Okono was founded by Okgtio , a servant of Nyikang, who was found in the country by the latter. They live at Kakugo, and help to build the house of Nyikang. — Diff. : They build the house of Dak. 46. Kwa Duwat , was founded by Duwat, a servant of Dak. They are the chief of the servants of Dak; they live at Filo. 4y. Kwa Ku, was founded by Oku, a servant of Nyikang. Nyikang found him on the bank of the river in the Shilluk country. They build the house ol Nyikang. Their home is Arumbwut. 4.8. Kwa Yodo, was fonded by Oyodo , a servant of Nyikang, found in the Shilluk country. They help to build the house of Nyikang. Their home is in 1 They may, however, be a subdivision of 2, as Omal means ’’descendant of Mal.“ Clans 133 INIIIIIIIillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllflllilllll!llllllllll!l!lllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!illlllllllinilllllllllllll||||||||||lT||| him on the ground. He cut off his hands, pulled the bracelets off them, and chased the enemy’s army; he came to the sun. But there the army of Nyikang was chased, and it was utterly destroyed. Then Nyikang himself came, he took an adze and aimed it towards the sun. He hit the sun, and it returned to the sky. Nyikang went and took the bracelet, with it he touched the dead of his army, and they returned to life. The people came, they came to the head (source) of a river, there they arose and approached the junction of the river (in boats). They found the river full of sudd. Nyikang said, ’’Where does this come from? what shall we do?“ Their way was barred. Then Obogo 1 arose saying, ’’Nyikang, I have finished eating. Spear me under the sudd!“ He said again, ’’Nyikang, thus I shall part asunder the sudd, and if you come to any place where the sudd is, you just follow after it.“ So Obogo was stabbed under the sudd, and the sudd broke asunder, so they came to their place together with the sudd. He settled (with his people) in Achyete-guok, but he found the country occupied by the white people, therefore the people returned to this side of the river. They settled at the head of the Pijo (i. e. Sobat ), Dak passed on to Wij- Palo. The army went home (it scattered because the war was finished). He, Nyikang, built the following villages : Nyelwal, Pepwojo, Adwelo, Tedigo, Palo. The people went on and built Wau, Oshoro, Penyikang Otego, Akuruwar, Moro, Oryang, these are the villages of Nyikang. Nyikang went saying, ”Ah, there are still Shilluks left!“ Then Dak ruled, he went away; 2 (after him his son) Odak ruled, he went away 2 while hunting game. The people were perplexed, and they said, ’’What is that?“ Nyikang returned saying, ’’Bring a cow, that we may make a bier.“ When that was finished, Duwat ruled after him ; when he had finished, Bwoch ruled after him, after him Dokot ruled, then Tugo, then Okwon; then Kudit, then Nyakwacho. (For the complete list see page 135 )* [A somewhat different report of this warfare is given by P. W. Hofmeyer in ”Anthropos“, 1910, V, page 332; it runs thus: Nyikang heard of a country in which all ornaments and even the tools were made of silver. He made up his mind to go into this country with his sons and numerous armed people. The name of this country was wang garo i. e. the country where the sun sets and sleeps, and where the sun is so near that it may be seized with the fingers. Nyikang arrived in the miraculous country; in truth, numerous cattle- herds were grazing here, and the young people were richly adorned with silver rings and silver sticks. Nyikang and Dag entered a hut, where a young woman was working. She was exceedingly beautiful; the Shilluk 1 Obogo means ”albino“; vide also page 157. 2 i. e. be died. Adv entures of Nyikang 161 heroes had never seen her equal. Dag asked the woman, whether she would like to marry him and go with him into his country. The woman was frightened, she sprang up, cursing the black fellows. But Dag replied, ’’Though we are black, and without silver ornaments, we shall show you that our arms are stronger than those of your men and that we may well venture to ask you for marriage. “ Thereupon the woman showed them the direction where her husband with his servants herded the cattle. Nyikang and Dag turned thither. It was just growing dark and the herds were coming from the bush, the men with their costly silver ornaments following. Dag at once rose, went to meet them, and soon a great fighting was going on. The man who wore the heavy silver rings was defeated, and Dag stripped the orna- ments off him. In the heat of the fight and on account of the scorching sun all the Shilluks fell down. Nyikang ordered water to be brought, with which he sprinkled his fallen warriors, and they all came to life again. Even the sun he sprinkled that it might not burn so hot, and presently it ceased burning. Finally the Shilluks were victorious and drove away the cattle and men of the enemies. These people are the Quadshal (Kwa Jal). When they had arrived in the Shilluk country, Dag once more proposed to the woman to marry her; but he was again rejected. Nyikang offered the prisoners in his country cattle, but they declined. He offered them Shilluk women, but again they declined. So he gave them the privilege to seize and keep a number of Shilluk girls and to collect spears, sheep, and fat in the whole Shilluk country, as often as a new king would be elected. As this was a lasting privilege, they consented to accept it.] 52. Different Doings and Adventures of Nyikang. Nikahq hi kd (kedo) tan gat. Ka je moko hi beno, ge mhyb ki yei. Ka yei hi yoha fen. Ka hi lidi Nikah, ka Nikah dali, ka e beno, ka e ko kine: Dak, ya dali yije moko. Ka Dak e kedb, ka Dak dale, ka Dak e beno, ka e ko: yd dal yijok eni. Ka Nikah ko : e, hard ! ge di (ri) je a hi wei gen ? Kine : d, yei hi waha fen l A dogi Dak, a ben yi jok eni, ge mayo ki yei. A lok Dak e okok, ka peka yey nam. Ka jok eni e beno, ka ge kala bute Dak; ka ge mdk, ka ge kitifach. Ka jok eni e bedo ki fach. Kd wbt ger yi Nikah, ka ge kobo kine : Nikah, bene woti agakf Kine: wote wa fa hi bbdo nau. A kobi Nikah kine: e, de wot hi ger edi? Kine: wote wa hi ger ki dan! A kyedi Nikah kine: dan bogon. Kine: 4, dan d gir ki yi bbne! A kobi Nikah kine: 4> bogon. A kede, chwola Oloalo. A kobi kine : kal dan! Ka Nikah 4 baho. A ketjal eni, a kali hare, a chabi Idbb, a kyeri WESTERMANN, The Shilluk People. II 162 Tr aditions on Nyikang iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiilTiiiiiiiiiiiiiiiiiiiiiiiinii wot, a city eh labg, ha tyele wot ta g6. A hobo Mne : chuhun ! A magi hare , a gdchi gon hi atdi, a towe. A hobi Nihan hine : buh ! Kine : e, Oloalg, hwoji rack ! ere dan a nggi f Kine : yede ? Kine: i, u choh a g\ fare anen: ha hi hyere wot Nihan , dan e ni to hifa Oloalo. A bet terg, a hobi Nihan hine: e! Oloalo jei u chgge to yi won eni. Ka Oloalo hine : dede (de ere), u hyeh, ba tumL A wihe jame hwer yi Nihan, a ni hyere wot . Ka e ho hine : wot ni hyel hi aygjg nitano, ni cham a war , ni laha war, e chdmo. Ka gol ahyblo ge hele bane Nihan, ni chama chwai ; ha gol ahy^lo chama ring, gol ahyel chama bane. A rumi, moh an a turn. Ka Nihan ni ha wi hyer, ha je mgho ni yot ge tado, jal eni hi nemen. Ka Nihan beno, ha ge ni rena nam. Ka Nihan ni dale, ha JDah dwai, ha b bang ; ha hwach. Ka Nihan e hedg, ha nare wehi Dah, chol hey maye Nah. A yei Ddh, a hedg, ha jgh eni yode. Ka ge rena nam, ha Ddh hela nam hi yei; ha ge geng wgh, ha ge rina nam, ha nan eni magi, ha gg MU yi yei. Ka e beng, ha 6men lugd bane. Ka ge bedg hi pack. E nwgli hi wade. A hwali rei gin, ge hi nemen. A dgn wade. A het dgge nam. A het Nihang be cheh, ha jal mehg ni choti yen hi nam; nine chwgla ga Ochwa. A hedg, ena Nihan, a hone jock, jgch Ochamdgr, a yieri ggn, a Mti Odgp, a Mti mgn opun, MU dgh odgp, a magi, a bena wgh, a dan. A ben nemen bane. A beda pack ; a ni chamg yoch, ygche Nihan, a ni cham mgn adat. A weri Nihan, a hobi Nihan hine : hyau hejg wiy Tor, joh him chame hi jgp. A ni chamijgp. A het nemin, a hobi: tote yan M ring! Ka e werb M nemin, ha ge nahg. Ka ge hell nam, ha gelo, ha gg mgge nam, ha ge heti nam. Ka jgh mghg ni ha be mai, ge bia M Olam, ha Nihan ni dale, ha Ddh e hedg. Ka ge rgmg M gin; ha ge mtige. Nihan ho: wehi yan, ha Ddh i bahb, Mne: banal Ka ge hgli Ddh, ha ge heta fach, ha ge wehi dbh dong; ha ge wehi ton alodo, gg ni gute dean. Kal dean hi Bachddg , gg ni 16 gb mo gin. Ka jgh mghg beda, ga hwar bwong, ha ge ni hedg, ha ni na ban; ha ge ni wihi gybio, tyene a yot pin, ha ni hal Nihan hi Ahuruwar ; ge ni maM gyeng, gg ni gach M fen hi yey doh. Choti, mgh eni a turn. Jgh mghg ba yit, ge ni heti ge yi nam, yi nam Abudoh; ge ni chami nwgle pgr. Nam eni chwgla Newih. Ka Abudgh e beng, ha e pecho Mne: wunijg him ? Kine: wo ba yit. Ka Abudgh hudg. Ka ge chamg hi ring; ha Iwahg nipeha wiy ring, ha jgh eni e bang; e hghg. A hobi Abudgh Mne: wu re a ban wun ? Kine: wo bbhb. Kine : yi hg f Yi Iwahg. Kine : wi chaha hwbhb ! Kine : wg fa hi chdmb gin hwgme da Iwahg. A Mti gen pach yi Abudgh. A hobi Abudgh Mne: wi choh, wuna hware hwbh! A bidi, ena bah Abudgh, a wehi hal. Nyikang used to go to the river-bank. And some people also used to come there, they were fishing in a boat, and suddenly the boat used to sink to the bottom. Nyikang saw it, but he did not know what to do (with these people), Adv entures of Nyikang • 163 |||||||ili|||||||||||!lllllllllll!llllll!llllllllllllllllfilliilllllllillllllllll!lllllllllllllll!lllllllllllllllllllllllll!llllllllllltlllllllllllllllHIIIIIIIIIII!llllllllllllllllllllllllllllllllllllllllll!ll||||||||||||||||||||||||||H therefore he went home, and said (to his son), ”Dak, there are certain people, I do not know what to do with them/ 4 Dak went, but he too could not manage them. So Dak came home saying, ”1 do not know what to do with these people. “ But Nyikang said, ”My, why did you let the people g o?“ He ans- wered, ’’Well, the boat went down to the bottom !“ Dak returned and found the people again fishing in a boat. Dak turned himself into an egret and sat down in the middle of the river. The people came and were driven to the side of Dak; so he caught them and brought them into a (his) village (settled them). These people now lived in a village. And Nyikang was building a house. They asked, ’’Nyikang, are these your houses? Our houses (the houses of our father) are not thus.“ Nyikang replied, ”Eh, how then are (your) houses built?“ They replied, ”Our houses are built with human beings. “ But Nyikang pro- tested, saying: ”1 have no human beings (for that purpose) !“ They replied, ’’Why, you have a lot of people here with you everywhere !“ But Nyikang said, ”No, there are none!“ The man (the chief of these water-people) went; — his name was Oloalo. — (But he came again) saying: ’’Bring a man!“ But Nyikang refused. The man went and brought his own son; then he mixed mud, he marked the place where the house was to be built, he prepared the mud and dug out the foundations of the house. He said, ’’Bring mud!“ And it was brought. He said, ’’Stop now!" He seized his son and struck him with a club, until he died. When Nyikang saw this, he said, ”Ah, Oloalo, you are doing a wicked thing! how can you kill that man!?“ Oloalo replied, ”Why?“ Nyikang said, ’’Well, it now will remain a custom of your village, always when a house of Nyikang will be built, a man will die because of Oloalo. “ The people remained there. Nyikang said, ”Ah, Oloalo, your people will always die in building this house !“ Oloalo replied, ’’Never mind, they are many, they will not be used up.“ Nyikang gave him certain goods belonging to himself, with which to build the house (of Nyikang). And he said, ’’The house shall be built with a black heifer, which shall be eaten in the night; during the night it shall be eaten. “ One family — they are followers of Nyikang — eat the broth, and one family eat the meat, one family eat the meat on the skin. It is finished; this report is at an end. Nyikang used to go to the river junction (of Sobat and White Nile), there he used to find some people who were cooking, a man with his sister. When Nyikang came near, they ran away into the river. Nyikang did not know what to do, and he called Dak. But Dak refused. He begged him. Then Nyikang went, and gave his daughter to Dak, as an indemnity for the mother of Dak. Now Dak consented, he went and found the people. They ran into the river, but Dak also drove a boat into the river and he drove them out onto the bank. They attempted to escape into the river again, but he seized the girl; he put 164 Tr oditions on Nyikang iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiilniiiiiiiiiiiiiiiiiiiiiifnii her into his boat and came home. But her brother followed her, and they both remained in the village. (Dak married the girl), and she bore a son. After some time they stole away, the man and his sister. Her son was left in the village. One day Nyikang went to fish with a hook. And a man (below the water) always used to break the fish-hook in the river, the name of this man was Oshwa. He, that is, Nyikang, now went to dig out the joch-plant, the joch of Ochamdor, he twisted it into a rope and tied the fish-hook to it, he fastened a piece of bread to the point of the hook, and so he caught the man in the river, he came out — it was a man ! His sister came after him. They remained in the village, they used to eat calves, the calves of Nyikang, and they used to eat the corn which was cooked for making beer. At last Nyikang became angry, and said, ’’Row this man to the place of Witor, a place where he may eat buffaloes. “ (He was rowed thither, and) ate buffaloes. His sister also went there and she used to say, ’’Give me some meat!“ He became angry with his sister, and they fought. And (while fighting) they rolled into the river, they tumbled down a steep slope, and so went into the river again. Some people used to go fishing, to a place called Olam. Nyikang got into difficulties with them, and Dak went. He met them, and they were caught by him. Nyikang said, ’’Give them to me!“ But Dak refused, saying, ’’They are my slaves. “ Dak took them along with him and brought them into his village. He gave them big cattle, and the spear Alodo with which to kill the cows. — When people bring cattle to Fashoda it is their (these people’s) property. There were some people, descendants of the white men; they became slaves. They used to give fowls. They were people found in the country before Nyikang was brought from Akuruwar. They used to catch hens, and to offer them to Nyikang as a tax, in the middle of Dok. — That is all, this report is finished. Some people were fishermen, they used to go to the river, to the river of Abudok, they used to eat the calves of hippos. The name of this river was Nyewek. When Abudok came, he asked them, ’’From which place are you people ?“ They replied, ”We are fishermen. “ Abudok was silent. And while they were eating meat, flies settled on the meat; but these people would not suffer it, they were proud. Abudok said, ’’Why do you refuse that meat?“ They replied, ”We are afraid. “ He asked, ”0f what?“ They answered, ”0f the flies. “ He said, ’’You are proud, are you not?“ They replied, ”We do not eat anything on whose back there are flies. “ These people were taken home by Abudok. And Abudok said, ”Ah, you will continue thus! You are the des- cendants of pride. “ They stayed there, they became adherents of Abudok, he gave them a settlement. Adv entur es of N yikan g 165 ||||i:illllllll|||||||||||||!l!lll!lll!lllllll!llllllllll)illllllllllllllllll!ll!lllllllllllllllllllTfllllllllllll!lllllllllllllllllllllllllllllllllllllllllllllllllllll!IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIH 53. The Man who sacrificed Himself. Ken a ben Nikan, a keti Atulfi ki wate bane , a ywoda nam g rigo yi tik. Ka Nikan e jadg yo. Ka jal ma obggo e fecho kine: Nikan , yi re chilnf Yi jati ki yo f Ye ko: awo , yd jati yo. Ka e ko: ken ya rumi ki cham, yd u bi, ka ya chwop ki ton , ka rema mold nam , tik u ehot. Ka Nikan chwobijal eni, ka reme mola nam , ka tik e chgdg. Ka Nikan yiti ki yo . 1 When Nyikang came, he went to the Khor Atulfi with his followers ; he found the river was shut up by the sudd, so that Nyikang did not find a passage. And a certain man who was an albino, 2 asked thus, ’’Nyikang, why do you stop? Is it because you do not find a passage ?“ He replied, ”Yes, I do not see a way where to pass. 44 The man said, ’’When I have finished eating, I shall come, I will be killed with a spear, my blood will flow into the river, and the sudd will break away. 44 And Nyikang speared the man, his blood flowed into the river, and the sudd broke away. Thus Nyikang found a passage. 54. Nyikang and the River-people. A keta Nikan wak, a mdni, a yode yei, rina wok yi lyek, a kobi kine : jok, wei kata (Hta) yi yei wun ! jok eni ko : kipano ? Kine yau. A kate, che yei ni tona pen, ka go ni dedi yi Nikan. A ben , a magS gin, a kale ge pack, a lame gin, a logo bane, a wei ge ton, go ni lam gen. A loge tyen lam, a wei ge Nibodo; ka ni boti Nikan. Chwol ga hear Wan, kware yei lyek. Nyikang went into the bush capturing 5 he saw (at a distance on the river) a boat, he ran from the high grass to a place where the grass was burned, then he called, ’’People, let me get into your boat! 44 The people asked, ’’Why? 44 He replied, ’’Just let me go in. 44 When he got into it, the boat went to the bottom (was about to sink, this being caused by the witchcraft of the people in the boat) ; but Nyikang pushed it up again; then he came and caught them. He brought them into a village; he taught them to pray; they became his slaves (his subjects); he gave them the spear and taught them to pray. So they became the people of prayer. He let them reside at Nyibodo; they keep the (religious) things belonging to Nyikang. They are called the descendants of Wang, the descendants of the boat of the grassless plain. 55. The Lost Oow. Kwajul e kwayi dok, dok Nikan, ka dean akyel e wan, ka e kedo kal do I)imo. Ka e beno : dean agon f Kine : dean tok ! Ka Nikan wero, ka e ko : yap dean ! Ka 1 Vide 51. 166 Tr aditions on Nyikanp e kedo Jcun de chan , ha ye kedo, ka ye kedo, ka maki wun ; a kedo , a witi fote Dimo. Ka dean ywode e witi fach, ka feki ta ryek ; a fyeche : yi kala kun a ? Kale fote Nikah he yafe dean. Ka duki mol a keti kale dok, ka de Nikah, ka go kolb en. Ka e ben , wano fote Choi. Ka dean koU kal dok. Ka fyech Nikah kine : dean a kolb yin f Ka e ko: dean a warn fach. Chwol ena Kwajul, bane Nikah. Kwajul herded cattle, the cattle of Nyikang; and one cow disappeared, she went into the cattle-yard of Dimo. When Kwajul came home, Nyikang asked, ’’Where is the cow?“ He replied, ’’The cow is away.“ Nyikang became angry, he said, ’’Search for the cow!“ So he went westwards (”to the place of the sun“), he walked and walked, till he had been on his way a year; he arrived in the country of Dimo. There he found the cow, she had gone into the village, and was lying within the yard. They asked him, ’’Where do you come from ?“ He replied, ”1 come from the country of Nyikang, to search for a cow.“ The next morning he went into the cattle yard, and drove the cow of Nyikang away. And he came and approached the Shilluk country. He drove the cow into the cattle pen. Nyikang asked, ’’Have you brought the cow?“ He replied, ’’The cow is here in the village. “ Therefore he was called Kwajul, the servant of Nyikang. 1 56. The Liar. Ojulo heda ga mat , ka hi we la keh, ka hi beno , ka hi tbdo ; ka hi wela fdne s ka hi hen , ka hi fodo. A kohi Nikah, a fyechi kine: Ojulo, yi re chok kifa todo ? Ko: a, mat, todi ya ! bene gin hi yoni yd. Ka Nikah e hedo, e ko : jal, yi u chok, yina twot. A chogi anan, a tubt, a heau todo ki jach ; a weki go en. Ojulo was a friend (of Nyikang). When he went somewhere and came back, he used to tell all kinds of stories (lies) to Nyikang. Whenever he came to a country, he brought home a lot of stories. One day Nyikang asked, ’’Ojulo, why do you always lie so much?“ Ojulo replied, ”Ah, friend, let me lie! That is what makes me feel well.“ And Nyikang laughed, he said, ’’Man, you will always continue in this, you are a liar indeed !“ And so he continued, he used to tell stories, he bought the story-telling with the shoulder of game, which he gave to Nyikang. 2 57. Nyikang’s Quarrel with Duwat. Nikah wen Okwa, omen Duwat, fote Sholo fa Tiiro, yeha kach akyel. KA Niekah e wero ki Duwat, Niekah wade Ddk, Duwat wade Dumb. Ka Dak e hako ki Dimo ki bah roch Niekah, chama by el, by el Duwat; Dimofwbt rqch. Niekaho wbro ki Duwat. — Niekah e kedo, e ko : Duwat, dbh ! ya kedb ! Ka Niekah e kedo, 1 Compare with this story No. 51. 2 By giving the shoulder of the game he had killed, he ”bought“ from Nyikang the privilege to tell lies. (This is meant as a joke). Adv entures of Nyikang i6y llllllllllllllll|||||||||||!llllllll!lllllllllllllllllllirUll!llllilll!llfilllllllllllllil!llllllllTllllllllllllll!llllllllllllllllllllllllllllllillllllllllllllllllllllilllllllllilllilllllllllllll!llllllllllllllllllllll|||||||||||^ e chato. Ka Duwat reha ban Niekan kine: Niekan , shuhi ! Niekan 6 ban. Kine: liti ! Niekaho litl. Ka takagi Uni kine: Niekan, kwah takagi be kwohjei! Ben Niekan fote Sholo, fa (faeh) Niekan ki wade Dak ki Shal, wate aryau. — Wa (Wat) Niekan akyel e yigi nan hi mai ki recli. Nyikang, his father is Okwa, and his brother is Duwat. The country of the Shilluks was (at that time) Turo; there they lived in one place. And Nyikang became angry with Duwat: Nyikang had a son whose name was Dak, and the son of Duwat was Dimo. And Dak quarrelled withDimo behind (or: on account of) the calves of Nyikang; they (the calves) ate the dura, the dura of Duwat, and Dimo heat the calves. Therefore Nyikang became angry with Duwat. Nyikang went away. He said, ’’Duwat, stay here! I go.“ And Nyikang went away walking. Duwat ran after Nyikang, saying: ’’Nyikang, stop ! 44 But Nyikang refused. Again he called, ”Look! u And Nyikang looked behind, and Duwat threw a digging stick towards him, saying: ’’Take this stick to bury your people with ! 4 * 1 2 Nyikang came into the Shilluk country, (and it became) the home of Nyikang and his son Dak and Shal; he had (these) two sons. — One son of Nyikang became a man who used to fish. 58. The Fish Ocholo. Jal meko nine chwola Ocholo, becla wat bah Nikah. Keh Iwoke Nikah nam, ka hi 16 gi rejo , ka hi dwaho kine: buh ! Ka Nikah hi hah, ka e bia pach, ka e tado ki kak, ka wije kiti ki aper, ka keta nam ; ka e dwaho, kine : bull, ka hi kele Nikah, ka rejo , ka go hi baje. Jal e beda jwok. Ni chika dwaho, ka go hi baje. Ka Nikah e pido, ka bia pach, ka jal eni yodi go ben pach, d~e twaro were dok. Duki ka Nikah dogi gat. Ka jal eni e togi kete, e chika dwaho, kine: buh ! Ka hi kele yi Nikah, ka bach, ka e gito boro , ka Nikah bia pach. Ka Ddk chwole, ka e ko: Ddgi, ha dan, da rejo maduoh ki yey nam ka; ya dall dAle, ka hi kile en, hi dalo. Ddk e ko: e, a rech aho ki nam ten f Ko : e, u Icte yin yau ! Rejo ma chwake duoh charo ; ka hi kele en, hi bajo bajo, de ya dali 6n, ha dan. A ket Dak, ka ge ka ( ket ) nam; ka e dwah, kine: buh ! Ka e kell en, ka e bajo; ka e bia pach, ka e ko: ya dall 6n ! Ka Nikah ko: e, awen, yi nuti dall en! Ka bol kak dide, ka e kedo, ka e dwah kine : buh ! Ka e kele ( 0 kele ) wite pi gon, ka kak pate re. Ka jal eni dwota mal, ka e ko: he, Ddgi, kwoji rach, yi ba wen. Ka keta pache gon, e logo bah, a g ere fare, a chan nine Aleho, a gera tok dok. A certain man whose name was Ocholo (that is ’’Shilluk 44 ) was a slave of Nyi- kang. When one day he accompanied Nyikang to the river, he became a fish and he lifted his head above the water, sa}dng, ”buh ! 44 2 Nyikang did not know what to do; he went home, made a fish-spear (a harpoon), and tied a fish-line 1 Vide page 159. 2 a much used exclamation of surprise. 1 68 Tr adztions otz ]N / vzkci/ , yip^ in mu to its end. He went to the river again, the fish lifted his head above the water, saying, ”buh!“ Then Nyikang stabbed the fish, but he missed him; — this man was a jwok. 1 He once more lifted his head out, and Nyikang tried to stab him, but again missed him. At last Nyikang was tired, and he went home. When he came home, he found this same man gathering cow dung. The next day Nyikang returned to the river bank; this man also returned; he lifted up his head out of the water, crying, ”buh!“ Nyikang stabbed him, but he missed him, so he went on till the afternoon, then Nyikang went home. He called Dak, saying, ”Dak, son of man, there is a big fish in the river, I have failed to catch it, I tried to stab it, but I failed. “ Dak replied, ’’Well, what fish can there be in that small river?“ Nyikang said, ’’Well, you just go and see it, it is a fish with a very strong voice. I stabbed it, but I always missed it. I do not know what to do with it, son of man.“ Dak went, he went to the river. The fish lifted up its head, saying, ”Buh!“ He stabbed it, but missed it. He came home, saying, ”1 do not know how to stab it!“ But Nyikang replied, ”Oh, my cousin, you have not yet tried properly.“ Dak made his spear handle straight, and went again. The fish lifted up its head, saying, ”Buh!“ In this moment Dak threw the spear at the place where the splashing of the water was, and the spear fell on the fish (hit it). Then the man (the fish) arose, and said, ”Ah, Dak, your talk is bad, you are a cunning one !“ He (the fish-man) went home, he became a subject (of Nyikang), he (Nyikang) built him a village, and called its name Alengo, he built it beside the brook Dok. 59. Nyikang and the Sorcerers. Nikan ka e mano , ka e kedo fote rrieko , ka e ko: i, wa kobi adi? Je bedi ge ajwok, ka Nikan a dali, ka e ko: buh, u je tich adi? Ko: e! Ka e logo yomo, ka Nikan logo odino , ka pen nime, ka je eni beno , ka ge magi. Ka ge kale pack , ka ge gete pa gin (gen ). Ber ga kwa wfiman, ger Twolan. Ka wiki dean , de nam, ogegb. When Nyikang was capturing (men), he went to a certain country, and he said, ”Ah, what shall we say?“ Because these people were witch-doctors, and Nyi- kang got into difficulties (trying to capture them). Again he said, ’’Why, what shall I do with these people? Ah, I have found out!“ And he turned into a wind, and then he turned into a cloud-shadow, and covered the earth (so that it was dark and the wizards could not see anything); so he caught them. He brought them, and built them a village. These are the descendants of the woman, they live at Twolang. Nyikang gave them a cow, a cow of the river, an ogego. jwok = ”God“. War against Turtles 169 HIIIIIIIIIIIIIIIIIIIIII!lllimi!l!lllllllllllll!IIIIIINIIII!llllllllllillllilNIIIIIIIIIIIIIIIIIIIII>lll!lllllllllllllltllllllinillllllillillii!llllillillillllill!llllllllil!llillllNlllllllllllllllilllllllllllllllllllllillllllllllllllllll 60 . A War against Turtles. Hit meko chwola Moi, omyen Nikan. Ka e jeko; ka keta be maho fote jure meko, chwola Belo. Ka go man , ka go nagi. Ka pote meko chwola Oton , ka Oton man . Ka e logo puk. Ka fehe gole. Cha dano pika pen , ko go hi kaji; ka leh neke puk. A bdno pach a dwai Ddk; a kobi Dak kine : a gin aho ? Jal eni ko : leh meko , ya dali in ( pen ), de ha hemei dan , leh kich, dan hi kaji kdjo. Kita gon, e ko: e bet aho ? Kine : e, kuche ydn. A ko Ddk kine : e, fate gin Iweh au? E ko : hot ateri ! A tyeh gin , a tadi bet, a tin leh. Ka Ddk e ko: wa keta mall Ka keta mal, ka tero kope bene bene kine: kok pin! Ka tero chato koka pin. Ka kwoke Ddk, ka go ydle wok, ka leh i nek, dud go pach. Ka cliika lih meko tiho, tin fote Belo, ka leh e kedo, ka leh keto war ka 0 mido bme bene ; pon eni e logo mido. Ka hi deme yi dan, ka dan hi to. Ka Ddk chiki leh tiho kete, ka Ddk e kobo Hue: kode yidq! Ka yedi kot, ka leh feka fen ki bute fan eni, ka e logo mido kete, ka e beno, ka Ddk e ko: chwoh machl Ka yede chwoii mach, ka omido beno, ka hi gocha mach yi Ddk. Ka yado mido, ka leh nek yi Ddk, ka mak bene. A ben tero pach, a kobi Moi, omya Nikan, a kdbi kine : Dagi kwah lau ! A kwah lau yi Ddk. Yina rumi hbio; a haji kwop ben, a jike. A tine leh, a mahi jur meko, a magi gon, a logo bdhi. A gera ivot e tok, a kobi Nikan kine : Ddgi, wot a ger yi tok, de yi jet ki kwaro. A kobi kine : dede (de ere) ? woda u gire yan yau ki land. A hi gere kivare laho. A certain king called Moi, a brother of Nyikang, ruled the Shilluk country. He went out to conquer some people called Belo (near Chai = Roseires). He conquered the tribe, and destroyed it. Again there was another country, a country called Oton, he went to conquer this too. But the people of Oton turned into turtles, they buried themselves in the ground. And when the people of Moi sat down, thny bit them; thus the turtles were victorious. Moi went home, and called for Dak. Dak asked, ’’What is the matter? 44 Moi said, ”1 have been defeated, I do not know what to do with them, you son of the sister of man ! It was a very hard war indeed, my men were awfully bitten in the rear. 44 He asked, ”How so? 44 Moi answered, ”Eh, I do not know. u Dak replied, ”Ah, is not that a simple matter?^ He said ’’Cut sticks ! u He sharpened the sticks, he made them like fish spears. Then he raised an army. Dak said, ’’Let me go ahead ! a He went ahead, and he told all the people in the army, ’’Prick the ground ! u So all the people, while they were walking, pricked the ground; thus Dak had the whole ground pricked, and the turtles came out, and the enemy was defeated, and they returned home. Again he raised an army, he raised it against the country of Belo. The army 170 Tr aditions on Nyikang; iiiiiiiiiiiifiiiimi went; it came to fighting during the night, the air was full of fireflies. It was the country of the fireflies. They fell upon the men, and the men died. When Dak fought against these people, he told his warriors, ’’Make grass torches ! u They made grass torches; when the army came near the village and sat down there, the fireflies came; Dak said, ’’Light the torches ! u They set fire to the torches, and when the fireflies came, Dak had the grass torches thrown at them ; thus the enemy was destroyed by Dak, he caught them all. When the people (the warriors) came home, Moi, the brother of Nyikang, said, ”Dak, take the royal cloth (become our king)! You are a man of many thoughts, you know all matters ! u Dak took the cloth, and he ruled. He raised an army to wage war against a certain tribe, he destroyed them, and they became his slaves. While Dak was absent, a house was built (by Nyikang and Moi); and when he returned, Nyikang told him, ”Dak, we have been building a house (for you) during your absence, but there are not sufficient poles. u Dak replied, ’’But what does that matter? I shall build my house with nahag poles. “ So it became a custom for the people to build with nabag poles. 61. Praising Nyikang. Ka kwdye ha e chwou, ha tun len tyek, ka e kedo, ka e keto. Ka len nage . A ben tero, a mage dok, a kal dok , a ger pen. A ivume gero, a chip jo kurg , mok chip Mwgmg, mok chip Tun. Our grandfather , 1 he roared, and he surrounded the enemies on all sides, and he went, and fought. He killed the enemies; then the (Shilluk) people came, they caught the cattle (of the enemy), they brought the cattle. They built houses in the country; when they had finished building, he appointed watch- men (men who had to watch the boundaries of the Shilluk country against their enemies), some on the northern boundary at Mwomo, and some on the southern boundary at Tonga. i. e. Nyikang. Prayers 171 Yin. PRAYERS AND RELIGIOUS CEREMONIES. 62 . A Prayer to God. Maid yin, yina jwok, de go kwacha yin hi war. A kor je kidi chan bin. Ka chati ki keli lum, chata re, a nini ki wot, nena ri. De go mulct yin ki gin cham a hi weke je, kipik a ni mat, ki wei a kore yin. Bun an fodi wiji, yina jwok ; yina lok kwa Nikaho ; fane wun a chati kijwok; yina lok kwa, ki hari Dak. A yige ryak, ryak fa muji yin f Nami a chuhi end dean, fa tb, reme fa kete yi ; yina jwok, de go hi lame men f fate yin, yina jwok, ki ena yik Nikah, ki hari Ddk ? De wei fa mo gi chi ? Fane yin u tihi mal. Choti, ka dean chwop, ka wai kwah, ka left re hane a re da jwok , ki pi wete re. Ka yit diah hoi, twoy tyelo, ka hat yah hoi, ka tal anananan; fa helyije. Ka chwai motono, ka koh feh, mok jwok. ”1 implore thee, thou God, I pray to thee during the night. How are all people kept by thee all days! And thou walkest in the midst of the (high) grass, I walk with thee; when I sleep in the house, I sleep with thee. To thee I pray for food, and thou givest it to the people; and water to drink; and the soul is kept (alive) by thee. There is no one above thee, thou God. Thou becamest the grandfather of Nyikango; it is thou (Nyikango) who walkest with God; thou becamest the grandfather (of man), and thy son Dak. If a famine comes, is it not given by thee? So as this cow stands here, is it not thus: if she dies, does her blood not go to thee ? Thou God, to whom shall we pray, is it not to thee? Thou God, and thou who becamest Nyikango, and thy son Dak! But the soul (of man), is it not thine own? It is thou who liftest up (the sick).“ That is all; and the cow is speared; and the contents of her stomach are taken out, and are thrown on the body of the man who is sick (”is with God u ); and water is poured on his body. And one ear of the cow is cut off, (it is cut into strips, these are tied together and the whole) is tied round the leg (of the sick one). And the right foreleg (of the cow) is cut off, and it is cooked at once; the people are not allowed to taste of it. They make a little broth out of it; that is poured on the ground: it is the thing (property) of God. 1 63 . A Prayer for Rain and the Ceremonies connected with it. Tyeh a man hi bend, ka ge ben ben ben, keta be, gop ki kuojo, ka ge beno, ka rit e war, ka ge mwono, ka gi gwido ki bur kwaro, ki bur lojo, ki bur tar, ki chilo. Ka rum ge gw it, ka ge choho, ka byel e gut , ka dean kal, ka dean chwop, 1 This is said to be the only prayer to jwok. It is prayed on any occasion when a trial, as sick- ness, famine, war, falls on the people. The prayer is said by ’’old people", by the chief, or some other respected person of the village. The Shilluks were taught it by Nyikang. 17 2 Prayers and Religious Ceremonies mi iiiiiiiiniiiiiiiii iiiiiIn mi ka tom kal wok , ka Cholo (Chollo) beno bene bene , ka tero chono, ka weni hi war , ka tero choho, ka rit a kwach: Ya kwache ki matono, ma, kala dog a. Pen e rbi jur , Len-daro che de icelo. Yd kSta yi maye banda na Nidwai, Akolo, nan Nikano. The women come, all of them go to scratch the ground for mud, then they come and besmear the temple of the ”king“, they prepare the mud, and make stripes on the temple with red ashes, and with black ashes, and with white ashes, and with soot. When they have finished this drawing, then they dance. After this dura is pounded, a cow is brought, the cow is speared; they bring out the little drum of Nyikango, and all the Shilluks come, and the people dance, and when the night comes, they continue dancing, and (while dancing) they pray to the ”king u : l ”1 beg for some little things (food), to put into my mouth. The earth has been spoiled by the people; Lenydaro 2 is travelling (on the earth). I go to our grandfather, the chief of the daughter of Nyidwai, to Akolo, the children of Nyikango. “ 64. A Religious Ceremony. The people went, the tom (the small drum belonging to Nyikang) was beaten, they danced to the tom; and the people were beaten by the king; 3 it was a very strong drum. When it was finished, the people put the drum on the ground; then they told stories about Nyikang. After that, the people went into the house of the women (or the slaves) (of the king). The spear of Nyikang was brought out, and the people bowed their heads. A sheep was brought, it was killed; the spear of Nyikang was washed with water; the people ran to the river bank. They beat the tom vigorously, then the people came back to dance. After that they scattered. The next day they beat the tom again, the people came again to dance, and after four days they dispersed. 65. How the Cattle is brought across the River. When the chief of a village wants to talk about the cattle, he assembles the people, and addresses them, ”Ye people, the grass is finished now, what shall we do concerning the cattle? u The people reply, ”Ah, that is your business ! u He says, ’’Well, bring the wizard !“ The sorcerer comes, and a goat, a spear, and a hoe are given to him. And he says, ’’Milk the cows! u And the cows are milked, early in the morning. Then he says, ’’Loosen the cattle !“ They take the ambach boats, and the cows come (are tied) behind the ambach boats. The sorcerer ties grass together, and he ties it a second time on the side of the river 1 the ”king“ is Nyikang or any other ancient king, to whom the temple is dedicated. 2 ’’the army of Daro“, perhaps a mythical allusion. 3 that is, they turned into a state of trance, being possessed by the spirit of the deceased king. Preparation for War 173 llllllllllllllimlllllllllillllllllllllllllllllllllllllfilllllllllllllllllllllllillllHIIIIIillllllllllllN bank. Then the milk is poured into the river, and a club is stuck into the ground in the river. The sorcerer goes into the river, and says, ’’Bring the cattle ! u Now the ambach boats are thrown into the river, and the sorcerer lies down in the middle of the river. The cattle swim (behind the boats). The sorcerer sings a song of the crocodile; the crocodiles belong to his family (to the family, the clan of the sorcerer). When they have arrived on the other side, an enclosure is erected, and the cows are tied to their pegs. Then another sorcerer is called, and he performs his witchery on account of thieves (to keep off thieves). The cattle are seized, a cow-house is built, and that is all, the people settle in this place, a place with grass. 66. Preparation for War. Leh ken e chagi , ajwogo hi de dwai , ka dok goh, ka e beng, ka dyek gwach, ka ton gwach, ka yai beno , ka aket ket. Ka, ton men pen , ka ton akyel men pen ; ka aket twoehe re, Ka yai e beno , ka kela ta aket; akete ya mal, e twojo bwol ton, Nanb mdk yi aket, ka hi chip wai, ka hane a hi mak hi chip wai. Ka je chato ki dgch. Ka tin, ka yai kofi: feke fen. Ka ohwok kwah, ka taye fen, ka yeje kak, ka wije hoi, ka wai kal wok, ka hi len kele je. Ka wich ahwok ka kwah yi ajwogo, ka hi leh fon eni ki him yai. U l yik wiche ohwok u ning kundo fon eni, ka ye kvne: fon eni de chybtb, kwof ajwdgo. U yik wiche ohwok u neno kun adi Uh, ye kine: leh rach ! Ka ajwdgo e tedo kite, ka yech kal, ka kot, ka meko chiki koto, ka ajwdgo kedo, ka ohwoh meko kal, ka nek, ka wije chiki (cheki) iveto, ka let yi ajwoh eni, ka e ko: ddch! Dwai tero beno! Ka tero beng. Ka wai kwdhe, ka gg Uni ri tiro. Ka e kedg. Ka wich ohywgk ka u kiuohi fen. Ka pi tan, ka go line re terg. When a hostile army comes near, the sorcerer is sent for, and cows are loosened (are given to him), and when he comes, goats and spears are collected (and given him). Then the people come; a rope is made, and a spear is stuck into the ground; the rope is fastened to its top ; now the people come, and pass below the rope. The rope is above, it is tied to the point of the spear. The man who is touched by the rope (in passing below it), is placed separately. (All these do not go into the war, because they would be killed). Thus the people walk (below the rope) a long time, till all have passed. Presently the sorcerer says to the people, ”Sitdown! u A he-goat is brought, and is thrown on the ground. It is cut up, and its head is cut off; the contents of its stomach are taken out, and are thrown among the people; the head of the he-goat is taken by the sorcerer, and thrown towards the hostile country, in the face of the assembled people. If the head of the he-goat points in the direction of the country of the 1 if. 174 Prayers and Religious Ceremonies lllllllllllllllllllllllillllllllllllllllllllllllllillllllllllllllllllllllllilllllillllllllllllllllllllllllfHIH enemy, it is said: ’’The country (of the enemy) will be defeated ;“ that is the talk of the sorcerer. But if the head of the he-goat points towards their own army, they say, ”It is a bad war!“ In this case the sorcerer makes his witchery once more, grass is brought, and is tied on a rope, and after that it is tied again; then the sorcerer goes to bring another he-goat, it is killed, and its head is again thrown, and when the sorcerer sees (that it is in the right direction now), he says, ’’All right! Let all the people come! u The people come, the contents of the stomach are taken, and are thrown on the bodies of the people. Then the sorcerer goes. The head of the he-goat is buried in the ground; and water is put on the fire, and sprinkled on the people. Now the army goes to fight. And people are killed, the army is defeated. The people come and bury their dead. Then they remain (in arms). Another sorcerer is sent for; cattle are given to him. And he works (his witchery), he is a most powerful sorcerer. When he has finished his doings, the army goes to fight again. Now they defeat the enemies and kill many people; after that they come and return home; they are satisfied. The people go to the king, a royal ambassador is called (and sent to the chief of the enemies), the people make amends for the men they have killed, they pay twenty cows; they go to loosen them, then they return home, and sit down . 