(Sheologira/ 
 
 PRINCETON, N. J. 
 
 Purchased by the Mary Cheves Dulles Fund. 
 
 Division :lVf\360 
 
 s«« oa ....Af5C4-9 ' 
 
Digitized by the Internet Archive 
 in 2015 
 
 
 https://archive.org/details/folktalesofangolOOchat 
 
MEMOIRS OF 
 
 %\ )e American jfolfe-&ore ^>octet£ 
 
 VOL, I 
 1894 
 
FOLK-TALES OF ANGOLA 
 
 FIFTY TALES \ WITH KI-MBUNDU TEXT 
 LITERAL ENGLISH TRANSLA TION 
 INTRODUCTION \ AND NOTES 
 
 V 
 
 OF 
 
 FEB 4 - 1927* 
 
 
 COLLECTED AND EDITED 
 
 BY 
 
 HELI CHATELAIN 
 
 LATE V. S. COMMERCIAL AGENT AT LOANDA, WEST AFRICA 
 
 •y 
 
 BOSTON AND NEW YORK 
 
 for €Ije American jpoIft^Hore ^ocictp &p 
 
 G. E. STECHERT & C9. 
 
 1894 
 
Copyright, 1894, 
 
 Bv THE AMERICAN FOLK-LORE SOCIETY. 
 
 All rights reserved. 
 
PREFACE. 
 
 Early in 1885 I landed at Loanda, as pioneer and linguist of 
 Bishop William Taylor’s self-supporting missions in Africa. My 
 duty was to acquire the languages, impart them to the mission- 
 aries, and prepare grammars, vocabularies, translations, and other 
 elementary books needed by missionaries in the course of their 
 labors. 
 
 During the first two years spent at Loanda the necessity of 
 supporting myself and the station by means of tuition, which had 
 to be given in the Portuguese tongue, added to chronic dysentery 
 and fevers, left me practically no time for the study of the native 
 language. But I was compelled to master Portuguese, which in 
 Angola is indispensable for dealing with the educated classes, and 
 is always of utility in intercourse with the common natives. 
 
 My attempts to acquire the native language in Loanda, though 
 largely unsuccessful, taught me several things: (1) that the books 
 hitherto published on the language were worse than useless, being 
 positively misleading; (2) that the Portuguese and the educated 
 natives were not to be relied on as informants ; (3) that the form 
 of speech in daily use among Loanda natives, needlessly mixed 
 with Portuguese elements, offers poor material for the study of the 
 genuine Ki-mbundu ; (4) that the latter, and not Ambundo, Bunda, 
 N’bundo, or any of the other current terms, is the only satisfactory 
 and proper name of the native tongue. 
 
 My third year was spent in the interior, chiefly at Malange, the 
 farthest inland settlement of the Portuguese, and the point of con- 
 vergence of important trade routes. Here I had better opportunities 
 for linguistic studies, although the necessity of teaching in Portu- 
 guese still left me only a few late hours of the night for the record 
 of daily observations. 
 
 Before the close of the year I had collected about three thousand 
 
VI 
 
 Preface . 
 
 words, discovered the principal rules of Ki-mbundu phonology, mor- 
 phology, and syntax, and firmly established the following important 
 facts : (i) that the dialects spoken at and between Loan da and 
 Malange are mutually intelligible, while those of Kisama, Lubolo, 
 Songo, Ndongo, and Mbondo become so after very little practice ; 
 that, accordingly, all these dialects form one language, and that 
 books printed in either the Loanda or Mbaka dialect would be use- 
 ful to these tribes ; (2) that the political and commercial impor- 
 tance of the Loanda district, where Ki-mbundu is the vernacular, 
 the number and partial civilization of the inhabitants, the vast 
 extra-territorial use of the language — in the coast-belt, wherever 
 there are to be found Portuguese traders, troops, or authorities, 
 and eastward as far as the Lualaba, wherever the ubiquitous 
 Ambaquista (native of Mbaka) has penetrated — fully warranted the 
 founding of a Kimbundu literature ; (3) that I was at the time the 
 only person willing and able to spend and be spent in this laborious 
 task. 
 
 The sense of this great need of the Angolan people brought me 
 back to civilization. During 1888, while recuperating in the moun- 
 tains of the Swiss Jura, at the house of my mother, I wrote and 
 published a primer and a gospel, as well as the first reliable gram- 
 mar of Ki-mbundu, and prepared a dictionary of the same. The 
 specimens of the language, namely, proverbs, riddles, and two short 
 tales, contained in this grammar, were also the first examples of 
 Ki-mbundu folk-lore placed before the public. 
 
 In 1889 I was again in America, and accompanied as philologist 
 the United States Scientific Expedition to West Africa (called also 
 the “ Pensacola Eclipse Expedition ”) as far as Loanda. Here and 
 in the neighborhood I took especial pains to obtain folk-tales and 
 proverbs, and succeeded in securing hundreds of the latter and about 
 a dozen of the former. My intention was to publish this material 
 in one of the volumes containing the contemplated Reports of the 
 Expedition. 
 
 A few days prior to my sailing once more for America, Jeremiah, 
 my former pupil and friend of Malange, arrived at Loanda and 
 volunteered to accompany me to Christendom. To him I owe 
 the bulk of my tales and the best of them, as also much reliable 
 information in regard to native beliefs and customs. A few of his 
 stories were written on shipboard ; the greater part were dictated, 
 
Preface . vii 
 
 and subsequently type-written by him at Vineland, N. J., in 1890 
 and 1891. 
 
 In June, 1891, when I returned to Angola as United States Com- 
 mercial Agent, the manuscript, consisting of eighty folk-tales, with 
 interlinear translation and notes, was practically ready for the press. 
 It was then hoped that the Smithsonian Institution would undertake 
 its publication. Since that time additional stories have been col- 
 lected, and now there is material available for one or two additional 
 volumes. Proverbs, riddles, and songs have also accumulated, so 
 that the present volume, containing fifty tales, is only a first in- 
 stalment of what I intend fo publish as soon as means are forth- 
 coming. 
 
 This will meet the objections of those who would have preferred 
 to find in this volume examples of all the classes of native traditional 
 literature. The remarks already made will also account for the 
 prominence of the linguistic features of this book, which is intended 
 to serve as a text-book for students of African languages as well as 
 for students of comparative folk-lore. The scientific reader will 
 appreciate the local coloring of the literal version and the proof of 
 genuineness given by adding the original text. 
 
 The Comparative Notes are not intended to be exhaustive, but 
 simply to give a few stray hints to the folk-lorist, and to furnish the 
 general reader with some idea of the world-wide dissemination of 
 folk-tales and of mythologic elements. Those who are acquainted 
 with the animal tales of American negroes will readily recognize 
 their variants in this collection. Fictitious tales (mi-soso), including 
 animal stories, are placed first, and followed by narratives taken to 
 be the records of events ( maka ) ; historical traditions ( tna-lunda ) 
 are left for future publication. Within each class the tales are 
 grouped with the intention of bringing together those mutually 
 explanatory. 
 
 The chapter on African folk-lore, in the Introduction, was written 
 in 1890-91. Students of folk-lore will notice that recent articles 
 contained in folk-lore journals, and easily accessible to specialists, 
 are not mentioned. Since 1890, Stanley’s expedition into “Darkest 
 Africa” has furnished a contribution to African folk-lore in J. M. 
 Jephson’s “Stories told in an African Forest.” J. McDonald, in 
 “Folk-Lore” (London), and E. Jacottet, in “Revue des Traditions 
 Populaires ” (Paris), have published interesting articles on Bantu 
 
Vlll 
 
 Preface . 
 
 folk-lore. Very recently Dr. C. G. Buttner has published an “An- 
 thologie aus der Suaheli-Litteratur ” (Berlin, E. Felber, 1894), which 
 appeared but a few days before the author’s death. As this excel- 
 lent work is a publication and translation of Swahili manuscripts, it 
 is not surprising that only one story is entirely African. 1 The bulk 
 of the written literature of Zanzibar is, naturally, either wholly or 
 in large measure of Arabian origin. 
 
 No collector of folk-tales in a virgin field will be astonished to 
 hear that mountains of prejudice were to be overcome by dint of 
 diplomacy, perseverance, and remuneration before Angolan natives 
 could be induced to reveal the treasures of their traditional lore to 
 a stranger armed with pencil and paper. Now the spell is broken, 
 and not a few natives volunteer, for a compensation, to have their 
 stories taken down in writing. 
 
 The future of native Angolan literature in Ki-mbundu, only nine 
 years ago so much derided and opposed, is now practically assured. 
 J. Cordeiro da Matta, the negro poet of the Quanza River, has aban- 
 doned the Portuguese muse in order to consecrate his talents to the 
 nascent national literature. The autodidactic and practical Amba- 
 quistas of the interior have begun to perceive the superiority, for 
 purposes of private correspondence, of their own tongue to the Por- 
 tuguese, — to them what Lacin is to the Lusitanian peasant ; finally, 
 indications are not wanting that the Portuguese authorities, civil 
 and ecclesiastic, are becoming awake to the importance of a general 
 language like the Ki-mbundu as a link between the official speech 
 and the multitudinous Bantu dialects of their vast province of 
 Angola. 
 
 In Africa, Portugal is caught as in a trap between powerful and 
 encroaching neighbors, each one of whom is more than her match. 
 The only safeguard of the last, but still magnificent remnant of her 
 once unequalled colonial empire lies in the affection of her African 
 subjects ; and in no wise can she secure this better than by giving 
 them what they desire, have patiently awaited, and are promised 
 by the Constitution — namely, a rational system of elementary, 
 industrial, and higher education. Nor can the primary school be a 
 success so long as teacher and pupil are expected to read and write 
 a language which neither understands. 
 
 To the Department of State at Washington and to the American 
 
 1 Der Fuchs nnd das Wiesel \ a parallel of our No. XXIX. 
 
Preface . ix 
 
 Geographical Society are due my thanks for the plates of my two 
 maps of Angola. 
 
 It will give me pleasure to receive suggestions or criticisms from 
 any person interested in African philology or folk-lore. 
 
 HELI CHATELAIN. 
 
 New York, February i, 1894. 
 
 Permanent Address : 
 Care of National Museum, 
 Washington, D. C. 
 

 ♦ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
CONTENTS 
 
 Introduction. page 
 
 I. Description of Angola 1 
 
 II. Angolan Folk-Lore 15 
 
 III. Literature of Ki-mbundu 23 
 
 IV. Pronunciation of Ki-mbundu 25 
 
 I. Ngana Fenda Maria. Version A 29 
 
 Version B 43 
 
 II. Fenda Maria and her Elder Brother nga Nzua . . 53 
 
 III. Na Nzua dia Kimanueze 65 
 
 IV. The Woman who Longed for Fish 83 
 
 V. Sudika-Mbambi 85 
 
 VI. Ngana Samba and the Ma-kishi 97 
 
 VII. The Girls and the Ma-kishi 103 
 
 VIII. The Children of the Widow 111 
 
 IX. The Kianda and the Young Woman 115 
 
 X. The Four Uouas 117 
 
 XI. Mr. Carry-me-not and Mr. Tell-me-not . . . .125 
 
 XII. Mutelembe and Ngunga 127 
 
 XIII. The Son of Kimanaueze and the Daughter of Sun and 
 
 Moon 131 
 
 XIV. A Bride and her Brothers-in Law 141 
 
 XV. The Lions and Kimona-ngombe 145 
 
 XVI. The Blacksmith and the Blackbirds 151 
 
 XVII. Man and Turtle 153 
 
 XVIII. Nianga dia Ngenga and Leopard 157 
 
 XIX. The Child of Hunter and the Child of Deer . . 159 
 
 XX. Diniana dia Ngombe and Deer . . . . . .159 
 
 XXI. Leopard, Antelope and Monkey. Version A . . . 161 
 
 Version B .173 
 
 XXII. Leopard, Monkey, and Hare 183 
 
 XXIII. Leopard and the Other Animals 189 
 
 XXIV. The Young Leopard and the Young Goat . . .191 
 
 XXV. Hare and Leopard 197 
 
 XXVI. The Lawsuit of Leopard and Antelope .... 197 
 
 XXVII. Lion and Wolf 201 
 
xii Contents . 
 
 XXVIII. Elephant and Frog . 203 
 
 XXIX. Fox and Mole 203 
 
 XXX. Cock and Fox 207 
 
 XXXI. Jackal and Hare 209 
 
 XXXII. Squirrel and the Kingship 21 1 
 
 XXXIII. Dog and the Kingship 211 
 
 XXXIV. Dog and Lizard 213 
 
 XXXV. Dog and Jackal 213 
 
 XXXVI. The House-Hog and the Wild Boar . . . .215 
 
 XXXVII. Partridge and Turtle 215 
 
 XXXVIII. Frog and his Two Wives 217 
 
 XXXIX. Nianga dia Ngenga and his Dogs 219 
 
 XL. King Kitamba kia Xiba 223 
 
 XLI. The Young Man and the River 229 
 
 XLII. Kingungu a Njila and Ngundu a Ndala . . .233 
 
 XLI 1 1 . Two Men, One Woman 235 
 
 XLIV. A Father-in-Law and his Son-in-Law .... 239 
 
 XLV. The Young Man and the Skull . . . . . .243 
 
 XLVI. The White Man and the Negro 243 
 
 XLVII. The Lion is Strong; so is Friendship Strong. . . 245 
 
 XLVI 1 1 . The Builder of Ability and the Builder of Haste . 247 
 
 XLIX. The Past and the Future 247 
 
 L. Ngunza Kilundu kia Ngunza 249 
 
 Notes 253 
 
 List of Works on African Folk-Lore, cited in the Introduction 310 
 
 Appendix — M usic 3 11 
 
 Index 3*3 
 
INTRODUCTION, 
 
 i. 
 
 Extent. 
 
 DESCRIPTION OF ANGOLA. 
 
 As defined by the recent treaties with Germany, Eng- 
 land, and the Kongo State, the Portuguese province oi 
 Angola is one of the largest territorial divisions of Africa. Owing 
 to its geographic situation, variety of climates, resources of soil, 
 mineral wealth, and the progress already made in civilization, its 
 intrinsic value and other possibilities surpass those of any other 
 tropical African possession. From 4 0 40' to 17 0 20 ' south latitude, 
 it owns over twelve degrees of seacoast, with the two best harbors 
 of the whole West Coast, the mouth of the Kongo, and the Bay of 
 Loanda. 
 
 To the interior it extends to the Zambesi River from its bend to 
 its source, to the Kassai River from Lake Dilolo to 7 q south lati- 
 tude, and to the Kuangu River from 8° to 6° south latitude. In 
 the north, its boundary runs along the 6° south latitude and a long 
 stretch of the Kongo River. To this must be added the “ enclave ” 
 of Kabinda. Thus this province forms a slightly irregular quad- 
 rangle, covering about 1,250,000 square kilometers. 
 
 In the south, it borders on German Southwest Africa, in the 
 southeast on British Zambesia ; and the Kongo State is its eastern 
 and northern neighbor. 
 
 As regards geographic latitude, the whole of Angola is 
 Conditions. tropical, but the temperature is everywhere advanta- 
 geously modified : on the coast, by the sea-breeze and a 
 high bluff, where the heat in the shade is never disagreeable ; in the 
 interior, by the elevation of the land. Of course the distance of 
 twelve degrees between the extreme north and south latitudes im- 
 plies a variety of climates irrespective of orographic conditions. 
 From north to south the country may be aptly divided into four 
 zones or belts : — 
 
 1. The coast-belt, between 50 and 150 miles wide, with an aver- 
 age altitude of 100 to 150 feet; more or less sterile, because of its 
 
2 
 
 Introduction . 
 
 sandy soil, but rich enough in subterranean water to become valu- 
 able as soon as capital introduces wells and pumps. 
 
 2. The mountain-belt, formed by the lace-work of erosion on the 
 partition wall between the highlands and the low coast-belt, with 
 occasional signs of volcanic action. This is also the zone of luxu- 
 riant vegetation and mineral treasures, of grand scenery, of sultry 
 vale bottoms and breezy peaks, of cascades and inspiring panoramas. 
 
 3. The plateau, or highland, belt, extending from the Kongo to 
 the Kunene, and rising from 2,000 to 6,000 feet. This is the realm 
 of the prairie and parkland, the home of antelopes, gazelles, zebras, 
 and of herds of sleek cattle ; the foreordained granary and live-stock 
 ground of the coming century. Its general aspect differs little from 
 that of undulating lands in the temperate zone. 
 
 In its southern, and widest portion, rising between 3,000 and 6,000 
 feet above sea-level, the white race can and will get acclimated, and 
 thence raise the sunken native population of Southwest Central 
 Africa to its own moral and political level. 
 
 4. The fourth zone, a recent accession, and still unoccupied, may 
 be called the inland depression, and is formed by the Kuangu and 
 Upper Zambesi basins, separated by the high flats of their water- 
 shed. 
 
 Rather low, swampy, distant, and covered by the darkness of our 
 ignorance, this region is at present uninviting to the civilized man ; 
 but its rich soil and its wide network of water-ways navigable by 
 river-steamers, will one day make it no less desirable than its more 
 advanced western sisters. 
 
 As a rule it may be stated that, as moist heat is detrimental to 
 the white organism, while beneficial to vegetation, the most fertile 
 regions are also the most unhealthful, and that the most salubrious 
 districts are the least favored as regards vegetation. This rule, how- 
 ever, has many exceptions. Thus, on the coast north of Benguella 
 it is possible for whites, with a sound constitution, who can afford 
 the comforts of life and an occasional trip to the moderate zone, to 
 live a goodly number of years ; though not without paying their 
 tribute in fevers and other endemic troubles. Yet, as a race, the 
 whites cannot expect to prosper anywhere in Angola north of n° 
 south latitude. American negroes, however, though suffering in- 
 dividually, would, as a race, find a genial home in all the highland 
 of the interior. 
 
 Thus, again, the high plateaus of the province, south of n°, while 
 perfectly adapted for the white race, are by no means sterile. They 
 will yield abundant crops of all that is produced in the sub-tropical 
 and temperate zones. But, before it can offer any inducement to 
 white settlers, the highland must be connected with the seaports 
 
Description of Angola. 3 
 
 by means of railways, and the duties on necessary articles must be 
 abolished, or not exceed ten per cent, ad valorem. 
 
 The mean temperature of Loanda is 23 0 centigrade, that of Ma- 
 lange, 19. 5 0 , that of Mossamedes, 20°. The average temperature of 
 the coolest month is : at Loanda, 14. 6° centigrade, at Malange, 4.3 0 ; 
 of the hottest month, at Loanda, 31. 7 0 at Malange, 32 0 . 
 
 The staple exports are : (1) india-rubber, which is still 
 Resources?^ found in the forests of the Kuangu basin, and imported 
 from the Kongo State ; (2) gum-copal, and other gums, 
 the collecting of which constitutes the main occupation and source 
 of income of thousands of natives ; (3) coffee, growing spontane- 
 ously and cultivated in the mountainous zone from the Kuanza to 
 the Mbidiji River, but susceptible of cultivation through the whole 
 length of said zone; (4) wax, which is produced, to some extent, 
 among most independent tribes ; (5) hides, near white settlements ; 
 (6) orchilla-weed, which is exclusive to the arid coast-belt; (7) 
 palm-oil, which comes from the river banks ; (8) ivory, which is 
 mostly brought to the coast from hunting grounds back of Angola. 
 A few herds of elephants are still found in the southeastern corner 
 of the province. 
 
 As to mineral resources, copper, though no longer exploited in 
 exportable quantities, is found at Bembe and many other points of 
 the mountain-belt ; gold is found in the sand of the Lombiji River ; 
 silver is said to exist in the mountains of Ngola; iron is abundant 
 everywhere ; salt is exported from Kisama, and coal crops up at 
 Dondo. Clay for brick and tiles, or limestone, sandstone, and gran- 
 ite for building purposes are nowhere lacking. 
 
 The exports of Angola for 1890 amounted to slightly 
 Shipping!* below $5,ooo,ooo, the imports to $5,350,000. Regular 
 lines of steamers, two Portuguese, one English, one Ger- 
 man, one French, one Belgian (Kongo), one Dutch, connect the 
 province with Europe. 
 
 The principal ports are: Kabinda, Kongo, Ambrizette, Ambriz, 
 Loanda, Novo Redondo, Benguella, Mossdmedes. 
 
 A line of three steamboats plies on the Quanza River, between 
 Loanda and Dondo ; and the lower courses of the Lifune, Dande, 
 Bengo, and Longa are accessible to sailing crafts. 
 
 The railroad from Loanda to the interior is built as far as the 
 Lukala River, and Catumbela is connected with Benguella by a small 
 railway ; yet the whole produce of the interior is still brought down 
 to the coast by caravans of native traders, of whom the Mbaka (Am* 
 baca), and Kasanji (Cassange), with terminus at Dondo or Loanda, 
 and the Mbalundu (Bailundo), and Viye (Bihe), with terminus at 
 Benguella, are the most important. 
 
4 
 
 Introduction . 
 
 The province, as governed by Portugal, is divided into 
 DivSion. four districts : ( i.) In the north, the recently organized 
 Kongo District, with capital and governor at Kabinda. 
 (2.) The central District of Loanda, with this city as provincial and 
 districtal capital, and residence of the Governor-General, who is also 
 districtal governor. (3.) The District of Benguella, with governor at 
 this port. (4.) In the south, the modern District of Mossamedes, 
 with this city as capital. 
 
 Each district is subdivided into “ Concelhos,” which may be com- 
 pared with counties, and these again into Divisions, which corre- 
 spond in some respects to townships. 
 
 The Governor-General and the District Governors, with right royal 
 powers, are by tradition naval officers ; the “ chefes ” of the “ Con- 
 celhos ” are, as a rule, officers of the colonial army ; and the “ com- 
 mandantes ” of the divisions are resident traders or educated na- 
 tives. 
 
 In the Kongo District, the heads of the “ Concelhos ” are called 
 “ Residentes,” and are five in number. Being part of the Kongo 
 Basin, this district is placed under the liberal regime of the Act of 
 the Berlin Conference ; which will, however, soon be modified by 
 the adoption of the Brussels Act. The other three districts are 
 under the old regime of high tariff and differential duties. 
 
 The residences of the Kongo District are : Kabinda, Kakongo, S. 
 Salvador, St. Antonio, and Ambrizette. 
 
 The “ Concelhos ” into which the District of Loanda is divided 
 are : — 
 
 Loanda, Barra do Bengo, Icolo e Bengo, Barra do Dande, Alto 
 Dande, Ambriz, Encoge, Zenza do Golungo, Golungo Alto, Cazengo, 
 Ambaca, Duque de Bragan$a, Talla Mungongo, Malange, Pungo 
 Andongo, Cambambe (Dondo), Massangano, Muxima, Novo Re- 
 dondo. 
 
 The “ Concelhos ” of the District of Benguella are : — 
 
 Benguella, Catumbella, Egypto, Caconda, Quillengues, Dcmbe 
 Grande. The new posts of Bailundo, Bihe, and Cubango are not yet 
 4< Concelhos/’ 
 
 The “ Concelhos ” of the District of Mossdmedes are : — 
 
 Mossamedes, Bumbo, Lubango, Humpata, Huilla, Gambos, Humbe. 
 
 The boundaries of the districts coincide to some ex- 
 DivbiSf phic tent with those of the nations constituting the native 
 population of the province. Thus the Kongo nation 
 occupies most of the Kongo District, but overlaps the northern part 
 of the Loanda District. The latter is occupied by the Angola 
 (. A-mbundu ) nation, whose name has been extended to the whole 
 Province. 
 
Description of Angola . 5 
 
 The District of Benguella is all occupied by the Ovi-mbundn nation 
 and tribes closely allied. 
 
 The people of the District of Mossamedes do not seem to form 
 an ethnic unit, but differ little from the Ovi-mbundu stock, though 
 many have more affinities with the kindred Ova-Herero and Ova- 
 Ndonga group of the German possessions. 
 
 The people beyond the Kuangu and those of the Zambesi Basin, 
 are not yet administered by Portuguese authorities, and are not com- 
 prehended in any of the above districts. 
 
 The tribes of the Kongo nation, as far as included in Angola, are r 
 
 (1.) Ngoio, occupying the Kabinda enclave , north of the Kongo 
 River. (2.) Solongo and (3) the Eshi-Kongo proper ; both south of 
 the Kongo River. (4.) Mbamba, on the Mbidiji River and in scat- 
 tered colonies. (5.) Luangu, scattered as wandering blacksmiths, 
 but settled in strong colonies in the upper Dande basin. (6.) Hungu, 
 around the headwaters of the Loji and Lukala (Lucalla) rivers. 
 
 The tribes of the Angola, or A-mbundu, nation are : — 
 
 (1.) The federation known as Ji-ndembu (Dembos), between the 
 Dande and the Lifune rivers. Still independent 
 
 (2.) The Mbaka, comprising, besides Ambaca, much of Golungo 
 Alto, Cazengo, Malange, Duque de Braganqa, and scattered in small 
 colonies as far as the Kassai River. Subdued. 
 
 (3.) The Ngola (proper) or Ndongo, in the Hamba basin. Inde- 
 pendent. 
 
 (4.) The Mbondo, northeast of Malange, on the watershed of the 
 Kuangu, Quanza, dnd Lukala basins. Half subdued. 
 
 (5.) The I-mbangala, or Kasanji, between the Tala Mungongo de- 
 pression and the Kuangu River, east of Malange. Independent 
 
 (6.) The Songo, divided into Great and Little, occupying the whole 
 right basin of the Quanza from Malange to Viye (Bihe). Mostly in- 
 dependent. 
 
 (7.) The Haku, between the upper Quanza and Ngango rivers, on 
 the left bank of the former. Independent. 
 
 (8.) The Lubolo, between Haku and Dondo, on the left bank of 
 the Quanza. Independent. 
 
 (9.) The Kisama, between the Quanza, the Longa River, and the 
 sea. Independent. 
 
 To these must be added the mixed population under Portuguese 
 rule, which forms all the larger settlements on the right bank of the 
 Quanza River, between Malange and the sea. The Loanda type pre- 
 dominates in this section so much that, but for its mixed elements 
 and semi-civilized state, it might be called the Loanda tribe. It is 
 the most advanced in European civilization and corruption. 
 
 The tribes between the Longa River and Egito occupy a some- 
 
6 
 
 Introduction . 
 
 what isolated position. They are the Mbwiyi (Amboim) between 
 the Keue (Cuvo) and the Longa rivers, the Ba-sumbe and Ba-sele, 
 north and south of Novo- Redondo, and farther inland the Kibala. 
 
 The Ovi-mbundu people are the Highlanders of Angola. They 
 embrace the people between the headwaters of the Quanza and the 
 coast region. The principal tribes are the Mbalundu (Baiiundo) and 
 Viye (Bihe), forming one linguistic stock. Smaller tribes are the 
 Ndulu and Ma-lemba on the left bank of the upper Kuanza. 
 
 The various tribes of the Nano (i. e. Highland) between the upper 
 Kunene and the depression belong to the same group. 
 
 Along the coast and small river courses are found : the Ba-ndombe, 
 Ba-Kuando, Ba-Kuise, Ba-Koroka, Ba-Kaoko, which are little known, 
 but owing to their savage state all the more interesting. 
 
 The larger tribes of the District of Moss&medes, excepting those 
 of the coast, just mentioned, are : the Ba-Ngambue (Gambos) Ba- 
 nianeka, Ba-londo, Ba-nkumbi, Hai, Jau, Ba-ximba and Ba-kubale. 
 Beyond the Kunene River are the Kua-mati, Kua-niama, Handa, 
 Nyemba, Fende, and the Ba-kankala of the yellow Bushmen race. 
 
 In the fourth climatic zone, which is formed mainly by the recent 
 accessions of Angola, what is now known as its political zone of in- 
 fluence, we find from north to south, in whole or in parts, the fol- 
 lowing nations and tribes : — 
 
 The Ma-Xinji (Ma-shinji), on the right bank of the Kuangu, eth- 
 nically, but not politically, allied with the Ma-Kioko. 
 
 The Lunda, farther east, once the greatest nation between Tanga- 
 nyika and Loanda, now almost annihilated by civil wars and the 
 slave-raiding Ma-Kioko. 
 
 The Minungu, on the upper Kuangu, neighbors of the Ma-Songo 
 and Ma-Kioko. 
 
 The Ma-Kioko or Ba-Chibokue, along the upper course of Kassai, 
 and now far scattered as bold hunters, traders, and slave-raiders. 
 
 The Ngangela, east of Viye (Bihe). 
 
 The A-mbuela, south of the Ngangela, and occupying most of the 
 southeast comer of Angola, as recently enlarged. 
 
 The Ba-rotse, in the upper Zambesi valley, who are, by treaty, 
 divided between England and Portugal, as the Lunda are between 
 Portugal and the Kongo State. 
 
 The Ma-mbunda on the Lower Kubango River. 
 
 What constitutes a nationality in the natural state is 
 amiTts Directs, much less the political organization than the language. 
 
 Our ethnologic division into nations and tribes corre- 
 sponds to the linguistic division into languages and dialects. The 
 people speaking one language constitute a nation, and each tribe has 
 its own dialect. The political predominance of a tribe makes its 
 
7 
 
 Description of A 71 go la. 
 
 dialect the basis of the national literary language, which is enriched 
 and developed by the assimilation of forms and words from the 
 various dialects. Thus the court-dialect of Kongo becomes the liter- 
 ary language of the Kongo group ; and the dialects of Loanda and 
 Mbaka form the basis of the literary Ki-mbundu. 
 
 Angola proper is limited, in the west by the ocean, in the north 
 by the Daride (Ndanji) and Susa rivers, in the east by the Kuangu, 
 in the south by the Longa River and the boundary line between the 
 Lubolo and Mbalundu tribes. 
 
 The dialects of the Ki-mbundu language are those of the tribes 
 already enumerated above : Kisama, Lubolo, Songo, Mbondo, Ndon- 
 go or Ngola, Mbaka, and that of Loanda. Besides these, there are 
 on the borders some intermediate dialects, which partake almost 
 equally of the languages north and south of them . Thus the Mbamba 
 and Hungu in the north, the Holo in the northeast, the Haku and 
 Sele in the south. 
 
 All the stories of the present work belong to the Ki-mbundu group, 
 that is, to Angola proper, and to various tribes ; but all are written 
 in the two main dialects of the semi-civilized population : the Loanda 
 and the Mbaka. 
 
 Therefore we limit the ethnologic data which follow to the Ki- 
 mbundu stock. Still most of them apply as well to the neighboring 
 groups in the north, east, and south. 
 
 Every native community however small or large, inhab- 
 Sodai^atau iting one place, that is, forming a village or town, is gov- 
 erned by a chief who is elected and controlled by the 
 body of the elders. 
 
 In an old community the chief is generally chosen in one family 
 according to the tribal law of succession, provided the lawful he v be 
 deemed fit for the office. If he is not, the dignity passes to the next 
 heir. In new communities — as is the case of fugitives meeting in 
 the bush and building together — the community by mutual con- 
 sent organizes itself in accordance with its needs, traditional prefer- 
 ences and superstitions, and the council of the elders bequeath to 
 the following generation the constitution which they have framed. 
 
 The form of government is neither purely monarchic, oligarchic, 
 or democratic, but a happy combination of all three. The council of 
 the elders, which might be called the parliament and forms the legis- 
 lative and controlling power, is composed of all the adult and free 
 males who show any ability. It delegates the executive power to a 
 chief whose choice is determined by definite traditions and rules, and 
 who is constantly controlled by the leading elders, whom he has to 
 consult in every important matter. Within the limits of the tribal 
 constitution or traditional laws, the chief or king has absolute power 
 
8 
 
 Introduction. 
 
 over his subjects’ lives and property. His chief officers are: (i.) 
 His premier, who often is his presumptive successor, and whose title 
 is Ngolambole . He is the chief’s right hand, represents him in his ab- 
 sence, and is regent during the interim between the chief’s death and 
 the inauguration of his successor. (2.) The secretary, called Tandala, 
 Muzumbu , or Sakata, who corresponds to the foreign secretary or 
 minister of foreign affairs in European states. He is the chiefs 
 mouth-piece, publishes his orders, receives and introduces strangers, 
 and attends to the official correspondence, when he can write. 
 
 Besides these two standing officers, Angolan chiefs have, accord- 
 ing to their importance and tribe, a larger or smaller number of ac- 
 cessory officers who carry out the chiefs orders, and keep him posted 
 on the state of things ; thus, the captain of the militia, the collector 
 of this or that tax, the superintendent of roads, or markets, and 
 others. 
 
 In some tribes, the chief may be a female as well as a male ; and 
 in most tribes the head-wife of the chief has great power, even under 
 the reign of his successor. 
 
 The Kimbundu title of the chief is generally Soba. A vassal chief 
 is called a Kilamba of his suzerain. A suzerain of many vassals is 
 called in some tribes Jaka (Portuguese Jaga), in others Ndembu. 
 The latter name prevails among the independent chiefs between the 
 Nzenza (Bengo), Ndanji (Dande), and Loji rivers, where a soba used 
 to be an inferior chief. It is from this title of Ndembu that the 
 whole district derived its official name “ Dembos.” The independent 
 Ndembu form a federation. 
 
 In former times every tribe had a head-chief or king ; now the 
 only tribe which still has one great head is that of Ngola. It is still 
 absolutely independent, and enjoys an elaborate system of elective 
 and hereditary nobility. In Angola there is no trace of the military 
 despotic system of the Ama-Zulu. 
 
 The social organization of the family in Angola is similar to that 
 of most Bantu peoples. As fatherhood is never absolutely certain, 
 while there can be no doubt about motherhood, it is the mother, not 
 the father that determines consanguinity or kinship, and succession 
 or heredity. The father’s relation to his children is as loose as, with 
 us, that of a step-father to his step-children. Of course, affection is 
 commensurate with the belief in consanguinity. Therefore, the 
 closest relation is that of mother and child, the next that of nephew 
 or niece and uncle or aunt. The uncle owns his nephews and nieces ; 
 he can sell them, and they are his heirs, not only in private property, 
 but also in the chief ship, if he be a chief. 
 
 Polygamy is honored, although its evil concomitants are not ignored. 
 In the absence of metal or paper money to represent capital, a large 
 
9 
 
 Description of Angola, 
 
 number of wives, of children, and hence a wide circle of blood-con- 
 nection and influence, is considered the best investment and most 
 substantial element of wealth. Each wife occupies a separate house 
 and tills her own fields. She provides her husband with food and 
 tobacco ; he builds her house and procures her clothing. The wed- 
 ding ceremonies are minutely described in the story of the Four 
 Uouas. The money and other things given by the suitor to the girl’s 
 parents are not the “price” of the girl, as is often said, but the 
 “pledge” and symbol of the contract thereby executed. If he treat 
 her unmercifully he may lose the money ; if she prove untrue or un- 
 fruitful the parents have to return the gifts. Impotence in men and 
 barrenness in women are the greatest misfortunes that may befall 
 them. Blindness and lameness are trifles compared to that ; so great 
 is the abomination in which these infirmities are held. 
 
 One of the most important institutions is that of the tambi , or 
 funeral and mourning. The moment one dies, all those who are in 
 the house and all those who soon come in, raise the most heart-rend- 
 ing wail, and this is repeated daily at stated hours, and for weeks 
 and months by the nearest relatives. The corpse is wrapped in a 
 mat and carried on a pole to the grave, followed by howling men 
 and women who march in the quickest trot. Broken pottery and 
 other objects are placed on the grave. On the grave of a hunter a 
 mound of stones is raised, or skulls of wild animals are placed on the 
 trimmed limbs of a dead tree. 
 
 In Loanda, the nearest relative of the deceased stays for months 
 unwashed and unkempt in the bed just vacated ; the windows are 
 closed, the room kept unswept, and the mourner can break his or 
 her silence only for the funeral wail. The greatest thing about the 
 mourning, however, is the gathering of all the relatives and friends 
 from afar for the mourning dance, and the regular Irish wakes they 
 keep up at the expense of the successor and next of kin, as long as 
 money lasts. Circumcision is very widely practised, but obligatory 
 only among a few tribes. 
 
 Slavery and its unavoidable concomitant, the slave-trade, are prac- 
 tised all over Angola. It is based on three facts : (i) The right of 
 the uncle to dispose of his nephews and nieces as merchandise, (2) 
 the absence of penitentiaries, (3) war. If a man is unable to pay a 
 debt, or has committed a crime and cannot otherwise pay the fine, 
 he is sold himself or he sells his nephew or niece in his stead. Pris- 
 oners of war are reduced to slavery and sold to the highest bidder. 
 As a rule, the slaves of uncivilized natives are not worked hard, nor 
 cruelly treated ; and they have a chance to redeem themselves, as 
 is shown in the story of the Young Man and the River. Civilized 
 masters and the plantation owners, on the contrary, make the slaves* 
 yoke a galling one, and sometimes thrash them to death. 
 
IO 
 
 Introduction . 
 
 This brings us to the subject of jurisprudence. Whenever natives 
 quarrel, one party or both call one or more umpires, generally old 
 men, to settle the case. If it is an important case it is also brought 
 before the chief. In vital questions, as that of witchcraft, the case 
 is decided by the poison test, in which case the medicine-man is 
 practically the judge, and frequently the executioner as well. 
 
 .. . The ever repeated assertion that Africans are fetishists, 
 
 Keligion. . * . 9 
 
 that is, worshippers of inanimate objects, is utterly false, 
 or else all superstitious people are fetishists. The Angolans have 
 the same religious system as the Bantu generally. They are not 
 idolaters in the strict sense, nor atheists, nor fetishists, nor polythe- 
 ists, but superstitious deists. They believe in one great, invisible 
 God who made all things and controls all things. But they confess 
 they know very little about his character. Tradition says men have 
 offended Him, and He has withdrawn his affection from them. They 
 do not formally worship God, nor do they ever represent Him in any 
 visible form, or think He is contained in a fetish of any sort. That 
 is, inasmuch as they are purely native. They do, however, carve 
 wooden images which they call gods ; but the images thus called are 
 always in the shape of a crucifix, and every native knows that the 
 image does not represent their own great, invisible god, but the god 
 or fetish of the whites. True fetishism I have found, in Africa, 
 among ignorant Portuguese, who do assert and believe that this or 
 that image is God, does work miracles and must be worshipped, not 
 as a mere symbol of its spiritual prototype, but as the actual incar- 
 nation or embodiment of it, equal in all respects to the original. 
 
 What other figures the natives have are not idols, for they have 
 no connection with the Deity ; they are simply charms, amulets, or 
 talismans, to which the medicine-man has, by his incantations, im- 
 parted certain virtues emanating from an inferior spirit. 
 
 These inferior spirits of Bantu mythology are generally, but with- 
 out foundation, called African gods. It would be as rational to call 
 the native chiefs gods because they are saluted by the most wor- 
 ship-like prostrations. In their various attributes and powers, these 
 spirits (ma-bamba) correspond pretty closely to the gods of classical 
 antiquity, and to their modern substitutes the saints, minus their 
 intercessory office. Each spirit or demon represents some force of 
 nature, is morally no better than sinful men, and, according to his 
 capricious passions, deals with men in a friendly or unfriendly man- 
 ner. The friendship of the demons must be secured and maintained 
 by presents, offerings, sacrifices, and in these consists the only visible 
 worship or cult of the Bantu negro. The media between demons and 
 men -are the professional medicine-men or women, the diviners, and 
 any individual having the gift of possession or inspiration. These 
 
1 1 
 
 Description of Angola. 
 
 media constitute a kind of secret order, and have much influence 
 individually; but they are not organized into a hierarchy, nor do 
 they exert any combined effort. A few of the genii, or demons, 
 are : Kituta or Kianda, who rules over the water and is fond of great 
 trees and of hilltops ; Muta-Kalombo, who is king or governor of the 
 woodland ; hence of the chase and of the paths, and is to be propi- 
 tiated by hunters and travelling traders ; Lemba, to whom pertains 
 the mysterious province of generation, gestation, birth, and child- 
 hood. The belief in the reality of these entities and in the power of 
 their media is so deep, that even the civilized natives, whatever their 
 position in the state, the church, the army, or commerce may be, — 
 though nominally Christians or professed rationalists and material- 
 ists conversant with Comte, Spencer, Renan, — will secretly resort 
 to them as soon as they find themselves in great straits. Yea, not 
 a few whites, after prolonged intimacy with native women, have 
 been found to become secret adepts of those heathen superstitions. 
 The spirits or shades of mortals are never confounded in the native 
 mind with the genii of nature ; but their enmity is dreaded as much 
 as that of the genii, and they are propitiated by the same or similar 
 rites. 
 
 All the natives of the interior, that is, outside the cities 
 and U Commerce. Loanda and Dondo, are supposed to know the rudi- 
 ments of certain arts. For instance, all women must 
 know something of midwifery, washing, cooking, trading, tilling, 
 sewing, carrying on the head or back, etc. Every man must have 
 learned something about building a house, hunting, carrying loads, 
 cooking, trading, medicine, etc. In small, isolated communities a 
 man has to be jack-at-all-trades ; in large settlements, division of 
 labor produces specialties, and increases the exchange of commodi- 
 ties, that is, trade. The principal crafts or trades of native Angola 
 are : — 
 
 (i.) Medicine and Divining. This has already been referred to 
 under the head of religion. 
 
 (2.) Huntuig. This has to be pursued as a specialty in order to 
 be profitable, for since the introduction of firearms the game has 
 become both scarce and wary. 
 
 (3.) Fishing. This is, on the coast, one of the most important 
 crafts, as the fish attracts the farthest inland tribes to the coast. But 
 for its famous dried fish, Loanda would scarcely be visited by any 
 inland caravans. The quantity of dried fish yearly sold from Loanda 
 to the far interior is truly astounding, and the quantity of fresh fish 
 daily consumed in the capital is not less amazing. The nets, the 
 canoes, and the sails used in this fishing business are all of native 
 manufacture. A large proportion of the cotton thread is spun in 
 
12 
 
 Introduction . 
 
 Kisama and sold in Loanda. The fish of the rivers and lagoons of 
 the interior is also dried and sold far away from where it was caught. 
 Dried “ bagres ” stuck in a slit of a stick are to be seen for sale in 
 most market-places. 
 
 (4.) Wood-carving . Spoons, tubs, drums, mortars, stools, images 
 for charms, ornamental clubs, smoking pipes, sceptres of chiefs, 
 plates, bowls, snuff-boxes, combs, and a variety of other objects are 
 produced by native sculptors in wood. As a rule every tribe has its 
 own pattern or design. 
 
 (5.) Pottery . Clay is found everywhere, and is used in the manu- 
 facture of cooking-pots of all sizes, of water jugs resembling the 
 amphoras of the ancients, of pipes, lamps, dishes, clay figures, and, 
 in some parts, of adobes for house-building. 
 
 (6.) Spinning and Weaving. The African loom is well known. 
 The material used in weaving is either palm fibre or cotton thread. 
 The cotton-tree thrives all over Angola ; and among all tribes spin- 
 ning and weaving is carried on to some extent. All native textiles 
 are very strong and durable. With the palm fibres natives make 
 mats, which were, of old, the principal garment, and formed, with the 
 cowrie shells of Loanda, the currency which European cloth and 
 coined money have not yet quite superseded. Mats are still manu- 
 factured and sometimes beautifully dyed, around the headwaters of 
 the Lukala and Ndanji rivers and around Pungo Andongo ; cotton 
 mantles, hammocks, and loin-cloths are still woven for export to 
 neighboring tribes by the people of Kisama. 
 
 (7.) Smelting and Smithing. This trade is chiefly in the hands of 
 wandering smiths whose original home is found in Luangu north of 
 the Kongo River. They still speak their Luangu dialect along with 
 Ki-mbundu. Their largest settlements are found between the Mbengu 
 and Lufuni rivers, in the country of the independent Dembos. The 
 articles they chiefly manufacture are : hoes, with single or double 
 handles ; hatchets, either for cutting or for ornament and cult ; 
 knives ; needles for basket and mat making ; arrow-points ; heads of 
 spears ; arm-rings and anklets ; earrings of brass or copper ; and 
 any object that may be ordered of them. 
 