1 1 After a war (among different Shilluk tribes) each army makes amends to the hostile tribe for the people that have been killed; these amends consist in a number of cattle. SoYCCVCYS 175 IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIINIIIIIIIIIIIIIIIIIIIIlllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllHllllllllllllllllllllllllllllllllHIIIIIIIIIIIIIIIIIIHIIIIIIIIIIIilllllllllllllllllllllllllllllllllllllllllllllllllllllill IX. STORIES ABOUT SORCERERS. 67. The Cruel King. Ka rit meko Nwg-Babo, ka e jag g, kick, e naggje, nan a dacho ka go na ge. Ka e ko: ger wot! Ka ygt (wot) gtr. Ka ygt doge mul, ka rit e keta wot ki nan a dacho mdjur . Ka ran eni ko: tuk do wot ! Ka Cholb bang. Ka ni wuro: Choi a ban ! Ka e to. Ka rit meko roh, chwola Natg, kich . Ka jak dwai; ka e fechg kme: ere (yede) 6wa a nagi f Jago ko: e , kuche won! Ka jak nage . A certain king called Ngwo-Babo, reigned; he was very, very cruel; he killed people, even women he killed. One day he said, ’’Build a house !“ And a house was built. When the door of the house was plastered (when it was finished), he went into it together with a young girl. (Then the door was walled up ). 1 The king said, ’’Open the door!“ But the Shilluks refused. The king began to sing, but the Shilluks refused; so he died. And another king was elected, whose name was Nyato, he was very cruel. He caused all the chiefs to come, and asked them, ’’Why did you kill my cousin ?“ They replied, ”Ah, we do not know.“ He killed all the chiefs. 68. King Nyadwai trying the Sorcerers. Ron Nadwai , e jag i; a kwonifen, a kiti yen feri, a kali nor, a tali. A chdhi ajwok , ajwogo bene, a pyechi gin, kme: wate jak, yd dale yi gine wu (ru) fen. Ka ajwogo meko ni beno , ka ni ling, ko : gwata pach. Nadwai ko : pek pen ! Ka men ni beng, ka ni ling, ka hi ko : gwata pach. A ben jal Ajwggg, a ben jal Adgkgh, ka rit ko: a! A ben jal Nihdrb, a kobi kme: e, kal pi! Ka pi kal; ka e logo, logi chine ki pi, ka by el kwahi, ka e hamo. Nadwai ko: nagS ajwok! Ka ge nek. Then Nyadwai was elected, and he reigned. One day he had a hole dug into the ground, he ordered wood to be put into it, and to set it on fire (and to cover the whole with earth). Then he ordered beans to be brought and to be cooked. He assembled all the witch doctors, and asked them, ’’You children of chiefs, I do not know what this humming in the earth is!“ (meaning the noise caused by the boiling of the beans). One of the witch doctors came, he listened and then said, ’’That is something bewitching (or cursing) the village. “ Nyadwai replied, ”Sit down there !“ Another came listening; he too said, ”It is something- bewitching the village. “ Then came the man (the doctor) of Ajwogo, after him 1 In this way the Shilluk kings are buried. The king wanted to try his people, whether they were faithful to him. 176 Stories about Sorcerers Illlllllllllllllllllllllllllllllllllllllll IIIINII Illllllllllllllllllllllllllll I the man of Adokong , 1 and the king said, ”Ah !“ Then came the man of Ningaro, he said: ’’Well, bring water !“ And water was brought. He washed himself, he washed his hands (as a preparation for eating food); then he took the beans out and ate them. Nyadwai said, ’’Kill all the other witch-doctors ! 2 And they were killed. In the time of the reigning of king Yo, some Dinka man whose name was Lengyang, came into the Shilluk country, and lived there. He was a sorcerer. Towards the end of his reigning Yo ordered the sorcerer to be brought, and he killed him (on account of his sorcery). On that a war arose with the Dinkas, and they fought at Tonga; Tonga was destroyed. Then the king said, ’’The whole army shall go!“ And the Dinkas ran away. 69. The Vision of the Sorcerer. There was a certain man whose name was Wet Kwa Oket, he was also called Agweratyep, a very strong man ; he was a sorcerer. One day he had a vision, and he said,” The white people come!“ And the white people came, the country was destroyed by them. And he died, and was mourned; hut before he died, he said, ”Ah, the chieftainship shall he taken over by Ajalong after my death. But the man who kills me by his witchcraft, he too shall die after me.“ And he was mourned, and his steer fell under the dom palm . 3 And the man who had bewitched him, was struck by lightning, and died; for he had been cursed by the sorcerer. And all the people believed in him, saying, ’’Agweratyep is a strong man indeed! ’’The medicine men were afraid, and so the village lived in a peace- ful condition . 2 70. Agok. Jwqk chwola Agok , mani ton jal yat. Jal rneko beda ajwogo , ka dean ywobe, ka dean ye tayi fen. Ka je reha kal, ka je ko: e, Agok , dean a ton. Kine: e neke yi no ? Kine : kuja. Chon je ! Ka je chon; ka e ko : hate, fate yin a ywop dean ? Kine : yan! Kine: kipaho? Kine: yUpahiyin! Kine: he, yi ba pyelo, wat tyau, mhi loch! yi re chok yi yobo k{ do ter of Yd fane yin au, ma kech. Kine, e, de wa turn! Ket, chol! A choli ki dok adek. Ka jal eni e kSdb, ka be. gote yi pwodo. Ka jal eni tuk yi Agok, kine : hate, ket jal yat chine! Ka e bedo, chwola gon a lak. Ka mwol ka e kedo, ka gin eni ywode yifwodo. Go gol fen, ka bia pach. Ka e kobo kine: giche meko e gol yi fwodo yi jal yat. E ko: dapoho pyeji yan ? Yi cha ktpo kopo kine: ket, jal yat a yip pwodo! Kine: ket! Kine: yi re bcth f Kine: chwola ga lake yau! Kine: a, chon tbro ! A chon thro, a pechS Hnej jal yat, yin neka ho je f A tyek 1 They did not know the cause either, except the last, who found out the cause of the humming. 2 The ’’medicine men“ are the ’’bad sorcerers", who try to kill people hy their witchery. They are called here ”jo yen'" ’’men of medicine", as opposed to the ajwogo, who is supposed to work for good. 3 vide Introduction. Agok 1 77 Ullllll1lllllllHIIIIIIII!llllllllllllllllllllillllllllllllliiilll!lllll!llllilll!llilllllillllllllllllllllllllllllillllllllllllllllllllillllllllllllillll!lllllllllllllll!lllllllllllllilllllllllllllllllllllllllllllllllllllllllllll||||||l!llll There was ajwok 1 who was called Agok; he was manifested by a certain wizard. A certain man was a wizard. He bewitched cows, so that the cows fell down. And the people ran to the house (of Agok) saying, ”Ah, Agok, a cow has died." He asked, ”By whom has it been killed?“ The man said, ”1 do not know.“ Agok ordered, ” Assemble the people. “ And the people assembled. Agok asked (the wizard), ’’Man, is it not you who bewitch the cattle ?" The wizard answered, ”Yes, it is I". Agok asked, ”Why?“ The wizard replied, ’’Because I want to try you (whether you are able to find out who did it).“ Agok said, Ha, you are a cursed one! You cursed black-eyed one! Why are you always bewitching the cattle of the people?" He answered, ’’Only to try you whether you really are strong." Agok said, ’’Well, we have met. Now go and make amends!" He made amends with three cows. Then the man went away and planted (a charm) in a field. The proprietor of the field was (while sleeping) wakened by Agok 2 with the words, ’’Man, go, there is a wizard in your field." But the man did not go, he thought he was dreaming. The next morning, when he went to the field, he found the charm which the wizard had put into the earth. He came home saying, ’’Something has been planted into my field by a wizard." Agok said to him, ’’Why do you ask me about this matter? I have told you already saying, ’Go, the wizard has planted a charm into your field. Therefore go !‘ Why did you refuse?" He replied, ”1 thought I was only dreaming." Agok gave order, ’’Assemble the people!" When all the people were assembled, Agok asked, ’’You wizard, why have you (tried to) kill people? you are going to kill the whole village" („you surround the village with killing"). He answered, ”It is not I." But Agok replied, ’’You cursed one, I will surely kill you!" And he killed him. When the witch doctors saw that, they all repented, and they were much afraid. Then the people scattered. And Agok was called king by the people. The people listened to his words (were obedient to him). They used to say, ”If any man becomes sick, he goes to Agok, that he may be helped." He gives him (that is, the one who wants help gives to Agok) cattle, two cows, one cow is speared (sacrificed), and one he keeps alive, it becomes the cow of jwok. 1 ”god“. 2 It is not meant that Agok went to wake him, but he wakened him in a vision, WESTERMANN, The Shilluk People. 12 1 7% Creation uiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiii x. CREATION. 7 1 . The Creation of Men. Dean fane wane , 1 a hwola keno. Wiye fane jwok. Wa nwole j wok gen aryau , men a Ibjo, mar yi maye, min a tar, o chet. Ken ben jwok, e hoti men a tar, min a lojo, ni kan. A kobi jwok kine: ere kam ? Kine: bogon ! 2 A kobijwok kine: el woli yin ka kane yau ! Yan mara men a tar, tyen a Ibjo, u jdki men a tar. A kali wok, ena men a lojb . A kobijwok: ere (yede) kali? Kine : e, chaka kd kale yau. A wike waho bwono, a wike twoch bwono, a wike goji, a wike jam ben, a mare yijwok. Ajak tyen a lojo yi obwon anan. The cow is our grandmother, she bore a gourd. Our father is God. We were two of us born by God, (a black one and a white one). The black one was beloved by his mother; but the white jone was hated. When God came, she showed him the white one, but the black one she hid. God asked, ’’Why do you hide him?“ She said, ’’For nothing." Then God said, ’’Well, do but hide him, I like the white one." The black people shall be ruled by the white people. On that she brought the black one out too. God asked, ’’Why do you bring him out?" She said: ”Oh, I just brought him out (without any special reason)." To the white one were given the book, and the gun, and the sword, and all kinds of goods, he is loved by God. So now the black people are governed by the white . 3 71a. On Totemism. Wudo ki agak ki Den kak ki yey khno, gin a chwbk. Ka Den bia pack, ka wudo keta fa l, ka agak e fhro, ka a nwole won yi Den. A ben Akwoe ki rei Diiwht, a bene fote Choi, a yen je rit. Ka nen won, ka moko keti Fehikah Odurbjo, a dona H Fenidwai, fane dine won. Kwa fa Jonah, wat Nabil, ka bene fote Choi, ena a hwom Atoh, e hi rit, ena Adefalo anan. Wudo ki agak wat won, fa cham yi won kifa dwalo. The ostrich and the crow and Den 4 were split 5 out of the gourd, all three are three-twin children. Den went into a certain village, the ostrich went into the bush, and the crow flew up. We were born by Deh. Akwoe (the son of Den) came in the time of Duwat (a brother of Nikaho ), he came into the Shilluk country to the people of the king (that is to Fashoda). And when we became many, some went to Fehikah Odurbjo, but some remained at Fenidwai. Remarks see on page 179. Totemism 179 |||||||||llllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllillllllllllllliillllllllllllllllllll!lllllllllillllllllllllllllllliltlllllllflllllllllllinillllllll!llilll!ll!lllllllll||||||illl||||||||||||||| Thus we separated from each other. Our grandfather was Jonan, a son of Nabil, he came into the Shilluk country; it is he who married Aton. He was king. That is the beginning of (the village of) Adefalo. — The ostrich and the crow are of our family. They are not eaten by us on account of the dwaZo-sickness. 1 wane "our grandmother". Here, as is sometimes the case, the pronoun of the third person sing, has the meaning of the first person pi. 2 There is not, viz. a reason. 3 With the exception of the first sentence this report is recent, because it relates to white and black men. 4 These three are the "parents" not of the whole Shilluk people, hut only of the tribe Fenikan , which lives at the mouth of the Sobat. Each tribe has its own "parents", which generally are animals. 5 This means: the cow (see page 156) brought forth a gourd, the gourd split, and out of it went forth the ostrich, etc. "I 12* 180 Animal Stories iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin xi. ANIMAL STORIES. 72. Hare and Hyena. Afoajo i 1 welb ki jwok, e bbdo ki ta yat, jwok e nbno, kd afoajo Hare he travels with^o^ la he stays in under tree, jwok he sleeps, and hare i bedb mal. Ka jb beno , gi gir; afoajo ko: dwbti mal, len 2 he stays upright. And people come, they many, hare says: rise up, war a bi. Jwok e kb kini: bidi yau. Ka Un i benb, kama mak has come. Jwok he says thus : stay just. And war it comes, begins to seize afoajo ki jwok. Jwok e ko: afoajo, mak tyaldj ka tyale mak, ka hare and jwok . Jwok says : hare, seize feet my, and feet his seized, and jwok i wanb. Ka lin i kedo, ka jwdk e ko: afoajo, kit! Ka afoajo jwok he disappears. And war it goes, and jwok says : hare, go ! And hare kido, afoajo keti 5 yi otwon , ko: otwon! kine: e? kine: wa fa will goes, hare went to hyena, says: hyena! thus: eh? thus: we not shall travel? e kb: awo! Ka gi kido. Kd gi kltl 5 ta yat, ka Un l beno, he says: yes! And they go. And they went below tree, and war it comes, afoajo e rienb, otwon bido mal, otwon e ko: afoajo, len e bi! e ko: hare he sleeps, hyena stays up, hyena he says: hare, war he came! he says: bidi yau! Ka Un l wanb, afoajo ko: mak tycild! ka afoajo stay just! And war he approaches, hare says: seize my feet, and hare ni gocha wije fin; fen tek, ka afoajo reh, kd continually struck his head ground; ground was hard, and hare ran, and otwon mak, ka otwon pwot, ka pivot ki dhch. Kd hyena was caught, and hyena was beaten, and was beaten thoroughly. And wi'i, ka wiki dean ki wdt. Ka afoajo beno, kine : 6 otwon ! 7 kine : got free, and was given cow and bull. And hare comes, thus: hare! thus: e? kine: jwok i kb neya; kine e? kine: wiki yan wat. E kb: eh ? thus : jwok he says thus ; thus : eh ? thus : give me ox. He says : kifonb ? Hne: yd pwot tyau. Ka wade weH; kd gi kedo. Kd gi why? thus: I was beaten too. And ox gave; and they go. And they kano Iwbl, men hyit dean; ka afoajo kala Iwole, afoajo e bring calabashes, which milk cow; and hare brought cal. his, hare he ko : ydna hyedo. Ka Iwoli kali, kd go toyi, ka Iwole kali, says : I it, milks. And cal. his brings he, and it pierces he, and cal. brings he, ka Iwole otwon chip mal, ka Iwole afoajo yeha fin, kd ni and cal. of hyena was put above, and cal. of hare was below, and continu- hyido, kd chak ni kita fin, yech Iwole afoajo, ka Iwole otwon ally milked and milk cont. went below, middle of cal. of hare, cal. of hyena Remarks referring to XI. vide on page 198. Hare and Hyena 1 8 1 lllllllllllllllllllllllllllllllll!!l!lllllllllllllllirillllllllllllllllllllllllflllllllllll!llllll!llllllllllllllllllllllllllllllllillllllllllllllliilllll!lllllllllllllllllllllllllll!lli!ll!llllfllllll!llilllll!l!li!l!llilllllilll!IIIII!IIIIH hi faho yi oboi. Oboi charm 8 yi otwon , afoajo hi math chak. Afoajo filled with foam. Foam was eaten by hyena, hare drank milk. Hare chwe. Ka afoajo e Jco : nek wa hard jo! ka hard jo nek , ka otwon became fat. Hare he said : kill we calf, calf was killed, hyena e ko : amen u dot ? he said : who will milk ? Afoajo e ko: y an! kine: dock! Afoajo ko: u bin oboi , ka dean Hare he says : I ! thus : allright ! Hare says : if comes foam, then cow a her; 6boi bog on, dean nuti; ka chak hi dot yi has let down the milk; foam not, cow not yet; and milk was sucked by afoajo bin, afoajo chuhe midb. Chak bogon, men hi mat yi otwon, hare all, hare his liver sweet. Milk not which was drunk by hyena, otwon gwalo. Jwok e bino, ko: yi re gwal yin ? 9 Otwon ko: hyena was thin. Jwok he comes, says: you why thin you? Hyena says: chak hi mate yi afoajo bin. Jwok eko: kwah wuno anan, mak afoajo ! milk is drunk by hyena all. Jwok says : take rope now, seize hare ! wuno kal ka mak afoajo, afoajo cha gcmi, ka gin, rope was brought and seized hare, hare wanted release, and was released, ka otwon e ben, ka oboi chain S warn, ka afoajo tel, and hyena he came and foam wanted to disappear, and hare was tugged, ka afoajo Spado, kine: buh! i0 ya re nagS yan kifa chak ? and hare fell, thus: buh! I why kills he me because of milk? otwon h( kudo. DuH 1 1 ko: yd ka be kwai. Ka e kSdo. hyena was silent. To-morrow said : I go for herding. And he goes. Ka tuhi dean chwachi 12 en H Ihbo. Ka S rmo yie , Horns of cow is formed by him with mud. And he ran to him, ko: otwon ! kine: kil tan amal, dean a chan. Ka otwon e says : hyena ! thus : spear waterbuck in front, cow is behind. And hyena he bin, ka dean kel ka 6 kb: bull! Yd kb: kel tan came, and cow speared, and (hare) says: buh! I said: spear ^waterbuck a chan, wu chwak aho ki dean, a nagi, yu 13 cham oho? Ka ye ko: behind, you do what with cow, killed you, you eat what ? And he said : ket dbti mach! Kine: mach agon? Ka e kb: a chine. Ka otwon e go fetch fire ! Thus : fire where ? And he says : it is yonder. And hyena he kedo, ka mach ywode S bogon, ka e dubk, ka riho ywode go goes, and fire found he it was not, and he returned, and meat finds he it kal yi afoajo ; ka afoajo e ko: yi re duok? otwon e ko: was carried by hare ; and hare he says : you why return ? Hyena he says : mach bogon; kine: dean a kal yi jwok; ka wich kwoh fSh; ka fire is not; thus : cow was carried by^W#; and head was buried ground; and e ko: kal mSn me wok! Afoajo me a kwoh yi bn, ka otwon me yik he says : pull which his out ! Hare his was dug by him, and hyena his was 182 Animal Stories iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin matek, ka afoajo me kal wok , ka otwon me a dall, ka otwon kata 1 * hard, and hare his pulled out, and hyena his was difficult, and hyena went gole, ka afoajo kata gole , ka otwon wora wadi, kine: ket , dwai home his, hare went home his, hyena sent son his, thus : go, bring mack gol afoajo. Ka ha hel ten e beno, eko: yd kwatja mack, ka afoajo fire home of hare. And the little child comes, says : I beg fire, hare ko: hi dwani; ka afoajo eko: yi ku lit mdl, jiff to u dem says: come, get; and hare says: you not look upward, pepper will fall wahi, ka na nel fen lida mal, ka keti yi wiye ; e ko: your eye, and little child looked upwards, and went to his father; he says: vino gir ki wot afoajo. Ka otwon e kopa lot ka wade e kopa lot . meat much in house of hare. And hyena he took club and his son took club. Ka ge beno, ka afoajo kedo ta pyeno, ka kg fa wade ko: pwoti And they come, and hare goes under skin, and told his son, said: beat yan ! Ka 4 ywon, e ko: fat ki yan keta ; wak otwon . Ka otwon 4 me! And he cried, he said: not with me alone me; also hyena. And hyena he reh, reha pal, ka otwon ye bwogo, afoajo ckuhe mMo. ran, ran bush, and hyena he fears, hare his liver sweet. The hare travelled with jwok. They rested under a tree; jwok was sleeping, and the hare remained awake. Then many people came and the hare said, ’’Arise! a war (an army) has come." ”But“, said jwok, ’’never mind." And the war came and was going to seize the hare and jwok. Then jwok said: ’’Hare, seize my feet!" He seized his feet, and suddenly jwok and the hare disappeared. The war passed by, and jwok said, ’’Hare, go!" The hare went; he went to a hyena and said to her, ’’Hyena !“ ”Eh!“ said the hyena. ’’Shall we not travel together? “ asked the hare. ” Surely, “ replied the hyena. And they went. They went under a tree, and a war came ; the hare was asleep, but the hyena was. awake. ’’Hare", the hyena said, ’’war has come". ’’Never mind“, replied the hare. When the war came, the hare said to the hyena, ’’Seize my feet!" The hare beat his head on the ground (wanting to disappear as jwok had done), but the ground was hard. The hare, seeing this, ran away, but the hyena was caught and was beaten pitifully. At last he got free ; and they gave him a cow and a bull. Then the hare came, saying, ’’Hyena !“ ”Eh!“ he replied. Said the hare, ’’Jwok has said thus“ ”Eh!“ replied the hyena. The hare went on, ’’You must give me the bull." ”Why?“ said the hyena. ’’Because", replied the hare, ”1 also was beaten." He gave him the bull, and they went their way. Then they brought calabashes, such as are used for milking cows. The hare brought his. calabash and said, ”1 will milk." And he brought another calabash (the hyena’s) r and pierced it, and he placed the hyena’s calabash above, so that his own was. below. When he milked, the milk ran down into his own calabash, and the* Hare and Hyena 183 llllllllllllllllllllilllllllllllllllllllllllllllllllllililllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllilllllllllllillllllllllllllllllllllllllllllllilllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllill calabash of the hyena became full of foam. The foam was eaten by the hyena, and the hare drank the milk. So the hare became fat. One day he said to the hyena, ’’Let us kill the calf !“ And the calf was butchered. Then the hyena said, ’’Who shall suck now?“ ”I,“ answered the hare. ’’All right, “ said the hyena. ’’When the foam comes, “ replied the hare, ’’the cow has let down the milk; as long as there is no foam, it has not.“ (When the natives want to milk a cow, they let the calf suck the udder first, as without this the cow will not let down her milk. The hare wants to take the place of the calf, so that he may suck all the milk, leaving to the hyena only the small quantity of foam which comes out when the milk is finished.) So the hare sucked all the milk and was much pleased. But there was no milk left for the hyena, and he became thin. One day, jwok came and said, ’’Why are you so thin?“ ’’The hare always drinks all the milk,“ said the hyena. Jwok said, ’’Take a rope and bind the hare.“ A rope was brought, and he bound the hare. The hare struggled to release himself, and he succeeded (but the loose rope was still round his neck. He ran to the cow and began sucking again). Then the hyena came, and when the foam was disappearing, he pulled the hare away by force, so that the hare fell on his back. ”Qho,“ he said, ”on account of a little milk he is going to kill me?“ The hyena remained silent. The next morning, the hare said, ”1 am going to herd the cow.“ So he went. He formed cow-horns of mud (and placed them in the grass, so that they looked like the horns of a living cow). Then he ran to the hyena and said (pointing to the real cow), ’’Hyena, spear the waterbuck there in front! the cow is behind !“ The hyena came and speared the cow; then said the hare, ”Oho! (what have you done)! Did I not tell you to spear the waterbuck behind? What have you done with the cow? You have killed it! What will you eat now?“ Then he said, ”Go and fetch fire (that we may cook the meat). “ ’’Where is fire?“ asked the hyena. ’’Over there, “ answered the hare. The hyena went, but he saw there was no fire, so he returned. He saw that meanwhile all the meat had been carried away by the hare. ’’Why do you come back?“ said the hare. ’’Because there is no fire,“ answered the hyena. Said the hare: ’’The meat has been carried away by jwok; but the head he has buried in the ground (as our portion). “ And he said: ’’Let each pull out his part!“ The hare pulled his part out, but the hyena’s part was hard (would not come out). The hare got his part, but the hyena did not succeed in pulling his out. So he went home; the hare, too, went home. After some time, the hyena sent his son to the hare saying, ”Go and bring fire from the home of the hare.“ The little child came and said, ’’Please give me fire!“ The hare said, ’’Come and get it. But do not look up, lest pepper fall into your eye“ (this was to prevent the child from seeing the meat of the cow which he had stolen and. 184 Animal Stories lillllllllllll Illlllllll lilllllllllllllllllllllllllllllllllllllilllllllllllllllllllllhllllllll brought home). The child looked upward and saw the meat. Then he went home to his father and said, ’’There is plenty of meat in the house of the hare.“ When the hyena heard that, he took a club and said to his child, ’’Take also a club!“ When they came, the hare went under his sleeping-skin and said to his son, ’’Beat me!“ And he cried, ”It was not I alone, the hyena too !“ 15 When the hyena heard that, he ran away into the bush. The hyena was much afraid ; the hare was very pleased. 73. The Monkey and the Lion. Ay wom yd fal; hd hii i bind hi yie bi mat hi pi, ha fado yey bur. Ka lai beno bi mat hi pi; ha nil yot hi pin hi yey bur, ha lai i ren. Ka ay wom beno, hd hii lite in, ha e ren. Ka hu ho: kalid wok! ay wom ho: yi dubhl e ho: e, ya u (you) hal woh i 16 yin. E ho: hal yiebi, u 17 mahb yan tin, hd yi par rridl, ha ya paro mal bahi, hd wa bib woh. E ho do (de yi u) chami yan ! E ho: e, yi fa chdmb yan, yin woto 18 di clion, yi fa chdmb yan. Ka ay wom yiebe kite pin, hd mah yi hit; ha ay wom para mal, ha ge bia woh. Ka nil e ho: yd da hech. E ho: bute 19 chan adeh, ya nuti cham. E ho: yi hama chami yan, gik ay wom. E ho: he; hvne: wa hido yi ogwoh, ogwoh jaho duoh. Ka aywom e ho: ogwdgi ! 20 Ye kudo , 21 e chwoto: ogwogi! Kine: ha! Kine: bi! Kine: aho ? Kine : bi! wa da hwop! Kine: a gin aho ? Aywom ho: nil hhla woh, ha a hhle woh, de che ( = cliaha) chame yan , di bid adi anan ? Ogwoh e ho: e, fa dicoh? Kwach wa jwoh anan u chhm. Ka ogwoh chine tihi mal, hi aywom hi hu, hd ogwoh i lamb, hwachi jwoh, nina mal. Ka ogwoh e ho : yina jwoh, llhi hi kwh fa, fa yin a chwach nil i duoh hifa u chain won ? Ka hii chyen dhyel tiha mal, chyen ahyel miti aywom; ha ogwoh e ho: fat hi hinau, hwopa fa lih yijwoh, tin chini mal ben , ka hii chine tine mal. Ka heka but aywom, ha ogwoh e lamo, hvne : Di fyech yin ye ren hidi ; wa jat. Aywom kine : yan yd ren kine, ha reha mal wiy yat. Ogwoh e kb: awo, kinau. Ogwoh reha wot. Ka hii b dohq kite. Nu ho: ka de haja nau! ogwoh di make yan hvne. Ka aywom make yan hvne; ka ogwoh chame yan ki tyel amalo, ka aywom chdme yan hi chdn. — A tiimi. The monkey was in the bush. And a lion came to him to drink water; and he fell into the well. Then some animal came to drink water; when it found the lion in the well, it ran away. The monkey came and saw the lion and ran away. The lion said, ’’Come to me.“ The monkey came, and the lion said to him, ’’Pullme out!“ The monkey said, ’’You are heavy.“ He answered, ”No, I want to be pulled out by y 0 u !“ He said again, ’’Stretch down your tail, that I may seize it at once. Then you jump up, and I will jump after you; so we shall get out.“ The monkey said, ’’But then you will eat me !“ He answered, ”No, I will not eat you, you will live (stay) forever; you will not be eaten by me.“ So the monkey put his tail down, and it was seized by the lion. The monkey jumped up, and Monkey and Lion 185 ||||||||||!lllillllltlllllllHIIII!llllllllllllllllll!lllllllllllllilll!lllllllllllllllllllllllll!llllllllllllllllllllllllilllllillllilllilllllltllilllllll{||||||||||||||||||||||||||||l!lllllllllllllllllllllllllllllllllllllllllllllllllllllll!l the lion too jumped up, and they got out. Now the lion said, ”1 am hungry; I remained three days without eating anything.** The monkey replied, ’’You are going to eat me!“ Talk of the monkey. The lion replied, ”Yes“. ’’Let us go to the fox, the fox is a great judge, replied the monkey.“ (They went, and when they had arrived) the monkey called, ”Fox!“ He was silent. He called again, ”Fox!“ He answered, ”Ha?“ He said, ”Come!“ The fox said, ’’What is the matter ?“ He answered, ”We have something (to propound). “ The fox asked, ’’What? The monkey answered, ’’This lion I pulled out, and when he was pulled out, he wanted to eatme; buthowis thatnow?** The fox said, ” Is he not gr eat ?*‘ 22 (Then he said,) ’’Let us pray to God, (and after that) he may eat (you).“ And the fox raised his hands up (praying). And the monkey and the lion and the fox, they all prayed; he (the fox) begged God, he looked upwards and said, ”0 God, hear my words! is it not thou who madest the lion to be big, that he might eat us?“ And the lion lifted one paw up, and with one paw he seized the monkey.** 23 Then the fox said, ’’Not so! or my prayer will not be heard by God; lift both your paws up !“ The lion lifted both his paws up. And he moved towards the side of the lion. The fox prayed, saying, ”We ask thee, how shall he run? (we pray thee, teach the monkey how to run) we do not know it.** Then the monkey said, ”As for me, I run thus.** And he ran away along the top of a tree. The fox said, ’’Very well, just so!“ and he ran home. So the lion as left alone. He said, ”If I had but known about that, I would have caught the fox thus, and the monkey I would have caught thus, and the fox I would have eaten first, and after that I would have eaten the monkey. “ It is finished. 74. The Dog and the Fox. The dog went into the bush; there he met the fox. And the dog said, ’’Friend, what are you doing in the bush ? Go home (into the village) !“ He said, ’’What shall we do in the village ?“ The dog said, ”My master is accustomed to give one calf (whenever I come to him).** And he went with him. The dog went into the home, the fox remained outside the enclosure. The dog took some food, and he was beaten (by the people) with a club. He cried and ran into the bush. The fox asked him, ’’Why do you cry?“ He answered, ”0, I am (only) being educated (that’s why I was b eaten). “ But the fox refused (to live with him), he ran away and ran into the bush, and he remained in the bush. 75. The Hare and the Hyena. The hare went into the bush to make an ambach-boat, one for spearing fish. He sat down in it, pulled the fish out and roasted them. The hyena came and Animal Stories liiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii said, ”To-day I have found you 24 (’’you have been found by me“).“ The hare said. ” Sit down, taste the food, my (elder) brother !“ And he gave him fins of the fish. He asked him, ’’From where have you brought them?“ The hare answered, ”1 have brought them from the river then he said to the hyena, ’’Put one of your members into this hole (then you will get fish).“ The hyena went and put one of his members into the hole, and he was bitten, and he cried. He lay down (being sick from his wound). When he had recovered, he went into the bush and found the hare. He said to him, ”1 have found you (at last) !“ The hare said, ’’Keep still, keep still !“ He climbed a Nabag-tree, and threw Nabag-fruit down ; the hyena remained under the Nabag-tree and ate the fruit • the hare went away and left the hyena eating. 25 76. The Lion and the Fox. Nil beno, ye da hyeh , hie yi bbdo, e ko : bbdo, tat toha agak ! kd ogwok l beno, ye da hylh, bie yi bodo , e ko: toha agak tat gin! Kd bbdo kb: hit tone nuti yd , 26 kd ogwok e kb: hit fate 27 wdt band ? Kine: wat bahi kidi f E ko: kudi au, u ben hu tin kopi kine: ogwok e ko: yi fa wat bane ? Kd hu benb, kine: bbdo! 2B Kine: ere toha chogi, fatqte yin ? 29 Kine: ogwok fan en a kal tone, yi tat moti . Ya kine: hit ku wer? (ogwok) kine: e, fd wer, fa wat band ? Kd hu kb: mok don ? Kine: he. Nil kb : yd dwai en, u yik kwofi (e)ne fa fyet, yi chame chamo, 30 kofo bodo. Kd bbdo kb kine: dock, ket dwai. Ka hu kedo , ka ogwdge yot, e biido ki yo, e ko: che (= chaka) dajwok; de 6 chiidb. Kd hu ko: yi re chudi (churi) ? nine da leh; yS kb : edi f E ko: awen t Kine : awa ; kine ki men f Kine wu ku (= wii ki wu ) bbdo. Kine: dwotlyu kwahe yan. Ka dwbta mal, kd hu kb: yeti kwbma. Kd e ko: pam ma fat, 31 e gwdk e di? Kine : kite kwoma ! Kd e kb : achichwel ma fat, d gwok edi ? E ko : kite do ga ! Ka e kiti do ge, kd e ko : de del ma fat, e gwok edi ? E ko: kwdh ! Ka kwdh yi ogwok, kd yttd mal, kwom hu. Kd g6 beno ki hu, kd gt kSdo ; pach e chaho, kd hit goche yi ogwok ki del, kd hu e rShb, ka pwote yi ogwok, kd ge riho, riho yi bbdo, kd bbdo dwotd mal, kd ogwok e ko : bbdo, 32 lete (Uti) yan ! fate wat band ? bodo ko : aw6, wat bahi ! yi kama dir. Kd g& kSdb, gi riho kun a de wot ogwok, kd wot ogwok e wanb. Ka ogwok fara fth, ka rtha wot, kd make 33 hu ki yiebe, ka wiy yiebe t chbdo, kd hu ko : kit, yi rum ki tbto ki heji. Kd e bbdo. Kd hu keta fare. Kd e kano ki lai, kd lai toil, kd tbro dwai e bine. Kd tiro beno ki ogwok, ogwok gir beno ki ogwoh eni, en a pwot hu, nut tydu. Kd ge kedo yi pwodo, kd dchqyo ywot l gir, ka ogwok a fwot nil, e ko ne, tojo ki ochoyo ki yiepiN ka meno yilbe hi twoch ke ri dchbyo, kd ogwoh eni, me twdche In e laho, kd e ko : rehe tbro fd (— fach) hu. Kd gl rlhb, ka yiebe 35 bbdo, kd ogwbke mene yiebe hi chodb, ka yiepe gin l tiimo ki choto. Kd ge wano, kd hit ywot ki tiro bine, Lion and Fox 187 ||||||||||||||||illlllllllllllllllllllllllllllllllllllll!IIIIUIIIIIIIIillll!l!llllllllllllllllllllllllllllllllllllllll!!l!lllll!ll!llllllllllllllllllllllllllllllllllllllillllllllllll!llll!lllllllllllllllllllllllllllllllllll||||||ill|||||||||| ha nil e pecho kine: wu hi Venn f Kine e; ka ogwok haje en, e ho: yi hi tyau f E ho : e. E ho : wd u yel wa men f Ka L ho : yd cham adl ? Kine : fate yin a pwbti yan ? Kine: £! awen? Kine: otyeno; kine: 6! yi chaha todb! JVii kb: yiehi nuti hole yan f Kine : ay bn en ? Kine : anano ! Kine : di fate yan keta ! Kine : da wu ki men f Ogwok e ko : fate wd bend ? Kine : ara, hi let ! Ka nu beno , ha ge let , men yiebe chodo, ka men yiebe chodo, ka ge hen yiepe gen chodo, kd nil wije mum, ye ko : botu. Kd ge weye. Kd rmo weke herb, kd cham yi tero. Choti , kd tero e ddhb, kd hit dono ki fare. A lion came with some iron to the smith and said, ’’Smith, make me these spears !“ The fox too came, bringing iron to the smith, and said to him, ’’These spears, make them.“ The smith said, ’’The spear of the lion is still with me (unfinished). “ The fox said, ”Is he not my slave ?“ He said, ”How your slave ?“ He replied, ’’You just keep quiet; as soon as the lion comes, tell him, ’The fox has said, you are his slave 4 . “ And the lion came and said, ’’Smith, why have you not yet finished my spear?“ He answered, ’’The fox brought his spear (and said), ’Make it (= mine) first 4 . X said: ’Will the lion not be angry? 4 He said: ’No, he will not be angry; for is he not my slave? 4 “ The lion replied, ”Is that true?“ The smith (said), ”Yes.“ The lion (replied), ”1 shall bring him, and if your talk turns out to be a lie, I shall surely eat you;“ this he said to the smith, and the smith replied, ’’All right, go, and bring him.“ So the lion went; he found the fox lying on the road; he pretended to be sick, he groaned. The lion said, ’’Why are you thus groaning ?“ — He, the lion, became angry (”his eye had war“). — He said to the fox, ”How did you speak (to the smith) ?“ The fox asked, ”When?“ He answered, ’’Yesterday. “ The fox asked, ”To whom?“ The lion said, ”To the smith. Get up, we will go!“ He said, ”1 am sick.“ The lion replied. ’’Get up! I will help you.“ So he rose, and the lion said, ’’Climb upon my back!“ The fox said, ’’There is somebody’s saddle (there is a saddle, I do not know to whom it belongs), what shall I do with it?“ He answered, ’’Put it on my back!“ Then the fox said, ’’Here is somebody’s chain (bridle), what shall I do with it?“ The lion said, ’’Put it into my mouth.“ Again the fox said, ’’Here is somebody’s whip, what shall I do with it?“ The lion answered, ’’Take it !“ So the fox took it, and he climbed on the lion’s back. He came with the lion ; they went along. When they approached the village, the fox beat the lion with the whip, and the lion ran. Again he whipped the lion, and they ran gallopping to the house of the smith. The smith looked up (”arose“), and the fox cried, ’’Smith, is he not my slave ?“ The smith answered, ’’Surely, your slave is he, you have told the truth. “ They went on and ran to the place where the house of the fox was. When the house of the fox came near, he jumped down and ran into the house. But the lion caught him by hia 1 88 Animal Stories IIIIIIIIIIIIIIIIIIIIIIIIIHIIIIIIIIIIIIIIIIIIIIIIIIIIMIIIIIIillllllllllllllllllllllllllllllllllllllllllllN tail, and the end of the tail broke off. The lion said, ”Go, I have given you a sufficient mark. “ 36 He, the fox, sat down. The lion went into his village, he brought game and cooked the game, and he brought (invited) all the people (that is, the animals ). 37 The people came, and the foxes, many foxes came, and the fox who had beaten the lion was also present. (On the way to the lion’s village) they came into a field and found plenty of melons, and the fox who had beaten the lion, said (to his companions), they should tie melons to their tails. So each one tied melons to his tail. And this particular fox tied the melons very loosely to his tail. Then he said, ’’People, run to the village of the lion!" And they ran. (While thus running) the melon slipped off his tail, but the tails of the other’s broke off, all of them. When they approached, they found all the people with the lion. The lion asked, ’’Have you all come?“ They replied, ”Yes.“ And the lion recognized the fox andaskedhim, ’’You too have come?" He replied, ”Yes.“ The lion, ”By whom shall we be recon- ciled (how can we, being enemies, eat at the same table) ?" The fox asked, ’’What is the matter (’’what have I become")?" The lion said, ”Is it not you who beat me?“ The fox said, ’’What? you do lie!" The lion said, ’’Did I not cut off your tail?“ The fox replied, ’’Where is it?" The lion said, ’’Here it is" (showing the cut-off tail of the fox). The fox replied, ’’But that is not I alone (i. e. the case with me only). The lion, ’’Who beside you (’’you and who")?" The fox, ”Is it not all of us? why, come and look!“ The lion came and looked at them, this one’s tail was cut off, and that one’s tail was cut off, all their tails were cut off. The lion did not know what to say (”his head was giddy"), and he said, ’’You have escaped!" He let them go, and the people were given meat, and the people ate. That is all. — The people scattered, and the lion was left in his village. 77. The Starling and the Centipede. Owaho beda (bera) rit; ye da dean , ds ywop. Ka wiiio beno bene bene , ka owaho ko: yine tero , dea ywop , de kwop nan a ywobe! Ka tiro mumo ; e kb: bull! ere (ede) tero a mumi ? Ka tero ko: ywop kuchi won. Ka olyau e kb: yd-ki-yan (ydhf)-ten neha 38 nut, ywop de kwop yi yan! Ka rit e ko: totu olyau ki hvh; ka men hi baho. Otole Kot e ko : yi kwan hind, u ge Ude ywop, u rume, ka gS wtkS yan. Ka olyau nine kwanS, ka lido kun, ka cldgi linl 39 kun, ka lido mal, ka lido yi tero, ka lido yi tulo, e ko: tulo! Kine: i ? Kine : ire de rit a ywobi? E ko: awen ? ya fa ywop ! Kine yi re (ra ) fat ki ywbp ? Kine : nayo kuchi yin ? Sna ywop. Kine: na amen,? Kine: nayo bet ; ena ni neni rejo . E ko: fate en a chalb yin? Choti, ka terofara kwbme, ka pwot yi tbrb, ka e keti i r\hb. Ka yoma wiy Star ling and Centip ede 189 yat. A hi chogi e budo wiy yat. Ka olyau i duo go. Ka otil Kot e ko : weki yan hind l E ko: e , gi gwogi no? Ka owaho ko: weki nih olyau u go ni tone ywop. Choti , otol Kot i kedo nih bogin. Ka rit e ko: yu (yi u) chati ki doch; i bogin u chame yin. Choti, a hi tauwe e fate, e bogin chame, a gyet yi rit. The heron was king. He had a cow which was bewitched. And all the birds came, and the heron said to them, ”Ye people, my cow is bewitched, tell me who has bewitched it.“ And the people were perplexed. He asked, ’’Dear me! why are the people so perplexed ? 44 They said, ”We do not know the wizard . 44 Then the starling said, ”0 my goodness, if only I had my eyes, I would name the wizard . 44 The king said, ’’Give the starling eyes ! 44 But each one refused. At last the centipede Kot said, ’’Take my eyes, when the wizard has been found and the matter is finished, then give them back to me . 44 The starling took the eyes, he looked in this direction and again looked in that direction; he looked upwards and looked at the people; and he looked at the owl saying, ”Owl ! 44 The owl replied, ”Eh ? 44 He said, ’’Why do you bewitch the cow of the king ? 44 He said, ’’When? I am not a wizard . 44 The starling re- plied, ’’Why should you not be a wizard? Do you not know your uncle? He is a wizard . 44 The owl asked, ’’Who is my uncle ? 44 He said, ’’The fish-spear is that uncle; it is he who sees the fish (in the water ). 40 Does he not resemble you ? 44 — That is all, and all the people (= the birds) jumped on his (the owl’s) back, and he was beaten by the people; and he went away running. He fled to a tree. There he is accustomed to stay; on the top of trees. When the starling returned, centipede Kot said, ’’Give me my eyes ! 44 But he said, ”No, what for ? 44 And the heron said, ’’Give (= leave) the eyes to the starling, that he may always make manifest the wizards . 44 — That is all, centi- pede Kot went away without eyes. And the king said to him, ’’Walk in peace! There is nobody who will eat you . 44 That is all; he (the centipede) is accustomed to die of himself (not killed by other people, or through violence); nobody eats him. He is blessed by the king. 78. The Hare and Tapero. Afoajo a keta mal he ywoto bill; go ki nan Tapir 0. Ka afoajo bul chon, ka bill chon ki mal. Ka Tapero e dbho wok, e pa dwdi yi nan a dacho. Ka afoajo dwdi yi nan a dacho ; ka ge chbho bul, ka Tapero doho wok , i fa dwdi yi nan a dacho ; ka afoajo dwdi a in; ka bul dhh, ka afoajo i chwoto kine: nan Tapero, wa fa ket? Tapir 0 e kudo, chuhe rach kifa dwdi afoajo. Ka Tapero bia fen, afoajo a dbhb mal. Ka afoajo e Ibho ben, ka tyele mak ki aket, e ko : yd ketd fen, yd do go fote won. E ko: u yik yd u wite fin u jak aket, ya with fote won. Aket cho hwbjo ki jago ; e niiti ki wite fin, ka afoajo demo, ka e keto. i9° Animal Stories llllllillllllllllllllllllllllllllllllllllllllllllllllilllll!llllllllllllllllllllllllllllllllllllllllllllllllllllllll!llllfllllllllllllllllllllllllllllll!illllllllirillllllllllllllllllllllllllllllllllllllllllllillllllllil!lllllllllllilillllllll The hare went up (into the air) to find a drum; he and his uncle Tapero. And the hare danced to the drum, he danced up in the air. But Tapero remained outside (the ring of the dancers), he was not selected (for dancing) by a girl. 41 But the hare was selected by the girls, and he danced with them. Again Tapero remained outside, he was not selected by a girl, but the hare was again selected, and danced. At last the dancers scattered. Then the hare called, ’’Uncle Tapero, shall we not go?“ Tapero remained silent, he was angry because the hare had been selected. Tapero went down, but the hare remained above. Some time after the hare also came; he fastened his foot with a rope, and said (to Tapero?), ”1 am going down, I will return to our country. “ Again he said, ”As soon as I come down to the ground and (I) pull the rope, I shall arrive in my country (at once).“ But he pulled the rope too early, before he had reached the ground. So the hare fell down and was dashed to pieces, 42 79. Who is King? Afoajo homo dacho, ge ki otwon; dacho maro otwon, de afoajo diet yi daclio. Ka ge wblb, ka ge ko kine: nin\ wot dyek ; ka ge neno, ka dyeh 43 nek yi afoajo , ka otwon e neno , ka wdi ka ge wodS 44 otwon ; ka wou e wuo, ka afoajo ket, ka otwon dbhb, e neno. Ka hal fen beno, ka e ko : yd nSn ! Ka otwon dwota mal, ka Lite re, ka wdi lite re, ka e ko: afoajo d kali kehf Ka ore beno, ka b kb: dyek a cham ge men ? 45 Kine : dyek ba cham yi otwon ? Ka d%l e kal, ka otwon pwot, ka home taho. Ka otwon e kedo, ka afoajo yotb yi en (yen), e biido rech, ka e ko : wind teau , 46 yi yotb yan! Ka e ko kine: dan hi belb gig 6 mdti, ka okok weki otwon, ka e ko: owa, did medo! Kine: ge mayi ge kidi f Kine: ge hi pada (far a) nam. Ka e ko: ket pa (ptir) nam ! Ka afoajo pdrd nam ; ka ha pyen deje wdi ti&te. Ka otwon e loho pare nam, ka neke okok bene, ka e ywoho. Ka e kedo, otwon, weye go ywoho. Ka afoajo kedo e keje , 4 7 ka ywoda lyech, go kudo kodo ki tyele, ka b kb: owa kolo kodo. Ka tyel lyecli hybme wok, ka lyech e kedo, ka e to; ka afoajo keta yey lyech. Ka lyech, afoajo rneje yeje, ka bjado ki kbh kail , 48 ka e kb: yi re ba kwot f U ya kdla bah kdto ! Ka lyech e kivodb ; ka bia wok. Ka lyech ya rit, ka doge hi hone (hwane ) kwet, ka diet e ko : ere do (dok) lyech a hwane kwet ki chaho ? Kine : pate do rit f Ka atet e kbdo, ka e tbho ki atirou , ka ka (= kedo) chan ; ka lyech ka yie, ka u kblb ki do gon, ka lyech p ado, ka kal e keto. Ka owahb ko: yd jeko, ya bane rit ! Ka roh (yoh), ka tbro hi ka (= keta) nam be mdi, ka lot hi mena pen, ka nam hi bbdd tar, ka dje hi mai ki rech. Ka lot kwal yl ogwal, ka gon wekb kot ; ka kele yi kot. Ka okwbm ka pyech™ yi owaho, kvne: lot e kwal yi men ? Kine: kuchi ydn. Ka bbho pyech, kine: lot a kwal yi Who is King 191 iiiiiiiiiiiiiiiiiiiiiiiiii!iiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiniiiiiiiiiiiiiiiiii!iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii[iiiiiiiiii!iiiiiiiiiiiiiiiii!iiiiiiiii mm? Kine: lot a kwal yi bgwal. Ka okwom pyecli yi ovja.no kine: de kobi u chame 50 kuchi yin ? Cham 50 nuti lide yin ? Ka goch yi owaho. Ka tan kobo ogival: wti raro l Ka tan ko: ogival, tyeli cheko , tyela barb. Ka ogwal e ko : wti raro. Ka ge reho, men ya ken, men ya ken. Ogwal gir ki yey pen bhne, ka tan e ko : yoma ogwal. Kd bgwal e kb : yomd tan. Ka taho pido, ka e pado, ka e to yi hwbch. Ka diet ka e jbko roh (yon) rit, ka roh, ka chip wij abobo. Ka dean nek, ka olet e ko: buli rihql Ka riho bill, kd e kb: ktil rihol Ka riho chwono, ka chekd chwbto ; ka riho e chwono, ka para mdl, ka lau Ion wij dbtbo, ka riho gw dire. A chogb, a cheka gwar. A kwah lau yi atwak. A rone, a kuchi lau yi jago, a padi. A kop terb kine : wa ronb mend f Kine: ron haul A lah hau war e heto kifa kwope rone. Ka dene kwodb. Ka lite mwol, den e kwodo, ka tero ko: buhl edi hau f A be (= bedq) deni nau? hau ko kine : yd Ictho war yd heto, kd thro ko: buhl ivei ki u ron l 51 a wei, a Mt terb. A yap jago, ka jago ya matok. Ka tero beno, ge kobo kine : wti ron mend ? Ron dgakl 52 Ka agak roh, ka e jeko kijahe dock, Ni tou lal ki pal. Ka tero hi chuko, kine: wti chwbl a mind f Kine: chwol jago! A chwol jago, a bene en agak, ka tero kobo kine: jtigo , lai ananol Kwoh Idi! a kedo bute Idi, a kwah wan gon; ka e duodo, ka tero cliam. A chtigi ki jane dock; a kop thro kine: agak ban en jane dock l A goy (= goch) bill, kd thro chbhb, ka bulpwot; ka Tapero ki tulo ge beiio, ka dwai yi dacho. The hare married a woman, he together with the hyena. The woman liked the hyena, but the hare was hated by her. And they travelled; and (the people to whom they came on their journey) said to them, ’’Sleep in the sheep house !“ 53 So they slept, and sheep were killed by the hare, while the hyena slept, and he smeared the contents of the stomach on the hyena’s mouth. When the day broke, the hare went away, he left the hyena sleeping. (In the morning) a boy came and asked, ’’May I come in?“ Then the hyena arose, he looked at him- self and saw the contents of the sheep’s stomach on his body, he said, ’’Where is the hare?“ The brother-in-law 54 came and asked the boy, ’’Who has eaten the sheep ?“ He answered, ’’Have the sheep not been eaten by the hyena ?“ Then a whip was brought, and the hyena was beaten, and his wife relinquished him (he was divorced from his wife). And the hyena went away, and he found the hare roasting fish; he said to him, ’’You cursed hare, I have found you!“ The hare said, ’’Every one is accustomed to eat his food first (before doing anything else).“ 55 He gave the hyena an okok (a certain fish with sharp pricks); the hyena said, ’’Father, it l 9 2 Animal Stories ll>l>ll>l>l>>>l>>ll>llllllll>lllilllllllllllllllllllllllllillllllllllllllllllllllllllll>lllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllillllllllllllllllllllllllll!IIIIIIIIIIIIIIIIIIIIHIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIillllll|||| seems to be good!" He asked again, ”How do they catch it?“ He answered, ’’They are accustomed to jump into the river (and thus catch it). The hyena said, ”Go, jump into the river !“ So the hare jumped into the river, but he bound a small skin around his waist (so that the thorns of the fish could not wound him). The hyena sprang after him into the river, but he was much bruised by the okok, and he screamed. And he (the hare) went away, he left the hyena screaming. The hare went away to his place; he found an elephant who was taking a thorn out of his foot. The hare said, ”My father is taking out a thorn. “ (He said to the elephant, ”1 will help you to take the thorn out“, and) he cut the whole foot of the elephant off. Then the elephant went away almost dying from pain; the hare went into the belly of the elephant. The elephant shut the hare up in his belly, and he had difficulty in getting out. He said to the elephant, ’’Why do you not dung, that I may go out after your dunging?” The elephant dunged, and so the hare got out. And the elephant was king. His cattle always scattered their dung on the road; and the ichneumon said, ’’Why do the cattle of the elephant always scatter their dung?" The people answered, ’’Are they not the cattle of the king?" And the ichneumon went and hewed a stick, and he went from behind to the elephant and stuck him in his trunk (stuck the stick into the trunk of the ele- phant); the elephant fell down (and died), and his house was destroyed. Then the heron said, ”1 want to be king, I shall be king!“ And he was elected, and the people went to the river to fish. They put a club into the river, which made the water clear, so the people used to catch fish. But the club was stolen by the frog; he gave it to the rain. 56 And the ibis was asked by the heron, ”By whom has the club been stolen?" He said, ”1 do not know." Then the pelican was asked, ”By whom has the club been stolen?" He answered, ’’The club has been stolen by the frog." Then the ibis was asked by the heron, ”How could you say you did not know? Had you not seen it?" And he was beaten by the heron. And to the waterbuck the frog said, ’’Let us run a race!" The waterbuck said, ’’Frog, your legs are short, but my legs are long." But the frog said, ’’(Never mind,) let us run!" And they ran. The one stood here, and the other stood there. But there were many frogs everywhere in the ground. And the waterbuck said, ”1 have beaten (surpassed) the frog!" But (always) a frog cried, ”1 have beaten the waterbuck." At last the waterbuck was tired, and he fell down and died on account of his running. Then the hawk wanted to be king, and he was elected. He placed himself on an ambach-tree, and a cow was killed (on the occasion of the election of a Who is King 193 ininiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiliiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii new king), and the hawk said: ’’Roast meat!“ And meat was roasted. Then he said: ’’Bring meat!“ And the meat came not quickly; so he called again for meat, and yet it did not come. He flew up and left the (royal) clothes on the ambach, he snatched the meat; (from that time) he has always remained in the habit of snatching meat. The royal clothes were taken by the atwak, but he did not know how to behave in royal clothes, therefore he was driven away. Then the people said, ’’Whom shall we elect?“ It was said, ’’Let us elect the cat!“ (When the cat heard that) she spent a whole night in laughing, because of the plan of electing her. And her jaws swelled from laughing. W T hen the next morning the people saw that her jaw was swollen, they said, ’’Why! what is the matter with the cat? Why is your jaw thus?“ She answered , ”1 spent a night in laughing. “ The people replied, ’’Leave her alone, she is not to be elected. “ The people went away. They looked for a king; there was no one who might become king. So the people came saying, ’’Whom shall we elect? Let us elect the crow!“ And the crow was elected. He reigned very well. The game died in the bush. And the people were at a loss, they said, ’’Whom shall we call?“ It was said, ’’Call the king.“ The king was called; he came, he, the crow. And the people said, ’’King, here is a game, taste the game!" He went to the game and took (picked) its eye out. Then he arose, and the people ate. He continued to reign well. And the people said, ’’The crow, he is a good king.“ A drum was beaten. The people danced. And the drum was beaten again, and Tapero and the owl came, and he was selected by a woman for dancing. 57 80. The Hare. Afoajo a well fote rit , ka ywoda nor ; nor gir , ka feka fen be. chdm. Ka e rum , ka ge chon kani ; ka atep fan yi gen. Ka amalo dwai, ka atep kwan , ka ge chip wich amal , ka go gochi , kine: chati ! Ka amalo (amolo) e band, ka go chigi gocho. A keti afoajo kiti, a dwai kyen, a yij atep, a kiti kwom kyen, a ban chato. A gochi gon; chdmd kedb a chiga fddb; a ko: buh! Afoajo kine: buhl atep u gwbk edi f A den ki kyen, a kedo afoajo, a dwai dean, a yej atep wije. A line atep fen yi dean, a kobo afoajo: yi re leni atep fen f Ko: yi re nagi je f yd bbdb! A Mti, a don afoajo, a hah afoajo, atep u tich edl f A chigi dbgo bt dwato hu; a ywode en ; a kobi : yina hu ! wd fa mat ? Ko a, yine mada ! Afoajo kine : yd dal yi glche mbkb. Ye ko : a gin aho ? Nor a yoie yan fbte rit, gS gir, a chdmd, ka yd yaho, ka ge chdha. A kop hu, yi chaka tdtb, wala a kwale yin f Ko : a kwale yan. Kb : ydch! yd fa Mt! Kb : mat, bi Mdo, koh yan! Kine: yd tin, yi duoh. A ket hu, a yodi gin eni e pek, a kybdS. A kede afoajo tyau. WESTERMANN, The Shilluk People. 13 194 Animal Stories IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIilllllllllilllllllllllllllllllllllllllllllilllllllllliilH A dwai otwon, ho : yin otwon, i&rb a dwai yan bene, de ye bail, de bi, kori yan ! yu tote ki nor, mok u chdme yin. A keti otwon, a yiji kwom otwon ; a kale gfoi pach, a wan'd gol gen, a len ge fen . Ka kwome otwon e fbgo. Kd afoajo koma kine : kwom otwon u gwok edi f Ka yit yat kd ge tok yi gen, a kiti kwom ken let. Kd 6 tuyi yhn duon. Afoajo Vita yat , e bar ki kwom otwon; a nwoli; ka nwole ni liti afoajo ; e ko : buh ! u bale ki ano (kano) ? A kwani tuk a bale gon ki tun eni. Ket tun end fate di nam, a 16 gi mucbb. Ye kedo be fet ki jam, kd nwole ochdye kd ge fet. A bini owile meko, a kobi kine: toti yan ki gin cham! A kyet afoajo kine: new a, yd chera btno dnan. Afoajo cliama leti ndje . A ywode ocliqye, e rimb, a duot afoajo, kd fdlo kwane, u kago gon; ka fed kedo yejS ochdye; ka afoajo e haho: falo e kedo ken ano ? Ka wije noli, kd kedo ySje ochdye, ka ywode dje ge gir, g6 rifrno. Ka e fedo. A bin wbk, a ywode wije e tyeto ki yuk, a chwoli gon, kine : yine wich bi ! Ka icich e ban . A chigi gon chwole kite, kd e ban. Kd go gdche ki atai ; a btne wich, a dog 6 keje. The hare travelled into the town of the king, and he found beans, plenty of beans. And he sat down to eat. When he had finished, he piled them (the rest) up in one place. He filled a bag with them. Then he brought a camel, took the bag and put it on the camel. He beat the camel saying, ’’Walk on!“ But the camel refused. He beat it again saying, ’’Walk on!“ The camel fell down and said, ’’The bag is too heavy. “ The camel went away. The hare too went away ; he fetched a horse, lifted the bag and put it on the horse’s back. The horse refused to walk ; he (the hare) struck it, it tried to go, hut it began to fall down saying, ”Why!“ The hare said, ’’Why! what shall I do with the bag?“ He left the horse. The hare went and fetched a cow; he put the bag on it. But the bag was thrown down by the cow. The hare asked, ’’Why do you throw down the bag?“ The cow replied, ’’Why do you kill people (by laying such a heavy load on them)? I refuse. “ He went away. The hare was left; he was perplexed, thinking, ’’What is to be done with the bag?“ He once more turned back to fetch the lion. When he found him, he said to him, ’’You lion! Are we not friends?“ He said, ”Yes, you are my friend.“ Then the hare said, ”1 am in difficulty with a certain matter. 44 The lion asked, ’’What is it? 44 He answered, ”1 found beans in the town of the king, plenty of beans. I ate some of them, and when I was full, I put the rest into a bag. 44 The lion asked, ’’Were they given to you, or did you steal them? 44 He answered, ’’They were stolen by me. 44 Then the fion said, ’’Never! I shall not go! 44 The hare said, ’’Friend, come, let us go that you may help me! 44 He said again, ”1 am small, you are big. 44 So the lion went. He found the bag (’’thing 44 ) very heavy; he refused and went away. The hare too went. He fetched a cock; he told him, ’’You cock! all (kinds of) people were The Hare 195 llllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllll Illlllllllllllllllllllllilllllllllllliillll fetched by me, but they have refused. But now come and help me, and I shall give you part of the beans to eat.“ The cock went, (the hare) put the bag on the cock, and it carried it home. When they came near the house, it threw it down. The cock’s back was bruised (from carrying the bag). The hare said, ’’What is to be done with the back of the cock?“ He crushed leaves of a tree and placed them on the sore place of the cock’s back. And there sprang up a large tree (on the sore place of the cock’s back, some seeds having got into the wound by putting the leaves on it). The hare saw the tree was very high on the back of the cock. The tree bore fruit; when the fruit was seen by the hare, he said, ’’Dear me! by what (how) are they to be thrown down?“ He took a stone and threw at them. The stone fell into the middle of a river and became an island. The hare went to plant some vegetables (on the island), and he planted melon seeds. Then there came a traveller, he said, ’’Give me something to eat (the traveller saw the melons, which in the meantime had ripened) !“ But the hare refused saying, ’’Cousin, I have come in this very moment (so I am not prepared to give you food).“ The hare looked back; he saw there were many melons. The hare arose, he took a knife and split a melon. The knife went into the middle of the melon, the hare was perplexed, he said to himself, ’’Where has the knife gone?“ Suddenly it (the knife) cut his (the hare’s) head off. He (the hare) went into the melon and found there many people, who were alive. When he was tired, he came out; he found his head carrying firewood. He called it, ’’You head, come!“ But the head refused. He called it again, but it refused. Then he struck it with the flat hand. The head came and returned to its place. 58 [The Nubians have the same story ; here, as in Shilluk, it forms part of a series of tales; only the part which coincides with the story in Skilluk is given here (translated from Leo Beinisch, Die Nuba-Sprache, ErsterTeil, p. 232 ss). . . . The young man heaped up the eggs, squashed them, made a wind, and winnowed them, so that the wind blew away the egg-shells, and only the chickens were left. One of the chickens had a wound on its foot. They sent for the doctor, who said, ’’Take two ardeb of date- seeds, roast them and bind them on the wound, then it will heal. They did so. Now a date-tree grew out of the chicken’s foot, it became large and bore fruit. When the fruit were ripe, a boy came and threw a stone at the tree ; four fruit fell down. Thereupon the tree became angry, in its anger it fell down and formed an island. The owner of the island sowed sesamum on it; but afterwards he sowed melon-seeds. While they were still sowing, the melon-seds germinated and grew large. Then a 13* 196 Animal Stories lllllllllllllllllllllllllillllllllllllllllllllllllllllllllillllllllllllllllillllllllillllllllllllllllllHIIIIIM Turkish soldier came and asked the owner, ’’Give me one of the melons. “ The man replied, ’’They are not yet ripe. “ The soldier said, ”If you don’t give me one, I shall cut off your head.“ Then the man went, cut a melon and gave it to the soldier. This one took his knife and stabbed it into the melon; but the knife escaped into the belly of the melon. Then he drew his sword and stabbed into the melon, but the sword too escaped into the belly of the melon. The Turk became angry, pursued the owner of the melon, cut his head off and threw it away. The trunk of the man crept into the belly of the melon. But the head searched its trunk in vain. At last it went away into a barber’s shop. Here he had his hair shaved. In the meantime the man (the trunk) crept out of the melon and went away. When he came to the barber’s shop, he found his head, took it, placed it on his neck and went his way.] 8 1 . The Camel and the Donkey. Jal rrieko e ya da amalg, ge ki adero, ge hi chok ge tyeto ki jam. De bogin hi chame gen, de gl gwdlb givalo. Ka ama.lo ko: bulil Kine: adero ! Ka adero yei kine : l ! Kine : wd cha tb ! Kine : awo, wd cha tb. Amalo ko : keh u fari wd, yu (yiu) yei ? Ka adero ko: awo! yd yei. Ka e ko: far wo! Ka ge kedo, ge ch&to ; ka ge wita kech malaulau ; ka miicho Ute gen, 6 yd di nam, di lum gir; ka ge ko: wa kedo di? Ka adero ko: kuja! Ka amalo ko: wa u kwahi! Ka adero ko: wa ku mut ? 59 Kine: l! Kine: wa fa mut, gik amalo. E ko: jwok duoh ! wa u witi wok. Ka ge keta nam, ka adero keta bane, ka ge kwaho. Ka ge witi wok, ka ge keta wok; de clmhe gin medo; rnuchg bu dan, ka ge chdmo, ka ge hi buto. Duki ka ge hi chamg, ka hi yude won, ka ge hi buto; kmau chet ki chahg. Ka aderg chweyg, ka amalg chweyg ; de hete gen fa tader ; ka ge hi rndta gat ki pi ; ka ge hi being. Ka aderg kobg kine: mat! Kine: 6 ! e ko: yi cha de gbgo ki kech madgch; e ko: wija mum ; e ko : keh de buhl yin, e ko : wd de tou, gik adero. Amalg ko : yi fate dek? e ko: kwgp haje yin? e ko: fa kuchlyin ? gik amalg . Ka ge bedg chan akyblo; aderg ko: mat! — keh chwgle amalg. Amalg ko: e! E ko: ya da hwol motono 60 ki wija, de bet edi ? Amalg ko : buh ! hwgl mgtong 60 ga mg hg ? 61 Ka e kudo. Ka ge neng, ka chika kwof kine: mat ! Kine: e! E ko: mgk eni e hwlnb H wija. Kine wiji chaka wilg ! Kuchl yin, keh mak wa, ka wd hi pwot ki Ibt ? De yi chwb, de da mo komi. Ka e ko: ara, yd kiit. Ka e kudg. Duki ka e ko: ya dale cham yi gik ini, wija hwbio. Amalg ko : buh ! Ko : yik cliwaki u line yau yi tyeh kail nam. E ko : a, wei ywgha, gik aderg ; ki hwgl motono 2 yau ! Ka amalg ko : e, ywohi ! ya fet ki yi, to u bi kifa wd bene, fate kifa yd keta. Camel and Donkey 197 llllllillllllllllilllllllllllllllllllllllllllllll!llllllllltlllllllllllllllllfnilf!!flllllllllllllllllllllllllltlllllllllll!illillllllllllillllllllllilllllllllllllllllllllllllllllllilllllllll!lllillllillllllllllillllllM Ka adero reho , ha e hwodg, ha e ywoho hi ywoh magir, ha hi hwodg; ha je ma chati hi yey yei , hine: adero ywghe hen f Ka ge hia ivoh, hine: mucho yeje da jb. Q2 Ka ge yabg hi hele lum, je bogon. Ka adero yot , ha amalo yot, ha ge mah, ha hi fwot hi Idt, ha amalo ho: yd ho hop, yd ho: wa u yot ; de ananb, yi hobo adif Adero hudo. Ka ge hal (hel), ha ge mahe hi wune yei, yei fytche gen. Ka amalo ha wune chode, ha e reho; ha tero riho bane, ha je gome en. Ka adero dong, ge hi bwoh, ha hi goche lot; yei feh, ha e to. Duhi 63 chine ha amalo bia gat be mat, ha adero yode, e to he yey pi; de huodb. Ka e ho: dwoti mall gih amalg. Ko: dwoti, ywohil Otyeno yd ho: yi hu ywbhil yi ho: da gin hivhrib wiji; de dwoti Ad erg to. Ka amalg heti be mat hi pi, ha amalg dgga hel tim. Somebody had a camel and also a donkey; they used to carry goods every day, but they got nothing to eat, so they were very thin. One day the camel said, ’’Dear me!“ Again he said, ’’Donkey !“ The donkey replied, ”Eh?“ The camel said, ”We are going to die !“ ”So it is,“ replied the donkey, ”we are going to die.“ The camel said, ’’Suppose we run away, would you consent ?“ The donkey replied, ”Yes, I would consent. 44 Then he said, ’’Let us flee! 44 And they went travelling. They arrived in a very distant place ; there they saw an island in the middle of a river. There was much grass. And they said, ”How shall we get there? 44 The donkey confessed, ”1 do not know. 44 But the camel said, ”We will swim. 44 The donkey asked, ’’Shall we not be drowned? 44 ”No”, said the camel, ”we shall not be drowned; 44 talk of the camel. 64 He said again, ”God is great! We shall arrive safely. 44 They went into the river, the donkey went behind the camel. And they swam. When they came to the bank, they got out of the water. They were very glad; there were no men on the island. They ate and then lay down; the next day they grazed again (the whole day), and when the night came, they laydown. Thus they did every day. The donkey and the camel became fat; their bellies became thick. They used to drink water in the river; and from there returned to grazing. One day the donkey said to the camel, ’’Friend! 44 He replied, ”Eh? 44 The donkey said, ’’You have indeed succeeded in bringing us into a good position; I am quite surprised; if it had not been for you, we should be dead now! 44 Such was the talk of the donkey. The camel replied, ’’Are you not a stupid fellow? Do you know anything? Are you not an ignorant one? 44 So said the camel. One day later the donkey continued, ’’Friend! 44 — So he used to call the camel. The camel replied, ”Eh? 44 The donkey said, ”1 have some thoughts (’’little seeds 44 ) in my head; how may it be with them? 44 ’’Dear me,” replied, the camel, ’’what may be your thoughts !“ Then the donkey was silent; and they 198 Animal Stories lllllllllllllllllllllllilillllllllllllllllllH!lillllllllllllllllllllllllllllllllllilllllllllllllllllll!llllllll!lllllllllllllllllllllllllllllllllllllllllllilllll|||||||||||||||||||||||||illlllllllllllllll|||||||||||||||||||||||||||||||||||||| went to sleep. But the next morning he began again, ’’Friend !" The camel said, ”Eh?“ The donkey said, ’’These things (thoughts) are still working in my head." ’’You begin to forget!” warned the camel; ”do you not remember, when we were caught (every morning) and were always beaten with a club? But now you have become fat, you want to talk!“ The donkey replied: ’’Well, I will be silent. “ And he remained silent. On the next morning he continued, ”1 cannot eat on account of this thing; my head is always wandering." The camel said, ’’Why, if you talk so loudly, the people who are travelling on the river will hear us." At last the donkey begged, ’’Let me bray just once; that is what is troubling me." Thus the talk of the donkey. The camel said, ’’Well, do bray! I am worn out by you. Death will come to all of us, not to me alone." And the donkey ran, snorting and braying exceedingly loud, and he snorted again. Some people who were travelling in a boat, heard him; they said, ’’Where does that donkey cry?" They went ashore saying, ’’There must be people on the island." They searched in the grass, but there were no people. At last they found the donkey and the camel. They seized them and beat them with clubs. The camel said, ’’Did I not tell you, saying: we shall be found? but now, what do you say?" The donkey was silent. They both were driven away and were bound with boat-ropes, in order to pull the boat. The rope of the camel broke, and he ran away. The people pursued him, but he outran them. So the donkey was left with the strangers. He was beaten with clubs; the boat was heavy, he died. Some days later the camel came to the river bank to drink ; he found the donkey dead in the water; he was bloated. And he said, ’’Get up!" talk of the camel. He said again, ’’Get up and bray! formerly I told you, do not cry! But you said, something is (’’working") in my head. Now get up!" But the donkey was dead. So the camel went to drink and then returned into the forest. 65 1 The animals, when acting like men, have in the English translations always been treated as persons. 1 a In most of the texts the word ”jwok“ is rendered by ”God“, where, however, it is used in rather a disrespectful sense, ”jwok“ is kept in the translation. 2 len is ”war“, and ’’the army, host of war“. 3 tyal , more frequently tyel ”foot“. 4 the future form of the verb, hut without the future particle u. 5 Very frequently the present tense is followed by the imperfect of the same verb, the first intro- ducing the action rather as a state, the second showing the action as going on, as being in progress. ’’They go, when they were going below a tree. . . * ”he says“ or ”said u is: ko kme ^ ; but in fluent speech ko ”to say“ is often omitted and only ”kme“ ”thus“ is said. 7 vocative! see Grammar. 8 chami was to be expected. Remar ks 19Q iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiNiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiini 0 The ”yin“ lays stress on the subject: why are you so thin (while the hare is fat)? 10 huh, an expression used most frequently, cannot be well translated into English; it may mean any degree and shade of surprise, very often, as here, angry surprise. 11 DuH is not only ”to-morrow 44 , but simply ’’the next day 44 . 12 Instead of ” chwdch yi 6n“. 13 from yi u. 14 kat } more frequently ket } the stem for ”go“. 15 The hare wanted the hyena to believe that he, the hare, was being punished for his misdoings, and that the hyena, by coming near, might get a thrashing as well. 16 instead of yi. 17 in order that. 18 more frequently : wito to arrive. 10 ’’beside 44 = since. 20 vocative ! 21 commonly: kudo\ here the q is long, as if to express the lengthened waiting for an answer — but all remained silent. 22 Is he, being great, not entitled to eat you? 23 To prevent the monkey from secretly running away. 24 Alluding to some old affair, for which he intended to take revenge now. 25 Twice the hare escapes the threatened revenge of the hyena, and even injures him severely anew, taking advantage of the greadiness of the latter. The same story is told in Marno, Reisen im Gebiet des Blauen und WeiBen Nil, under „Ge- schichten aus dem Sudan. “ 26 the lion, his spear is still with me. 27 fa and fat are most frequently used in this way, to emphasize a sentence: is it not so? that is: it surely is so. 28 vocative ! the last vowel with high tone. 20 ’’why remains my spear not cooked (forged) by you? 44 30 see Grammar. 31 ”a saddle which is not“: a saddle of somebody who is not present, somebody’s saddle, I do not know whose. 32 vocative ! 33 instead of : make yi nu. 34 one would expect : yiepe wun. 35 one would expect: yiepe gen. 36 ’’You are finished with your mark 44 . ’’Whenever I meet you again, I shall recognize you and take revenge. 41 This story of the lion and the fox is also told in Marno, 1. c. The Hottentots have it likewise. 37 He expected the fox to came too, and so to find an opportunity for finishing him. 38 ya-ki .... an expression of assertion, the literal meaning is not clear ; ”1 with my children ?“ 30 from lido ! 40 The fish-spear is a wizard, because ”he sees the fish in the water 44 ; he is thrown into the water at hap-hazard, and yet hits the fish. 41 In dancing the girl selects her companion, not the man. 42 The story seems to have some mythological relation. 43 from dyek! 44 ’’and them (the contents) smeared he 44 . 45 goats are eaten they (by) whom? 46 a curse; its literal meaning not clear. 47 ’’the hare went, he (to) his place 44 . 48 ”he was in difficulty with a place of his going out. 44 40 and the ibis, and (he) was asked. 50 In many cases like this the meaning of cham can hardly by rendered. 51 abstain from electing her ! u is used here because the act of election lies in the future. 52 the people ask: ’’whom shall we elect? 44 (one among them exclaims), ’’elect the crow! 44 53 generally the Iwak, the ”cow house 44 , is the place where strangers pass the night. 200 Animal Stories iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiii 54 Who that is, or why this designation is chosen, is not clear. 55 ’’First let us eat, and then hold our palaver !“ 56 The frog is the friend of the rain. 57 A number of stories are strung together under this head, most of them reflecting the political and dynastic life of the Shilluks with its intrigues and vicissitudes ; some are told not without a certain grotesque humour. 58 The mention of horse and camel in the beginning perhaps points to a foreign (Arab) origin of the story, or at least of the first part of it; though, of course, both horses and camels are not unknown to the Shilluks, as many of them have lived in contact with Arabs for a long time, in the north as well as in the west. 59 The use of ku here is rather strange. 60 more frequently: mat. 61 mok ano. 62 ’’the island, its interior has people“. 63 from of duki. 64 This formula is often added after a verbal quotation. 85 This story is evidently of Arabic origin. The Country of the Dogs 201 llllllllilllllllllllllllllllllllllllllllllllll!lll(Mllfllllllinilllllllllllllllllll!!lllllllllllllinllllillllllllllllllllllllllllilllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllilllllillllllllllll!ll[l!lllllllllllllll!lllllll XII. ADVENTURES BETWEEN MEN AND ANIMALS. 82. The Country of the Dogs. Je a kedo be dwar ga pyaro, ka wita kun a Idu, ka dryau i wan. Kd ge maka chan dryau 1 wite gin d mum . Kd ge keti pack meko, ka ge yivoda man kite gin. 2 Ka chwou e beng pal ki dgk, gina gw ok, ka gi ni keti yete kali , ka jal meko e pecho kine : chwou ago gin ? Ge kudo. Ka chika fechg kine : chwou ago gen f Ka gwok meko ka chune i ring, ka para kwome. Kd go nage, ka nal akyel e dong. Kd maka dwat (dwet) abich i bido, a pyech yi gwok: yi kala kun f Ka e ko: yd kala fote Chgl; yd chaka wano. Ka wike dgk gin adek, ka kel yi gwok kite kwgme, kd gwok i ring, ka wita bute fote Chgl, ka gwok e ko: fote Chgl a wan, a chine; u 3 kidi pach, kayiwach: yd y end fote gwok, man fd je, chwgu fa gwok; yi ku kut, u kut , yi to (toy). Ka nal ini e kudg , e fa kobg; kd e bbko ki war, ka i lekg, gwok e beiig, kine: nal, yi re fa wachf Ken ku wach 4 duki, yi to! Ka hal duki mgl (mwgl) ka e wajo, kine: ka waha otyen, ya yeha fote gwok ki madd bend, manfaje, de chwgu fa gwok, ka mada neki yi gwok, kefajicang ki kwop. Some people went hunting; they were ten. And they arrived at a very distant place. Two of them lost their way, they walked for two days, then they be- came quite perplexed. They came to a certain village, where they found women only. After some time the men too came from the bush with the cattle, and they were dogs (the husbands of the women were dogs). They went into the enclo- sure (the homestead surrounded by an enclosure). And one of the men asked, ’’Where are the men (of your villages) ?” They remained silent. He asked again, ’’Where are the men?” One of the dogs became angry 5 (”his heart turned bad“). He jumped on the back of the man and killed him. So only one man (”boy“) was left. After five months (”he seized five months“) he was asked by the dog, ’’Where did you come from?” He answered, ”1 came from the Shilluk country; I had lost my way.” Then the dog gave him three cows, he was taken by the dog and put on his (the dog’s) back, and the dog ran away with him. When they got near the Shilluk country, the dog said, ’’The Shilluk country is coming near; it is over there. Now when you reach home, tell (your people), ’I was in the country of the dogs, there the women are (real) people, but the men (males) are dogs/ Do not he silent! If you remain silent, you will die!“ But the man (”boy“) was silent, he did not tell (his story). And during the night he became afraid, he dreamed, the dog came and said, ”Boy, why do you not Remarks referring to XII. vide on page 222. 202 Adventures between Men and Animals HlllillllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllH speak? If you do not speak to-morrow, you will die.” And the next morning he spoke saying, ”1 was lost some time ago, and I lived with my friend in the country of the dogs ; there the women are (real) people, but the men are dogs, and my friend was killed on account of his being hasty in speaking (on account of his indiscreet questioning, ’’Where are the men?” whereby he made the dog angry). “ 83. Akwoch. Jal meko wate fa abidek. Ka hal akyel dock. Kd fere line yl hu, ka nil mhgo ki bit, kd hit mayo ki Iwah, kd ye kite yij ddalo , ka bei kite yej dddlo. Ka e beno, kd i kb: yd heawo! Kine: yi heawo ho? Kine: nine fa hi kwop. Ka hi wei kede; ka bieyi jal Ini, kine: yd heawo ! Kine : yi heawo hb? Kine: hyhe fa hi kwop. Kd e kb: ttde In! Ka weke , ka dok diddlb yiebe, ka bei rind wok , kine: wood; ka dok didbl akyelo 6 kd go yiebi , kd Iwah rind wok, kine : wooo. Kd e kb : buh ! her yd Iwah , ye ki bei , e ko: yd fa kama heau ; — jal eni fa rit — . Kd hu kb: buh , fa dwok key gen? Ka jal eni ko: ge ywoda gen ki keh? Kd hu kb: fa chol? E ko: chol ki oho? Nu ko: fa chol ki dan? Ka wat bah dwai, ka chol , ka hu 7 baho, ka ha bah dwai, ka chol, ka hu 2 baho. Kd jam ben dwai , kd gS band, ka wat jal eni chdl, ka hu baho. Ka rit e ko : yi dwata ho? kd e kb : yd dwata Akwoch, — wat jal eni ; ka jdl dhi e ywoho. Kd hu chuhe medo kifa hal Ini, kd go weld, kd ge kedo ki gon. Nu wade bogon, ka Akwoch yigi wade, ka hu chuhe medo. Ka hu hi keta pal, ka lai hi make In, ka go hi kale pach. Ka me hal eni ka hi tdl, kd go hi weke, ka hal eni hi chdm. Ka hal eni yiga machwe , hu, chuhe mbdo. Ka ge hi wilo ki hal eni, hi kedo fa (= pach) wate hu. Kd haje yi hu bene bene bene , de chuhe gin medo. Ka chan an chwold doro ; ye ko: mhyo! Kine: e! Kine weki yd dor 6! Kine: e gwdge ho? Kine: u hoda lot Ka weke, ka yat maduoh note in. Ka note in, ka e beno; ka dan eni ko: yi keta keh? Kine: y a kete bt hot. Nu ko: loti rum? Kine: nuti. Ka duki e do go be hot ki bill. Kd go tyeh, ka e rum , kd kale in, de hu chuhe medo. Kd e ko: ma, kbmi py in! Ka pyen kal, kd go kwoji bill, ka bid i rum, ka Akwoch e kobo kine : rnd ! Kine : ket chwol tyeh wun ! Nu kedo, ka kope tyih gin, ka e ko: bill a kwach yi wada, de bi tero duki! Kd e dbgo, ka bill kiti yi chan; bur maduoh d kwoh yi hal eni, ka yat kiti yije. Ka much (may) kiti yey yat, ka go lehi yey bur, ka yen i ropo ki yey bur. Kd bur rik yi hal eni. De mach lyelo ki pin. Kd bill goch, kd nil e beno bine bene, ka hi (yd) kine: hoi, yi fa din ? Kine: kifano a dona ? yd fa hoi ki waha. Kine : chwor, yi fa don ? Kine : yd chwbro ki yita? Kine: de min , yi fa don? a di men yan, ya men ki hind ? Tero beno bene, bu nan a don ki pach. Ka tero bie be bul, ka hal eni yeta wiy yat, yat maduoh. Ka bul fwote in, kd Akwoch 203 |||||||ilillllllllllllllllllllll!lllllllllllllllllllllllljl!llllllllillllllil!l!llllilll!lll!llllllllillllllllllllllllllllililllllllllllliillllllllllllllll)lllllllNIIIIIIIIII!ll!lllllllllllllllllllllllllllllll!lllllllll||||||||||||||||||||||| tero bie be chon , ha hu e chghg. Kd hi dimd yey bur , ka ge turn hi fate yey bur. Ka dan eni dono. Kd kele chan dimd yey bur. Ka hot e dbho. Ka hal eni bia wok ki wiy yat, ka hot hi chor yey bur . Ka hu to bene. Ka e kedo, bah hu make yi hal eni ki do (dok) hu; kd den a bu tun kd hi nek , kd den a tune nut, hi kele en. Ka wat bah men a yiebe nut, ka hi neke en, ka wat bah yiebe bog on, hi wii en. Ka ge turn, ka go dbho hu dkyel. Ka e reho, reho wak. Ka ge kedo ki game ke doge, ka keti fote gin, kd e giro ki fare ki wai. Wen e ko: e a jal ken P a dgkegir ki bahi girl Kuche wiye, de en, wiye hadje. 9 Kd ge bido, ka pen e yigi kech, ka wen by el bog on ki ye, ka hal eni by el nute ye, ka hemen hi bin, kd e kb : hi tote ow ak, ka ge hi tote ki by el. Ka kete yi wen , e ko: wo tote by el. Wen e ko: yi men ? Kine: yi jal e kune chine. Ka duki wone kedo, kedo yi hal eni, ka ge tote by el, ka hal eni ko : wiye wun nut f Kine e, nut ; kme ka kof un kine: jal e welo yi chwole, ka wone beno, ka wiye gen kofe gen, ka wiye gen ye beno, ka bia yi wane chano. Ka hal eni ko : yi re bido wahi chang ? Kine: waha chan yika kal wada yi hit. Kine: de wadi keh ywodi, u haje yin ? Kine: he! Kine: wadi nine men f Ka jal eni ko: nine Akwgch. Kd e ko: Akwgh haje yin ? hal eni ko: fate yan Akwgch ? Ka make yi wiye, ka wiye ywohg, kd e kanb ki huwgt, ka wije lyel, ka tote ki lang kwach. Ka tote dok, ka wiye dgga fare. E ko: bie kede kach dkyel. E ko: e, ya u bedg keh. Kd ge bbdo, hal eni ya fare, kd g£ hi welg ki reyi gen. A certain man had three sons. One child was pretty, and his fame reached the lion. So the lion caught flies, and he caught mosquitoes too, he put them into a gourd and came saying, ”1 am selling ! 44 The people asked, ’’What do you sell ? 44 He answered, ’’Its name is not to be told . 44 So they let him go. He came to this man (the man the story treats of) and said, ”1 am selling . 44 He asked, ’’What do you sell ? 44 The lion replied, ’’Its name is not to be told . 44 And he said, ’’Look at it ! 44 He gave him the gourd, and he opened it; the mosquitoes flew out with a loud buzzing; he opened the other gourd too, and the flies flew out with a loud buzzing. The man said, ’’Why, they are hut flies and mosquitoes! I do not want to buy them . 44 — This man was a king. The lion said, ’'Why, will you not (put them back in) their place ? 44 The man replied, ’’Where should I find them ? 44 The lion said, ’’Then will you not make compensation ? 44 The man asked, ’’What shall I give for compensation ? 44 The lion answered, ”A man . 44 So a slave was brought (and was offered) as compen- sation. But the lion refused him. Then a slave woman was brought and offered as compensation, but the lion refused her too. He brought all his goods, but they all were refused. (At last) a son of the man was brought, hut the lion refused him. The man said, ’’What then do you want ? 44 He replied, ”1 want Akwoch ; 44 — he was the son of this man (Akwoch is the name of the pretty 204 Adventures between Men and Animals IIIIIIIIIIIIIIIIIIUIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIllllllllllllllll||||j||||||||||||||||||||||||||||||||i||||||||||||||||||||||||||||||||||||||||||illillllllllllllllllllllllllllllllllllllll,l,l,llll,,,,,,ll, ln boy whose fame had reached the lion). And this man wept. But the lion was glad because of this boy. He gave him the boy, and he went away with him. The lion had no child, and Akwoch became his child. The lion was very glad. The lion used to go into the bush, to hunt game ; and he used to bring it home. The portion of the boy he used to cook, and then give it to him. The boy used to eat it, and he became fat; the lion was much pleased. And they (the other people i. e. the other lions) used to walk with the boy and used to go into the village of the son of the lion (i. e. the village where the lion and his ”son“ lived). So all the lions knew him, and they all were much pleased. One day the boy asked for an ax; he said, ’’Mother !