 (8.) Basket , mat , and rope making. All Angolans sleep and eat 
 on mats ; the walls, doors, and shutters of many huts are made of 
 mats. This alone gives an idea of the quantities of mats that must 
 be continually produced to replace the worn and torn. Angolan 
 mats are principally of three kinds : (a) The coarse papyrus-mat 
 (ngandu) ; (b) the fine and large grass-mats ( ma-xisa ), made of di- 
 senu grass ; (c) the fine and small palm-mats (ma-bela) t used as cloth- 
 ing, for sacks, for covering tables, or for the ornamentation of rooms.. 
 Baskets are made of all sizes, shapes, and qualities : for carrying 
 
Description of Angola. 13 
 
 earth or stones ; for holding flour and corn ; for winnowing and for 
 sifting ; for carrying loads either on head, shoulder, or back ; for hold- 
 ing mush or cassava-meal, and so on. The baskets are made of ma- 
 teba palm-leaf and fibrous grass. The former material is also used 
 for sacks, fans, brooms, and ropes. The baobab fibre is used for 
 skirts (among the Kisamas), for ropes, sacks, and caps. Hats are 
 made of straw or mateba fibre by the Mbaka tribe. 
 
 (9.) Throughout Angola are now found a few rudimentary trades 
 of Europe : (a) Tailoring t which comprises the sewing of native loin 
 and shoulder cloths, as well as the making of shirts, pants, vests, 
 and coats ; (b) Shoemaking , which includes the old manufacture of 
 leather sheaths for knives and swords, quivers, sacks and satchels, 
 cartridge-boxes and any other object made of leather; ( c ) Carpen- 
 tering, for making tables, chairs, trunks, bedsteads, doors, shutters, 
 window and door frames, beams, rafters, wooden locks, and repairing 
 any wooden article of European manufacture ; (a) Cooperage , which, 
 owing to the extensive manufacture and trade in rum and wine, as 
 also to the export of palm-oil, has become an important industry ; 
 (e) Masonry. There is already a host of natives who can build a 
 very good stone house. 
 
 The internal native commerce of Angola is almost exclusively that 
 of barter, one commodity being exchanged for another. 
 
 The Kisama people have salt, wax and honey, cotton cloths, or- 
 chilla weed, some game, cattle and agricultural produce, to export to 
 the north bank of the Quanza, where they receive in exchange guns, 
 powder, Manchester cloth, blankets, rum, and minor articles. 
 
 The Lubolo tribe exports cniefly slaves, its greatest market being 
 Dondo. As long as the trade in human beings continues, there is 
 little hope of the Lubolos tapping the exhaustless resources of their 
 spontaneous vegetation, fertile soil, and minerals. Though in rela- 
 tively small quantities, they do, even now, bring some food produce 
 to barter for European goods. 
 
 The Songo tribe trades to some extent in rubber and wax ; and 
 some of the men earn a living by carrying loads between Malange 
 and Dondo. 
 
 The Mbondo tribe gets its very limited requisite of European 
 goods in exchange for cattle, food, and scraps of rubber and other 
 produce from the Kuangu River. 
 
 The Ngola tribe has only recently entered the labor field as car- 
 riers from Malange and Cazengo to Dondo or to the far interior. 
 Most of the resources of the country are still untapped, and trade 
 with the whites is on a very small scale. 
 
 The Mbamba people of the Malange district obtain what they want 
 of European articles by carrying loads and hammocks for the whites 
 
14 
 
 Introduction . 
 
 of Malange and Pungo Andongo. As this suffices for their modest 
 requirements, they do not produce anything. The bulk of the 
 Mbamba, however, around the headwaters of the Lukala and Loji 
 rivers, produce coffee. 
 
 The great Mbaka tribe displays its best qualities away from home. 
 They used to be active agriculturists ; and their peanuts (ground- 
 nuts) were exported to Europe in great quantities. But the extor- 
 tions of some Portuguese “ chefes ” discouraged them from pro- 
 ducing, and scattered them to the neighboring districts and to the 
 farthest interior, where they are doing well as farmers, traders, trades- 
 men, secretaries of chiefs, clerks and servants of whites, and gen- 
 erally as pioneers of civilization. It is not the Portuguese, nor the 
 Germans or Belgians, but the black Ambaca people, who have opened 
 up the Kuangu, Kuilu, and Kassai basins. They are the only people 
 in Angola who cultivate rice. Their tobacco, too, is greatly appre- 
 ciated. The main native produce of the districts of Cazengo, Go- 
 lungo Alto and Dembos is coffee ; nearly all of which is exported 
 via Loanda. 
 
 The different tribes constituting the Angola nation have 
 Physioio^c nQ characteristic features distinguishing them from any 
 
 other African negroes. Even the famous difference be- 
 tween the so-called Negro and Bantu stocks exists only in the imagi- 
 nation of writers who had no chance of making comparative obser- 
 vations west and south of the Niger. 
 
 A pure tribal stock in countries where slavery, the slave-trade, 
 and polygamy have existed for centuries, is an impossibility. Never- 
 theless, a few tribal features have developed and still remain. Thus, 
 the Kisama people are rather medium-sized and slender ; have high 
 foreheads and protruding cheek bones, small and flat noses, scarcely 
 any calves. The Lubolo people are rather of a light bronze ; have 
 coarse, angular skulls, and are medium-sized. The Songo people 
 are tall, fine-built, have an open countenance and well-fed limbs, 
 very much like the Ovi-mbundu of Bailundu. The I-mbangala, 
 Mbondo, and Mbaka are mixed in stature, but rather slim, dark in 
 complexion, and wiry. The Ngola, as a rule, are tall and spare, 
 symmetric, oval-faced, with fine hands and feet, and dark complexion. 
 
 Much depends on the occupation and food of the people. The 
 most miserable native lad, born of rachitic-looking parents, devel- 
 ops beautiful proportions as soon as he is made to take wholesome 
 exercise and gets plenty of appropriate food. 
 
 Abnormities, like dwarfs, giants, albinos, occur here as well as in 
 other parts. Blindness, caused by small-pox, is frequent. Insanity 
 is not very rare. Longevity is not inferior to that of most coun- 
 tries ; but mortality among the young is much greater than among 
 civilized peoples. 
 
*5 
 
 Angolan Folk-Lore . 
 
 The sleep-sickness is as common and as incurable as on the 
 Kongo. Syphilis is found everywhere, but in its worst forms only 
 near white settlements. Goitres are not uncommon in the high- 
 lands. Elephantiasis is frequent, especially in the cities of the coast, 
 and more common among men than women. Malarial fevers trouble 
 the natives as well as the whites ; but all those who cannot stand a 
 certain degree of fever succumb while young. However, the havoc 
 made by the fever does not seem to be greater, among the natives, 
 than that caused in America and Europe by the sudden changes in 
 temperature. Diseases of the breathing apparatus are largely due to 
 defective clothing and disregard of hygiene ; diseases of the digestive 
 organs to defective food and impure water. 
 
 While, in the uncivilized state, one never meets with an exceed- 
 ingly fat native, obesity is very common among the civilized blacks 
 and mulattoes. 
 
 II. 
 
 ANGOLAN FOLK-LORE. 
 
 “ I have often wished I could get inside of an African for an after- 
 noon and just see how he looked at things, for I am sure our worlds 
 are as different as the color of our skins,” says Prof. Henry Drum- 
 mond in his “Tropical Africa.” 
 
 This glimpse into the interior of an African’s mind — for more 
 than one afternoon — is afforded by the study of African folk-lore 
 and the perusal of this book. The professor had traveled in Central 
 Africa, had scanned parts of its coast and highland scenery, and 
 lived in contact with various tribes during several months, and this 
 only made him realize the more his failure to reach and grasp the 
 inner, the living, world of Africa. 
 
 Now that the great geographical problems of the Mysterious 
 Continent are solved; now that the solution of its greatest moral 
 problem, slavery, has been vigorously undertaken by the whole of 
 Christendom, and the European powers have assumed the position 
 and duties of political guardians over portions of Africa greater than 
 themselves, it behooves every member of Christendom — for every 
 vote weighs in the balance of these vital questions — to form an 
 intelligent opinion on the present status and possibilities of Africa’s 
 teeming millions, in whose education he has his share of responsi- 
 bility. 
 
 Never have more momentous questions come before the bar of pub- 
 lic opinion than these between European civilization — including the 
 rum and cannon power — and the inoffensive native races, nations, 
 tribes, and citizens of Africa. Yet the great court has hitherto 
 
i6 
 
 Introduction . 
 
 heard the voices of only one side ; yea, the principal, the offended 
 side, has not even been notified of the proceedings, much less invited 
 to testify on its own behalf and advocate its own vital interests. 
 
 Nobody will deny that before a person or a people can be judi- 
 ciously dealt with, their character must be studied and considered. 
 The character of an individual can be known only by prolonged 
 intimacy, that of a nation by intimacy with typical representatives 
 of its constituent classes, and by a thorough study of its literature. 
 
 In Africa, where there are no facilities for intimacy with the 
 natives, and where there is no v/ritten literature, the only way to 
 get at the character, the moral and intellectual make-up, of the races 
 and tribes, is to make a thorough study of their social and religious 
 institutions, and of their unwritten, oral literature, that is of their 
 folk-lore. 
 
 Books of African travellers have been prominent before the public 
 for the last two decades, but, as a rule, only such accessory parts 
 of folk-lore as strike the sense of sight — native dress, arms, and 
 strange customs — have been described, and seldom accurately at 
 that. The essential constituents of folk-lore, those embodied in 
 words, have been ignored, and the moral and intellectual world of 
 Africa is, to-day, as much a terra incognita as geographical Africa 
 was fifty years ago. 
 
 The failure of African explorers in this respect is due, first of all, 
 to their ignorance of native languages, then to their vagrancy ; but 
 also to their lack of training in, or taste for, this youngest of sciences, 
 comparative folk-lore. 
 
 Missionaries alone, whose duties imply an intimate acquaintance 
 with native languages and habits, have thus far revealed to us a few 
 leaves from the wonderful mnemonic archives of African nations. 
 Missionary linguists, like Krapf, Rebmann and Steere, in East 
 Africa ; Grout, Dohne and Colenso, Brincker, Kronlein and Buttner, 
 in South Africa ; Bentley, Mackey and Goldie, Kolle, Schon and 
 Christaller in West Africa, had to unravel the tangles of African 
 grammar and lexicology before the collecting of authentic native lore 
 could be successfully attempted. 
 
 With one exception it is among these linguists, too, that we find 
 the few authors who have cast some light upon our subject. Few 
 folk-lorists are acquainted with their works, and none has, to our 
 knowledge, gathered and compared the available material and arrived 
 at some positive conclusions. 
 
 Recently Dr. Haarhoff, now pastor of a Dutch church in Trans- 
 vaal, published in German a dissertation on the Bantu and their 
 folk-lore ; but the material on which he worked consisted of but a 
 few volumes on South African tribes, and he often fell into the 
 
Angolan Folk-Lore. 17 
 
 common error of predicating of the whole race, the Bantu, and even 
 of all Africans, what he had found to hold true in several South 
 African tribes. To this habit of unwarranted generalization must 
 be attributed, very largely, the distressing inaccuracy and the con- 
 tradictory statements with which books and articles on African 
 topics are replete. 
 
 Avoiding this error, we define our geographic field as Africa south 
 of the Sahara. The people inhabiting Egypt, the Great Desert, and 
 what lies north of it, belong to the Semitic and Hamitic families, 
 of the white, red, or tanned complexion. The woolly-haired, but 
 yellow-colored, race of the Ba-tua, including the Hottentots, Bush- 
 men, and pygmies, we only refer to as compared with the Bantu. 
 Thus our ethnologic field is confined to the black or negro race 
 in Africa, generally divided into two families, the Nigritic, or pure 
 negro, and the Bantu, or modified negro. Our studies, however, 
 have led us to reverse this division, and to hold, as Lepsius did, that 
 the pure and main branch of the black or negro race is to be found 
 among the so-called Bantu, ethnically as well as linguistically, and 
 that the so-called Nigritic family is but another branch of the same 
 stock, linguistically modified by the admixture of Hamitic elements. 
 
 Reviewing now the published material, we find that East Africa 
 offers but few native tales, scattered in prefaces of grammars and 
 in missionary journals. The collection of Suahili stories which we 
 have seen is really one of Arabian tales in Suahili garb, and does 
 not properly belong to our subject. The work of Almeida da Cunha 
 on the customs of the Mozambique tribes is excellent as far as cus- 
 toms go, but it fails to give any specimens of native literature. 
 
 Since the above was written, the Rev. W. E. Taylor has published 
 a collection of Swahili Proverbs, the best of its kind in any African 
 language. 
 
 South Africa; is the best worked field in African folk-lore. As 
 early as in the forties and fifties, Casalis and Grout gave important 
 specimens of the Sutu and Zulu folk-lore. In the sixties, Bleek pub- 
 lished his “ Reynard the Fox in South Africa/' containing transla- 
 tions of forty-two short tales and fables collected by German mis- 
 sionaries. They are mostly of Hottentot origin, and therefore out 
 of our special sphere. From 1866 to 1870, Dr. Callaway printed at 
 the Springvale Mission Press his “ Zulu Nursery Tales ” and his 
 " Religious System of the Zulus/’ which are by far the most valu- 
 able works yet published on African folk-lore. The first contains 
 a number of long as well as short tales and myths in the Zulu lan- 
 guage, with an excellent English translation and suggestive compara- 
 tive notes. The second treats in the same threefold and exhaustive 
 manner the Zulu Tradition of Creation, Ancestor Worship, Divina- 
 
x8 
 
 Introduction . 
 
 tion, Medical Magic, and Witchcraft. Callaway’s notes prove beyond 
 all doubt two important facts: (i) that the folk-lore of the Ama-zulu 
 is intimately connected with that of most other South African tribes ; 
 (2) that dozens of incidents and peculiar notions found in the Zulu 
 tales are also familiar to the folk-lore of Polynesia, Asia, Europe, 
 and America. Unfortunately Callaway’s books are rare, and they 
 were brought to our notice only when the present collection was 
 completed. 
 
 In 188 6, Me All Theal, the historian of the Boers, published a sec- 
 ond edition of his volume on Kaffir folk-lore, which proves that the 
 subject is becoming popular in the young states of South Africa, 
 although a journal of South African folk-lore had only a short life. In 
 1886, too, some Herero tales appeared as a supplement to Brincker’s 
 Grammar and Dictionary. To these Dr. C. G. Biittner added sev- 
 eral others ; and this collection, kindly sent us by the author, was 
 the first intimation we got of the importance of African folk-lore 
 studies. 
 
 In that collection, Dr. Biittner already doubted the correctness of 
 Bleek’s double assertion, (1) that the Bantu have no animal stories 
 or fables, (2) that they have none, because their languages have no 
 grammatical gender. Bleek based his assumption (1) on the theory 
 that mythology is a product of the corruption of language, (2) on 
 the fact that among the scanty Bantu material at hand he had found 
 few animal stories, and these, in obedience with his theory, he forth- 
 with declared to be of Hottentot origin. Our Angolan animal 
 stories, which are purely Bantu and totally disconnected from Hot- 
 tentot lore, added to similar specimens of other Bantu nations pub- 
 lished since Bleek’s day, demonstrate that the Bantu folk-lore is as 
 rich in animal stories as that of any sex-denoting language. 
 
 Proceeding to West Africa, we look at the great province of An- 
 gola, where Europeans have been settled for about four centuries, 
 and we search in vain, through a pile of colonial publications, for a 
 single native folk-tale. When intelligent Europeans have been four 
 hundred years living and mixing with a native population and never 
 recorded a single sample of the natives’ oral literature, is that not 
 superabundant proof of its non-existence ? So it looks. Yet as 
 soon as we intelligently and persistently searched for it, that litera- 
 ture revealed itself to us in amazing luxuriance. One of the dullest 
 native boys was able, unaided, to dictate to us, from the book of his 
 memory, over sixty tales and fables, a material equal to that of the 
 largest collection of African tales ever yet published. The stories 
 of this book do not represent one half of those already collected in 
 manuscript. 
 
 This completes the review of the folk-lore collections among the 
 
Angolan Folk-Lore . 19 
 
 Bantu tribes, and we now pass to the Nigritic branch, which covers 
 all Upper Guinea and most of the Sudan. 
 
 In 1854 appeared S. W. Koelle’s “ African Native Literature,” 
 containing twelve tales and fables and several historical fragments, 
 all in the Kanuri, or Bornu, language. Bornu is situated on the 
 southwest bank of Lake Tshad. This valuable collection was fol- 
 lowed, in 1885, by Schon’s “ Magana Hausa,” giving the original 
 and translation of eighty-one short tales and fables of Hausa. Most 
 of these stories were drawn from the traditional lore ; one part was 
 dictated by Dorugu, a Hausa lad who had been taken to Europe ; 
 another collected by the native missionary C. J. John of the Niger 
 Mission. 
 
 In all these Sudanese productions it is relatively easy to distin- 
 guish the purely negro and African elements, which are identical 
 with the Bantu lore, from the Semitic and Hamitic additions intro- 
 duced with Islamism. 
 
 On the folk-lore of Yoruba we have a description of customs and 
 a collection of proverbs by the American missionary T. J. Bowen, 
 published with his dictionary in 1858, and a collection of proverbs 
 published by Abb6 Bouche in 1883. 
 
 Much valuable material on the folk-lore of the Gold Coast can be 
 culled from the journals of the Basel mission. J. G. Christaller, a 
 member of this mission, has published a collection of three thousand 
 six hundred proverbs, unfortunately without translation ; recently 
 also a few legends with a German translation and notes. Nor should 
 we forget F. R. Burton’s “ Wit and Wisdom of West Africa.” 
 
 The folk-lore of Sierra Leone is partially illustrated by Schlenker’s 
 “Temne Traditions,” published in 1861. In addition to a few his- 
 torical traditions the author gives seven Temne fables, which differ 
 in nothing from similar productions of the Bantu. 
 
 Boilat’s Grammar of the Wolof contains a number of native tales 
 and fables, and casts some light on the folk-lore of French Sene- 
 gambia. 
 
 For the Fulah group we only have a few historical and poetical 
 specimens scattered in grammars and scientific periodicals. 
 
 Summing up, it appears that the only collections of African negro 
 tales, published as such, are Callaway’s for the Zulu, Theal’s for the 
 Kaffir, our own for Angola, Koelle’s for Bornu, and Schon’s for 
 Hausa. All the others are merely appendices to grammars or con- 
 tributions to linguistic or ethnologic journals. 
 
 The conclusions arrived at after a careful comparison of the whole 
 material are briefly these : — 
 
 (1.) Comparing the African folk-lore with that of other races, we 
 find that many of the myths, favorite types or characters, and pecul- 
 
20 
 
 Introduction . 
 
 iar incidents, which have been called universal, because they recur 
 among so many races, can also be traced through Africa from sea 
 to sea. African folk-lore is not a tree by itself, but a branch of one 
 universal tree. 
 
 (2.) Though the influence of Portuguese and that of Arabian folk- 
 tales is evident in many stories, still the bulk of the tales published 
 is purely native. As to the foreign stories, they have been so well 
 adapted to the already existing native lore of kindred nature, and in- 
 termingled with genuine African elements, that nothing remains of 
 the exotic original except the fundamental canvas or skeleton. 
 
 (3.) African folk-lore is especially rich in animal stories or fables. 
 
 (4.) Considered in itself, the folk-lore of the Bantu appears to be 
 remarkably homogeneous and compact, the most distant tribes show- 
 ing often more identity in some, and similarity in other particulars, 
 than those who are conterminous. 
 
 (5.) After the exotic elements connected with Islamism are elimi- 
 nated from Nigritic folk-lore, the latter is found to be virtually the 
 same as the Bantu. 
 
 (6.) The mythologies and superstitions of the various tribes are 
 easily reducible to one common — the original — type, and this again 
 is strikingly similar to the popular conceptions of the Aryan and 
 other great stocks of mankind, when not identical with these. 
 
 (7.) In the fables, or animal stories, each personified animal, while 
 true to its real nature, shows the same character and is made to play 
 the same role from one end of the field to the other. 
 
 (8.) Among the Nigritic and Bantu tribes a great number of the 
 stories have the peculiar feature of being used to account for the 
 origin or cause of natural phenomena, and of particular habits, in 
 animals as well as in men. Such stories are also met, though it 
 seems less frequently, in the folk-lore 01 other races. They may 
 properly be called the etiologic class of tales. 
 
 The space allotted to this chapter forbids our fully elucidating 
 each one of the preceding points, and for data we refer to the notes. 
 Two points, however, ought to be dwelt on in this introduction : 
 (1) the native classification of Angolan folk-lore, and (2) the part 
 played by animals in African folk-lore generally. The native classi- 
 fication of Angolan folk-lore, as manifested in its terminology, strikes 
 us as both practical and rational, and it may be applied as well to 
 other national folk-lore of Africa, because the material is of the same 
 nature throughout. For convenience we will number the classes, 
 as followed in this work, and give the first place to fiction. 
 
 (1.) The first class includes all traditional fictitious stories, or 
 rather, those which strike the native mind as being fictitious. They 
 are the fruit and food of the faculty of imagination and speculation. 
 
21 
 
 Angolan Folk-Lore. 
 
 Their object is less to instruct than to entertain, and to satisfy the 
 aspirations of the mind for liberty from the chains of space and time, 
 and from the laws of matter. These stories must contain something 
 marvellous, miraculous, supernatural. As personifying animals, the 
 fables belong to this class. In native parlance these stories are gen- 
 erally called mi-soso. They are always introduced and concluded 
 with a special formula. 
 
 (2.) The second class is that of true stories, or rather stories re- 
 puted true ; what we call anecdotes. Strictly historical accounts 
 form another class. Though entertaining, too, these stories are 
 intended to be instructive and useful as a preparative for future 
 emergencies. The faculties which prevail in these productions are 
 memory and foresight combined, that is, experience, practical wis- 
 dom, common-sense. The didactic tendency of these stories is in 
 no way technical, but essentially social. They do not teach how to 
 make a thing, but how to act, how to live. These anecdotes are 
 called, specifically, maka y which in its widest sense means any kind 
 of Logos , i. e. t embodiment of thought in words. 
 
 (3.) Historical narratives are called ma-lunda> or mi-sendu f and 
 make a special class of history. They are the chronicles of the tribe 
 and nation, carefully preserved and transmitted by the head men or 
 elders of each political unit, whose origin, constitution, and vicissi- 
 tudes they relate. The ma-lunda are generally considered state 
 secrets, and the plebeians get only a few scraps from the sacred 
 treasure of the ruling class. 
 
 (4.) The fourth class is that of Philosophy, not metaphysical, but 
 moral ; and is represented by the Proverbs, called ji-sabu. That the 
 negroes are deficient in philosophical faculties can only be said by 
 those who ignore their proverbs, which both in diction and depth of 
 meaning, equal those of any other race. This class is closely related 
 with that of the Anecdotes. Often an anecdote is but an illustration 
 of a proverb, and a proverb is frequently an anecdote in a nutshell. 
 The proverb is the product of the faculty of generalization, of getting 
 at the principles, of inference and discrimination, combined with the 
 gift of graphic and concise expression. 
 
 (5.) The fifth class is that of Poetry and Music, which go hand in 
 hand. The epic, heroic, martial, idyllic, comic, satyric, dramatic, 
 and religious styles are ail represented, though not with equal prom- 
 inence. As a rule, poetry is sung or chanted, and vocal music is 
 rarely expressed without words. African negroes are the readiest 
 extemporizers. Not even a child finds difficulty, at any time, if ex- 
 cited, in producing an extemporaneous song. Of course, not many 
 pieces are really original, nor do artists abound. The proverbs, 
 though never sung, combine as well as the worded song the elements 
 
22 
 
 Introduction . 
 
 of blank versification. In Ki-mbundu poetry there are few signs of 
 rhyme, but many of alliteration, rhythm, and parallelism. Songs are 
 called mi-imbu, 
 
 (6.) .A sixth class is formed by the riddles called ji-nongonongoy 
 which are used only for pastime and amusement, though eminently 
 useful for sharpening the wits and strengthening the memory of 
 adepts. Often the nongonongo is nothing but a game or play with 
 words. Like the mi-soso they are introduced and concluded with 
 traditional formulas. 
 
 In African folk-tales, the animal world, as also the spirit world, is 
 organized and governed just like the human world. In Angola, the 
 elephant is the supreme king of all animal creation, and the special 
 chief of the edible tribe of wild animals. Next to him in rank, the 
 lion is special chief of the tribe of ferocious beasts, and highest vas- 
 sal of the elephant. Chief of the reptile tribe is the python. Chief 
 of the finny tribe is, in the interior, the di-lenda> the largest river- 
 fish. Chief of the feathery tribe is the kakulu ka humbi , largest of 
 eagles. Among the domestic animals the sceptre belongs to the 
 bull ; among the locusts to one called di-ngundu. Even the ants 
 and termites have their kings or queens. Every chief or king has 
 his court, consisting of the ngolambole , tandala , and other officers, 
 his parliament of ma-kota and his plebeian subjects, just like any 
 human African soba.. 
 
 At the general assembly of the whole animal creation, in its pro- 
 ceedings and in the execution of its resolutions, every animal exer- 
 cises the office for which it is qualified. Thus, in the fables, the 
 elephant is equally supreme in strength and wisdom ; the lion is 
 strong, but not morally noble, as in European lore, nor wise as the 
 elephant. The hyena is the type of brutal force united with stupid- 
 ity ; the leopard that of vicious power combined with inferior wits. 
 The fox or jackal is famous for astuteness ; the monkey for shrewd- 
 ness and nimbleness ; the hare or rabbit for prudence and agility ; 
 the turtle or terrapin for unsuspected ability. The partridge, on the 
 contrary, is silly and vain. The mbambi antelope is swift, harmless, 
 unsuspecting : the ngulungu antelope {tragelaphus gratus or scrip- 
 tus) is foolish and ill-fated. The turtle-dove is, as with us, symbolic 
 of purity, chastity, and wisdom ; but the dog, on the contrary, per- 
 sonifies all that is mean, servile, and despicable. 
 
 The myths and tales of the negroes in North, Central, and South 
 America are all derived from African prototypes, and these can easily 
 be traced in collections like the present one. Through the medium 
 of the American negro, African folk-lore has exerted a deep and 
 wide influence on the folk-lore of the American Indians ; and that 
 of the American white race itself bears many palpable signs of Af- 
 
23 
 
 Literature of Ki-mbundu. 
 
 rican inroads. This gives the study of African folk-lore not only an 
 additional charm, but, for Americans, a decidedly national importance, 
 and should induce American anthropologists to promote the study of 
 negro folk-lor6 on either side of the Atlantic, by encouraging the 
 collection and publication of more original material. 
 
 III. 
 
 LITERATURE OF KI-MBUNDU. 
 
 P. Pacconio, C. J. Gentio de Angola, etc. Lisboa, 1642. 
 
 A catechism in Ki-mbundu, translated from Portuguese. The 
 second edition, printed in Rome, 1661, in Latin, Ki-mbundu, and 
 Portuguese, bears the Latin title, “Gentilis Angolae,” etc. The 
 third edition, printed in Lisbon, appeared in 1784. The fourth edi- 
 tion, of 1855, is given under another title below. 
 
 Pedro Dias, C. J. Arte da lingua de Angola, etc. Lisboa, 1697. 
 
 A very short, but pretty correct, sketch of Ki-mbundu grammar. 
 We have seen only a manuscript copy of this rare work. 
 
 Bernardo Maria de Cannecattim. Diccionario da lingua bunda. 
 Lisboa, 1804. 
 
 Owing to its incorrectness, confused spelling, and erroneous ren- 
 derings of words, this large dictionary, written by an Italian Capu- 
 chin, has never been of any use to students of Ki-mbundu. 
 
 (Same author.) Collec^ao de Observances grammaticaes sobre a 
 lingua bunda. Lisboa, 1805. Second edition, 1859. 
 
 This grammar is no better than the dictionary of the same author. 
 Both works are far inferior to those of the seventeenth century. 
 
 F. de Salles Ferreira. Explicates de Doutrina Christa, etc. 
 Lisboa, 1855. 
 
 This is a new but very incorrect edition of the old catechism of 
 1642, reproduced from the very faulty edition of 1784. It is now as 
 rare as the older editions. 
 
 Dr. Saturnino de Souza e Oliveira and M. A. de Castro Fran- 
 cina. Elementos grammaticaes da lingua nbundu. Loanda, 1864. 
 
 Written by a Brazilian doctor, assisted by an educated native, this 
 work is slightly better than that of Cannecattim ; but it is as short 
 and rare as Pedro Dias’ work, which surpasses it in grammatical 
 value. 
 
24 
 
 Introduction . 
 
 In 1864, Dr. Saturnino de Souza e Oliveira began the publication 
 of his “Diccionario da lingua n’bundu.” A large part or the whole 
 was printed, but never stitched, and only a few unique manuscript 
 slips and printed pages of this valuable work are left. 
 
 Vocabularies of Ki-mbundu have been collected by Dr. Living- 
 stone, of whose work an unpublished copy exists in the Grey Library, 
 Cape Town ; by the German explorer Lux, published as an ap- 
 pendix to his book, and by the Brazilian Dutra. The vocabulary 
 of the latter was published without the author’s name, as an appen- 
 dix to Capello and Ivens’ book " De Benguella ds terras de Iacca/’ 
 Lisboa, 1881. In 1887 it was republished, and again without the 
 author’s name, by the then Bishop of Angola and Congo, Don 
 Antonio Leitao e Castro. The original manuscript is, for the pres- 
 ent, in my possession. 
 
 About 1883, Sebastiao de Jesus completed a “ Diccionario 
 n’bundo,” which was not without value, but the author died before 
 he could find a publisher. It still exists in manuscript, but is not 
 worth publishing now. 
 
 Heli Chatelain. Karivulu pala ku ri longa kutanga kimbundu, 
 1888. 
 
 The first primer in Ki-mbundu. A Portuguese translation accom- 
 panies the Ki-mbundu words. 
 
 Heli Chatelain. O Njimbu ia mbote kua Nzua. B. & F. Bible 
 Society. London, 1888. 
 
 A translation of John’s Gospel into the Loanda dialect of Ki- 
 mbundu. 
 
 Heli Chatelain. Vocabularies of Mbamba and L T -mbangala (with 
 translation in Portuguese, English, German, and Ki-mbundu), pub- 
 lished in " Zeitschrift fur Afrikanische Sprachen.” Berlin, 1889. 
 
 Heli Chatelain. Grammatica do Ki-mbundu (Ki-mbundu Gram- 
 mar). Geneva, 1888-89. (Price $1.50.) 
 
 Written in Portuguese, but with English rendering of examples, 
 so that with its help, an English student, too, can learn Ki-mbundu. 
 
 Heli Chatelain. Grundziige des Kimbundu oder der Angola* 
 Sprache. Asher & Co. Berlin, 1889-90. 
 
 This Germarl edition has no practical exercises, as the Portuguese 
 edition ; but it is enriched by many additional notes, and by tables 
 comparing Ki-mbundu with the six principal West Central African 
 languages. (Price 3 shillings, or 75 cents.) 
 
Pronunciation of Ki-mbundu. 25 
 
 J. D. Cordeiro da Matta. Jisabu, jihengele, etc. Lisbon, 1891. 
 
 A collection of proverbs and riddles in Ki-mbundu with Portu- 
 guese translation. The author, a full-blooded and self-taught native, 
 published this book, and the following, at his own expense. 
 
 J. D. Cordeiro da Matta. Cartilha Racional. Lisbon, 1892. 
 
 A Ki-mbundu primer without Portuguese translation. 
 
 J. D. Cordeiro da Matta. Ensaio de Diccionario Kimbundu- 
 Portuguez. Lisbon, 1893. 
 
 The best vocabulary of Ki-mbundu yet published. 
 
 Note. — Most of these books may be procured through H. Chate- 
 lain. 
 
 IV. • 
 
 pronunciation of ki-mbundu. 
 
 Vowels . 
 
 The vowels are pronounced as in Italian. The letters e and 0 
 have the open sound, though not quite so much as open e and 0 in 
 most Romanic languages. 
 
 a like the English a in father , far . 
 e “ “ at in fair , hair. 
 
 * i “ “ ee in feet , heel. 
 
 o “ “ vowel sound in fought , taught. 
 
 *u ki “ 00 in fool ’ shoot, 
 
 t “ Portuguese im, almost like English ing. 
 
 * Semi - Vowels. 
 
 (1.) Before a vowel, in the same syllable, i and u become semi- 
 vowels, and are then pronounced like English y and w , thus : — 
 
 ua like wa 
 ue “ we 
 ui " wi 
 uo “ wo 
 uu “ wu 
 
 ia like ya 
 ie “ ye 
 ii “ yi 
 to “ yo 
 iu “ yu 
 
 In Ki-mbundu every syllable is open, and every word has as many 
 syllables as vowels (not including semi-vowels). 
 
 Bearing these rules in mind, words like the following need no 
 accent in order to be read correctly : — 
 
Introduction . 
 
 '2t> 
 
 iiii 
 
 equals 
 
 ii-ii 
 
 equals 
 
 yiyi 
 
 nia 
 
 equals nya 
 
 uiii 
 
 u 
 
 ui-ii 
 
 « 
 
 wiyi 
 
 nie 
 
 u 
 
 nye 
 
 uiua 
 
 u 
 
 ui-ua 
 
 tt 
 
 wiwa 
 
 nii 
 
 tt 
 
 nyi 
 
 eii 
 
 M 
 
 e-ii 
 
 u 
 
 eyi 
 
 nio 
 
 u 
 
 nyo 
 
 muiii 
 
 a 
 
 tnui-ii 
 
 u 
 
 mwiyi 
 
 niu 
 
 u 
 
 nyu 
 
 kizuua 
 
 a 
 
 ki-zu-ua 
 
 it 
 
 kizuwa 
 
 
 
 
 iau 
 
 it 
 
 ia-u 
 
 u 
 
 yau 
 
 
 
 
 Exception : When, however, the accent rests on i or «, the latter 
 keeps the full vowel sound. In this case the accented i or u is 
 written with an acute accent, e. g. t Kuijia, kizua . 
 
 Sometimes these and similar words are written and pronounced 
 kuijiia y kizuua (pronounce: Kwijiya y kizuwa ), in which case the 
 reduplication of the letter takes the place of the accent. 
 
 ( 2 .) In rapid speech, unaccented e and 6 before a vowel, without 
 intervening pause, become semi-vowels i and a. However, this 
 change of sound is not usually shown in writing when e and o are 
 final, e. g., pange ami pronounce pangi ami or pangyami , ki momo & 
 pronounce ki momu $ or ki momwi. 
 
 Diphthongs. 
 
 Final ai, au y ei f eu y ou t though pronounced in rapid speech like 
 diphthongs, are in reality two full vowels ; hence two syllables. 
 E. g.y sai is sa-i, dikau is di-ka-u, and according to the rule the 
 accent rests on the penult. 
 
 When an enclitic is added, the accent is shifted to the next vowel, 
 e. g. K sai-ku pronounce sa-i-ku. 
 
 In kuzauka t for instance, the accent is or i'u (kuzauka) because 
 that is the penult (ku-za-u-ka). 
 
 In ainly both a and i have the same tonic value, because the 
 accent falls on the last syllable, not as usual on the penult ; thus 
 a-i-ut. But for this accent on the last syllable, the word should be 
 pronounced a4-ue. 
 
 Consonants. 
 
 Those sounding as in English are b,f y v, h y /, n y z. 
 
 In the standard dialects of Ki-mbundu, p y t f k are pronounced as 
 in French or Italian, i. e. y without the explosive h generally heard 
 after them in English. 
 
 The letter s represents the harsh sound, never the soft z sound ; 
 as in son , not as in has. 
 
 The letter g is always hard as in anger y never soft as in angel. 
 
 The letter x represents the English shy never English x. 
 
 The letter x represents the English ch or tsh. It occurs only in 
 dialects of the interior. In the Mbaka dialect it always stands in 
 the place of a Loanda x t e. g., Loanda, maxima; Mbaka, maxima. 
 In the Bantu mother-tongue this x was a t , mutima. 
 
Pronunciation of Ki-mbundu. 2 7 
 
 The letter/ has the sound q£ the French /, which in the English 
 words azure and measure is symbolized by z and s. 
 
 The letter d before -i represents a peculiar African sound, which 
 in various tongues is written l, r, d , but in pronunciation is never 
 exactly that. In Loanda, it is pronounced almost like simple (soft)- 
 Portuguese r; in the interior it sounds almost like d. For English 
 people it is safest to pronounce it like d. 
 
 In all other cases d is pronounced as in English. 
 
 Hitherto this di has been written ri, which is also correct. It is 
 a parallel of the Spanish b and v. 
 
 Syllabization. 
 
 For the correct pronunciation and understanding of Ki-mbundu, 
 it is essential to know the rules that prevail in the syllabization of 
 words. 
 
 (1.) All syllables are open ; that is, they end with a vowel. 
 
 (2.) The letters m- and n - are never pronounced with the preced- 
 ing vowel, but with the following letter, whether it be a vowel or a 
 consonant, e. g., ki-nzo-nji , a-mbu-ncLu, ndo-ngo, ki-na-ma. 
 
 (3.) Every syllable can have only one vowel ; but it may contain 
 a semi-vowel preceding the full vowel, e . g., i-mbua , ki-mbia-mbia . 
 
 Tonic Accent. 
 
 (1.) The general rule is that the tonic accent rests on the penult 
 
 (2.) Exceptions are indicated by an acute accent, e. g., bandy 
 divulu. 
 
 When the accent rests on the last syllable of a genuine Ki-mbundu 
 word, one may depend on it that there has been an apocope of part 
 of the original word. When the accent is on the antepenult, the 
 word is of foreign origin. 
 
 In polysyllabic derived verbs, however, it is admissible to put a 
 slight tonic accent on the root of the verb ; e. g, zangula ; but zan- 
 gula is equally correct. 
 
 (3.) Monosyllabic words may be accented or not. When they are 
 not accented, they are pronounced as one word with the preceding 
 or the following, the sense indicating to which they belong. If 
 they belong to the preceding word, the accent of the latter passes 
 from the penult to the last syllable ; e. g. } Ngana * ngo is pronounced 
 ngandngOy and kutunga * nzo is pronounced kutunganzo. 
 
 Enclitic particles (not nouns) are tied to the preceding word by a 
 hyphen ; e. g., Ngi bane-kin. kut ala-mu. 
 
 When a monosyllabic word is not to be pronounced enclitically, it 
 is distinguished by an acute accent ; e. g.. Kid, id, id. 
 
28 
 
 Introduction . 
 
 Diacritic Signs. 
 
 (i.) The acute accent indicates the tonic accent, when this is not 
 on the penult, or when a monosyllabic word is pronounced separately 
 from the preceding or the following, e . g., divulu , kid. 
 
 (2.) The grave accent is used to distinguish words which, though 
 differing in meaning, could otherwise not be distinguished in writ- 
 ing. Thus the locative, a, is distinguished from any other a by the 
 grave d, e. g. y Ngdbeka , uakala , mud Bangu. 
 
 (3.) The circumflex distinguishes, graphically, words which, in 
 spoken language, are pronounced with a different intonation. This 
 a foreigner will hardly ever be able to learn, and it is of no practical 
 use to explain it here ; e. g, Njila , path, njila y bird, mbambi x cold, 
 mb&mbiy deer. Perhaps it may help some if we tell them to pro- 
 nounce the word with circumflex rather slowly and with equal stress 
 on both syllables, as is done in French. The word without circum- 
 flex to be pronounced as usual. 
 
 The negative ki is pronounced longer than ki meaning when. The 
 suffix - e of the third person singular is distinguished by circumflex 
 and a prolonged sound from -/suffix of the second person singular. 
 So is ~d suffix of the third person plural from - d demonstrative. 
 
 (4.) The trema in e and o indicates the crasis, or contraction of 
 two vowels, with or without ellipsis of an intervening consonant, 
 e. g.y ngexana for ngaixana (a + i=e), molungu for maulungu (a + u=o) 
 ngobana for nga ku bana {nga 'u band). 
 
 (5.) The apostrophe indicates the dropping of a letter, e. g. f 1 ngo 
 instead of ingo , mu 'amenemene instead of mu kamenemene x ngu * u 
 bana instead of ngu ku bana , mon a mutu instead of mona a mutu. 
 
 The apostrophe also distinguishes k' a negative from any other 
 ka x e. g.y Kabanga , he, she, it, does not ; kabanga , he, she, it, does. 
 
 When the word is negative the first syllable is pronounced longer 
 and higher ; but the tonic accent remains as usual. 
 
 (6.) The til over any vowel makes the same nasal, e. g. t /, pro- 
 nounce ing. This i is a contraction of inga. It occurs only in the 
 Mbaka dialect, and is the only nasalized vowel in the standard dia- 
 lects of Ki-mbundu. 
 
FOLK -TALES OF ANGOLA, 
 
 i. 
 
 NGANA FENDA MARIA. 
 
 Version A. 
 
 Eme ngateletele 1 ngana Fenda 2 Madfa, uauaba 3 k’-a mu uabell.* 
 
 I often tel] (of) ngana Fenda Maria, beautiful none more beautiful. 
 
 Uakexidi £, 6 inga 6 uvuala mona. O mon’ £, inga u mu ixana ue 
 
 She lived on, and gave birth (to) a child. Child hers, and she her called also 
 
 ngana Fenda Madfa. O manii se uauaba kavua, o mona 
 
 ngana Fenda Maria. Mother hers, if (she) was beautiful the ninth, the daughter 
 
 uauaba kakuinii. 7 
 
 was beautiful the tenth. 
 
 Manii & inga utuma ku Putu 8 kusumba lumuenu luzuela. 
 
 Mother hers then sent to Portugal to buy a mirror that speaks. 
 
 Kamenemene koso, ki azuba ku di sukula ni kuzuata, uia 
 
 Morning every, when she had washing herself and dressing, she went 
 
 finished 
 
 mu lumuenu lu£, inga uibula. o lumuenu : 
 
 to the mirror hers, and asked the mirror : 
 
 “ E ! lumuenu luami, e ! lumuenu luami ; ngauaba inga 
 
 ** O mirror mine t O mirror mine I am I beautiful or 
 
 ngaiiba?” — " Kanambd; 9 uauaba muene ; ku mundu oko kueni6 
 
 am I ugly?” — “Not at all; thou art indeed; in world this there is not 
 
 beautiful 
 
 rautu, uauaba usokela n’eie.” 
 
 a person, beautiful equal with thee.” 
 
 Izua ioso, ki azuba o kuzuata, uakebula 9 o lumuenu lu£. 
 
 Days all, when she had finished dressing, she then questioned the mirror hers* 
 
 O lumuenu inga lu mu tambujila kiomuene. 
 
 The mirror and (it) her answers the same. 
 
 Kiziia kimoxi, o mon* 6, ngana Fenda Madfa dia Mona, inga 
 
 Day one, child heis. Miss Fenda Maria the daughter, and 
 
 uakulu kid, o manii & ki atundile, o mona ujukula 10 o dibitu 
 
 grown up already, mother hers when had gone out, the daughter opens the door 
 
 dia mVnzo 11 mu ene 12 o lumuenu, inga ukala ku di talela-mu. 
 
 of the room in which is the mirror, and she looks and looks at herself in it 
 
 Ki azubile ku di tala, inga utund’£. 
 
 When she had done looking at herself, then she goes out. 
 
30 Folk-Tales of Angola . 
 
 Kizua kiamukua, o manii d, ki azubile o kuzuata, inga uia 
 
 Day the other, mother hers, when she had done dressing, then she went 
 
 mu lumuenu lue o ku lu ibula. O lumuenu inga lu mu 
 
 to the mirror hers to it question. The mirror then it her 
 
 tambujila: “Ambula mbd, ngana Fenda Madia. Uauaba muene ; 
 
 answers: “ Leave it alone, ngana Fenda Maria. Thou art beautiful indeed; 
 
 maji, se eie uauaba kavua, o mon’ 6 , uejile maza momo, uauaba 
 
 but, if thou art beautiful ninth, daughter thine, who came yesterday in here, she is beautiful 
 
 kakuinii.” Katd mu izua itatu, ki aia mu lumuenu, o lumuenu 
 
 tenth.” Up to days three, when she went to the mirror, the mirror 
 
 lu mu tambujila kiomuene. 
 
 (it) her answered the same. 
 