“ 10 She said, ”Eh?“ The boy said, ’’Give me an ax!“ She asked, ’’What for ?“ He said, ’Twill cut a club.“ She gave it to him; and he cut a large tree. When he had cut it, he came, (The next day) this woman asked him, ’’Where are you going?“ He replied, ”1 am going to cut.“ The lion asked, ”Is the club finished ? 44 He ans- wered, ’’Not yet . 44 The next day he went again to cut a drum. He carved it; and when it was finished, he brought it; but the lion was much pleased. And he (the boy) said, ’’Mother, bring me a skin (to fasten on the drum ). 44 And a skin was brought, and he stretched it on the drum. When the drum was finished, he said, ’’Mother ! 44 he said again: ”Go and call your people 44 (i. e. the people of all the villages around, belonging to the lion’s family). The lion went, and he told all his people, ”A drum has been made by my son, now all people shall come to-morrow . 44 Then he returned. The drum was placed in the sun (to dry). Then a big hole was dug by the boy, and he put a tree into it; he put a fire into the (hollow) tree and threw the tree into the hole. The tree caught fire in the hole. The hole was covered by the boy, but the fire was burning in the ground. Then the drum was beaten, and all the lions came; and the people said, ’’Cripple, will you not stay at home ? 44 The cripple replied, ’’Why should I stay at home? My eyes are not crippled ! 44 Then they said to the blind one, ’’Will you not stay at home ? 44 He replied, ’’Are my ears blind ? 44 They asked the deaf one, ’’Will you not stay at home ? 44 He replied, ’’Though I am deaf, My eyes are not deaf . 44 11 So all people came, there was no one left at home. The people came for the drum. Then this boy climbed upon a tree, a big tree, and he beat the drum. The people (= the lions) came to dance, and the lions danced. And (while dancing and not heeding the hole) they fell into the hole; they all fell into the hole. And this man (viz. the lion who was the boy’s father, or his wife) was left; and he too was fetched and fell into the hole. Then the cripples 12 were left, and the boy came down from the tree and pushed them into the hole. So all the lions died (were burned in the hole). Akwoch 205 IllllllllllllllllllllllllllllilllllllllllllllilllllllllllllllllllllllllllllillllllllllllllllHIIIIIIIIHIIIIIIIIIIIIilillllllllllllllllllllllllllllllllllllllllllllllllllliillllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllillllll Then the hoy caught the slaves of the lion and his cattle. The cattle without horns he killed, and the cattle which had horns, he took with him. And the slaves which had tails, he killed, but the slaves, which had no tails, he let go. 13 When he had finished them all, there was one lion left; that one ran into the bush. Then he went away with all his goods and his cattle, and he went into his native village, there he built his home in a place by itself. The father (= his father, who at the same time is the father of the children whom he addresses) said, ”To whom does this man belong? he has so many cattle, and so many slaves !“ His father did not know him, but he (the stranger) knew his father. They remained some time, then it came to pass that a famine came, and the father had no more dura with him, but this hoy (the stranger) still had dura. And his brothers (who did not know him) used to come to him, and he used to say (to his servants), ’’Give these boys dura.“ And dura was given to them. Then they returned to their father, saying, ”We were given dura.“ He asked, ”By whom?“ They said, ”By the man who is over there." On some other day these hoys went again to this man, and they received dura. And the man asked, ”Is your father still alive?" They said, ”Yes, he is alive." Then he said, ’’Tell him, ’the stranger (’’traveller") calls you 4 ." The boys came, and told their father; and their father came, he came with a sorrowful face. The man (stranger) asked him, ’’Why is your face so sorrowful?" He said, ”My eye is so sorrowful because my son has been carried away by a lion." The man replied, ”If you met your son now, would you know him?" He said, ”Yes.“ The man asked, ’’What is the name of your son?" He answered, ”His name is Akwoch." Then he asked, ’’Would you know Akwoch now?" He said, ”Yes, I would know him." The man replied, ”No, you would not know him." Then he said again, ”Am I not Akwoch?" And his father seized (em- braced) him, and his father wept. And he brought a razor and shaved his head, and he gave him a leopard skin; 14 and he gave him cows. Then his father re- turned to his village. And he said, ’’Come, let us go (= live) in one place.” But he replied, ”No, I will stay here. And they remained, the boy in his village, and the father in his village, and they used to visit each other. 15 84. The Girl and the Dog. Nane dachofd bwoch, ka keta fal, e ywoda gwok ; ka e kb kme: yinajwok! e ko : foti yan ke riava ! u liwomi gwok. Ka tote nave yi jwok, ka nare & dbno. Ka nare kSta fal , ka gwok ywode, gwok bida ikabon. Ka gwok e ko: keti yi mayi, gwok e ko, ye dan y, weke yan ko-wen ? Ka nan fen e beno, ko : mayo ! Ka men yeyo. Ko : yd ywota gwok fal, de gwok e ko ne : keti mayi, kbpi kme : gwok e ko : 20 6 Adventures between Men and Animals iiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin dan u weke ydn ko-ivln f Kd maye ywbh, ka kopa wiye ; ka wiye e ko : kel muy (muj) gwok! Ka nan fen kel muy gwok. Ka gwok e yot, e budo. Ka nan fen weke. Ka ge duodo , ka gwok 6 kldo ki nan fen , ka ge kedg ki gwok, ka ge keta fen ; gwok bldd jwgk, ka keta wot gwok, yat gir bine, ka gwok e ko: hi chdm ki re yan, ka yi ni kete gol! Ka gol ye ko: keti yeje ! E ko : bah dgak. Ka gwoh eni & kedo, ka nan eni e dong. Ka nan eni keta gol gwok, gol duon, won eni wgt jwok. Ka nan eni reha mal , ka e parg, ka pen e pyedo. Ka nan Ini bia wok, keti l ring. Ka gwok e litg, gwok e beng e ring; nan eni reha wgt ki nam, wgt ma yeha nam, wgt madugh. Ka gwok e beng, ka e bldb ki tyele wgt. Ka tyeh wgn eni gen abiryau, ga yogg chwgu, dachg boggn ki kele gen. Gen hi chama lai, hi keti be dwar. Dan eni a fane wgt, ka jgk eni (gni) e beng, ka ge ko: amen a tal gin chamf Ka ge ndho, ka ge keta be yaf ki wgt, ka nan Ini ywot, chune gen medo, e ko : yi yig narriei wgn. Ka ge bedg, ka nan eni ko: yd chete yi gwok. Ka ge kb: agbn enf Kine : ya pen ta wgt, ka ge Vita pen, ka gwok lite gin, ka gwok goch ki toch. Ka gwok e tou, ka wete fal. Ka maka wun ga dbi ryau , ka han eni ko : yd dwatd kedg be, lite chit gwok. Dah eni ko: bit, yi ku ket; nan eni ko : ya kedg! Ka ge kedg, ka nan Ini l yabg, kd neke chogg ki tyele, ka nan eni to. Ka hah e ywbh, ka han eni kwdh yi gen kite nam; nan eni kel yi nam. Ka wite fdte gen, ka ywote jg (= jog) cliyek. Ka nan eni kal wgk, ka rit kope, ka rvt e kano dacho madugh, ka han eni Iwgk ki pi, ka chogg yot yi dan Ini, ka kal wok, ka han eni dwota mal, e charo; ka rit kope: dan a cher ! Ka rit e beng, ka pyech yi rit, e ko: yi kala ken ? Kine ya kala wgt ma ylha nam. Ka e ko: yi dwai yi aho f E ko: yd weke gwok yi wiya, de gwok e chati ydn, ya keta wot ki nam. Ka ran eni kd e ywoh: hare! Ka men e beng, kd e ywbh, ka dgk kal, dgk glde; ka kete wgt. Chote, a turn. A woman was without child. She went into the bush and found a dog. She said, ”0 jwgk! give me a (”my“) child ! (If you give me one) it shall marry the dog.“ And a child was given to her by jwgk, and the her child grew up. And the child went into the bush; it found the dog; — this dog was a white one. The dog said, ”Go to your mother and tell her, the dog says, ’When will the woman be given to me?‘“ The little girl came saying, ”Mother!“ The mother answered. The girl said, ”1 found the dog in the bush, and he said thus, ’Go to your mother and say to her thus, the dog says : when will the woman be given to me?‘“ Her mother wept; she told the (girl’s) father; the father said, ’’Bring her to the dog.“ They found the dog lying. The girl was given to him. And they (the dog and the girl) rose up, the dog went with the girl, they The Girl and the Dog 207 iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHfiiii went into the ground; — the dog was jwok; they went into the house of the dog; there were many trees there everywhere. And the dog said, ’’You shall always eat with me; and you shall go into this enclosure. “ The people of the enclosure said to the girl, ”Go to the center.^ The dog said to the girl, ’’These are slaves. “ Then the dog went away, the girl was left. So the girl had gone into the enclosure of the dog, a big enclosure; this house was the house of jwok. One day the girl ran up, she jumped up, and the ground split. The girl came out; she went away running. The dog saw her, he came running; the girl ran into a house in the river, this house was (in?) the river; it was a big house. And the dog came; he remained at the foot of the house (below the threshold). The people of this house were seven ; they were males, there was no woman among them. They lived on meat, they used to go hunting. The girl hid herself in the house; and the people came (home and found their food cooked), they said, ’’Who has cooked the food?“ They were asto- nished. They went searching the house ; the girl was found, they were very glad. They said, ’’You have become our sister. “ So they remained. The girl told them, ”1 am chased by a dog.“ They said, ’’Where is he?“ She said, ”He is in the ground below the house. “ They looked into the ground and found the dog. They shot him with a gun. The dog died, and they threw him into the hush. And seven years passed, then the girl said: ”1 want to go and see the bones of the dog.“ The boys (i. e. the men in whose house she lived) said, ’’Stay, do not go!“ The girl said, ”1 will go!“ And they (all) went; the girl searched, and she was hurt at her foot by a bone; the girl died. The boys wept. Then the girl was taken by them and put into the river; she was carried away by the river and came to her native country. There fishermen found her; they pulled her out of the water and told the king (what had happened). The king brought an old woman, she washed the girl with water; and the bone was found (in the body of the dead girl) by the woman. She pulled it (the bone) out, and then the girl rose up, she sneezed (became alive again). The king was told, ’’The girl has sneezed. “ The king came, he asked the girl, ’’Where do you come from?“ The girl said, ”1 come from the house which is in the river. “ The king asked, ’’What brought you there ?“ She answered, ”1 was given away to a dog by my father; but the dog chased me, so I went into the house in the river. “ And the king wept, She was his daughter! Her mother too came, and she wept. Then cows were brought, they were sacrificed. They went home. — That is all, it is finished. 208 Adventures between Men and Animals limn mi mi mi 85. Anyimo and the Lion. Nan nine Ammo e dock, hi omen Akwgt, ki wiye; maye gen bog on. Do (dgk) gen gir, dyege gen gir. Ka hu e lino, , ka hu e yigi dan , ka hu bino , ka bia yi hal eni, ka ryech, ka kiti wot. Ka Ahimg kofi omen kine: tbti ki jik luogg chine ! Ka nan eni bite yi hu , ka hu cliuni medg. Ka hu hacho kme: yd kedo! Ka tote ki by£l, ka nal eni ko: Animo , Iwok mada! Kme: u witi ka chine , ka yi duok! Ka ge kedo. Ka omia Animo e dong be, twar H wer. Ka hal eni ( hu) kedo , ge chati ki Animo. Ka hal eni ko: Animo, a ken aho en? Kine: ken hi kwai ki roch. Ka ge keti, ge chato. Ka tim maduoh yot, ka hu ko: a ken aho en? Kine: keh hi kwai ki dok. Ka ge kedo ge chato, kedo keh malaulau, kine : a keh aho en ? Animo ko : keh eni kuclie yan. Kine : buh ! ena faho a fyeh yan ? Ka ge witi (woti) bute tugg, tugg mdbar; ka hu rehg, e reha kele lum, ka Ahimg ko ne: tuhg 16 kwai dan, buti ki fen, ya yeta wiji! Ka tugg buto, ka keta wiy tugg. Ka e ko: tun kwai dan, kme: dwoti mal. Ka tugg dwota mal. Ka hu beng, e ring, ka Ahimg yote yi £n, e tok. Ka hu nano , ka e ko : Ahimg e keta keh ? Ka yomg hwache £n; ka lida mal, ka go lidl mal; e ko: poe! yi fa tgu tin? e ko: yi nag a nhgo! han eni ko: de ere (dere) ? Ka hu godb ki f£h; ka tugg ka hi bini a kama fado. Ka Ahimg ko kine: tun kwai dan , yi ku fat ! Dok keji ! Ka tugg hi dggi keje, ka hu hi gbdo kete. Ka dgk lite yi han eni, ka e ko: niwh ki himia, yana Ahimg, a chami yi hu en. Ka yah eni t llhb, a keta pach. Ka ge kb: han rriekg e chwbtb, kme: yana chami hii en. Ka ge ko : a, wu chaga todb. Ka hah dong wur, ka ge beng, ge kwai ki dok, ka ge lete yi nan eni; kine: hewa ki himia, yana cham yi hu bn! Ka ge bia pach, ka Akwgt kofe kine: han rriekg e kobi kine: yana Ahimg, a cham yi hu en, de per ki Ahimg. Ka leh tm, ka terg beng. Ahimg kama tb yi rodo. Ka leh lite bn, ka e ko : hiwa ki himia, yana cham yi hu en ! Ka terg beng g£ ring ; ka yot hit £ yd fen, £ gbdo ; leh fa nine £n, ka kil, ka hu ring wgk; ka hi kel, ka hu eni fado, ka e tb. Ka han eni ko : tun kwai dan, buti, ya bia wok ! Ka e butb, ka bia wgk. Ka wiye b kano dok, dok dhwen, mgk cliwop ki ta tugg; ka chak kal ki gin cham ki pi, ka dgk cliwop H ta tugg. Ka Ahimg tote yi pi, ka e e madb; ka tote yi mggg, ka e chamg. Wen chuhe medg ki omen. Ka kal pach; ka hwgm ka dgk kol pyar-anwen, wiye chuhe medg. There was a girl, her name was Ahimg; she was pretty; she lived with her brother Akwgt, and her father; her mother was no longer alive. They had many cows and many sheep. The lion heard of her, and the lion turned himself into a man ; he came to this boy (Akwgt). He was received as their guest. When he came into the house, Ahimg was asked by her brother, ’’Give me water to wash his hands. “ So the lion saw the girl; she pleased him very much. After A ny im o 209 tllllllllllllTilllllllllllll!llllillllllllllllllllllllllllllllllllllillllllllllllillllllllllllllllllllll!lllllillllllllllllllllllllllllllllllllllllIllllllllllllllllll!lllllllllllll!lllll!!IIIIIIHIIlllillllllllllll|||||||||||||||!||||||||||||| some time he took leave, saying, ”1 am going. “ They gave him dura, and the boy told his sister, ’’Accompany my friend a little way, when you have come to that place there, then return. “ So they went. The brother of Animo re- mained at home, he was sweeping the cow-dung. The boy (viz. the lion) went away with Animo. While they were walking, the lion asked, ” Ahimo, what place is this?“ She answered, ”It is a place for herding the calves of the people of Akwot“ They went on and came into a great forest. Again the lion asked, ’’What place is this?“ She answered, ”A place for herding cattle. “ They went on walking and came to a very distant place. The lion asked, ’’What place is this?“ She said, ”1 do not know this place; dear me, why are you always ask- ing me?“ They came to a deleib-palm, a very tall one. The lion ran away, he ran into the grass. Then Animo said, ’’Thou palm of the grandfather of men, lie down, that I may climb upon thu.“ The palm lay down, she climbed on it, and then said, ’’Palm of the grandfather of men, rise up!“ The deleib-palm rose up. When the lion came running, he found that Animo was no more there. He was perplexed and said, ’’Were has Animo gone?“ But her smell came into his nose, he looked up and saw her up in the tree. He said, ”Poe! you will surely die in a moment !“ Again he said, ”1 will kill you at once!“ The girl asked, ’’Well, how?“ The lion scratched the ground (round the deleib-palm), and the palm was beginning to fall down. Then the girl cried, ’’Palm of the grandfather of men, do not fall! return to thy place !“ And the palm returned to its place. The lion began scratching again. And the girl saw cows, and she cried, ”My brother and my father, I am Animo, the lion is going to eat me!“ The men heard it, they went home saying, ’’There is a girl crying, ’A lion is going to eat me.‘“ But the people said, ’’Nonsense, you are telling stories. “ Then the old men were sent for, they came herding their cattle (they drove their cattle near the place where the cry sounded) ; they were seen by the girl, and she cried again, ”My father and my brother, I am going to be eaten by the lion!“ They went home and told Ak- wot, ’’There is a girl crying, ’I am Animo, the lion is going to eat me. 4 Her voice was like that of Animo .“ So an armed body was gathered, and they went. Animo was almost dying with thirst. When she saw the people, she cried, ”My father and my brother, the lion is going to eat me!“ The people came running; they found the lion scratching the ground; he did not see the people; he was stabbed; he ran away, but he was stabbed again, fell down and died. The girl said, ’’Palm of the grandfather of men, lie down, that I may get out.“ The tree lay down, and she came out. And her father brought four cows, they all were to be speared under the deleib-palm (as a sacrifice). And milk, food and water were brought, and the cows were speared under the deleib- WESTERMANN, The Shilluk People. 1 4 210 Adventures between Men and Animals iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin palm. They gave Ariimo water to drink, they gave her milk too to drink; then they gave her food to eat. Her father and brother were very glad. She was brought home. She was married for forty cows, 17 so her father was much pleased. 86. An Adventure in the Forest. E jal en ye keti yey tim, be given ki Ian , ka atep aryau ka gi pthe , ka Iwol ka go pdh. Ka lyech e beno , ka dwoti yey tep, ka go koni chwake, ka dwoti rie tern akyJlo, ka go koni chwake ; ka hwole hih aryau ka ge doho ki ta Iwol, ka Iwol dwogo fbh, ka nwol hyh eni b ywoho ki yey Iwol, kine: kor, kor, kor, kor. Ka jal b Uto , ka lyech lite bn, ka e buogo, ka e reho, ka hi para kwom yat, ka hi fyet yi kwot; kuche en, a bwbk H men duoh, ka hi kele kele kwot, ka lane hi fyet yi kwot. Ka wana pach maduoh, ka dacho maduoh, mayu , ka go yodb (y wodb) ; ka e ko: waho, toti ya ft! Kine : yi bia ken f Kine: e, yd ku fyech, toti yan H ji mote! Ka tote Ji mote. Ka lidi yi gwok, gwok mdhodd ; ka e ko : ma ! Kine : wat ben a nwol ? Ka gwok lidi yie, ka gwok b harb ; ka e ko : buh ! Kine : fara ? Kine : u gtche yan, yik yin fa kachb yan ! Ka dan duoh e ko: buh! wadd, yi bia ken? Kine: kut, ma, ya chyeti 18 lyech, lyech maduoh; fukb per ki mane agak. Ka dacho ko: boi! yi bia ken a bedi yi per ki wuo ! Ka e ko : wuo haje yan ; fat ki ena, atehe da yet 1 Ka e ko: e, kbt! Ka e kbdb. Ka ge ruomo par; ka par e rbho, ka e rehb, ka feti yi kuojo, chwole en ena nam; ka b kwahb ki yey kuojo. Ka tero beno , ka mak; ka kal pach, ka fyewe e fudo ki yey waro, ka e to. A certain man went into a forest to gather Nabag-fruits. He filled two bags and one gourd. (While he was gathering the fruit) an elephant came, he lifted up one bag and put it into his mouth, then he lifted up the other bag and put it also into his mouth; at last the contents of the gourd as well. But two seeds were left in the gourd; they kept rattling, kor kor kor kor. When the man heard this, he looked up and saw the elephant. He was frightened and ran away, he jumped upon a tree. The thorns of the tree pricked him, hut he did not heed it on account of his great fear. He got right into the thorns, his cloth was torn by the thorns. Suddenly he came near a great house. There he met a big old woman; he addressed her, ”My mother, give me water !“ She asked, ’’Where do you come from?“ He replied, ”No, do not ask me, give me water first !“ So she gave him water first. Then he was seen by a dog, a dog with young ones. (He saw the young dogs, but not the old one, the mother). He asked the woman, ’’Are they all vour children ?“ Then he saw the old dog, he was growling. He exclaimed, ”0h dear! shall I run away?“ The dog replied, ”If you beat me, I shall bite you.“ After that the big woman asked, ’’Why, my son, where Boy and Hyena 21 1 1111111 1 do you come from? 1 ' He answered, ”Be silent, I am chased by an elephant, a big elephant. This pot is quite as large as his testicles. “ 19 The woman replied, ’’Well, you do come just from the same place where my father has come from. 44 The man said, ”1 know your father; is he not the one who has a neck on his necklace? 4 * 19 The woman said, ’’Now, go on! 44 He went away and met with a hippopotamus. The hippo was running (to- wards him), so he too ran, he came to a place with white sand, thinking it was a river. He tried to swim in the sand. Then people came, they seized him and brought him home. But in the night his heart beat so violently (from excite- ment), that he died. 87. The Boy and the Hyena. Nal rniko ge ki owen ge wilo ; ka wou i yudo. Ka nal akyblb e ko : huh l e ko : mach u yotb ken ? Ka owen e ko : kuja ! Ka nal eni ko : ya fa yefi (yafi) mack f Kine: u yano? gi 20 nal akyilb. Kine: yi fa don ki but e jam ? Kine: buhl u chame yan yl otwon l Kine: e, yi fa charn yi otwon. Kine: yd bido. Ka nal eni ko: de yi re fa ket be yaf ki mach ? Ka e kb: u, chdme yan yi otwon. Ka kwof eni Wei . Ka e ko: de wa buti l E ko: e, u chdme yan yi otwon ; ka nal eni ko: ere, buti kifin; ya buta ki kwhmi. Ka e ko: de u tayi fen yi otwon } ki ya chame ini Ka e ko: ere, bi, buti mdl ki kwoma, u kwan yan yi otwon , ka yi wei yl en. Ka nal eni ko : a l yi gwok edif Ye kiidb. Kine : de yi fa kiti mdl? Kine: wiy ydt? Kine: awo. Ka yeta mal. Ka nal eni a tek , ka ebudo ki fen. Ka btwon e beno bene bene bene ; ka otwon e chato ki ta yat. Nal a tbk e nino, ka ni hivach yi otwon, e nino. Ndl a mdl nina fin chet, de boko boko; ka e dimb mal yi warb, dimo kwom otwon, ka otwon make en ki yiti, ka e kb : bbi l yd ko kop kine: yu (yiu) make yan l Ka otwon e ywbhb; ka otwon m kuodo, ka ni dyabo. Ka otwon e reho bfonb, ka keta kech malaulau, ka otwon e to ki yey waro ; nal eni bedo ki kwbme, ka ni ko : boi , yd ko kop kine : yiu make yan l E kdbl kete. Duki mwol ka owen dwota mal, ka lidd mdl, nal eni tokl Ka e ywohq, kine: 6wa cham yi otwon l Ka e duodb, kd e chato yej otwon , otwon chete gir, ka e keta ken malaulau, ka nal eni yote en, e kdbl kete. De bedo kwom otwon , de mitiyite otwon, otwon to H yey warb. Ka owen b kb kine : dwot ! Kine : e wbi yan l Yd ko kbp, ya ko: yi u magal Kine: wu kobi ki amen? gik owen. Kwop owen fa line in, ka make yi owen ki chyehe; cliyene tek ki rei yit otwon, ka yite otwon nol ki yi owen. Ka tin mdl. Ka e duodo, ka ge beno H owen, kme: nal, weti yit otwon l Kwof owen fa line in; ka ni ko: boi, ya ko kobi: yi u mag a. Ka ge wana pach, ka tiro beno bine, ka tiro hiti bine, ka Iwiti got ki rei yit otwon ; ka yit otwon whtl. 14 ’ 212 Adventures between Men and Animals A boy went travelling with his uncle. When the sun went down, the one said, ’’Why, where shall we find fire (for the night)?" The nephew said, ”1 do not know." The first said, ’’Shall I not go to look for fire?“ ’’What shall I do in the meantime ?" was the reply of the other one. His uncle said, ’’You stay here with our goods." ”No,“ said the nephew, ”1 would be eaten by the hyena." He replied, ”No, you will nofbe eaten by the hyena." But he said, ”1 refuse to stay here." Then his uncle asked, ’’Why will you not go to fetch fire?" But he replied again, ”No, I would be eaten by the hyena." So they left this matter. His uncle asked, ’’Shall we not lie down now?" He replied, ”No, I would be eaten by the hyena." His uncle said, ’’Well, you lie down below, and I will lie upon you." He replied, ’’But suppose you are rolled down in the night from upon me by the hyena? Then I shall be eaten by her." His uncle said, ’’Well, then you lie upon me, so I shall be taken by the hyena, and you will be spared by her." The boy said, ”Ah! what are you going to do?" Then he was silent. Again his uncle asked, ’’Will you not go up?" He said, ”On a tree?" The uncle replied, ”Yes, on a tree." So he climbed on a tree, and the brave boy (the uncle) lay down on the ground. In the night came all the hyenas; they walked below that tree. The brave boy slept. A hyena came and sniffled at him, but he was asleep (and so she left him undisturbed). But the boy on the tree was awake, he was looking down staringly, he was awfully afraid, and at once he fell down, and fell on the back of the hyena. He caught the hyena by her ears and said, ”Ha! did I not say I would catch you?" The hyena cried, and she dunged, she dunged very much. She ran away with the boy to a very distant place. There the hyena died during that night. 21 The boy was still on her back, and he still continued saying, ’’Did I not say I would catch you?" He said these words continually. The next morning his uncle arose. He looked up, the boy was not there! He began to cry, saying, ”My nephew has been eaten by the hyena." He arose and followed the way of the hyena. The dung of the hyena was on the whole way. He went to a very distant place. There he found the boy, he was still talking (the same words). He was still on the back of the hyena, holding fast her ears. But the hyena had died in the night. His uncle said, ’’Rise up!" But he said, ”No. leave me alone! I did say, ’I would catch you (the hyena). 4 " He asked, ”To whom did you say so?" He did not listen to the words of his uncle. Then his uncle caught his hands ; the hands were tight around the ears of the hyena, so that the uncle had to cut off the ears of the hyena. Then he lifted him up, he arose, and they came. The uncle said, ”Boy, throw away the ears of the hyena!" But he did not listen to his uncle’s talk, he only kept repeating, ’’Well, I did say I would catch you." When they came near their home, all Ny aj a k 213 the people came ; they all laughed. They loosened his fingers from about the ears of the hyena and threw the ears away. 88. Nyajak. Day 22 rrieko yeje da dan , ka e nwolo, ka bul gbch ki pack malawi, de tero ywotg bul: fan eni fa fan hu. Ka dan a chet hwgl; tero ko: 6, yi re kobi ? yi fen! E ko: e, ya kido. Dan eni beda jwok . Ka e kedg ki ferg. Ka hot i mbko, ka ge neng gbl nil. Nu beda dan ; ka ki war owgne i neno , dan a chet hwgl e neno, haje in, ena hu. Ka nu chama ye fa wgt, ka nan eni ko : yin amin a ? Ka nu ko : Najak ! Ka dan fen ko: e! e ko: yi nuti neng? Kine: ya nuti neng. Kine: yi da kech? Kine: awo! Kine: yi fa neke ki onwgk ? 23 Kine: awo! Ka ohwgk neke yi hu, ka tgl yi hu, ka weke Najak, ka kwam yi Najak. Ka hu ko : Najak ! Kine: e? Kine: ka yi cham yau! Ka eko : awo ! Ka yi nen yau ! Kine: awo ! Ka hu kedg, ka kala bMo, ka e duggg, chama yepa wgt. Ka Najak ko : yin amen a ? Ka e ko : Najak, yi nuti neno ? Kine : he ! Kine : yi da kech ? Kine : awo 1 Ka e ko : yi fa neke wat ? Ka e ko: awo. Ka wat nek, ka tale in, ka weki Najak; ka hu ko: chdm ya! Kine: awo ! Ka yi neni ya ! Kine : aw6 ! Ka hu dogg, ka e duggg, ye fa wgt, ka Najak ko : yin amin a ? Kine : Najak, yi nuti neng ? Kine : awg ! E ko : yi dwata hg ? Rei da kech? Kine: awg! Nu ko: neke yin ke dyel? Najak ko: e, ya ku neke dyel ; ya da rodg. Kine: de kan ki Ahb ? Kine: e, kani ki dghg. Ka reha gat ki dong, ka hi kepe ki pi, ka pi hi rara pin, ka chwe hi dona yeje, ki hwgl rech ; ka ge hi muti yi hu, ka hi clnka fomg, ka pi hi rara pen. Ka hi feka feh be mut ki chwe, ki hwgl rech. Ka Najak wo gin tuke in, ka ge dwoti mal, kine: aho? Najak ko: hu fa kama wa chdm? Ka e ko: chamun H ring anan! Nu haje Najak fa chet beng. Ka wo gen kofe in kine: rehun! Ka wgman e rihb, reha fote gin. Ka Najak e dghg. Ka hu kore e budg, 2i ka e beng, ka i chwbtb kine: Najak! E kudg. Kine: Najak! e kudg. Ka hu ko : adi ? Najak a nbm. Ka bia wgt, ka e ko : Najak ! E kudg. Ka mach kot, ka wgman yote in ge tok. E ko: buh! Natyau Najak! Wate gen a kgle in! Ka Najak ko: a, fate yan en? Ka fara kwgm Najak, ka Najak e wahg. Kine: hatyau Najak, e keta ken ? Ka Najak ko : fate yan en ? Ka hu hi fara kwgme, ka fa make in, Najak hi wahg. Ka hu kore budg. Ka Najak e kedg, e kuchb yi hu. Ka wgne wita pach, ka hu eni beng, ka yigi yat madgch, madugh, en olam : cliuhe gen medg ki en. Ka Najak kg : wu ku hi ket ta yat, yan eni fa hu ! Kine : e, Najak e chaka fyet. Najak ko : 6, ya rum ki kwgp. 25 Ka hwgle wotang hi keta wiy yat, ka hu e farg ki wotang. Najak ko: a, kwgfa a line wun chi, ka je wite ge mum, ka e kedg. Najak keti yi hu, ka yige dan madugh yu yu yu. De e kwgmg ki kemg ; ka hu ko : ena hate hg a yg in? E ko : nan kwache fi ! Ka tote ki f; ka e 214 Adventures between Men and Animals mado, ka e dubgo, kd e dggo, ka e logi yejg. Ka hu keta gat be dioato (dweto) fi men tale nan eni. Ka kol yi Najak , ka ge rehg, ka ge wana faeh. Ka hu beng, ka e ko : bull ! hah ten ge keta ge ken ? Ko : fate hatyau Najak a kel gen ? Ka e ben hu bia pach Najak, ka e yigi nan madoch, be wajo ki omia Najak. Ka hu ko: omia Najak agon ? Kine: chwol l Ka omia Najak chwol, ka ge wajo. Ka Najak e beng, e ko: buhl e ko: omia, yi re rack kinauf Kuchl ym ena hu ? Ka hal eni ko: kit, yi rack kifyet. Ka Najak ko: mogi, ya rum ke kwgf. Ka Najak e kudo. Ka hal eni e neno, ka wan gtl yi hu. Choti, ka hu keta fare, ka duki omen ywode In, l ywghg . Najak ko: yi re? Ko: ivah a gol. Ka Najak ko: yd clia de kobo kme: men eni (ani) fane hu; de anan yi kobi adi ? E kudo. Ka Najak e kedo, ka yigi dan duoh, ka e ben, l chdto keta fay hu; ka whta (wuta) faeh, ka eko: wei a da kal eni Kine: kali j wgk l Ka e beng, ka e ko : buh : ohimia, yi nuti bedg ken ? Ka hu ko : yin amen ? Ka e ko : ya fate himiau, a kill ygmg hake dugh ? Ka e ko : o, wija chaka wilg, ka hu ywghg, chuhe medg. Ka ge wajg, ge ki Najak; kuche hu; e ko, chggg ne hlmln. Ka Najak lida mal, ka wan omen lete In ki mal, ka Najak e ko: hernial Kine: e? Kine: ahg a ygm fed ki wgt? Nu ko kine: fate wan omia Najak? Najak e ko: a yote e yd ken ? E ko: ku dwai an, ka ria yiga nan a dachg. Ka hu ko : a gola wane. Najak e ko: Ina kal In, ka de ere a fa kiti wgk ? Ka kite wgk; hu ko: de ku gware agak ? Kme : e, fa gwar, u kor yi wa. Ka Nikah e fechg ko : de kwgn u tall agon ? Nu kine : a wol en ! Kine : a, dgch. Ka hu ko : himia, ya keta gat be dwetg pi. Ka Najak e ko : ket l Ka hu e ko : ko kot, kor wan omia Najak, kifa g gware agak l wei 6 tad wd ki gin cham. Ka Najak e dong ki tedgt, ka hu keta gat, ka Najak wan omen kwahe In; ka rei ge agak, ka e farg, ka dggg fate gin. Ka omen yote In, ka wan omen kite, ka omen e dong. Ka hu beni ki gat, ka wane yode gg tok, ka dan eni yot e tok . Ka hu ywghg, kine: buhl yeha hatyau Najak l E ko: Najak, kora but kiye; ya fa dok ketel Choti, ka Najak wei yi hu. Ka Najak e don ge ki omen. Nu e chogg, fa chiki dwgh. A woman was with child, and she bore a child (which was named Nyajak). One day the drum was beaten in a village far away. The people went to dance to the drum, this village (where the drum was being beaten) was the village of a lion. And the child which had just been born (too wanted to go to dance). The people asked her (the child, a girl), ”How, why are you saying, you also want to go? You are still so small !“ She said, ’’Never mind, I will go.“ This child was a jwgk. It went with the people. When they arrived there, it began to rain, so they went into (’’slept in“) the house of the lion. This lion was a man . 26 During the night the other girls (who had come with Nyajak) slept, but Nyajak 215 llllllirilllllllllllllllllllllllllllllllllllllllllllfllllllllllllMlllllllllllllllllllllllllllllllllllllllllllllllllliilllllllllllllllllllllilillllllllillilllifllllilllllllllllllllllllllllllllMllllllllllillllllllllllllllllllllllllllllllllllll the child which had just been bom, was awake; she knew that the man was a lion. The lion wanted to open the hut (where the girls slept), but this child (Nyajak) asked (from within), ’’Who is there ?" The lion replied, ’’Nyajak !“ The child answered, ”Eh?“ The lion went on, ’’Are you still awake ?" Nyajak said, ”1 am not yet asleep. “ The lion questioned, ’’Are you hungry?" ”Yes, I am.“ The lion went on, ’’Would you not like to have a ram killed ?“ Nyajak answered, ”Yes I would.“ So the lion killed a ram; he cooked it and gave it Nyajak; Nyajak took it. Then the lion said, ’’Nyajak !“ She replied, ”Eh?“ ”Do eat!“ enjoined the lion. She answered, ’’All right !“ The lion added, ’’And then sleep !" Nyajak replied, ’’All right !“ The lion went away and waited some time. Then he returned, trying to open the house. But Nyajak again asked, ’’Who areyou?“ The lion replied, ’’Nyajak, are you still awake?" Nyajak said, ”Yes, I am.“ The lion asked, ’’Are you hungry?" Nyajak replied, ”Yes, I am," ’’Would you not like to have an ox killed?" asked the lion. Nyajak said, ”Yes, I would." So an ox was killed and was cooked by him and given to Nyajak. The lion said, ”Do but eat!" Nyajak replied, ’’All right!" The lion turned away. After some time he came back and tried to open the hut. Nyajak asked, ’’Who are you?" The lion said, ’’Nyajak, are you still awake?" Nyajak said, ”Yes, lam." The lion inquired, ’’What do you want? Are you hungry ?“ Nyajak replied, ”Yes, I am." The lion said, ’’Have a goat killed !" Nyajak replied, ”No, I won’t have a goat killed, I am thirsty." The lion asked, ”In what shall I bring water?" Nyajak said, ’’Why, bring it in a basket!" The lion ran to the river- bank with a basket, he dipped it into the water, but the water streamed down on the ground, only leeches and small fish remained in the basket. He thrust them out and dipped the basket again, but the water flowed out on the ground, and the lion sat down a second time to pick out the leeches and the small fish. In the meantime Nyajak awakened the other girls, and they arose asking, ’’What is the matter?" Nyajak said, ”Is not the lion going to eat us?" Then she said to them, ”Eat this meat (the sheep and ox which the lion had killed for Nyajak) !" Nyajak knew the lion would not come back quickly. When they had eaten, Nyajak said to the girls, ’’Run away!" They ran away home to their country. Nyajak alone remained. At last the lion was tired (of dipping water with a basket), and he came calling, ’’Nyajak, are you asleep?" He came into the hut saying, ’’Nyajak!" She remained silent. The lion lighted a fire, and he found that the girls had gone. He said, ’’This cursed Nyajak has led her comrades away." Nyajak replied, ’’Why, am I not here?" The lion sprang at Nyajak, but she disappeared. The lion cried, ’’This cursed Nyajak, where has she gone?" Nyajak replied, ”Am I not here?" The lion sprang again at her, 2 i 6 Adventures between Men and Animals iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin but did not catch her, Nyajak had disappeared. At last the lion was tired, and Nyajak went away; but the lion did not know it. The girls arrived home. And the lion came to them; he had turned him- self into a beautiful big tree, an olam (a sycomore fig) ; the girls liked him very much . 27 But Nyajak said, ”Do not go under that tree! This tree is a lion!“ * They replied, ’’Why, Nyajak begins to lie!“ Nyajak said, ’’All right, I shall say no more.“ The girls climbed on the tree; suddenly the lion seized them and fled away with them. Then Nyajak said, ’’Well, what did I say just now (”my talk has been heard by you exactly“)?“ The people were much perplexed; they went away. But Nyajak went to the lion, she turned into a very, very old man, she went limping on a crutch. When the lion saw her, he said, ’’What kind of man is this old person ?“ Nyajak replied, ”A man begging for water. “ And he gave her water; then she went back. But presently she came back again, she had turned into a rat. The lion had just gone to the river-side to fetch water in order to cook the girls whom he had caught. Nyajak drove the children away and brought them home. When the lion came back, he asked, ’’Why, where have the little children gone? Is it not this cursed Nyajak who has taken them away?“ And the lion came into the village of Nyajak, he had turned into a very fine girl, he came to converse with the brother of Nyajak. The lion asked, ’’Where is the brother of Nyajak? Call him!“ The brother of Nyajak was called, and they conversed together. But when Nyajak came, she exclaimed, ”Oh dear, brother, how can you do such a wicked thing? Do you not know this is a lion?“ The boy said, ”Go away, you are a great liar (’’you are bad with lying“).“ Nyajak replied, ”It is your own affair, I shall say no more.“ And Nyajak remained silent. But while the boy slept, his eye was taken out by the lion. That is all, and the lion went home to his village. But the next morning Nyajak found her brother weeping. She asked, ”Why?“ The boy answered, ”My eye has been taken out!“ Nyajak said, ’’Did I not tell you this man is a lion? what do you say now?“ He was silent. Nyajak went away, she turned herself into an old woman, she went walking. When she arrived at the home of the lion, she cried, ’’Here is a traveller at the gate!“ The lion replied, ’’Welcome !“ She came in and exclaimed, ”Oh, my brother, are you stillhere?“ The lion replied, ’’Who are you?“ Nyajak said, ”Am I not your sister who had been carried away by the wind a long time ago?“ The lion said, ”Ah, my! I had almost forgotten !“ The lion wept, he was very glad. And they talked together. The lion did not know that it was Nyajak, he believed her to be his sister. And Nyajak looked up and saw the eye of her brother. She said, ”My brother !“ The lion replied, ”Eh?“ She asked, ’’What is it makes such a bad Ajang 217 Illlll1lilllllllllllllfll!!ll!lllillilll!!llllllllllllll]lllllllllll!llllllllllllll!lillilillllllll!l!illllllllllllllill!ll!l!flllllllllllllllllllli!lllllllllll!lllll!lllllllillllll!llllllllllllllllllllllllllllllllllilllllllllllll!lll!llil!l smell in the house ?“ The lion answered, ”It is the eye of the brother of Nya- jak.“ Nyajak asked, ’’Where did you find that?" He answered, ”1 brought it, I had turned myself into a girl, and so I took out his eye.“ Nyajak said, ”As you have brought it, will you not take it down (and show it to me)?“ The lion took it down, saying ’’But mind, lest it be taken by the crow!“ Nyajak said, ”No, it will not be taken, we shall watch it." Then Nyajak asked, ’’But where is flour for cooking?" The lion answered, ”It is just being pounded." Nyajak said, ”Ah, that is good." After some time the lion said, ’’Sister, I am going to the river-side to fetch water." Nyajak said, ”Go!" The lion said, ’’Take heed, watch the eye of the brother of Nyajak, lest it be taken by the crow; we will cook it together with our meal." So Nyajak was left in the house, while the lion went to the river. But in the meantime Nyajak took the eye of her brother and then turned her- self into a crow; she flew up and returned into her native country. She found her brother, put his eye into its place, and so her brother was cured. When the lion came back from the river, he found that the eye had gone, and he saw that the woman was also gone. He began crying, ’’Alas, you cursed Nyajak!" Then he said, ”My heart is tired with this Nyajak, I shall never return to her." That is all. And Nyajak was left alone by the lion, she lived with her brother. The lion remained in his place, he never returned anymore. 89. Ajang. JDacho meko wade ckwbld Ajan. Rach hi 6 rok, rok gir, de tero ben ckune gen rack hi en ; fa nifuvo by el ni chaka kwal. Maye yeje fet , e ko: nal eni gwoke ydn kidi ? Ka e kedo, i ckato ki nal eni, i kido ki gon, kedo kundo gat . Ken eni lawd ckarb ki pack, ka ge bedo ki tane ndm, Ka maye ywono, e ko : buk ! Ya koba kidi ki wada ? A fade yeja ! ere bune nan, men bi go wiki en ! Ka jal meko e beno, ka e kb: ddn, yi rb ywon f Kine: yeja fet yi wada, wada ni kwala jamS tbro ; de yan ya kal en, u de nan go weke in. Ka jal eni ko: u weke ydn, u fete ydn! Ka dacho kiido. E ko: yi ku bbki, u fete ydn, u ni toti kijdme, u fwoni ydn ki gwbk. E ko: ken far dwai, e ko: ni bi, ka yi chwoti kine: wiy nam! E ko : ya u bi wok. E ko: u jam , jame wadi, ge ni weka yin. Ka e ko : dock yau ! Ka jal eni kStd ndm, ge Iwotb ki na nal eni, ka keta nam. Ka ge rbno. Ckoti, ka dan eni keta pack ; ka na far dwai, ka dan eni e beno, ka e ekwoto : wiy nam! Ka jal eni yei, ka e beno, ge ki na nal fen; nal ini ckwe ckarb ; maye ckune medb. Ka ge mata ki maye, ka maye keta pack; ka jal eni dog a ndm. De dan a dacko ckune medo ki na nal ten. Ka nal fen i donb, maye ni toti ki jam ki ckan , ka nal eni e dido ki dock ki gwok jal eni; gwok jal eni bine a kwane nal ini. 218 Adventures between Men and Animals llllllllllllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllllllllllllllllll!lllllllllll!llllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllf(lllllllll!llllllillllllllilllllllllllllllllllllllll||||||||||||lll|||||||||||||| Ka hal eni tape yi ha gol jal eni, u ge kepe gen. Ka ge kepo ki hal eni. Ka dan eni e ko : wa fa far ? E ko: e, wa fa far ! Kine : de anan } yi u (yu) gok edi ? Kine: e, kuche yan! Ka nal eni wije murno ki yi yo, men keti wok . Jal eni ket be welo, De dok gir ki ye, wate bah gir ki ye, dyek gir ki ye, jam ben ki ye. Ka e ko : de ya keda kidi ? Dan eni ko : kwah lot jal Ini, ka yi ket, yi u yite ki yo. E ko: u bine, yi ka nhk, u towe, ka yi bi wa bedo. Ka nal eni e kedo, ka maye ywode, ka fyech yi maye kine: yi re ben? Kine: ya bi, cliuha rack kijal eni yd rum ki gwok. Ka e gMo ki fare, ka tero hi bia ye, ka tero bia (bie) be heau ki fi ki ye, fige a yih ye, e medo. Ka tero todo kine Ajah ya fal kun a chine. Ka jal eni e beiio, ka e yogo obiro, ka e kiti fi, ka weke nal eni, e kuche yi dan eni. Ka hal eni e ko: mayo l Kine: el Kine: fun an ku kail Ka fun eni wii ki yi men. Ka hal eni dwodo chama keta wok, ka reyi ge e yigo dan, ka rind bah hal eni. Ka hal eni e yigo chor , ka e fhro ; ka jal eni e yigo chor, ka fara bane. Ka ge kedo, ge riho. Ka reyi gen hi makl, ka ge hi fado ki hal eni. Ka hal eni yik agak, ka jal eni yik agak, ka ge kedo ki gon, ka hal eni demd nam, ka dan eni tone a men fen yi ha gol gin, ka jal eni dema kwom ton ; ka yeje toyi yi ton, ka jal eni l tb, ka rep ki mach. Ka hal eni keta be dwai maye ki jame, ka ha gol jal eni yigi chege, ka bahl jal eni yigi moge kijam ben . A woman had a son whose name was Ajang; he was very wicked and did many evil things. All people were dissatisfied with him. Whenever they planted dura and it began to ripen, he used to steal it. His mother was tired with him, she said, ’’What shall I do with this boy?“ She went away with her son and came with him to some river. The place was very far away from their home. They sat down on the river-bank, the mother began to cry, saying, ’’Alas, what shall I say concerning my boy? My heart is tired with him. Why, if only a crocodile would come, I would give him the boy!“ Then a man came, he asked, ’’Woman, why are you crying?“ She answered, ”My heart is weary with my son; he has a habit of stealing other peoples’ property; so I have brought him here (thinking), perhaps there might be a crocodile to whom I could give my son.“ The man replied, ’’Give him to me, I will educate him.“ The woman remained silent. The man said, ”Do not be afraid, he will be educated by me, I will give him goods, I shall teach him to work, and each month you may come to the river and call me, ’Father of the river ! 4 Then I shall come out and give you the goods belonging to your son. u The woman replied, ’’All right !“ So the man went into the river with the boy. They waded into the water, went towards the middle, and dived there. That is all, and the woman went home. When one month had passed, she came and called, ’’Father of the river !“ The man at once replied to her call and he came out with the hoy. The boy was very fat; so the mother was Ajang 2io Niiiiliiiiiiiiiiitiiimiiiiiiiiiiiiiifiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiim well pleased. They greeted the mother, and then she went home, and the man with the boy returned to the river. The mother was very much pleased with her son ; by and by he grew up, and each time (when she went to the river) the mother used to receive some goods; the boy was very diligent in learning the crafts of the man; he mastered all the crafts of the man. But the wife of this man (of the father of the river) tried to persuade the boy to run away with her. She asked him, ’’Shall we not run away? 44 Again she asked, ’’What would you do here any longer? 44 The boy replied, ’’Why, I do not know.“ He was much perplexed, not knowing a way which might lead them out. — The man had gone on a journey. But he had plenty of cows, many goats, and all kinds of goods. — Now the boy asked, ’’But how shall I get out? 44 The woman replied, ’’Take the club of the man and go, and you will find the way. If he comes, kill him, so that he dies ; then come back, and we will live together. 4 * The boy went; he found his mother and was asked by her, ’’Why do you come? 44 He answered, ”1 am very much dissatisfied with that man, I have stopped working with him. 44 The boy built a village, in which he lived; and the people used to come to him to buy water from him, because the water he had was sweet. But the people told the man (the father of the river), ’’Ajang is in the bush yonder. 44 So the man came, he turned himself into a pot which he filled with water. The mother of Ajang gave him the pot, she did not know the pot was a man. But the boy warned his mother, ’’Mother! 44 She asked, ”Eh? 44 He said, ”Do not take this pot! 44 So every one left the pot alone. The boy arose to go out. Then the pot turned into a man and ran after the boy; the boy now turned into a vulture and flew away; the man also turned into a vulture and followed him flying. So they were flying in the air; the man seized the boy and fell on him. Then the boy turned into a crow, but the man also became a crow, always pursuing him; at last the boy fell into the river (in which the man’s wife was still living, waiting for the return of the boy). The wife put her husband’s spear into the ground, her husband fell on the spear, his belly was pierced by the spear so that he died; and he was put into the fire (’’was seized by fire 44 ). Then the boy went to bring some of the goods to his mother; and the wife of the man became his wife, the slaves and all the property of the man became his. 90. The Snake. Ka je mdko e wblo, ivelo Maho , ka ge kedo, ka ge wito, ka ge wario go, ka ge tona yu nwel, ka ge fekafeh } ka ge ko : buhl u pen tieh edi ? Ka twol e beno , hwel, 220 Adventures between Men and Animals iiititiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin^ ka jal akyelo para mal, kine: twol ananl Jal akyel ko: a, fate twol, ba rit! Kine: fate twol duon? Ka jal eni e riho, ka pana godiyat; ka twol e pecho, kine : jal akyel a keta ken ? Kine : kuchb yan. Kine : de yi re don f Kine : jal e cha e kobo kine: yina twol , de yd kb: de yi ba rit, de e ko: yi ba twol ! Kine: e, ka go Mje, ka e to. Ka twol e kedo, ka jal e beno e lepe lipo, ka keje kohepih, ka nyeha pen. Ka twol e beno , ka e yabo, jal eni tok, ka twol e kedo, ka twol kele ton . Ka twol para mal, ka jal eni reha pen, ka twol e yabo, yapa jal eni, ka e beno, ka duoga pen ; ka gude chote pen, ka e to. Ka jal eni bia wok, ka keta pacli. Ka e ko: twol a naga. Jal acha a kdje! Ka je ko : e, dan neke yin ! Kine : ku kope yd kopo, kine : twol a bia cha, de e reh wa. Ka e ko: che gon a rit ! Ka ya ko: twol duon ! A bint, a nage dan, a kida, a yoda dan a to. A kwoha kija, a ben twol, a kela ki ton, a towe. A kobije: kede let wa. A ketje, a yode, e to. A kobije kine: o, dock, dwai wat ! A kal wat, a lame, a chwbp gin, a gwen ckuwi, a kal kipack. A ywok dan, a dwai chu hwel, a 16 gg wal. Some people travelled to Maho. As they were walking and had reached a certain place, they lost their way. They turned aside at the trace of a snake. At last they sat down, saying, ’’Why, what shall we do in this country?" Then a snake came, a hwel; one of the men at once jumped up, crying, ’’There’s a snake!" The other one said, ”0h no, it is not a snake, it is a king!" His friend said, ”Is it not a big snake?" This man ran away, he hid himself behind a tree. The snake said to the one who remained, ’’Where has the other man gone?" He ans- wered, ”1 do not know." Again she asked, ’’But why do you remain?" He answered, ’’That man said you were a snake, but I said you were a king; he said again you were a snake." The snake only replied, ”Eh?“ then she bit him, and he died. When the snake had gone away, the other man came crawling cautiously; he had dug a hole at his place ; he made it deep in the earth. The snake came and searched, but the man was not there. While she was going away, she was stabbed by the man; she jumped up, the man ran into his hole. The snake was searching, she searched for the man. At last she came down, in falling her belly was thrown violently on the earth, and she died! Then the man came out and went home. He told the people, ”1 have killed a snake! The man who accompanied me, was bitten by her!" The people replied, ”Ah, you have killed that man." He answered^ ’’Did I not tell him, ’there is a snake coming, let us run!? 1 But he said, ’No, it is a king! 4 I said, ’No, it is a great snake! 4 The snake came, she killed the man, I ran away, and when I came back, I found the man dead. After that I dug a hole in the place where I was, and when the snake came, she was stabbed by me with the spear, and she died." The people said, ’’Let us go and see it!" The people went and Cr o co dile Hunter 221 llllllllilll!lilllllllllllllllllllllilllllllillll!!llill!llllllllllllllllllllll)l The king almost died with laughing; he said, ’’You are a clever one, go, return to your village! 441 15* * As the name of the hero shows, this story is of Arabic origin. 22 $ Anecdotes Illllllllllllllllll Illllilllllllllllllllllllllllll hi 96. The Country Where Death is Not. Jal mekg maye nut. De maye ko, chame boko to, chama dwata fwone bu to. Wade ko: fwone bun to e yen kun ? Kine: i, kal yan, nut ! Dan eni ba yu. Ka ge kidb, fon eni laulaulau, fwone yey bu tb. Ka hi tona pack meko, ka hi kwachgpi, ka ge ni tote, ka hal eni peclib kine: to nut kifon? Kine: e, yi kola ken, ena fyehe to? Ka e ko: may a boko to; may a dwata f one bu to. Kine: e, kedun! Ka ge ni kedo, ka ge ni tona fan kete, ka ge ni feclio. Kine : i, yina hate no, ena fyen to ? e, kedun ; to nut. Ka keta fodb malduldu, ka e feclio kine : fote wun bet adi ? yeje da to ? Kine: e, je fa ni tbu. Ka maye chune mino, e ko: dock, wada, yd kal yi yin fone fa ni tou yeje. Wade meko made, ka maye kiti gol eni. Ka e ko: may a anan, wei hide ki yin; yd keti fote won, ya u maki run ge adek, fane ken u bend be lete wun ki maya. Maye chune medo. Ka nal eni e dbgo, do go fote gin. Ka e bedg fote gin. Ka dan eni wije kdgg ; kd e kdbb : mat wada, wija kagg. Ka nal eni dwodg, ka e dwatg je. Ka je beng, ka je pika pin, ka nal eni ko: wu chwoli yan kifa maye rnada anan. Wu gwachg ki hyen, mgk u yode wade, de ko: wije kdgg, de ring u ren; defana fa kine: u nal. Ka dan ini y won, kine: e, jwgk bdgon, wija fa kdgg ! Terg ko : e, mak, reje ring ! Ka mak, ka kal, ka tayi fin, ka nal, ka riho pahl. Ka terg chdmg ki ring. JDuH ka hyen gwdch, ka hyen kah yi made wade. Ka wade blng, ka feka fen, ka tote gin chain, kd b chdmg. Ka e pecho kine : maya aggn en ? Ka made ko : mgdd, maye make yi jwgk, wo gwajo hyen, de hyen ak ; de hal kifa ring u reh ; de wgn, to boggn ki fbte win, dan ken a mak yi jwgk hi chaka halg. Nal eni ko kine: buhl y a heau maya l? eko: ya bbdo; ko: ya u ket yau ! Nal eni ko : yi gotb . Nal eni ko : i, ya fa goti. Ka terg beng, kama chain ki hal eni; ka hook ki yi made. Ka ge keta kun malaulau, kifa u (g) cham. Ka terg witi mhm , 1 kine: e keti ken? Ka made eduggg; ka e ko: ket, yi u cham tyau nami mayi. Ka hal eni bia fote gin, ka e kobi ki pach kine: maya a cham yi hit. Choti, kd thro e ko : mayi fa ha-dai orbk. To fa nut ki yey fin bhne ? dd kun tok yi to ? There was a man with his mother. The mother was much afraid of dying, there- fore she wished to go into a country where there is no death. The son said, ” Where is a country without death ?“ She answered, ’’Well, there is such a country, bring me there !“ The woman was very old. So they travelled into a very, very distant country, to (reach) the country where there is no death. They turned into a village and asked for water. When it was given them, the son asked, ”Is there death in this country?" The people answered, ’’Dear me, where do you come from that you ask such a 1 the people, (their) heads were perplexed. The Country where Death is not 229 ||||||||||||||l!llllllllllllllllllllllllllllllllll(nilll1llllll!llllli:illlllllllllll!llllllllllllllllllllllllll!lllllllllllllllllllll!ll!llllllllllllll!llllllllllllllllllllllllllllll|lllllllll!IIIIIII!llllllllI!!!IIUlllllill|l!lllllillllil| question concerning death ?“ He answered, ”My mother is afraid of dying, so she wants a country where death is not.“ The people said, ’’Why, go away! 44 They went and turned to another village. There they asked again and received the answer, ’’Why, what kind of man are you that you ask about dying? Go away! There is death here. 44 Then they went to a very distant country and asked, ”How is your country, is there death in it? 44 The answer was, ”No, people do not die here.“ The mother was very glad, she said, ’’Well done, my son, you have brought me to a country where there is no death.“ Her son had a friend in that town, and to his home he brought his mother. He said, ’’Here is my mother, let her live with you. I shall go to our country, and after three years I shall return to see you and my mother. 44 His mother was satisfied. So the boy returned to his native country and stayed there for some time. But his mother became sick; she got a head-ache; she said, ’’Friend of my son, I have a headache. “ On that the boy arose and called the people together. The people came and sat down. The boy said, ”1 have called you because of the mother of my friend, who is here. Now collect money, that we may give it to her son (when he returns). For she says her head is aching ; and because of that (because of her sickness) her meat (flesh) will spoil. For that reason/ 4 he said, ’’she must be killed (at once).“ When the woman heard this, she began crying, ”1 am not sick! I have no head-ache !“ But the people said, ’’Never mind, seize her, or her flesh will be spoiled. 44 So she was caught, brought, thrown on the ground and killed; her flesh was divided among the people, and they ate it. The next day they collected money and brought it to the friend of her son. And her son came back. He sat down, they gave him food, and he ate. He asked, ’’Where is my mother? 44 His friend answered, ”My friend, our (your) mother was seized with sickness, so we collected money, — here is the money! — and killed her, lest her meat should be spoiled. For as for us, we do not die in our country, if a man is seized with sickness, we kill him. 44 The boy replied, ’’Why, should I sell my mother? Never! 44 Then he said, ”1 will but go. 44 His friend said, ’’You are angry? 44 He replied, ”No, I am not angry. 44 In the meantime the people came and wanted to eat the boy too. His friend there- fore went to him saying, ”Go, or you also will be eaten like your mother. 44 He accompanied him into a distant country. When the boy came home, he said to his people, ”My mother has been eaten by a lion. 44 That is all; and the people said, ’’Your mother was a sinful woman. Is not death in all the world, and should there be a place where there is no death? 44 230 Anecdotes llUlllllllllllllllllllllllllllllllllllliillllillllllllll II 1111111111111 97. The King and the People. Jal meko ba rit; kop tiro: gEr wbt! Ka wot hi gEr, ka ye ko: gEr kal! Ka ye ko: fur fwodo! Ka fwodo hi fur , ka by el hi chEgo. Ka g6 hi kach. Ka e kb kine: kiti wi phm (pEm ) ! Ka ni kb: mwon raro! Ka ye kb ne: fwot by 61! KA ye kb: chwAch okUb ! Ka dwai not. Ka ye kb : chwach tag'o ! Ka ke chan kinau. Ka wan akyblo chama dwata fwodo ki mal. KA tirb 6 k6do bt yaf ki yo , men kete mal. Ka tirb kamd duokpach: yo bog on. KA dan mAyu yot, ka dan eni 6 fecho : wu kedu kun f Ge kb : fate rit ye kb , chama dwata fwodo ki mal ? D6 yo bogbn. Ka dan duoh e ko: wa! wu fa dek! yo nut ki mal mo-chahe. Tihu takAgi mal , ka kot tihu mal bane! 0 tume gen , ka g6 ket gen fach. Ka gSpyich yi rit kine: fwodS a yot ? Kb, a yot. Db a kek f Kine: tib, a kek. Duki ka tero kedo be fur. Ka dan duoh kA yot, kA fyech : wo fur won kbdi f Furu mAl yau ! Ka tiro hi furo mal yau. A duok gen, a fichi rit, e kb: a rum ki furb ? Kine : awo ! Kede kachu by 61 ! KA nami aiiwa. Ka rit ye ko : duki ya kA (= kedo) be kemo ki fwodo. KA tiro 6 boko. Kine : fwodo Agon 6nf WA jat kiyo men k6t won mal. Wu chaka fyet. Wu re fa kobim: fwodo bogon? A man was king; he said to his people, ’’Build a house !“ And a house was built. And he said, ’’Make a fence !“ Then he said, ”Hoe a field!“ A field was hoed, (dura was sown and) the dura ripened. They harvested the dura. Then he said, ’’Lay it on the drying-ground!“ He said again, ’’Make a treshing- place!“ After that, ’’Thresh the dura!“ He ordered, ’’Make a corn-basket !“ So pegs were cut for fastening the corn-basket. He said, ’’Make a cover (for the basket) !“ And so (he troubled his people) every day. One year he wanted to make a field up in the air. And the people went to look for a way which led up into the air. At last they turned back, there was no way. Then there was an old woman, she asked them, ’’Where are you going ?“ They answered, ’’Did not the king say he wanted a field up in the air? But there is no way!“ The old woman said, ’’Dear me! how stupid you are! There has been since early days a way up into the air. Lift up your dura- stick, and throw up seeds after it!“ (They did so). When they had done so, they went home. And they were asked by the king, ’’Have you found a field ?“ They answered, ”Yes, it has been found. “ He asked. ”Is it planted ?“ They said, ”Yes, it is planted/* The next day they went to hoe. They found the old woman and asked her, ”How shall we hoe the field?** She answered, ’’You just hoe up into the air!“ So the people just hoed up into the air. When they returned, the king asked them, ’’Have you finished with hoeing ?“ They answered, ”Yes.“ Then he said, ”Go and harvest the dura.** And so on as on former days (so King; and People 231 iiiiiiiiiiiiiiiiiTiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiintifniiiii^ he always found some new idea how to trouble the people). And the king said, ’’To-morrow I shall go to look at the field. “ The people were afraid. He asked, ’’Where is the field ?“ They answered, ”We could not find the way which leads up into the air.“ The king said, ’’You have been telling lies! Why did you not say, ’there is no way? 4 “ 98. Wealth cannot be imitated. Wi jan meko chwola Ayomo, beda jal her, wade chwola Awan; mtire In; ka wate pyau ki dor e pyar abikyel ; kat wat mqko ka pyar ahwen; ka ge kal, ka wade hbk ka ge kal; ka wat pyau , ka wan akyel chwop, chiki chwopo, ka ge chop ben, ka ge rumo, ka dok gon, mok kol be hwom, ka pyar abidek. Ka jal de hare e chwbu; kine: budi, ga do ho, a kole ydu ge gir nau? 0 lok hara u tqwb, u line hara ki kun, ka ye kine : kipaho a hwomi ki dok gir ? Ko : e, ya bbdo . dwogun do 1 wun ! Ka hal eni kyedo, kine: dok ba dwok! Ka jal eni e yeyo, ka keti kele dok, ka kwaha pyar dhwen, ka dok ben dwok . Ka wat nek, ga pyar adek, mok cham yi tero. Ka nan eni kd weke, ka ge ben ki gon. Jal eni ko : hard bd don ; ka hwom e tumo, a bene pote gen . A hoyi yi jane meko, cliame luho, chamS pyauwe, chamo hoye wat Ayomo. Ka ejadb ki wat moh nek, ka wije mum yi noke dok. Ka wane yi dyek. Ka Ayomo neto, kine: ho ho, chama hqyo wada chon! y a ba duoh! ya fate jal kerf De a nan per wite won ? Ya ba gita kun, ko koma hind, bada ba bar ! de yi re jat anan ? Ker hi hoye rou ; kaka ba duoh. Fate dok ochahi ? There was a rich Dinka-man whose name was Ayomo ; his son’s name was Awan. He loved his son and pierced the horns of sixteen of his cows and stuck tail-hairs into the holes. 2 Again he brought fourteen more oxen, and rams he brought, and he put hairs through the horns of these oxen too. One ox he speared, again he speared another one, and when he had finished spearing them all (those which he had set apart for being speared), he loosened the cattle which were to be given as dowry; they were eighteen. When the man for whose daughter these cows were to be given, heard the cows mowing, he exclaimed, ”Oh dear, what do all these cattle mean vrhich are being driven to me? Why are they so many? If my daughter (should marry the son of this man, and after that she) should die, the name of iny daughter would be heard all over the country, 3 and the people will say, ’why was she married for so many cattle? 4 No, I don’t consent; go home with your cattle !“ But the boy (Awan, who wanted to marry the girl) said, ”No, the cattle will not be returned. “ So at last the man consented. He went among the cattle and selected fourteen; the rest were sent Remarks see on page 233. 232 Anecdotes UlllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllN back. Then the thirteen oxen were killed as a feast for the people. And the girl was given to him, they came with her, her father said, ”My daughter shall not stay with me any longer (because the dowry has been paid).“ When the marriage- festival was finished, they returned to their country. Now this man was imitated by a certain chief, who wanted to do the same thing; he too wanted to pierce the horns of his cattle, and wanted to imitate the son of Ayomo. But he lacked sufficient cows to kill, and he got into straits, because his cows were so few. He took goats instead of the cows, and when Ayomo saw that, he laughed, ”Ho ho, he really wanted to imitate my son! I am great! Am I not a rich man? Is there any one so rich as to attain to us? My fame has spread everywhere, all people know my name; my arm is long! Why do you try such a thing, being short of cattle? Wealth can never be imitated; it is not a thing of one day. I have been raising my cattle since a long time ago.“ 99. Increase of Cattle. Jal meko beda jal Jeer, beda kioay Jono, wate gir, kake ba chaki, hi chaka tine malt ka e yd, ka e rUmo jago, ka wate chwole, ka e ko: u towd, ya Jcu kohe pack. Tire yan, tere ya kdl dok, ka ya kwohe yeje, u dok hi hwole. A towe, a teri kal dok , a kwohe yeje, ka dok hi hwolo, a chok pan eni, a pa ker, Odwojo, A certain man was very rich, he was a descendant of theDinkas ; he had many sons. His time was not near (that is, he was very old) ; he was so old, that he was carried (he could not walk any longer). Because he was so old, he gave up his chieftainship, he called his sons and told them, ”If I die, do not bury me in the village ; carry me, carry me to the cattle place and bury me in the midst of it, so the cow will bring forth many calves. “ When he had died, he was carried to the cattle fence and was buried in the midst of it, and the cattle brought forth many calves. This village always remained a rich village, it is Odwojo. 100. The Haughty Prince. Kwakadwai beda jal ker, ka e kedo, ka e homo, e homo hah rit. Ka dok kol , ga pyar abikyel. Ka chiki homo ki pyar abikyel. Ka hi koto Tbr, ka lum hi tiimb, ka koto Dor. Ka dok e yahb. Ka ha rit e welo, w£la yie, ka ge ryeje, ka aleto bin, ki chak, H kwen man, ki riho. Ka ha rit meko kyedo: ya ba dwata gik ak! Kifaho? A bet Ochblb, kere gir, ka e kwono. The Haughty Prince 233 iiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiirniiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH j Ken mola kal mol , ka hard jo hi nek , go hi chhm. Ka e ko: ivate dan , neku dan, ki ria u chola! Ka wade e neko, ka go chole. Kwakadwai was a rich man. He started to marry, and he married the daugh- ther of a king. He brought sixty cows as a dowry. He married a second wife for sixty cows. He used to drive his cattle to Tor (a place of pasture), and when the grass was finished there, he drove them to Dor (another pasture). One day some princes were travelling, and they came to him. He entertained them as his guests ; dura and dried meat were brought, and milk, and bread baked in butter, and meat. But one of the princes refused, ”1 don’t want these things! 44 ’’Why not? 44 (asked the people). ’’Because he is a (mere) Shilluk (not one belonging to the royal family), and yet he is so rich! 44 He did not touch the food. This (rich) man, when he went to his cattle place early (every) morning, he used to kill a calf and to eat it. And he said to his people, ’’Sons of men, kill a man! I myself will make amends for him! 44 4 And they killed a man, and he made amends. 1 01. The Hyena with the Bell. Ka jal meko ha rit, chwola Lwal Polkoe, ka dyeke cham yi otwon . Ka buro kwohd, ka otwon rnak yey bur. Ka Lwal beno, ka otwon kyedq, ko : wei , ku nek. Ka wei, ka yede gon kiti malo, ka otwon e kedo ki malo yede. Cliami hi maka lai, ka lai hi reho, ka kore budo yi kech, ka e to. There was a certain man, a prince, whose name was Lwal Polkoe; his goats were being eaten by the hyena. Therefore he dug a hole and caught the hyena in the hole. When Lwal came, the hyena begged him, ’’Leave me, do not kill me! 44 So he let her go, but he tied a bell to her neck, and the hyena went away with the bell about her neck. But now whenever she wanted to catch game, the game (heard the bell ringing, and) ran away. At last the hyena became tired with hunger and died. 1 dok. 2 A sign that these cows were to be reserved as dowry for buying his son a wife. 3 If the wife dies, the dowry paid for her has to be returned by her family; in this particular case it would be difficult for the father of the girl to give back so many cows, as some would die or perish in some other way in the meantime, and so the affair would turn out a shame to the father and the girl. 4 to show his immense wealth; it was a bagatelle for him to pay a slave. 234 Report on a Hunting Match , and a Journey iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiimiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH XIV. REPORT ON A HUNTING MATCH, AND A JOURNEY. 102. Elephant Hunting. Wa ket ki akim M wate chol gin abi-dek , wate bwoh gen aryau ki Abat ki obwon yei , kd wa keta pbte Nuar, lum gir, ka wa keta wok , Abat ye dono nam ki obwon yei ; kd lyech ywoii won , gin adek; ka wo peka pin, ka yd tote ki took, ka Akwokwan tote yi toch , ka Nan tote toch, ka toch (twoch) akim make lum , ka toch mwgjo ; kd lyecli i ring , kd w6 dub go, lyey bog on. Duki ka wg dggg; ka lyech ywoie icon; ka wo ring, lyech fide won; ka yote won, e mado pi men an lum boggn. Kd wa keta yi lyech, wate bwoh adek, wone 1 chol won adek, ka wo kido, ka Akwo- kwan i pano, ka Aryan kd i pang, wo dono won ahwen; yan ki akim ki wate bwoh ryet, kd wo keti yi lyech e shaki shaki, ka akim e kb : wa gtcha lyech akyel, ka wg gbcho, ka lyech i ring, ka yan reha bane, lyech won kama to, ka yd kedg, ya ring, ka goche yan tyel adek, 2 wo kedg kin, wo keta kele tim, ka lyech e chuhb, yd bi, yd nbi, yd nbn, yen gir y ka lite yan, kd yd lite in, kd gdja ki mach. Lyech i ywbh, ka lyech e ben, i ring, ka ya chyete in, ka tyela neke yat, i kuchi yan, fa ramo. Ka lyech i chuhb , cha (= chama ) yd goche in, ka i rehg, kd wo keti ki in, ka yd mak yi rodo, kd yd duggg, lyech a ket, ya duggg, ya chato; remg gir, de yo kuche yan, kd yd khla yi yu lyech, yd wan ki gin, lau boggn ki dgga, pi boggn, ka ya peka ta yat, lum gir ; ka yd bwo go, ka yd dwodg, ka toch goch yi akim, ka toch line yan lau lau lau, yd kedg, ya ring, ka toch hi goch gi gir. Ka ya benb, ka toch goche yan, kd toch lih yi gin. Chuhe ge medg, chuha tyau inedg ; kd yd ben, kd gi yote yan . ge goch ahwak, kd yd tote yi pi; rbdo bahi turn, ka ya tote yi mggg (gin cham), kd chwaka i bang ; ka ya keta nam, ka ya budg ki yeje. Kd yd make yi kojb, yd bbt ki ddch ki nam; ka ya hi madg kipi; ka yd bid wok, kd wo bin wo bid gat. Ka wo bedg duki, ka wg ben wo bib fote chol, wo mak jem aryau, wg beno, gin cham boggn, wo hi chama ring e kite, ka wg bia Ataro, kd tan yotb won gi gir. Kd wo keta wok, kd tan pwot, dbi-dek, mek a goche yi akim, gotji wiy tune, kd e tb. Ka yii i paho yi ring, ka wg bin . We went (by boat), the doctor, eight Shilluks, two white men, Abbas, and the white men of the steamer. We went into the Nuer country, there was much grass along the river. When we left the boat, Abbas remained near the river with the white men of the steamer. We found three elephants, when we saw them, we sat down on the ground, they gave me a gun, Akwgkwan and Nyah too received a gun. The gun of the doctor was entangled in the grass, and more frequently wona, see Grammar. 2 ’’three feet“, that is : three times. A Hunting Match 235 |||||||||||||||||||||||||j||||||lilll!llllll1nil!llllllllilllilllllll!lllllllliil!l!illlll!lillillllllllillllllllllll!lillll!llllllllllllllllllll!illlll!llllllllllllllllllll!ll!llllllllllllllllllllllllllllllllllllllllllll!llllllllllllllllllll it suddenly exploded. When the elephant heard it, it ran away; we returned because the elephant was no more (i. e. the elephants disappeared). The next morning we went again and found again an elephant. We ran pursuing the elephant. We found it drinking water in a place where there was no grass. We went towards the elephant. We were three white men and three Shilluks. While we were going, Akwokwan and Anyah stooped down (i. e. hid, being afraid) ; so we four were left, I, the doctor, and the other two white men. We went to the elephant and approached it closely, then the doctor said, ”We have got one elephant !“ We shot, the elephant ran away, and I followed it; our elephant had received a mortal wound. I followed it running and shot it three times. We ran into a place where there was a forest; there the ele- phant stopped, I came and looked and looked, there were dense trees; at last I saw it, and it saw me, and I shot it with the gun. The elephant cried, it came running, and I was chased by it, I knocked my foot against a tree, but I did not heed it, it did not make a wound. The elephant stopped and I intended to shoot it. It ran again, I ran with it; and I was seized with thirst; I turned back, the elephant ran away, I turned back and went; there was much blood. But I did not know the w r ay. I went along the elephant’s path, I was quite lost to my companions; there was no more spittle in my mouth (from thirst), I had no water. I sat down under a tree in the midst of much grass. I became afraid and arose. Then there was a gun fired by the doctor, I heard it very, very far off. 1 went running and heard them fire many guns. At last I too fired a gun, it was heard by them. Then they rejoiced, and I too rejoiced, and I came and found them, they had shot an anwak; they gave me water. My thirst would not cease, and they gave me food, but my throat refused to take it. I went into the river and lay down in the water. So I became cool, I lay in the water a long time. Then I drank water. At last I came out. And we came to the river-side. We stayed there till the next day, then we came back into the Shilluk country. We had been away two weeks. During our return we found no food, so we ate nothing but meat. We came to the river Ataro, there we found many waterbucks. We went out of the boat and shot eight waterbucks. One was shot by the doctor between its horns, and it died. The boat was quite full of meat; so we came home. 103. A Journey. Ka wo wblo , wclo Tuho , ka wo ka pote Nuar , ka wo kele yi nam rrieko, chwola Neyero, ka wo ka Teryau , ka wo tona wok , ka wo budo rech , ka wo kedo, ka wo tona kal rit, chwola Pedo, ka wo tona Iwaye, ka e pecho kine : wate Cholb , wu kal 236 Report on a Hunting Match , and a Journey iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin wu ken f wo kb : wa kala fote Cholo ! Kine : wich apono ? Kine : wa chaka neau iv 0 by el. Kine : bull , a to wun yi kech ? E ko: ketu Iwak ! Ka wo keta Iwak, ka onwok kal , ka nek , ka cham yi won; ka chak kal, ka wo chamb, ka nyen a kale won , neau ki by el. Ka wo bmo , ka keti yi yat , ka wo beno, ka yei make yi par , ka yei mudo , ka wo kwano wok; a bena, a tona Nebodb , a bena pack , a b$na Peiiidwai; kech kech ! We travelled to Tonga and from there came into the Nuer-country ; we were travelling on some river, whose name is Key ero. We came to Teryau, there we landed; we roasted fish. We went and turned to the home of the king, whose name was Pedo. We turned towards the cow-house. He asked us, ’’You Shilluk children, where do you come from?“ We answered, ”We come from the Shilluk-country.“ He asked, ’’What for?“ We replied, ”We want to buy dura.“ He said, ’’Why, are you suffering (”dying“) from hunger ?“ Then he said, ’’Gointo the cow-house ! M1 So we went into the cow-house. A ram was brought and killed, and was eaten by us ; and milk was brought, and we ate. Then we brought forth money to buy dura. (After we had bought it and brought it into our boats) we went into the boats and returned home. But one boat was seized by a hippo, it sank, and we swam to the hank. So I came home turning towards Nebgdo , I came home to Pehidwai; the famine was very great. 1 the cow house serves as a residence for guests. Songs 237 iiiiiiiiimiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiNiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiimiiiiiiiiiiiiiiiiiniiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiim^ xv. SONGS. 104. War songs. A chip tun Uh , leh a chip shin Ahono ; Bal hecho ! Yana hah Nikah ; che ya don a her ; kofd yin ki mok jwok; rit e kal j wok. Wora divon kworn leh! Yana hah Nikah ! Leh a chip shine kwaye, ki Otego tun leh Ndhodo . Nikah a yati , kuro gok Jan. The wings of the army are drawn up ; the army is placed in the hands of Ahono. Bal is strong. I am a servant of Nikah, I was nearly left desolate. I tell you the tidings of God; the king comes with God. The kings arose against the enemy’s army. I am a servant of Nikah. The army is placed in the hands of our grandfather, in Otego, as far as Nahgdg war is raging. Fari u laki men , ha Nikah f fari u ger ki ton ! Who shall inherit your village, you son of Nikah ? Your village will be built by spears! Wei yiege yiego! Fa Nikah fa hi tumi, Iwaga d kyet, ki Wurokwar a kyet; Iwaga fa tugo ! akyel a dohb, ka loko hah gbn, Areohidifi s fa wate Gehjwok, fa wate Abol! wei yiege yiego, fa Nikah fa hi tumi . Let them carry (people) away ! The house of Nikah will never be finished, my people refuse (to surrender), Wurokwar refuses ; my people are not to be played with! One will always be left; and he will follow them (the enemies), Areohidvh, from the village of the children of Gehjwok, the village of the children of Ahol . Let them carry away, the house of Nikah will never be finished. Agogjah Anoh-wan, wa teau ateruk. A wani, a warn yo, de kala Fijo. Mache re fa doge ri, mache re fa dog 6 re. AkoU-Nakwe, a kal jwok. Mache yo fa doge re. Agogjang Anongwan is cursing the Turks, they are coming near, they are approaching on the way, they come up the mouth of the Sobat. But the fire of their guns will return on themselves, their fire will return on themselves ; Akole Nyakwe he comes (against them) with God. Their fire will return on themselves. Yd fit lya fo , ya fit lya fed, Nikah, ya fit lya fo, ya fit lya fo, jal dugh, ya fitlyafg. I am tired of being waylaid, I am tired of being watched upon, Nikah, I am tired of being waylaid, my master, I am tired of being waylaid. 238 Songs mini Ka de bun Agwet, wat Jok , ya re (de ) Ibhi yino, yd yiele Kbcli Alai , yd yiele yi kwayo , kech Alai , wuru Wht. But for Agwet , the son of Jok , I should have left my country, and gone far away; I have been saved by the strength of Alai, I have been saved by our grandfather, the powerful Alai, the son of Wat. Na Dak , yi kwaclia ho f Ya kwacha hedo ! Che ya keti kun, fura yan. Ya yiele yi kwd Ayhdb. Wand Na Dak gero pach ki tuk, owau fa Uh meko. You son of Dak , what do you ask for? I ask for a hoe, for wherever I go I hoe the ground. I have been preserved by our grandfather Ayado. The mother of the son of Dak has built us a house under the deleb palms; the branches of the deleb are like an army . 1 Moke byel Nakayo, ya chhti, ya ydho, moke byel Abuk, man Den , ya cliati yd ydho. By the dura-beer of Nakayo I walk, I am filled with it, by the beer of Abuk, the mother of Den , I am walking, I am filled with it. Akol a duok mal; yd nina re. Ki neni gwach, rume yeja hhib. Dak a shwou , shiv ou oibwoh Dbro. Akol has returned. I live through him free from oppressors. The anxieties of my heart were many. But Dak roared, he roared the white people away to Doro. Meno ki gyine , meno ki gybne, gyene Ddk yb, mcno ki gyeiie .... Each one has his own fowl, each one has his own fowl, but all fowl belong to Ddk. Ya royi roil ene gin dho f bwohol Tero ywogo mal. byel a kel yi obwoh. Kwaye fa tok, ha Ddk a kal jwok. Na gol kwahe kdt un, wa kela wiy tun ! Obwoh chama y aka yan. Tero bhi nutiyhk bn. Nan a ton yah ? Yan a rat labo. Shage, dok Iwagi , yi u hake ki nan mbkb. I am fleeing away, shouting loud! What is the matter? ’’The white people !“ the people are shouting loud. ’’The dura is being carried away by the white people !“ — But our grandfather is not absent. The son of Ddk is coming with God. Ye people, take your shields! We will go this way! The white people want to take away all our property. Other people have not been robbed by them! Who ever dared to take away my goods? I, the king of the people! Ye Arabs, turn back your hosts, fight another tribe! 1 The rustling of the leaves of the deleib palm is like the rustling of an army; so that when the enemy approaches the village, they imagine they hear an army, and flee. Songs 239 ||||||||||||||||l1llllllllllllllllllllllillllillllillillllllllljllllllllllllllllllllllllllll!llillllllllllllllllllllllllilllllillllllilllllllllllllllllllllllllllllllllllllllllllHIIIIII!llllllllllll!lllllllllllllllllllllllllllllllllllllllll!ll 105. Mourning songs, and others. Aba ha Nikah, Amyele wa tok. Fa nina ya dbhb twalo. Lwon fan otu, fa jah won. Amyele lwon , wat Kwdjeriu , de kal, don e twalo , fay don e twalo , fay don e yaro. Ayumwil fane jag 0. Aba, the son of Nikah, my father Amyele, is no more. Look at me, I am left poor. Lwon is away, he, our chief, Amy el Lwon, the son of Kwajeriu. Our family is left destitute, our village is left destitute, our home is left reproached. Agum- wel, he was a great chief. Afyek wat JDeh, liawo tor. Aryal-bek goh dean, u kwaya Ajwot-himih. Afyek, the son of Den, is waylaying in the grassy place. Aryalbek loosens a cow and gives it to Ajwot-himih, to herd (= to possess) it . 1 Ayidoke, wat Ryal-dwbt Wun-diarb, Ayiko, Wune-geh-bel, ya wah ki yu kun a kal en. Ryalawet Wundiaro, Ayiko, Wunegenb el Ayidoke, I lost the way in which he went. Akwoneyor, yina man jur, de ya don her ! Jihbek, Akwoneyor, kware fa towa pal. Ge ki rache weya don a her. Akwot a leho fal; ya yafa jago Duhkok, ya yafa Okwoni, Ajal-habah gwah, Namailai. Akwoneyor, you captured people, but I was left poor! Jingbek, Akwoneyor. their grandchildren are dying in the wilderness. They live in misery, are left destitute. Akwot threw me out into the bush. I am searching for chief Dunkok, I am searching for Okwoni, Ajalnyaban-gwah, Nyamailai. Akwoneyor, yi kita keh ki Iwagi ? Akwot 0 nnti j alo. Olam-beh a gel chor . Olam ha Nikah, Dulai wat Ker, Kwalai a gel chor. Na Nikah ki mayi Bek. Akwoneyor, where have you brought people? Akwoto has never been cursed by his subjects , 2 Olam-beh is a preserver of men in the famine. Olam, son of Nyikang, Dulai, son of Ker is a preserver of people in hunger, a son of Nikah and of his mother Bek. Agwet-hanedon, fen a fat chye, Iwak a reh, Agwet ha Nikah ! De ywogo mol Iqbo tahe chine. Agwetnyanedong, the country is starved, the people are dying. Agwet, son of Nyikang, they are mourning, stretching up their hands. 1 A song of cattle stealing. 2 has always been loved. 240 Songs iini!nillllllllllllllllllllllllllllllllllllllllllllllllilll!llllllllllllll'iHmilllllll]|||||||||||lll!lllllllllllllll!l!lll|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||!||||||||||||||||||||||||||||||||inhl!llll Adol-tuh, yi keta ken f Nuar a warn, ya keta fane land jwok , Awen, na Ybr. ’’Adoltung, where are you going?" ’’The Nuers are approaching, I am going to the town of God, oh Awen, son of Yor." Akol Dak na Nikan, Kaye-DUro, , Akoluku , Akol-Kwalai, na Ogak Folo, kwai dan , ya yiele yin , a yieda yin shun ki dyeri, ya yiele. Yakol , maye Dak6, Amol na Ogak (= Shal ), Iwagi ni fyen nifyeho: Shal keta ? Ken ma wano ; nan ni goni kot ? nane chino ywoda ki Dfo'ib, wate shwai ywoda, Iwak Amol , na Nikan. Akol, Dak, son of Nyikang, Kaye Duro, Akoluku, Akol Kwalai, son of Ogak Folo, you grandfather of men, I am preserved by you, I have been saved by you in ancient times, I have been preserved. Yakol, you father of Dak, Amol, your people are continually asking me, ’’has Shal gone?" Hunger is approaching; where has he gone, he who preserves the descendants? Licking of hands 1 I found at Deno , eating of soup found I, you people of Amol, the son of Nikan, Ajdk-ban-wel-jok, kwacha kwdre, kwacha tyeh fa jwok, rit e duok mal. Kwacha kwaye yau. Tom e gojo ; yan da Nikan, rit e duok mal; tona fa yeha shina? Yan da Nikan ; fen a yigl, a yiel e rbi ; ya fura by 61, ya fdkb , ya tana shina, Wuro- kwa, kon bada! Ajak-banweljok, I am praying to our grandfather, I am praying to the people of the place of God, the king 2 has returned. I am praying to our grandfather. The holy drum is being beaten, I am with Nikan, the king 1 has returned to us. Is not my spear in my hand? I am with Nikan. The country is saved, it is saved, though it was desolate. I am planting my dura; I thank (my ancestors), I lift up my hands, Wuro-Kwa, strengthen my arms! 1 ’’licking of hands 44 is an expression for plenty of good food. 2 $ikan. Riddles 241 iiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiuiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiintifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii xvi. RIDDLES. 