 O mama inga uamba kiki : “ Kana ; 13 o mon* ami mu kuuaba ua 
 
 The mother then says thus : “ No ; daughter mine in beauty has 
 
 ngi tundu. Se ngilombuela 14 kiki, o mon’ ami uando ku ngi 
 
 me surpassed. If I let pass this, the daughter mine will from me 
 
 tambula o mala. Ki a di bange kala kiki, o mon’ ami, ngando 
 
 take the men. As it has happened like this, daughter mine, I will 
 
 ku mu katula ku bat' oko.” 15 O mama inga utuma kubangesa 
 
 her remove from house this.” The mother then ordered to be made 
 
 o ’nzo, inga uta-mu o mon* 6 ni maseka 16 ie, kiiadi kid. O 
 
 a house, and khe put in daughter hers with nurse hers, both of them. The 
 
 mama inga utuma kuxitisa o mabitu ni jinjanena, 17 inga ubangesa 
 
 mother then orders to block the doors and windows, and to make 
 
 ngo kadizungu, buoso bu abitixila 18 o kudia ni menia. 
 
 only a small hole, through which they shall pass the food and water. 
 
 0 mon’a ngan’ 19 6 ni maseka ie inga akala m’o’nzo mueniomo 
 
 The young lady this and nurse hers then stayed in house in there 
 
 ndumba ia mivu. 
 
 a lot’* of years. 
 
 Kizua kimoxi, o ngana Fenda Madia dia mona uakexile ni vondadi 
 
 Day one, ngana Fenda Maria the daughter had a craving 
 
 ia kudia muenge, inga uambela maseka ie : “ E ! maseka iami ; 
 
 td eat sugar-cane, and she tells nurse hers : ** O nurse mine ; 
 
 ngala ni vondadi 20 ia kudi# muenge. Ndd ku Palaia, 21 kd ngi 
 
 1 have a craving to eat sugar-cane. Go to the beach, there for me 
 
 sumbile muenge.” 
 
 buy sugar-cane.” 
 
 O maseka inga u mu ibula: “Aba ngana, ngisumba kiebi o 
 
 The nurse then (she) her asks : “ But, mistress, I shall buy how the 
 
 muenge, maji kana dibitu buoso bu ngibitila?” O ngana ie inga 
 
 sugar-cane, but no door through which I (can) pass ? ” The mistress hers then 
 
 u mu ambela : “ Tubange dizungu 22 bu mbandu ia kipalelu 23 
 
 (she) her tells : ** Let us make a hole in the side of wall 
 
 nda utunde.” Inga abanga o dizungu. O maseka inga utunda, 
 
 that thou mayest go out.” And they make the hole. The nurse then goes out, 
 
 uia kudsumba 24 o muenge. 
 
 goes to buy the sugar-cane. 
 
Ngana Fenda Maria . 31 
 
 Ki ejile, ngana Fenda Madfa inga ukala mu kudia o muenge. 
 
 When she had come ngana Fenda Maria and was eating the sugar-cane, 
 
 (back), 
 
 mu kuta o poko ku muenge, 
 
 while striking the knife at the sugar-cane, 
 
 inga i mu kuama. 
 
 i 
 
 it (the 
 knife) 
 
 mu 
 
 her 
 
 tula ku mulembu ; poko 
 
 hits on a finger ; the knife 
 
 and (it) her wounds - 24 
 
 Ngana Fenda Madfa inga uixana maseka ie : “ E ! maseka, e ! 
 
 Ngana Fenda Maria then calls nurse hers: “O nurse I O 
 
 maseka; ngafika o polo iami ng6 iauaba; manii, ki ngauaba 
 
 nurse I I thought face mine alone is beautiful ; but, as lam beautiful 
 
 o polo, ni maniinga mami mauaba.” 
 
 in the face, (so) also blood mine is beautiful.” 
 
 O mon'a diiala, uexile 26 mu kubita bu kanga, o ki evile m’o’nzo 
 
 A young man, who was passing outside, when he heard in the house 
 
 mu azuela kiki, muene bu kanga inga utambujila : “ Nga ku ivu, 
 
 speaking thus, he outside then answered : ** I have thee heard, 
 
 mon'a ngana, uazuela m’o’nzo omo, kuma ki auaba o polo i£, 
 
 young lady, who hast spoken in house this, that as is beautiful face thine, 
 
 ni maniinga m6 ue mauaba. Aba, se uamuene ngana Fele 
 
 also blood thine too is beautiful. But, if thou hadst seen Mr. Fele 
 
 Milanda, tandu ^ ki auaba, o madiabu 29 ma mu sueka mu ikandu.” 30 
 
 Milanda , 27 so much is he beautiful, (that) the demons have him hidden in Ikandu.” 
 
 Ngana Fenda Madfa, ki evile bu kanga bu a mu tambujila kiki, 
 
 Ngana Fenda Maria, when she heard outside that one her answers thus, 
 
 inga ukala mu banza ngana Fele Milanda, ua mu tundu mu 
 
 then she begins to think of ngana Fele Milanda, who her surpasses in 
 
 kuuaba, tandu ki auaba, o madiabu ma mu sueka mu ikandu. 
 
 beauty, so much is he beautiful, (that) the demons have him hidden in Ikandu. 
 
 O kizu’ okio ngana Fenda Madfa k’adidie dingi. 
 
 Day that ngana Fenda Maria not ate more. 
 
 Kizua kienieki, inga ubongolola o ima ie ioso, inga u i ta mu 
 
 Day this same, then she gathers things hers all, and she them puts into 
 
 kalubungu 31 ke, inga utuma maseka i£ bu kitanda ku akk mu 
 
 “ kalubungu ” hers, and sends nurse hers to the market to there her 
 
 sumbila ndumba ia makezu ni jinjfbidi. 33 O maseka inga u mu 
 
 buy a lot of kola-nuts 32 and ginger. The nurse and (she) her 
 
 sumbila o makezu. 
 
 buys the kola-nuts. 
 
 O m’ usuku, ene oso muene azeka kid, ngana Fenda Madfa, bu 
 
 In the night, they all indeed are asleep already, ngana Fenda Maria, in 
 
 hama i£, ukatula o kalubungu ke, inga ukuata makanda mu njila. 34 
 
 bed here takes the “ kalubungu ” hers, and catches (her) soles on road, j 
 
 Ukala mu kuia kua 35 ngana Fele Milanda. 
 
 She is going to ngana Fele Milanda. 
 
 Inga uenda, uenda: uzuba mbeji moxi, mbeji iadi ; uenda 
 
 And she walks, walks : she completes month one, months two ; she walks 
 
32 Folk - Tales of Angola. 
 
 mai’^. 36 O ki azubile o kuinii dia mbeji, usanga o kaveia kezala 
 
 on and on. When she completed the ten (of) months, she meets an old woman full (of) 
 
 kitanga; 87 k’enie ku ki kulala. 88 Ngana Fenda Madia inga u mu 
 
 leprosy; there is no one to it cure. Ngana Fenda Maria and she her 
 
 kulala ; ua mu sukula, ua mu tumbu, inga u mu ta o milongo. 
 
 cures; she her washes, she her dresses wounds, and her puts on the remedy. 
 
 O kaveia inga uia ku kilu. 
 
 The old woman then goes to sleep. 
 
 Kiosueki o kaveia ki azeka, ngana Fenda Madfa inga u mu 
 
 While the old woman sleeps, ngana Fenda Maria (and) (she) her 
 
 lambela o mbiji ni funji. 39 Ki iabile inga ufundumuna o kaveia ; 
 
 cooks the fish and the mush. When they are ready then she awakes the old woman ; 
 
 inga o kaveia kadia. Ki azubile o kudia, o kaveia inga u mu 
 
 and the old woman eats. When she had done eating, the old woman then her 
 
 bana o manongonongo i 40 “Kuma eie ualoi* 6, Fenda Madfa, eie 
 
 gave the instructions: “Where thou art going thus, Fenda Maria, thou 
 
 uazuba kia kuinii dia mbeji. Kua ku kamba mbeji jiiadi 
 
 hast completed already ten (of) months. There is for the lacking months two 
 
 pala kubixila. Maji, ki uak&bixila, 41 ki uak&sanga o jihoji, 
 
 for arriving. But, when thou shalt there arrive, when thou there findest the lions, 
 
 jingo, jinzamba, iama iama kia; 42 iala bu muelu; iazeka 
 
 leopards,- elephants, wild beasts, wild beasts all over; that are at the door; asleep 
 
 iedi 43 kala iafu, k’ukale ni uoma. Somboka-iu, ubokole mu 
 
 as though they were dead, don’t be with fear. Pass beyond them, to enter the 
 
 kololo. 44 
 
 hall. 
 
 O ki usanga o hoji ionene, iajukula mu kanu, ta o lukuaku 
 
 When thou findest the lion great that has open his mouth, put (thy) hand 
 
 mu kanu die, usunge-mu o jisabi : kuinii dia sabi ni sabi jiiadi, 46 
 
 into mouth his, pull out from it the keys: ten keys and keys two (12), 
 
 mu kuinii dia kudlutu ni kudlutu jiiadi. 
 
 for the ten rooms and rooms two. 
 
 Uie 46 ku kitadi, ukatule-ku o kuinii dia masanga ni masanga 
 
 (Then) go to the yard, take out thence the ten jugs and jugs 
 
 maiadi, u m’ ambate, u ma bandese ku tandu. Inga udila, 
 
 two, them carry and get them up up - stairs. And thou shall cry, 
 
 ubuka, udila, ubuka, kat6 mu kuinii dia masanga ni moxi. O 
 
 thou shalt fan, cry, fan, until the ten jugs and one (the xith). The 
 
 dia kaiadi ki dizala, o ki difafela boxi, o ngana Fele Milanda 
 
 twelfth when it gets full, when it runs over to the ground, (then) ngana Fele Milanda 
 
 ufukunuka.” 
 
 will revive.” 
 
 Ngana Fenda Madfa inga ui’S. Inga usanga o kaveia kamukui 
 
 Ngana Fenda Maria then .goes her And she finds an old woman other 
 
 way. 
 
 — lukuaku lumoxi, kinama kimoxi, mbandu ia polo ni mbandu ia 
 
 — arm one, leg one, one side of face and one side of 
 
Ngana Fenda Maria . 33 
 
 inukutu — kalotua. Ngana Fenda Madia umenekena, utaiabula 
 
 body — she is pounding. Ngana Fenda Maria greets, takes from 
 
 0 kaveia o muisu. Ngana Fenda Madia inga utua o jimbombo, 
 
 the old woman (her) pestle. Ngana Fenda Maria then pounds the dried cassava, 
 
 inga usesa; ubanga o fuba, ubana o kaveia. 
 
 and sifts ; makes the flour, gives (it) to the old woman. 
 
 Kaveia inga u mu sakidila, inga u mu bana o manongonongo, 
 
 The old woman then (she) her thanks and (she) her gives instructions, 
 
 kala m’a mu bene 47 o kaveia kadianga. 
 
 like those her gave the old woman first. 
 
 Fenda Madia ukuata makanda mu njila, uenda. 
 
 Fenda Maria takes (her) soles to the road, walks. 
 
 Ki kua mu kambele kia izua iiadi ngo, inga uivua bu-lu, 
 
 When there was her lacking already days two only, then she hears in heaven, 
 
 bu ala ku mu ixana : “ Fenda Madia ! Fenda Madia ! ualoia 
 
 there is (one) her calling: “Fenda Maria! Fenda Maria! thou art going 
 
 ku^?” 48 Fenda Madia usakuka koko, usakuka koko ; kuald 
 
 where ? ” Fenda Maria turns hither, turns thither : there is no 
 
 mutu. Ukala mu kui’e, inga a mu ixana dingi ; kate lutatu. O 
 
 person. She is about to go on, and they her call again ; np to thrice. The 
 
 lua kauana, Fenda Madia inga uimana, inga uzuela, uixi : “ Eie, 
 
 fourth time, Fenda Maria then stands (still) and speaks, saying: “Thou, 
 
 uolo ng* ibula ! inga u mutu, inga u nzumbi, inga eie 
 
 who art me asking ! whether thou be a person, whether thou be a ghost, whether thou be 
 
 Ngana Nzambi, ngaloia kua ngana Fele Milanda, tandu ki auaba, 
 
 the Lord God, I am going to Mr. Fele Milanda, so much he is beautiful, 
 
 o madiabu ma mu sueka mu ikandu.” — “ Kidi muene, Fenda 
 
 {that) the demons have him hidden in Ikandu.” — “Truly, indeed, Fenda 
 
 Madia, utena o kuia kua Fele Miland’ d ? ’’ 49 — “ Ngiia.” — “ Ui’ d ? ” 
 
 Maria, canst thou go to Fele Milanda?” — “I am going.” — " Thou art going ? ” 
 
 — “Ngiia.” — “Poji, 60 ijia nakiu, kuma erne Ngana Nzambi, ngala 
 
 — “I shall go.” — “Then, know this, that lam the Lord God, that am 
 
 ku’u zuelesa. O tuveia tuiadi, tu uasange mu njila, erne muene. 
 
 to thee speaking. The old women two, whom thou hast met on road, (were) I myself. 
 
 Ngabilukile pala kutala, se u mutu uenda o ngongo. 51 
 
 1 had transformed myself to see, whether thou art one to stand hardship. 
 
 Ngomono; 52 kuma u mutu, uenda o ngongo, k’ujimbidila. Ki 
 
 I have thee seen ; as thou art one, that stands hardship, thou shalt not get lost. As 
 
 a di bange 63 kala kiki, eie. o ngongo ua i ende kia, uende 
 
 things are like this, thou, the hardship thou hast it endured already, thou hast walked 
 
 o kuinii dia mbeji ni mbeji j iiadi, k’udi£, k’unu6 ; kudia ku 6 
 
 ten months and months two, not eating, not drinking; food thine (was) 
 
 dikezu, kunua ku£ makania. Tunde ki uatundu ku bata dienu, 
 
 kola-nut, drink thine (was) tobacco. 6 * Since thou leftest home yours, 
 
 k’uzeke, uenda o usuku ni muania. Erne ngi ku amber 6.” 
 
 thou didst not sleep, walking night and day- I thee tell this.” 
 
34 
 
 Polk - Tales of Angola . 
 
 Inga u mu bana o manongonongo kala m’a mu bfene o tuveia. 
 
 And he her gives the instructions as those that her gave the old women. 
 
 U mu bana ue kalubungu, pala ioso, i abindamena, uvunda o 
 
 He her gives too a “ kalubungu,” in order that all things, she may need, she throws the 
 
 kalubungu boxi ; mu kalubungu inga mu ene mutunda ioso 
 
 box on ground ; out of the box then there will come out all things 
 
 i andala. 
 
 6he. wants. 
 
 O ngana Fenda Madia, ki akexile kid pala kubixila, o ’nzo uala 
 
 Ngana Fenda Maria, when she was already about to arrive, the house she is 
 
 ku i mona kia, usanga o dizanga di akondoioka o jinjila; inga 
 
 it seeing already, she meets a lake which are surrounding birds ; ® and 
 
 uxikama bu mbandu a dizanga. 
 
 she sits down on shore of lake. 
 
 Kiosueki ki axikama, ualokoxila, inga ukala mu kuanda o nzoji : 
 
 While she is' seated, she falls into a nap, and begins to have a dream : 
 
 Bu dizanga buatundu o njila imoxi ; iai ku mu ambela : “ Ngana 
 
 From the lake comes- out bird one; it comes to her tell: “Ngana 
 
 Fenda Madia, ualuka k’ujimbe o manongonongo, m’a ku bana 
 
 Fenda Maria, take care that thou not forget the instructions, which to thee gave 
 
 Ngana Nzambi.” O muene inga utambujila : “ Kana ; ki ngijimbiami- 
 
 the Lord, God.” She then answers : 41 No ; I 6hall not forget 
 
 ku.” 68 
 
 them.” 
 
 Fenda Madia inga upapumuka ku kilu, inga ui* £. 
 
 Fenda Maria then starts out of (her) sleep, and goes on. 
 
 O ki abixidile, usanga o sabalalu 67 ionene. Bu kanga 58 buezala 
 
 When she arrived, she found a palace great. Outside it was full 
 
 iama iama kia. O muene, uoma ua mu kuatele dingi ; o 
 
 (of) wild beasts and wild beasts. She, fear takes hold on her again ; (the) 
 
 muxima ua mu xikane . 69 Fenda Madia ubokola mu kololo, usanga 
 
 heart is her failing. Fenda Maria enters into the hall, finds 
 
 o klhoji kionene, kiajukula mu kanu. Inga uta-mu o lukuaku, 
 
 the lion big, that opens (wide) his mouth. And she puts in (her) arm, 
 
 usunga-mu o kuinii dia sabi ni sabi jiiadi, mu kuinii dia kudlutu 
 
 pulls out the ten (oi) keys and keys two, for the ten (of) rooms 
 
 ni kudlutu jiiadi. 
 
 and rooms two. 
 
 Ujukula kudlutu : ahatu a mindele ala-mu ; mu amukud : jimosa j 60 
 
 She opens a room : white ladies are in it ; in another : mulatto ladies ; 
 
 mu amukud : mindele ia mala ; mu jikualutu jamukua : ialu, jimeza, 
 
 in another: white men; in rooms others: chairs, tables, 
 
 itadi, ndumba ia ima. O mu kualutu iasukinina, mu asangele 
 
 metal-ware, lots of things. In the room last, in it she found 
 
 o mundele, uazeka bu hama, uauaba k’a mu uabeld. 
 
 a white man, asleep in bed, beautiful there is no more beautiful. 
 
Ngana Fen da Maria. 35 
 
 Fenda Madfa inga uia ku ’itadi ; 61 usanga-ku ndumba i* atu 
 
 Fenda Maria then goes to the yard ; finds there a lot of people 
 
 azeka: abika a ngana Fele Milanda. 
 
 asleep : the slaves of ngana Fele Milanda. 
 
 Fenda Madia uambata o kuinii dia masanga 64 ni maiadi, ubanda 
 
 Fenda Maria carries the ten jugs and two, goes up 
 
 namu 62 ku tandu, inga udila, ubuka, udila, ubuka, kajte ki ezalesele 
 
 with them up-stairs, and weeps, fans, weeps, fans, till she had filled 
 
 o kuinii dia masanga ni moxi ni kaxaxi. Ki kuakambele o kaxaxi 
 
 ten of the jugs and one and a half. When there lacked one half (only) 
 
 pala Fele Milanda kufukunuka, uiva bu kanga: “Nanii usumba o 
 
 for Fele Milanda to revive, she hears outside : “ Who will buy a 
 
 mubika mu meni’ 6 ? ” 
 
 slave with water ? ” 
 
 Fenda Madia uia bu njanena ; uixana o mutu, ualosumbisa o 
 
 Fenda Maria goes to the window; calls the one, who is selling the 
 
 mubika. Mukua-mubika inga ubanda ku tandu. Fenda Madfa inga 
 
 slave. The seller of the slave then goes up up-stairs. Fenda Maria then 
 
 u mu ambela : “ Erne ngalami ni menia. Omenia, mu ngala namu, 
 
 him tells : “ I have not any water. The water, which I have, 
 
 masoxi. Se uandala, zuela.” O mukua-mubika inga utambujila: 
 
 is tears. If them wantest, speak.” The seller of the slave then answers: 
 
 “ Ngandala.” 
 
 “ I want.” 
 
 Fenda Madfa inga ubana o mukua-mubika ni aku& o masoxi ; ene 
 
 Fenda Maria then gives the seller of the slave and his people the tears ; they 
 
 inga anua. MamukuS, inga uezalesela 63 o midingi. 64 
 
 then drink. The other (tears) then she with them fills (their) jugs. 
 
 Fenda Madia uambata o mubik’ £ ; uia n’e ku ’itadi ; u mu 
 
 Fenda Maria takes away slave hers ; she goes with her to the yard; she her 
 
 sukula, u mu zuika, inga u mu luka Kamasoxi. 
 
 washes, she her dresses, and she her calls Kamasoxi . 66 
 
 Uia n’e ku tandu, inga u mu tuma: “ Kamasoxi, mubik* ami, 
 
 She goes with her up-stairs, and she her commands : “ Kamasoxi, slave mine, 
 
 didila mu disang’ omo. O ki dikala pala kuizala, ngi fundumune.” 
 
 weep in jug that. When it is about to be full, me arouse.” 
 
 Fenda Madfa inga uzendalala 66 ku meza. Kiosueki ki azendalala, 
 
 Fenda Maria then reclines on the table. While yet she was reclining, 
 
 uai ku kilu. 
 
 she went to sleep. 
 
 Kamasoxi udila, ubuka, udila, ubuka. O ki ezalele o ditangi, 67 
 
 Kamasoxi weeps, fans, weeps, fans. When got full the jog, 
 
 ki diafafele boxi, Fele Milanda uafukunuka. 
 
 when it ran over on the ground, Fele Milanda revived. 
 
 Ki atala kiki Kamasoxi, o muene, Fele Milanda, ubixila bu 
 
 When saw this Kamasoxi, he himself, Fele Milanda, comes where 
 
36 Folk- Tales of Angola . 
 
 Kamasoxi, u mu bana kandandu, uixi : " Eie ua ngi bana 
 
 Kamasoxi (was), he her gives a hug, saying: “Thou hast me given (saved) 
 
 o mueniu.” Akatuka, aia mu sala. 
 
 life.” They start, go into the parlor. 
 
 O Kamasoxi utunda, uia m’o’nzo, mu ala Fenda Madia. U mu 
 
 Kamasoxi goes out, goes to the room, where is Fenda Maria. She her 
 
 ixana : " Kamadi'a 68 diabu, 69 fundumuka.” Fenda Madia ufundumuka. 
 
 calls : “ Kamaria,” devil, get up.” Fenda Maria gets up. 
 
 Ki atala kiki Kamasoxi, uixi : “ Nd6, diabu Kamadia, udtemese 
 
 When sees this Kamasoxi, she says : “ Go, devil Kamaria, go to warm 
 
 menia pala ngana ie ia diiala.” 
 
 the water for master thine (male).” 
 
 Fenda Madia uabanze ; utunda, uia ku kitadi, utemesa o menia ; 
 
 Fenda Maria thought; goes out, goes to the yard, warms the water; 
 
 uta bu mbanielu 69 ku tandu, uvutuk’£ ku itadi. 
 
 puts (h) into the bath-tub up-stairs, returns to the yard. 
 
 Fele Milanda uabange kid mbeji jiuana, o ki ebula Kamasoxi : 
 
 Fele Milanda had been (thus) already months four, when he asked Kamasoxi : 
 
 “E! Kamasoxi, o Kamadia ua mu sumba 70 kud?” Kamasoxi uixi: 
 
 “O Kamasoxi, Kamaria thou her boughtest where?” Kamasoxi says: 
 
 “Nga mu sumbile ku Putu.” 
 
 “I her bought in Portugal.” 
 
 Kizua kimoxi, Fele Milanda uatumu kuludikisa o lopa ie pala 
 
 Day one, Fele Milanda ordered to get ready clothes his for 
 
 kuia ku Putu, kudmenekena o ndandu jie. 71 
 
 to go to Portugal, to visit relatives his. 
 
 Ki akexile pala kuia, utuma kufolomala abik'£ oso. U a ambela : 
 
 When he was about to go he orders to form in line slaves his all. He them tells : 
 
 “Ngaloia ku Putu. Zuelenu ioso i nuandala.” En' oso muene 72 
 
 “ I am going to Portugal. Speak out all that you wish.” They all indeed 
 
 inga abinga ioso i andala. 
 
 then ask everything they desire. 
 
 O Fele Milanda inga uambela Fenda Madia : “ Zuela ud, Kamadia, 
 
 Fele Milanda then tells Fenda Maria: “Speak also, Kamaria, 
 
 ioso i uandala.” Kuala Fenda Madia : “ Erne, ngana, k! ngandalami 
 
 whatever thou wishest.” Then Fenda Maria: “I, master, I do not want 
 
 kima ; mukonda eme, ioso i ngandala — loko 73 nga ku sanga ku 
 
 anything (now) ; for I, all that I wish — directly I shall thee find on 
 
 telasu, 73 inga nga ku bekela lelasd ia ioso i ngandala.” 
 
 terrace, and there I thee will bring a list of all things I wish.” 
 
 Fenda Madia ubanga o lelasd : Navaia di-zuike, ditadi dia muambi 
 
 Fenda Maria makes the list: A razor sharpen-thyself, a stone speaker 
 
 a kidi, lubambu, ni an’a mixaxiniu 74 kiiadi, kandeia di-sendele, ni 
 
 of truth, a chain, and dolls two, a lamp Hgbt-thyself, and 
 
 lumuenu di-muike.” 
 
 a mirror look-thyself. ” ** 
 
 Ngana Fele Milanda inga uia ku Putu kudmenekena o jindandu jiS. 
 
 Ngana Fele Milanda then goes to Portugal to visit relatives his- 
 
Ngana Ftnda Maria . 3 7 
 
 Ki abixidile ku Putu, manii 4, pai 4, ni ndandu ji& joso. 
 
 When he had arrived in Portugal, mother his, father his, and relations his all, 
 
 atambulula mon’ 4: kubanga fesa, 70 kudia, kunua, kutonoka. 
 
 they received son theirs : feast-making, eating, drinking, playing. 
 
 O kubanga izua, Fele Milanda inga utangela manii 4 o ngongo 
 
 Doing (after) days, Fele Milanda then related to mother his troubles 
 
 jie joso, inga u mu ambela kuma: “O ua ngi bene 77 o mueniu, 
 
 his all, and he her told saying: “She who me saved life (is) 
 
 muhatu ua mumbundu, jina die Kamasoxi ; maji uene ni mubik’ e 
 
 a woman of negro, name hers (is) Kamasoxi ; but she has a slave hers 
 
 a mu ixana Fenda Madia, uauaba k’a mu uabel4. Muene ua ngi 
 
 called Fenda Maria, who is beautiful exceedingly. She has me 
 
 tumu ku mu sumbila: Kandeia di-sendele, navaia di-zuike, ditadi 
 
 sent to for her buy: A lamp light-thyself, a razor sharpen-thyself, a stone 
 
 ■dia muambi a kidi, lubambu, ni an* a mixaxiniu kiiadi, ni lumuenu 
 
 teller of truth, a chain, and dolls two, and a mirror 
 
 di-muike.” Manii a Fele Milanda uabanze o imbamb’ eii, i atumu 
 
 look-thyself . ” The mother of Fele Milanda thought over the things these, which had sent 
 
 kusumba Fenda Madia, inga uibula mon' e: “E! mon’ ami; o 
 
 to buy Fenda Maria, and she asks son hers: *‘0 son mine! that 
 
 Fenda Madia, mundele 78 inga mumbundu?” 
 
 Fenda Maria, (is she) white or black ? ” 
 
 Fele Milanda uatambujila kuma: “Mundele.” — “O Kamasoxi 
 
 Fele Milanda answered saying : “White.” — “Kamasoxi 
 
 ua mu sumbile ku6 ? ” — “ Kamasoxi uambele kuma ua mu sumbile 
 
 she her bought where?” — “Kamasoxi said that she her bought 
 
 ku Putu.” — “Eie, mon’ ami, k’uatobd. O ku Putu kuene ku 6 
 
 in Portugal.” — “Thou, son mine, be not foolish. In Portugal where thou wast 
 
 valela, 79 uevile kid kuma ku Putu ene mu kusumbisa-ku abika?” 
 
 born, heardest thou (ever) that in Portugal they are wont to sell there slaves?” 
 
 — “Kana.” — “ Ijia-kiu, kuma Kamasoxi ua ku nganala. Fenda 
 
 — “ No.” — “ Know this, that Kamasoxi has thee deceived. Fenda 
 
 Madia, muene o ngana ; o Kamasoxi, muene o mubika. O ima i 
 
 Maria, she (is) the mistress ; Kamasoxi, she (is) the slave. The things which 
 
 atumu kusumba Fenda Madia, pala ku di bonda. O im’ eii ku 
 
 ordered to buy Fenda Maria, (are) for killing one’s self. Things these in 
 
 Putu oko, k’a i sumbis4 ngo; ita kitadi kiavulu.” 
 
 Portugal here, they not them sell for nothing ; they cost money much.” 
 
 Fele Milanda, ki azubile kubanga mbeji jiuana ku Putu, inga 
 
 Fele Milanda, when he finished spending months four in Portugal, then 
 
 usenga 80 o ima ioso, i a mu tumine abik’ e. O i a mu tumine 
 
 he bought the things all, that him ordered slaves his. Those, that him ordered 
 
 Fenda Madia, inga u i jimba. 
 
 Fenda Maria, then he them forgets. 
 
 O papolo, 81 ki iendele kia izua iuana mu ’Alunga, Fele Milanda 
 
 The steamer, when it had gone already days four in Ocean, Fele Milanda 
 
 ulembalala 82 o ima i a mu tumine Fenda Madia, inga ubinga 
 
 remembered the things that him ordered Fenda Maria, and he begged 
 
38 Folk -Tales of Angola. 
 
 kabitangu 83 ka naviiu pala kuvutuka. Kabitangu k’axikanenie. 
 
 the captain of the ship to go back. The captain would not. 
 
 Fele Milanda inga u mu futa kondo ; kabitangu inga uxikana. 
 
 Fele Milanda then (he) him paid a thousand ; the captain then agrees. 
 
 Inga avutuka dingi ku Putu, kusota o imbamb' eii. O mu loja 
 
 And they return again to Portugal, to fetch things those. In the shop (store) 
 
 mu a i sangele, inga a mu binga kondo jiuana, inga ubana o kitadi. 
 
 where he them found, then they him demand thousands four, and he gives the money. 
 
 Fele Milanda inga u di long’£ mu naviiu. 
 
 Fele Milanda then embarked in the ship. 
 
 O ki abixidile ku bata die, oso muene a mu menekena; inga 
 
 When he arrived at home his, all indeed they him greet ; and 
 
 ubanga izua iiadi. O kia katatu, inga uixana abik’ £ oso, inga u 
 
 he spends days two. On the third, then he calls slaves his all, and he 
 
 a bana o ima i&, i atumine. Inga ukatula o padi 84 ia jibixa 
 
 them gives things theirs, which they had sent for. And he takes a pair of earrings 
 
 jia ulu, ja madiamande, jivolota jia ulu, ni nela ia ulu, ia madiamande, 
 
 of gold, of diamonds, wristlets of gold, and a finger-ring of gold, of diamonds, 
 
 inga ubana Fenda Madia kuma : “Tambula o im* eii, i a ku tumisa 
 
 and he gives Fenda Maria saying: “Take thir.g3 these, which to thee sent 
 
 (them) 
 
 manii etu ku Putu, sandu 86 i£.” 
 
 mother mine in Portugal, namesake thine.” 
 
 Fenda Madia inga utambula o im’ eii ; tnaji o Kamasoxi lumbi 
 
 Fenda Maria then takes things those ; but Kamasoxi envy 
 
 lua mu kuatele. 
 
 (it) her grasped. 
 
 0 mu ngoloxi, ngana Fele Milanda inga uia ku telasu; o Fenda 
 
 In the evening, Mr. Fele Milanda then goes to the balcony; Fenda 
 
 Madia inga u mu batesa 86 kat6 ku telasu, inga ubinga o ima 
 
 Maria then (she) him follows up to the terrace, and asks for things hers 
 
 1 atumine. Fele Milanda inga u mu ta makutu, kuma kana, k’a 
 
 which she had sent for. Fele Milanda then (he) her tells a lie, that no, he not 
 
 i beke. Fenda Madia inga uzuela, kuma: “Abik’ 6, eie ua 
 
 them brought Fenda Maria then speaks, saying : “ Slaves thine (own), thou hast 
 
 a bekela ioso, i atumine; maji erne, kuma ngi mubik’ a mukaji 
 
 them brought all, that they sent for ; but to me, because I (am) the slave of wife 
 
 6, k’uaxikan^ ku ngi bekela ioso i ngatuma. Manii, uakexile ni 
 
 thine, thou wouldst not to me brings all that I sent for. Forsooth, wast thou with 
 
 uoma, xila 87 ngi ku futumi ? ” Fele Milanda inga ukatula 0 ima, 
 
 fear, lest I thee pay not?” Fele Milanda then took the things. 
 
 inga u mu bana naiu. 88 Fenda Madia inga utambula inga u mu 
 
 and he her gave them. Fenda Mans then received (them) and she him 
 
 ibula, se 89 kikuxi? Fele Milanda inga u mu ambela kuma: “O 
 
 asked, saying how much ? Fele Milanda then he her told saying : ** The 
 
 kitadi ki ate o im* eii, k'uten6 ku ki bana.’ 7 — 
 
 money that cost things these, thou canst not it give.”-— 
 
39 
 
 Ngana Fenda Maria. 
 
 “ Zuela ; iene, inga se makuiniatatu a kondo, erne ngi ma bana.” 
 
 “Speak; the same, even if (it be) thirty thousands, I shall them give.” 
 
 Fele Milanda uabanze uixi : “ O mubika uala ni makuiniatatu 
 
 Fele Milanda thought saying: “The slave has thirty (of) 
 
 a kondo, maji o ngana ie k’ale namu ? mukua-kizuatu kimoxi 
 
 thousands, but mistress hers has not them? having cloth one 
 
 kuabu ? ” Fele Milanda inga uambela Fenda Madia kuma : “ Ndaie, 
 
 only?” Fele Milanda then tells Fenda Maria saying: “Go, 
 
 k’ufute kima.” 
 
 pay not * anything.” 
 
 Fenda Madia inga usakidila. 
 
 Fenda Maria then thanked (him). 
 
 Om’usuku — oso muene azeka kia — o ngana Fenda Madia — 
 
 At night — all indeed were asleep already — ngana Fenda Maria — 
 
 kuma a mu bana *nzo k'ubeka u£ ni kaveia kene ku mu zekesa 90 
 
 as they her had given a house alone to herself with an old woman who used to sleep with her 
 
 — Fenda Madia inga utula ku tandu a meza o im’ eii, i a mu 
 
 — Fenda Maria then set down on top of table things those which to her 
 
 bekelele Fele Milanda, inga uxikama ku kialu. 91 Uabundu kid 92 
 
 had brought Fele Milanda, and she seats herself on a chair. She has knocked already 
 
 o kalubungu ke boxi, Muatundu izuatu ia mbote, iofetale 98 ni ulu 
 
 kalubungu hers on ground. Out come dresses elegant, adorned with gold 
 
 ni matadi ma jibilande. Uakembe 94 k’a mu kembela. 
 
 and gems of brilliants. She dressed (as) none else could dress. 
 
 Inga ukala mu kufundila 95 o im* eii, iala ku tandu a meza. 
 
 And she began to plead (before) things those, that were on top of table, 
 
 inga utanga o ngongo jie jioso, m’oso 96 mu abitile pala Fele Milanda 
 
 and told trouble hers all, which she went through for Fele Milanda 
 
 kufukunuka. O ki azubile, inga uzuela : “ Se makutu mu ngazuela, 
 
 to revive. When she had finished, then she said : “If (is) a lie what I said, 
 
 eie, tadi dia muambi a kidi ni an’ a mixaxiniu, o navaia di-zuike 
 
 thou, O stone teller of truth and (ye) 
 
 i ngi batule o xingu ; ni lubambu lu 
 
 let it me cut off neck ; and the chain may it 
 
 dolls, the razor sharpen-thyself 
 
 ngi bonde.” O ki azubile 
 
 me hang.” When she finished 
 
 o kuzuela, o kandeia kasendela ; o navaia ia di zuika ku ditadi dia 
 
 speaking, the lamp lit itself; the razor sharpened itself on the stone 
 
 muambi a kidi ; o lubambu lua di niengeneka bu lu. O lubambu, 
 
 teller of truth ; the chain hung itself on high. The chain, 
 
 ki luakexile pala ku mu nienga, o navaia pala ku mu batula o xingu, 
 
 as it was about to her hang, the razor about to her cut off the neck, 
 
 ana a mixaxiniu inga akuata o ini’ eii. 
 
 the dolls then seized things those . 07 
 
 Manii, kiosueki ngana Fenda Madia ki alobanga o im' eii, o kaveia 
 
 However, while ngana Fenda Maria was doing things these, the old woman 
 
 katono 6. Mu kamenemene o kaveia inga ka di xib’e. Fenda Madia 
 
 In the morning the old woman then held her peace. Fenda Maria 
 
 banga kate mu mausuku matatu. O ua kauana, mu 
 
 did as much as nights three. On the fourth, in 
 
 was awake. 
 
 inga u ki 
 
 then she it 
 
40 
 
 Folk - Tales of Angola. 
 kamenemene, o kaveia inga kambela Fele Milanda kioso ki alobita. 
 
 the morning, the old woman then told Fele Milanda all that was going on. 
 
 Fele Milanda inga uambela o kaveia, kuma: “Om'usuku, ki ujika 
 
 Fele Milanda then told the old woman, saying : “ At night, when thou closest 
 
 o dibitu, k’u di jike ni sabi.” 
 
 the door, do not it lock with the key.” 
 
 Fele Milanda, o mu kaxaxi 98 ka usuku, inga utuluka, inga ubatama, 
 
 Fele Milanda, at mid of night, then he goes down, and hides, 
 
 inga ukala mu kuzongola mu musula" ua dibitu. Fenda Madia 
 
 and begins to peep through a crack of the door. Fenda Maria 
 
 uazuata, inga ubanga ki ene mu kubanga-j inga, inga utanga o ngongo 
 
 dressed, and did as she used to do always, and related troubles 
 
 je joso, inga uamba : “ Aba eie, Kamasoxi, kuamba kidi, eie, uabene 
 
 hers all, and said : “ Say thou, Kamasoxi, speaking truth, thou, who didst save 
 
 Fele Milanda o mueniu, o sabi ia palata ia kualutu ia Fele Milanda, 
 
 Fele Milanda (his) life, the key of silver of the room of Fele Milanda, 
 
 palanii k’u i telekale ? Se makutu, mu ngazuela, enu, nuala ku 
 
 why didst thou not it deliver? If (is) a lie, what I said, ye, that are on 
 
 tandu a meza, ngi bondienu.” O im’ eii, ki iakexile pala ku mu 
 
 top of table, me hang ! ” Things those, when they were about to her 
 
 jiba, Fele Milanda ujukula o dibitu, ubokola. Fenda Madfa uai ku 
 
 kill, Fele Milanda opened the door, entered. Fenda Maria went into 
 
 kiambu ; Fele Milanda ue uai ku kiambu. O kaveia inga ka 
 
 a swoon; Fele Milanda also went into a swoon. The old woman then she 
 
 a bangela milongo ; ene inga apapumuka. 
 
 for them makes medicine ; they then wake up. 
 
 Fele Milanda uamesenene kuambata Fenda Madfa ku tandu ni 
 
 Fele Milanda wanted to carry Fenda Maria up-stairs with 
 
 izuatu ie, i azuata ; maji o Fenda Madfa k’axikanenie, inga uta 
 
 dresses hers, which she had on ; but Fenda Maria refused, and put 
 
 o ima ie mu kalubungu k£ ; inga uzek’e. 
 
 things hers into kalubungu hers ; and she went to bed. 
 
 O Fele Milanda, ki abixidile ku tandu, inga ubanga o mikanda ia 
 
 Fele Milanda, when he arrived upstairs, then he made letters of 
 
 kutuma kukuvitala o makamba me pala ku di mosalela 100 ku bata die. 
 
 sending to invite friends his for to take breakfast at house his. 
 
 Mu kamenemene inga utumisa o mikand’ eii ; inga utuma kutesa 
 
 In the morning then he sent the letters these ; then he ordered to put 
 
 kalakatald 101 mu pipa. 
 
 coal-tar in a barrel. 
 
 En’ oso muene, ki ejile ku di mosala, o ki akexile mu kudia, 
 
 They all indeed, when they had come to breakfast, when they were eating, 
 
 o Fele Milanda inga uibula Kamasoxi: “O sabi ia kualutu 102 
 
 Fele Milanda then asked Kamasoxi: “The key of the room 
 
 iebi ? ” Kamasoxi uixi : “ Kana ; 103 ngasangediami-mu sabi.” — 
 
 where (is it) ? ” Kamasoxi said: “No; I not found there a key.” — 
 
41 
 
 Ngana Fenda Maria . 
 
 “ Tanga hanji m’oso mu uabitilc pala ku ngi katula mu ikandu.” 
 
 “Tell please all through which thou wentest for to me rescue from Ikandu.'* 
 
 Kamasoxi uedi pf! 1(H 
 
 Kamasoxi not a word 1 
 
 O Fele Milanda inga utangela o makamba me ioso iabiti mu 
 
 Fele Milanda then told friends his all that happened in 
 
 mausuku mauana ni Fenda Madia ; inga utuma kuixana Fenda 
 
 the nights four with Fenda Maria ; and he ordered to call Fenda 
 
 Madfa ku kitadi. 
 
 Maria from the yard, 
 
 Fenda Madfa inga uiza. Fele Milanda inga u mu binga o sabl 
 
 Fenda Maria then came. Fele Milanda then (he) her asks for the key, 
 
 Kuala Fenda Madfa: “Erne, ngana, kana nga i ijiami. Utokala 
 
 Then Fenda Maria; “I, master, not do it know. Whom it behooves 
 
 ku i ijfa ngana Kamasoxi.” Ni ku mu jijila kuala Fele Milanda 
 
 to it know (is) mistress Kamasoxi.” With being urged by Fele Milanda 
 
 inga ukatula o sabi, inga u i telekala , 106 inga utanga kioso kiabitile 
 
 then she takes out the key, and she it delivers, and tells all that happened 
 
 ni Kamasoxi, ni m’oso mu abitile, muene Fenda Madfa, pala 
 
 with Kamasoxi, and what she went through, she Fenda Maria, to 
 
 kukatula Fele Milanda mu ikandu. 
 
 rescue Fele Milanda from Ikandu. 
 
 Mindele ioso muene, elelenu ! 106 Kamasoxi, sonii ja mu kuata. 
 
 The white men all indeed, laugh ye 1 (applaud). Kamasoxi, shame her seized. 
 
 Fele Milanda uixana an’a maia kiiadi. Azangula Kamasoxi, inga 
 
 Fele Milanda called young men two. They lift Kamasoxi, and 
 
 a mu ta mu pipa ia kalakatald, inga a i ta o tubia. Kamasoxi 
 
 they her put into the barrel of coal-tar, and they it set on fire. Kamasoxi 
 
 inga ubia, ujikata ; 107 o kafuba katuka, katula Fenda Madfa. 
 
 then burns, gets charred; a little bone flies up, alights on Fenda Maria. 
 
 Fenda Madfa inga u di xisa-ku . 108 Fele Milanda inga ukazala 109 ni 
 
 Fenda Maria then rubs herself with it. Fele Milanda then married (with) 
 
 Fenda Madfa; aia ku Putu ku& ndandu j£, inga avutuka. Inga 
 
 Fenda Maria; they went to Portugal to kinsmen his, and returned. And 
 
 akal’d : “Adia nguingi, aseiala musolo.” 
 
 they lived on: “They eat cat-fish, they sup on musolo-fish.” u<> 
 
 Ngateletele o kamusoso kami. Se kauaba inga kaiiba, ngazuba. 
 
 I have told little story mine. Whether (it be) good or bad, I have finished. 111 
 
42 
 
 Folk - Tales of Angola. 
 
 NGANA FENDA MADIA. 
 
 Vers io n B. 
 
 Eme ngateletele ahatu a mindele kitatu, jipange, atungile mu 
 muxitu. Kizua kimoxi, umoxi ua ndenge uexile 112 mu njanena mu 
 kudia muenge, inga u di batula o mulembu. 
 
 O mubidi 113 uexile mu kubita, inga o muhatu ua mundele u mu 
 ambela : “Tala hanji, e* mubidi, o kima kizela kia di fangana ni kiku- 
 suka; o kikusuka kia di fangana ni kizela.” “Kala ngana Vidiji 
 Milanda; mu konda dia kuuaba kuavulu, nganga 114 ja mu louela ku 
 mbandu a palaia.” 
 
 O muhatu uebudixile o mubidi, uixi : “ Pala kuenda kud ngana 
 Vidiji Milanda, uenda izua ikuxi?” “ Uenda izua nake. O kia 
 kavua uabixila bu ene ngana Vidiji Milanda. O muene pala kufu- 
 ndumuka, udila kuinii dia masanga ni maiadi.” 
 