106 . Riddles. Aduk gbno luyi: mbn 6 fun. nin guwa nine loko ; tate kal. nemei ki rei gen fa gute : tune dean. Ajwqgo lah war , e yqwo: yiep dean. Anor-nor kemo wen Fashbdo: aleyo. Fwot, fa fyel : bill. A rik a rik, fera mani : tedet. Akur j oh den: cJiqgo. A pd tok na tyek okodo: To dan. Aduk obSgo kwbte nege: gyeno. Aduk chdr yifwodo: otok. Nejok gwoti fen : dwei. Nwoliyan teno chogo toke bur : yit. nemei doge lun fen: Orom. Addle jwok yige lun fen : tau. Agar agar, yat win : lek. Wet fen, korofa tor: ahohq. WESTERMANN, The Shilluk People. The gray one is going under a pond: Loaf of bread, which is put into the fireplace, my necklace is seen beyond the river : The unbarked, white fence sticks. Brothers who never hurt each other : The two horns of a cow. which sorcerer spends the whole night in swinging?: The tail of the cow. Anor-nor visits his father (the king) at Fashoda: The grass called aleyo, which is used in making ropes. When taxes, cows etc., are brought to the king at F., the rope with which the things are bound, gets to F. It is beaten, yet is does not ease: The drum. (Dinka-language, except the last word.) white pigeons : Bleached bones. The gray one who is spotted is driving her little ones: The hen. The gray one is running towards the fields : The mist. The black-white cow is making white the earth: The moon. Little children stand continually at the side of the heaps of ashes : The ears of man. Two brothers, their mouth is turned down: The nose. The calabash of God which is turned down- ward : The fruit of the heglig-tree. A long row of trees full of white birds : The teeth. Along the rivers one sees frequently trees which are literally covered with snow- white birds. Thrown on the ground, yet not broken: Mucus from the nose. 16 242 Riddles iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin Tetel pote rate : chul dan. Yen Ion ki yen Ion : wan dan. It is on this side and on the other side: The eye of man. Ya well yi keti ken? tepo dan. I am travelling, where are you going?: The shadow of man. Wa dago , e ba kit: bur. We remove, he does not go : The ashes. If people leave a home-stead, the ashes remain behind. A rigi rik per e mani: Tedet . 1 1 Some of the riddles have not been translated, their meaning being obscene, some have for this reason been omitted altogether. THIRD PART DICTIONARY 244 a — ^ ^ f llllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllM SHILLUK ENGLISH. Remark. Different dialectical forms of a word are not given here. If cor- responding forms of a word in other languages than Shilluk are noted in the Comparative List in Part I, they are not repeated here. a my; see Grammar. a denotes the past tense. fi it is; a gin ano which thing (what) is it? a which? a jal a which man is it? a yes aback a cow with horns directed straight side- wards dbamach a bird, living on fish dban-aban hammer dbfir a kind of reed. a. a yd nam the a. is on the river abarataro a big worm, living on the heglig tree abat (ar.) fishhook abaturo-abaturi the igu- ana-lizard abich five dbidek eight dbikyel six abiri a gourd out of which spoons are made abinwen nine dbip small-pox abiryau seven abobo, also abwobo am- bach, Herminiera ela- phroxylon ; the plant as well as things made of it, as arm-rings, boats, statues abokb-aboki a very poi- sonous snake abu poor; yd fa abd I am poor, see bu, buno aburo-abur the hushbuck (Ba. aburi) abwok maize, corn ; ge fur a. kifwodo they planted corn in the field abwone toch the butt of the gun acha that there, those there achak-achak poet achan behind, back; see chan. dclian-achati a fish achem straight dchichwel (ar.) chain achoyd melon achuno-dchuni the small black house-ant achut-achut arm-ring of ambach; syn. ogono achwato - achwati loin- cloth for women achwdt - dchwht guinea- fowl achivik a bird dchwik-achwek anus; syn. opap achybrib - achyen black winged ant, lives in houses, its hit is pain- ful addlb-addli gourd, cala- bash ddek three adirb-ader an arm -ring of ambach ; syn. ogono aderb-cidh' donkey; a chati wich adero he rode on a donkey adero serf adi, adi, also 6di how, how much? clian adi adimo — allot do 245 how many days ? (Di. di) ddimo-ddimi beak ddinb-adln an electric fish adblb-ddol a fish adudo-adut a basket dduk grey aduke a kind of red dura addon, also addon a month, about March adwarb-adwari a fish adwat chicken-pocks addt-adat (ar.?) bottle adau pistol adedek armour, armament adiirok a kind of white dura [son adwen an honourable p er- a/a in order that dfedb-dfet stink- cat, skunk afez, also dfz hail, hail- stone ; a. dyemo it is hailing afodjo-afodchl hare, rabbit afbke husk, as of cotton afudq-dfutl a fish, with big belly, four large upper and lower front teeth agak these, those (Di. kak) dgak-dgekl crow ; agane chwai a little black crow (Bo. gaki) agak uncultivated land agen lyech a herb with a blue blossom agerb-agir a hair-dress of the men ageto blessed ; see geto agon, gon where? agon en where is he? ago gen where are they ? dgono general name for white dura agtrb - agor neck - b one, cervical vertebra agwSn - dgwhn bastard child agwero a season, about No vemb er -D ecemb er, harvest of white dura agwolo-dgwoli a fish agyen nwon nam a small bird with a white bill ayojo heifer; see nayojo ajalon proper name for men (also name for a cow?) ajul grey hawk ajwogo-djwbk medecine- man , witch - d 0 ctor , sorcerer ak these dkdch a kind of white dura akal-akdll bird-trap akano verandah, shed akar-akar a bird, eating dura akare yat branch of a tree akayo-nekdi the child of my sister; niece, nephew dk%ch the dura-bird akech mwo l mo rning- dawn aken tyblb calf of the leg akoch a month ; akon duon about January, akon ten about February akoko a basket akol-akoli drum-stick akoldit (Dinka?) amonth, about May akhn-akom gazella rubi- frons akur (dkurd)-akuri wild pigeon; akur-jwat a small bush - pigeon (Turkana akuri) akwairoch a bird ( ” it herds the heifer “) akwan-akwan ear-lap akwol a kind of red dura akwor husk akyel one; alone, single akyen - akyen cock or spanner of a gun alabo rice dial a kind of white dura dlebd-dlipi a bird alfbor a month, about April dlbib-dlmi a fish aleto a food: dura with dried meat aleyo a grass, used in making ropes alilit bat alodo the (holy) spear of Nikan, which he brought into the Shilluk country, is said to be kept at Fenikan alun-alun somersault aluto-alutl fist; buffeting alwido a kind of white 246 ama — awoch llllllllllllllllllllllllillilllllllllllllllllllllllillllllllllllllllllllllllllllllllilllll Illlllllllllllllllllllll Illlllllllllllllllllllll 111)1111111111 dura, it has four ears, like four ” fingers “ ; its stalk is chewed like sugar cane; see Iwedo ama because amagak a dance, accom- panied by singing and clapping of hands, but without drum. amal in front of; see mal amdlo first; tyel a. at first, the first time ; see mal dmalb (ar.) - amali camel amaro faro rhicinus dmat-amati a stork, black with white breast, nests on trees amen, (also amen) - amok wdio ? dimwol- dmwbll a large black fish anan, dnan-andn, here, now, just now, pre- sently, at once dnano, anano = anan ; also : here it is aneko spirit of a deceased person; wije da a. he is possessed by a spirit, he is senseless, mad; see nago anon quarrel anor-nor a certain grass, used in making ropes anan brown earth dnwoch a season, about October, end of the red dura harvest dnado-dndni breast-bone anekd red sand anSno-dnen a small red ant, feeds on carrion ano - ono what , which ? (Teso no, Nr. nu what, Ba. na who) anol a mocker dnon-anoni a knife ior cutting grass anono snot, mucus anwak-anwakl water-buck anwen four (Nr. nwan, Masai unwan, Teso wo- nono, Ba. unwan) aper fish-line dr a well ! why ! by God ! see re aroch-ardch a shell aru an exclamation aryau two (Madi eri, Ab okaya iri, Teso arai, Masai are atdbo - atam (a foreign word) tobacco atai a slab dtai-dtdi a large pot att go, also ateego - atbk (finger-)ring of metal; atene duon big ring (Nr. tek) aten-atan hat ater enmity atet, also atet-dtet man- gouste, ichneumon atini just now, to-day; ato well! [see tin atudo-atutl a wild goose (Di. twot, atwol, Nr. twor) Atulfi the Sob at atuno wind, gale, blast atun-akyel (”one-horned“) rhinoceros dtut a bead, worn by the king dtwak-atwdk a bird atabo a kind of red dura atach don a very tough grass dtedo (foreign word ?) bamia atei dan the buttocks atep-atep , also dtep bag. sack (Di. atep) ater forever, for a long time atero-dteri, also ater a small stick or spear of wood, such as were in use formerly; used in digging eatable roots etc. atiwi-dtiu a small water- pot, in shape of a co oiler atutewich a small hut for the new elected king(?) awa , aiiwd yesterday aiiwar-diiwa the day before yesterday awai a kind of red dura dwdk-awak a bird awanit a bird awen when? awbt a kind of white dura dwo yes awoch-awoch a large, cy- lindrical shell ok — hi (l W o /i yj v 2^7 llllllllllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllH ayacli bor a bird dybmq - aybm tin, orna- ayech sand, dust [ridge ments of tin ayier-ayierl quail, part- aywak-aywak tuft, crest ayolkak a cow, black with of birds bones white tail dywom-dywoml monkey dwok nom a cow with horns directed straight upwards, like a goat’s dwuno marrow , as of B. ba, ba I. to be; 2. not. syn. fa Bachodo, Bachodo Fasho- da bago to make a fence; pt. a baka bak he made a fence, pe. bak , n. bak bago to boil (eggs, corn), to stew (meat) ; a baka nwol gyeno he boiled eggs ; pe. a bek bai buttermilk bajo to tie together; pt. a becha lau, pe. d bech , bech, n. bech bajo to miss ; yd bacha lai I missed the game bak-bak fence, palisade balb to throw; a bala gwok he threw at the dog; see bato band syn. benSn bano to make a mistake, to be confused, vexed; to scold; to dispute banb-banl the meat on the skin of killed ani- mals bano to roll up (?) bah a cow with one horn directed downward, the other upward bano to refuse, to prohi- bit; pt. a band gwok he refused to work baho-bah locust bah i. behind, after, back, 2. slave, servant, per- son belonging to one ; more frequently: wqt bah (Nu .abak hindpart) bqpo to ask for a thing, to beg; pt. a bapi gin chain he asked for food; pe. a bap bar , also bhr long, far bar early in morning, morning-dawn baro to be long, far bat - bat arm , fore - leg , trunk of the elephant bato to throw; pt. a bala kit he threw a stone, pe. kit a bal the stone was thrown bayo mosquito see beyo bt for, in order to ; from bia to come bech , also bach bundle bedo to remain, stay, be; to refuse; pt. a beda wqt he stayed in the house bei mosquito ; see beyo bejo to wring out ; lau da pi, bech ! the cloth is wet, wring it out bel a month, bil ten July, bil duoh June belo to taste ; pt. a beta gin chain ; pe. a bel; n. bel (Nr. bel) ben, also bene all, quite (Di. eben) benin that is, he is, that is why, from ba ”to be“, and en ”he, it“ beno to come ; a ben jal a man came (Nr. ben ) ber (ar.) flag, banner bh* poor, destitute, wast- ed; from bMo ? bet i. round spear, fish- spear. 2. (sharp?) beyo-b£i mosquito bi. Via to come 248 ft 1 — bworoj lll!l!!llllll!lllllllllll!lllllllllllll!lli!llllllll!ll!lllllllllllllllllllllllllllll!llllllll!lin:i:!!!!!ll>lllllll!l!llllllllll!llllllllllllllllllllllllllllllllllllllllllllll!ll!l!!lll!i!H!:!!l!!IH!!lllll!lll!ll||||||||||||||||||||||||||| ft? white ant ftld, Vie to come (Teso bia to come) big in = bogon boch barren; see bwocli bodo to cast iron, to work in iron; to be clever, to escape a danger; pt., pe. a bot ; n. bodb bbdo - boti blacksmith, craftsman bdgon (from bu and gon) there is not boi-bqi net; boi oraf cob- web (Bo. boi) boko to fear, to be afraid; pt. a bbki (Kuamba boko) boi a mat for closing a door; used by chiefs bblb-bbl face, front, front- side, in front of; boi ton the shaft of the spear bolo to have misfortune, disaster, to be bereav- ed boi teno neck - ring of pearls bomo to be bent, crooked ; yat a born the tree is crooked bono to laugh ; pt. a bon ; see neto bbno-boni pelican bbnb-bbnl a small lizard bor-bbr boil boro, also bor afternoon; tin ki bor this afternoon bdt-bdti bachelor bu to have not, to lack Buda-Chol native name for Taufikia; also Bura- Chol; Bura is the same as buro ’’open place “ ; the meaning of the name is: ’’the open place of the Shilluks“, Tauf. being situated in a free place, not covered with grass or bush budo-but a shell budo part, half budo, also budo to lie, to lie down, to be sick; pt. a buti; n. butb budo to roast, to bake ; pt. a but he roasted; also a bul; a budi rech he roasted fish; pe. rech a bul (Nr. bulo) biidb-buti a small melon, sweet, eatable budo to be tired, troubled, vexed ; to tire ; kbra budi ”mybreast“, that is ”1, am tired“ bugin there is not; wo gok yeti clidh ddek , bugin a weki won we worked three days there was not a thing he gave us : he gave us nothing bugo to press the bellows ; pt. a buk ki obuk; pe. a buk buh exclamation of sur- prise bul-buli drum (Karamojo bur) bun part buho to have not, to lack bup mud, Somal bor hole bur-bur cave, well bur abwok the blossom of the corn bur ashes buro — bur ashes ; also : free, open place in the village, covered with ashes (Di. bur , Nu. but) bute side, beside; from budo to lie? bwobo uncooked butter bwoch sterile ; syn. bocli bivodo — bodo to be clever, pt. a bot bwogo to frighten; pt. a bwbk; n. bwdgo, see boko bw'qnq-bwqh white man, European, Arab; bwon jwok missionary (Nr. bwon) bwbho a kind of red dura bwbhb-bwbhi a fish bwop-bwqp the lower part of the belly bworo to make a mistake, to err; lebe e bworo he makes a mistake in talking; ka yigi yd bwbro, ni kofi yan if I make a mistake, tell me! pt. bwori byedo — chego 249 iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiii by Mo to follow; pt. a by eta by el dura; pi. of byelo byero-byer belly, womb dan; pe. a byet ; n. byido byelo, also byelb-byel dura byero-byer root Oh. cha, probably short for chan ”day“; sometimes used for ”when“, and in the composition ”sha meko (( some time, at some future time, in future cha short for chago, chaka to begin, intend chabo to mix, knead, tread ; pt. a chapa (chapa) labo he mixed mud; pe. a chap , chap; n. chap, or chap chabo to kick ; pt. a chapl gwok he kicked the dog; pe. a chap; n. chapb chago wor to compose a song, n. chak chago to approach, come near; to be near; a chaki he approached; a ch. ken meko he changed his place, re- sidence chago to begin, pt. a chaki (or a chaka) gwok he began to work, pe. a chak chak milk ; ch. hqyo cheese chaki near; see chaho and chago chal wax chalo to be similar, like; to resemble ; pt. a chall yin he is like you chalo a kind of white dura cham left, left handed (Di. cham , Nr. cham) chami-chdmi (charm) bait; see chamo to eat; ya kita ch. dqk abat I put a bait on the hook chamo to eat; to outwit, cheat, deceive; pt. a chama by el he ate dura ; pe. a cham; n. cham chamo to be going to, to wish, intend, want; often shortened into cha or che chan behind, ya kedo chan I am going behind chan (chahq)-chahi sun, day, time ; ki chan every day, daily ; de chan tin to-day (Nr. chan) chaho, also chaho to approach, to come or be near, pt. a chtihi, or chahi; n. chaho, and chako chaho shallow place chaho - chahi the upper part of the inner thigh chao pi ki fen to pour water on the ground chap a rat chare, or charb very, in a high degree chare mach light of fire, beam chato (chqto) to move in a direction; to walk, go ; to ride, drive ; pt. a chdti nau he went naked (Di. kat, chqt) chayo to blame, abuse, insult die short for chamo to be going to, and for chago to begin chi just, now chedo (chyedo) to hate, pt. a cheti dacho he hated the woman, pe. diet, n. diet chego (chyego) to com- mand, pt. a cheka dan, pe. a chek, n. chek (chik) chego to catch (fish with 250 c/iego — chudo iiiiiTiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiii a trap or hook), pt. a chekd reck , pe. a chek , n. chek; see clugo chego to be ripe, see chyego chego, chyego to be short chego to repeat, see chi go chek, chyek (to be) short diem straight chemo toch to aim a gun chine wot dripping-eaves cheno to curse, to kill by witchcraft clierq to do or be done at once, just now, just before; e cMro beno he comes at once; a chet hwol he had been born just before chet straightway, just, exactly; see chero chet, chyet excrements of man or animals ; chite gyeno dung ol fowls (Nr. chyet); see chido chetaha a kind of white dura chete tyelo foot-sole (?) chi-man wife clubo to put, place; pt. a chip fuk feh he put the pot on the ground, ya chi pa atep chyene I put the bag into his hands chido to suffer from diar- rhoe, pt. a chit, n. chet clugo to lay a trap, to catch fish in a trap or crawl, pt. a chika rech , pe. a chyek, n. chyek chigo to repeat, continue, a chika gwok he re- peated, continued his work chigo, chyego to command chilo dirt, soot (Bo. shi ) chine over there, yonder chino, also cMno-chm in- testines, bowels (Nr. chin ) chin obaho ”hands“ i. e. string, of apron chiu to come to the sur- face chodo, chodo to break off, to rend, pt. a chota tol he broke the rope; pe. a chot; n. chot chodo to blow (of wind) chodo to put (into), to push chogo , chogo to remain, continue, go on; a chok, a choga (choka) gwok n. chogb\ see chigo chqgo to abstain from ; to stop, finish chbgb-chbk a fish, hi cham yi je it is eaten by people cho go-chit bone (Nr. cho- akh) cho jo to beat, wound with a sword; a chock jal eni he wounded this man, pt. a chock chok it is finished Choi, Choi Shilluk; see Ocholo chol dirty (Ju. chol black, Nr. chol black) cholo to avenge, to give compensation, to pay a fine ; n. cholo chon, clion formerly, some- times choho de kwom the back- bone; see did go choho to dance ; ge choho bill they are dancing to the drum choho to assemble ; to gather, pile up, store up ; jal duoh a choha je ki buro the chief assembled the people in the open place (Nr. chwok ); see chuko chor blind ; see chwor chor-clibr vulture choro to move towards, to go into ; e choro de fach he goes into the village; pt. a chor, n. chor chot a steer without horns choti that is all! past tense of a verb whose pre- sent is not used chudo to groan, moan chudo = cholo to make amendments; pt . a chut, a chol, n. chol chudo to clean, polish; chudo lek to brush, clean the teeth; see chut chiigo — chyek 251 iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiriiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiH chugo-chuk charcoal chuko to assemble cAwZ-cM£penis(01ukonyo eisulu, Nu. sorot ) ; ch. gwok copper-bracelet; ch. otwon a certain plant chuho liver, chuna medb ”my liver is sweet“: I am satisfied, happy ; chuna rach I am vexed, unhappy chuh pi. clioh s. knee (Ba. koho, Karamojo akuh, Teso akungi) chuho to stand, stop, wait, be quiet, be silent; pt. a chuhi ; chum, chuhi ! be quiet! (Nr. chuh); compare chogo chuho to assemble; see chuko and chdho churo to be bald; wija chur my head is bald churb-chur a fish chute gin cham (f) to ask for food; from chwoto chut-chut tooth-brush chwago to absolve, justify, pt. jdgo a chwaka nan an the judge absolved this man, pe. a chwake yijdgo chwai-chwayi soup, broth (Di. chwai) ^ vide chive chwajo to form, create, make, build ; pt. a chwdcha tabo she made a pot; pe. a chwcich, n. chwach (Di. chwech, chak) chwak-chwak ambassador of the king chwak throat, voice, self chwaro-chwar bug chwayo to pierce, perfor- ate; pt. a chwai yat, pe. a chwai chwe leeches chwe (to be) fat (Di. chwai, Nr. chwat) chwejo to suck out (a wound) , to bleed a man ; to absorb, suck up ; pi a chwech yi pen the water was sucked up by the earth chwek, chwok ambassador of the king; see chwak chwek twins chwelo to circumcise; pt. a chwela dan, pe. a chwel, n. chwel chwer a season, about May- July; the dura is being planted chweyo to become fat chwino to begin to rot, decompose ; pt. vino a chwini chwino liver; see chuho chwobo to be visible, clear, distinct, kwofe chwop his speech is clear chwobo to mix, a chwopa kwen ki mau he mixed the bread with fat, n. cliwop chwoboto spear, to pierce violently ; pt .ge chwopa dean they speared a cow; pe. a chwop chwogo-chu bone chwogo to stay, = chogo chwolo to call ; see chwoto chwoho mach to light a fire chwoh chaff chwoho to be late, to stay behind, yi re chubh why are you late? n. chwoho chwor vulture chwor blind (Nr. chor) chwqro to be blind chwoto to call; to ask for; to mean; pt. a chwota jal, or a chwola jal, pe. jal a chwol (Nr. chwol, Di. chol) chwou male, man (Nr. chau) chwowo to roar; pt. a chwowi, n. chwowo chyedo - chyet excrement, dung; see chet chyedo to hate ; see cliedo chyqgo I. to ripen, to be well cooked, be done; 2. to be short; pt. a chyek chy'ego to shut, close chyego labo to knead mud for building c hyego to command (Di. chyek) chyek short (Di. chyek) 252 chyek — do jo mmimiiim minimi 11 111111111 mm chyek-man wife, chyege chwol his wife was called, see chi wife (Nr. cliyeh ) chyeng-cliyeh, chin hand, forearm (Di. chyen, Turkana ekah ) chyero to sneeze ; chyerg yat to take snuff cliyetg to chase chyou-cliyowi porcupine da to have, yd dd dean I have a cow dafol rat dagg to move into an another place, to emi- grate; pt. a dhk; n. dak; see dehg dak - dak tobacco - pipe, small pot dakagi-dakaki a stick for digging the ground or planting dura damg ton (Di.) to avoid a spear dan the gums (Somal dan) dang see dehg daro to be overtired, to break down, to be afflicted with, pt. a ddrl yi jwgk dato-dat hoof de forms the perfect tense de short for dyer middle, in, into dt but de chan noon de chan tin to-day de chbn forever dgdg to lift up, as a boat from the ground dedot door deduk grey; see aduk degg to move into, e degg yey wgt he moves into the house; see dagg dek stupid ; see degg dekugi = dakagi, stick for digging the ground dbl-del skin, hide, whip, dbl dok lip, d. hih eye- lid; dela ben a fet ”my whole skin is tired“: I feel very tired (Ga. odwel, Di. del) demo to fall down, pt. a dem, n. demo; see dyemg; perhaps demo is not properly a verb of its own, but the in- finitive of dyemg (Nr. demg to rain) [bone den-deni the lower jaw- dbhg, also dehg to scatter, to part, to separate, pt. den , den dere why, when? (from de ere ’’but why“) dethh-detah the spitting snake didg to learn, to be ack- nowledged with, to know; pt. a dit ki dg Chgl he learned the Shilluk language, n. dido diko : a diki won the sun is setting, darkening dimg to dry, to wipe; a dim chyehe he wiped his hands dip-dibi a fish dir middle, truth, true, upright; see dyer dit (Dinka) large, big dbch (to be) good, nice, agreeable, right; ya bfrt ki doch I remained a good (a long) time dochg to twist, to wring dgdg mggg to brew beer, pt. a dwgla m.; pe. mggg a dwol; n. dwol dbdo black earth; hyeh a dgdg iron dggg to go back, to turn back ; pt. a dok, 11. dbgo, see duggg dogolpou chameleon dgjg to be good, to be- come good; n. ddjo dok — dalo 253 dok gum-sap, caoutchouc dol circle dolo to make round, a circle; n. dol. dolo mo go to make beer, pe. a dwol; see dodo dono to be or become good, well; see do jo dono to remain, be left; pt. a don (Di. don) dono to grow up, become large ; to be large, big, great (Nr. don) doro-dor wall dor 0, doro-dori ax, adze doyo to decrease, be de- creased, pt. a dol duano to evaporate, to steam away, to dry up; — to rise above the water ; pt. a diian ; n. dubnb ; see dioeno duno to smoulder, mack e duno , fa lyel } the fire is smouldering, it does not burn duo go to come back, to return back, to repeat, continue, to accept, duo go wok to miscarry; pt. a duok, n. dubgo\ u duok ki bw 6 n when will he return? (Di. dwok , Nr. jok) duoko , duo go to ruminate ; pt. dean a duoki lum duon big, great, large, old, respected, jal duon honourable address to a respected person dup-dup a mouse diit-dut loin-cloth of skin for men, worn in danc- ing dut a present to the rela- tives of the bride ; same as dut loin-cloth? dutbne a skin-cloth; see dut duwat a herb, used as medecine against dwalo Duwat name of a brother of Nikah [month dwai (duai)-dwat moon, Dwai Nubian ; used in addressing dwai to bring, see dwayo dwar hunting dwaro to hunt dwato to wish, to want; to call, pt. dwata dwayo to bring, to carry; to send for, to let come, pt. ge dwaya, or ge dwai , pe. a dwai dwei moon; see dwai dweno, or duano to be shallow, to evaporate dwocho to wring (a cloth) ; pt. a dwoeha lau; pe. lau a dwoch ; see docho dwodo cliyen to cross the arms; pt. a dwota ch ., pe. ch. a duot, chyehe a duot en his arms are crossed dwqlo to mix beer with flour, see dodo dwoto to seek, to want; pt. a dwoti yuk he searched firewood, pe. yuk a dwai , n. dweto; see dwato dwuno to dry out, to eva- porate ; see duano , dweno dyebo to suffer from diar- rhoe; pt. a dyep ; pe. a dyep ; n. dyebo ; doge dyebo he talks too much, is talkative dye, go to rain a little : kot e d. it is raining a little, drizzling, syn. hweyo dyel-dyek goat; e kwayo M d. he herds goats (Nr. adel) dyel jwok ’’God’s goat u , butterfly dyel wate bon a bird dyemo to fall; pt. a dyem ; kot e d. it rains in large single drops, afei e d. its hails ; see demo dyeh a grass , used in tying the house-poles dyfa middle, truth, true, certain;often shortened into de with the me- aning of ”in, into“, (Nr. dar } Ba. dirt) dyero to desire ; see dwato dachb-mhn woman dakdii-man woman dalo to fail, to be in diffi- culties, at a loss (Ba. dara, Somali dal) 254 iiiiiiiiinniiiiiiiiiiiiii^ dan, also dan man, person, human being, mankind; woman, mother, dan fen baby dan riwom bride r\ r\ — dan-danl dancing-stick dean, sometimes shorten- ed to de-dok cow, cattle de go to be stiff, paralyzed, Iweta a dek my fingers are paralyzed dego to be slow in talking or thinking, to be stup- id, ignorant; pt. a dek, n. dtgb; see the pre- ceding word deno to vex one, pt. a dbhl in he vexed him; pe. yd deni in I was vexed by him, n. deno dek, dek stupid de-tworo a dry place dido to make straight iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii dodln the hot season, about March dodo to suck (milk) ; pt. a dot; a dota chak; pe. a dot dok-dok mouth, bill; bor- der, edge, language ; do Choi the Shilluk- lauguage; do kal out- side the yard, before the yard ; dok akyel one mouth - ful ; with one mouth, at once, unanimous;’ (Nr. tok, Masai gu-tuk, Teso akay-toko ) dok reply to a call do-kot ’’mouth of rain“, the beginning of the rainy season, April, May dol a kind of white dura dolo to swing n.; pt. a dol, n. odblb dan — fado dohb-dbhl a big basket Dbho (from Dongola) Nubia, Nubian dZria a season, July- September, the beginn- ing of the red dura- harvest dukl to-morrow; dune chine the day after to- morow duodo to rise, to get up ; pt. a dwbtl mal, or: a - dwbta mal; n. dubdo duro fen to destroy, pt. a dura feh, n. durb dwayo-dwai pegs, driven into the ground round the big dura-basket dweh sorrow dwodo to suckle a child ; pt. a dwot nal fen, pe. a duot dwor buffalo’s hair hung on the horn of a cow E. e his i he, she, it e no edi, edi how? elei a grass out of which ropes are made in he, him, she, her, it, that one ind = in ini this, that, these, those ire why ? F. fa i. to be, 2 . not fach-myer home, village, settlement fado to be tired, to be loath of; ip.fat, more frequently fet, some- fado — fo do 255 times fit , yeja fet yi gwet my heart is (that is: I am) tired with writing, n. fado fado to fall, fall down; to die (said of a chief) ; pt. a fat, a feti ; wife fat his face fell — he was disappointed, a fati fen she bore a child ; n. fado fago to be sharp, to sharpen; pt. a fhk he sharpened, a fhka fal he sh. the knife, pe. fal a fak fdk sharp fal bush, desert, uninha- bited and uncultivated land fal-fet spoon (Bo. fala, pali ) fhl'o, also falo-fal, fal knife fhm-fami 1 . board, table ; 2. saddle fane it is he, that is it fano to stoop down, to hide ; pt. a fani, a fern, n. fan fanoto try, test, examine, pt. a fani fan , fan full fhno to be full, to become full; to fill, pt. a fan ki pi fano to divide, to distri- bute fhr-feri hippo faro to fly, to jump, to run away, to pass by, to flee; pt. a fara, or a far kwome he jumped on his back (Di. par , Nr. bar ) faro to remember; pt. a fhra kwop, pe. a far faro-farl a small mat for covering plates or dishes ftt skin, peels of fruit ; fate nwole yat fat it is not, not present, not here ; no ; fate 6 n not he fayo I. to fear; 2. to make fear; pt. ya fay a jal eni I frightened the man fecho to ask; pt. a fechl 6 n; pe. a fyech fedo to lie, tell lies; pt. a fet, or a fyet, n. fedo ftdo to plant, raise, grow ; educate ; pt. a feta by 61 , pe. a fet; n. fedo ; see fido fejo-fech peg, nail of wood fejo to lead (as a sheep); pt. a fecha dyel, pe. a fech, n. fech fek (to be) heavy (comp. feko) feko to sit, sit down, pt. a fekdfen he sat down, a ftki ; a feka witi chon he sat down on his knees ferno to gainsay, denie ; pt. a ftm, n. fyem fen earth, ground; down, below, fen e ru one year passed fen gai the first twilight (probably from fen) fer equal, alike, identical, fer ben it is (they are) all alike; fer ki men the same as that one fero to catch, take hold of; pt. a fer i en, pe. a fer, n. fero fero to sweat, perspire; pt. a fer fi-fik water (Somali biyo) fido to he tired; pt. a fit; yd fiti yin I am tired with you, see fado fido to follow, persecute, pe. fit, n. fido fido to raise, educate ; pt. a feta dan he raised a man, pe. a fet, n. fido fiemo to denie, to gainsay, n. fyem ; see femo fiero to be close together, to stand in a line Fijo the mouth of the Sobat-river fijo mach to rub fire, pt. a ficha m., pe. a fich, n. ficli fino to be pretty, beauti- ful, pt. a fin fino (finb)-flnl cheek fit (to be) tired, see fido fbdo to surpass, to he 256 fo do — g aj 0 mini Mini min Minn in more than, pt. a fdt; a foti jal he surpassed the man ; mach foti mal the fire rose up (Ba. put ) fodo-fot co untry, /ote won our country, fote chol the Shilluk country ; see also fwodg fogg to be bruised, pe. a fok, n. fogo fojo to brush, rub, clean, pt. a focha lane jal dugh, pe. a fwoch ; fojo chak to make butter folo-fol cloud fono lum to weed grass, to pull out ill-weeds; pt. a fona l ., pe. a fon, n. fon fote country, native coun- try, home; this form used only when a gene- tive follows : fote won our (my) country; see fodo fudo to pull out, as a pole; pt. a futi yat, pe. a fut, n. fiit; see fono fiido-fiit a lame person fudo to be lame, to be- come lame ; to palpitate violently, to be seized with apoplexy, fyewe e fudo his heart beat violently fujo yei to comb, dress the hair; pt. a fucha yei, pe. a fucli fiik-fugi (fuki?) tortoise fuk-fiiki pot; fuke fi water-pot funo same as fong furg to till the ground, to plant, pt. a furi fen ; (Somal abur farming) fwodo to beat ; pt. a fwota dn, pe. a fwot (Di.pwot, Ba. but) fwodo-fwot place where the ground is tilled, field, farm fwgjg, fubjo to praise, to thank ; pt. a fivgcha en, a fwgchidn, pe. a fwoch, n. fwoch fwojg chak to butter; pt. afwocha chak ; see fojg fwong to teach fyhro ten fyechg to ask; see fechg (Ba. pija ) fyedg to lie, to tell lies, n. fyet fyedg to split, rend, break; to sting, hurt, prick, pt. a fyeta tik he broke the sudd, pe. a fyet; feh a fyet ’’the ground was split“ : the day broke, n. fyet fyejg yei to pull a boat; to lead; see fljg. fyblo cacare, a fyeli, a fyel , n. fyelo (Nandi, Kamasia,NdorobojM0& excrement) fyeno, fyen-feni skin, for clothing, sleeping on fyer-ftri or fir back- bone, fyera a tot my b. is stiff, aches fyet a lie fyet (to be) torn fybu-fyet heart; fyowa dwata kedg fote Chgl my heart wants to go to the Shilluk country (Di. pwou) ga piece, copy, number; it, they; ga adi how many (pieces, copies)? je ga adek ’’men they three “ = three men (Nu. gar) gago to belch; pt. a gak gagb — gak cowrie-shell ghi an exclamation of surprise ; see gayg gajg I. to touch; g. fin to ’’touch the ground^ gamo — giwi lllllllllllllj|lilllllllllllilllllillllllllllllllllllllllllll!lilll!llllllllll with a sacrifice, to lay a sacrifice on the ground , to sacrifice ; to leave a sacrifice on the ground 5 2. to smear ; chiefly in a re- ligious sense, to smear mud on a building dedicated to Nikah ; pt. a gacha labo yi wot, pe. a gach, n. gach gamo to hand, reach ; garni yan gin an hand me that thing ! gamo woro to accompany a song; pt. gi gam; see preceding [gbm gamo to capsize; pt. a gano to think, to think of; to trust; to respect, honour; pt. a g ana gal eni ; n. gano gano-gan,also gani metal- button, worn as adorn- ment in a string on the brow etc. gat (gat )-gdt river, river- side, river-bank (So- mali gar) gayo to he amazed, per- plexed, astonished, to utter an exclamation of amazement; pt. a gdi ; n. gdyo ge they, them gedo to build; see gero gedo to tickle; pt. a get gedo to chirp, twitter, warble, sing (of birds) WESTERMANN, The Shilluk P gilo chor to sustain people (in times of need) ; pt. a gel ; n. gel gilo -gill, or gill a steep slope or river- bank; gel nam steep river- bank ; gel (or gelo) wan eye-brow gin they, them (Nr. kin) geno to drive, drift, float; a gin geno to besiege; pt. a gena pack ; pe. a gen gero to build, to erect a building, to found a settlement; pt. a gfora wot ; pe. wot a ger get red-brown stuff with which the face is smear- ed geto, gito to besmear (the face) ; see preceding geto to kill, sacrifice ; to treat a guest gi, short for gin thing, only in compositions gi bwon ’’thing of the strangers “ : siphilis gicho something (from gin, gi thing) ; g. meko something else, some- thing gi chwak ornaments of the neck gi cliyin misfortune, mis- hap ; see chyeno gido to be wanting (of teeth) ; pt. a gidi lek he has no (or few) 257 IIIIIIIIIIIIIIIIIIIIIIIIIIMIIIIIIIIIIIIIIIilllllllllllllllllllllllllillllllll teeth; a geta lek he pulled out teeth, pe. lek a get the teeth were pulled out (?) giido to sacrifice (as a cow) ; to bless ; to treat a guest; pt. a gieta ( gyeta) dean ; pe. a giet ; see geto gi fin ’’thing of the earth“ : something gi gwet writing material, pen, pencil gi gwon bribery gm-gik thing gin sometimes instead of gin, and gon gin ehdm food gin duoh womb gin lak inheritance gin mat beverage gin much alms gin mushahi old, antique, ancient things gin ndk arms gin tuk toy, plaything gin ten little thing, baby gino to rub ; pt. a gina en H mau he rubbed him with oil; a gin he rubbed; pe. a gin gir much, many, plenty of gi rom measure, ruler gito to reach, arrive, to last till; gito duki till to-morrow; e gito boro it lasted till afternoon giwi stone 17 258 gi — gwalo miiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiuiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiM gi wich head - ornament, go he, it, him [hat gobo kwojo to scratch mud together (for building etc.) ; pt. a gbpa or gbpi k. ; pe. a gop ; n. _gop go do fen to scratch the ground, to dig; pt. a gold fin ; pe. a gol ; n. 9 Ql godo to loosen (?) ; pe. Iwete got his fingers were loosened go go to work, to do, make, practise; pt. a gbka wot ; pe. a gwok goji-gbchi sword ; from go jo (Nr. gojo) gojo to strike, beat; to fire a gun, to hit; pt. a gocha rial ; pe. nal a goch gbk-gbk a ring of skin, worn round the leg below the knee gol enclosure , home, homestead; family; tyen ggla the people of my family, belonging to me; espec. : ”my wife“ ; tyen gol gin his, or their wife (Di. gol, Nr. gol, Somali gola) gbl: ken gol boil, abscess gblb-gol side-arm of a river, bay, bight gon where ? a ket yi gon where did he go ? gbn he, him, it gono to keep, preserve; pt. a gona jam he kept the goods; pe. a gbn ; n. gbn gono to loosen; much used in the sense of loosening a cow, that is giving it away; pt. a gbna lau he loosened the cloth; pe. dgk a gon the cattle was 1. gono to complain of, to accuse, to carry on a law-suit against one ; pt. a gbn ; n. gon gono to scratch ; pt. a gwonadele he scratched his skin; n. gwonb; see gw ono gon a dry place (?) gono to stoop down, to dive ; pt. a gon he stooped down; a goni ta pyen he hid himself under the skin; n. gbno gopo see gobo gor corner gor-gbr, or gori a kind of big white beads worn as necklace goro niggard ggro to tattoo, to make incisions; pt. a gora jal gbt comer, hiding place; behind; syn. gor ; a fani got wot he hid in the corner of the house goto to dig, see ggdo and gwoto goto to be vexed, angry, to sit down vexed, not saying a word; pt. a goti gu-gu a big fish gudo (gudo) to knock, to hammer, to pound; to hurt, to kill ; pt. a giita byil he pounded dura, pe. byil a gut or: a guv, n. gut guk (to be) blunt gill , gule ivot the comer between roof and wall of the house, see got gulo-gul (ar.) cannon guno to bribe ; pe. a gun he has been bribed gur-gur, also gur a very large fish, weighing up to 2 — 300 lbs. gur , kiy gur tattoo, brand; scar of tattooing; see goro guro to tattoo, see goro gut-gut navel, umbellicum gut-guti a wooden ham- mer gwach taxes gwai rough; yat rnagwai a rough tree gwajo to collect or to pay taxes; pt. a gwacha nyen; pe. a gwach; n. gwach gwalo to be thin; pt. a gwdl g wanb — ybt 25 a gwano to scratch, see gwono gwano to err, to make a mistake, to do some- thing by chance, unin- tentionally ; e gwano todo he told a false report, a lie; kit chaka gwano en a stone hit him by chance ; pt. and pe. gwen gwdro to snatch, snatch away ; pt. a gwara ring he snatched the meat; pe. a gwar ; n. gwaro , or gwSro gwatg to bewitch, curse gwayo to bark, bay; pt. a gwai gwayo to be coarse, rough ; kwome gwayo his back is rough gwedg to carve, to write; pt. yd gwU I wrote ; a gweta, or gweti wano; pe. a gwet; n. gwet gwejo to kick; pt. a gweeha dan; pe. a gwech; n. gwech gwelg to wink (with hands) ; e gwelo ki chye- no; pt. a gwel gwtlo-gwel ring gw eno to pick up, to gather, to collect ; a lete yan e gw eno yuk I saw him collecting fire- wood; pt. a gwena yuk, pe. a gwen gwero to peel off, as skin ; dele gwerg his skin peels off; pe. a gwer gwet carvings gwidg lep to give a sign with the tongue, to ”wink“ with the ton- r. gue; pt. a gwit; see gwelg gwok-guok dog (Kara- maj 0 enok , Elgumi eki- nok, Teso akinoko) gw ok work; e gw ok edi what kind of work is that? what is here to be done? what shall we do? see go. go gwono to scratch ; pt. yd gwgna rea I scratched myself gwotgto dig up the ground; see godg gyek-gyek Mrs. Gray's waterhuck gytlb-gytl ring of ivory; see gwelo gyeno-gyeh hen, fowl (Mundu ngo) gyerg to build; see gedo yado king; comp, rit, ror yalg wgk to bring out yam-yam thigh (Nr. yam) yarg thrashing - place ; ge pwota by 61 ki wiy yarg yedo-yedi grass-torch yegg fish; comp, rejo y6r, wor September yh'b-yiri a red bead ytro to cut into strips; pt. a yer py eng he cut the skin into strips yet spirit = yit king yo well ! all right ! ygdg to pound ; cf. widg yojg to bask, to sun one- self; pt. a yoch yong te elect ; see rang yong fen to sink, to dive ; pt. a ybn fen; n. ybno ydro - yor relations by marriage, see oro ; yore his brother-, sister-, father-in-law yot house ; see wgt 1 7 26 o * « — j u d Q iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii^ ha exclamation of fright jach-jach shoulder-blade jado to he in or to get into difficulties, to be at a loss, to be short of, to fail; pt. a jati nyen he is short of money, also a jet; n. jado jagg ket to pull a rope jagg to rule, to govern, to be chief; S jago f^n he rules the country; pt. a jaka /., pe. a jak jago-jak chief; jan duon big chief, district- chief jal-jok man ; see jalg jal fyet a liar; jal f. fer ki ku a liar is like a thief jal gbl husband ; jal gold my husband jal gw ok workman, la- bourer jal len warrior, soldier jale Iwok washerman jal mdt robber, waylay er jal nwomi bridegroom jal nal butcher jal neau trader, merchant j&lb, also jal~jok man (vir) ; for the plural tyen is also used; in compositions the sing, is always^'aZ, the plural, if the following word begins with a conso- nant : jg jalg itching jalg to curse jal tddo-jg t. } or tyen t. liar ytt%agmedecine-man; the ”bad“ wizard jam, jam goods, property, valuable things ; wu da jam gir you have plen- ty of goods jame gwok tool jame kwh things belong- ing to the community, to the king, or which are reserved for reli- gious purposes jam Un i. arms, armour for war; 2. booty, spoil jano to lean against ; e . j. wgt japg (jabg?) mggg to stir the beer je people; je fon the people of this country jekg to reign, rule, govern; pt. a jSkl; n. jSko, or jdgo; see jagg jem (ar.) week jeria a season: about September, the time of harvesting the red dura, yey j. in the j. jet to be short of; see jadg jimo to have colic ; yejaj. joch, joch-joch a plant, its root is used in making ropes and fish-lines jogg to turn something back, to prevent, to chase or drive away; jdgi dgk drive the cattle away, pt. a joka len he turned the war back, prevented war jok pi. oijal, men, people jo nak warriors jbp, jbup-jopi buffalo jor-jgr a small fly or gnat ; a bug judo to be over -tired, perplexed jur — kalo 261 Ulllllllllllllllllllllllllllllllllilillflllllllllllllllllllllilllllllllllillllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllli without deliberation. jur , jdr people, tribe (Ba. jur country) jut: wou a jut, chan a ket the sun has set, the day is gone jwdno to hasten, hurry; to be hasty, rash, e jwanb kwop he is hasty, in his talking jwok-jwok God; sickness; 6 da jwbk he is sick kd 1 . place ; 2. there, here ; chip kd put it there ; 3. and, and then; chan aryau ka yi hi in two days, then come again; kd connects only sen- tences, ki single words ; 4. ka , ka logo if, when kd = Mdb to go ; yd ka hi gwok I go to work kaho to take by force, to rob; pt. a kapd dean ; pe. dean a kap; n. kepo (Somali qah ) t kdch = kd, kech place ; in the place of, instead of kado salt (Masai makat ) kado, or kado to bring; see kdno, pt. a kht , a kadi gin cham, pe. a kel ; (Somali qad to take) kado to twist, plait, braid; pt. a kht ; a kadi lum he twisted grass; also: a keta yei he plaited the hair; pe. yei a ket, n. ket kado to go, to step on; syn. kedo kago to cut open, to split; to rend ; pt. a kaka dean he cut open a cow; a kaka yat he split the tree ; a kak, pe. a kak, n. kak kago to plant ; pt. ya kaka yat; pe. a kak kago dok to gainsay, de- bate, dispute; pt. ya kaka dok; the same as kago to cut open? kago bush-cat kago sand-bank, chiefly a small stretch of sand uniting two islands kago, sometimes kago to ache, to pain violently, wija kago my head aches ; pt. a khk, n. kek kajo to pluck, to pick, to gather, to strip off (as dura - corns from the ear) ; pt. ge kaclna hy 6 l they harvested dura; pe. a kdch; see kajo to bite kajo to bite, to sting; to pain, ache ; pt. twol a kacha dan the snake bit the man; pe. dan a kdch; china a kach my bowels ache; n. kdch (Di. kach, Nr. kach) kak a fish-spear; see het kake time, chiefly the ancient time, k.fa chaki a time not near : a long time ago; k. fen (long) time; k. duon the an- cient time, the time of old, a long time ago, formerly kdl-kali fence, enclosure, court, court-yard (Di. kal; Somali qalo castle) kalo to carry, bring; to be carried, brought; to ride, drive; to come from ; e kalo gin cham wot he carries the food into the house ; ya kalo wich adero I am riding on a donkey; kal ya wok carry, pull me out ! pt. a kal gin cham he carried the food; yi kala ken where do you come from ? a kela gin cham he carried the 262 halo — kvtg llll!lllini!lllllllill!lllllllllllllllllllllllll!llllll!lll!limillIIIIIIIIINIIIIIII!lllli:i ;; 1 ::|||||||||||||l!llllllllllllllllllllllll||||||||||||||||||||||||||||||||||||||||||||ii||||||!|||||||||||||||||!|||||||||||||||!||||||||| ! ni||( food; pe. a kel it was carried halo bldg to wait kamd (pt.) to be going to, to wish, to begin; yd h. gwet kan while; see ka place kang dom-palm (Nr. kan ) kano, kano to bring (So- mali ken bringing, Nr. ken to take) kano to hide; pt. a kana hyen ; pe. n. a kan; n. kan kan - kani trumpet (Nr. kan) kan ~ kake time ; for inst., kan a tvni some time karo to have branches, to branch off; dg Chgl a kar the Shilluk lan- guage has many bran- ches, i. e. is rich in structure katg to bring, pe. a kal; see kadg katg to step over, see kadg kawo-kawibQ&m for build- ing a house kayg address for a des- cendant of a king kayb-kai elder brother ; see preceding kayg appetite, desire for meat kech hunger; yd da h I am hungry kick strength, power; strong, powerful, se- vere; bitter, sour (Nu. kagal sharp, Nr. klch’) Mchg: chan a kechl the sun is turning downwards, it is afternoon Mdo-kit a fish kedg to twist a rope Mdb to go ; pt. a Mt ; a Mti wgt ’’she went into the house“ : she is going to bear a child kegg to plant, see kagg kel, keU middle, midst, in the midst of, amidst, between, among; Ml tiro among the people, wat bbgon ki keU gin there is no child among them ; kele bat the place between the shoulders kelg, kelg to throw a spear, to spear, to stab, pt. a Mia dan , pe. a kel , n. Mto kemg crutch kemg to visit ; pt. a kema dan; pe. a hem; n. Mmb keng to stroke, caress, fondle Mno-keni gourd, calabash ken (from kech) place ; time ; reason ; here, where, when, if; Nr. kan ken bol itch, place where a gnat has stung, blister ken gwgn itching ken kwgh burial-place ken - kwgte path of the cattle ken . let ’’hot place“, wound, boil keng yat to shake a tree keng to be strong; pt. a khn; n. kbib ; see kich kenrit — kache ror ’’place of the king“, a small hut where a deceased king is adored keng — ken rit Mb-Mo boundary, border kepg to take a thing out of a larger quantity, to choose, pick out; to take away, to steal ; to whore, to prostitute oneself; kepi choose l pt. a kepi; n. kap; see kabg her rich; ya fa jal her I am a rich man ; ya fat ki jal her I am not a rich man kerg to dig out; pe. tyele wgt a kyer the foun- dation of the house is dug out kit alone, self; again; yd kita I myself, I alone ket rope, plait of hair ketg to throw a spear, to spear, stab; to thrust;, to fight; pt. a Mia dan he stabbed a man; a. Mti ton he threw a keto — ku 26? Illlllllllllllllllllllllllll!iiillllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!lll!lllllli:!illlllllllllllllll!llllllllllllllllllllllllilllllillllllllllll!lllllllillllllllllll||||||||||||||||||||||||||li!l spear; pe. ton a kel; n. Mo; see kelo Mo to dash, to shatter, to split; pt. a keti, n. keto keu-kbt breast kewo leh to give a war- signal kdwii edge, boundary key bedo a place for sitt- ing down (from ken) key kwai pasture key nen sleeping place ki fish- eagle M with, and; connecting words kick bee Mdi, kidi how? (Nu. kir manner) kido colour ; kite lojq black colour kifa in order that, on account of, because of kifaho, kifonq why? kimo to lean the head, to be thoughtful, to ponder, meditate; pt. a kim; see kemo kindu thus, like that, just so Kwethus; often introduc- ing the direct speech Mnkin a fish kiro to tremble, shiver, dela kir my skin shiver- ed (Nu. kerkere ) kit-kiti stone, rock, hill, mountain (Nu. kit) kite colour; see kido Mto to put, to place, a kiti jam wot he put the things into the hut kb, kb short for kobo to speak kobo to take kobo to say, to speak; pt. a kbp; a kqrna kwop he said a word ; pe. a kwop koch-kiichi a small ax kbdo to fasten, tie; to wrap, as a wire round the spear - handle ; k. bak to make a fence, n. kudo, kodo to blow, as an in- strument; k. mach to blow the fire ; pt. a kodi mach ; a koti kah he blew the trumpet kodq-kot, kot seed Kddok the town of Ko dok, near Fashoda kqyo to rent, hire (Nr. kokh to trade) kqyo to blossom kbi breast of woman (a word used only in the royal court) kb jo cold (Nr. koch’) kojo to separate [man ko kal-kotS kali unmarried koko ( kqgo ?) feh to stick into the ground; pe. a kwbk ko kot be quiet! take care ! kol a month, about De- cember kqlo to pull out, extract; pt. a kola yat; pe. a kol; n. kol kolo to drive, as cattle komo to be going to ; syn. kama kon-gak a month, about October kono to stimulate, affect, to excite desire; to be excited; e kono fyowa it stimulates my heart, I want it ; yeje kono he is excited; pt. a hum, n. okon kono worm kqno-kqni a niggard kono to help ; kon an help me! pt. a kohl bn he helped him kono , , kono to pour out; pt. a kohi ji he poured the water on the ground kono to dig; see kwoho (Nr. kwon) kono to blow; syn. kodo koro to keep, preserve, to care for, to watch; pt. a kora gi feh he kept the thing; pe. a kor ; n. kor koro cotton, see kwqro koto to drive, see kwoto kot rain; k. e mqko it is raining (Madi ikodi) kot trumpet; see kodo ku-kiiwi thief ku not, prohibitive (Ba. ako ) 264 kite he — kwaro lillllillllllllllllllllllllllllllllllllllllllllllllillllllllllllllll>llilll>llllllllllll!lllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllllllllllllllll|||||| kuche not to know, to ignore; past form of kujo; generally this form is used, and al- most always in passive ; kuche yan I do not know kudo kodo to pull out a thorn, pt. a kola h, pe. a kol , n. kol — see kolo kudo to be quiet, silent; pt. a kht; kudi be quiet! yi ku kiit do not be silent! (Nu. kite , huse) kujo not to know, to ignore, kuja I do not know (Nr. kuy) kulo to bow; e kulo wije pen he bows his head, pt. a kula w. kumo to cover; pt. a kuma dak ki tago he covered the pot with a cover kirn place ; there, where ; yi kali (or kala) kun where did you come from? (Nu. kul) kun de chan west kun do direction kun dwdgo wan Nikah east (’’the place from where returns the eye of N.“, i. e. is the sun) kun dwdgo wan wude north kun dwdgo wan Iwal south kun dwdgo wan odon west kune-dbho pig {doho = Nubia) kunb - kuni a younger child, younger brother kuno mach to blow up the fire; see kodo kubdo-kuot tick; k. ya yite gwok there are t. in the ear of the dog kuodo to be swollen, bloated, as a dead body; pt. a knot; n. kuodo kuojo-kubch a place with white sand in or near a river; mud for house- building kuono to taste, to take first of the food; pt. a kwoha gin chain, pe. a kwoh , n. kwbho kur a fine (imposed by the king or magistrate) kuro to watch, see koro kuwajo address for a for- eigner [descendant grandfather, ancestor; kwach fins of the fish, see kwano kwacho to beg, ask, pray, request; pt. a kwacha dan , pe. a kwach (Ba. kwat , kwache ) kwach-kwahi leopard kwago to embrace, to carry in the arms; pt. a kwaka dan ; pe. a kwak; n. kwak (Di. kwak) kwago to decompose, putrefy; pe. riho a kwak kwal killed, butchered animal kwalo to remain, n. kwal kwalo to steal, pt. a kwala gin an; pe. a kwal (Ndorobo achor thief) kwane chan watch, clock; from kwano ”to count“, and chan ”sun, time“ kwani a stick for scratch- ing the head (probably a plural form) kwanb-kwanl solo-singer kwano to count, enume- rate ; read ; pt. a kwan kwano-kwach the fin of fish kwano to take (Di. kwah, Nr. kan ) kwahdeh a bird, eats fish kwano to be the first in doing something ; e kwano beno he comes first kwano a very large red ant kwano to swim, pt. a kwah kwa rit descendant of a king ; from kwaro grandchild kwhro - kweri poles for making the house-roof kwhro red kwaro - kwar 1 . grand- father, ancestor; 2. grandchild, descendant (Nr. kwar chief) kwatg — kyZgg 265 llllllllllllllllllllliilillilllllllllllllllllllllllllllllllllllllllllllllilllllllllilllllllllllllllllllllllllllllllllllllllllllllilllllllilllllllllllllllllllllNlillliilllllllllllilllllllllllllllllliillllllllllilllllliilillllllllllllllilliiiii kwato to steal; see kwalo kwayg 1. to herd cattle; pt. a kwai; a kwaya dgk; 2. to be well, to have slept well kwayg-kwai grandfather, ancestor; see kwd kwe some (Nr. kwei) kwekb (kweeko) to open the eyes; pt. a kweko wane he opened his eyes; pe. wana kwek kvsele rit the hair (of a king) kwSn a kind of bread or pudding (Nr. kwan) kweno fingernail kwier: jam kwer things belonging to the com- munity or the magi- strate, or the king, or which are reserved for religious purposes; also part of the dowry kwer poles for the thatch kwero-kwerl hoe kwgtg to steal; pt. a kweii he stole, a kweta (or kweti) dean he stole a cow; see kwalo kwSt-kwet dung-hill ; cow- dung piled up kweyo wound kwi some ; see kwe kwodo to drive, to herd kwodb-kot thorns, sticks, poles for house-build- ing kwodo mach to make a fire; see kodo and kwodo kwodo to fart, to ease oneself; pt. a kwot ; yi re kwot ? n. kwot (Nr. kwot, kgt ) kwogg to sweat kwogg to take ; pt. a kwoka yat , pe. a kwok, n. kgno kwojo to sew together, to tie by sewing or bind- ing; to stretch a skin on a drum ; pt. a kwbcha lau , pe. a kwoch, n. kwok sweat [kubjb kwom-kombsick] on, upon kwom-kubml board, chair, table kwomo to carry on the hip; p. a kwomanal ten kivgmo to limp, lame, hobble: pt. a kwoml; n. kwbmo kwon flour kwono to be sulky, cap- ricious, moody, to re- fuse eating kwoneyit the place behind the ear kwono to bury, pt. a kwona dan; pe. a kwon (Nr. kwon) kwono to help (Di. kon) kwon-kwon history, report kwono Iwedo fingernail kwono to begin, pt. a kwoixi kwop talking, talk, speech, word; matter, affair kwor debts, fine ; see kur kwqro-kor cotton, thread (Masai karash cotton cloth) kworo: mach kw. lamp, torch ; see kworg cotton kwgrg to winnow, to clean the corn by winnowing, pt. a kwgra by el, pe. a kwor, n. kuodb kwot-kot shield kwgtg to drive, lead ; pt. a kwoli dgk, or : a kwgla dgk he drove the cattle, pe. dgk a kol, n. kol kwgtg to blow (wind), pt. yomg a kwot, or: a kwgti the wind blew; pe. a kol yi ygmg he was driven by the wind ; see kwgrg to winnow, and kwgtg to drive kwgto-kwot farting kyau border, as between fields, see Mwu kyawg to row a boat; pt. a kyau; n. keo kybch right hand, on the right hand kyedg byel to roast dura kyedg to refuse; pt. a kyht he refused, a kyedi kedg he refused to go, n. kiedo, kyer; a refuse is often expressed by clicking of the tongue (Ga. kwero ) tylgo to cackle (fowls), pt. a kyek 2 66 ky 4 1 — l&h lllltllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllMIIIIIIIIIIIIIIIIIIIIIIIIIIII kyel together; gS kedo kyel they are going together; from akyel kyelo-kyel fence (?) kyilb-kyel star kye.no to squat, cower (lifting one knee higher than the other) kyeno yit to listen, pay attention ; pt. a kyena y. kyen-kySni, or kySh horse (Madi kairio donkey, Abokaya kaher donkey) kyer the water of two uniting rivers kyero to leak , trickle, drizzle, bleed; remo k. the blood is trickling; rea kyero I am bleed- ing; pt. a kyer kyero wot to mark out the (circular) funda- mental lines of a house ; a kyer a , or: kyeri kal he marked the circle of a fence; pe. a kyer , n. kyero kyet-kybt i. a fish, 2. the space between the cut- out teeth ihbo mud, clay ; 1 . ya yo there is mud on the road labo people lack urine (Turkana alot, Masai galak ) lack broad, wide lacho to be broad, wide la go to inherit; pt. a laka jam ; pe. a lak; n. lak (Nr. lakh) la go to dream; n. lako (Nr. lakh) la go magistrate, authori- ty, community lai-lai game lai yino to be lost, to die (said of men only) lajo to piss lako-lak dream lal a month, about August lamo to pray to God, to worship; pt. a lam; a Idmajwok; pe. a lam laho-lahl , lard the nabag- tree laho war to spend the night waking; a laha war; n. lane war laho to be loose, to be not strong, durable, to rend easily lau-lard skin, cloth; lane dan cloth of man (Bo. lao, Ba. labo, Turkana elau, Karamojo elou) Uu spittle lau far away lawe-lawi oar of boats lawo-lah, also itinl skin, cloth, syn. lau lawo to be far away; pt. a lawi layo: wije l. he is asham- ed; pt. w. a lal; n. lai wich lebo to lie in wait for; pt. a lepa dan , pe. d lep , n. lebo ledo to shave; e L tiga he shaves my beard; see lyel ledo, also lido to see, pt. a lita dan, or : a leta d., pe. a let lejo-Uk tooth; lek lyech ivory (Nr. lech , Nandi kelek, Ndorobi kelek, Masai ala, Somali ilik) lek d6h a kind of white dura [see la go leko to dream, pt. a lek; lelo - lei flint - stone (Di. alel, Ba. lele) lelo to be smooth, even, pretty, nice, good, pt. a lei, n. lelo Uh war, army, danger; leh a tin an army was raised^ a war arose; nine da l. ”his eye has war“ : he is angry leno — Iwak 267 lltllllllllllllllllllltllllll!l!IIIIIIIIIIIIIIHIUIIIIIIl!llllllllllllllllllllllllllllllilllllll!llllllll!lllllllllllllllllllllllllllilllllllllllllllltlllllllllllll!llll!lllllllllillllltlllllll!lillllllllllllllllllllllllllll!l|||||||||||ilf|| or feel leno to become hot; see let leno to throw; pt. a leha tuk, or: a lehi tuk he threw a stone ; pe. tuk a leh lep-ltp tongue (Di. lyep) lepo I. the junction between wall and roof, 2. = labo mud lepo rek to crawl, creep, go stealthily let, also let (to be) hot, sore, nina l. my eye is sore ; fen let it is hot ; rea let I feel tired, un- well, feverish, am lazy (Nr. le t) Uu the hot season, Janu- ary-February leu-lbwi (sing, also leu ) a small lizard (Di. aleu ) lewo wiy wot to make the upper edge of the roof even, smooth libo to be cool, cold; pt. a limi; n. libo (Ba. libi wet) libo to steal upon, to come stealthily upon; pt. a lepa hu, pe. a lep , n. libo; see lepo lido to see ; see ledo lino to hear; pt. yd lih I heard; a Una kwop, or Uni kwop; pe. a lin (Nr. lin) Uu liu (to be) destitute, bereft, without cattle (Nr. liu to die) loch-lojo black; tyen lojo black people; bwoh l. black Arabs lodo to wade in water; pt. a Iwot; pe. pi a Iwot logo to become, pt. a loka dan it became a man logo (loko) to follow ; e l. ban gon he follows after him; pt. a lok b. g. 9 n. logo logo (loko) to answer, to interpret; pt. a Ibki kwop , a loka kwop; pe. kwbp a lok; n. logo logo to reconcile, com- pensate logo to wash, pt. a logi lau } a Iwoka lau, pt. a Iwok [ing dura lol-lbi a fan used for sift- lojo to be black loko this side (Di. Ion) 161 deep Ion sticks lono (luno) to do a thing later, after somebody else, to follow one in doing something, pt. a Iona ben he came later, after him ; n. Ibno lono to pull out, pluck, as feathers., hair ; to loosen; to get off (clothes) ; pt. a Iona gylno, pe. a Ion (Nr. Ion ) this that side , side: lone see Ion an chine mb lot-lot club loyo to run away, flee; pt. a Idyl, n. loyo lugo to come after some- body, to follow; e lugo ban gon he follows him ; pt. a luk bah gon, a luka dan; pe. a luk; n. lugo* see lono lugo to turn, to be turned towards ; a 16 gl logi he turned (himself), he turned round; haje i I'Oge he turned his back; n. lok; see logo lumb-lum grass luno to turn (down), to be turned (down), alilit e luno fen the bat hangs upside down, pt. a luh; n. luno, see lugo lubbo to be in company, to converse with a person, to have inter- course with, to deal with ; pt. ge ludpa rei gen they conversed with each other ; a luobi he c.; a luop luon gwok the blossom of the dura luto to fall into (?) luyi-luyipon&i small lake Iwdk-lwhk cow-house (Di. Iwak, Nr. Iwak) Iwak people 268 Iwall — mano ini,) Iwall the general name for red dura (probably a plural form) Iwano to be or have become poor, destitute, bereft Iwano-lwah fly (Di. Iwan, Nr. Iwan, Ba. alouno) IwMo-lwet finger ; l. tyelo toe; Iwen dugh thumb, Iwen ten little finger Iwen worthless, insipid, cheap , simple ; see Iwano and Iweno Iweno to be insipid, taste- less, worthless, cheap, simple, senseless Iweno to be soft Iwijo (Iwijo) to whistle l wo go to exchange Iwogo to accompany ; espec. to acc. a guest a short way; a Iwoka en; see logo Iwogo to wash (oneself or something) ; a Iwgki re he washed himself; a Iwoka dan he washed a man; pe. a Iwok, n. lug go; see logo (Teso ake-longo) Iw 61 -lb t a gourd, pump- kin, calabash Iwono scrotocele Iwon gwok ’’molar tooth of the dog“ : the blossom (or the sprout?) of the dura Iwop-lwobi company; see lubbo Iwoto to wade in water; pt. a Iwbtl , n. Iwotb ; see lodo lyawg to spy, to lie in wait for lyech-liech elephant lyefg to want something but being ashamed of asking for it lyek a place where the grass is burned lyelo to burn, to flame; pt. a lyel, n. lyel lyelo to shave ; pe. a lyel; see ledo and preceding lytnb cooked butter ma because, for; whether ma which, who, rel. (Nu. ma, man) md-mek aunt, sister of the mother macli fire (Nandi mat, Kamasia mat, Ndorob o mat, Suk ma) madiro (ar.) Mudir, Go- vernor mhdb a certain dance; first part of a dance mado to drink ; pt. a mat, a mata pi, pe. pi a mat (Teso akai-mata) rnago to catch, to get hold of, to seize, to hold fast; pt. a maka dan; a maki dan; pe. a mak majo to spread out in the sunshine; pt. a macha lau, a macha lau, pe. a macli mdl, or mal, often short mal heaven, the upper region, surface ; above, on, onward, forward, at the head malo to adore, to pray, to offer thanks (to God); pt. a mala gwok, pe. jwok a mdl malo-mel, mdl bell malo to roast, broil; pt. a mala ring, pe. a mal man, woman women mano-man testicles ; mane dan mane warn junction of two rivers mang to hate, detest, to be inimicous, to wage war against; to forbid, prohibit; pt. a mani, n. mano mano — mino 269 IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIHIH mano to capture, to be- siege; pt. a maha pach; pe. a man; n. mano mab fat, oil, see man mar green ; nini mar hi fa hyeh your eye is green on account of money: you are greedy after money mar, also ma because, because of, on account of mar a silver pot which plays a role in the history of the Shilluks; it does not exist now maro to love; pt. a mari jal eni; pe. a mar ; n. mado maro to thunder ; pt. mal a mari the heaven thundered, it th. ; n. maro mht slow, slowly; also a form for excusing one- self or of asking atten- tion or precaution : take care ! excuse me ! mat-mdti female mat -mat friend: mddd — r\ — rs 7 — r\ my fr. (Di. mat, Nr. mat) mato to greet, salute; pt. a mati en, a mata en he saluted him; n. mato, or mat (Di. mat, Teso ahai - mala , Somali mod) matono small, little, a little man fat , oil , m. dean butter, m. kick honey, m. chogo marrow may-hwor candle (from hworo cotton) mayo-mhi the mother’s sister, aunt mayo to fish, to catch fish mayo mother? me property; forms pos- sessive pronouns; me tero common property of the people medo to increase, augment, add ; met nyen give more money medo, also medo to be sweet, flavorous, sa- voury; agreeable, joy- ful (Nr. metli to taste) me jo, me jo to shut up, shut in , to hide , to close ; pt. a mecha nih he shut the eye; pe. a mech; n. mech me jo to make straight, even, to pull, drag, tear ; to adjust by pull- ing, tearing ; pt. a mbcha yat, a mbch ; pe. a mech; n. mech mehb-mbhb some, some other, someone, some- body else, jal m. some man, another man men his mother (from mi en) men, men which, the one who, whose meno to put into, to stick into, to press into; pt. a mena yat feii he stuck the tree into the ground; pe. a men meno to twist; pt. a myen; a myena weno he twist- ed his beard; pe. a myen meno the one who, syn men mbnb-mdm heart meno hind part of the head meno to be pretty, beauti- ful; bbl e m. the face is pretty meno to be deaf; pt. a men (Nr. men) mbr a kind of white dura meri charcoal mero to be reconciled, to reconcile ; pt. ge mer; n. mero met sweet met-met big hair-dress of the men met otwon crest of the cock mi mother; mia my mother mvno to be pleased; chune m. he is pleased, satis- fied; n. minb mino (minnof): mal a mini, hot e mino a heavy rain-shower is coming, it is going to rain heavily, it is gett- ing dark; n. mino 270 min — n IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIHIIIIIIIIIIIIII Illllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll min deaf, deafness ; see meno (Nr. men) mio mother, see mi mito to hold fast, to keep, chyene tek ki mite nyen his hands are tight in holding fast money: he is close modo to cohabit; pt. a mot ; a mota daclio; pe. a mot , n. mot modo to break (?), pe. mot modo dark ; fen fa m. it is dark ; see mudo mo go any food prepared of dura, dura-beer; m. 7wa|oheer, m. bur flour, m. gin cliam bread, pudding, mon a wach dough (Di. mou ) mo go to crumble off, as the bank of a river; to glide into ; pt. a mok, n. mb go mb jo to boast of, to be proud of mb jo to give; see mu jo m6k these, these ones, see meko (Nr. mok) [fish mbk-mwbk the dog-head mok don truth, true, verily, mok = pi. of meko, don pi. of duon moko pi. of mbko moko (sometimes mako ) to rain, to drizzle, drop ; kot e moko it is raining, kbt a moki it rained mol, mwol morning molo to flow molo to come early; pt. a mol beno he came early, n. mb lo mono to swallow; pt. a mbna gin cham; pe. a mon moro red ant (Nr. mivor mwor ) mot adultery, see modo motoio pick out, to gather, to pluck ; pt. dacho mota abwok, pe. a mot motS, moti first, at first mqto sterility (of the soil) motalo (foreign word ?) onion moto to hold fast; pt. a mbtz, pe. a mota yat, n. mito miicho island mudo to drown, to be drowned mudo darkness ; m. e. benb d. is coming; fen ba m. it is dark, fen fdtS m. it is not dark (Bo. mul) [witchery mugb disease caused by mu jo to give, a mucha nyen (Nr. modi') rnuke beer, see mo go mulo to creep, crawl (Di. mol, Nr. mwal) mulo to plaster with mud, to wall, to wall up mulo to tame, to be tame, a mul ki fach it was used to the house, it was tame mumo to be perplexed, confused; pt. wija mum I am perplexed (Nu. mumur deaf) muto neck; mune dan neck of man mwojo to be stingy (?) mwojo to explode; pt. a mwoch, n. mwojo, mwoche toch the ex- plosion of the gun mwol, mol morning, fSn fa m. it is morning mwqno to plaster with mud, to wall ; a mwona raro (Nr. mun mud) mw6m scutiform cartilage mwono to whisper myer pi. of pack village myero to be worth, to deserve, to be becom- ing ; pt. a myer, n. mySrb No word begins with n n a — nd 271 iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiifiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii nd (also nd) as, like, nd en like him nagg to kill, to hurt, to put out, extinguish ; to break; e nago tabgfen he throws the dish on the ground ; pt. a neka dan , pe. a nek , n. ndgo; yi nago wun adi how many years have you killed: how old are you? (Nr. nakh) nam-ndmi river nami as, like, just as nano to lick; pt. a nan , n. ndn nau thus, without any- thing, without clothes, naked ; e chato nau he walks naked (Nr. no) nayg , neyg uncle, neya my uncle ne thus, as, just as, like ne jal eni as this man (Nr. ene thus) nebo to be wet; pt. a nep, n. nebo rigno to look; a rifrnd mal he looked up; pe. a nen, n. nin, n. yo to see a way, to hope n&ng to wait neno to live, a nen neno to sleep, e nbnb he is asleep ; pt. d nin ; yi nin didyou sleep (well)? neya thus ndi right ! all-right ! very will ! nimo to cover, to shade nmg to sleep ; p. a mn, n. nen; see neng ning to move, to shake, be moved by the wind nbk, nok (to be) little ; a little ngkg to recover, to heal; pt. a nbki, n. nokb nong to be or become little, to diminish; pt. a non , n. nung; see nok numg to lick, to kiss ; n. numb [exists nut , nut there is, there nuti not yet, not nwajo mgl to breakfast; pt. a nwach ki mgl nwang to aim at Nwdr The Nuer-country or people N. nd - nwoli child , young one, seed, egg; na is also used in expressing a deminutive form; in these cases it is fre- quently pronounced ne or even ne nd bdn slave, servant, person belonging to somebody; also ”wife“ nd bon a white cow na cAoZoakindofreddura na din a cow with small brown and black spots na dai chwgu a whore ndddt bottle (ar?); see adat nadei fenidwai a kind of red dura na-fSgybno a kind of red dura na felwot a kind of red dura nd gin ten baby na gol-tybn gol 1. wife, people belonging to the family ; 2. used in addressing a higher person, as a chief nd (ne-) yolo an axe 272 na — no mo iiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin ha-jago child of a chief na nan young crocodile hdjaka, cow with a fallow nah-hahi crocodile (Ka- head , small brown spots on the back, the rest being white na jok a cow : head black, small black spots on the back, the rest white — same as hajak? hakai-hikai niece, nephew na ker a cow : sides black, belly and back white na kino a kind of red dura riako to struggle, wrestle, fight ; pt. a hak, n. hako ha-kbro cotton-seed na kwach a cow, speckled black white na kwah rit loose woman nal, also hel-hah boy nal duoh-hah doho young man, youth na leh-nwql lih a small drum na let a brown or grey cow hdll-hali python hamayo brother hamio-hembk sister hdmo to chew (Bo. na) na mudwelb a bird; syn. okqge nam nan , also nan-nwol girl, daughter (Di. nan) nan ten small girl nan hwom bride nan kayo elder sister hane daeho , sometimes nan a daeho girl ramojo agi-nan croc., Elgumi ati-hah croc., Masai ki - nan croc., Lendu na hippo na oma tir a large duck na pyen-nwol pyeni a small hide or skin harit child of a king, prince ndro lum to cut, mow grass naro gums harojo-rdch calf nau hair on the genitals nau-nawi cat (Di. ahao s Nr. hau , nau } Masai nau cat, Lendu nau hyena) na wat young bullock na wumetir a bird nay at a small tree, shrub, bush na y6m abwok a kind of red dura ne == na child, young, little nek posterity, pi. of pre- ceding nekdyo elder brother nemei sister n6mek a kind of white dura nemia--nemek brother nemiau sister nemie tyeh gol sister -in law [striped ne nah a cow, white-red neh 9 nih eyes ; see wan neho pkh to make a deep hole into the ground ne taho black cow newa female cousin ne yom a cow : head white, body black or hay ni to use to; expresses the habitual form of the verb niedq to milk ; pt. a niet niet a month, about No- vember Nikdhb the ancestor of the Shilluk nation nim genitals of woman nim face, in front of, facing (Nr. nyam) mmb-nim sesamum (Di. num 9 Teso ika-numu) nih s also nih name, him amen which is your name? nih eyes ; see wah nih small part, atom; h. yat a fati waha a chip of wood fell into my nine chu joint [ e y e hodo to bear young ones; pt. a hbt s n. hwodb; see hwolo hodo to show, see hudo hodo to be soft; syn. Iweho hoyolo-nSwull an axe; see hayqlo no jo by 61 to cook dura homo to marry ; pt. a homi daeho ; a noma daeho ; pe. a hwom nono — nan 273 lllllllllllllllllllllllll!llllllllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllllllllllllillllll!llllilllllllllllllllllllllllllli!il!! ,! l 1 1 1 'j 'ill 1 II [ i 1 1 ' > i i nono to pound, crush; e nono labo he pounds, kneads the mud; pt. a rioni l. , pe. a non, n. non nono to scatter, to tread on; pt. a hona kwet; pe. a non; n. non; same as the preceding non see nuno hotyeno some time, some days ago, the other day riudo to show; pt. a hota wot he showed the house; pe. a not; n. hodb nuno to rub (as a wall, to make it smooth); pt. a hum wot; pe. wot a non nub go, hwqgo-hubk louse nwago to take part (in a meal), to agree, con- sent, to be of one opi- nion; pt. a nwaka gin cham; n. hwak, wa nwaka kwop we were of one opinion nwalo to touch; pt. a nwala kwome; a nwati kwome, n. nwalo ; see nwato hwah-hwahi bracelet of metal, iron nwano to be able, clever, to be able to work with both hands, the left and the right, alike nwato to touch; pt. a nwati gin an, a nwal gin an, n. nwato; see nwalo nwago to doze nwblb-nwell earth-worm nweno to walk around nweyo to rain a little, to drizzle; kot e nweyo nwobo to knead, as mud, dough, to mix with water ; pt. a hwopa labo; pe. a liwop; n. liubbo riwodo to be weak; pt. a nwbn iiwoli young ones, chil- dren, seed, nwole jwok twin- children nwolo to bear young or fruit ; pt. a nwbl nwomo to marry; pt. a nwoma en; pe. a nwom; n. nwom; see nomo (Bo. no) nwoiiq to crouch, squat, cower ; pt. a tiwon nwot weak ; see nwodo nwoto to show ; see nudo nach back, behind, back- ward; ya chata naja I went backward nacho to take leave, to ask for permission to go ; pt. a nacha dan ; pe. a nach; n. hitch (hach) hado to cut, to butcher; a hdt (hat); pe. a hat, or : a hal; see halo hado to rely on, to trust; pt. a hati en hajo to know ; almost ex- clusively used in pas- sive : a hacheyan; also : a niche ydn I know him; n. hajo halo to butcher ; pt. a hala dean, pe. a hal, n. hal; see hado hamo to yawn ; pt. a ham; n. hamo (Nr. ham) htin,hhne,irom.hate ’’man, person^ often occurs in compositions, in plural generally tyeh ”people“ is used hane chwor blind person hane dacho, also han a ddchq woman han dwar hunter han kok a hired person 18 WESTERMANN, The Shilluk People. 274 nan — noyo iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiN nan kor guardian nan kwdi shepherd nan Tcwal thief nan Udb barber nan lojo black man nan lok kwop interpreter nan mane nblo eunuch nan mar beloved one, friend nan mdrach a bad person nan men enemy ; from mano nan mul apprentice nan nworn bridegroom nan nar boaster nano to be perplexed, astonished; pt. a nan naro (also naro) to gnarl, growl ; to bluster, boast, a nar , or : a nari : n. naro nat a cow with horns cut off natb-tySn man, person (Nr. nak, Ba. noto) nate bhpo beggar note budo a lying, a sick person nate fach inhabitant, ci- tizen nate fwon teacher nate gwok workman nate jwano kwof one who is hasty, rash in his words , an arrogant person nate jwbk I. a ’’man of God“ ; 2. a sick person nate ker rich person nate ku thief nate kwacho beggar nate kwayo herdsman nate len one who beats the small drum nate mot a lewd person nate nek murderer nate rial butcher nate nenb an unconscious, a swooning person nate repe kwop mediator, conciliator nate tal cook nate welb traveller, stran- ger nate yaf ki mdn one who seeks intercourse with women, lewd person nate yat an abuser nate yiedo helper nayo a kind of red dura ne yes neawo to trade, to buy, sell; pt. a neau, a neawi bySl nedo-net, n\t rib ; see the following nbdb-net a hoe, made out of bones, now seldom nego to bleed a person nejb a mark nejo to recognise, see ndjo nelo to roll; pt. ge nila nam they rolled into the river; n. nilo riemo to cut off, take off; pt. a riema yit; pe. a nem; n. nem neno to be unconscious, to swoon; pt. a nln n. neno neno to tan, to prepare a skin by tanning neno (to be) much, many (Nr. nwan) nfo-ner the white-ear cob rigro to let the milk down (said of a cow) ; pt. a ner; see nyedo nSt brain neto to laugh; pt. a nhti ; pe. a ne tl; n. nyiro no allright! well! nobo to hang up riodo to cut ; pt. a nol, a not , a nola (nota) yat ; pe. a not , or: a nol (Nr. not) no go to vomit, pt. ya nbk (Nr. nok) nol a lame person, a cripple ; from nodo nol-nbll a large water- snake nolo to cut; see riodo nolo to avoid; the same as nolo , nodo to cut? nbn the rectum ; nompyelo an invective, injurious word naro-nbr, also nor bean (Nr. nor) not cripple ; from riodo , see nol noto to spit; pt. a nota, or: a nola lau ; pe. a nol; see nwoto noyo to curdle, coagulate n oy o — ogak 275 illlllllllllllllillllllllllllllllllllllllllllllllllllllllllllUHIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIilllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllliil no go to imitate hu-huwi lion nudo to cut, to kill; see hqdo nudo to surpass in some- thing, to be too much: e nudo yi rajo he is very bad huwat razor hwajo to smell v. n., yqmo a hwachl en the wind smelled towards him: he smelled the wind; n. hwajb (Nr. nwech’) nwano to aim at; pt. a hwahi lai; pe. a hwah; n. nwano hwech-hwech a large lizard, lives in the water and on land nwech , also nwech runn- ing nwech a kind of red dura hwet a snake hwqjo to hasten, make haste, to he the first in doing something; pt. a hwoch; n. hwqjo hwono to be prudish, coy, simpering, conceited, presumptuous, proud; pt. a hwon, a hwbni, n. hwon, or: hdnb hwoto Mu to spit; pt. a hwoti L, pe. a hoi hyedo to milk ; pt. a hyet, a hyeti dean , or: a hyStl d.; pe. a hyet ; n. hiedb hyemo wok to cut off nyeh metal, money (Bo. gahd) obano front-apron of wo- men bbau-bbawi the lungs bbbch-oblech reed fober-bbtri feather, wing obet womb bbirb-bblr a small pot for beer bbogb - obok spotted, speckled; an albino bboi foam, froth bbbu lungs, see obau obuk bellows bbwbhq - bwoh stranger, foreigner; chiefly the white man, Arab, Turk, European ; obw. wok , obw. lo jo ’’white man of the bush“, ’’black white man“: Sudanese Arab, black Arab obworo grass for thatching bbwoyq-obwui a shrub with thick, fleshy leaves, very frequent in the bush dbyecli a cow with ordi- nary , non - dressed horns ochodo a hornless cow, a cow with short horns ocholb-wate chol or chol Shillukman bchqyb-bchSyi melon ochuh liver; see chuho ochyhib - ochyen a loin- cloth, ’’back - apron“, for women odah chyeno the palm of the hand odbk-udikl a large -mat (Nr. odek) odelb-odtt 1. a cow with horns turned down; 2. anchor; see odulb oderb-bdbr kiddle, garth, crawl odibb-odip, odip blanket odiho cloud-shadow odoh west- wind odulo a cow with horns pointing forward odqh a kind of red dura of Mo a tree, its fruit is eaten by goats of ado Iwol mask dfwon-bfiin loaf of bread of yet lyech a kind of white dura ogak a cow: back and 18* 2 j6 ogal — onwok IIIIIIIIIIIMIIIIIIIIIIIIIIIIMIIIIIIIIiniMlllllllllllllllillllllllllllllll]llllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll!lllllllllllllllllll!lllllllllllllllllllllllllllllllllllll!ll!llllllllllllllllllllllllll!llll head black, belly and neck white ogal-og&l (ar.) mule bgalb-ogall , or : ogal mule; see ogal ogedget a bird bgigo a cow; see ogalc 6gik-6g\k buffalo ogbhb-ogbm bracelet of ambach ogot a cotton-cloth ogwal-ogweli frog ogical calf of the leg ; o. bat ’’calf of the arm“ : the fleshy part of the upper arm ogwb-ogwe bow (for shoot- ing) ogwel on ox with horns turned towards the eyes ; female : agwelo 6gwojc-6gbki]&ok&\ ”fox“ ogwol-bgwol a black bird bgwbrb-bgwori , also ogwe- rl the blue (grey ?) heron ojaho - wate jan Dinka- man, barbar bJcMb-okoti a big basket okodo-okuti hedgehog okok-okbk, also okbgi a fish with three thorns okok (also okok) — okbk egret, also name of the little white heron bkbk-okbk flower, blossom (Di. gak) okot-bkbt bell; o. e lono the bell rings okut papyrus Okwa Nyikang’s father okwano-okwanl broom okwek , also okwbk-okwak a kind of goose okwen fi a kind of red dura okwol-okwbli an eatable gourd, is cultivated bkwom-bkuom the sacred ibis okwon-okbn long feathers, such as are used as ornaments in the hair okwor-okori the spotted serval, and its skin, worn as dancing-cloth okyel-dkyeli black, grass- eating ant, they live in armies, build large hills olach mach a kind of white dura blak-oleki a fish [fig olam-olemi the sycomore- oUau the starling olek a cow, grey and white spotted ottlo-bUli a club ending in a ball, kncb-kerry oleh (olen?) a cow with large brown and white speckles; see 6lek ottt, olet-oleti brown hawk bloe-bloe, also oleloe duck (Di. olului, Nr. Iwelwe, Ba. wilili) olut a cow with small brown and white dots olive a kind of white dura olwe-olwe marabou-stork oma cousin omadb-nemado the child of my brother, niece, nephew, omhda my n. omayb-omai the child of my mother’s sister, cousin, see oma bm&db-omet fire-fly omSlb (ar.) salt omen his brother omerb a kind of red dura omi-nbmi brother omodo a cow (or other animal) black and white spotted [lope omoro - ombr roan ante- omot green dura bnau-onau a snake, not poisonous, eats frogs oriayb-onai the child of my mother’s brother, cousin onogb a cow with horns directed straight back- ward, like those of the young buffalo onivaho large black ant, eats termites , bites painfully ohelo red earth on river banks, used for making pots ohemia my brother ono to dive ; see yono bhwi drizzling rain oriwok-onwbk male goat or sheep bnwero — pelo 277 Any. jat, Teso aki-ya medecine, Masai jata tree) yau , also yah just, nothing particular, quietly, bedi yau ”y ou just remain quiet“ ; bogon yau there’s nothing parti- cular yawo to swing, wag ; pt. a yau ; n. yawo ye he, it ye, yey = yech middle, in yeach oh no! never! yebo to open; pt. a yepa wot; pe. a yep; see yabo yech-yet the interior of the body, the belly; interior, inside, middle ; in, amidst, among (Di. yich, Nr. jach’). yech-yich a grass used as medecine yedo to climb; ay worn y eta wiy yat the monkey climbed upon the tree (Di. pit) yego adalo to clatter with a rattle ; see yego yegg to carry many (little) things, to be laden with many things; a yeka yen he carried sticks; pe. a yek yei-yat boat, ship; yei mach steam-bo at; y.wgk railway; y. nam river- boat yii hair; y. dan hair of man; y. tik beard; y. wan eye - brow, eye- lashes yejg to skin, to peel off; pt. a yecha dean he skinned the cow; pe. dean a yech } n. yech yejg , also yljg to sweep; pt a yecha wgt; pe. a yech , n. yech yvjg-yech rat yejg to help one in lifting a load on the head; also: to carry a load; pt. a yecha dan he hel- ped the man; yd yech atep I carried a bag on my head yeng (ying) to dismount; a yena wgk ki wiy kyeh he dismounted from the horse yeng to pick up, pick out, choose; pt. a yeha gi fen; pt. a yen , n. yen yeha , yeha to be; syn. ya (Ba. yen) yetg to abuse, insult; pt. a ydhl (yenl ) in, a yaha in he abused him, n. yen; see yadg yet-yit a well yet-yiet neck (Di. yet) y&t-yit scorpion; a kach yl yet he was bitten by a scorpion (Nr. jit) yetg to climb; see yedg yewg to repent yey often before a con- 288 yey — yweng iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiinit sonant instead oiyech: in, inmidst of, among yey yeria a season, about October — December thro ni kajo by el y. y. the people use to har- vest in the autumn yeyo to assent, believe, trust; pt. ya yii (Ba. yeye) yiyo-yH hair y£yQ.i yvyo.> to be able, to can; ya u yei ki gwedo I am able to write y£by, through, with; to- wards (Bo. hi) yi you, sing. yiebo to open; pt. ayiepa wot he opened the house; pe. a yiep; n. yiep yiedo, also yielo to arbi- trate, make peace, stop a quarrel; to save, de- liver, liberate; pe. a yiel yiedg to cut, chip, carve ; to point, sharpen; pt. a yieti yei, a yihra yei he carved the boat; pe. d yiet, a yier ; n. yet yiegg to help one in lifting up a load; to carry; pt. a yiegi labo , a yieka labo ; pe. ayiek, n. yek; see yigo yi£go to breathe aloud, to moan, groan; pt. a yiel-yieli jackal yi&l-yiel (also yiel-yil) bracelet, anklet; y.tyelg anklet yielo, yelo = yiedo yieng to pick up; s eeyeno yiep, taily. romo ’’sheep- tail“ a red dura, y. wan the angle of the eye; y. kySn ”horse- tail“ : a red dura yiero to twist; pt. a yUra tol he twisted a rope; pe. d yier; n. yier yigo to rattle with the rattle ; pt. a yeka ki addlo, pe. a yek; see ytgo yigo to become; pt. a yikd dan yin you, sing. yina, also yina, you, it is you yino-yit fisherman yino far away, in the bush, outside yiro smoke; y. kSta mal the smoke rose up yitg to find, pt. a yiti gi fen he found some- thing; see yodg yit(yit)-yit ear, leaf; yite yat leaves of the tree (Mundu je ear, Suk yit ear, Di. yet, yid, Nr. ytt) yiyi to be possessed by a spirit, to be in ecstacy yg old yo-y\t road yobg to bewitch; pt. a ywgba jal mekg; pe. a ywop yodg to find; pt. a yota en; pe. a yot yogd to become; pt. a yoka dan; see yigo yolg to mix (?) yomg to surpass, beat one, to overcome, to be victorious; pt. a yom; n. yom yomg air, wind, weather, y. e kwoto the wind is blowing (Di. yom , Suk yomat, Turkana eku- ywarn, Karamojo egu- wam, Kamasia ygme , Teso ekwamu yu, yuot-yuoti person of old age; see yg yu = wu you yudg to pass away (sun, time) to get dark ; y udi wou the day has gone yu fyel tin an insult, an injurious (obscene) word; see fyelg, pyelo yujg to pluck off the grains from the ear with the teeth yuk firewood; 6 kSdo bt gweni yuk she goes to gather f. ywachg to pull, drag, tear ywachg to be starved yweng to step on, walk on ; see ywong ywobo—ywop 2gg ||||||||||||||||||||||||||||||||||||||||||||||||||ltlllllllllllllllllllllllHllllllillllllllll!llllltlltlllllill!llllllilllllllllllllllllllllllliilillllll!!llllllllll!lli!lllill!lill!illllll!inilllllll!!lli!nill||||l!lllllilll!!