 O ngana Fenda Madia inga uenda o izua nake. O kia kavua, ki 
 abixidile bua ngana Vidiji Milanda, inga ukuata mu dila o kuinii dia 
 masanga ni maiadi. 
 
 O ki abixidile mu kuinii dia masanga n* umoxi, uexile mu bita 
 mutu, uexile mu sumbisa rnubika mu disanga dia menia. Ngana 
 Fenda Madia inga u mu ixana ; usumba o rnubika mu disanga dia 
 masoxi, inga ukuata mu kudiia o disanga di asumbile-mu o rnubika. 
 
 O ki atenesene o kuinii dia masanga n’ umoxi ni kaxaxi, inga 
 uixana o rnubika : “ E’ Kamasoxi ! iza, udidile 115 mu disang* omo. 
 Ki dimateka o kuizala, ngi tonese, mukonda mesu molo ngi kata 
 kiavulu.” 
 
 O rnubika inga ukala mu dila. Kia mu kuatedie kima ni ioso ia 
 mu ambelele ngana ie. Uezalesele o disanga, ngana Vidiji Milanda 
 inga upapumuka. 
 
 O ki apapumukine, u mu ambela : “Ngi be ndandu, mukaji ami.” 
 O muene, ku mu ambela : “ K’ emiami mukaji 6 ; mukaji 6, id uazeka ” 
 ua mu ambelele : “Ngi be ndandu, munume 116 ami,” inga a di 
 ambata, 117 ni muene ngana Vidiji Milanda. 
 
 Kamasoxi uabilukile 118 Fenda Madia; o Fenda Madia uabilukile 
 rnubika, inga u mu luka Kamadia. Inga aia mu tunga o’nzo id, ku 
 akexile ku di tuma 119 kiambote. 
 
 Kizua kimoxi, ngana Vidiji Milanda uexanene abik' en’oso, inga 
 u a ambela: “Eme ngoloia ku Putu. Enu, nu abik* ami, zuelenu 
 ioso i nuamesena, pala, ki ngiza, 120 ku nu bekela.” O umoxi 
 uatnbele : “Ngamesena kolodd ni milele ia mbote.” O uamukud 
 
Ngana Fenda Maria. 
 
 43 
 
 NGANA FENDA MARIA. 
 
 Version B. 
 
 I often tell of three white ladies, sisters, who were living in the 
 forest. One day, one of them, the youngest, was at the window eat- 
 ing sugar-cane, and she cut her finger. 
 
 The shepherd 113 was passing by, and the white lady tells him : 
 “ Look, please, thou shepherd ! the white thing that looks like the 
 red thing, the red thing that looks like the white thing.” “ Just 
 like ngana Vidiji Milanda, because of (his) great beauty, wizards have 
 bewitched him on the side of shore.” 
 
 The kdy asked the shepherd, saying, “To walk to the place where 
 ngana Vidiji Milanda is, one walks days how many?” “One walks 
 eight days. On the ninth day thou shalt arrive (at the place) where 
 is ngana Vidiji Milanda. For him to revive, thou shalt weep (full) 
 ten jugs and two.” 
 
 Ngana Fenda Maria then walks eight days. On the ninth, when 
 she arrived (at the place) where (was) ngana Vidiji Milanda, then 
 she began to weep (full) the ten jugs and two. 
 
 When she reached the ten jugs and one, there came passing a 
 person, who was selling a slave for a jug of water. Ngana Fenda 
 Maria then calls him ; she buys the slave for a jug of tears, and 
 begins to weep full the jug she had bought the slave with. 
 
 When she had completed the ten jugs and one and a half, then 
 she calls the slave : " O Kamasoxi ! come ! weep into this jug. 
 When it begins to get full, wake me up, because my eyes are pain- 
 ing me much.” 
 
 The slave then begins to weep. She cared nothing about all that 
 her mistress had told her. She filled the jug; ngana Vidiji Milanda 
 then wakes up. 
 
 When he awoke, he said to her : “ Embrace me, my wife.” She, 
 instead of to him saying, “ I am not thy wife ; thy wife is she yonder 
 who is asleep,” said : “ Embrace me, my husband ; ” and they go arm 
 in arm (she) with him* ngana Vidiji Milanda. 
 
 Kamasoxi became Fenda Maria, (and) Fenda Maria became the 
 slave, and she called her Kamaria. And they go to build their house 
 where they lived in fine style. 
 
 One day ngana Vidiji Milanda called all his slaves, and says to 
 them : “ I am going to Portugal. You, my slaves, speak out every- 
 thing that you want, in order, when I come , 120 to bring (these things) 
 to you.” The one said : “ I want a cord (necklace) and fine clothes.” 
 
44 
 
 Folk-Tales of Angola. 
 
 uambele : “Ngamesena jingondo 121 ni jibixa.” O uamukud ua mu 
 ambelele : “ Ngamesena jinela ni misanga ia mbote.” 
 
 0 ki exanene o Kamadfa, ua mu ibudixile : “ Eie, uandala *nii ? ” 
 Inga u mu ambela: “Erne, ngana, nguami 122 kuzuata; mukonda 
 
 0 m’bika ki k’atene kuzuata ima ia mbote. Ngana, kima u ngi 
 bekela: Kandeia Di-sende, navaia Di-zuike, tujola Di-batule, ni ditadi 
 dia Muambi-a-kidi.” 
 
 O ngana Vidiji Milanda inga uambela o mukaji e : “ Abik’etu, en’ 
 oso muene, abingi ima ia mbote ia kuzuata. O Kamadfa k’abingi£ 
 ima ia kuzuata, mu konda dia ’nii ? ” Mukaji £ inga u mu tambujila : 
 “Kamadfa munzenza. 123 Ki k’eji£ o ima ioso i abingi akud. Eie, 
 k’u mu bekele o ima i abingi muene ; mukonda muene k’eji£ ioso i 
 azuela. Munzenza ua mutu.” 
 
 O ngana Milanda u mu ambela: “Kana; en* oso nga a bekela 
 ioso i abingi; o Kamadfa ue ngu 124 mu bekela ioso i a mu. tumu 
 muxima ue.” 
 
 O ngana Vidiji Milanda inga ui’£ ku Putu, ku akexile o izua ioso 
 
 1 andalele. O ki exile pala kuiza, uia mu kuibudisa o ima ioso i a 
 mu bingile Kamadfa. K'emuenie. 125 Inga uia ixi iamukud mu ku a 
 sota o ima, i a mu tumine m’bik’£, inga u i mona. 
 
 O ki ejile, en* oso aia ku mu tambulula: “Ngana ietu ueza! tuo- 
 ndokemba ! ” O Kamadfa ua di xibidi £. Ki k’endedi£ mu tambu- 
 lula ngana i£. 
 
 O ngana, ki amatekene o kuban’ en* oso, ki a mu ibudixile : 
 “ Enu oso muene, mueza mu tambula o ima ienu i nga nu ambelele ; 
 aba o Kamadfa, uebi ?” 
 
 O ngana ia muhatu u mu ambela : “ Kamadfa, kima kia munze- 
 nza, k’u mu bane ngo kima.” O ngana Vidiji Milanda uambele : 
 “ Kamadfa mubika kala akua. Ngu mu bana ioso i a ngi bingile, ia 
 ng’ endesa ndumba ia jixi.” Uixana Kamadfa: “Za, utambule ioso 
 i ua ngi bingile.” O Kamadfa uexile mu kamulele kamoxi Jisonii 
 ja mu kuatele, ja kubixila bu polo 126 ia ngana Vidiji Milanda. Ua 
 di suekele ku dima dia dibitu. O ngana Vidijii Milanda uemanene, 
 inga uia bu exile Kamadfa, u mu bana o ima i a mu bingile. 
 
 En’ oso muene, o abik’ a ku bata, azuatele, inga abanga o jifesa, 
 mukonda o ngana id uabixidile ni sauidi. 127 O Kamadfa ua di 
 xibidi £ mu kanzo 328 ke, mu exile ni kaveia. 
 
 O kutula ni usuku — en’ oso azeka kia — Kamadfa ki akatuile o 
 ima i a mu bekelele ngana ie, ubunda o kalubungu ke boxi : Mu atu- 
 ndile jivestidu ja mbote, ni ima ioso, i zuata muhatu ua mundele. 
 Inga ukuata o ima ia Putu, u i ta ku tandu a meza, inga ukala mu 
 kuzuela: “Eie, ngana Vidiji Milanda, uatambula o mubika; ua ngi 
 
Ngana Fenda Maria . 45 
 
 Another said: “I want copper beads 121 and earrings.” Another 
 said to him : “I want finger-rings and fine beads.” 
 
 When he called Kamaria, he asked her : “ Thou desirest what ? ” 
 And she says to him : " I, master, want not clothing, for the slave 
 cannot wear fine things. Master, these are the things that thou 
 mayest bring me : lamp light-thyself, razor whet-thyself, scissors 
 cut-yourselves, and stone the speak er-of -truth.” 
 
 Ngana Vidiji Milanda then tells his wife : “ Our slaves, they all 
 of them asked for fine things to wear. Kamaria asked not for things 
 to wear, because of what ? ” His wife then says to him : " Kamaria 
 (is) a bush-slave. 123 She does not know all the things that the others 
 asked. Thou, do not bring her the things that she asked ; for she 
 does not know what she says. She is a bush- woman.” 
 
 Ngana Milanda tells her : " No, they all, I will bring them all that 
 they asked ; Kamaria, too, I will bring her everything that her heart 
 told (ordered) her.” 
 
 Ngana Vidiji Milanda then goes to Portugal, where he stayed all 
 the days that he wished. When he was about to come back, he 
 goes to ask after all the things that Kamaria had asked him for. 
 He did not find them. Then he went to another city to look there 
 for the things that his slave had sent him for, and he finds them. 
 
 When he came (back) they all go to receive him. “ Our master 
 has come ! we shall dress up ! ” Kamaria she kept silent. She did 
 not go to receive her master. 
 
 The master, after beginning to give the things to them all, then 
 for her he asked ; “ You all, indeed, have come to receive the things 
 that I had promised you, but Kamaria, where (is she) ? ” 
 
 The mistress says to him : u Kamaria is a thing just from the 
 bush ; do not give her anything.” Ngana Vidiji Milanda said : “ Ka- 
 maria is a slave like the others. I will give her all that she asked 
 me for, that made me go to many cities.” He calls Kamaria: 
 "Come! receive all that thou hast asked me for.” Kamaria was in 
 one small loin-cloth. Shame seized her, to come in the presence 
 of ngana Vidiji Milanda. She hid herself behind the door. Ngana 
 Vidiji Milanda stood up, and went where Kamaria was ; he gives 
 her the things she had asked him for. 
 
 They all indeed, the slaves of the house, dressed up, and had a 
 merriment, because their master had arrived with health. Kamaria 
 held her peace in her little hut, where she stayed with an old woman. 
 
 The night arriving — they all were already asleep — Kamaria, after 
 taking the things that her master had brought her, knocked her kalu- 
 bungu on the ground. Out came dresses fine, and all things that a 
 white lady wears. And she takes the things of Portugal, she sets 
 them on top of the table, and begins to speak : “Thou, ngana Vidiji 
 
46 Folk - Tales of Angola . 
 
 xisa ; eme, nga ku endelele o izua nake mu solongo dia muxitu, mu 
 enda moil’ a njila, mon’ a mutu k’a mu muena-mu. O kizua kia kavua, 
 ki ngabixidile ni paxi iami ni ngongo iami, inga ng’ u didila o kuinii 
 dia masanga n’ umoxi ma masoxi, ki buabitile mutu, uexile mu su« 
 mbisa o mubika mu menia, eme inga ngikuata o disanga dia masoxi ; 
 ngisumba o m’bika pala ku ngi kuatesa mu paxi jami ni ngongo jami. 
 Eie, ngana Vidiji Milanda, ni uatambula o m’bika, ni ua ngi xisa eme, 
 ngi ngana, ng’ 6 muenene 129 o jipaxi ni jingongo. Eie, kandeia 
 Di-sende ; eie, navaia Di-zuike ; eie, tujola Di-batule ; eie, ditadi dia 
 Muambi-a-kidi, (s’ eme ngazuela makutu), 130 ngi batujudienu.” 131 
 
 O kandeia ka di sendela ; o navaia ia di zuika ; o tujola tua di ba- 
 tujula; o ditadi dia Muambi-a-kidi diolo di pangajala 132 boxi. O 
 muene, Kamadia, inga uamba : “ Eie, Nzambi, ngi kudile ! ” O ima 
 ioso inga ibuika. 
 
 O kaveia kexile mu kumona o ima ioso eii ; inga uzuela ni muxima 
 ue : “ O una, uala ni ngana ietu, manii ki muenie ngana ietu ia mu- 
 hatu ? O ngana ietu ia muhatu manii io, a mu bake kuma Kamadia ? 
 O Kamadia muene, una, uala ni ngana ietu.” Inga u di xiba ni mu- 
 xima u£, pala kutala, se mosuku m moso muene, o Kamadia ubiiuka 
 kala ki abiluka o usuku ua lelu. Fenda Madia inga unanga. Kaveia 
 ka di xiba ni muxima ue. 
 
 O kutula ni usuku, f.n’ oso azeka kia, o kaveia ka di bangesa 134 
 kala uazeka, manii uolotala. O Kamadia ukatula o kalubungu ke ; 
 u ka bunda boxi : ima ioso muene pala kuzuata ieza. Uazuata, io 
 uate o ima ku tandu a meza ; uate navaia Di-zuike, ni kandeia Di- 
 sende ; tujola Di-batule, ni tadi dia Muambi-a-kidi, inga ukala mu 
 zuela : “ So salavande ! 136 ng&kale eme, 136 ngu muhatu, ngatundile 
 ku bata dia ndandu jami, inga ngenda o izua nake mu solongo dia 
 muxitu ni paxi jami ni ngongo jami. Eie, ngana Vidiji Milanda, 
 ngodidile o kuinii dia masanga ni sanga dimoxi ni kaxaxi, inga nga- 
 mbela o m’bik* ami : ‘ Tenesa o kuinii dia masanga ni maiadi ; maji, 
 ki dikala pala kuizala, ngi tonese pala eme ku di zubidisa.* 187 O 
 mubik’ ami, nga mu sumbile mu masoxi mami, ki k’a ki bangedi&, 
 inga uehela o disanga ku di izalesa. O ki apapumukine ngana Vidiji 
 Milanda, inga u mu ambela ‘ngi be ndandu, mukaji ami;’ muene, 
 ku mu ambela ‘k’emiami ngi mukaji 6 ; mukaji 6 io uazeka;* ua 
 mu ambelele ‘ ngi be ndandu, mulume ami,’ pala eme kubiluka ngi 
 Kamadfa. Eie, ditadi dia Muambi-a-kidi ; eie, tujola Di-batule, eie, 
 navaia Di-zuike; eie, kandeia Di-sende, (se ngazuela makutu) ngi 
 batujudienu.” 
 
Ngana Fenda Maria . 47 
 
 Miianda, hast taken the slave, hast left me ; me, who for thee walked 
 eight days in the heart of the forest, ‘ where goes the child of Bird, 
 the child of Man is not to be seen therein.’ The ninth day, when 
 I arrived with my trouble and my misery, and I had wept for thee 
 the ten jugs and one of tears, when there passed one who was sell- 
 ing a slave for water, I then took a jug of tears ; I bought the slave 
 to aid me in my trouble and my misery. Thou, ngana Vidiji 
 Miianda, thou both didst take the slave, and leave me, me, the mis- 
 tress, who for thee underwent hardships and misery. Thou lamp 
 light-thyself ; thou razor whet-thyself ; thou scissors cut-yourselves ; 
 thou stone speaker -of -truth, (if I have spoken lies) 130 cut me to 
 pieces.” 
 
 The lamp lights itself ; the razor whets itself ; the scissors cut 
 and cut themselves ; the stone speaker-of-truth is knocking and 
 knocking itself on the ground. She, Kamaria, then says: “Thou, 
 God, succor me ! ” And the things all disappear. 
 
 The old woman was seeing all these things, and she speaks with 
 her heart : “ That one who is with our master, whether she indeed 
 is not our mistress ? Our mistress, whether (she is) this one, whom 
 they put down as Kamaria ? The true Kamaria is she who is with 
 our master.” And she holds her peace with her heart, to see 
 whether all nights Kamaria will be changed as she was changed on 
 the nigfyt of to-day. Fenda Maria then lives on. The old woman 
 holds her peace with her heart. 
 
 Arriving in the night, they are all asleep, the old woman makes 
 herself as though asleep, but she is looking. Kamaria takes her 
 kalubungu ; she knocks it on the ground : all things indeed for 
 dressing come out. She dresses and sets the things on the table ; 
 she sets the razor whet-thyself, and the lamp light-thyself, the scis- 
 sors cut-yourselves, and the stone speaker-of-truth, and she begins 
 to speak : “ So salavande ! 136 If it were not I, a woman ! I left 
 the home of my family (kin), and walked eight days in the heart c 3 f 
 the forest, with my troubles and my miseries ! Thou, ngana Vidiji 
 Miianda, for thee I wept the ten jugs and one and a half, and I said 
 to my slave : * Finish the ten jugs and two ; but, when it is going 
 to be full, wake me up for me to finish it.’ My slave, whom I had 
 bought with my tears, she did not do it, but she allowed the jug 
 to be filled. When ngana Vidiji Miianda awoke, and said to her : 
 * Embrace me, my wife,’ she, instead of saying to him, 1 1 am not 
 thy wife ; thy wife is that one (yonder) asleep ; * she said to him : 
 ‘Embrace me, my husband,’ for me to be turned into Kamaria. 
 Thou stone, the speaker-of-truth ; you scissors cut-yourselves ; thou 
 razor whet-thyself ; thou lamp light-thyself, (if I have spoken lies) 
 cut me to pieces.” 
 
48 Folk - Tales of Angola . 
 
 Kandeia ni ima ioso ia di sendela ; o ditadi diolo di pangajala ; o 
 navaia iolo di zuika ; o tujola tuolo di batujula. O muene, bu ’axaxi 
 bueniobo, inga uvutula : “ Nzambi, ngi kudile ! ” Ima ioso inga ibuika. 
 
 Kaveia katale. O muhatu ua mundele uazula o ima i azuatele, 
 paia kuzuata o kadikoza inga ubongolola o ima i£, inga u i baka 
 mu katutu 138 ka kaxa. Inga azek’d 
 
 Kizua kiamukud, o kaveia kaia mu fetela ngana ie : “ Eie, ngana, 
 uadia ’nii ? 189 uanua ’nii ? se o i6, ua mu tambula kuma muene mu- 
 kaji 6 Fen da Madia, ki muenie ? O Fenda Madfa una-ze, nua mu 
 bake kuma Kamadfa.” 
 
 O ngana Vidiji Milanda inga u mu ambela : “ Eie, u kaveia, 
 uakambe ujitu ; uamba kuma mukaji ami o kahatu kana kabolo, kala 
 ku ’itadi.” “Eie, ngana, k’ufike makutu, mu 140 ngolo ku tangela. 
 Loko, m’usuku, eme ngizekami m’o’nzo. Ngambela o kahatu : 
 ‘ Kazeke k’ubeka ue ; eme ngazeka bu kanga, bu a ngi kuvitala bu 
 kizomba.’ m Ngibanga dizungu bu dibitu. Eie, ngana, ni uambele 
 mukaji 6 , kuma : ‘ Ngolotunda ni usuku. Ki ngizami, kikala mako- 
 lombolo.’ Ni tua mu tale ioso i abanga m’o’nzo ni usuku.” 
 
 O ngana inga uambela mukaji e : “ Eme lelu ni usuku ngoloia 
 bama; m ondo ngi banga ujitu.” 143 Inga ananga. 
 
 O ki azubile o kudia, o ngana Vidiji Milanda inga utunda makutu, 
 inga u di sueka bu kididi, ki a mu dikixile o kaveia. 
 
 Kutula ni usuku, o Fenda Madia uixana Kamadfa : “Kamadfa, 
 za, ngi bekele o menia ; ngisukule o inama.” Kamadfa uabeka o 
 menia pala kusukula Fenda Madia o inama. O ki azubile, inga u 
 mu ambela : “ E ! kahatu ! nd 6 m’o’nzo, uazeke. Kutula o mako- 
 lombolo, uajukuila o dibitu ngana Vidiji Milanda.” 
 
 O Kamadfa uatambujila, inga ui’e mu zeka m’o’nzo i£. Ujika ku 
 dibitu, inga uzuela ni muxima ue : “ Lelu ngala k’ubeka uami ; kia- 
 beta 146 ku ngi uabela. Kana mutu u ngi mona.” Ukuata o kalu- 
 bungu ke ; u ka bunda boxi : mu tunda abika ; mu tunda seia ; 146 
 mu tunda jivestidu ja mbote ; ioso i zuata muhatu ua mundele. Inga 
 u di longa 147 mu seia, u di sukula ; abika a mu tukuta kiambote ; a 
 mu kondona, inga a mu zuika o vestidu ia mbote ia jitetembua. 
 
 Muene uiza ku meza. O ngana Vidiji Milanda uolotala o ima ioso, 
 i olobanga Kamadfa mu o’nzo. 
 
 Kamadfa ukala mu zuela : “ Kiakale eme ! Vidiji Milanda, nga ku 
 endelele o izua nake. Ngendele mu muxitu, eme ngu muhatu ua 
 Nzambi, 148 ni paxi jami ni ngongo jami. O kia kavua, ki ngabixidile 
 
Ngana Fenda Maria . 49 
 
 The lamp and things all light themselves ; the stone is knocking 
 itself; the razor is whetting itself; the scissors are cutting them- 
 selves. She, in the middle there, says again : “ God, succor me ! ” 
 All the things then disappear (in darkness). 
 
 The old woman saw it. The white lady takes off the things she 
 had put on, to wear (again) the small rag; and she gathers her 
 things, and keeps them in her rotten little trunk. Then they sleep. 
 
 The next day, the old woman went to whisper to her master: 
 “ Thou, master, why eatest thou ? 139 why drinkest thou ? if that one 
 whom thou hast taken as thy wife, Fenda Maria, is not the same ? 
 Fenda Maria is that one, whom you (both) put down as Kamaria.” 
 
 Ngana Vidiji Milanda then tells her: “Thou, old woman, lackest 
 courtesy; thou sayest that my wife is the little woman yonder 
 mean, that is in the yard?” “Thou, master, do not think it (to 
 be) lies, what I am telling thee. Soon, at night, I shall not sleep 
 in the house. I shall say to the little woman : * Sleep alone ; I will 
 sleep outside, where they have invited me to the dance.’ 141 I shall 
 make a hole in the door. Thou, master, also tell thy wife, * I am 
 going out at night. I shall not come, except at cock-crow,’ that we 
 may look at her, and all she does in the house at night.” 
 
 The master then tells his wife : “ To-day, at night, I shall go 
 somewhere ; 142 they will give me a party.” And they live on. 
 
 When he had finished eating, ngana Vidiji Milanda then goes out 
 falsely, 144 and hides himself in the place which the old woman had 
 showed to him. 
 
 The night coming, Fenda Maria calls Kamaria : “ Kamaria, come, 
 bring me water that I may wash my feet.” Kamaria brought the 
 water to wash Fenda Maria’s feet. When she had finished, then 
 she tells her, “ O little woman ! go to the house to sleep. When it 
 is cock-crow thou shalt go and open the door for ngana Vidiji Mi- 
 landa.” 
 
 Kamaria assents and goes to lie down in her hut. She shuts the 
 door, and speaks with her heart : “ To-day I am alone with myself ; 
 it greatly pleases me. Nobody sees me.” She takes her kalubungu ; 
 she knocks it on the ground : out come slaves ; out comes a bath- 
 tub ; out come splendid dresses ; everything that a white lady wears. 
 And she lays herself in the tub ; she washes herself ; the slaves rub 
 her well ; they wipe her ; and they put on her the beautiful dress of 
 stars. 
 
 She comes to the table. Ngana Vidiji Milanda is looking at all 
 the things that Kamaria is doing in the house. 
 
 Kamaria begins to speak : “ But for me ! Vidiji Milanda, I walked 
 for thee for eight days. I walked in the forest, I, a woman of God, 148 
 with my troubles and my miseries. On the ninth day, when I arrived 
 
50 Folk - Tales of Angola . 
 
 mu palaia, 149 mu a ku louelele o jinganga, mu konda dia Kuuaba 
 kuavulu, erne ngexile mu ku didila o kuinii dia masanga ni maiadi, 
 mu ng’ ambelele o mubidi ; inga ng’ u didila o kuinii dia masanga 
 n'umoxi. O ki ngatenesene kuinii dia masanga n’umoxi 150 ni 
 kaxaxi, buexile 161 mu bita o mutu, uexile mu sumbisa mubika, inga 
 ngu mu sumba mu sanga diami dia masoxi. Ngi mu luka Kamasoxi ; 
 inga ngikala mu dila pala kutenesa o kuinii dia masanga ni maiadi. 
 O ki ngabixidile mu kuinii dia masanga n’umoxi ni kaxaxi, ki ngexa- 
 nene Kamasoxi, o mubika, nga mu sumbile mu masoxi mami, mu 
 ngexile mu didila ngana Vidiji Milanda, inga ngu mu ambela: ‘Te- 
 nesa, mubik’ami, o kuinii dia masanga ni maiadi. Ki dikala pala 
 kuizala, eie ngi tonese ; mukonda ngana Vidiji Milanda uondotona. 
 Eie, u m’bik’ ami, se muene uatono, erne hanji ngazeka, ki a ku 
 ambela : “ Ngi be ndandu, mukaji ami ” eie u mu ambela : “ K’emi- 
 ami ngi mukaji 6 ; mukaji e io uazeka.” ’ O Kamasoxi, ki atonene 
 o ngana Vidiji Milanda, ua mu ambelele: ‘Ngi be ndandu, mukaji 
 ami;’ o muene inga u mu tambujila : ‘Ngi be ndandu, mulume 
 ami.’ Kiakale eme! Vidiji Milanda, nga ku endelele o jipaxi, ni 
 jingongo, ni malamba ... eie uatambuile o m’bika kuma mukaji e, 
 erne, ngi mukaji 6 , nu ngi bange ngu m’bika. Eie, kandeia Di- 
 sende ; eie, navaia Di-zuike ; eie, tujola Di-batule ; eie, ndundulu 
 Di-pangale; eie, ditadi dia Muambi-a-kidi ; eie, lumuenu Di-muike, 
 (se ngazuela makutu) ngi batujudienu S ” 
 
 lene ioso ia di sendela ; ndundulu iolo di pangajala ; tujola tuolo 
 di batujula; o lumuenu luolo di muika; o navaia iolo di zuika; o 
 ditadi dia muambi a kidi, diala mu zuela o kidi. O ki iexile pala 
 kubuika, 154 ki abokuele Ngana Vidiji Milanda, inga u mu ambela: 
 “ Ngi be ndandu, mukaji ami.” Muene, ki amuene ngana Vidiji 
 Milanda uabokuele, inga ubana selende ; 155 ngana Vidiji Milanda 
 uia ku kiambu ue. O kaveia, kexile-bu, kabangele o milongo pala 
 ngana Vidiji Milanda ni Fenda Madia kutona, inga atona. 
 
 Abanda, ni Fenda Madia ni Vidiji Milanda, kusanga Kamasoxi, 
 uazeka bu hama. O Kamasoxi, ki amuene Fenda Madia uabokola 
 m’o’nzo ni ngana Vidiji Milanda, uaxala uatukumuka. 
 
 O Vidiji Milanda uexanene abika pala kukuata Kamasoxi, ni ku 
 mu ta mu pipa ia kalakatala. O kifuba, kiatundiie mu pipa ia kala- 
 katald kiabangele o pemba, pala Fenda Madia ni Vidiji* Milanda ku 
 di xisa. 
 
 Ngateletele o kamusoso kami ; se kauaba inga kaiiba, ngazuba. 
 
Ngana Fenda Maria. 51 
 
 on the shore, 149 where the wizards had bewitched thee, because of 
 great beauty, I was weeping for thee the ten jugs and two, which 
 the shepherd had told me ; and I for thee wept ten jugs and one. 
 When I had finished ten jugs and one and a half, there was passing 
 one, who was selling a slave, and I bought her for a j ug of tears. I 
 called her Kamasoxi, and I resumed weeping, to finish the ten jugs 
 and two. When I had arrived at ten jugs and one and a half, then 
 I called Kamasoxi, the slave whom I had bought with my tears, that 
 I was weeping for ngana Vidiji Milanda, and I said to her : ‘ Com- 
 plete, slave mine, the ten jugs and two. When it is going to get 
 full, thou, wake me up ; for ngana Vidiji Milanda will awake. Thou, 
 my slave, if he awakes, I being still asleep, when he says to thee : 
 “ Embrace me, my wife ; ” thou to him shalt say : “ I am not thy 
 wife. Thy wife is that one (yonder) who sleeps.” Kamasoxi, when 
 ngana Vidiji Milanda awoke, he said to her: ‘Embrace me, my 
 wife ; * but she then answered him : * Embrace me, my husband.' 
 But for me ! Vidiji Milanda, who for thee went through the hard- 
 ships, and trials and miseries, . . . thou tookest the slave as thy 
 wife, that me, thy wife, you (both) might make a slave. Thou lamp 
 light-thyself ; thou razor whet-thyself ; you scissors cut-yourselves ; 
 thou pebble knock-thyself ; thou stone speaker-of-truth ; thou mir- 
 ror look-thyself, (if I have spoken lies) cut me to pieces ! ” 152 
 
 They all light themselves, 153 the pebble knocks and knocks itself ; 
 the scissors cut and cut themselves ; the mirror is looking at itself ; 
 the razor is whetting itself ; the stone speaker-of-truth is speaking 
 the truth. When they were going to disappear, 154 then entered 
 ngana Vidiji Milanda, and says to her : “ Embrace me, my wife.” 
 She, when she sees ngana Vidiji Milanda entering, then she faints ; 
 ngana Vidiji Milanda also goes into a swoon. The old woman, 
 who was there, made a remedy for ngana Vidiji Milanda and Fenda 
 Maria to awake ; and they awoke. 
 
 They go up, both Fenda Maria and Vidiji Milanda, to find Kama- 
 soxi, asleep in bed. Kamasoxi, when she saw Fenda Maria coming 
 into the room with ngana Vidiji Milanda, she was appalled. 
 
 Vidiji Milanda called slaves to catch Kamasoxi, and put her into 
 a barrel of coal-tar. The bone, that came out of the barrel of coal- 
 tar, made the white clay, for Fenda Maria and Vidiji Milanda to 
 smear themselves. 
 
 I have told my little story ; whether good or bad, I have finished. 
 
5 2 
 
 Folk- Tales of Angola . 
 
 II. 
 
 FENDA MADIA NI KOTA DIE NGA NZUA. 
 
 Eme ngateletele nga Nzud dia mon’ a Kinoueza kia Tumb' a 
 Ndala. 166 O pai d uafu ; o manii d uafu. A mu xila ni pange e 
 Fenda Madia, mon’ a Kinoueza kia Tumb' a Ndala. 
 
 O ngana Fenda Madia, manii d ua mu xila kahombo. Ki akexile 
 mu kufua, manii d ua mu ambelele : “ Mon' ami, kahombo kd koka, 
 nga ku xila, muene manii enu, muene pai enu.” Manii d uafu ; 
 afundu manii a. AkaTd, ni kota die nga Nzud. Adia nguingi ; 
 aseiala musolo. 
 
 Kuala Fenda Madia uixi: <‘Kota diami, aku'enu asokana; eie 
 k’usokand mu konda dia 'nii ? O kitadi kiki, ki a tu xila papaii ni 
 mamanii. Eme ngu muhetu, diial 5 eie ; ki usokana, ki ngi uabela." 
 O dikota dixi : “ Di xibe d, nga Madia." O ndenge ua di xib’d. 
 
 Kizu' okio, nga Nzua uazuata ; ua di longo mu maxila ; 157 uaii mu 
 paxiiu, 158 kat d mu Luanda. Usanga nga Nzuana 169 dia mon’ a ngu- 
 vulu mud Ngola. 160 Ki amona nga Nzud, uatekuka, uixi: “Tunde 
 ki a ngi vual* ami, kilua ngamono diiala uauaba o kuuaba kua nga 
 Nzua dia mon' a Kinoueza kia Tumb' a Ndala. Ku lu dia mundu, 161 
 kilua ngasange diiala kala nga Nzua." 
 
 Nga Nzua uia ku bata die ku museke. 162 Usanga ndenge d, ngana 
 Fenda Madia dia mon' a Kinoueza kia Tumb’ a Ndala, uixi : “ Ndenge 
 ami, o muhatu, nga mu mono, nga Nzuana dia mon’ a nguvuiu mud 
 Ngola, ua ngi uabela kinene. Muene ua ng’ ambela, uixi : ‘ Eie, 
 nga Nzua, la 163 uamesena kukazala n’ eme, o ndenge 6, ngana Fenda 
 Madfa, ukala mubik* ami; u mu ta ue mu kulemba.’ 164 Ngejiami 
 ioso i ngibanga." 
 
 Ndenge-pe k' eie 166 kima ; ua di xib’e. Iu uazekedi £. Kutula 
 mu ’amenemene, kuala nga Nzud uixi : “ O muhetu, nga mu takana 
 kid." Uambatesa o ilembu, uia mu Luanda ; usanga ngana nguvuiu ; 
 u mu binga mon’ 6 nga Nzuana. 
 
 Pai a, ngana nguvuiu, uaxikana, uixi : “ Mon' ami, kikala ukazala 
 ni nga Nzud ; manii o kulemba, nguamami-ku." 166 
 
 Aii mu ngeleja. Nga Nzua ni nga Nzuana akazala; abange o 
 fesa. Mu iztia iiadi fesa iabu. Aia ku bata dia nga Nzud. 
 
 Nga Nzuana usanga ngana Fenda Madia dia mon' a Kinoueza kia 
 
Fenda Maria and her Elder Brother nga Nzua . 53 
 
 II. 
 
 FENDA MARIA AND HER ELDER BROTHER NGA NZUA. 
 
 I often tell of nga Nzua, son of Kinoueza kia Tumb’ a Ndala . 166 
 His father died ; his mother died. They left him with his sister 
 Fenda Maria, daughter of Kinoueza kia Tumb’ a Ndala. 
 
 Ngana Fenda Maria, her mother left her a kid. When she was 
 dying, her mother told her : “ My daughter, this thy goat, which I 
 leave thee, it is thy mother, it is thy father.” Her mother died. 
 They buried her mother. They lived on, (she) and her elder (brother) 
 nga Nzud. They breakfast on “ bagre ; ” they sup on catfish. 
 
 Then Fenda Maria says : “ Elder mine, the others get married. 
 Why dost thou not marry ? The money is here, which our father 
 and mother left. I am a woman, thou art a man ; if thou marriest, 
 it shall please me.” The elder says : “ Hold thy peace, nga Maria.” 
 The younger (sister) held her peace. 
 
 One day nga Nzua dressed ; he placed himself in a maxila ; 167 he 
 went for a tour, down to Loanda. He meets nga Nzuana , 159 daugh- 
 ter of the Governor in Angola . 160 When she saw nga Nzua, she 
 wondered, saying : “ Since I was born, never saw I a man beautiful 
 like the beauty of nga Nzud, son of Kinoueza kia Tumb’ a Ndala. 
 On the face of the earth , 161 not yet have I met a man like nga Nzua.” 
 
 Nga Nzua goes to his home, in the Muceque . 162 He finds his sis- 
 ter, ngana Fenda Maria, daughter of Kinoueza kia Tumb’ a Ndala, 
 saying : “ My sister, a girl whom I saw, nga Nzuana, daughter of 
 the Governor in Angola, she pleased me much. She told me, say- 
 ing : * Thou, nga Nzud, if thou wantest to marry with me, thy sister, 
 ngana Fenda Maria, shall be my slave ; thou shalt put her also in 
 the wooing-presents.’ I don’t know what I shall do.” 
 
 The sister; however, said nothing ; she was silent. He went to 
 sleep. Arriving in the morning, nga Nzud says : “ The girl, I will 
 fetch her at once ! * } He gives to the carriers the wooing-presents, 
 goes to Loanda ; he finds the Lord Governor ; he asks of him his 
 daughter, nga Nzuana. 
 
 Her father, the Lord Governor, assents, saying : “ My daughter, 
 it shall be that she marries with nga Nzud ; but the wooing-present, 
 I will not (take) it.” 166 
 
 They went to church. Nga Nzud and nga Nzuana are married ; 
 they make the feast. In two days the feast is over. They go to 
 the house of nga Nzud. 
 
 Nga Nzuana finds ngana Fenda Maria, daughter of Kinoueza kia 
 
54 Folk- Tales of Angola. 
 
 Tumb’ a Ndala, uixi : “ Eie, m’o’kulu uakexile u ngana Fenda Madia ; 
 akiki 167 uala eie Kamadi'a.” Akal’ a. 
 
 Muene uxanga o jihuinii ; 168 muene utek* o menia. O kizua ki- 
 moxi : “E! Kamadia.” “ Ngana.” “ Iza, uie mu sukula milele.” 
 Uazangula o ngamela; 169 uaii bu tabu 170 mu sukula. Ubixila moxi a 
 mulemba ; 171 utula ngamela bOxi. Ukuata mu kudila, uixi : “ Aiu 6 ! 
 aiu£ ! 172 tund’ ami, 173 ki a ngi vuala pai etu ni manii etu . . . kala 174 
 lelu a ngi tuma kusukula. Mu konda dia ’nii ? ” 
 
 Uevu o kahombo ke, kalokuiza ni kudila : “ M£6 ! m£6 ! m 66 ! 
 kiebi, ngan’ ami? 175 Uadidila ’nii, ngan’ ami ia ndenge ? ” “ Ngi- 
 
 dilami kiebi ? Tunde ki a ngi vual’ ami, kilua ngasukuile o milele; 
 asukula akama 176 maia. 177 O kizua kia lelo, 178 mukonda pai etu uafu, 
 o manii etu uafu, o kota diami, nga Nzud — nga ku tuma kusota o 
 muhetu? — kizua kia lelu, ngikala ngi m’bika. Ngixanga jihuinii; 
 ni menia, ngitek’ o menia.” 
 
 Kuala kahombo uixi : “ Di xibe 6, ngan’ ami. Kiztia umona 
 ungana 179 u 6; o umbanda ndenge.” 180 Kahombo kakatula o milele 
 mu ngamela ; usukula jimbinza, jikalasa, jikazaku ; uaneka. Usanga 
 ngana ie, Fenda Madia, uixi: “Ngan’ ami, uadidila ’nii?” “Nga- 
 didil* ami o ngongo iami.” “ Za, ngan’ ami, ngu ku tala o jina.” 181 
 Ua mu tala o jina. Ki azuba ku mu tala o jina, uaii mu bunjika o 
 izuatu. Uebunjika, uebana ngana ie. 
 
 Fenda Madia uazangula, utula ku bata. “ E ! Kamadia, eie uasu- 
 kula o lopa 182 iiii ? ” Uixi : “ Erne ngesukula.” 183 Uaii mu o’nzo ; 
 uazek’^. 
 
 Nga Nzuana ueza uemita ; uia mu vuala : mon’a diiala, Akuata 
 mu sas’ o mona. Mona uakulu ; uaii bu xikola ; uejia kutanga ni 
 kusoneka. 
 
 Pai 4 ua mu ixana ku meza : " Za udie, mon* ami” 4( Nguamiami, 
 pai etu.” “Uandala ’nii? uandala ngulu?” “Ngua nami, papaii.” 184 
 “Inii i uandala?” “ Ngandala hombo.” “ Hombo kuxi 185 uan- 
 dala?” “Ngandala o hombo ia Kamadia.” 
 
 Ejiba ; etale ; ekatula o midia ; ebana Kamadia : “ Kasukule midia 
 iiii, ni dikutu.” Uasukula mudia: uaii ni mbiji; 188 usukula mudia 
 uamuku4 ; uaii u6 ; midia ioso iabu. O dikutu, a di ambata kuala 
 nguingi. Uixi : “ Aiu^ I aiue 1 ngibanga kiebi 6?” 187 Uakuata mu 
 kudila. 
 
 Ki aia mu tala bu tabu, se iamoneka o ngamela, o menia mambata 
 
Fenda Maria and her Elder Brother nga Nzua. 55 
 
 Tumb* a Ndala, (and) says : “Thou, of old thou wast ngana Fenda 
 Maria, but now art thou Kamaria.” They live on. 
 
 She fetches the fire-wood ; 103 she gets the water. One day : “ O 
 Kamaria!” “Mistress.” “Come, go to wash the clothes.” She 
 lifted up the tub ; 169 she went to the landing 170 to wash. She arrives 
 under the fig-tree ; 171 she sets the tub on the ground. She begins 
 to cry, saying : “ Woe ! woe to me ! 172 Since me, 173 since my father 
 and mother gave me birth 174 .. . But to-day they send me to wash ! 
 Because of what ? ” 
 
 She hears her little goat that is coming and crying : “ Mey ! mey ! 
 mey ! How (is it) mistress mine ? Why criest thou, my young 
 mistress ? ” “ How shall I not cry ? Ever since I was born, never 
 
 did I wash clothes. They who wash are always slave girls. 176 To- 
 day, because my father is dead, (and) my mother is dead, my elder 
 brother, nga Nzud . . . did I bid thee to seek that wife ? . . * this 
 day of to-day, I must be a slave. I fetch the fire-wood ; also the 
 water, I get the water.” 
 
 Then the goat said : “ Be quiet, mistress mine ! one day thou shalt 
 see thy glory; 179 the medicine is inferior.” 180 The goat takes the 
 clothes out of the tub ; she washes the shirts, the trousers, the coats, 
 she spreads (them) in the sun. She finds her mistress Fenda Maria, 
 says : “ My mistress, why dost thou cry ? ” “ I am crying over my 
 
 misery.” “ Come, my mistress, I will louse thee.” 181 She looks 
 her (over) for lice. When she finished looking for her lice, she went 
 to fold the clothes. She has folded them ; she gives them to her 
 mistress. 
 
 Fenda Maria lifts up (the tub), arrives at home. “ Eh ! Kamaria, 
 didst thou wash these clothes ? ” She says : “ I washed them.” 183 
 She went to her room ; she lay down. 
 
 Nga Nzuana comes to conceive ; she goes to be delivered ; (it is) a 
 male child. They begin to bring up the child. The child grows up ; 
 goes to school ; knows (how) to read and to write. 
 
 His father calls him to the table : “ Come (and) eat, my son ! ” 
 “ I will not, my father.” “ What wishest thou ? Desirest thou 
 pork ? ” “I will not, father.” “ What dost thou desire ? ” “ I want 
 goat.” “ Which goat dost thou wish ? ” “ I want the goat of Ka- 
 
 maria.” 
 
 They kill it ; skin it ; they take out (its) tripes ; give them to Ka- 
 maria: “ Go, wash these tripes and stomach.” She washes one tripe ; 
 it is gone with a fish ; 186 she washes another tripe ; it is gone, too ; 
 all the tripes are gone. The stomach is carried away by a bagre. 
 Says she : “ Woe ! woe to me ! What shall I do ? ” She begins 
 to cry. 
 