|||!||||||]|| ywobo to bewitch, curse; see yobo ywodo to find, see yodo ywogo to comfort, con- sole (?); yd yoki £n I comforted him ywolc, ywok a cry, crying ywono to tread under fo ot, to step upon; pt. a ywona dan; d yuon; pe. a ywon; n. ywon. ywono to utter a loud sound, to cry, weep; to rattle ; pt. a ywon ywbp-ywbpl bewitcher WESTERMANN, The Shilluk People. 290 abhor — ax iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii^ ENGLISH SHILLUK. A. abhor v. mano able, to be ~ yeyo above adv. mal absent a. tok absolve v. chwago absorb v. chwejo abuse v. yeto, chayo accompany v. logo, Iwogo accuse v. goSio accuser n. hate goh ache v. kago, kajo, ramo add v. iriedo adore v. malo adorn v. rugo adze see ax affair n. kwop afraid, to be ~ boko after prep, ban afternoon n. bur again adv. kete agree v. hwago agreeable a. dock aim v. niva.no, chemo (toch ) air n. yomo albino n. obugo-obbk alike a. fer all a. ben, b&nb alms n. gin much alone akyel, kete along, prep, tan also adv. tyau amazed, to be ~ gayo ambach n. abobo , abwobo ambassador n. chwak - chwhk amidst prep. Ml, yech among prep. Ml, yech ancestor n. kwa ancient time n. otyen and conj. ka, kl angry a. wero anklet n. yiSl-ytel another meko answer v. logo, Iwogo (kwop) ant n., black house — achuhb - achuhi ; red moro ; black winged achy tuo-achy en ; white bi ant-hill n. oro-or anus n. dchwik-achwek apparition n. tipo apprentice n. nan mul approach v. wano, chago, chaho apron n. obaho arise see rise arm n. bat-bat armour n. adedek arm-pit n. wan ywod'o arm-ring of ambach n. achut - achut, ogqno, adero arms n. gin hak army n. Uri, tyek arrive v. wito, wato, gito arrow n. wet-witi artist n. bodo-boti as adv. na, nami [layo ashamed, he is ~ wije ashes n. bur ask v.fecho ; ~ for kwacho, bapo ass n. see donkey assemble v. chuko, chono, tumo assent v. yeyo associate v. rebo astonished, to be ~ gayo, nano, mumo astuteness n. orbk-orbk at once adv. tin, andn augment v. medo aunt n. wajo-wach ; mayo- mai; md-mek avenge v. cholo, chudo avoid v. nolo awaken v. tuko ax n. dUro-dori baby — body liiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiinH baby n. gin fen; na gin fen bachelor n. bbt-bbti back n. and ady. kwom- kom; ban ; hach backbone n. fyer-fbri backward ady. htich bad a. rack; to be ~ reng bag n. citep-atep, atbp bait n. chami-chami bake v. budo bald a. twech ; to be ~ churo bamia n. atedo banish y. ryemg banner n. bbr bar v. rigg barbarian n. = Dinka barber n. nan tido bark v. gwayg barren a. bwgch basis n. tyblo-tySl bask v. yd jo basket n. adudo - adut ; donb-dbni ; akoko bastard n. agwen-agwtn bat n. alilit bay n. see bight bay v. gwayg be ya , yena , bd, bedg bead n. tego-tek beak n. adimg-adimi beam (wood) n. kawg- kawi bean n. nbrb-nor bear (young gones) v. liodb, nwglg beat v. fodo , fwodg; gojg because conj. ma 9 mar, ama because of Ufa become v. Iggg, yigo, y°g° bee n. kick bee-hiye n. wgt kick beer n. mb go beg v. kwachg beggar n. nate bhpo, nate kwachg begin y. chagg , kama, kwong behind adv., prep, hack, bdh, chan belch y. gagg believe v. yeyg bell n. okot-bkgt; malo- bellows n. obuk \mel belly n. yech-yet below prep, tai adv. fen belt n. see girdle beneath prep, ta bent, to be ~ homo beside prep, bate besiege v. mano, geng besmear v. wgdg, warg, getg, gajg between prep, kel beverage n. gin mat bewitch v. yobg, gwatg, cheng, fedg, tyedg bier n. tabate big a. duoh, dbhb bight n. gglo-ggl bill n. dok-dok bird n. wino-wih bird-trap n. akal-akbli bite v. kajg bitter a. kich black a. Ibch-lojg black man n. nan lojg blacken v. rawg blacksmith n. bgdg-butl blanket n. odibo-odip blast n. atuno bleed v. n. kyerg ; v. a. hegg blind a. chor, chwgr blind person n. nan e chwgr blister n. ken bol bloat v. kuodb blood n. rhno blossom n. see flower blossom v. kggg blow v. kodg ; of wind : chgdg; to ~ the nose twohg blue a. otwol blunt a. guk bluster v. harg board n. kwom-kubmi; phm-pami boast y. mgjg boat n. yel-yat body n. re 19' 292 boil — catch boil v. walo, yang ; eggs, corn : bago boil n. ken Ut 9 ken gdl bone n. chogg-chu book n. wario-wach booty n. jam Un border n. dok-dbk; see also boundary borrow v. wido both rygt bottle n. addt-adgt boundary n. kbo-kio bow v. kulo bow n. ogwb- 6 gwe boy n. hal-hah bracelet n. riwan-nwani; yi 6 l-yiel brag y. harg braid v. kadg brain n. nSt branch off v. karg branch of tree n. akare yat brass n. tdlal brave a. tek bread n. kw£n break v. torg, chodo, fyedg breakfast v. hwajg mol breast n. keu-kot (wo- man’s) n. tino-tin breast - bone n. ahado- ananl brew y. dgdg, dwolg bribe v. gung , ryebg bribery n. gi gwbn bride n. dan nwom, nan nwgm bridegroom n.jal nwomi , nan nwgm bring v. kgdg, kalg , kang, dwayg , dwai bristles n. win broad a. lack broil v. malg broom n. okwano-okwam broth n. chwai brother n. namayg; nemia- nemek;omi~nSmi; elder ~ ktiyo-kai bruise v. fogo brush v. fojg bubble v. twglo buffalo n. jbp-jbpi ; ogik - oglk bugn. chwaro-chwar ; tbno build v. gedo, gerg bull n. wat-wgt bundle n. bech, bach burial-place n. ken kwgh burn v. lyelo, wahg bury v. kwong, rigg bush n. fal; wak, wgk bushbuck n. aburo-abur bush-cat n. kagb but conj. dt butcher n. jal hal f hate hal butcher v. hadg, halg butt of the gun n. dbwone toch butter v. fwojg chak butter n. mau chak; cooked ~ lying butterfly n. dyel jwgk buttermilk n. bai buttocks n. wbdo - woti ; tar; atei dan buy v. heawg by prep, yi c. cack v. see ease cackle v. kyggg calf n. nfirojb-rgch calf of the leg n. dkeh ty&lb, ogwal calico-cloth n. brdt-orat call v. chwolg , chwgtg camel n. amalb-dmali can v. yeyg cannon n. gulo-gul caoutchouc n. dok capricious, to be ~ kwong capsize v. gamg capture v. rngiig care for v. korg caress v. keng carry v. kalg, tyetg , terg; ~ on the hip ~ kwgmg carve v. gwedo, tehg, yiedg carvings n. gwet cast iron v. bodg castrate v. rgjo, tggg cat n. hau-hdwi catch v. magg caterpillar — cry 293 lllllllllllilllllllllllllllllllllllllllllillllllllllllllllHIIIIIIIIIillllllllllllllllllllllllllllilllMIIIIW caterpillar n. oywai-oywdl cattle n. dgk cave n. bur-bhr centipede n. otglo chaff n. chwoh chain n. achichwel , tagite chair n. kwom-kubmi chameleon n. dogolpou change v. undo, welo channel n. wol-wol charcoal n. chiigb-chuk, merl chase V. chyetg, ryemo cheap a. Iweh cheat y. tabg , wohg cheek n. finb-fmi chew v. hamo chicken-pocks n. adwat chief n. jagb-jak child n. ha-hwoli chip y. yiedo chirp v. gedo chisel n. tuon-tiibhi choose v. yeng circle n. dbl circumcise v. chwblg clap y. ting clatter v. yegg clay n. Ifrbo clean v. fdjg f chudg, twarg clear a. til, to be ~ chwobg clever, to be ~ bodg climb v. yedg clock n. see watch close v. chylgg , mejg cloth n. lau-lanl; fyen- feni cloud n. folg-fol cloud-shadow n. oding club v. lot-lot ; bUlg-blili coagulate v. rigyg coarse a. gwayg cob n. ner-ner cobweb n. boi-bgi cock n. otwon-otbn cock of the gun akyen- akyen cohabit v. mgdg cold a. ko jo, Ubg colic, to have ~ jimg collect v. gweng collect taxes gwajg colour n. kidg come v. beng, bi, bia come back v. duo go come early v. mglg come near v. wang command v. chegg company n. Iwop-lwobi compensate v. Ibgg, cliolg complain v. gong compose a song chagg conceited a. nwgng conciliator n. note repe kivgp confused a., see perplex- ed consent v. nwagg, yeyg contemporary n. yhch- yach continue v. chogg , chigg converse with v. luobb , wajg cook v. tado, talg cook n. nate tal cool a. Ubg copy n. ga, wel corn n. abwbk corner n. ggr, ggt , tatyel corn-stalks n. veto -ret ; tyan cotton n. koro, kworg cotton-cloth n. ogot cough v. wglg count v. kwang country n. fodb-fot court n. kal-kali cousin n. owajb-newajo; owa ; onayo 5 omayo, oma cover n. wumi , rumi cover v. kumg, mmg covet v. tidg cow n. dean-dok cow- dung n. wero-wer cower v. kygng, nwgng cow-house n. Iwdk-lwak cowrie-shell n. gago-gak coy a. nwgng crane n. oywak-oywakl crawl v. lepg rek, rnulg crawl n. see kiddle create v. chwajg creep v. lepg rek, mulg crest of birds n. aywak - aywhk • of the cock met cripple n. hoi crocodile n. han-ham crocodile-hunter n. dying crooked, to be bgmg crouch v. nwgng crow n. dgak-dgeki cruel a. tek crumble off v. mb go crush v. hong, tgkg, tugg crutch n. kemg cry v. ywbhg, rggg 294 cry — dust iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiii cry n. ywok cunning a. weng, wono curdle v. noyg current n. tiwo curse y. jalg, cheng, gwatg , yado, yalo cut v. nolo, nudo , nalg, nado cut grass v. naro lum cut off y. nemo cut open v. kagg cut into strips v. rero dam n. otino-otln dance v. chong, wdcho dancing- stick n. dan-dani danger n. len dark a. modo, mudo dash y. ketg day n. chdn-cham daylight n. wou deaf a. men, min deal with lubbo debate v. kago debts n. kwor, kur deceive v. chamg decompose v. kwago, chwino decrease v. doyo deep a. 161 deleib-palm n. tugo-tiik demand debts pidg denie v. femo depart v. wato descendant n. kwaro-kwar desert n.fal deserve v. myero destroy v. durofen detain from v. tubno detest v. mnno dew n. tbch diarrhoe n. ram ; to suffer D. from ~ chido, dyebo die v. towo, tou difficulty, to be in ~ dalo dig v. kono, kwono, godg diminish v. nong Dinka-man n. ojano-wate jdn dip water v. rgmg, tomg pi dirt n. chilg disappear v. wang dismount v. yeng dispute v. kagg dgk distant a. lau distribute v. fang dive v. yong gong divide v. pang divorce v. tang dizzy a. wing do v. gbgg, tijg doctor n. jal yat dog n. gwok-guok dog-head fish n. mbk- mwbk dom-palm n. kang donkey n. adirb-adhr door n. tadbt, tit door-mat n. tigb-tlk dough n. mgn a wach down adv. fin doze v. nwayg drag v. ywachg dragon-fly n. otyem-otyem dream v. logo, lekg dream n. lako-lak dress v. rugg ; ~ hair fujg yei drift v. geng drink v. mgdo drive v. kalg, kolo, chgto drizzle v. kyerg, nweyg, tedg drown v. n. mudg drum n. bul-buli drum-stick n. akol-dkoli dry v. dimo, twgwg drying-place n. pforn duchn n. rdwo duck n. bl66-bloe dung n. diet dung-hill n. kwSt dura n. by£l dura-bird n. akfcdi dura-food n. mggg dura-stick n. dakagi-da- kaki; takagi dust n. tbr, ay6ch ear — fisherman 295 IIIIIIIINIIIIIIIIIIIIIIIIIIIIilllllllfllllllllillllllllllllllllllllllllllllllllllllllllllllllliillllllllllllllllN^ E. ear n. yit-yit ear-lap n. akwan-dkwhn earth n. fSh earth-worm n. nwelo-nwdll ear-wax n. paho ease one's self v. fyelo east n. kun dwdgo wan Nikah eat v. cliamo eat soup v. wato chwai ecstasy n., to he in ~ yiyi edge n. dok-dbk egg n. toho-toh ; nwole gyeno egret n. bkbk-bkok eight abidek elder brother n. hekayb elder sister n. nan kayb elect y. yoho, rqno elephant n. lyech-Ubch embrace v. kwago emigrate v. dago enclosure n. kdl-kali , gol enemy n. nan men enmity n. ater enumerate v. kwano equal a. fer, per err v. gwaho, bworo escape v. bodo eternal a. adv. atir eunuch n. nan mane hblb European n. see white man evaporate v. dweno exactly adv. chyet examine v. faho exchange v. Iwogo , wido excrements n. chet exhibit v. tyero (tyero ?) exist v. nut explode v. mwojo extinguish v. nugo extract v. kolo eye n. wah-hih F. face n. him; bblb-bbl feather n. bbbr-bbbri fine n. kur fail v. dalo female n. mdt-mbti • see finger n. Iwbdo-lwet fall v. demo, , dyemo also woman fingernail n. kwoho Iwedo family n. gol fence n. bak-bak; kdl-kali finish y. tyego , rumo, tumo far away lau fence in v. bago finished, it is ~ choti farm n. fwodd-fwot fence-sticks n. tate kdl fire n. mdch fart v. kwodo fetch water v. romo pi fire a gun v. gdjo toch Fashoda n. Bachodb field n. see farm fire-fly n. ombdb-bmet fasten v. kodo fight v. hako; n. Uh firewood n. yuk fat n. mau fig-tree n. olam-olemi first n. amalo ; adv. mote; fat a. chwe file v. tyego to be the ~ kwano father n. wi , wu, wdd fill v. faho, yano; ~ up fish n. rejo father-in-law n. see” re- rigo fish v. mayo latives by marriage“ fin n. kwaho-kwach fish-eagle n. ki fear v. boko find v. yito, yodo fisherman n. yinb-yit 296 fish — gun ilium 111111111111 fish-hook n. tewidi-tewitl; fly n. Iwanb-lwan forest n. tim abdit foam n. 6 boi forever adv. at£r , db chbn fish-line n. dper fog n. otok forget v. wich wil fish-spear n. bet follow v. Iggg, lugg, pidg, form v. chwdjg fist n. alutb-aluti byedo formerly adv. chon five abich fondle v. keng forward adv. mal flag n. bbr fontanel n. timg dan foundation n. tyblb-tybl flame v. lyglg food n. gin cham four anwen flee v. faro, loyg foot n. tyblb-tySl fowl n. gyenb-gyen fling v. wetg foot-ankle n. twen friend n. mat-mat flint-stone n. lelo-lel for conj. mfi, mar frighten v. bwggo float v. geno, twarg forbid v. mgng frog n. ogwal-ogwell flour n. kwgn ford n. otor-otbr front n. bblo-bbl; nim; in flow v. molo fore-arm n. twel ~ of amal, nim flower n. bkbk-bkbk foreigner n. obwbnb-bwgn froth n. oboi fly v. faro fore-leg n. bat-bat full a. fan, yan G. gainsay v. kago dok, femg gnat n. jor-jgr great a. duon, dgno gale n. atunb go v. kedg, kadg, chatg greedy a. nine mar game n. lai-lai go back v. do go green a. mar garth n. see kiddle goat n. dySl-dyek; male ~ greet v. mato gather v. twaro, tumg, onwok-onwbk grey a. adiik gw eno, chohg, mgtg God n. jwgk-jwbk grind v. walg gazella rubifrons n. akbn- good a. dock grinding-stone n. pbl-pel akoni goods n .jam groan v. yiegg, chudg genitals of woman nim goose n. bkwbk-bkwhk; ground n. fen germinate toyo atudb-atutl grow v. a. fedg, v. n. dong get up v. duo do gourd n. adhlb - adall, growl v. narg giddy a. wing kbnb-keni; bparb; abln; guardian n. nan kbr giraffe n. wer-wer Iwol guinea - fowl n. achwat - girdle n. tebtimi-Ubami govern v. jagg achwht girl n. nan-nwol; nane grandchild n. kwarg-kwfir guinea-worm n. tyau-t/y^u dachg [tojfo grandfather n.kwd, kwayg- guitar n. tom-tom give v. wekg, mojg, mujg, kwai gum n. dok glide into v. mggg grandmother n. wang gums n. ndro, dan gnarl v. narg grass n. lumb-lum gun n. toch-tbach hailstone — ignore 297 lllllllllllllHllllllllllllllllllllllllllllillNIIIIIIIIIIIIIIIIIIIIIIIIIIIIilN H. hailstone n. afei hearth n. tuk-tukl hoe n. kwero-kwtrl hair n. wtnorwen ; yiyh- heaven n. mal hold fast v. mitg, motg , yU heavy a. fek, pek rnagg hammer v. gudg hedgehog n. bkgdg-bkutl hole n. bur-bdr hammer n. aban-aban; heel n. tatyilo hollow v. rggg, wotg gut-guti heglig-tree n. ta hollow a. orggo hand v. garno heifer n. rgjg-rgch home n. phch-myer; gbl hand n. chyeng-chyih, chin help v. kgng, kwong homestead n. gol hang up v. ryerg , nobo helpless a. twalg honour v. gang happy, to feel ~ chung hen n. gybio-gyen hoof n. dato-ddt medg herd v. kwayg horn n. tun hard a. tek herdsman n. nate kwayb horse n. kyen-kym hare n. dfbajg-dfoachi here adv. ken ; ka; anan hospitable, to be ~ rejg hartebeest n. tan heron n. bgivorb-bgivori ; hot a. let harvest v. kajg owang-owam hot season n. Uu hasten v. jwang, nwojg hew v. teho house n. w'ot-wgti hat n. aten-at&n ; tdk-tdki hide v. fang, mejg, kang how, how much adi, kidi hatch v. tggg hide n. dbl-del hum v. rurg hate v. mgng, chedg hill n. kit-kiti hunger n. kech have v. a. da him S, in, gon hungry a. da kech hawk n. oUt- 6 letj ; grey hind-part n. ta hunt v. dwarg - ajul hip-bone n. opap-opap hunter n. nan dwar he i, yi, in hippo n. fdr-feri hurry v. jwang head n. wich-ivat hire v. ryebg, kggg hurt v. nggg heal v. n. ngkg history n. kwon-kwon husband n. jal ggl hear v. ling hit v. ggjg husk n. afoke, akwor heart n. mbno-mlnl; fyou- hobble v. kwgmg hyena n. otwon-otwonl fyH hoe v. furg 1 . I yd, yan black - owau-owau if conj. ken ibis n. bkwom - bkuom, \ identical a. fer ignore v. kujg 298 llllllllllllllllllllllllllllilllllllllllllllllllllllllllllllHIIIIIIIIIIIIIIIII iguana n. abaturo-abaturi imitate v. hgyg in prep, yech in order that kifa in order to be increase v. rriedo inherit v. la go inheritance n. gin Idk lllllllllllllllllllllllllllllllllllllllillllllllllllllHIIIIIIIIIIIIIIIIHIIIIIIIII inside n. yech-yet insipid a. Iweh insult v. yeto, chayg intend v. chamg interior n. yech-yet interpret v. Iggg interpreter n. nan Igk kwop iguana — lie iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii intestines n. chino invite v. re jo, ryejg iron n. hyen island n. muclib it e, ye, en itch n. ken bol ivory n. leke-lyech J. jackal n. ogivbk - ogbki; yiel-yieli journey v. welg jump v. faro \nam junction of rivers n. mane just chet just now anan just so adv. kinau justify v. chwagg K. keep v. koro , gong, rriito kick v. chabo, gwejo kiddle n. bdtrb-odbv kidneys n. rgho-rghi kill v. nago king n. rit-ror kiss y. numg knead v. nwgbg, , tgko, chgbg \ knee n. chuh-choh knife n. falo-fdl knob-kerry n. bUlb-bUli knock v. gudo know v. hajg L. lack v. bung lake n. see pond lame v. kwomo lame person hgl, fiido-fut lamp n. kwqro language n. dok-dok large a. duoh, dono late, to be ~ long , chwgnq laugh v. neto f bonb leaf n. ylt-yit leak v. kyerg lean v. wolg, jghg ; ~ the head kimg learn v. didg leeches n. chwe left hand cham leopard n. kwach-kwani let alone v. weyg let go v. weyg let the milk down hero letter n. waho-wach liar n. jal fySt, jal todb lick v. nahg, numo \tbdg he n. twot, fyct\ tell lies lie— my 299 lllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllililliillMIIIIIIIMIIIIIIIIIIIIIIIIIIIIIIIIIIIIIilllllllllllllllllilllllllllllllllllllllllllllliillllll lie down v. budo; lie in wait for lebo. lift up v. tiho light a fire chwono mach like adv. na, nami likewise adv. tyau limp v. kwamo lion n. nu-nuwi lip n. del dok listen v. kyeno yit little a. ten-tono ; nok live v. neno liver n. ochuh, chuno lizard n. leu-lewl; large ~ hwech-hwech load-ring n. tacli locust n. baho-bah loin - cloth n. bchybib- ochyen loin - cloth for women n. achwato-achwati loin-ring n. walo-wal long a. bar look v. neno looking - glass n. ram- rem loose, to be ~ laho loosen v. loho, goho lose v. wano loss n., to be at a ~ dale lost, to he ~ wano louse n. hubgb-huok love v. maro lower part ta lungs n. obau M. magistrate n. la go mahogany -tree n. turo- tur maize n. abwok make v. gogo, chwajo make straight niejo maker n. nan a gogo male n. chwou male animal otwon-otbn n — r\ r»— r\ man n. nate-tySn ; jal-jok; dan mango uste n. atet-dtet mankind n. dan marabou n. olwe-olwb marrow n. awuno marry v. nomo mask n. of ado Iwol mat n. odbk-udikl mats for fence ryek matter n. kwop me a , ydn mean v. chwdlo meaning n. tyblo-tyel measure v. rorno measure n. gl rdm meat n. rino mediator n. note repe kwop meditate v. kimo meet v. romo melon n. ochoyb-bchoyi merciful a. to be ~ yato metal n. nyen [yech middle n. kbl, keU, dir , midst n. kel milk n. clxdk milk v. nyedo miscarry v. dubgb misfortune n . gi chyen mishap n. gi chyen miss v. bajo mist n. otok mistake, to make a ~ bworo , bano, gwaho mix v. chwobo, chabo, rebo moan v. chudo money n. hyen \mi monkey n. aywom-aywb- month n. dwai-dwat moon n. dwai-dwat morning n. mol 3 mwol morning -dawn n. akech mwol mosquito n. beyo-bSi mother n. mi, mio mountain n. kit-kiti mouth n. dok-dok move v. n. niho move into v. dago mow grass haro lum much a. gir, hhrib mud n. Ihbb mule n. ogdl-ogal murderer n. hate nek my a 300 nabag — perplexed N. nabag-tree n. laho-lam nakdi-nikai noon n. de chan nail n. fejo-fech nerve n. raro-rar north n. kun dwogo wan naked a. nau net n. boi-bbi wude name n. nin nice a. dock north- wind n. rftdb narrow a. toch niece n. omado-nemadb ; nose n. wum ; rum-orom navel n. gut-gilt nakai-nikai nostrils n. wote wbm near a. chuM niggard n. kono-koni; gorb not fh; prohib. ku neck n. yet-yiet; mutb night n. war-wari not yet nUti neck-bone n. dgorb-dgbr nine abinwen now adv. tin , anan neck-ring n . bol teno no ! fdt ! number n. ga nephew n. omado-nemadb; noisy a. wowo 0. oar n. tatedi; lawe-lawi f\ r\ fy s — onion n. motalo outside adv. wak, wok offer thanks rridlo onward adv. mal outwit v. chamo, tabo, oil n. mau open v. yebo, yabo wohq old a. yd open eyes v. kwtko overcome v. ygmo on prep. Jcw'om or conj. wala overleap v. rumo on adv. mal oribi-gazelle n. tbnb-ten overwhelm v. hudo one akyel ostrich n. wiido-wiit owl n. tulb P. pain v. kajo, kago, ramo pass away v. yudo, ruwo pelican n. bbh6-bbhi palm of the hand n. odah pass by v. faro pen n. gi gwet paper n. wano-wach pasture n. key kwai, tar penis n. chiil-chul papyrus n. bkut pay taxes gwajo people n. tero, je, labo, paralyzed, to be ~ d£go peel off v. gwero, yepo Iwak, jiir part v. deho peg n. dwayo-dwai; fejo - perforate v. chwayo } toyo part n. tbk-toki fecli perplexed, to be ~ wich persecute — rat ^ or iiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii e rnumo, nano persecute v. pido perseverant a. tek person n. hate-tySh; dan perspire v. kwogo, fgro pick v. kajo pick out v. moto, yeno pick up v. gweno , twaro piece n. ga, wel pierce v. toyo, chwobo, chwayo pile up y. cliono pillage v. tono, yago pig n. ktinb dohb pigeon n. akur-akuri piss v. lajq pistol n. addu place v. Mto, chibo place n. kd, ken, kun plait v. kado plait of hair ket plant v. kago, fedo plaster v. mulo, rnwono, wodo play v. tugo play guitar tomo tom plenty gir , friinb pluck v. kajo, moto poet n. achak-achak pole n. kwodb-kot ; kwaro- kweri polish v. tyego pond n. liiyi-luyi ponder v. kimo pool n. tor-tori poor a. tivalo, abu porcupine n. chyou-chyo- wi posterity n. nek pot n. fuk-fuki‘ dak-dak ; otet - otltl ; oblrb - bblr ; atdi pound v. wodo ; nqno ; gudo ; wolq pour out v. kono power n. kick powerful a. kick practice v. gogo praise v. fwojo pray v. lamo, kwacho, malo pregnant a. yach presently adv. tin, anan preserve v. gono, koro press into v. meno pretty a., to be - mehq y lelo prick v. fyedo prince n. narit prohibit v. bano, mano property n. jam proud a. nwono, mojo prudish a. nwono pudding n. kwen pull y. ywaeho pull a boat fyejo yei pull out y. wodo, kglo, telo pumpkin n. Iw ol-lb t pus n. tut put v. cMbo, kito put into v. meno put on (clothes) v. rugo put on fire tono putrefy v. kwago python n. mli-nqll quail n. ayier-dyierl | quiet, to be ~chuho, kudo \ quite ben, bhxe ram n. oroch-orbch rat n. ybjo-yech • chap ; dafol rabbit n. see hare rain v. kbt & mo ko rain n. kot rain-bow n. roho raise v. £mo; - cattle etc. fedo 302 razor — sesamum WllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllH razor n. nuwat reach y. gamo, gitg read v. kwang reason n. ken reconcile v. rebg, logo , mero recover v. ngkg rectum n. nbn red a. kwaro reed n. obech-obiech ; abar refuse v. bang , kyedg reign v. jagg , jekg relation n. wat-wati relatives by marriage orb - or rely on v. nddg remain v. dong, bedg , rijg, chogg remember v. farg rend v. kagg, fyedg , cliodo rent v. kggg, ryebg repeat v. chigg, dubgo repent v. yewg report n. kwon-kwbn request v. kwachg resemble v. chalg respect v. gang rhinoceros n. atun akyel rib n. ngdg-net rice n. alabg rich a. ker ride v. chato, kglg riddle n. wiy kyen right a. dtch right hand kyech ring n. atego-atek • gwdlb- gwel ripen v. chegg rise v. duodg river n. nam-nami river-bank n. gat-ght road n. yo-ybt roan antelope n. omorb- ombr roar v. chwgwg roast v. malg roast dura kyedg by el roast fish v. budg rob v. yagg, kabg , tong robber n. jal-mot rock n. kit-kiti roll v. nelg roof n. wiy wgt , tano root n. byero-byer rope n. tbl-tgl • ket 5 wuno -wun rot v. chwing rough a. gwai round a. dol row v. kyawg rub v. nung } girig, fojg rub fire fij g mach rub with fat tgjg rule v. jagg ruminate v. duggg run v. ring run away v. farg , logo run (a race) v. rarg sacrifice v. getg saddle n. pgm salt n. kadg , omelo salute v. malg sand n. ayech sand-bank n. kago satisfied a. yan save v. yiedo, yielo say v. kgbg scare up v. tugg scatter v. tayg, deng school n. wgt fwong scoop out v. rggg scorpion n. yet-yit scratch v. gwang scratch mud gobg kwojg scrotocele n. Iwgng search for v. yabg season, hot ~ dodin see v. ledg, lidg, neng seed n. nd-nwgli ; kodg- kSt seize v. magg self kete, re sell v. neawg send v. worg send for dwayg senseless a. Iwen separate a. wax serval (spotted) n. dkwor- okgrx servant n. wat ban , na ban sesamum n. nimb-mm settlement — spy IIIIIIIIIIIIIIIHIIIIIIIIIllllllllllllllllllllllllllilllllllllllllllllllllillllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllllllllllllllllllllllllllllllilllllllllllllllllllllllllllllNIlilllU settlement n. fach-myer seven dblryau severe a. kich sew v. roto, kwojo shade v. nimo shadow n. tipo shake v. teno, nino shake a tree keho yat shallow a. dweno sharp a ./a&; to be ~ fago sharpen v. pago shatter v. keto shave v. lyelo, ledo she i, yi, in sheep (male) n. onwok- oiiwok sheep n. female ~ rbmo shell n. aroch-aroch shepherd n. nan kwai shield n. kwot-kot Shilluk - country n. foie chol ; ~ language do chol\ ~ man oeholb-wate chol ship n., see boat shiver v. kiro shoe n. waro-war short a. chek , chego shoulder n. wiy tok-wite tok shoulder-blade n. jach- jach show v. nudoy riwoto, tyero shrub n. nayat shut v. mejo- ~ up rigo sick a. da jwok sick, to be ~ budb sick person nate jwok , nate budo sickness n. jivok side n. bute , tun *, tok , foki silent, to be ~ kudo, chuno simple a. Iwen sin n. orbk-orok sin v. rono sinew n. raro-rar sing v. wubrb single akyel sink v. rono , yono siphilis n. gi bwon sister n. namio-nemek sit down v. feka fen six abikyel skim off v. yaro skin v. yejo skin n. dbl-del, fyen-feni ; lau-lani skunk n. see stink-cat slave n. na ban, wat ban sleep v. neno slow a. mat sly a. won smack v. teko small a. ten-tono small-pox abip smear v. wodo smell v. n. nwajo smell n. bad - pH smoke v. a. wano smoke n. yiro smooth a. lelo smoothe v. nuno smoulder v. duno snake n. twol-tpli snatch v. gwaro sneeze v. chyero snore v. twaro snort v. twaro snot n. anono Sohat n. Atulfi soft a. nodo, tobo, Iweno soldier n. jal len some mekb-mbko somebody nate someone see some something gicho meko somersault n. alun-alun son n. wat-wati song n. wur soon adv. tin sorcerer see witch-doc- tor sore a. let soul n. wei-weyi soup n. chwai sour a. kich south n. kun dwqgo wan Iwal • wan wure Iwal speak v. kobo spear v. kelo, chwobo spear n. ton-ton speckled a. see spotted spectre n. tipo speech n. kwop spider n. ordp-orap spill v. royo spirit (of deceased) n. dneko, yet spit v. hoto spittle n. lau split v. kago, keto, fyedo spoil n. jam len spoon n. fal-fet spotted a. obogb-obbk sprinkle v. wlto sprout v. toyo spy v. lyawo 304 squat — thief iiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii squat y. nwono, kyeng stab v. chwobo, kelg stamp v. tehg star n. kyMo-kybl starling n. oUau start v. watg stay v. bedo, rijg stay behind chwghg steal v. kwalo , kwato step on v. ywehg sterile (of animals) a. rorg sterility (of the soil) n. mo to stick v. kgkg stick into v. memo stick n. kwodo-kot n — a stiff, to be - degg stimulate v. kono sting v. kajg, fyedo stink-cat n. afedb-afU stone n. kit-kiti 5 tuk stoop down v. gong, fang stork n. amdt-dmati story n. wiy hu straight acliSm, ter straightway clriet strain v. tehg stranger n. obwohg-bwgh ; hate welb stream v. rarg strength n. kick stretch out v. tang stretch up (hands) tang strike v. ggjg string beads v. robg strip off v. kajg stroke v. keng strong a. tek } kidi struggle v. nakg stupid a. dek suck v. dgdg [chwejg suck out (a wound) v. suckle v. dwodo sudd n. tik-iik suffice v. romo sulky, to be - kwong sun v. majg sun n. chan surface n. wich-wat; mal surpass v. fodo, nudg surround v. tyegg suspend v. ryerg swallow v. mono swallow n. wbno-wbni sweat v. kwggg, ferg sweat n. kwok sweep v. yejg sweet a. met swell v. kubdb swim v. kwahg swing v. dglg, yawg swoon v. heng sword n. goji-gochi table n. kwom-kuomi pdm- pami tail n. yiep take v. kwang take by force kabg take leave hachg talk v. wajg, kobg talk n. kwop tale n. wiy hu tame v. mulo tan v. neno taste v. bdg Mono tattoo ▼. gorg Taufikia Bur a Chgl taxes n. gwach teach v. fwbng teacher n. hate fwoh tear v. ywachg tell v. kobg tell lies fedg tell stories todg temples n. tano-tani ten pyarg tenacious a. tek tendon Achilles n.pwohg- pwoch termite n. bi termite-hill n. worb-wdr test v. fang testicles n. mhng-mhn thank v. pakg f fwojg that pr. acha, 6 ni; conj. them gi, gin [kifa then kb there adv. kiin these agak, ak, ini, mok they gi, gin thief n. ku-kuwi; hate ku; nan kwal thigh — vexed * Q r thigh n. yam (ram )-yam time n. chan, wan, ken traveller n. hate welo thin a. ref, rep, gwal tin n. aybmb tread on v. hong, chabg thing n. gin tired, to be ~ budg, fado. treat a guest getg think v. romg, gang fei tree n. yat-yen thirst n. rddo tobacco n. atabo-atam tremble v. kirg thirsty a. mak yi rodo tobacco-pipe n. dak-dak tribe n. jur this eni to-day de chan tin trickle v. kyerg thorn n. kwodb-kot toe n. Iwedg tyelg trouble v. torg those dcha , agak to-morrow dukl troubled, to be ~ budo thrasing-place n. raro tongue n. lep-lep true a. mok don thread n. kworg too adv. tyau trumpet n. kah-kahi three ddek tool n. game gwgk trunk of elephant bat-bat throat n. chwak tooth n. lijo-Uk trust v. yeyg, hadg, gang through prep, yi tooth-brush chut-chut truth n. mok dbh; dir throw v. halo, bato, wetg, toothless person owek try v. fang tgyo, leno top n. wich-wat tuft of birds aywak-dywak thunder v. marg tortoise n. fuk-fugi turn v. lugg, lung, tong thus adv. neya, klnaii touch v. nwalg, gajg turn back dggg tick n. kuodg-kuot towards prep, yi twenty pyar aryau tickle v. gedg \pdgo toy n. gin tuk twins n. chwek tie v. kodg, tojg, twdjg, trade v. heawg twist v. kgdg, kedg, meng tie together v. tadg trader n. gal neau twitter v. gedg till v. furg travel v. welo two aryau u. uncle n. nayg , neyg upon prep, kwgm, wiy us wa, wan, won under prep, ta urine n. Idch use to v. hi unite v. rebg Y. vein n. rdro-rar very chare vexed, to be ~ budg, gotg > verandah n. akanb vex v. dehg chung rack WESTERMANN, The Shilluk People. 20 306 victorious — wrong iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii victorious a., to be ~ ygmg village n. phch-myer visit v. kemg voice n. chwak vomit v. no go vulture n. chor-chor w. wade v. Igdg, Iwoto wag v. tewg, yawo wage war v. mano wait v. kala bedo , chuho, heno walk v. chdto walk around v. hweno walk on v. yweho wall v. mulo wall n. dgrg-dgr want v. dwato war n. ISh warble v. gedo warrior n. jal leh wash v. Iwggg, logo washerman n. jal Iwok watch v. korg watch n. kwane chan water n. pi, ji-fik waterbuck n. ahwak- ahwaki; gyek-gybk water-lily n. tbnb-ttn water-snake n. hol-hbli way n. yo-yet waylayer n. jal mot wax n. dial we wa, lean, won weak, to be ~ hwodg weather n. yomo weed v. fono week n. jem weep v. ywohg weigh v. rgmg well a. dtch well ! ara well n. yht-yit west n. (kun dwggo) wan odgh ; kun de chan west-wind n. odoh wet, to be ~ nebg , techo what ano when conj. ken when adv. wen, ow'en where adv. agon, gon, ken, kun whether conj. md, mar which interr. ano, men, a; rel. md while conj. kan whip n. d£l-del whisper v. mwohg whistle v. Iwijg white a. tar white mann. obwgho-bwgh who interr. amen; rel. md, men whore n. ha dai chwou why re, ere, kifaho wide a. lach wife n. ha gol-tyeh gol; cKi-man wind n. yomo window n. wan wot wink v. givelg winnow v. kivgro winter n. i •udo wipe v. dimg wire n. wtno-wen wish v. dwato witch-doctor n. ajwggo- ajwok with conj. ki withhold v. tubng within prep, yecli wizard n.jalyat, see also witch-doctor woman n. dacho - man; dctkau womb n. by erg - by Sr; obet ; gin dugh work v. tijo, gggo; n. givok workman n. jal gwok, hate gwok worm n. tugho-tubh, kong, oywdi worship v. lamg w'orth, to be ~ my ero worthless a. Iweh wound n. ken ISt, kw'eyo wrap v. kodo wrestle v. riako wring v. dwgdio wring out v. be jo write v. gwedo wrong n. orbk-orgk yard — you 307 I!!ilillllllllllllllll!illllllllllllllllllllllll[!llllllll!lllllllfilllllllllllillillllilllll!t!l!llllll!ii!il!llllllllllllilllllllilllllli!llllllllillllllllllllllllllllllllil!llillililllllllllllll!llllllllllllillll!liillllllillllllllllllllllt Y. yard n. kal-kali yawn y. hdmo yearn, wun-run ; wan-run yes awo yesterday awa yonder chine you pi. wu, wun you sing. yi } yin. 20* 308 Aba — Church iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiin Aba (a man) 239 Aba Island XX Abaka 34 Abijop 131 Abo-Kaya 34 AbourS 43 Abudok 129, 13 1, 149, 164 Abu Shoka LVIII Ab wo ng (village) 30 Abyssinia 30, 35 Abyssinians XXVII, 153 Achetegwok 160, 225 Acholi L, LI, 30, 3 i, 34 Ad Dui XL, 1 56 Adefalo 179 Adlan LVII Adgkgh (village) 143, 144, 176 Adun 132 Adwelo 160 Afyek 239 Agodg 132, 152 Agok 177 Agweratyep 176 Agwet 238 f. Ajang 218, 219 Ajwogo (village) 134 , 175 Akobo (river) 30 Akol (king) 152, 240 REGISTER. AkoleNyakwe 237 Akolo 172 Akunyo Bako (a man) 148 Akuruwar XXII, XLII, 124, 160, 164, 225 Akwai Chakab LV Akwoe 178 Akwoneyor 239 Akwot (king) 144, 239 Akwoto 239 Alaguiang 43 Aleki (a man) 148 A lehg (a village) 168 Aloa (Aiwa) LV Aluo 32 Alur, Aluru L, 31, 32 American Mission LX Amol 240 Ansar LXII, 152 Anut 133 Anyimo 209 Anywak XL, 10, 11, 13, 14, 1 6, 30, 32, 33 , 34 , 37 ff., 44, 46, 134 Ahghg 237 Arabs XXVII, XXVIII, XLVIII, 1 15 , 129, 156 Ari Umker XL Atano 152 Atara XLIX Atbara LXI Atong 179 Avikam 43 Awan (a Dinka) 231 Awarejwgk 143 Awen 240 Ayddg 133, 238 Aygmg (a Dinka) 231, 232 Baadi LV Bachet 226, 227 Baggara Selim LVIII Bagirmi 36 Bahr el Asraf = Sobat XX Bahr el Jebel L Bahr Ghazal 34, 131 Bahr Zeraf XX, 45 Bakedi 31 Baker S. LVIII Bal 237 Balak = Anywak 44 Banholzer 135, 150 Bar 32, 44 Bari L, 10, 1 1, 12, 13 , 1 7 , 29, 35 , 36, 38 if, 56, 57 Baro (river) 30 Baumann, 0 . 32 Beir L, 31 Bek 239 Bel (a man) 134 BelandaLI, 31, 32, 44 Belo (a people) 169 Ber (Ber) LI, 3 L 32 , 44 Beri (Beri ) L, 31, 32 Bertat LVII Black water fever XXI Blue Nile 35 Bongo LI, 10, 17, 31, 32, 36, 38, 44 , 45 Bgr LI, 32, 34 , 45 Bruce, J. LIII Bukedi 31 Bukyen (village) 152 Bunyoro 31 Bunyung XL Burkeneji 35 Bwoch 160 Bworg XL Cailliaud LV Cameroons 35 Carson, E. LXIII ChaiLVI, 144, 169 Chen (a village) 152 Chopi 31, 32 Church Missionary Chwol — Jur 309 Society LXf. Doleib Hill LXI, Fawer L Chwol (a man) 1 29 131 Fayak L Cows of Nyikang Dongola 45 Fayot L XLIV Dor = Bongo 31 Fazogli LIV Crowther 60 Dor (a man) 153 Fenyidwai 1 5 1 , Dak XVII, XLIII, Doro 238 178, 236 124, 129, 130, Dunkok 239 Fenyikang XLII, I 3 L 132, 133 , Dur (village) 132b 160, 178 147 , 155 , 157 , Duwat XLI, 132, Filo 132 159, 163, 164, 152, 154, 156, Fort Sobat LIX 167, 168, 170, 157, 167, 178 Fotou (village) 133 238, 240 Dwai (a man) 132 Fulfulde 73, 88 Dar Fung LIII Dwai 134 Funj LII et passim Darfur LVI Eafeng 43 Ga 43, 44 Dembo LI, 3 C 3 2 Efik 43 Gaadi Abu Shilluk Deng (a man) 1 54, El Dueim XX f. LV 178, 238, 239 Elgumi 35 Gariat — Nuer 44 Dervishes XXVII, Eliri LVII, 152 Gang (language) L, LIX Emin Pasha 32 11, 12, 13, 17, Detim (chief) 152 Ewe 43, 44, 49 , 60 27, 30, 3 if, 37 ff, Detwuk (a village) Fahuchak L 60 133 FadiangXLIX, 152 Garo 159, 160 Duligo (a village) Fadibek LI Gaya L, 31 XLII, 129 Fadyet XLVI, LX Ger 152 Dim 157 Fadjulli LI Gessi LIX DimoX LI, LI, i66f. Fagak L Gezira LIII, LIV, Dingjol 144, 152, Faggeir LI 35 [XX 153 Faina XLIX Gezira Wad B eiker Dinka XXVIII, Fakang 129, 134 Giflen,Dr.XXXIIX, XXIX, XXXIX, Faki Mohammed XLVII, LXI f, XLIX, 10, 11, Kher LVIII 135 12, 13, 14, 1 7 , Faloko (river) 159 Giffen Mrs. XXV 30 , 35 , 36, 37 , Famir L Gok (a man) 1 29 45 , 46, 48, 60, Fandikir LI Gokwach (a man) 1 1 5, 129, 132, Fanyikuara LI 152 i 33 , 142 Fashien LI Golit 1 41 Dokot 129, 13 1, Fash 0 da 124, 126 Golo 45 134, 142 f, 144 , et passim Gordon, Ch., 149, l60 Fatil L LVIII f. Gur (village) 134 Guthrie, C. B. Guti 130 Gwar 129 Hameg LVII Hamitic (influence, languages) 33, 48, 49, 56f, 88 Hartmann, R. LIII Haussa 88 Hebrew XX, 72, 73 Herbagi LV Hofmeyer 122. :24, 130, 160 Hollis 48, 75 Hottentot 73 Ibo 43 Ismail Pasha LVIII Isoama 43 Jafalu L, 31 Jal (a man) 128 Jalo 132 Ja-Luo L, 3 1 f, 37 ff Jambo — Anywak 30, 44 Jebel Gule LVI Jebel Dyre = Eliri LIV Jebelein 34 Jebel Tegla = Ta- gale LIV, LV Johnston, Sir H. 3 h 32, 37 Jok 238 Jonyang 179 Ju XLf, 129, 157 Jur (language) LI, 10, 11, 17, 30, 3 h 32 , 37 44 310 Kaka — Nyimo Kaka XX ff Kakugo 132 Kam 134 Kamasia 35 Kang (a man) 129 Kano XLI Karamojo 35 Kavirondo 31 Kawa XX, L f Ke 155 Kelge XL Ken ana Arabs XL1X Ker 239 Ker — Bahr Jebel 45 Kerau 159 Khalifa XLIX Khalifa Abdallah LIX Khartum LVIIIff. Khor Atar XX Khor Atulfi 165 Khor Filus 45, 152 Rich L Kir (a man) 134 Kitchener LX Kitching 3 1 f, 48 Kodok LVIII, LX Koto XL, 1 56 Kordofan XXVII, LIVfF. Ku (King) 14;, 152 Kudit 160 Kunama 43, 46 KurWatNedokLX Kwa Ajal 128 Kwajeriu 239 Kwajul (161), 166 Kwakadwai 233 Kwa Lek 128 Kwa Obogg XLIV Kwa-okal 124 Kwat Ker XL VI Lado 31 Lake Albert 31 Lake Kioga 31 Lake No XX, XXI, XXII Lake Victoria 31 Lambie Dr. 157 Lango L, 3 if., 37ff. Latuka L Lendu 34 Lendaro 172 Lori 152 Luba 34 Luo LI, 3 1 f, 44 Lur L Lwak 152 Lwal Polkoe 233 I /won 239 Madi 34 Madi-Kaya 34 Mahdi LIX Mainam 134 Makwa 156 Malakal 128, 132 Malaria XXI Malek LXI Mgiig 141, 220 Marchand LIX Masai 30, 33, 35, 37, 56 f, 75 Masran Island XX McCreery LXIII McLaughlin LXII Meinhof, C., 33,48 Mek = king XLVI Mekyibo 43 Merowe LXI Milo (a man) 128 Mitterrutzner 37, 48 Mittu 34 Mohammed Ahmed LIX Mohammedanism XLV Moi (king) 157, i 69 f Mon (a man) 128 Mongalla 31 Moro 160 Moru 34 Mui (a man) 134 Mwal 134 Mwomo XX, 1 1 5, 123, 136, 176 Nagdyeb XX Nai (a man) 17 1 Nama 73 Nandi 35, 37 Nasser LVII, 34 Nat — Nuer 44 Ndorobo 33, 35 Ngishu 35 Nielwag XXII Nigu (village) 13 1 Niloto-Sudanic group 33, 34,35, 36 Niloto - Hamitic group 33, 35, 36 Nimono 1 3 1 Ninaro 1 76 Nuba, Nubian XLIV, LIV, 10, * 7 , 25, 29, 36, 38 ff, 45 f, 130, 133, I42f, 148, 195 Nuer 10, 11, 13, 14, 1 6, 17, 26, 29, 3°ff,44f? 60, 236 Nun XXII Nupe 43 Nyabil 179 Nyadoke (king) 1 42, 143 Nyadwai 129, 141, 145, 175 f Nyagir XLIX Nyagwado XXII Nyajak 214, 215 Nyakae 155, 156 Nyakayo XLf, 238 Nyakwach 1 42, 1 44, 145, 160 Nyato (a king) 175 Nedok XLVI Neker (a man) 1 5 3 Nyelwak (village) 128, 152 Nyelwal XLII, XLIII, 133, 160 Newajo (village) 138 Nyewek (river) 164 Neyero 236 Nibodo XLII, 165, 236f Nyidwai 172 Nyifwa L, 3 1 Nyikayo 155 Nyimo 142 3i i N ok — Wat 1!llllillllllllllllllllllilllllllllllllllllllllllllllllilllllll!llll!!!ill!IHIIlllilllllilllllll!lllli!llllllllll!llllllllllllllliilllllllllllil!lll!il!lllllllllllil!llllllllllllll!llllllllIllllilllllllll!lill||||||||!ll!ll|li||]|||Illl|||||| Tapero 190 Taro 152 Tatoga 35, 37 Tedigo 152, 160 Teoui 44 Teso 35 Tet = Shilluk 44 Tidrick, R. W., 97, 99 Tonga XX et passim Tonoro 153 Totemism 178 Tuga (a man) 129 Tugo 138, 160 Turkana 35 Turks XXVII, XXVIII, LVIII, 45, 152, 195 f, 237 Turo 159, 167 Twara 129, 134 Twi L Twi 43, 44, 60 Twolaug 168 Ud Diljil 156 Umak Ra 1 56 Urn Dubreka LIX Umiru 31 Umoi 156 Unyoro 32 Ungwad 156 Vai 43 Wad Dakona Is- land XX Wadi Haifa LXI Wad Medani LX Wat Mol (Maul) XL, 156 figk 30, 142, 152 Olam (a place) 164 Pobg (village) 142 Nwg-B'abo (a king) Olen 133 Port Sudan LXI . 175 Oloalo (a man) 163 Prophets XLIII Nwon (a man) 129 Omal (a man) 132 Ptoemphanae LIII Obai 131, 133 Omaro XL, 156 Red Sea 35 Obang (village) 152 Omdurman LX IF Reinisch 195 Obogi — Obogo Omoi XLf Renk 144 157 Omorg 157 Pol (Rohl) L, 34 Obogo (a man) 130, Omui (a man) 133 Roseires LVI, 144, 160 Ongwat XL 169 Ob on (a man) 133 Ohggg (village) 144 Schweinfurth 3 1 f, Obwo (village) 134 Oreto (a man) 1 3 1 34, 45 Ochamdor 164 Oryang 160 Selim Baggara Ocholo 167 Oshdro XLII XLIX Odak 132. 134, Osbollo 130, 134 Semitic languages 160 Oshoro 160 72 Oden 134 Oshu (a man) 1 3 1 Senegambia 35 Odimo 44 Oshwa (a man) 164 Sennar LIII et Odok 133 Otegg 237 passim Odwojo (a village) Otigg XLII Shakwa el Shilkawi 232 Otin 157 XX Ogam (a man) 141 Oton 169 Shal (Chal), 130, Ogan (a man) 1 34 Otgng XLII 167, 240 Ogek 130 Otudi (village) 142 Shilkawi = Shilluk Ogot 134 Otyen (a man) 134 XX Ogwet (a man) 132 Owichi (village) 1 3 1 Shuli L, 3 1 f Ojuli 59,videOjulo Oyler, Rev. D. Sobat XX et passim Ojulo 166 XLII, 127 Songhai 56, 57 okang XX, XLIXff Oygdg (a man) 132 Struck, B., LI, 3 iff Okati 134 Oyok 134 Suakin LXI Okglg 1 26 Pdlak — Anywak Sudan languages Okil 157 44 24,26,33,35,46, Okogo 133 Palo 160 48, 56 Oku (a man) 132 Pedo (a NuerKing) Sudd XXI Okun (village) 132 236 Sue (river) 31, 34 Okwa XLf, 147, Pepwojo 160 Suk 35 1 56 f, 167 Petherick 32 Sun-service XLV Okwai 132 [239 Pijo 152, 160 Tabalo (village) 123 Olam (a man) 129, Plaoui 44 Tabi LVII 3 12 W aj wok — Y weld it iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiriiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiitiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii Wajwok (village) 144 Wang 132, 165 Watson, Rev. A., XLXI WauXLIIff, 130, 160 Wet Kwa Oket 1 76 Wed Agub LIII White Nile XLI, 30 34 f, Wij-Palo 160 Winyalwal (village) (152) Wira 34 Witor 164 Wu (village) 152 Wubo village 13 1 Wubo (a man) 1 34 Wuro Kwa 240 Yd (King) XLVI, 1 1 5, 134 Yodit 153 Yonj 13 1 Yor 240 Yoruba 43, 44, 60 Yoyin 133 Yweldit 154 W : \ yl.r.y-'. mSmm 38gl . %: *'v |||ij mWm sSmSSM il'jiilijiji: . yyy i: BHmjgSmHl SSffiHj : ^ S S nS:i;:jS ! $4 !:S ! !i ! ;