 When she went to see at the landing, whether the tub appears (is 
 
56 Folk -Tales of Angola, 
 
 o ngamela. Kamadfa u di ta mu menia; uazouo; ualembua. Uto- 
 mboka boxi . . . kate ku bata 188 dia ngana Nzuana. Uixi: “Kama- 
 di^, o midia iebi?” “A i ambata kua jimbiji.” A mu kuata mu 
 kibetu. 189 Azek' L 
 
 Kutula mu ’amenemene, ki abalumukine, Kamadfa ualenge e. 
 Ua di ta mu muxitu; ukuata mu kuenda; uend'£ ! Usanga kaveia 
 ka Kinoueza kia Tumb’ a Ndala. Tunde ki a mu vuala kua manii a 
 ni tat* a, uabindamena mutu u mu kulala o kitanga. Kamadfa u mu 
 kulala. Kuala kaveia : “ Eie, u mulaul’ ami, tala.” Ujikul’ o’nzo : 
 fazenda! ujikul’ o’nzo: ualende ! ujikul’ o’nzo: kobidi ! 190 ujikul' 
 o’nzo: sela! 191 ujikul’ o’nzo: maju a nzamba! 192 dikonge! 193 Azek’ 
 akal’ L Kuala Kamadfa uixi: “Kuku etu, ngalui' ami kia.” 
 “Nga Madia, tata, 194 tukal’ etu hanji.” Uixi: “Ngalui' ami.” Ka- 
 veia u mu bana kalubungu ka fazenda, kalubungu ka ualende, kalu- 
 bungu ka abika, kalubungu ka jimaxu, 195 kalubungu ka masoladi, 196 
 kalubungu ka mujika, 197 kalubungu ka kitadi, kalubungu ka jive- 
 stidu. Kuala nga Madia: 44 Xal’ d, kuku etu.” “Bixila kiambote 
 
 6 .” ur £. 
 
 O kizua ki avuala Fenda Madia dia mon’ a Kinoueza kia Tumb’ a 
 Ndala mu 'xi ia Ngola, o kizua kieniokio ki avuala Ndunge dia mon' 
 a makixi ma Lumba. 199 Buene bu atula nga Madia. O makixi a 
 Lumba endele mu kutomba. “ Tenda ! uatendela ’nii ? ” 200 " Nga- 
 
 tendela muiii, uiza ku bata dietu.” “ Makutu me uazuela.” “ Ua- 
 tendela 'nii ? ” “ Mukongo ua Tumba, uejile mu kutomba. Usuku 
 
 ualembe ; k’amone kididi kia kuzeka. Uixi : ‘ Ngazek’ ami bu bata 
 bana.’ ” u Makutu m6 ; k'uatendel6.” Kuala mukud : 4< Tenda ! uaten- 
 dela 'nii ? ” “ Ngatendela mufii.” 4< Makutu m6.” 44 Ngatendela 
 
 m’o'nzo ietu muiza ngana Fenda Madia dia mon’ a Kinoueza kia 
 Tumb’a Ndala mu ’xi ia Ngola; iu ualuia kia ku 'xi ia.” Makixi 
 moso mexi : 44 Kiauaba, kiauaba, kiauaba ! ” Atula ku bata. 
 
 Kuala Kixi a Lumba : 44 Nga Madia, tukuluk* 6 ! ” Nga Madia 
 uatukuluka. O kizua ki avuala Fenda Madia, o kizua ki avuala nga 
 Kixi a Lumba. 201 Pai £ uavua vua dia midi ia mitue : mutu umoxi 
 mukua vua dia midi ia mitue. Uixi : 44 Nga Madia, tua ku binda- 
 mena; lelu tu ku mona.” 
 
 Avunda kalubungu boxi : mu tunda akama kiiadi ; mu tunda hama 
 ia felu ; mu tunda papinia. A mu zalela. Makixi a Lumba akuata 
 mu kutonoka . . . kate kuma kuaki. 202 
 
 Nga Madia uixi : 44 Ngalui’ ami kia.” Exi : 44 Kana, tuzek' etu 
 
Fenda Maria and her Elder Brother nga Nzua. 57 
 
 there) the water had carried off the tub. Kamaria threw herself into 
 the water ; she swam ; she gave in. She got out on land (and went) 
 as far as the house of ngana Nzuana. Says she : “ Kamaria, the 
 tripes, where are they ? ” “ They were carried off by the fishes.” 
 
 They take her and beat ; they sleep. 
 
 Arriving in the morning, when she got up, Kamaria ran away. 
 She enters the forest, begins to walk ; walks and walks. She finds 
 an old woman of Kinoueza kia Tumb’ a Ndala. Since she was 
 brought forth by her mother and her father, she needed somebody 
 to attend to (her) leprosy. Kamaria nurses her. Then the old 
 woman : “ Thou, granddaughter mine, behold ! ” She opens a room : 
 cloth ! she opens a room : rum ! she opens a room : copper ! she 
 opens a room : wax ! she opens a room : teeth of elephant ! 192 india- 
 rubber ! They sleep ; they live. Then Kamaria says : “ My grand- 
 mother, I am going ! ” “ Nga Maria, dear, let us stay together 
 
 longer.” She says: “I am going.” The old woman gives her a 
 box of cloth, a box of rum, a box of slaves, a box of mules, a box of 
 soldiers, a box of music , 197 a box of money, a box of dresses. Then 
 nga Maria : “ Farewell ! my grandmother ! ” “ Get there well ! ” 
 
 She goes away. 
 
 The day that was born Fenda Maria, daughter of Kinoueza kia 
 Tumb’ a Ndala, in the land of Angola, that same day was born 
 Ndunge, son of the Ma-kishi of Lumba . 199 There (it was) that nga 
 Maria arrived. The Ma-kishi of Lumba had gone a-hunting : “ Di- 
 vine ! thou divinest what ? ” 200 “I divine a thief, who comes to our 
 house.” “ Thy lies, that thou speakest.” “Thou divinest what ? ” 
 “ Hunter of Tumba, who came to hunt. Night darkens : he finds 
 no place to sleep. He says ‘ I will go and sleep in yonder house.’ ” 
 “ Thy lies ; thou divinest not.” Then another : “ Divine ! what 
 dost thou divine ? ” “I divine a thief.” “Thy untruth.” “ I divine 
 that in our house there arrives ngana Fenda Maria, daughter of 
 Kinoueza kia Tumb’ a Ndala in the land of Angola ; she is going 
 now to their land.” The Ma-kishi all said : “ Splendid, splendid, 
 splendid ! ” They arrive at home. 
 
 Then Kishi a Lumba : “ Nga Maria, appear ! ” Nga Maria ap- 
 pears. The day when Fenda Maria was born (was) the same day 
 when ngana Kishi a Lumba was born. His father owns nine thou- 
 sand of heads : one person owns nine thousand of heads ! He says : 
 “ Nga Maria, we wanted thee much ; now we see thee.” 
 
 They knock a kalubungu on the ground : there come out two 
 slave-women ; there comes out a bed of iron ; there comes out a mos- 
 quito-bar. They prepare her (bed). The Ma-kishi of Lumba begin 
 to dance (and dance on) until daybreak. 
 
 Nga Maria says : “ I am going now.” 
 
 They say : “ No, we will 
 
58 Folk- Tales of Angola. 
 
 hanji.” “ Henda ia ngi kuata ia kota diami, nga mu xisa, nga Nzua 
 dia mon’ a Kinoueza kia Tumb’ a Ndala.” Kuala makixi : “ Kinga 
 hanji kofele.” Maid-ku : kalubungu ka kudia, kalubungu kezuatu , 203 
 kalubungu ka mujika. 
 
 Nga Madia ualui* e kia. A mu xinjikila: “Bixil’ 6 !” “Xalenu 
 kiambote 61” Ubixila ku bata dia kota die. Kuala ngana Nzua- 
 na: “Eie, Kamadfa? tunde ki uajimbidila nuka tua ku monene; 
 lelu umonek* a ? ” A mu kuata, a mu bana ibetu. O dikota nguaie 
 kuzuela ; ua di xib’ e. Azek* a. Mungu kialumingu . 204 Atula mu 
 ’amenemene, kuala nga Nzud : “E! nga Nzuana, zuata, tuie mu 
 ngeleja.” 205 O nga Nzua, ki ata-ku o dima, kuala nga Madia: “E! 
 Katalaiu , 206 eme ngiz’ 6 . Ngalui’ ami uami mu ngeleja.” “Ngan’ a 
 ndenge , 207 tata, uzuata-nii ? ” Uixi : “ Ng’ ambudi ami, ra’bik* ami.” 
 
 Uniungunuka ku dima dia *nzo ; uvunda kalubungu boxi : mu iza 
 vestidu, i abindamena ngenji ; 208 uzuata. Uvunda kalubungu boxi: 
 mu iza masoladi ; 209 mu iza kaluaji; mu iza akama kiiadi ; mu iza 
 mujika Nga Madfa u di longa mu kaluaji, mujika ku dima . . . 
 kate mu ngeleja. Asanga mu ngeleja muezala, ni mindele ni ambu- 
 ndu; ni ifofo ni inema. Oso muene a di uana: “Kilua tuamono 
 ngan’ a muhetu uauaba kala iu.” Abange o misa , 210 atunda bu kanga 
 
 Uvunda kalubungu boxi : mu iza kialu, ki abindamena ngana ngu- 
 vulu mua Ngola. Uaxikama bu kanga dia ngeleja. Mujika iakuata. 
 Ngana nguvulu iu utala ue, ni mon* e, nga Nzuana, ni holome 6, nga 
 Nzua ; ia atala o muhatu a mundele 6 . O Fenda Madia, ki akatuka 
 o km' 6, ia 211 a mu kaiela, ni mujika ie. Ki atula ku dima dia *nzo, 
 embamba 212 ioso iabokola mu kalubungu. 
 
 Kuala Katalaiu : “ Ngan* a ndenge 6 ! uabixidile muene mu nge- 
 leja?” “ Ngabixidile muene. Nga Nzuana, nga mu sange mu nge- 
 leja, k’ a ngi monuami.” 213 
 
 O ki abanga katangana, nga Nzuana ubixila ni nga Nzud. “ Andd, 
 o lumoso iai kid bu meza ? E! Kamadia.” “Ngana iami.” “Za, 
 ngi zule o jisabatu eji.” Ua mu zula ; ua mu bana o jixinelu. “E ! 
 Kamadfa, tata, tuendele mu ngeleja ; tua di uana muhatu a mundele ; 
 o kuuaba kue, k r o lo dia mundu, kt tua mu muenietu.” “A ! makutu 
 me ! O kuuaba, ku uauab’ eie, ngana iami, o muhetu ua mundele, ua 
 mu tumbul* 6 , ukala kota se 216 eie ? ” Uixi : “ Kidi muene, ki ngalu- 
 zuela, Kamadfa,” Akal' d. Azek’ a. Kuma kuaki ; anange d. Azeka 
 dingi . 216 
 
Fenda Maria and her Elder Brother nga Nzua . 59 
 
 still sleep (another night).” “ Longing holds me after my elder 
 brother, whom I left, nga Nzua, son of Kinoueza kia Tumb’ a Ndala.” 
 Then the Ma-kishi : “ Wait yet a little.” They go on : a box of 
 food, a box of clothes, a box of music. 
 
 Nga Maria is going now. They accompany her : “ Get there 
 (well).” “ Fare ye well.” She arrives at the house of her elder 
 (brother). Then ngana Nzuana : “ Thou, Kamaria ? Since that 
 thou gottest lost, never we saw thee ; to-day thou appearest ? ” They 
 seize her ; they give her a flogging. The brother will not speak ; 
 he is silent. They go to sleep ; to-morrow (is) Sunday. 204 They 
 arrive in the morning, then nga Nzud : “ Eh ! nga Nzuana, dress up. 
 that we go to church.” Nga Nzua, as he turned his back, then nga 
 Maria : “ Eh ! Katalaiu, 206 I am coming directly. I am going also 
 to church.” “Young mistress, dear, what wilt thou wear?” She 
 says : “ Let me alone, my slave.” 
 
 She goes around to the back of the house ; knocks a box on the 
 ground : out comes a dress, such as a trader greatly desires ; 208 she 
 puts it on. She knocks a box on the ground : out come soldiers ; 
 out comes a carriage ; out come two slave-girls ; out comes a band. 
 Nga Maria enters into the carriage, the (band of) music behind, they 
 go up to church. They find the church is full, with both whites and 
 blacks ; both blind and cripples. 210 All together wonder : “Not yet 
 did we see a lady beautiful as this.” They have done the mass ; 
 they go outside. 
 
 She knocks the box on the ground : out comes a chair, such as 
 greatly desires the Lord Governor in Angola. She sits outside of 
 church. The band strikes. The Lord Governor looks, and his 
 daughter, nga Nzuana, and his son-in-law, nga Nzua ; they look at 
 the white lady there. Fenda Maria, when she started to go away, 
 they followed her and also hc»* band. When she arrived behind the 
 house, the things all entered into the box. 
 
 Then Katalaiu : “ Young mistress, didst thou arrive indeed in the 
 church ? ” “ I got there indeed. Nga Nzuana, whom I found in the 
 church, did not see me.” 
 
 When they passed a moment, nga Nzuana arrives with nga Nzua. 
 “ Well, then ! the breakfast, has it gone already on the table ? Eh ! 
 Kamaria ! ” “ My mistress.” “ Come, take off these shoes.” She 
 
 takes them off. She gives her the slippers. “ Eh ! Kamaria, why ! 
 we went to church : we wondered at a white lady, her beauty, on the 
 face of the earth we have not seen her like.” “ Oh ! thy lies. 214 
 The beauty (with) which thou art beautiful, my mistress, the white 
 lady, whom thou mentionest, can she be superior to thee ? ” She 
 says : “ Truth indeed, (is) what I am speaking, Kamaria.” They live 
 on. They sleep. Day breaks. They spend time. They sleep again. 
 
6o 
 
 Folk- Tales of Angola. 
 
 O ngana nguvulu mua Ngola uabana ngonge 217 mu ’xi : “ Uoso u 
 ngi monena o muhatu a mundele 6, uendele mu ngeleja ; uoso uka- 
 tula ngo o sabatu ie ku kinama, nga mu bana saku 218 jiiadi.” 
 
 Ia akal' £. Aking’ o kizua, ki a mu mona, ki aia dingi mu ngeleja. 
 Kutula kialumingu. Kuala nga Nzua : “ E ! nga Nzuana, tuie mu 
 ngeleja.” Akatuka. Kuala nga Madia : “Katalaiu d ! erne ngiz’ 6. 
 Ngalui’ ami mu ngeleja.” Uixi : “Ngan’ ami; ndaie.” Uakatuka 
 . . . katd mu ngeleja. Oso, asange mu ngeleja, exi : “Tua di uana, 
 aba ; talenu, ualokuiza o muhatu a mundele 6.” Ubixila mu ngeleja. 
 Ngana nguvulu ua di uana, Abange o misa. 
 
 Ngana Madia, ki atundu bu kanga, uvunda kalubungu boxi : mua- 
 tundu ialu iiadi. Uaxikama ni kadifele 219 ke. U mu ambela: “ Ndoko, 
 tui’ etu kia.” A di longa kia mu kaluaji ; mujika iala ku a kaiela 
 ku dima . . . katd ku dima dia ’nzo. Ukatul’ embamba, i azuatele, ueta 
 mu kalubungu ; ubokola m’ o’nzo. 220 
 
 Mutu ua mu mono ; uai mu tangela ngana nguvulu. Ngana ngu- 
 vulu uatula. Akuika nga Nzua dia holome a ngana nguvulu. Kuala 
 ngana nguvulu : “Manii, eie uabaka id, Kamadia ? Inii id ? ” Nga 
 Nzud uixi: “Pange ami.” Nga Madia uixi: “Makutu me, ngana 
 nguvulu, ngakexile ngi pange e; akiki ngala mubika” “ Kidi muene, 
 Kamadia, ki ualozuela kiki ? ” “ Kidi muene.” *‘A ku banga o m’bika ! 
 Manii, eie muene, uendele mu ngeleja kialumingu ? ” “Ngana iami, 
 ngana nguvulu, tata, erne, o vestidu, ngesanga kuebi, ngezuate, erne 
 ngu m’bika ? ” “ Eie muene-pe uendele mu ngeleja ; uala ku ngi tela 
 ng6 makutu.” Uixi: “Kidi muene, ngana nguvulu, ki makutu e.” 
 Ngana nguvulu uixi : “ Nga Madia, nga ku mesena mungu uia ku 
 bata diami ku ngi zuelesa.” Ualui’ e kia ku bata die. 
 
 Kutula mu ’amenemene, ngana Fenda Madia uvunda kalubungu 
 boxi. Uzuata ; u di longa mu kaluaji . . . katd ku palaxu. O ma- 
 3oladi, ki a mu mono, akolo : “Azalma!” 221 Utuluka mu kaluaji; 
 uabokola mu palaxu ; ubanda ku tandu. A di menekena ni nguvulu. 
 A mu bana o kialu ; uxikama. Ngana Fenda Madia uixi : “ Kiebi ? 
 ngana nguvulu, erne ua ngi bindamena?” Nguvulu uixi : “Nga ku 
 mono.” A di raosala Azuba ku di mosala ; anang’ L 
 
 Kutula mu ngoloxi, ngana Fenda Madia uixi : “ Ngalui’ ami kii ; 
 manii, tuma ku k’ijia, 222 ngana nguvulu, mungu tuzuela.” A di xalesa : 
 “BixiT d ! ” “Xala kiambote.” 
 
Fenda Maria and her Elder Brother nga Nzua . 61 
 
 The Lord Governor in Angola gave a proclamation 217 in the land : 
 “ Whoever shall let me see that white lady, who went into the church, 
 whosoever shall take off only a shoe from her foot, I will give him 
 two sacks.” 218 
 
 People live on. They await the day, that they shall see her, when 
 she goes again to church. Sunday arrives. Then nga Nzuana : 
 “Eh! nga Nzua, let us go to church.” They start. Then nga 
 Maria: “O Katalaiu ! I am coming soon. I am going to church.” 
 He says : “ My mistress, go.” She starts (and goes) as far as the 
 church. All who assembled in the church, say : “ We wonder ! ah ! 
 behold, she is coming, that white lady.” She arrives in the church. 
 The Lord Governor wonders. They have done the mass. 
 
 Ngana Maria, when she has gone outside, she knocks the box on 
 the ground : out come two chairs. She sits with her ensign. She 
 tells him : “Come, let us go now.” They get at once into the car- 
 riage. The band is following them behind, as far as back of the 
 house. She takes off the things she was wearing, puts them into 
 the box ; enters into the house. 220 
 
 Somebody has seen her ; goes to tell the Lord Governor. The 
 Lord Governor arrives. They arrest nga Nzud, son-in-law of the 
 Lord Governor. Then the Lord Governor : “ Then thou keepest 
 this one, Kamaria ? What to thee (is she) ? ” Nga Nzud says : 
 “ My sister.” Nga Maria says : “His lies, Lord Governor ; I was 
 his sister, but now I am his slave.” “ Truth, indeed, Kamaria, what 
 thou art telling here ? ” “ Truth itself.” “They made thee a slave ! 
 
 Is it thou indeed, who wentest to church on Sunday ? ” “ My Lord, 
 
 Lord Governor, why ! the dress, where shall I find it, to wear it ? 
 I who am a slave ? ” “ Thou indeed didst go to church ; thou art 
 
 telling me only lies.” She says : “ Truth itself, Lord Governor, it is 
 no lie.” The Lord Governor says : “Nga Maria, I wish thee to- 
 morrow to go to my house, to talk with me.” He now goes to his 
 house. 
 
 Arriving in the morning, ngana Fenda Maria knocks a box on the 
 ground. She dresses ; she gets into the carriage ; she goes up to 
 the palace. The soldiers, when they see her, shout : “ Present 
 arms ! 99 She descends from carriage ; enters the palace ; goes up- 
 stairs. They greet each other, she and the Governor. They give her 
 a chair; she sits down. Ngana Fenda Maria says : “ How ? Lord 
 Governor, me, thou didst want me ? ” The Governor says : “ I have 
 seen thee.” They breakfast. They finish breakfasting; they pass 
 time. 
 
 Arriving in the evening, ngana Fenda Maria says : “I am going 
 now; but know thou well, Lord Governor, to-morrow we shall talk.” 
 They part : “ Reach (home well).” “ Farewell.” 
 
62 Folk- Tales of Angola . 
 
 Ua di longo mu kaluaji : mujika uala ku mu kaiela, kat 6 ku bata 
 die. Azeka. 
 
 Kutula mu ’amenemene, atambula kafud. O kuinii, a di mosala, 
 Uzuba kudia, utunda ku meza, uzuata. Azuika o kaluaji ; u di longa 
 mu kaluaji . . . kat£ ku palaxu. Utula; a di menekena. “Inii, ngana 
 Fenda Madia, ia ku beka?” “Ngi bange favolo, 223 ngana nguvulu ; 
 tuma kutakana kota diami ni mukaji & ” Uatumu ku a takana; abi- 
 xila. Kuala nga Madia uibudisa nga Nzua : “Eme ngi inii i 6 ? 99 Nga 
 Nzud uixi: “Eie u ndenge ami.” “Makutu me, ki uazuela, nga Nzud. 
 Ki ngakexile ngi pange 6 ; akiki ua ngi banga ngala ngu m’bika ? 99 
 
 Nga Nzud, a mu ta mu ’aleia. 224 Uazeka memo. U di zuelela ku 
 muxima : “Eie, nga Nzua, kiabekesa a ku ta mu ’aleia, ndenge 
 Pala ku mu lemba, muhetu ua ngi nganala. 225 Kiabekesa ndenge ami, 
 nga Madia, ku mu ta k* ubika, muhetu ; muhetu ua ngi nganala. 
 Tuma ku k’ijia, nga Nzud, kikala a ku folokala; 226 kikala ue nga 
 Nzuana a mu beta mixinga ku mataku. Mukonda ‘ki zuela o mu- 
 hetu, diiala k’a di tun£;' mukonda f etu, tu ahetu, tuata, mu konda 
 dia uenji uetu/ Ngana Fenda Madia, kiabekesa kota di6 pala eie 
 ukala m’bika a huedi 6 , kiazuela o muhetu.’ * Kutula mu ’amene^ 
 mene a mu jituna. 
 
 Mu palaxu, ngana Fenda Madia uamba kala kiki : “ Eie, u ngana 
 nguvulu mu ’xi ia Ngola, kikala kiki : o kota diami ni eme, tukai* 
 etu ku bata dietu. O mon’ 6 , mu bane diiala diengi.” Ngana ngu- 
 vulu uixi : “ Uala kuebi ? ” 228 
 
 Akatuka. Ki atula ku bata dia, ngana Fenda Madia uvunda kalu- 
 bungu boxi : mu atundu sabalalu, i abindamena ngenji, k’emone. 
 “ Kota diami, sabalalu iiii pal’ eie.” Uvunda kalubungu boxi : mu 
 atundu abika, ni jihombo, ni jingombe. Uvunda dingi kalubungu 
 boxi : mu atundu jimama jiiadi : “ Pal’ eie, u kota diami, ku di tuma 
 n’ £.” Uvunda kalubungu boxi: mu atundu alumaz^ 229 ia fazenda, 
 alumazd ia kitadi kia ngondo, ni kitadi kia palata, ni kitadi kia ulu, 
 ni kitadi kia s^dula. 
 
 Akal’ £, ngana Fenda Madia ni kota die, nga Nzua. A di mosala 
 ikusu, 230 aseiala musolo. 
 
 Ngana jami ja ahatu, ni ngana jami ja mala, eme ngateletele o 
 karausoso kami, se kaiiba anga kauaba. 
 
Fenda Maria and her Elder Brother nga Nzud . 63 
 
 She gets into the carriage ; the band is following her, as far as her 
 house. They sleep. 
 
 Arriving in the morning, they take coffee. At ten, they break 
 fast Having done eating, she leaves the table, dresses. They pre- 
 pare the carriage ; she gets into the carriage, as far as the palace. 
 She arrives ; they greet each other. “ What, ngana Fenda Maria, 
 brings thee ? ” “ Do me a favor, Lord Governor, send to fetch my 
 
 elder (brother) and his wife.” He ordered to fetch them ; they 
 arrive. Then nga Maria asks nga Nzua : “ What am I to thee ? r 
 Nga Nzud says : “ Thou art my sister.” “ Thy lies ! what thou say- 
 est, nga Nzud ! If I was thy sister ; now hast thou made me to be 
 a slave ? ” 
 
 Nga Nzud they put him in jail . 224 There he sleeps. He talks to 
 himself in (his) heart : “ Thou, nga Nzud, what caused (them) to put 
 thee in jail, was thy sister. In order to woo her, a woman has be- 
 guiled me. What caused my sister, nga Maria, to be put in slavery, 
 (was) a woman ; a woman has beguiled me. Consider thou well, 
 nga Nzud, maybe they will hang thee ; maybe nga Nzuana also, they 
 beat her (with) floggings on the buttocks. For * what the woman 
 speaks, the man refuses not ; * for * we, women, are costly, because 
 of our merchandise.’ 227 Ngana Fenda Maria, what made thy brother 
 cause thee to be slave of thy sister-in-law, (is) what a woman spoke.” 
 Arriving in the morning, they set him free. 
 
 In the palace, ngana Fenda Maria speaks like this : “ Thou, Lord 
 Governor, in the land of Angola, let it be thus : my elder and I, we 
 shall live in our house. Thy daughter, give her another man.” The 
 Lord Governor says: “Where is he ?” 228 
 
 They start. When they arrive at their house, ngana Fenda Maria 
 knocks a box on the ground : out comes a two-storied house, which a 
 trader wants, but does not get. “ My elder, this house (is) for thee.” 
 She knocks a box on the ground : out come slaves, and goats, and 
 cattle. She knocks again the box on the ground : out come two 
 nurses: “For thee, my elder, to keep house with them.” She 
 knocks a box on the ground : out comes a warehouse of cloth, a 
 warehouse of money of copper, and money of silver, and money of 
 gold, and money of bank-notes. 
 
 They live on, ngana Fenda Maria and her elder, nga Nzud, They 
 breakfast on i-kusu, they sup on catfish. 
 
 My ladies and my gentlemen, I have told my little story, whether 
 bad or good. 
 
64 
 
 Folk- Tates of Angola. 
 
 III. 
 
 NA NZUA DIA KIMANAUEZE. 
 
 Tuateletele na Nzua dia Kimanaueze kia Tumb’ a Ndala, kilundu 
 kia makaraba. 231 Na Kimanaueze uatunga, uasoma. 232 Na mvuale 
 je 333 uemita. K’adi xitu ; k’adi kudia kuoso ; umesena mbiji ia me- 
 nia. 234 Na Kimanaueze uene mu tuma Katumua 235 ke, uxi r 236 “Nd6 
 katambe jimbiji mu Lukala 237 pala mvuale jami, k’adi xitu.” Katu- 
 mua uazangula uanda; uaii ku Lukala. Uatambe 238 jimbiji; uabe- 
 kela na mvuale. Na mvuale uateleka jimbiji ; uadi. Azekele. 
 
 Kimenemene, uxi : “Ngidia-hi ? 239 Katumua, zangula uanda, u&- 
 tambe.” Katumua uazangula ; ubixila ku Lukala ; uatambe jimbiji. 
 Ueza najiu ; uabana na mvuale. Ua ji di joso kizua kimoxi. Ka- 
 tumua uxi: “ Jimbiji, ji ngala mu tamba, uala mu ji dia kizua ki- 
 moxi.” Uaii dingi mu tamba ; u mu bekela dingi. Izua ioso kid ; 
 k’adi kudia kuengi. Mbeji joso, kiene. 
 
 Kizu’ eki 240 mbanza 241 uxi : “ Katumua, kitambe.” Uazangula 
 uanda; ubixila 242 ku Lukala. Uazaie uanda; unanga katangana. 
 Usunga uanda ; uanda uaneme. U u sunga dingi luamukud ; ki 
 uxikina kuiza. Katumua uxi : “ Eie, uakuata o uanda koxi 243 a 
 menia, ha 344 u kiximbi, 246 ha u ngandu, ng’ ehele o uanda uami. 
 Erne a ngi tumu ; k’eme nga d’ijila.” 246 Usunga o uanda ; uanda iu 
 uiza. 
 
 Ki atala mu uanda- kima kiala-mu ; uoma ua mu kuata ; uanda, 
 uotakula boxi. Umateka kulenga. O kima, kiala mu uanda, kixi : 
 “ K’ ulenge ; imana ! ” 247 Uemana. Uasungu o uanda ; uotakula ku 
 kanga. 248 Kima kiatula ku kanga. Katumua, uoma ua mu kuata 
 dingi ; iu uteketa. 
 
 O kima kixi : “ Erne muene, ngu mukua’xi, ngeza. Nde ku bata, 
 kdtakane na Kimanaueze kia Tumb’ a Ndala ni mvuale j£, ene mu 
 ku tuma kukuata o jimbiji.” 
 
 Katumua uakatuka ni lusolo : ubixila ku bata. Mulele, uoxi ku 
 menia. Ki abixila ku bata, mundu 249 uxi : “ Eie, Katumi a, ihi i 
 ku endesa o tuxi ? uasaluka ?” Katumua uxi : “Ng’ ehe-enu hanji, 
 ngi di jimbule ku mbanza.” 
 
 Ubixila ku mbanza. Uxikama boxi ; uate-bu o dikunda ; uxi 
 muezu-bu. 250 Na Kimanaueze uxi : “ Di jimbule.” Katumua uxi : 
 “ Kalunga, 261 ki nga mi 252 xi, ngabixila ku Lukala. Ngatakula uanda 
 mu menia; nganange katangana. Ngisunga uanda; uanda uaneme. 
 Ngixi : * Eie, uakuata o uanda, ha u kiximbi, ha u ngandu, ng’ ehele 
 
Na Nzua diet, Kimanaueze . 
 
 65 
 
 III. 
 
 NA NZUA DIA KIMANAUEZE. 
 
 We often tell of na Nzua of Kimanaueze kia Tumb’ a Ndala, 
 favorite of friends . 231 Na Kimanaueze built, dwelt . 232 His head- 
 wife 233 conceived. She eats no meat; she eats no food ; she wants 
 fish of the water . 234 Na Kimanaueze is wont to send his Katu- 
 mua , 235 saying : “ Go and catch fish in the Lukala, for my head-wife, 
 who eats no meat.” The Katumua takes up the net ; goes to the 
 Lukala . 237 He catches fish ; 238 brings (them) to the head-wife. The 
 head-wife cooks the fish ; eats. They sleep. 
 
 At morning she says : “ What shall I eat ? Katumua, take up the 
 net, go to fish.” Katumua starts; arrives at the Lukala; catches 
 fish. He comes with them ; gives them to the head-wife. She 
 eats them all in one day. Katumua says : “ The fishes which I am 
 always catching, thou eatest them in one day ! ” He goes again 
 a-fishing ; he brings her (fish) again. Thus every day, she eats no 
 other food. Every month the same. 
 
 One day, the chief 241 said : “ Katumua, go fishing ! ” He took up 
 the net ; arrived at the Lukala. He casts the net ; he waits a 
 while. He pulls the net ; the net is heavy. He pulls it again, 
 another time ; it refuses to come! Katumua says : “ Thou who 
 holdest the net under the water, whether thou be the river-genius , 245 
 or a crocodile, let go my net ! They sent me ; I have not come of 
 myself.” He pulls the net ; the net, here it comes. 
 
 When he looks into the net, a thing is in it ; fear possesses him ; 
 the net, he throws it down. He begins to run. The thing that is 
 in the net says : “ Do not run ; stand ! ” He stood. He pulled out 
 the net ; he threw it on land . 248 The thing lands on dry land. The 
 Katumua, fear again takes him ; he is trembling. 
 
 The thing says : “ I myself, I, the Lord of the land, I have come. 
 Go home, and fetch na Kimanaueze kia Tumb’ a Ndala and his 
 head-wife, who always send thee to catch fish.” 
 
 Katumua starts off in haste ; he arrives at home. The loin-cloth, 
 he left it by the water. When he arrives at home, the crowd said : 
 “ Thou, Katumua, what causes thee to walk naked ? art thou crazy?” 
 Katumua said : '* Let me alone, please ; let me explain myself to the 
 chief!” 
 
 He arrives at the court. He sits on the ground ; he lies down on 
 his back; he sets down the chin . 250 Na Kimanaueze says: “ Explain 
 thyself ! ” Katumua says : “ Lord , 251 when I left you, I arrived at 
 the Lukala. I threw the net into the water ; I waited a while. I 
 pull the net ; the net is heavy. I say : * Thou who holdest the net. 
 
66 
 
 Folk -Tales of Angola. 
 
 uanda uami. A ngi tumu ; k’eme nga d’ijila.* Ngisunga uanda ; o 
 ngiji iene iatomboka : Lukala muene. Ngimateka kulenga. Uxi : 
 * K’ulenge ; imana hanji. Nde katakane soba ienu ni mvuale j£, ene 
 mu ku tuma o kutamba jimbiji. Eze kunu, 253 ngizuele kioso kia 
 ngi kala ku muxima.' Eme, Katumua, kiene kia ngi beka o lusolo. 
 Kalunga, mahezu.” 264 
 
 Na Kimanaueze uxi : “ Kiauaba. Eie, na mvuale, uzuata. Tuie 
 ku a tu tumu.” Na mvuaia uazuata kiambote. O na Kimanaueze 
 u£, uakembe kiambote. 
 
 Akatuka ni ngolambole 255 ia, ni muene, Katumua. Abixila ku Lu- 
 kala. A mu sange, iu, uaxikama ku kialu. 256 Ene, uoma u a kuata. 
 
 Muene, Lukala, uxi : “ Ki mukale ni uoma. Zukamenu boba ; ngi- 
 zuele ki ngamesena.” Axikama boxi. Lukala uxi : “ Eie, na Kima- 
 naueze kia Tumb’ a Ndala, kilundu kia makamba, o ki ueza mu tunga 
 mVxi, 257 ua ngi kana, eme ngi ngiji. Uatungu m’o’xi iami. O 
 lelu, muhetu 6 uemita; k’adi kudia kuengi; uamesena mbiji ngoho. 
 Izua ioso kia, udia jimbiji. Kikala, ukala mu zuba o mundu uami. 
 Palahi? 268 Eie, ngolambole je, ueza n’e, o divumu di emita na 
 mvuale ia Kimanaueze, diala mu zubila o mundu uami. Hinu, ki 
 avuala o mona, ha mon* a muhatu, mukaji ami; mu ngi bekela ne; ha 
 mon* a diiala, kamba diami, ba sandu iami. Eme, Lukala, ngazuba ; 
 ngii'ami.” Na Kimanaueze kia Tumb* a Ndala uxi : “Kalunga, kia- 
 uaba. Tubanga dingi kiebi?” Ki azuba o kutaia, atala buakexile 
 o kiximbi : ku kiaii, manil. 259 
 
 Abalumuka ; abixila ku bata. Akal’ & ku iziia. Katumua, iu mu 
 tamba o jimbiji. 
 
 Kizu* eki, na mvuale, kizua kie kieza-bu, kia kuvuala; iii boxi, 
 iu bulu. 260 Uavuala mona. Aii mu tula ku mbanza, exi : ,c Na 
 mvuale uavuala mon’ a diiala.” Uxi: “Kiauaba.” Uazangula ho- 
 mbo ; uabana o mundu, avualesa na mvuale. 261 Akal’^ ku iziia. 
 Ene mu sasa o mona. 
 
 Mona uakulu ; ueza kia mu 'itala 262 kia kusakana. O Lukala, id 
 ubeka jinzoji ku kilu, uxi : “ Ngi bekelienu kamba diami; ngikala n’6 
 kunu. Ha ki mu mu beka, ngu mu jiba; ufua.” Atukumuka nzoji, 
 ki azuela Lukala. 
 
 Na Kimanaueze uxi : “ Eie, na mvuale, tubanga kiebi ? Eie, 
 mon’ami, na Nzud, ki azuela o ngiji, ia ku mesena.” Na Nzud, ki 
 evu kiki, uoma ua mu kuata. Uxi : “ Ngibanga kiebi ? Eme; Nzua 
 
Na Nzua dia Kimanaueze. 
 
 67 
 
 whether thou art the river-genius, or a crocodile, let go my net. 
 They sent me ; I came not of myself/ I pull the net ; the river 
 itself comes ashore : Lukala himself. I begin to run. He says : ‘ Do 
 not run ; stand, please. Go and fetch your King and his Queen, 
 who are wont to send thee to catch fish. Let them come here, that 
 I speak all that is on my heart/ I, Katumua, that is what brought 
 me in haste. Lord, I have said.” 254 
 
 Na Kimanaueze says : “ Very well. Thou, queen, shalt dress. 
 Let us go where we are sent for.” The queen dressed herself well. 
 Na Kimanaueze, too, decked himself well. 
 
 They start with their prime-minister , 265 and Katumua himself. 
 They arrive at Lukala’s. They find him there, sitting on a chair 255 
 They, fear seized them. 
 
 He, Lukala, said : “ Be not with fear. Approach here ; that I 
 may speak what I want.” They sat on the ground. Lukala said : 
 “Thou, na Kimanaueze kia Tumb’ a Ndala, favorite of friends, when 
 thou earnest to build in the land, thou earnest to see me, the river. 
 Thou didst settle in my land. Now thy wife is pregnant ; she eats 
 no other food ; she wants fish only. All days, indeed, she eats fishes. 
 It will be that she will consume my people. Why? Thou, his 
 prime minister, who earnest with him, the pregnancy that conceived 
 the queen of Kimanaueze, is finishing my people. Soon, when she 
 gives birth to the child, if it is a girl (she is) my wife ; you bring 
 her to me ; if a boy, (he is) my friend, or my namesake. I, Lukala, 
 have finished ; I go.” Na Kimanaueze kia Tumb’ a Ndala says : 
 " Lord, very well. How shall we further do ? ” When he finished 
 to assent, they look (to see) where was the genius ; where he went, 
 they don't know. 
 
 They get up ; arrive at home. They live on some days. Katu- 
 mua, he goes on catching fish. 
 
 One day, the queen, her day has come to give birth ; she is down, 
 she is up . 260 She gives birth to the child. They go to announce to 
 the King, saying : “ The queen has born a male child.” He says ; 
 “Very well.” He takes up a goat ; he gives (it) to the people, who 
 have assisted the queen . 261 They live on some days. They bring 
 up the child. 
 
 The child grew up ; he has come now to the age of marrying. 
 Lukala, he brings dreams in sleep, saying : “ Bring me my friend, 
 I will stay with him here. If you do not bring him, I shall kill 
 him ; he shall die.” They start from dreams, after that Lukala has 
 spoken. 
 
 Na Kimanaueze says : “ Thou, head-wife, how shall we do ? Thou, 
 my son, na Nzud, what the river said (means that) it wants thee.” 
 Na Nzud, when he heard this, fear took him. He says : “ How shall 
 
68 
 
 Folk - Tales of Angola . 
 
 dia Kimanaueze kia Tumb' a Ndala, ngilengela kuebi?” Uexana 
 kahatu : “ Ngi tele menia bu ngamela.” Kahatu kate menia bu 
 ngamela. Na Nzua uazeka bu ngamela ; unauga-bu katangana. Uala 
 mu xingeneka ku a di tela. Uzangumuka-bu, uxi : “ Ngibanga kiebi, 
 papaii ? ” Pai d uxi : “ Erne ki ngimona kioso ki ngibanga. Za ; 
 ngu ’u bana o ima ie, ia ku tokala ; kuabu. U di tele kuosokuoso.” 
 
 Na Kimanaueze uazangula abika aiadi a mala, ua mu bana, uxi : 
 “Aba 263 abika aiadi a mala.” Uanomona monde 264 jiiadi. Uakatula 
 mama jiiadi ja hombo, ni mama jiiadi ja ngulu. Uxi: “O huta ie, 
 ia kudila mu njila, kuoso ku u di tela. Hinu, ki tu di mona dingi. 
 O kuoso ku u di tela, k’uzau'ke ngiji. Ngiji joso, ubande najiu ; u ji 
 kondoloka bu o to.” Mona uataia. 
 
 Uazangula ni ima ie, i a mu bana. Umondala ku monde ; abika 
 ala mu kaiela ku ema . 265 Ala mu bita ngoho mu iangu, mu kaxi ka 
 ditutu. Kizua moxi, kizua kadi, kizua tatu, kizua kauana ; ene mu 
 kondoloka o jingiji. 
 
 Mu kukuata kizua kia katanu, abixila mu kaxi ka ditutu ; na Nzua 
 uamondala ku monde ie. Ki atukuluka bu kota dia muxi ; m ki atala 
 o mesu : xitu , 267 xitu joso j’abanga Nzambi ; kana xitu ia kiama , 267 
 iaxala mu ngongo . 268 Ni ibamba 267 ioso, i abanga Nzambi, ia di 
 bongolola beniaba, ni bene takitakl Ni iama ia menia, ni jinjila 
 joso j’abanga Nzambi . 269 O kia a bongoluesa o kididi kimoxi, ajiba 
 mbambi ; kana mutu uatena ku i uana, iama iene ioso ni itena. 
 
 O ki amono na Nzua, exi : “Tuazediua.” O na Nzua, ki abixila-bu; 
 uoma ua mu kuata, O iama ixi : “ Enda ! tuabindemena u tu uanena 
 o mbambi ietu. Kiki tuazediua.” Na Nzua uxi : “ Uaud ! Erne 
 ngibanga kiebi ? Erne, Nzua dia Kimanaueze kia Tumb’ a Ndala, 
 kilundu kia makamba?” O iama ixi: “K’ukale ni uoma. Tuluka 
 ku monde.” Uatuluka “ Fomona poko ie mu mbunda.” 270 Muku’ 
 etu uafomona poko. Ixi: “Tu uanene o xitu ii'ii.” Muene uxi: 
 “O mundu uoso, mbambi imoxi ; ngi i uana kiebi?” Ixi: “Uana 
 kiambote ni tutene.” Ukuata mu batujula; uala mu uana; mbimbi 
 iabu. O mundu ua iama ni ku mbandu ki ueza-ku. Iama ixi : “ Hanji 
 tuala mu kutala. Uana kiambote, tusoke.” Muene uxi: “Mb&mbi 
 iabu. Ngibanga kiebi ? ” 
 
 Muene uakexile ni imbua ie ia ndumbe. Uekuata ; uejiba ; ueuana. 
 Hanji k’atena ; ni ku mbandu k’eza-ku. Uajiba o monde id ; uauana : 
 k’atena. Ujiba mubik’ d ; uauana : k’atena. Uajiba mubika ua kaiadi ; 
 
Na Nzua dia Kimanaueze . 69 
 
 I do ? I, Nzud dia Kimanaueze kia Tumb’ a Ndala, where shall 
 I flee ? ” He called a girl : “ Put for me water in the trough.” The 
 woman put water in the trough. Na Nzud lies down in the trough ; 
 he stays there a while. He is thinking where to go. He gets up 
 from it, says: “ How shall I do, father?” His father says: “I do 
 not see what I shall do. Come ; I will give thee thy things that 
 belong to thee ; enough. Go thou anywhere.” 
 
 Na Kimanaueze took up two slave-men ; he gave them to him, 
 saying: “Take two male slaves.” He took two riding-bulls. He 
 took two mothers of goats, and two mothers of swine. He says : 
 “ Thy food, to eat on the road, wherever thou goest. Soon, we shall 
 see each other no more. Wherever thou goest, do not cross a river. 
 All rivers, follow them up ; thou shalt go round by their springs.” 
 The son assents. 
 
 He sets out with his things, that they gave him. He mounts the 
 riding-bull ; the slaves are following behind. They are passing 
 through the grass, in the midst of the bush. First day, second day, 
 third day, fourth day ; they always go round the rivers. 
 
 On the beginning of the fifth day they arrive in the midst of the 
 bush ; na Nzua riding his bull. When he appears in the open circle 
 of a tree, 266 when he looks with eyes : game 267 all the game that 
 God made ; there is no ferocious beast that is left in the world. 
 Also all insects, that God made, have gathered there ; and there 
 they are thick. Also the beasts of the water, and all the birds that * 
 God made. What brought them together in one place (is) that they 
 killed a deer ; nobody is able to divide it, so that all the beasts get 
 a share. 
 
 When they saw na Nzud, they said : “ We are fortunate.” Na 
 Nzud, when he arrived there, fear held him. The beasts say : “ Go 
 on ! We needed (one) to divide for us our deer. Now we are 
 lucky.” Na Nzud says: “Alas! How shall I do? I, Nzud dia 
 Kimanaueze kia Tumb’ a Ndala, the favorite of friends?” The 
 beasts say : “ Be not with fear ! Get down from (thy) bull.” He 
 gets down. “Unsheathe thy knife from waist.” Our friend un- 
 sheathes the knife. They say: “Divide us this meat.” He says: 
 “ All this crowd, one deer ; how can I divide it ? ” They say : 
 “ Divide (it) well, so that all eat.” He begins to cut it in bits ; he 
 is distributing ; the deer is finished. The crowd of beasts, not even 
 in part has come to it. The beasts say : “ Still we are looking. 
 Divide (it) well, that we be equal.” He says : “The deer is finished. 
 What shall I do ? ” 
 
 He had his male dog. He took it ; killed it ; divided it. Still 
 not complete ; even in part they have not come to it. He kills his 
 bull ; divides ; not complete. He kills his slave ; divides ; not com- 
 
70 Folk -Tales of Angola. 
 
 uauana : k’atena. lama ixi : " Eie, na Nzud, uana, tusokele. Ki busu- 
 buke kiama kimoxi.” Uakuata o monde ie iamukua ; uejiba. O jixi- 
 kinia, u ji bana ngoho jindemba ; o iama ia makota, u i bana ngoho 
 kakifuba kofelefele. Hanji k’atena. Iama ixi : “ Uana, tusoke.” Uxi : 
 “ Ngibanga kiebi ? ” Abik’ £ ni ngombe je jabu ni kuuana. K’axala 
 dingi ni kima ; muene ngoho, kuabu. Iama ixi : “ Tata, uauane ; tua- 
 tena kid ; uaxala ubeka ud.” 
 
 O hoji ixi : “ Iza baba ; ngi zukame. K’ukale ni uoma." Na Nzud 
 uazukama hoji. Hoji ixi: “Bana mu kanu.” Na Nzud uabana mu 
 kanu. Hoji ua mu tutuina mate mu dikana die, uxi : " Eie, na Nzua, 
 kizua kia ku’u konda o ngongo, kakele , 271 uxi : ‘Teleji I 272 kandumba 
 ka kidia-makongo.’ ” 
 
 O kimbungu ue uxi : “ Za baba.” Nzud uabixila ; uafukama boxi. 
 Kimbungu uxi : “ Bana mu kanu.” Nzua uabana mu kanu. Ua mu 
 tutuina mate mu kanu, uxi : “ Kizua kia ku’u konda o paxi, kakele 
 uxi: ‘Teleji! ngudi 273 a ngumba, ku tutu kua mahamba.’” Nzud 
 uabalumuka-bu. 
 
 Njinji 274 uxi: “Iza baba.” Ueza, uafukama boxi. Uxi: “Bana 
 mu kanu.” 275 Uabane dikanu. Njinji uxi : “ Kizua kia ku konda o 
 ngongo, kdkele uxi : ‘Teleji ! njinji a ’ngo.* ” 
 
 Xixikinia uxi : “ Za baba.” Nzud ua mu sueta, uaxikama boxi. 
 Uxi: “Bana mu kanu. Kizua ki udbindama, kakele uxi: ‘Teleji! 
 kaluxixikinia.’ ” 
 
 Ingo u£ uxi : “ Za baba.” Ueza. Uxi : “ Bana mu kanu.” Uabane. 
 “ Kizua kia ku kuata malamba, kakele uxi : * Teleji ! ingo.’ ” 
 
 Mukenge uxi: “Zababa.” Uazukama. Uxi: “ Bana mu kanu.” 
 Uabane dikanu. “ Kizua kia ku konda ngongo, kakele uxi : ‘Teleji ! 
 mukenge a mbulu.’ ” 
 
 Kikuambi uxi : “ Sueta baba.” Uasueta ; uabane mu kanu. U mu 
 tutuina mate mu kanu, uxi : “ Kizua, ki uamona hadi , 277 kakele uxi : 
 ‘ Teleji ! kikuanzomba , 278 njila iakuatele ndenge ; dikamba diakuata 
 kutonoka.’ ” 
 
 Kikuambi ki kiazuba o kuzuela, holokoko uxi : “ Za baba.” Nzud 
 ueza. Holokoko uxi : “ Kizua kia ku kuata o ngongo, kakele uxi : 
 ‘Teleji ! holokoko njila ia kabungu j 279 uasua mbambe ni diulu.’ ” 
 
 Iama ioso kiene ; ibamba ioso kiene ki abange. Exi : “ Ndaid.” 
 
 Uazangula mbangala i£ ; u di tela mu kaxi ka ditutu, ngoho. Uende, 
 uende ; inama ia mu kata. Uxi : “ Ngibanga kiebi ?” Uxi : “ Teleji ! 
 
Na Nzua dia Kimanaueze . 
 
 71 
 
 plete. He kills the second slave; divides; not complete. The beasts 
 say : “ Thou, na Nzua, divide so that we be equal. Let not one 
 beast be left.” He takes his other bull ; he kills it. The ants, he 
 gives them only the hairs ; the large beasts, he gives them only a 
 little bone, tiny, small. Still some are left. The beasts say : “ Di- 
 vide to us equally.” He says : “ How shall I do ? ” His slaves 
 and his bulls are used up distributing. He remains with nothing 
 more ; himself alone, that is all. The beasts say : “ Sir, thou hast 
 divided ; we are satisfied ; thou alone remainest.” 
 
 The lion said: “Come here; approach me. Be not with fear.” 
 Na Nzud approached the lion. The lion said : “ Open thy mouth ! ” 
 Na Nzud opened his mouth. The lion spat spittle in his mouth, 
 saying : “ Thou, na Nzud, on the day of thy pressing distress, thou 
 shalt speak, saying : * Teleji ! small heap of having debts.* ” 272 
 The wolf, too, says : “ Come here ! ” Nzud arrives ; kneels on 
 ground. The wolf says : “ Open thy mouth ! ” Nzud opens his 
 mouth. He spits spittle in his mouth, saying : “ Day of thy press- 
 ing need, speak, saying : 4 Teleji ! wolf of assegay, in the bush of 
 the spirits.’ ” Nzud stood up hence. 
 
 The njinji 274 said : “ Come here ! ” He came, kneeled down. 
 Said he : “ Open thy mouth ! ” He opened his mouth. The njinji 
 said: “The day that hardship presses thee, speak, saying : ‘ Teleji! 
 njinji of leopard.’ ” 
 
 The ant says : “ Come here ! h Nzud approaches it ; he sits on 
 the ground. Says : “ Open thy mouth ! The day that thou be in 
 need, speak, saying: ‘Teleji! little ant.’” 
 
 The leopard, too, said : “ Come here ! ” He came. Said : “ Open 
 thy mouth!” He opened. “The day that misfortune grasps thee, 
 speak, saying: ‘Teleji! leopard.’” 
 
 The mukenge 276 says: “Come here!” He approaches. Says: 
 “Open thy mouth.” He opens (his) mouth. “The day that dis- 
 tress holds thee, speak, saying : ‘Teleji ! mukenge of jackal.’ ” 
 
 The hawk said : “ Approach here ! ” He approached ; he opened 
 his mouth. He spat spittle in his mouth, saying : “ The day that 
 thou seest hardship, speak, saying: ‘Teleji! hawk , 278 the bird who 
 caught a child ; the friend began to play.’ ” 
 
 The hawk, when he has finished speaking, the eagle says : “Come 
 here!” Nzud comes. Eagle says: “The day that distress grasps 
 thee, speak, saying: ‘Teleji ! eagle, bird without a tail, the neighbor 
 to the sky.’ ” 
 
 All the beasts the same; all the insects did the same. They 
 say : “ Go.” 
 
 He took up his staff ; he went into the midst of the bush, alone. 
 He walked, walked ; his feet hurt him. He says : “ How shall I 
 
72 Folk- Tales of Angola. 
 
 kikuanzomba, njila, iakilatele ndenge ; kamba diakuata kutonoka.” 
 Uakituka kikuambi. Iu bulu ; uala mu kuendela bulu. Nzala ia mu 
 kuata. Uabixila bu jifundu. Uxi : “ Teleji ! mutu alubila-suku.” 
 Uakituka mutu ; uatula bu f undu. Uxi : “ Ngidia-hi ? ” Uxi : “ Teleji ! 
 njinji a ’ngo.” Uakituka njinji. Uai ku mbandu a bata, diakexile 
 kadikanga. Uabetemena o jisanji. Sanji jeza mu dia mu iangu. 
 Uakuata makolombolo aiadi. 
 
 Atu, ki evu o sanji ja di kola, abalumuka ni lusolo. Abixila bu 
 kididi, bu akuatela ; exi : “ Njinji ! kaienu-iu.” A i kaia ; a i lembua. 
 
 Muene ubixila koko, uxi : “ Teleji ! mutu alubila-suku.” 280 Uaki- 
 tuka mutu. Uakutile o makolombolo aiadi ku moxi; uanienge ku 
 mbangala. 
 
 Ubixila bu fundu. Uasange-bu jingenji ; uaxikama boxi. Jingenji 
 jixi : “Eie, mon’a mundele, 281 tata, uatundu kuebi?” Muene uxi: 
 “ Ngala mu ia kua pange ami. Nga mu ambetela makolombolo aiadi; 
 afila mu njila. O nzala ia ngi kuata ; o ua ngi telekela-u, ki ngi mu 
 mono.” Jingenji jixi: “Beka, a ku telekele-u.” A a tambula; a a 
 vuza. A a lambe ; a mu bana. Uadi ; uazekele. Kuma kuaki ; uaka- 
 tuka; uende. Muania 282 uatu. Nzala ia mu kuata, uxi : “Ngibanga 
 kiebi?” Uxi: “ Teleji! ngudi a ngumba, ku tutu kud mahamba.” 
 
 Uakituka kimbungu. Uai mu iangu ; uabetemena boxi ; ua di xib'e. 
 Usuku ueza; uai mu sanzala; uabokona mu kaxi ka sanzala. Uasange 
 kibanga kia jingulu kiki ; uakuata-mu maletd 283 maiadi. Jingulu jadi 
 kola. Atu atukumuka. Exi: “Kimbungu kiala mu kuata jingulu ; 
 kaienu-kiu.” A ki kaie ; a mu lembua. Uai mu iangu ; uazeka. 
 
 Kuma kuaki, uxi : “ Teleji ! mutu alubila-suku.” Uabiluka mutu. 
 Uakutu o maletd bu muhamba, 284 ua u idikila mu iangu ; uazangula. 
 Ubixila bu jifundu; usanga jingenji Exi: “Eie, mon’a mundele, 
 uejila kuebi ? ” Utambujila, uxi : “ Ngala mu ia kua pange ami, nga 
 mu ambetele maletd maiadi. Afila mu njila ni muania. O ua ngi 
 lambele-u, 285 ki ngi mu mono.” 288 Jingenji jixi : “Mu tambulienu-u, 
 mu a kulule.” A a tambula; a a kulula. A mu telekela o xitu imoxi. 
 Uadi ; uazekele. 
 
 Kimenemene, uxi: “Lelu ki ngitena kuenda; inama iala mu ngi 
 kata; nginanga.” O jingenji u£ jixi: “Tunanga uetu; mungu tuia.” 
 Akuata ku minangu. 287 Atubula o xitu ia ngulu bu kanga; a i aneka 
 
Na Nzua dia Kimanaucze. 
 
 73 
 
 do ? ” Says : “ Teleji ! the bird who caught a child, the friend 
 began to play.” He becomes a hawk. He is in the sky ; he is 
 moving on in sky. Hunger grasps him. He arrives at a camp. 
 Says: “ Teleji! man, who is the last.” 280 He becomes a man ; he 
 comes to the camp. Says: “What shall I eat?” Says: “Teleji! 
 njinji of leopard.” He becomes a njinji. He goes to one side of a 
 village, that was (at) a small distance. He lurks for the fowls. The 
 fowls come to eat in the grass. He catches two cocks. 
 
 The people, when they heard the fowls shrieking, they arose in 
 haste. They arrive at the place, where he caught (them) ; they say : 
 “ It is a njinji ! chase him ! ” They chased him ; they gave him up. 
 
 He arrived there, said: “Teleji! man, who was the last.” He 
 became a man. He tied the two cocks together ; he hung (them) 
 on (his) staff. 
 
 He arrived at a camp. He found there travellers ; he sat on the 
 ground. The travellers said : “ Thou, gentleman , 281 please, hast come 
 whence ? ” He said : “ I am going to my brother. I was bringing 
 him two cocks ; they died on the road. Hunger grasped me ; one 
 to cook them for me, I do not see.” The travellers said : “ Give 
 here ; they will cook them for thee.” They take them ; they pluck 
 them. They cook vhem ; they give him. He ate; slept Day shone; 
 he started ; walked ; the noon-heat set in. Hunger grasped him ; 
 he said: “What shall I do?” Says: “Teleji! wolf of assegay, in 
 the land of the spirits.” 
 
 He becomes a wolf. He goes into the grass ; squats down ; keeps 
 quiet. Night comes ; he goes into the village ; enters into the centre 
 of the village. Here he finds a sty of pigs ; he takes out two suck- 
 lings. The pigs cry out. The people are startled. They say: “A 
 wolf is catching pigs ! chase him ! ” They chased him ; they gave 
 him up. He went into the grass ; he slept. 
 
 Morning shone. He said : “Teleji ! man, who was the last.” He 
 became a man. He bound the sucklings in the basket , 284 which he 
 had made in the grass ; he starts. He arrives at a camp ; finds 
 travellers. They say : “ Thou, gentleman, hast come whence ? ” 
 He answers, saying : “ I am going to my brother, that I (may) 
 bring him two sucklings. They died on the road from heat. He 
 who will cook them for me, I see him not.” The travellers say : 
 “ Take them for him, that you scrape them.” They take them ; 
 they scrape them. They cook for him the meat (of) one. He ate ; 
 he slept. 
 
 At morning, he says: “To-day I cannot walk; the feet are hurt- 
 ing me; I will rest.” The travellers say, too : “We will rest, too; 
 to-morrow we shall go.” They begin to pass the time. They take 
 the meat of the hog outside ; they spread it on the roof of a camp- 
 
74 Folk-Tales of Angola. 
 
 bu hongo ia fundu. Ahatu a akua ’xi eza mu sumbisa makudia ku 
 jingenji. Asange xitu ia ngulu ku hongo, exi: “ Jingenji, tu sumbise 
 enu kaxitu ka ngulu. ” C jingenji jixi : “Ki xitu ietu ; ia ngene ; 
 ia mon' a mundele, uazeka bobo.” Ahatu a di xib’ a ; amuangana. 
 Abiiila ku bata; asange mala. A a tangela: “Tuele 288 bu jifundu. 
 Tuasange-bu xitu ia ngulu. Etu tuafika tuxi ‘o ngulu jetu, imbungu 
 ia ji kuata m’usuku.* Manii, o mon’ a diiala uaniana o ngulu jetu ? ” 
 O mala exi : “Tui'enu ; mu tu londekese 289 ne.” 
 
 O mala azangula o mata, ni jimbangala, ni jingumba, ni jingaia, 
 exi: “Tua mu beta. 1 ’ Abixila bu fundu, exi : “Uebi, uaniana o ngulu 
 jetu ? ** Ahatu exi : “ Muen’iu.” Muene uxi : “ Eme nginiana o ngulu 
 jenu ? 99 Ene exi : “ O xitu ifii, ua i sange kuebi ? 99 
 
 Akuata n6 mvunda ia ku di beta. Nzua uatolola. Aii ku bata; 
 akola akua, ita muene ia muvimba. 290 Abixila dingi bu fundu, exi : 
 “Tubuka.” O mundu uxi: “Eie ua di muene uiala; kiki tubuka.” 
 
 Nzud uatundu. Akuata mu kuzoka. Maku a mu suku. Uxi: “Te- 
 leji ! kandumba ka kidia-makongo.” Mueza munzangala ua hoji ; uxi 
 mbimbinu. Mundu ua ita uamuangana ni lusolo. Amoxi, mata a a 
 takula mu iangu ; amoxi, ku di balela 291 mu njila, mukonda ni uoma 
 ua hoji. Hoji iakuata mu dila ; ni jingenji ue j amuangana. Uaxala 
 ubeka u£. Uxi : “Teleji ! mutu alubila-suku.” Uakituka mutu. Uxi: 
 “ Ngibanga kiebi ? Ngii’ ami kid.” 
 
 Ukatuka mu njila; utula mu kaxi ka ditutu. Uxingeneka, uxi: 
 “ Ku ngala mu ia, ku Luanda, eme kilua ngiia-ku. Kuene ki kuala 
 ndandu iami ; ki kuala kamba diami. Ngdbanga kiebi ? Ngatula 
 bata dia nanii? ,, Uemana; uala mu xingeneka. Uxi: “ Ngabi- 
 ndama, eme Nzua dia Kimanaueze kia Tumb' a Ndala ; ku ngiia, ki 
 ngimono-ko.” Uxi: “ Teleji! kikuanzomba; njila, iakuatele ndenge ; 
 kamba dikuata o kutonoka.’* 
 
 Uakituka dingi kikuambi. Iu bulu; urbixila mu sanzala ia 
 Luanda; uakondoloka o sanzala ioso bulu. 'Uxi: “Teleji! kanjila 
 mu ngongo.” Uakituka kanjila. O kanjil’ aka, o mabab’ ^ kala ulu, 
 ni muzungu ue. Ixi ioso, kana-mu njila kala ifii. 
 
 Ueza ku tandu a ? nzo ia na Nguvulu; uala mu zunga bulu. Na 
 Madia, mon* a na Nguvulu, uala mu bela dia ’nzo, mu tunga izuatu. 
 Utala boxi; utala kilembeketa kia kanjila. Kia mu uabela; usakula 
 mesu bulu ; utala kanjila kand. 
 
Na Nzua dia Kimanaueze . 
 
 75 
 
 hut. A (few) women of the villagers came to sell eatables to the 
 travellers. They found hog’s meat on the roof ; they said : “ Travel- 
 lers, sell us a little hog’s meat.” The travellers said : “ It is not 
 our meat ; it is the meat of another ; of the gentleman who is asleep 
 there.” The women said nothing; they separated. They arrived 
 at home ; found the men. They tell them : “We went to the camp. 
 We found there hog’s meat. We thought saying : * Our pigs, the 
 wolves caught them in the night.’ Maybe, that young man has 
 stolen our hogs?” The men say: “Let us go; you show us 
 him ! ” 
 
 The men take up their guns, and staves, and spears, and lances, 
 saying : “ We will beat him ! ” They arrive in camp, saying : 
 “ Where is he, who stole our hogs ? ” The women say : “ He is 
 here ! ” He says : “ I, steal your hogs ? ” They say : “ This meat, 
 thou foundest it where ? ” 
 
 They begin with him a quarrel of fighting. Nzud conquers. 
 They go home ; call the others ; an army indeed complete. They 
 arrive again in camp, saying : “ Come out ! ” The crowd says : 
 “Thou hast (already) seen victory; now come out.” 
 
 Nzud comes out. They begin to fight. (His) arms are tired. He 
 says: “Teleji! small heap of having debts.” He becomes a youth 
 of a lion ; he utters a roar. The crowd of war scatters with haste. 
 Some, they throw their guns into the grass ; some fall on the path ; 
 because they are with fear of the lion. The lion begins to roar ; 
 even the travellers, too, scatter. He remains alone. He says: 
 “Teleji! man, who was the last.” He becomes a man. He says: 
 “ How shall I do ? I will go, now ! ” 
 
 He enters the path ; arrives in the midst of the bush. He thinks, 
 saying : “ Where I am going, to Loanda, I have not yet gone there. 
 There, there is no kinsman of mine, there is no friend of mine. 
 How shall Ido? At whose house shall I stop?” He stands; he 
 is thinking. He says : “ I am perplexed, I, Nzua dia Kimanaueze 
 kia Tumb’ a Ndala, where I am going, I have not seen that place.” 
 Says he : “ Teleji ! hawk, a bird who caught a child ; the friend 
 began to play.” 
 
 He becomes again a hawk. He is in the sky ; he arrives in the 
 city of Loanda ; he circles round the whole town in the sky. Says : 
 “Teleji ! a little bird in the world.” He becomes a little bird. This 
 little bird, its wings (are) like gold ; so (is) its bill. In all the coun- 
 try there is not a bird like this. 
 
 He comes over the house of the Lord Governor ; he is circling in 
 the sky. Na Maria, the daughter of the Lord Governor, is in the 
 verandah of the house sewing clothes. She looks on the ground ; 
 she sees the shadow of a little bird. It pleases her ; she turns her 
 eyes upward ; she sees the little bird (is) there. 
 
76 Folk- Tales of Angola . 
 
 Uxi : “ Ua ! kanjila kaka, ngi ka kuata kiebi ? kanjila kauaba 
 kiosueki.” Uzangula dilesu die dizela; u di zala boxi. Ufukama 
 puna imoxi ; ua ka tangela misa. Kanjila kaka katuluka ; kabixila 
 bu dilesu. Ua ka kuata, uxi : " Kanjil’ aka, ngi ka baka kuebi, pala 
 ki kafue ? ” Uatumu ngaielu 292 ia ulu ; ieza. Ua ka bokuesa-mu ; 
 uabake m* o *nzo id. Uate-mu loso ; uate-mu menia. Uatumu 
 kuambela pai d, na Nguvulu, ku tandu, uxi : “ Eme, kunu, ngala ni 
 kanjila. Eie, pai etu, kilua u ka mona ; ni ku Putu ki kala-ku, ni ku 
 Kimbundu ki kala-ku. Manii, ku katundu.” 
 
 Pai a ua mu tumu, uxi : “ Zd ni kanjila k d ; ngi ka tale.’* Uabande 
 ku tandu ni kanjila. Pai d utala kanjila, uxi : “ Kidi; kanjil’ aka, mu 
 ngongo ki kala-mu.” Na Madfa dia na Nguvulu uabalumuk’ e ; 
 uakulumuka boxi. 
 
 O kanjila ki kaxikina kudia. Uabake-mu kudia kuengi, kua Putu. 
 Kanjila nguaid kudia. Uxi : “ Kanjil’ aka, ngi ka banga kiebi ? 
 Kandala kufua.” 
 
 O muene, na Madia dia na Nguvulu, uene ni kifua kid kia kudia 
 mu muania ni mu dikolombolo didianga. 293 Azala meza m’o’nzo id. 
 Kudia, a ku baka ku tandu a meza ; o tuhatu tukala mu langa. 
 
 Kizu’ eki, ate kudia ku meza. O kanjila kakala mueniomo. Mu 
 kaxi kosuku, kanjila kexi: “Teleji! kaluxixikinia. ,, Njila iakituka 
 luxixikinia. Luala mu zanzala boxi; lubonga tufufuta tua kudia, 
 tuasonokene boxi; luadi. Luavutuka mu ngaielu, luxi: “ Teleji! 
 kanjila.” Uakituka dingi kanjila. Izua ioso kiene. 
 
 Kizua kiamukud, uxi: “ Teleji! kaluxixikinia.” Uakituka luxixi- 
 kinia ; uatuluka boxi, uxi : “ Teleji ! mutu alubila-suku.” 
 
 Uabiluka mutu uazuata kiambote. Uaxikama ku meza; uadi o 
 kudia. Uabalumuka, uxi: “ Teleji! luxixikinia.” Uakituka luxixi- 
 kinia. Uasambela mu ngaielu id, uxi : “Teleji ! kanjila.” Uakituka 
 kanjila; uazek’e. 
 
 Mu dikolombolo didianga, na Madia uabalumuka ; uiza ku meza. 
 Kudia ki kuala-ku. Uxi: “ Enu, tuhatu, kudia kuai kuebi?” Tu- 
 hatu tuxi : “ Ngana, manii.” Ua tu beta, uxi : u Enu muene, mua 
 ku di.” 
 
 Kuma kuaki; usuku uamukua ueza. Tuhatu tuxi: “Etu, lelu 
 tutona, ni tukuate mufii, mazd ua tu betesa.” Mu kaxi ka usu- 
 ku, kanjila kexi: “Teleji! kaluxixikinia.” Kakituka; luatuluka 
 boxi. 
 
Na Nzud dia Kitnanaueze. 
 
 77 
 
 She says : 11 Oh ! this dear little bird, how shall I catch it ? the 
 little bird is beautiful altogether ! ” She takes her white handker- 
 chief ; she spreads it on the ground. She kneels on one knee ; she 
 recites the mass to it. This little bird descends ; it arrives on the 
 handkerchief. She has caught it ; says : “ This little bird, where 
 shall I keep it, that it may not die ? ” She ordered a cage of gold ; 
 it comes. She put it in, she kept (it) in her room. She put in rice ; 
 she put in water. She sent to tell her father, the Lord Governor 
 upstairs, saying : “ I, here, have a little bird. Thou my father, sawest 
 it never yet; neither in Europe is it there, nor in Negro-land is it 
 there. I do not know whence it came.” 
 
 Her father sends her (word) saying: “Come with thy little bird, 
 that I see it.” She went upstairs with the little bird. Her father 
 looks at the little bird, says : “Truth, this little bird, it is not (to be 
 seen) in the land.” Na Maria of the Lord Governor arose; she 
 went downstairs. 
 
 The little bird refused to eat. She put in different food, from 
 Europe. The little bird will not eat. She says : “ This little bird, 
 how shall I treat it? It will die.” 
 
 She, na Maria of the Lord Governor, had her own habit of eating 
 at noon and at the first cock-crow. 293 They would spread the table 
 in her room. The food, they set it on the table, (and) the girls were 
 watching. 
 
 This day they put the food on the table. The little bird is in 
 that same (room). In the middle of the night the little bird 
 said: “Teleji! little ant!” The bird became an ant. It is crawl- 
 ing down ; it picks up the crumbs of food that had fallen to the 
 ground; it has eaten. It returns to its cage, says: “Teleji! little 
 bird ! ” He became again the little bird. Every day the same. 
 
 Another day he says: “Teleji ! little ant.” He becomes an ant; 
 he gets down on ground, says : “Teleji ! man, who is the last.” 
 
 He becomes a man elegantly dressed. He sits at the table ; eats 
 the food. He arises, saying : “Teleji! an ant.” He becomes an ant. 
 Having climbed into his cage, he says: “Teleji! little bird.” He 
 becomes a little bird ; he sleeps. 
 
 At the first cock-crow na Maria gets up ; she comes to the table. 
 Food, there is none. She says: “You girls, where is the food 
 gone?” The girls said: “Mistress, we don’t know!” She beat 
 them, saying: “You yourselves, you have eaten it,” 
 
 Day comes, another night has come. The girls say : “ We, to-day 
 we *11 wake ; that we may catch the thief, (who) yesterday caused us 
 the beating.” At the middle of night the little bird says : “Teleji ! 
 little ant.** It is transformed ; it (ant) gets down on the ground. 
 
78 Folk- Tales of Angola . 
 
 Luxi : “Teleji! mutu.” Uakituka diiala dia mbote. Uaxikamaku 
 meza; uala mu dia. Tuhatu tua mu mono. Uoma ua a kuata ku 
 mu zuelesa. Uazuba o kudia ; uabalumuka. Uxi: “Teleji! kalu- 
 xixikinia.” Luasambela mu ngaielu; luakituka kanjila. Ua di 
 xib’&. 
 
 Dikolombolo didila; na Madia uabalumuka. Ueza ku meza; 
 kudia ki kuala-ku. Uxi: “Tuhatu, kudia kuaikuebi?” Umatekaku 
 tu beta. 
 
 Tuhatu tuxi : “ Ngana, k’u tu betele ngoho. Kinga, tu ku ambele. 
 Etu, m’ usuku, tuamono mundele ua diiala uaxikama ku meza ; uala 
 mu dia. Ki tutena ku mu ibula, mukonda uoma ua tu kuata. 
 K’ukuate pata. Mungu tuia mu ku balumuna, eie u6 umone.” Na 
 Madia uaxikina. Azekele. Kumakuaki. Anange dikumbL Usuku 
 uatuluka. Azale meza. 
 
 Mu kaxi kosuku, kanjila kexi : “Teleji! kaluxixikinia.” Uakitu- 
 ka luxixikinia. Luakulumuka boxi, luxi : “Teleji ! mutu.” Mueza 294 
 mutu, uazuata muene kiambote ni boxi ni bulu. 295 Uaxikama ku 
 meza ; uala mu dia. Tuhatu tua mu mono. Tuabalumuka ; tuaii mu 
 kuambela ngana Madia : “ Ngana, zd, utale mundele uala ku meza.*' 
 
 Na Madia uabalumuka ; uaii ku meza ; u mu kuata mu lukuaku. 
 Na Nzud dia Kimanaueze kia Tumb’ a Ndala, kilundu kia makamba, 
 ni na Madia, a di mono, a di bubala. Axikama ku meza ; a di taia 
 ngoho kienieki. 
 
 Kuma kuaki ; na Nzua uasoneka mukanda. Mukanda uaii kud na 
 Nguvulu. Na Nguvulu ufutumuna o mukanda. Mukanda uxi : 
 “Erne, na Nzua dia Kimanaueze kia Tumb* a Ndala, kilundu kia 
 makamba, ngamesena kusakana ni na Madia dia na Nguvulu.” 
 
 Na Nguvulu uvutula, mukanda kuma : “ Kiauaba. Muene, kf ngu 
 mu ijia Ida o polo. Mungu eze ni mon’ami muene ; ngijia o diiala.” 
 
 Mukanda uabixila kud na Nzua. Ua u futumuna; ua u tange. 
 Uxi: “Kiauaba. Ngizeka; mungu nituie.” Azekele. Kumakuaki. 
 Na Nzud uxi : “ Na Madia, zuata, tuie kud pai enu.” Azuata, kiiadi 
 kid ,* abixila ku tandu. A a bana ialu ; axikama. 
 
 Na Nguvulu utala na Nzua ; utala mon’ 6, na Madia. U mu ibula : 
 “ Na Madia, usakana ni iu ? ” Na Madia uaxikina. Uibula dingi o 
 diiala, uxi : “ Eie, na Nzud, uamesena kusakana ni mon’ ami ? Ha 
 usakana n£, u ngi bangela ikalakalu. Ha uebange, i ngamesena, ki 
 ngi uabela.” Na Nzua uxi : “ Kikalakalu kiahi ? ” Na Nguvulu uxi : 
 " Ud ngi takena 296 mon* ami ku Putu. A mu ambata ku Putu ; kana 
 
Na Nzua dia Kimanaueze , 
 
 79 
 
 It says: “Teleji! man!** It becomes a -handsome man. He sat 
 to table ; he is eating. The girls saw him. Fear held them from 
 addressing him. He has finished eating ; gets up. Says : “ Teleji ! 
 little ant.” It climbed into the cage ; it became the little bird. He 
 kept quiet. 
 
 The cock crows ; na Maria gets up. She comes to the table ; the 
 food is not there. She says : “ Girls, where is the food gone ? ” 
 She begins to beat them. 
 
 The girls say : “ Mistress, do not beat us unjustly. Wait, that we 
 tell thee (all). We, in the night, have seen a gentleman sitting at 
 table ; he was eating. We could not question him, because fear held 
 us. Do not have doubts. To-morrow we will go to awake thee, 
 (that) thou, too, mayest see.” Na Maria assented. They slept. The 
 day shone. They passed the day. Night came down. They spread 
 the table. 
 
 In the middle of the night the little bird says: “Teleji! little 
 ant.” It becomes an ant. It gets down on the ground ; says : 
 “Teleji! man.” He becomes a man, dressed indeed elegantly both 
 below and above . 295 He sat to the table ; he is eating. The girls 
 saw him. They arose ; went to tell ngana Maria : “ Mistress, come, 
 see the gentleman who is at table ! ” 
 
 Na Maria arose; she went to the table; she takes him by the 
 arm. Na Nzua dia Kimanaueze kia Tumb* a Ndala, favorite of 
 friends, and na Maria, they see each other, each other embrace. 
 They sit at the table ; they only look at one another like this. 
 
 Day dawned ; na Nzua wrote a letter. The letter went to the 
 Lord Governor. The Lord Governor opened the letter. The letter 
 said: “I, na Nzua dia Kimanaueze kia Tumb’ a Ndala, favorite of 
 friends, I want to marry with na Maria of the Lord Governor.” 
 
 The Lord Governor returned a letter, saying: “Very well. He, 
 I do not yet know his face. To-morrow let him come with my 
 daughter herself ; I must know the man.” 
 
 The letter arrived at na Nzua’s. He opened it ; he read it. He 
 says: “Very well. I will sleep; to-morrow we shall go.” They 
 slept. The morning dawned. Na Nzud said: “Na Maria, dress, 
 that we (may) go to your father.” They dress, both of them ; they 
 arrive upstairs. They give them chairs ; they sit down. 
 
 The Lord Governor looks at na Nzud ; he looks at his daughter 
 na Maria. He asks her: “ Na Maria, wilt thou marry with this 
 (man) ? ” Na Maria consents. He asks again the man, saying : 
 “ Thou, na Nzud, wantest thou to marry with my daughter ? If thou 
 marry with her, thou shalt do me service. If thou do it, what I 
 want, it will please me.” Na Nzud says : “ Which service ? ” The 
 Lord Governor says: “Thou shalt fetch me my daughter from 
 
8o 
 
 Folk -Tales of Angola . 
 
 mutu utena ku a mu sanga-ku. Ha ueza nd, o kifutu kid, uiza 
 k’unguvulu.” Na Nzud uaxikina. Na Nguvulu u mu ambela, uxi: 
 44 Ki uakdbixila ku Putu, ha umona raon’ a muhatu, uala mu texi 
 utoka 297 bu dixita, muene mon’ ami/* 
 
 Na Nzud uakatuka : ualekela muhatu e, uxi : 44 Xala kiambote.” 
 Na Madia uila : 44 Ndai* oko.*’ 298 Ki azuba o kukatuka, na Nzua uxi : 
 “Teleji! kikuanzomba/* Uakituka kikuambi ; iu bulu. Uxi: 
 “Teleji! holokoko, njila ia kabungu, iasua mbambe ni diulu.” 
 Uakituka holokoko. 
 
 Uabixila ku Putu. Utala mon’a muhatu uala mu tubuka m*o*nzo ; 
 uala mu kuiza bu xita mu texi utoka. Mon*a muhatu uxi : “ Aiud ! 
 hadi iahi, i ngitala.’* 
 
 Na Nzua, uala bulu, uevu ; uejia kia, uxi : 44 Muene, a ngi tumu 
 nd.” Uxi: “Teleji! kikuanzomba.’* Uakituka kikuambi. Uabutu 
 kitala ; uazangula mon’a muhatu. Exi : " Talenu ! njila iambata mutu.” 
 Uxi : “ Teleji ! holokoko, njila ia kabungu.” Uakituka holokoko, 
 Uai ni mon’a muhatu dikanga dionene bulu. Uabixila mu Luanda. 
 Uxi : 44 Teleji ! mutu alubila-suku.” Uakituka mutu. 
 
 Uabokona m’o’nzo ia ngana Nguvulu ; uasange mukaji d, na Madia, 
 uxi : 44 Ki muene pange d iu, a ngi tumu ne ? ” Na Madia uaxikina, 
 uxi : 44 Muene.” Azekele. 
 
 Ki kuaki, uxi : 44 Ngiia kua na Nguvulu mu mu bana mon’ e.” 
 Aia, na Nzua ni mon’a muhatu ; abixila ku tandu. A mu sange 
 iu. Na Nzua uxi : 44 Mon’ d id, ua ngi tumine ne.” Na Ngu- 
 vulu uxi : 44 Kiauaba. O ungana ua u kalakela . 299 Za k’unguvulu ; 
 tambula ungana ue, ua ku fuama.” 
 
 Ha akal’d, na Nzud dia Kimanaueze kia Tumb’ a Ndala, ni na 
 Madia dia mon* a Nguvulu. 
 
 Bene bu tua u ivila. Ha tuamesena, tuta dingi ; ha ki tuamesena, 
 tuzeke-etu. Mahezu. 
 
Na Nzud dia Kimanaueze. 
 
 81 
 
 Portugal. They carried her off to Portugal ; nobody can find her 
 there. If thou comest with her, thy payment, thou shalt come to 
 the governorship.” Na Nzud agreed to it. The Lord Governor tells 
 him, saying : “ After arriving in Portugal, if thou seest a young 
 woman, who is throwing out ashes on the refuse heap, she is my 
 daughter.” 
 
 Na Nzua starts ; he bids adieu to his wife, saying : “ Stay thou 
 well.” Na Maria says : “ Go there.” When he had started, na 
 Nzud said: “Teleji! hawk.” He became a hawk; there he is in 
 the sky. He says : “Teleji ! eagle, bird without a tail, that is neigh- 
 bor to the sky.” He becomes an eagle. 
 
 He arrives in Portugal. He perceives a young woman, who is 
 coming out of a house ; she is coming to the refuse heap to throw 
 out ashes. The young woman says : “ Alas ! what misery I have 
 to see ! ” 
 
 Na Nzud, who is in the sky, hears ; he knows now, says : “ (It is) 
 she, they sent me for her.” He says: “Teleji! hawk.” He be- 
 comes a hawk. He lowers his height ; . he lifts up the young 
 woman. They say : “ Look ! a bird carries off a person ! ” He 
 says: “Teleji! eagle, the bird without a tail.” He becomes an 
 eagle. He went with the young woman a great distance in the sky. 
 Pie arrived in Loanda. Says: “Teleji! man who is the last.” He 
 became a man. 
 
 He enters the house of the Lord Governor; he finds his wife, 
 na Maria, says : “ Is not this thy sister, for whom they sent me ? ” 
 Na Maria assents, saying: “She is.” They slept. 
 
 When it dawned, he said : “ I will go to the Lord Governor to 
 hand him his daughter. They go, na Nzud and the young woman ; 
 they arrive upstairs. They find him present. Na Nzud says : “ Thy 
 daughter (is) here, thou hadst sent me for her.” The Lord Governor 
 says : “ Well done. Thou hast earned the dominion. Come to the 
 governorship ; take thy glory, which befits thee.” 
 
 And they lived together, na Nzud dia Kimanaueze kia Tumb’ a 
 Ndala and na Maria, the daughter of the Governor. 
 
 Thus far we heard it. If we want, we will tell more ; if we will 
 not, let us go to sleep I Finished. 
 
82 
 
 Folk- Tales of Angola . 
 
 IV. 
 
 MUHATU, UASEMA MBIJI. 
 
 Eme ngateletele ngana Kimalauezu kia Tumb’ a Ndala, uakexidi 
 e ni mukaji d, ku dima dia kukala; 300 anga akal’ a. Mukaji e anga 
 uiza uimita. Kana k’adie xitu; usema 301 ng6 mbiji. 
 
 O diiala, ki aia mu tamba, ubeka ndumba dia jimbiji ; o jimbiji anga 
 jilengela mu ngiji iengi. Kizua kimoxi, o diiala uambela o muhatu, 
 uixi : “Ngi didikile 802 huta, 303 ngiie mu tamba.” Anga o muhatu 
 udidika huta. O diiala anga diia bu ngiji, bu alengelele o jimbiji ; 
 anga ubanga-bu o fundu id, anga udia. 
 
 Ki azubile, uixi : " Ngiia mu tamba,” anga utakula o uanda. 
 Luadianga k'akuatedie kima; lua kaiadi kiomuene. O lua katatu 
 anga uivua 804 uaneme. 305 Moxi a menia anga muixi : “ King’ anji ; 306 
 mukonda muku’enu 307 mukua-mona.” Ki azubile o kukinga, anga 
 uivua dingi muixi: “Sunga kia.” Muene anga usunga kimbiji 
 kionene ; anga u ki ta bu muhamba ; anga umateka o kuenda. Maji 
 o jimbiji joso jakexile mu kaiela o kimbiji eki ; o diiala anga divua- 
 jinga ng6 mu iangu : ualald ! ualala ! 308 
 
 Ki akexile kia mu bixila ku bata, o muhatu d uendele ku mu kaui- 
 dila n’ akua-diembu did. Ki abixidile ku bata, o diiala anga ubana o 
 mbiji pala ku i banga. O muhatu anga uambela o diiala, uixi : “ Eie, 
 banga-iu.” O diiala uixi : “ Nguami.” O muhatu anga umateka o 
 ku i banga. Maji o mbiji iakexile mu kuimbila, ixi: 
 
 “ Ki u ngi banga, ngi bange ami kiambote. 
 
 Ki u ngi banga, ngi bange ami kiambote.” 
 
 Ki azubile anga u i ta mu ’mbia ; maji o mbiji iakexidi e hanji mu 
 kuimba. O mbiji ki iabile, o muhatu anga udidika malonga matanu 
 anga ukuvitala 309 o diiala n’ akua-diembu did. Ene anga a di tun’a. 
 Muene anga udia k* ubeka ue. 
 
 Ki azubile, anga ukatula pexi id ni dixisa; anga u di zala mu 
 kanga. 310 Ki axikamene, anga uivua mu divumu muixi : “ Ngitundila 
 kud?” O muhatu uixi: “ Tundila ku makanda menama.” O mbiji 
 ia mu kumbuluile: “Ku inama id, ku ueniodiatela matuji, kuene ku 
 ngitundila ? ” O muhatu uixi : “ Tundila mu kanu.” “ Mu kanu, mu 
 ua ngi minima, mu ene mu ngitundila ? ” O muhatu uixi : “ Sota 
 buoso bu uandala.” O mbiji ixi : “ Eme-ze ngitund’ 6.” Anga o 
 muhatu ubaza bu ’axaxi. O mbiji anga ui’e. 
 
The Woman who Longed for Fisk . 
 
 33 
 
 IV. 
 
 THE WOMAN WHO LONGED FOR FISH. 
 
 I will tell of ngana Kimalauezu kia Tumb’ a Ndala, who was 
 staying with his wife, a long time back; and they lived. His wife 
 then came to conceive. She ate no meat ; she longed only for fish. 
 
 The man, when he went fishing, brought a lot of fish ; the fishes 
 then fled to another river. One day the man tells the woman, say- 
 ing: “Prepare me food, that I go fishing.” And the woman pre- 
 pared the food. The man then went to the river, where the fish 
 had fled ; and he made there his camping-hut, and ate. 
 
 When he finished, he said : “ I will go to fish,” and he cast the 
 net. The first time he caught nothing ; the second time the same. 
 The third time he feels 304 it is heavy. Under the vrater then it says: 
 “ Wait, please ; because thy friend is the father of a child.” When 
 he finished waiting, then he hears again there saying : “ Pull now ! ” 
 He then pulled (out) a big fish, very large ; and he put it into (his) 
 basket, and began to walk. But the fishes all were following this 
 big fish ; the man heard always in the grass only : ualald ! ualald ! 308 
 
 When he was already about to arrive at home, his woman went 
 to meet him with her neighbors. When they arrived at home, the 
 man then gave the fish to be scaled. The woman, however, then 
 told the man, saying : “ Thou, scale it ! ” The man said : “ I won’t.” 
 The woman then began to scale it. But the fish was (all the time) 
 singing, saying : 
 
 “ When thou me scalest, scale me well ! 
 
 When thou me scalest, scale me well ! n 
 
 When she had finished, then she put it in the pot ; but the fish 
 was still singing. When the fish was done, the woman then pre- 
 pared five plates, and invited the man with her neighbors. But they 
 refused. She then ate alone by herself. 
 
 When she had finished, then she took her pipe and the mat ; and 
 she spread it in the open. When she was seated, then she heard in 
 her belly, saying: “Where shall I get out?” The woman said: 
 “Get out by the soles of (my) feet.” The fish answered her: “By 
 thy feet, wherewith thou art wont to tread on dirt, there shall I get 
 out?” The woman said: “Get out by the mouth.” “By (thy) 
 mouth, where thou didst swallow me, there shall I get out ? ’ The 
 woman said : “ Seek wherever thou wishest.” The fish said : “ Then 
 I get out here ! ” and the woman burst in the middle. The fish then 
 went away. 
 
8 4 
 
 Folk- Tales of Angola. 
 
 V. 
 
 SUDIKA-MBAMBI . 811 
 
 Tuateletele ngana Kimanaueze kia Tumba a Ndala, kilundu kia 
 makamba ; uavuala mon’ £, dijina die na Nzua dia Kimanaueze. 
 
 Na Kimanaueze uxi : “ Eie, mon’ ami, na Nzud, ndd mu Luanda, 
 uakdte uenji.” O mona uxi : “ Kindaula m ngabenga o muhatu.” O 
 pai uxi : “ Ndd ; erne nga ku tumu.” Uazangula ; uabixila mu 
 Luanda; uateuenji. 
 
 O pai a, ku ema, ku axala, o makixi alu o dibata die, dia na Kima- 
 naueze, dioso. O mona, uendele mu Luanda, ubixila ku bata dia pai 
 & ; usanga kana-bu atu. O nzala ia mu kuata, uxi : “ Ngibanga 
 kiebi?” Uxi: “ Ngiia mu mabia.” Ki abixila mu mabia, utala 
 kahatu kand. U mu ixana. Ki a mu tala, muhetu £, ua mu xile, 
 uxi : “ Eie uejila kuebi ? ” O diiala uxi : “ Ihi ia mi bange kiki ? ” 
 O muhatu uxi: “Makixi a tu lua.” Akal’d. O muhatu uemita. 
 Kizda kiabixila kia kuvuala ; uivua mu mala : 
 
 “ Mamanii, o xibata 814 iami ii iza. 
 
 Mamanii, o poko iami ii iza. 
 
 Mamanii, o kiiembe 816 kiami, ki kiz’okio. 816 
 Mamanii, o mbamba iami ii iza. 
 
 Mamanii, di idike kid kiambote ; eme ngiz’ <$.” 
 
 O mona uatundu, uxi : 
 
 “ Jina diami, eme Sudika-mb&mbi. 
 
 Boxi ngita mbamba ; 
 
 Bulu ngisudika mbambi.” 
 
 O muhatu uivua dingi mu mala o ndenge, iaxala-mu, uxi : 
 
 41 Mamanii, o xibata iami ii iza ; 
 
 O poko iami ii iza ; 
 
 O mbamba iami ii iza; 
 
 O kiiembe kiami ki kiza. 
 
 Mamanii, xikama kiambote ; eme ngiz' <5.” 
 
 Mona uatundu ; mona uxi : 
 
 “ O jina diami, 
 
 Eme Kabundungulu 
 Ka muxi ua lukula. 817 
 Mbua iami idia ndende ; 
 
 O kimbundu kiami kikambula ngombe.” 818 
 
 O mon’ a dikota, Sudika-mbambi, uxi : “ O kiiembe kiami, kuna- 
 kiu ku xilu dia 'nzo.” Uxi dingi : “ Mamanii, ihi ia mi bake boba ? ” 
 
Sudika-M ham bi. 
 
 85 
 
 V. 
 
 SUDIKA-MBAMBI . 311 
 
 Let us tell of ngana Kimanaueze kia Tumba a Ndala, favorite of 
 friends, who begat a son, his name (was) na Nzua of Kimanaueze. 
 
 Na Kimanaueze says : “Thou, my son, na Nzua, go to Loanda to 
 do business there.” The son says : “Just now only I brought home 
 a wife.” The father says : “ Go, I have commanded thee.” He 
 started ; arrived in Loanda, did business. 
 
 His father, behind, where he remained, the Ma-kishi sacked his 
 home, of na Kimanaueze, all. The son, who had gone to Loanda, 
 arrives at the house of his father; he finds there are no people. 
 Hunger, it grasps him, he says : “ How shall I do ? ” He says : 
 “ I will go to the fields.” When he arrives in the fields, he sees a 
 little woman yonder. He calls her. When she sees him, his wife 
 whom he had left, she says : “ Thou hast come whence ? ” 313 The 
 man says : “ What has done this to you ? ” The wife says : “ The 
 Ma-kishi have destroyed us.” They live together. The woman is 
 -with child. The day has come to give birth ; she hears in belly : 
 
 “ Mother, my sword, here it comes. 
 
 Mother, my knife, here it comes. 
 
 Mother, my kilembe , 816 here it comes. 
 
 Mother, my staff, here it comes. 
 
 Mother, place thyself well now ; I am coming here.” 816 
 
 The son is out, he says : 
 
 “ My name, I (am) Sudika-mbambi. 
 
 On the ground I set (my) staff ; 
 
 In the sky I set up (an) antelope.” 
 
 The woman hears again in belly the younger, that remained there, 
 saying : 
 
 “ Mother, my sword, here it comes ; 
 
 My knife, here it comes ; 
 
 My staff, here it comes ; 
 
 My kilembe, here it comes. 
 
 Mother, sit well ; I am coming here.” 
 
 The son is out ; the son says : 
 
 “ My name, 
 
 I (am) Kabundungulu 
 
 Of the tree of lukula . 817 
 
 My dog eats palm-nuts ; 
 
 My kimbundu swallows a bull.” 818 
 
 The elder son, Sudika-mbambi, says : “ My kilembe, plant it at 
 the back of the house.” Says again : “ Mother, what has placed you 
 
86 
 
 Folk - Tales of Angola. 
 
 0 manii d uxi : 44 Ngi di uana, o mon’ a uisu, nga mu vuala kindaula, 
 uala mu zuela.” O mona uxi : 44 K’u di uane ; enu nuanda 319 kumona 
 
 1 ngandala kubanga. ,, O mona uxidingi: <4 Tuie mu sua masoko, 
 tutungile adi 320 etu ojinzo.” 
 
 Azangula o jixibata, ni ndehge £ ; abixila mu iangu. Sudika- 
 mbdmbi uabatula soko dimoxi : masoko ene oso a di su. Ni ndenge 
 ue, kiene ki abange dikota, ni muene kiene. O kota ni ndenge 
 akutu o masoko ; eza ; atula bu kanga. Avutukila mu sua o iangu ; 
 eza, atula bu kanga. 
 
 O kota ni ndenge eza mu kub’ o’nzo. Sudika-mbambi uakubu 
 soko dimoxi : o’nzo ioso ia di kubu kid. Uatate ngoji imoxb: ngoji 
 joso ja di tate. Uazambela kiangu kimoxi : o’nzo ioso ia di za- 
 mbela . 321 
 
 Kuala Sudika-mbdmbi uxi : 44 Mamanii, ni papaii, bokonenu ; 
 ngatungu kid.” Uxi luamukud : 44 Erne ngiia mu lua makixi. Eie, 
 ndenge ami Kabundungulu, xala n’ adi etu. Manii, ha uamono o 
 kilembe kiami kiakukuta, erne, ku ngaii, ngafu.” 
 
 O Sudika-mbambi uakatuka. Ubixila mu kaxi ka njila ; uivua mu 
 iangu, fotofoto ! Uxi : 44 Nanii ? ” O mutu uxi : 44 Eme Kipalende 
 kia kuba ’nzo ku ditadi.” 322 O Sudika-mbambi uxi : 44 Zd, tuie.” 
 
 Enda. Uivua dingi mu iangu, fotofoto! Uxi: 44 Nanii?” O 
 mutu utaia : 44 Eme Kipalende kia kusonga kuinii dia hunia ku 
 kumbi.” 323 Kuala . Sudika-mbambi uxi : 44 Zd ; tuie.” Ubixila dingi 
 mu njila ; uivua mu iangu, fotofoto ! Uxi : 44 Nanii ? ” O mutu 
 utaia: 44 Eme Kipalende kia kukula isaxi ku ’alunga.” O Sudika- 
 mbdmbi uxi : 44 Zd, tuie.” 
 
 Akuata mu njila. Uivua dingi mu iangu, fotofoto! Uxi: 
 44 Nanii?” Utaia, uxi: 44 Eme Kipalende, kiazenzemesa 324 muezu 
 ku ’alunga.” O Sudika-mbambi uxi : 44 Zd ; tuie.” 
 
 Abixila mu njila. O Sudika-mbambi utaia mutu, uala mu kuiza 
 mu sambua dia ngiji. Ua mu ibula : 44 Eie nanii ? ” Uxi : 44 Eme 
 Kijandala-midi , 325 hama ngasake mu kanu.” O Sudika-mbdmbi 
 uxi: 44 Eme Sudika-mbdmbi, boxi ngita mbamba; bulu ngisudika 
 mbambi.” O Kijandala-midi, ki evile kiki, ualenge. 
 
 Abixila mu kaxi ka ditutu . 326 O Sudika-mbdmbi uambela o 
 Ipalende iuana: 44 Tutunge-enu beniaba pala kulua makixi.” Ai ku 
 masoko. O Sudika-mbambi uabatula soko dimoxi : ene oso a di su. 
 Uakutu soko dimoxi : ene oso a di kutu. 
 
 Eza mu kuba. O Sudika-mbdmbi uazangula o disoko ; ua di bana 
 Kipalende kia kuba ’nzo ku ditadi, uxi : 44 Oba.” O Kipalende 
 
Sudika-Mbambi, 
 
 here ? ” His mother says : “ I wonder, the child baby, I gave it 
 birth just now, it is speaking ! ” The child says : “ Do not wonder ; 
 you are going to see what I will do/' The child says further : “ Let 
 us go to cut poles, that we build for our parents houses." 
 
 They take up the swords (he) and his younger ; they arrive in the 
 oush. Sudika-mbambi has cut one pole : the poles they all cut 
 themselves. And the younger too, just as the elder has done, he 
 also (does) the same. The elder and the younger bound the poles ; 
 they come ; they set (them) do^n outside. They return to cut the 
 grass ; they come ; they set (it) down outside. 
 
 The elder and the younger come to erect the house. Sudika- 
 mbambi erected one pole ; all the house erected itself at once. He 
 tied one cord ; all the cords have tied themselves. He thatched one 
 grass-stalk ; the house all thatched itself . 321 
 
 Then Sudika-mbambi says : “ Mother and father, enter ; I have 
 built already.” He says another time : “ I go to fight the Ma-kishi. 
 Thou, my younger, Kabundungulu, stay with our parents. But, ii 
 thou seest my kilembe withered, I, where I went, I died." 
 
 Sudika-mbambi set out. He arrives in midst of road ; he hears 
 in the grass a rustling. He says : “ Who ? " The person says : 
 “I (am) Kipalende, who erects a house on a rock." 322 Sudika- 
 mbambi say s : “ Come, let us go ! " 
 
 They walk. He hears again in the grass a rustling. He says : 
 “ Who ? " The person answers : “ I (am) Kipalende, who carves ten 
 clubs per day." Then Sudika-mbambi says : “ Come ; let us go ! " 
 He arrives again on road ; he hears in grass a rustling. He says : 
 “ Who ? ” The person answers : “ I am Kipalende, who gathers corn- 
 leaves in Kalunga." Sudika-mbambi says : “ Come ; let us go ! " 
 
 They take to the road. He hears again in the grass a rustling. 
 He says : “ Who ? " He answers, saying : “ I (am) Kipalende, who 
 bends down the beard to Kalunga ." 324 Sudika-mbambi says : 
 “ Come, let us go ! ” 
 
 They arrive on road. Sudika-mbambi perceives some one, that is 
 coming on the other side of the river. He asks him : “ Thou (art) 
 who ? " He says : “ I (am) Kijandala-midi , 325 (with a) hundred I 
 rinse (my) mouth." Sudika-mbambi says: “ I (am) Sudika-mbambi; 
 on earth I set staff; in sky I set up antelope." Kijandala-midi, 
 when he heard this, ran away. 
 
 They arrive in midst of bush . 326 Sudika-mbambi tells the four 
 Kipalendes : “ Let us build here in order to fight the Ma-kishi." 
 They go for the poles. Sudika-mbambi cut one pole : they all cut 
 themselves. He tied one pole : they all tied themselves. 
 
 They come to erecting. Sudika-mbambi takes up a pole ; he 
 gives it Kipalende, who erects house on rock, saying : “ Take." The 
 
88 • Folk - Tales of Angola . 
 
 uatambula o disoko ; u di kuba ku ditadi : ki di xikina. Ua di kubu 
 dingi : ki dixikina. O Sudika-mbambi uxi : “ Eie uambele kiki, uxi 
 * ngikuba ’nzo ku ditadi ; 1 ua i lembua? ” 
 
 O Sudika-mbambi uatungu o jinzo. Jinzo jabu. Azekele. 
 
 Kuaki mu kimene, 327 o Sudika-mbambi uxi: “Tui’enu mu lua o 
 makixi.” Buaxala Kipalende kimoxi, kia kusonga kuinii dia hunia ; 
 uambata Ipalende itatu. Abixila ku makixi. Ala mu loza. 
 
 O ku bata, ku axala Kipalende kimoxi, kueza kakulakaji ka muhatu 
 ni mulaul’e ua muhatu. Uasange Kipalende, uxi : “Tudixine. Ha 
 ua ngi xini, 328 usakana ni mulaul’ ami.” A di kuata. Kipalende a 
 mu xini. O kakulakaji uazangula ditadi; ua di jika 329 Kipalende. 
 Kakulakaji uai’e. 
 
 O Sudika-mbambi uamono kuma Kipalende a mu jika. Uambela 
 o Ipalende itatu, uxi : “ O muku’enu a mu jika.” O Ipalende exi : 
 “ Sudika-mbambi, uazuela makutu. Etu tuala dikanga ; eie uamono 
 kiebi kuma a mu jika ? ” Kuala Sudika-mbambi uxi : “ Kidi muene.” 
 
 Azumbuka mu loza. Exi : “ Tui’ enu ku bata.” Abixila ; asanga 
 Kipalende a mu jika. O Sudika-mbambi uxi : “ Nga mi tangela 
 kiebi ? ” O Ipalende ixi : “ Kidi.” 
 
 A mu jikula o ditadi, exi : “ Ihi ia ku bange kiki ? ” O Kipalende 
 uxi : “ O kakulakaji ka muhatu kejile ni mulaul’ e, uxi : ‘Tu di xine. 
 Eie, ha ua ngi xini, usakana ni mulaul 1 ami.’ Erne nga di kuatele 
 n’e. Muene ua ngi xini.” Aku’ d a mu olela, exi : “ O muhatu, 
 muene ua ku xini ? ” Azekele. 
 
 Kimenemene, Sudika-mbambi uxi : “ Tui* enu ku ita.” Buaxala 
 Kipalende kiengi. Abixila ku ita. Ala mu loza. O ku bata, ku 
 axala o Kipalende, kakulakaji keza ni mulaul’ e, uxi : “Tu di xine.” 
 O Kipalende uxi : “ Kiauaba.” A di kuata. O kakulakaji uaxini o 
 Kipalende. Ua mu jika ku ditadi. 
 
 Sudika-mbambi uejia kia kuma Kipalende a mu jika. Uambela 
 akua: “O mukuenu a mu jika.” “Tui’ enu ku bata.” Abixila; a 
 mu jikula o ditadi, exi : “ Ihi ia ku bange kiki ? ” Uxi : “ Mazd, kaku- 
 lakaji, ki abange mukuetu, n’ erne ue kiene.” Azekele. 
 
 Kuaki mu kimenemene, azangula ; aia ku ita. Buaxala Kipalende 
 kiengi. Ala mu loza. Kunu, ku axala Kipalende, o kakulakaji 
 keza. Uasange Kipalende, uxi : “Tu di kuate. Eie, ha ua ngi xini, 
 usakana ni mulaul’ ami.” A di kuata. O kakulakaji uaxini Kipa- 
 
Sudika-Mbambi. 
 
 89 
 
 Kipalende takes the pole ; he erects it on the rock : it will not 
 (stand). He erects it again : it will not (stand). Sudika-mbambi 
 says : “ Thou didst speak thus, saying : * I erect a house on rock ; * 
 thou givest it up ? ” 
 
 Sudika-mbambi built the houses. The houses are finished. They 
 slept. 
 
 It dawns in morning, Sudika-mbambi says : “ Let us go to fight 
 the Ma-kishi ! ” There remained one Kipalende, (he) of carving ten 
 clubs ; he takes along three Kipalendes. They arrive at the Ma- 
 kishi’s. They are firing. 
 
 At home, where remained one Kipalende, there came an old woman 
 with her granddaughter. She found Kipalende, says : “ Let us 
 fight ! If thou beatest me, thou shalt marry with my granddaugh- 
 ter.” They fight. Kipalende is beaten. The old woman lifted a 
 stone ; she laid it upon 329 Kipalende. The old woman went away. 
 
 Sudika-mbambi saw that Kipalende was under stone . 330 He tells 
 the three Kipalendes, saying : “ Your companion is under stone.” 
 The Kipalendes say : “ Sudika-mbambi, thou tellest untruth. We 
 are far off ; thou sawest how, that he was under stone ? ” Then 
 Sudika-mbambi says : “ Truth indeed.” 
 
 They stop firing. They say : “ Let us go home ! ” They arrive ; 
 they find Kipalende under stone. Sudika-mbambi says : “ I told 
 you how ? ” The Kipalendes say : “ Truth.” 
 
 They remove the stone from him ; they say : “ What has done 
 this to thee ? ” Kipalende says : “ An old woman came with her 
 granddaughter, saying : * Let us fight. Thou, if thou beatest me, 
 thou shalt marry with my granddaughter/ I fought with her. She 
 has beaten me.” The others laugh at him, saying : “A woman, she 
 has beaten thee ? ” They slept. 
 
 Morning, Sudika-mbambi says : “ Let us go to the war ! ” There 
 remained another Kipalende. They arrive at the war. They are 
 firing. At home, where the Kipalende stayed, the old woman came 
 with her granddaughter, saying: “Let us fight!” Kipalende says : 
 “Well.” They struggle. The old woman has beaten the Kipalende. 
 Sh« weights him down with a stone. 
 
 Sudika-mbambi knows already that Kipalende is under stone. He 
 tells the others : “ Your companion is under stone.” “ Let us go 
 home!” They arrive; they lift the stone off him, saying: “What 
 has done thee this ? ” He says : “ Yesterday, the old woman, as she 
 did to our comrade, so to me also the same.” They slept. 
 
 It dawns in morning, they start, go to the war. There remained 
 another Kipalende. They are firing. Here, where a Kipalende 
 stayed, the old woman comes. She found Kipalende, said : “ Let us 
 fight ! Thou, if thou beatest me, thou shalt marry with my grand- 
 
90 Folk - Tales of Angola . 
 
 lende ; ua mu jika ku aitadi. Uai’ £. 
 
 O Sudika-mbambi ua k’iji'a kia. Uambela akua: “Tili’enu ku 
 bata.. Muku’enu a mu jika.” Abixila ku bata. A mu jikula oditadi, 
 exi : “ Ihi ia ku bange kiki ? ” Uxi : “O kakulakaji, ki abange aku’ 
 etu, n’eme kiene.” Azekele. 
 
 Kimenemene, Sudika-mbambi uxi : “ Tui’enu ku ita.” Buaxala 
 Kipalende kimoxi. Abixila ku makixi. Ala mu loza. 
 
 O ku bata, ku axala Kipalende, o kakulakaji keza, uxi:.“Tudi 
 kuate. Eie, ha ua ngi xini, usakana ni mulaul’ ami.” A di kuata. 
 Kakulakaji uaxini Kipalende ; ua mu jika. 
 
 O Sudika-mbambi, ku ai, uejia kia. Uxi : “ Tui’enu ku bata. 
 Muku’enu a mu jika.” Azumbuka mu loza. Ku makixi kuaxala 
 sanzala imoxi. Abixila ku bata. Ajikula o Kipalende. Azekele. 
 
 Kuaki, o Sudika-mbambi uxi : “ Mazd, kuaxala sanzala imoxi. 
 Enu, Ipalende iuana, ndenu kalozienu. Eme, lelu, ngixala.” Ai mu 
 loza. 
 
 O ku bata, ku axala Sudika-mMmbi, kakulakaji keza, uxi : “ Tu di 
 xine. Eie, ha ua ngi xini, usakana ni mulaul’ ami.” A di xina ; 
 kakulakaji a mu xini. O Sudika-mbambi uajib’ o kakulakaji ; uaxala 
 ni mulauF e. 
 
 O mon’ a muhatu uxi : “ Lelu ngabana mueniu ; 831 mukonda o 
 kuku etu ua ngi jikidile mVnzo ia ditadi, ki ngizunge. Lelu 
 tuanda kusakana kia ni Sudika-mbdmbi.” Iu uaxikina. O Ipalende 
 ieza, ixi : “ Makixi lelu abu.” O Sudika-mbambi uxi : “ Kiauaba.” 
 Akal’ L 
 
 O Ipalende iuana iala mu ta pungi ia kujiba Sudika-mbambi, exi : 
 “Mon’ a ndenge ua tu tundu. Tu mu jiba kiebi?” Akandele 
 dikungu boxi. Azale-bu o ngandu 832 ni dixisa. A mu ixana. Exi : 
 “ Xikama boba.” Uaxikama ; uakuzuka mu dikungu ; a mu vumbika. 
 Ene axala ni muhatu. 
 
 O ku bata, ku atundile, kuaxala ndenge e Kabundungulu. Uako- 
 ndoloka ku xilu dia ’nzo ; utala o kilembe kia kota die : kialela. 833 
 Uxi : “ O kota diami, ku aii, uandala kutua.” Ua-ki tabela o menia ; 
 kiabuingita. 
 
 O dikota, Sudika-mbambi, ki akuzukatmu dikungu, koko uakutuka 
 mu njila ; uala mu kuenda. 
 
 Ubixila mu kaxi ka njila; uasange kakulakaji, kala mu dima ni 
 mutue ; o mbunda uebake mu kilembeketa, 334 O Sudika-mbdmbi 
 
Sudika-Mbambu 
 
 9i 
 
 daughter. ” They fight. The old woman has beaten Kipalende; 
 she weights him down with a stone. She goes away. 
 
 Sudika-mbambi, he knows it at once. He tells the others : “Let 
 us go home ! Your comrade is shut down.” They arrive at home. 
 They lift the stone off him, saying : “ What has done this to thee ? ” 
 He says : “ The old woman, what she did to our comrades, (she did) 
 to me the same.” They slept. 
 
 Morning, Sudika-mbambi says : “ Let us go to the war ! ” There 
 stayed one Kipalende. They arrive at the Ma-kishi’s. They are 
 firing- 
 
 At home, where Kipalende stayed, the old woman comes, says : 
 “ Let us fight ! Thou, if thou beatest me, shalt marry with my 
 granddaughter.” They fight. The old woman beats Kipalende; 
 she weights him down. 
 
 Sudika-mbambi, where he went, knows at once. Says : “ Let us 
 go home ! Your comrade is weighted down.” They stop firing. At 
 the Ma-kishi’s there was left one village. They arrive at home. 
 They free Kipalende. They slept. 
 
 It dawns, Sudika-mbambi says: “Yesterday, there was left one 
 village. You, four Kipalendes, go ye to fire (guns). I, to-day, shall 
 stay behind.” They went to fire. 
 
 At home, where stayed Sudika-mbambi, the old woman comes, 
 says : “ Let us fight ! Thou, if thou beatest me, shalt marry with 
 my granddaughter.” They fight ; the old woman is beaten. Sudika- 
 mbambi killed the old woman ; he remained with her granddaughter. 
 
 The young woman says : “To-day I got life ; for my grandmother 
 used to shut me up in house of stone, that I (should) not go about. 
 To-day, we will marry now with Sudika-mbambi ! ” He assented. 
 The Kipalendes come, say: “The Ma-kishi to-day are finished.” 
 Sudika-mbambi says: “Well.” They live on. 
 
 The four Kipalendes are making a plot for killing Sudika-mbambi, 
 saying : “ A child has surpassed us. We shall kill him how ? ” 
 They dug a hole in the ground. They spread on a mat and a 
 mat . 332 They call him. They say: “Sit down here.” He sat 
 down ; dropped into the hole ; they covered him up. They stayed 
 with the woman. 
 
 At home whence he came, there stayed his younger, Kabundu- 
 ngulu. He goes round to the back of the house ; looks at the life- 
 tree of his elder ; it is withered. Says : “ My elder, where he went, 
 is going to die.” He pours water on it ; it grows green. 
 
 The elder, Sudika-mbambi, when he dropped into the hole, there 
 he found a road ; he is walking. 
 
 He arrives in midst of road ; he finds an old woman, who is hoeing 
 with the head (part) ; the lower (extremity), she kept it in the 
 
92 Folk- Tales of Angola . 
 
 uabele o kakulakaji o muania : “ Kuku etu, muani’ 6 ! ” O kakulakaji 
 uataia : “ Muania iu, mulaul’ ami.” O Sudika-mb&mbi uxi : “ Ngi 
 dikise o njila.” O kakulakaji uxi : “ Mulaul’ ami, tata, ngi dimine- 
 ku hanji, ngu ku dikise o njila. Sudika-mbambi utambula o ditemu ; 
 ua mu dimina. Kakulakaji uxi : “ Ngasakidila. Z% ngu ku idike 336 
 o njila. Di tele njila iiii iofele, k’ u di tele njila ionene ; ujimbi- 
 dila. 886 Manii ki uanda kubixila bu kanga dia na Kalunga-ngombe, 
 uambata mudingi ua ndungu 337 ni mudingi ua ndunge.” 
 
 O Sudika-mbambi uaxikina ; uakuata mu njila ; uabixila bu kanga 
 dia na Kalunga-ngombe. O imbua ia na ’Alunga-ngombe ia mu 
 bozela. Muene uebazela ; iabokona mu o’nzo id. Muene a mu 
 zalela mu kijima. Kumbi diafu. A mu kundu. 339 Uxi: “Ngeza 
 mu sakana ni mon* a na ’Alunga-ngombe.” Kalunga-ngombe uxi : 
 “Kiauaba. Eie usakana mon’ ami, uila mudingi ua ndungu ni 
 mudingi ua ndunge.” 
 
 O Sudika-mbdmbi a mu telekela kudia mu ngoloxi. Muene uavu- 
 ngunuine, utala : dikolombolo dia sanji ni ngalu 340 ia funji. Uaza- 
 ngula o dikolombolo ; uabake moxi a hama. 341 Uanomona xitu ie ; 
 iene i adila o funji. Ubixila mu kaxi ka usuku ; uivua mu sanzala : 
 “Nanii uajiba o dikolombolo dia ngene? dia na ’ Alunga-ngorabe ? ” 
 O dikolombolo ditaia moxi a hama : kokoloku^ ! 
 
 Kuma kuakl O Sudika-mbambi uxi : “ Na ’Alunga-ngombe, ngi 
 bane kia mon* 6 ua muhatu.” Na ’Alunga-ngombe uxi : “ Mon* ami 
 a mu ambata kuala Kinioka kia Tumba. Nde k k mu tambule-ku.” 
 
 O Sudika-mbdmbi uazangula ; ubixila bu kanga dia Kinioka, uxi : 
 “O Kinioka uai kuebi?” O muhatu ua Kinioka uxi: “Uai mu 
 loza.” Sudika-mbdmbi ukinga katangana kofele. Utala jinzeu 342 
 ji jiza. Sudika-mbambi ua ji beta. Kueza kisonde; ua ki beta. 
 Kueza jiniuki; 343 ua ji beta. Kueza madimbuende ; ua a beta. 
 Kueza mutue ua Kinioka ; uobatula. Kueza mutue uengi ; uobatula 
 u£. Kueza mutue uengi, uabatula o ndende ia Kinioka ; uabatula o 
 mutue. Kueza mutue uengi ; uabatula o mutue ua ’mbua ia Kinioka ; 
 uabatula o mutue ua Kinioka. Kueza mutue uengi ; uabatula o 
 dihonjo dia Kinioka ; uabatula o mutue. Kinioka uafu. 
 
 O Sudika-mbambi uabokona m’ o’nzo ia Kinioka. Uasange o mon’ 
 a Kalunga-ngombe, uxi : “ Tui’enu. Pai enu ua ku tumu.” Abixila 
 bu kanga dia na ’Alunga-ngombe, uxi : “ Mon’ 6 iu.” 
 
 Na ’Alunga-ngombe uxi : “ Ngi jibile Kimbiji kia malenda a 
 ngandu, 344 uala ku ngi kuatela o jihombo ni jingulu.” O Sudika- 
 mMmbi uxi : “ Beka diletd 346 dia ngulu.” A mu bana-diu. Ua di te 
 
Sudika-Mba m bi. 
 
 93 
 
 shade. 334 Sudika-mbambi gave the old woman the day : “ My grand- 
 mother, warm there ! ” The old woman responds : “ Heat of day (is) 
 here, my grandson.” Sudika-mbambi says : “ Show me the road.” 
 The old woman says : “ My grandson, sir, hoe for me a little, please, 
 that I show thee the way.” Sudika-mbambi takes the hoe ; he hoed 
 for her. The old woman says : “ I thank. Come, let me show thee 
 the way. Take this narrow path, do not take the wide path ; thou 
 wouldst go astray. 836 But when thou art going to arrive outside of 
 na Kalunga-ngombe’s, thou shalt carry a jug of red-pepper 337 and a 
 jug of wisdom.” 
 
 Sudika-mbambi assents ; he takes the road; he arrives outside of 
 na Kalunga-ngombe’s. The dog 338 of na Kalunga-ngombe barks at 
 him. He scolds it ; it enters their house. They spread for him 338 in 
 guest-house. The sun is set. They have saluted him. 339 He says : 
 “I came to marry with the daughter of na Kalunga-ngombe.” Ka- 
 lunga-ngombe says : “ Well. Thou shalt marry my daughter, (if) 
 thou hast a jug of red-pepper and a jug of wisdom.” 
 
 Sudika-mbambi, they cook for him food in the evening. He un- 
 covered (it), looked ; a cock and a basket 340 of mush. He took out 
 the cock ; he kept (it) under bed. He takes his own meat ; that he 
 eats with the mush. He arrives in midst of night ; he hears in the 
 village : “ Who has killed the cock of another ? of na Kalunga- 
 ngombe ? ” The cock answers under the bed : “ Kokoloku6 ! ” 
 
 Day breaks. Sudika-mbambi says : “ Na Kalunga-ngombe, give 
 me now thy daughter.” Na Kalunga-ngombe says: “ My daughter 
 was carried away by Kinioka kia Tumba. Go and rescue her!” 
 Sudika-mbambi starts ; he arrives outside of Kinioka’s, says : 
 “ Kinioka is gone where?” The wife of Kinioka says: “ He has 
 gone shooting.” Sudika-mbambi waits a while. He sees driver- 
 ants; 342 here they come. Sudika-mbambi he beats them. There 
 comes the red-ant ; he beats them. There come the bees ; he beats 
 them. There come the wasps ; he beats them. There comes a head of 
 Kinioka ; he cuts it off. There comes another head ; he cuts it, too. 
 There comes another head ; he cuts the palm-tree of Kinioka ; cuts 
 the head. There comes another head ; he cuts the head of the dog of 
 Kinioka ; cuts the head of Kinioka. There comes another head ; he 
 cuts the banana-tree of Kinioka; he cuts the head. Kinioka is dead. 
 
 Sudika-mbambi enters into the house of Kinioka. He finds the 
 daughter of Kalunga-ngombe, says : “ Let us go ! Thy father sent 
 for thee.” They arrive outside of na Kalunga-ngombe’s, says : “ Thy 
 daughter is here.” 
 
 Na Kalunga-ngombe says: “Kill me Kimbiji kia Malenda a 
 Ngandu, 344 who keeps catching my goats and pigs.” Sudika-mbambi 
 says: “Bring a suckling of pig.” They give him it. He puts it 
 
94 
 
 Folk - Tales of Angola . 
 
 mu nzolo ; 346 uatakula mu menia. O Kimbiji uiza* mu tambula ; 
 uaminia o ngulu. Sudika-mbambi umateka o kusunga ; ua di bale 
 mu menia. O Kimbiji kia malenda a ngandu ua mu minia. 
 
 O ku bata, ku axala ndenge e Kabundungulu, ujinguluka ku xilu 
 dia ’nzo mu tala o kilembe. O kilembe kiakukuta uxi : “ Kota uafu. 
 Ngikaiela ku ai kota diami.” 
 
 Uakutuka mu njila, mu aii kota die. Ubixila ku bata dia kota die ; 
 usanga o Ipalende ; uxi : “ Kota diami uai kuebi ? ” O Ipalende 
 ixi: “Manii.” O Kabundungulu uxi: “ Enu nua mu jiba. Fuku- 
 nunenu o mbila.” A i fukununa. « 
 
 Kabundungulu uakuzuka ; uakutuka mu njila, mu abitile kota die. 
 Usanga o kakulakaji, kala mu dima ni mutue, mbunda iala mu 
 kilembeketa. Uxi: “Eie, kakulakaji, ngi dikise o njila, i endela 
 kota diami/’ O kakulakaji ua mu londekesa o njila. 
 
 Ubixila bu kanga dia na ’Alunga-ngombe, uxi : “ Kota diami 
 uebi ? ” O na ’Alunga-ngombe uxi : “ Kimbiji kia mu minia.” Uxi : 
 “ Ngi bane ngulu.” A mu bana-iu. Ua i te ku nzolo. Uatakula mu 
 menia. Kimbiji uaminia o nzolo. Kabundungulu uexana o mundu 
 pala kusunga o Kimbiji. A mu sungu ; ueza ku kanga. 
 
 Kabundungulu uanomona poko i£; uatandula Kimbiji. Usanga o 
 ifuba ia kota die ; ua i bongolola. Uxi: “Kota diami, balumuka.” 
 Sudika-mbambi uabalumuka. Ndenge uxi: “Tui'etu kid, kota 
 diami.” O Sudika-mbdmbi, na ’Alunga-ngombe ua mu bana mon’ S. 
 
 Akutuka mu njila. Abixila bu dikungu, bu afila Sudika-mbdmbi. 
 Mavu ala mu budijika . 347 Atubuka ku kanga. Asanga o Ipalende 
 iuana. A i kaia. Akal* a. O ndenge uxi : “ Kota diami, ngi bane 
 muhatu umoxi ; mukonda uala ni kiiadi.” O dikota uxi: “Kana; 
 mukaji ami, eie u pange ami, k’ utend ku mu sakana.” 
 
 O dikota, ki aia mu nianga, o ndenge uiza mu o’nzo ia kota di£ ni 
 kuzuelesa ahatu a kota die. O dikota uatundu mu nianga, ubixila 
 m’ o’nzo. O muhatu ue ua mu tangela : “ O ndenge e uala mu 
 kuiza mumu mu tu zuelesa.” 
 
 O dikota, ki evile kiki, kia mu ibila. A di kuata jimvunda, o 
 dikota ni ndenge e. A di beta ; amesena ku di jiba. Kana mutu 
 uatena kujiba mukua. A di tela o jifalanji ; kana jatu. Kia a kumu. 
 O dikota, Sudika-mbambi, boxi uta o mbamba, bulu usudika mbambi, 
 uia mu tunda. Ndenge e, Kabundungulu ka muxi ua lukula, mbua 
 ie idia ndende, o kimbundu kie kikambula ngombe, uia mu luiji. 
 
 Kiene, kota ni ndenge a di kuatelele ahatu; id amuangana. 
 
Sudika-Mba mbi. 
 
 95 
 
 on hook ; 843 he casts into the water. Kimbiji comes to take; he 
 swallows the pig. Sudika-mbambi begins to pull ; he tumbles into 
 the water. Kimbiji kia Malenda a Ngandu swallows him. 
 
 At home, where his younger Kabundungulu stayed, he goes 
 around to back of house to see the kilembe. The kilembe is dry ; 
 he says : “ (My) elder is dead. I will follow where my elder went.’* 
 
 He enters the road, where his elder went. He arrives at house 
 of his elder ; he finds the Kipalendes ; says : “ My elder, he went 
 where ? ” The Kipalendes say : “ We don’t know.” Kabundungulu 
 says: “ You have killed him. Uncover the grave.” They uncover it. 
 
 Kabundungulu gets in ; he strikes the road, on which his elder 
 passed. He finds the old woman, who is hoeing with the upper 
 body, the lower is in the shade. He says: “Thou, old woman, 
 show me the way, which my elder walked.” The old woman shows 
 him the way. 
 
 He arrives outside of na Kalunga-ngombe’s, says : “ My elder, 
 where (is he) ?” Na Kalunga-ngombe says : “ Kimbiji has swallowed 
 him.” He says : “ Give me a pig.” They give him it. He put it 
 on hook. He casts into the water. Kimbiji swallows the hook. 
 Kabundungulu calls the people to pull (out) Kimbiji. They pull 
 him ; he comes on dry land. 
 
 Kabundungulu takes his knife; he cuts open Kimbiji. He finds 
 the bones of his elder ; he gathers them. Says : “ My elder, arise ! ” 
 Sudika-mbambi arises. The younger says : “ Let us go now, my 
 elder.” Sudika-mbambi, na Kalunga-ngombe gives him his daughter. 
 
 They take the path. They arrive at the hole where Sudika- 
 mbambi died. The ground is crackling. They get out on earth. 
 They find the four Kipalendes. They drive them away. They live 
 on. The younger says : “ My elder, give me one woman, for thou 
 hast two.” The elder says : “No. My wife, thou my brother, canst 
 not marry her.” 
 
 The elder, when he went hunting, the younger comes into the 
 house of his elder to entertain the wives of his elder. The elder 
 left the hunting, arrives in the house. His wife tells him : “ Thy 
 younger keeps coming here to make love to us.” 
 
 The elder, when he heard this, it displeased him. They begin to 
 quarrel, the elder and his younger. They strike each other ; they 
 want to kill each other. No one can kill the other. They thrust 
 (at) each other their swords ; they don’t cut. They get tired of it. 
 The elder, Sudika-mbambi, on ground he sets the staff, in sky he 
 sets up antelope, goes to the East. His younger, Kabundungulu of 
 wood of lukula, his dog eats palm-nuts, his kimbundu devours a bull, 
 goes to the West. 
 
 Thus the elder and the younger quarrelled about women; then 
 
96 Folk -Tales of Angola. 
 
 Kiaxalela kala kiki : o mvula ki inuma, o dikota, uaia mu tunda ; o 
 mvula iamukud, itaia, ndenge S, iaia mu luiji. 
 
 Tuateletele o musoso uetu. Mahezu. 
 
 VI. 
 
 NGANA SAMBA NI MAKIXI. 
 
 Tuateletele kasabu. 348 Atu atunga, asoma. Kixibu 349 kieza; exi : 
 “Tuie mu ximika kitumba.” 350 Ahetu ni mala a di bongolola. 
 O mala ajiba jixitu ; o ahetu ala mu kanda jipuku. 351 O mundu 
 uene uoso uai kid ku bata. Mu kitumba muaxala kahatu kamoxi ; 
 ualanduka ni kukanda o puku ia dixinji. 352 
 
 O ki ala mu kanda, dikixi di diza ; dia mu sange. O dikixi ha u 
 mu ambela, uxi : “Eie, kahatu, ua ngi uabela.” Muene, ki amona 
 o dikixi, uoma ua mu kuata ; mukonda makixi adia atu. O dikixi ua 
 mu ibula : “Jina did, nanii ? ” O kahatu uxi: “ Erne Samba.” O 
 dikixi uxi: “Zd; tuie ku bata. Ueza ni nanii?” O kahatu ha 
 uimba o kamuimbu : 
 
 “Tuakandele kazenze — ku mulenga; 
 
 Tuakandele kazenze — ku mulenga. 
 
 Baku’etu bakuata kuinii — ku mulenga ; 
 
 Erne ngakuata kamue — ku mulenga, 
 
 Ku muleng’d ! — ku muleng’£ ! 868 
 
 O dikixi uolela, uxi : “ O kamuimbu, ku uembi, ka ngi uabela. 
 Zd, tuie ku bata.” Akutuka mu njila. 
 
 O kahatu, ku bata, ku atundu, aku’d a mu sotele ; k* amoneka. 
 Exi : “ Samba uajimbidila.” 
 
 O dikixi, ki abixila n’d ku bata die, uatangele o makixi n* aku’ 
 d : 364 " Eme ngeza ni kahatu, uala mu kuimba kamuimbu ka mbote.” 
 Aku’d exi : “A k’ embe hanji.” Muene ua mu ixanene : “ Samba, 
 zd ; imba o kamuimbu ketu.” Uxi : 
 
 “ Tuakandele kazenze — ku mulenga; 
 
 Tuakandele kazenze — ku mulenga. 
 
 Baku’etu bakuata kuirni — ku mulenga; 
 
 Eme ngakuata kamue — ku mulenga ; 
 
 Ku muleng’d ! — ku muleng’d ! 
 
 Aku’d olela ; exi : “ Kauaba.” Akal’ d. 
 
 Ki abange kitangana, makixi n’akud ala mu longesa o mukua-ka- 
 hatu ; exi: “Tu mu die; kizua uleng’e.” O muene, dikixi, uxi: 
 ° Nguami ; ngu mu sakana.” 
 
97 
 
 Ngana Samba and the Ma-kishi. 
 
 parted. It remained like this : The storm when it thunders (is) the 
 elder, who went to the East : the other thunder, that responds, (is) 
 his younger, who went to the West. 
 
 We have told our story. The end. 
 
 VI. 
 
 NGANA SAMBA AND THE MA-KISHI. 
 
 We often tell a little story. People built, dwelt. The dry season 
 came, they said : “ Let us go to burn the prairie.” Women and 
 men gather themselves. The men kill the game; the women are 
 digging (after) rats . 351 The people indeed all have already gone 
 home. In the prairie there remained one little woman ; she tarried 
 in digging for a dixinji-rat . 352 
 
 While she was digging, a Di-kishi came (that way) ; he found her. 
 The Di-kishi then tells her, saying: “Thou, little woman, thou 
 pleasest me.” She, when she saw the Di-kishi, fear took her ; be- 
 cause the Ma-kishi eat men. The Di-kishi asks her : “ Thy name, 
 which ? ” The little woman says : “I am Samba.” The Di-kishi 
 says : “ Come, let us go home. Thou earnest with whom ? ” The 
 little woman then sings the little song : 
 
 “ We dug crickets — in plantation ; 
 
 We dug crickets — in plantation. 
 
 The others caught ten — in plantation ; 
 
 I caught one — in plantation. 
 
 In plantation ! — in plantation ! 99 863 
 
 The Di-kishi laughed, said : “ The little song, which thou hast 
 sung, it pleases me. Come, let us go home ! ” They take the road. 
 
 The girl, at home, whence she came, the others sought her ; she 
 appeared not. They said : “ Samba is lost.” 
 
 The Di-kishi, when he arrived with her at his home, he told the 
 other Ma-kishi : “ I have come with a girl, who is singing a good 
 little song.” The others say : “ Let her sing it again.” He called 
 her. “ Samba, come ; sing our little song.” She sings : 
 
 “We dug crickets — in plantation ; 
 
 We dug crickets — in plantation. 
 
 Our people caught ten — in plantation; 
 
 I caught one — in plantation. 
 
 In plantation ! — in plantation ! ” 
 
 The others laughed, saying : “ It is nice.” They lived on. 
 
 After spending a time, the other Ma-kishi begin to persuade the 
 man of the woman, saying : “ Let us eat her ; one day she will run 
 away.” He, the Di-kishi, said: “I will not ; I will marry her.” 
 
98 Folk - Tales of Angola . 
 
 Ua mu tungila inzo ; uabokona. Ki abanga ku mivu, uavuala n’e 
 ana atatu a mala. Kizu’ eki, o makixi a di ongolola 355 bii kanga ; 
 ala mu ta pungi, exi : “ Mungu tudia kana kamoxi.” O tuana tuevu ; 
 tuai, tuatangela manii a, tuxi : “ Ala mu tu ta kikutu kia ku tu jiba.” 
 O tuana, majina md : o dikota, Ngunda ; o kadi, 356 Kadingu ; o 
 katatu, Papa. Azekele. 
 
 Mu kimenemene o muhatu uxi : “ Ngala mu kata ; ki ngitena kuia 
 mu mabia mu dima.” O munume e ua mu ambelele : “ Xala ; lelu 867 
 ngu ’u sanga.” Mundu uoso uai mu mabia. 
 
 O Samba ki atale bu bata kana-bu mutu, buaxala tuana tua ndenge, 
 ualongele o imbamba ie ni jimbutu je joso ; uazangula. Uatuame- 
 kesa 358 o tuana tue tuiadi ; o ndenge u mu ambata ku ema. Akutuka 
 mu njila. 
 
 O tuana tua makixi tuala mu ia mu kuixana munume a Samba, 
 tuxi : “ Samba, iu ualenge.” O munume a Samba uazumbukile 
 lusolo ; ubixila m’ o’nzo : Samba uai. 
 
 Uakuata mu njila, mu abiti Samba. U mu mona uala mu bita 
 dikanga. Ukala mu mu ixana, uxi ni kuimba : 
 
 “ Ngi xile Ngunda ; 
 
 Kadingu, nd6 n’G. 
 
 Ngi xile Ngunda ; 
 
 Kadingu, nd£ n’6. 
 
 Ngi xile Ngunda; 
 
 Kadingu, ndd n’e.” 8C9 
 
 O muhatu uembile ue : 
 
 “ Ngunda mona; 
 
 Kadingu mona ; 
 
 Papa, Ngunda, 
 
 Kadingu, tui’ etu.” 
 
 O Samba uazangula kitutu kia mbala; ua ki takula boxi. O 
 munume £ uabixila-bu ; uasange o mbala boxi. Uala mu nona ni 
 kuimba : 
 
 “ Nonon’d ! Kidima, kelekexi.” 860 (Luiadi.) 
 
 O mbala iabu. Uzanguka ni kuimba dingi : 
 
 “ Ngi xile Ngunda; 
 
 Kadingu, ndd n’6.” (Luiadi.) 
 
 O muhata uavutuile ni kuimba ue : 
 
 “ Ngunda mona ; 
 
 Kadingu mona. 
 
 Papa, Ngunda, 
 
 Kadingu, tui’ etu.’* 
 
99 
 
 Nga7ia Samba and the Ma-kiski. 
 
 He built her a house ; she entered. After some years had passed, 
 she had begotten with him three male children. One day the Ma- 
 kishi gather themselves outside ; they are making a plot, saying : 
 “ To-morrow we will eat one child/’ The children heard ; went, 
 told their mother, saying : “ They are making a plot to kill us.” The 
 children, their names : the eldest, Ngunda ; the second, Kadingu ; 
 the third, Papa. They slept. 
 
 In the morning, the woman said : “lam sick ; I cannot go to the 
 fields to hoe.” Her husband said to her : “ Stay (here) ; to-day I ’ll 
 find thee (again).” The people all went to the fields. 
 
 Samba, when she saw (that) in the village there was nobody ; there 
 are (only) little children, she packed all her things and all her seeds ; 
 she started. She makes go ahead her two children, the baby she 
 carries it on back. They enter the road. 
 
 The children of the Ma-kishi are going to call the husband of 
 Samba, saying : “ Samba, she has run away.” The husband of Samba 
 left work quickly ; he arrived at the house : Samba is gone. 
 
 He takes the path, where Samba passed. He sees her passing 
 afar off. He begins to call her, saying and singing : 
 
 “ Me leave Ngunda; 
 
 Kadingu, go with him. 
 
 Me leave Ngunda; 
 
 Kadingu, go with him. 
 
 Me leave Ngunda ; 
 
 Kadingu, go with him,” m 
 
 The woman sang too : 
 
 “ Ngunda (is) a child ; 
 
 Kadingu is a child ; 
 
 Papa, Ngunda, 
 
 Kadingu, let us go.’* 
 
 Samba took up a cracked calabash of millet ; she threw it on the 
 ground. Her husband arrived there; he found the millet on the 
 ground. He is picking up and singing : 
 
 M Pick, pick up ! A fruit, don’t waste it” (Repeat twice.) 
 
 The millet is finished. He starts, singing again : 
 
 “Me leave Ngunda; 
 
 Kadingu, go with him.” (Repeat twice.) 
 
 The woman replied singing also : 
 
 “ Ngunda is a child ; 
 
 Kadingu is a child. 
 
 Papa, Ngunda, 
 
 Kadingu, let us go ! ” 
 
IOO 
 
 Folk - Tales of Angola . 
 
 Samba utakula boxi kitutu kia ukoto . 361 O munume e uabiiila-bu ; 
 uala mu nona ni kuimba : 
 
 “Nonon’6! Kidima, kelekexi.” (Luiadi.) 
 
 O ukoto uabu. Ukuata mu kaiela ni kuimba : 
 
 “ Ngi xile Ngunda; 
 
 Kadingu, nd 6 n’e.” (Luiadi.) 
 
 O muhatu utambujila, uxi : 
 
 “ Ngunda mona; 
 
 Kadingu mona. 
 
 Papa, Ngunda, 
 
 Kadingu, tui’ etu.” 
 
 Uatakula boxi kitutu kia luku. O dikixi uabixila-bu ; ukuata mu 
 nona ni kuimba : 
 
 “ Nonon’6 ! Kidima, kelekexi.” (Luiadi.) 
 
 O luku luabu. Ukuata mu kaiela. O Samba uabixila ku ngiji 
 ia dikota. Uazauka n’an’ e kitatu. O dikixi ki abixila ku ngiji, 
 uasange o ngiji iezala ; k’atena kuzauka. 
 
 O muhatu uabixila ku bata, ku atundile. Ki a mu mona bu 
 bata, exi : " Samba ueza. Tuafikile, tuxi ‘ uafu.* Uendele kuebi ? ” 
 Muene uazuelele, uxi : “ Dikixi dia ng* ambetele. Muene ngavuala 
 n’e ana atatu : o iu Ngunda ; o iu Kadingu ; o ndenge Papa. Erne 
 ngalenge ami.” O ndandu je ja mu tambuluile, ha a mu jibila 
 hombo. 
 
 O dikixi, ki avutukile ku bata did, aku'd a mu olela, exi : “Tua ku 
 ambeleie, kuma ‘ tu mu die ; kizua uleng’e ; * eie uxi : * nguami/ O 
 kiki mukaji e ualenge e n' an’ enu.” O muene uavutuile: “Aba, 
 erne ngibanga kiebi ? ” 
 
 Sabu iabu. Mahezu. 
 
Ngana Samba and the Ma-kishi . ioi 
 
 Samba throws down a calabash of sesamum. Her husband arrives 
 there ; he is picking up and singing : 
 
 “ Pick, pick up ! A fruit, don’t waste it.” (Repeat twice.) 
 
 The sesamum is finished. He resumes pursuing and singing : 
 
 “ Me leave Ngunda ; 
 
 Kadingu, go with him.” (Repeat twice.) 
 
 The woman answers, saying : 
 
 “ Ngunda is a. child ; 
 
 Kadingu is a child. 
 
 Papa, Ngunda, 
 
 Kadingu, let us go ! ” 
 
 She throws down a calabash of Eleusine. The Di-kishi arrives 
 there ; begins to pick up, singing : 
 
 “ Pick, pick up ! A fruit, don’t waste it.” (Repeat twice.) 
 
 The Eleusine is finished. He begins to pursue. Samba arrives 
 at a large river. She crosses with her three children. The Di-kishi, 
 when he arrived at the river, he found the river full ; he could not 
 cross over. 
 
 The woman arrived at home, whence she had come. When they 
 saw her in the village, they said : “ Samba has come ! We thought, 
 saying, ‘she is dead.’ — Where wentest thou?” She spoke, saying: 
 “A Di-kishi carried me away. He, I begat with him three chil- 
 dren : this one (is) Ngunda ; this one (is) Kadingu ; the youngest (is) 
 Papa. I ran away.” Her kindred received her, and for her killed a 
 goat. 
 
 The Di-kishi, when he returned to their home, the others laughed 
 at him, saying : “ We had told thee, saying : ‘ Let us eat her ; one 
 day she will run away ; * thou didst say, ‘ I will not/ Now thy wife 
 has run away with your children ! ” He returned : “ Well, what shall 
 I do?” 
 
 The story is finished. The end. 
 
102 
 
 Folk - Tales of Angola . 
 
 VII. 
 
 AN' A AHETU NI MAKIXI. 
 
 Ngateletele minzangala ia an’ a ahetu kitatu, atonokene ukamba 
 ni makixi. 
 
 Ahetu ene mu ia ku makamb’ a a makixi izua ioso. Bu kaxi kia 
 sanzala i’ an’ a ahetu ni ia makixi bala dikanga. 
 
 Kizu’ eki, an’ a ahetu exi : " Ku makamb* etu, ki tuene mu ia-ku, 
 mungu tuia-ku.” Azekele. Kuaki, exi “ Tui’ eriu.” A di ongola 
 kitatu kid. Bala muku’d umoxi, uala ni kandenge ke ka muhatu, 
 kexi : “ Uami ngiia ; ku muene mu i’ enu, izua ioso, kuene-hi ? ” 
 Makota exi : “ Nguetuetu.” 362 Kandenge uxi : “ Uami ngiia.” 
 Makot’ exi: “ Bu kaxi bala ngiji ia dikota ; k’utena kuzauka.” 
 Kandenge uxi : “ Kate ngaii.” 363 Makota aiadi ambela muku’d, 
 uavu ndenge e, exi : “ Etu nguetuetu kuia ni mon’a ndenge.” Kota 
 die ua mu kuata ; ua mu beta, uxi : “ Aku’etu a di tunu Asu- 
 luka. Kandenge uala mu ku a kaiela ni malusolo. Abixila mu 
 njila ; kandenge ua a kuata. Makota asakuka ku etna ; a mu tala 
 iu uiza. EJxi : “ Eie, mon’ a kimi, uajijila-hi ? A ku beta kid ; hanji 
 uiza ? Tui’ etu kid.” 
 
 Akuata mu njila ; abixila ku ngiji ; azauka. Enda dikanga ; abi- 
 xila bu sanzala ia makamb’d a makixi. Makamb’d a a zalela. Ngo- 
 loxi ieza ; a a telekela kudia ; adi. 
 
 O makixi lelu ate pungi ia kujiba an’a ahetu pala ku a dia. Eza 
 mu kusungidisa 364 o an’ a ahetu ; asungila ; atubuka. An’ a ahetu 
 axala kiuana kid m’o’nzo. Mundu uoso uazeka kid ; an’a ahetu azeka, 
 o makota atatu. O kandenge, mu mesu mua mu kala xixi. 
 
 Kitangana, uivua bu kanga bu muelu ua ’nzo, i a a zalela, makixi 
 atula. Muene ua di xiba hudi ; uoma ua mu kuata, Uivua dingi, 
 makixi ala mu kuibula m’o’nzo: “Ngingi, ngingi, muazeka kadia?” 
 Kana ka muhetu kala mu xingeneka ni muxima, uxi: “Baba ngi- 
 banga kiebi ? Ngimba muimbu uahi ? ” Dikixi dixi dingi : “ Ngingi, 
 ngingi, muazeka kadia ? ” 366 Kana ka muhetu kajimi tubia bu jiku ; 
 kakala mu tambujila : 
 
 “ Tuazeka ; tuazekele-ku ; 
 
 Muxima ku ^nganga 
 Kia ngang’ a njila, 
 
 Mbambi 6 ! kuma nguiii. 
 
The Girls and the Markishi . 
 
 103 
 
 VII. 
 
 THE GIRLS AND THE MA-KISHI. 
 
 I will tell of youths, young women, three, who played (at) friend- 
 ship with the Ma-kishi. 
 
 The girls used to go to their friends, the Ma-kishi, all days. In 
 the middle (between) the village of the young women and that of the 
 Ma-kishi there is distance. 
 
 One day, the young women say : “ To our friends, as we are 
 wont to go, to-morrow we will go.” They slept. It dawned, they 
 say : “ Let us go.” They gather, the three of them. There is one 
 of them, who has a little sister, a girl, who says : “ I, too, will go ; 
 where you always go, all days, what is there?” The elders said: 
 “ We won’t .” 362 The child said : “ I, too, will go.” The elders 
 said: “In middle there is a large river; thou canst not cross over.” 
 The child said: “Until I have gone.” 363 The two elders said to 
 the other, who owned the young sister : “ We will not go with a 
 child.” Her elder caught her; she beat her, saying: “The others 
 have refused.” They go away. The child is following them in 
 haste. They stop on the road; the child overtakes them. The 
 elders turn back ; they see it is coming. They say : “ Thou, child, 
 thou art obstinate, why ? They have beaten thee already ; yet thou 
 comest ? Let us go now.” 
 
 They take the path ; arrive at the river ; cross it. They walk far ; 
 arrive at the village of their friends, the Ma-kishi. Their friends 
 spread (mats) for them. The evening comes ; they cook for them 
 food ; they eat. 
 
 The Ma-kishi to-day had made a plot to kill the young women, 
 to eat them. They come to have a chat 364 with the girls ; having 
 chatted, they go out. The girls remain, the four of them, in the 
 house. All the people are already asleep ; the girls are asleep, the 
 three elders. The child, in her eyes there is wakefulness. 
 
 A while, she hears outside, at the door of the house, where they 
 stayed, the Ma-kishi have come. She keeps quiet, hush ! fear has 
 taken her. She hears again the Ma-kishi are asking into the house : 
 “You, you, are you asleep now?” 365 The little girl is thinking in 
 her heart, saying : “ How shall I do now ? I shall sing what song ? ” 
 A Di-kishi said again : “You, you, are you asleep now?” The little 
 girl put out the fire in fire-place ; she begins to sing in response : 
 
 “We are in bed ; are not asleep ; 
 
 The heart to the great wizard 
 Of the wizard of the road. 
 
 Cold, oh ! outside red ! 
 
104 
 
 Folk- Tales of Angola . 
 
 Nzala u6 ! kuma nguiii. 
 
 Huina ud ! kuma nguiii. 
 
 Jimue u6 ! kuma nguiii.” 3M 
 
 Makixi amuangana bu kanga ; aii mu takana o makudia n’abane 
 a di tende 367 o nzala. Kitangana, atula ni mbinda ia ualua, ni 
 funji. Abana o kana ; kana katambuila bu mbandu a muelu. Ma- 
 kixi exi : “ O ki adia n’ekuta o mona, uia ku kilu ; etu ni tuijia ku 
 ajiba.” Kana katambula imbamba; ka i bake. Kitangana, uivua 
 dingi : 
 
 u Ngingi, ngingi, muazeka kadia?” 
 
 Kana kexi : 
 
 “ Tuazeka, tuazekele-ku ; 
 
 Maxima ku ’inganga 
 Kia ngang’ a njila, 
 
 Mbambi 6 ! kuma nguiii. 
 
 Nzala u£ ! kuma nguiii. 
 
 Huina ud ! kuma nguiii. 
 
 Jimue u 6 ! kuma nguiii.” 
 
 Makixi amuangana dingi. O ki ala mu banga o kandenge ni 
 makixi, o makota k’a k’ ijfa; azek’a. 
 
 Kitangana, makixi atula dingi. Eza ni mbinda ia maluvu, ni 
 mulele manii 368 ku di futa o kana. A mu bana ; uatambula ; uabake 
 koko. Kana kexi ni muxima ue : “ Nguami kuzeka ; ha ngazeka, 
 lelu a tu jiba.” Makixi amuangana bu kanga, Makolombolo adidi ; 
 makixi k’atena dingi kuvutuka. 
 
 Kuma kuaki. mundu uoso uabalumuka. Kana katangela makot’ 
 £, kexi : “ Enu, makot’ ami, ki muala mu zeka kiambote, o ima lelu 
 iejile bu kanga, enu mua i ivua-jinga?” Makot’ exi: “Eie, kana ka 
 kimi. u ndololo ; 369 kiene maza ki tua ku vutuila. Etu, izua ioso i 
 tuene mu kuiza kunu, ki tuene mu i ivua ; lelu, eie ua i ivu ? ” A 
 mu bana kingodi. Kandenge uxi : " Kiauaba ki muazuela ; usuku 
 uamukuil ki uiza, ki muzeke, enu muivua. ,, Makota axikina ; anange. 
 Kumbi diafu ; a a telekela makudia ; adi. Akuata ku sungi ni ma- 
 kamb’^i a makixi. Mundu uoso uazeka kia. Makixi a a lekela , 370 
 Sxi: “Zekenu kiambote.” Ahetu ataia ; azeka bu jihama. Kizua 
 kifeza mu kaxi , 871 evua bu kanga : 
 
 u Ngingi, ngingi, muazeka kadia ? 
 Ngingi, ngingi, muazeka kadia ? n 
 
 Kandenge katuama kutambujila, kexi : 
 
The Girls and the Ma-kishi. 
 
 i°5 
 
 Hunger, too ! outside red ! 
 
 Thirst, too ! outside red ! 
 
 Mosquitoes, too ! outside red ! ” 866 
 
 The Ma-kishi scatter outside ; they go to fetch victuals, to give to 
 those that complained of hunger. A while, they come with a gourd 
 of beer and mush. They give to the child ; the child receives (it) 
 at the side of the door. The Ma-kishi say : “ When the child has 
 taken, and is full, it will go to sleep ; we then shall know (how) to 
 kill them.” The child received the things ; she put them aside. 
 A while, she hears again : 
 
 “ You, you, are you asleep now ? ” 
 
 The child says : 
 
 “We are in bed, are not asleep ; 
 
 The heart to the great wizard 
 
 Of the wizard of the road. 
 
 Cold, oh ! outside red ! 
 
 Hunger, too ! outside red ! 
 
 Thirst, too ! outside red ! 
 
 Mosquitoes, too ! outside red ! ” 
 
 The Ma-kishi separate again. What the child and the Ma-kishi 
 are doing, the elders do not know it ; they are asleep. 
 
 A while, the Ma-kishi come again. They come with a gourd of 
 palm-wine, and a cloth for the child to cover itself. They give her ; 
 she received : put (them) aside there. The child said in her heart: 
 “ I will not sleep ; if I fall asleep, forthwith they will kill us.” The 
 Ma-kishi separate outside. The cocks crow; the Ma-kishi cannot 
 come back any more. 
 
 Day dawns, the people all get up. The child tells her elders, say- 
 ing : ‘‘You, my elders, when you were well asleep, the things to-night 
 that came outside, did you ever hear them ? ” The elders said : 
 “ Thou, child, art naughty ; therefore yesterday we sent thee back. 
 We, all days that we have been coming here, we did not hear them ; 
 now thou hast heard them ? ” They give her a snap. The child 
 said : “ (It is) well, what you said ; another night, when it comes, do 
 not sleep, that you may hear.” The others assented ; they passed 
 the time. The sun set ; they cook them food ; they eat. They 
 begin night-chatting with their friends, the Ma-kishi. All people 
 are asleep now; the Ma-kishi leave them saying: “ Sleep ye well.” 
 The women respond ; they lie down on the beds. The day (night) 
 has come (to be) in the middle , 371 they hear outside : 
 
 “ You, you, are you asleep now ? 
 
 You, you, are you asleep now ? ” 
 
 The child was first in answering, saying : 
 
io6 
 
 Folk- Tales of Angola. 
 
 “ Tuazeka, tuazekele-ku ; 
 
 Muxima ku ’inganga 
 Kia ngang’ a njila ; 
 
 Mbambi 6 ! kuma nguiii. 
 
 Nzala ue ! kuma nguiii. 
 
 Huina ue ! kuma nguiii. 
 
 Jimue ue ! kuma nguiii.” 
 
 Makixi amuangana. Ku ema ku axala ahetu, kandenge ututa 
 makota, uxi: “Mua k’ivu?” Makot* exi: “Tuevu; k’ukole dingi.” 
 A d’ibula mu did, exi: “O kiki, tubanga kiebi?” Muku’d uxi: 
 “ Tulenge-enu n’usuku.” Aku’a exi : “ Ha tualenge mu kumbi umu, 
 tutakanesa ni iama. O kiki tubanga kiebi?” Exi: “Tuzeke kid, 
 mungu tuijfe kioso ki tubanga.” A di xiba. 
 
 Makixi atula dingi ; ala mu kuibula : 
 
 “ Ngingi, ngingi, muazeka kadia? M 
 
 Kandenge kala mu tambujila, kexi : 
 
 “ Tuazeka, tuazekele-ku; 
 
 Muxima ku ’inganga 
 Kia ngang’a njila ; 
 la’ 872 mu buabua ixoto.’* 
 
 Makixi amuangana Atakana jimbinda ja ualua ni maluvu, ni 
 funji, ni milele. Eza dingi ; ebula bu kanga : 
 
 “Ngingi, ngingi, muazeka kadia?” 
 
 Kandenge katambujila : 
 
 “ Tuazeka, tuazekele-ku; 
 
 Muxima ku ’inganga 
 Kia ngang’ a njila ; 
 la’ mu buabua ixoto.” 
 
 Makixi abana o ima, i eza naiu. Kana katambula ; kabake koko. 
 Makixi aii ; azuela, exi : “0 kan’ aka k’akolela-hi mu mesu?” Ma- 
 kolombolo adidi ; k’atena dingi kuiza. 
 
 Kuma kuaki ; makixi eza mu menekena makamb’d a ahetu. Ahetu 
 exi : “ Lelu ki tuazekele ; tuala mu kata.” Makixi exi : “ Mutu umoxi 
 ukata, i enu oso muala mu kata ?” 373 Ahetu exi: “Etu ene oso 
 tuala mu kata.” Ala mu nang’a ; kizua kia katatu. 
 
 Kumbi diafu ; ngoloxi iatoloka. A a bana makudia ; adi. Ahetu 
 ala mu d’ibula, exi: “Tuenda kiebi?” Exi: “Tutuama kusungila 
 n’d; o ki amuangana, etu ni tulenge.” A di taia kitatu kia, exi: 
 Kiene ki tubanga.” Makixi eza mu sungila ; ala mu sungila. 
 Mundu uoso uazeka; 374 makixi alekela ahetu, exi: “ Zekenu kia- 
 mbote.” Ahetu ataia. Makixi atubuka. 
 
The Girls and the Ma-kishi. 
 
 107 
 
 “ We are in bed, are not asleep ; 
 
 The heart to the great wizard 
 Of the wizard of the road. 
 
 Cold, oh ! outside red ! 
 
 Hunger, too ! outside red ! 
 
 Thirst, too ! outside red ! 
 
 Mosquitoes, too ! outside red ! ” 
 
 The Ma-kishi separated. Behind, where the girls stayed, the child 
 taunts her elders : “ Have you heard it ? ” The elders said : “ We 
 heard ; don’t talk loud again” They ask each other, saying : “ Now, 
 how shall we do?” Another said : “ Let us run away in the night.” 
 The others said : “ If we run away at this hour, we shall meet with 
 wild beasts. Thus, how shall we do ? ” They said : “ Let us sleep 
 now ; to-morrow we may know what to do.” They kept quiet. 
 
 The Ma-kishi come again ; they begin to ask : 
 
 “ You, you, are you asleep now?” 
 
 The child is responding, saying : 
 
 “ We are in bed, are not asleep ; 
 
 The heart to the great wizard 
 Of the wizard of the road ; 
 
 They are breaking wind.” 
 
 The Ma-kishi separate. They fetch gourds of beer and palm- 
 wine, and mush, and cloths. They come again ; they ask outside : 
 “You, you, are you asleep now?” 
 
 The child answered : 
 
 “ We are in bed, are not asleep; 
 
 The heart to the great wizard 
 Of the wizard of the road ; 
 
 They are breaking wind.” 
 
 The Ma-kishi gave the things that they came with. The child 
 received ; put aside there. The Ma-kishi went ; they speak, say- 
 ing : “ This child, why is it awake as to (its) eyes ? ” The cocks 
 have crowed ; they cannot come again. 
 
 Day breaks ; the Ma-kishi come to greet their girl friends. The 
 girls said : “To-day we slept not (well), we are sick.” The Ma-kishi 
 said : “ Is one person sick, or are you all sick ? ” 873 The women 
 said : “We indeed are all sick.” They are passing time; the third 
 day. 
 
 The sun sets ; the evening comes. They give them food ; they 
 eat. The girls are asking each other, saying : “ How shall we go ? ” 
 They say : “We will first chat with them ; when they separate, we 
 may flee.” They agree, the three of them, saying : “ So we shall 
 do.” The Ma-kishi came to chat ; they are chatting. The people 
 all have retired ; 374 the Ma-kishi take leave of the girls, saying : 
 “ Sleep ye well.” The girls respond. The Ma-kishi go out. 
 
108 Folk - Tales of Angola . 
 
 Ahetu ku ema ku axala, anomona tuma tua ; a tu fuxika mu 
 jihomba. 375 Atundu bu kanga ; atuamekesa o kandenge ka. Dieji 
 diatu. Ala mu kuenda ni nguzu mu njila. Abixila ku ngiji ; asange 
 ngiji iezala; k’atena kuzauka ni usuku. Exi : “ Kiki, tubanga kiebi ?” 
 Ku mbandu a ngiji, kuala kimuxi ; asambela ene oso ku muxi ueni- 
 uku. O makota atatu, ene asukila ku pondo ia muxi ; o kandenge 
 kasukila boxi. A di xib’d. 
 
 O ku ema, ku sanzala ku atundu, makixi eza k’o’nzo mu kui- 
 bula : 
 
 “ Ngingi, ngingi, muazeka kadia ? 
 
 Ngingi, ngingi, muazeka kadia ? ” 
 
 M Vnzo muedi hudi. Makixi afik’ exi : “ Azeka.” Anomona 
 makongolo a tubia ; akondoluesa inzo ioso : inzo iauama. O jimbi- 
 nda ja maualua, jala m’o’nzo, jala mu baza ni tubia. O makixi, ki 
 evu o jimbinda jala mu baza exi : “ Ene atu ala mu jokota.” Ala 
 mu kuolela : “ Hahd ! hahd ! hamene tudia mbunda, mbunda ia make- 
 nia.” 376 Inzo iabuila; eza mu tala bu utoka ; asanda-bu : jimbinda 
 jala-bu ; atu k’amueneka. Kia a iibila ; ala mu zuela, exi : “ Mbunda 
 iaia ! mbunda iaia ! ” 
 
 Akutuka mu njila ; atala manianiu ^mu njila. Id ud ai’d ; ala mu 
 kaiela n’usuku ueniu. Abixila ku ngiji, ku ala ahetu. 
 
 Kuma kuaki ; atala mu muxi : ia. Makixi exi : “ Mbunda iiii ; 
 mbunda iiii.” An’ a ahetu exi : “ Uaue ! tuabulukile ; o kiki ki a 
 tu landula, tuandala kufua.” Makixi akuata makua ; ala mu koka 
 o muxi ni kimene. An’ a ahetu ala mu kuimbila bu lu dia muxi, 
 exi • 
 
 “A! ngimbu! a! ngimbu! 
 
 Bukuka ! 
 
 Tulandula ngimbu, 
 
 Ku embu^ 
 
 O makixi asuina kukoka. O Kikuambi uala mu zunga bulu ; an* 
 ahetu exi: “Tata, Kikuambi, tu bulule; tua ku fute 878 ku bata.” 
 Kikuambi uxi : “ Nguamiami ; ki muaxikina ku ngi futa.” Exi : 
 “ Tua ku diondo ; tua ku futa.” Kikuambi uala mu zung’e ; ki ki 
 mu kuatela kima. An’ ahetu ala mu mu bomba : “ Tata, eie Kikua- 
 mbi, u tu ehelela, ni tufu ? 379 Ha ua tu bulula, amanii etu 380 a 
 ku futa. Ha k’axikina ku ku futa, etu ene tutena ku ku futa.” 
 Kikuambi uxi : “Kiauaba.” 
 
 Uazangula mutu umoxi ku muxi; ua mu tula ku sambua. Uavu- 
 tukila dingi mukud, kadi ; ua mu tula ku sambua. Uavutukila 
 
The Girls and the Ma-kishi. 
 
 109 
 
 The girls, behind where they stayed, take their little things ; they 
 v/rap them in their bosoms . 375 They go outside ; they send ahead 
 their little sister. The moon shines. They walk with strength on 
 the path. They arrive at the river ; find the river full ; they cannot 
 cross by night They say : “ Now, how shall we do ? ” By the side 
 of the river, there is a large tree ; they all climb on that same tree. 
 The three elders, they get np to the top of the tree ; the child gets 
 up beneath. They keep quiet. 
 
 Behind, in the village whence they came, the Ma-kishi come to 
 the house to ask : 
 
 “ You, you, are you asleep now ? 
 
 You, you, are you asleep now ? ” 
 
 In the house there is silence. The Ma-kishi think, saying : “ They 
 are asleep.” They take brands of fire ; they surround all the house ; 
 the house is aflame. The gourds of beer, that are in the house, 
 explode with the fire. The Ma-kishi, hearing the gqurds, that are 
 bursting, said : “ They are the people who are reeling.” They are 
 laughing : “ Haha ! haha ! to-morrow we shd.il eat meat, meat of 
 delicacy.” The house is consumed ; they come to look in the ashes ; 
 they scratch them : the gourds are there ; the people fail to appear. 
 It displeased them ; they speak, saying : “ The meat is gone, the 
 meat is gone ! ” 
 
 They go to the path ; they look for the tracks on the road. They 
 too go ; they pursue that same night. They arrive at the river, 
 where are the girls. 
 
 Day dawned ; they looked into the tree : here they are. The 
 Makishi say : “ Meat here ; meat here.” The girls say : “ Woe ! we 
 had escaped ; now that they followed us, we are going to die.” The 
 Ma-kishi take (their) hatchets ; they are felling the tree from early 
 morning. The girls begin to sing in top of the tree, saying : 
 
 “ Oh ! hatchet ! oh ! hatchet ! 
 
 Do break ! 
 
 We shall replace hatchet 
 
 At home.” 
 
 The Ma-kishi are hard at felling. The Hawk is circling in heaven ; 
 the girls say : “ Please, Hawk, save us.; we shall pay thee at home.” 
 The Hawk said : “ I will not ; you will refuse to pay me.” They 
 say : “We beseech thee ; we will pay thee.” The Hawk is circling 
 on ; he does not care a bit The girls are imploring him : “ Please, 
 thou Hawk, wilt thou abandon us to die ? If thou savest us, our 
 mothers will pay thee. If they refuse to pay thee, we ourselves can 
 pay thee.” The Hawk said: “Well.” 
 
 He took one person from the tree ; he set her down on the other 
 side. He came back again for another, the second ; he set her down 
 
no 
 
 Folk -Tales of Angola. 
 
 mukua, tatu ; ua mu tula mu sambua. Kuaxala kandenge kd. O 
 makixi asuina kukoka; muxi uanienge kia. Makot’ atatu, ala ku 
 sambua, exi : “ Aiu£ ! ndenge etu uandala kufua. Kikuambi, lenga ; 
 mu zangule ni malusolo.” Kikuambi ubixila ku muxi ; uzangula 
 kana ; muxi uabu. Makixi abuila ; 381 a di zuelela, exi : “ Mbunda 
 iaia ; ” exi : “ Mbunda iaia.” 
 
 Kikuambi utula kana ku sambua, uxi : “ Kiebi ? ku ngi futa.” 
 An’ a ahetu exi : “ Tata, tuasakidila ; ua tu bulula. Baba, ki tuala ni 
 kima kia ku ku futa. Eie muene umona 382 o kizua kid n’ u tu sange 
 ku bata, etu ni tu ku futu.” Kikuambi uaxikina. 
 
 An’ a ahetu akutuka mu njila; ala mu xikina ndenge 4, exi: 
 “ Ndenge etu, mazadina, tua mu betele ngoho ; manii kidi kid ; 
 muene ua tu bana o mueniu. ,, 
 
 Abixila ku bata did ; asange adi a. A a tudila ioso i amono, exi : 
 “ Ndenge etu ua tu bana o mueniu ; ni Kikuambi ue, muene ua tu 
 bana a mueniu.” Adi a exi : “ Kiauaba.” A di xib' a. 
 
 Abanga izua iiadi, Kikuambi uatula, uxi : “ Ngi fute-enu kia.” 
 Exi : “ Ki tutena ku ku futa bu maku ; eie muene, jisanji jiji, di 
 nomuene.” Kikuambi uaxikina. 
 
 Ni kiki ki kiaxalela: Kikuambi, kiene mu kuata o jisanji, m’ukulu 
 k'akexile mu kuata jisanji, uakexile mu dia mahoho ni tunjila ngoho. 
 Kia mu kuatesa-jiu, mudimu 383 ue, u abanga. 
 
 Ngateletele musoso ; mahezu. 
 
 VIII. 
 
 O ANA A MUTUDI. 
 
 Muhetu uavualele an’e. Ki azuba kuvuala an’e, ana akulu. 
 
 Pai a uafu. Umoxi, dikota, uixi: “Ngi di longa o ufunu ua 
 ukongo.” O ndenge uixi : “ Ngi di longa uami o ufunii ua ukongo.” 
 Azangula o mauta ; ia aia, katd mu mbole. Kana k’amona xitu. O 
 mvula ii iza ; exi : “Tulenga o mvula.” 
 
 Alenga ; eza mu ’nzo ia makixi ; abokola. Asange-mu mbanza 384 
 ia makixi; id axika. Dikixi iu uiza; uambata pakasa 885 jiiadi. 386 
 Uibula se : “ Iu ne, uoloxika o mbanza ? ” Uivila mueniomo, kuma : 
 “Se u mukua-nguzu, bokola m’o’nzo, ukala huta ia jimbua jami.” 
 
1 1 1 
 
 The Children of the Widow. 
 
 on the other side. He came back for another, the third ; he set her 
 down on the other side. There remained their child. The Ma-kishi 
 work hard at felling ; the tree is bent already. The three elders, 
 who are on the other side, say : “ Woe ! our child is going to die. 
 Hawk, hasten, take her up in haste.” The Hawk arrives at the 
 tree ; takes up the child ; the tree falls. The Ma-kishi are disap- 
 pointed ; 381 they speak, saying : “ The meat is gone ; ” saying : “ The 
 meat is gone.” 
 
 The Hawk sets down the child on the other side, saying : “ How 
 about paying?” The girls said: “Sir, we are thankful; thou hast 
 saved us. Here, we have nothing to pay thee. Thou thyself shalt 
 see thy day and find us at home, we, that we pay thee.” The Hawk 
 assented. 
 
 The girls entered the road ; they are giving right to their child, 
 saying : “ Our younger, before yesterday, we beat her wrongly, for 
 truth was hers ; she saved (us) life.” 
 
 They arrived at their home ; they found their parents. They 
 announced to them all they had seen, saying : “ Our younger has 
 saved our life ; and Hawk too, he has saved our life.” Their parents 
 said : “Well.” They are silent. 
 
 They spent two days, the Hawk arrived, saying: “Ye pay me 
 now.” They said : “ We cannot pay thee into (thy) hands ; thou 
 thyself, the fowls are here, help thyself.” The Hawk assented. 
 
 And thus it remained : the Hawk, who is wont to catch fowls, of 
 old he did not catch them ; he was eating locusts and small birds 
 only. What caused him to catch them, his job, that he once did. 
 
 I have told the story ; finished. 
 
 VIII. 
 
 THE CHILDREN OF THE WIDOW. 
 
 A woman gave birth to her children. When she had finished 
 giving birth to her children, the children grew up. 
 
 Their father died. One, the elder said : “ I will learn the craft 
 of hunting.” The younger said: “I will learn also the craft of 
 hunting.” They took up the guns ; they go, until (they are) in the 
 woods. They see no game. The rain comes on; they say: “Let 
 us flee from the rain.” 
 
 They run ; they come to a house of Ma-kishi ; they enter. They 
 find in it a mbanza 384 of the Ma-kishi ; they play. One Di-kishi 
 comes ; he carries two buffaloes . 385 He asks : “ YVho (is) he, who is 
 playing the mbanza ? ” He hears in there, saying : “ If thou art a 
 
112 
 
 Folk - Tales of Angola. 
 
 Muene uasukila bu kanga. Dikixi diamukua iu uiza ; uambata ue 
 jipakasa jitatu. Uebula o mukua, uala bu kanga, kuraa : “ M’o’nzo 
 inii ualenge-mu ? ” Uxi : “ Ngalenge atu kiiadi, ala-mu. Amesena 
 ku tu jiba pala kudia kua jimbua jd.” Amukua ia eza ud, ni soba id. 
 Soba uibula, kuma: “ M’o’nzo, inii nualenge-mu ? ” Exi : “Etu 
 tualenge-mu atu kiiadi, amesena ku tu jiba.” 
 
 O soba uabokola ; uamenekena, kuma: “Tundenu bu kanga.” O 
 atu kiiadi exi : “ Ki tutenetu kutunda bu kanga.” Soba uexana aku’ 
 enji , 387 kuma : “ A tundisienu bu kanga.” Azuba ku a tundisa. 
 
 O dikota, iu uaxikama ; o ndenge, iu ulua ni makixi. Uajiba 
 makixi kiuana. Kuaxala nake dia makixi. Uajiba dingi kiuana. 
 Ndenge ue uaxikama. 
 
 Dikota ualendela ue ; uajiba o kiuana kiaxala-bu. Uakuata o soba ; 
 u mu batula o mutue. Buabingana dingi mutue ; uobatula dingi. 
 Buabingana dingi uamukua. O dikota uxi : “ Tu mu tenetu ; 383 
 tuxikame hanji.” 
 
 Dikota uabiluka nguingi. Dikixi u mu zangula; ueminia. O 
 nguingi uia kuatala mu mixima 389 ie, se muala jisabi ja jinzo jd. Ua 
 jisange; uajikatula; uatundu. Ndenge, uabingana-ku, uabatula o 
 mutue ua dikixi. Dikixi diafu. 
 
 Ajikuile o jinzo. Asange-mu abika ; a a bana kudia. Abandaku 
 sabalalu anga ajikula-ku. Asanga-ku jingana ja ahetu jitatu, anga a 
 a bana kudia ue. Exi : “ Tukal’etu kia benobo.” 
 
 Ku axala, manii a uaia ku ’xi iengi ni tuana tue tuiadi. O manii 
 d uixi : “ O kudia, ku tuolodia, ki ku tu tenetu . 390 Kdxangienu 
 jihuinii.” 
 
 Aii mu jihuinii ; ajimbidila. Eza m’o’nzo ia ngene, ia kaveia. 
 Evile o kaveia, kuma : “ Enu nu an' ami ; ndenu mu jihuinii.” Aii 
 mu jihuinii ; eza ni jihuinii. Adi ; azeka ; abalumuka. Kuala o 
 kaveia: “ Ndenu dingi mu jihuinii.” Aii mu xanga. O ndenge, ia 
 muhetu, uai ni huinii je ; o dikota uaxala. 
 
 Usanga difundu 391 pai d, uxi: “O jihuinii nuoloxanga palanii?” 
 “Manii kia, papaii.” Pai a uxi : “ Loko ngu ku ambela, kioso a ku 
 tuma ku menia.” Dikota uvutuka ue kua kaveia. 
 
 Ua a ambela : “Ndenu mu tek’ o menia.” Dikota ni ndenge aii 
 ku menia, O ndenge uateke o menia ; ueza. Dikota uaxala, uixi : 
 “ Pai etu, ng* ambele kid.” Pai d uxi : “ O kaveia, loko ki dta o 
 menia bu jiku ; ki a ku ambela kuma ‘tala o menia. se matema,’ eie 
 
The Children of the Widow • 1 1 3 
 
 strong man, enter the house, thou shalt be. food of my dogs.” He 
 stopped outside. Another Di-kishi comes ; he also carries three buf- 
 faloes. He asks the other, who is outside, saying : “ In the house, 
 what didst thou flee from ? ” Says he : “I fled from two men who 
 are in it. They want to kill us for food for their dogs.” Others 
 they come too ; also their chief. The chief asks, saying : “ In the 
 house, what did you flee from ? ” They say : " We fled from two 
 men, who want to kill us.” 
 
 The chief entered ; greeted, saying : “ Be gone, outside.” The two 
 men said : “ We cannot go outside.” The chief called the others, 
 saying : “ Put them outside ! ” They manage to put them out. 
 
 The elder, he sits down ; the younger, he fights with the Ma-kishi. 
 He kills four Ma-kishi. There remain eight Ma-kishi. He kills 
 again four. The younger too sits down. 
 
 The elder conquers too ; ke kills the four who remained. He 
 takes the chief ; he cuts off his head. There succeeds again a head : 
 he cuts it again. There succeeds further another. The elder says : 
 “ We cannot (kill) him ; let us sit down, please ! ” 
 
 The elder becomes a bagre-fish. The Di-kishi takes him up ; he 
 swallows (him). The bagre goes to look into his hearts, 389 whether 
 there are the keys of their houses. He finds them ; he takes them ; 
 comes out. The younger, who succeeded him, he cut the head of 
 the Di-kishi. The Di-kishi died. 
 
 They opened the rooms. They found (in them) slaves ; they gave 
 them to eat. They go up to the upper story and open there. They 
 find there three ladies, and they give them to eat, too. They say : 
 “ Let us live now here ! ” 
 
 Where she stayed, their mother had gone to another country with 
 her two little children. Their mother said : “ The food, which we 
 are eating, it is not sufficient for us. Go to fetch firewood.” 
 
 They went for the firewood ; they went astray. They come to the 
 house of a stranger, of an old woman. They hear the old one, saying : 
 “ You (are) my children ; go ye for firewood.” They went for fire- 
 wood ; they came with firewood. They ate ; they slept ; they got up. 
 Then the old woman : “ Go ye again for firewood.” They went to 
 cut. The younger, a girl, went with her firewood ; the elder stayed. 
 
 He finds his deceased father, saying : “ The firewood, you are 
 cutting it why ? ” “ I don’t know, father.” Their father says : 
 
 “Directly I will tell thee, when they send thee for water.” The 
 elder returns also to the old woman. 
 
 She tells them : “ Go ye to get the water.” The elder and the 
 younger went for the water. The younger got the water ; came 
 (home). The elder stayed, said: “ My father, tell me now.” His 
 father said : “ The old woman, forthwith when she puts the water 
 
1 14 Folk - Tales of Angola . 
 
 uamba kuma * ngejiami.* Kioso ki atala o menia o kaveia, eie u mu 
 xmjika mueniomo; u mu bondeka o mutue mu menia matema.” 
 
 O dikota, kioso ki a mu ambela pai a, kiene ki abange. Ualundula 
 o kaveia, ua mu jikila mueniomo mu menia ; o kaveia anga ufua. 
 
 Kota ni ndenge abokola mu ’nzo. Akatula-mu kitadi kioso. 
 Alenge d kud manii d. 
 
 Mahezu. 
 
 IX. 
 
 KIANDA NI MON’ A MUHETU. 
 
 Muhatu uexile n’ an’ e kiiadi. Buiza Kaholongonio ka mutue ua 
 mutu, uamesena mon’ e umoxi ua ndenge pala ku mu sokana. Mona 
 ua dikota anga u ka zanguia, anga ukatula utokua, anga u mu nokena 
 nau. Ki azubile ku mu nokena utokua, anga u mu texi mu dizanga. 
 K’axidivile 392 kima pala kusokana ndenge e. 
 
 Muene koxi a menia ubiluka Kianda. O kimenemene anga uiza 
 mu zuela ni manii d, ua mona muenid, uixi : “ Ngamesena mon* e 
 pala ku mu sokana.* ’ Manii d anga utambujila. Ki azubile kutambu- 
 jila, o Kianda anga uambata o muhetu, anga uia n*e koxi a menia. 
 Ki azubile kuia n’e koxi a menia, anga u mu zuika kiambote ni jiko- 
 loda 893 bu xingu ni mu maku. Ki a mu zuikile, anga uiza n*e ku 
 bata dia manii a, anga u mu bekela pipa ia viniu, anga ukatula dikuba 
 dia fazenda, u mu bana-diu. Ki abekele o im* eii, o muhatu anga uia 
 ku bata dia munume d, anga akal’d, akal’a. 
 
 O diiala anga ukatula kalubungu ; u ka bunda boxi. Butunda 
 abika avulu, anga buiza kid jinzo pala abika. 
 
 Ki azubile o im* eii, o muhatu inga uiza uimita, anga uvuala. O 
 mona anga ufua. 
 
 O diiala anga uamba kiki, kuma : “ Mon* ami id uafu 6 . Manii 
 enu k’eze-bu ngo bu tambi.’* Manii a anga uiza, o diiala ki exile mu 
 kina. Muene ki asakuka, utala ku polo manii a muku’avalu k£. Ki 
 atalele anga ui’d ku bata die, anga uambela mukaji e, kuma: “ Nga 
 ku ambelele kid? kuma ‘mon’ ami uafu ; bu tambi manii enu k’ezd- 
 bu*?** 
 
 Ki azubile o kuzuela, ukatula o kalubungu anga u ka bunda boxi. 
 Jinzo joso anga jiia mu kalubungu. Bu akexile sanzala anga busa- 
 

 The Kianda and the Young Woman . 
 
 on fire-place ; when she tells thee, saying, * Look the water, whether 
 it is boiling,’ thou shalt speak, saying : * I don’t know.’ While the 
 old woman looks at the water, thou shalt push her into it ; shalt 
 plunge her head into the boiling water.” 
 
 The elder, as his father told him, thus he did. He pushed the old 
 woman, held her down there in the water ; the old woman then died. 
 
 The elder and the younger entered into the house. They took 
 out of it all the money. They ran away to their mother. 
 
 The end. 
 
 IX. 
 
 THE KIANDA AND THE YOUNG WOMAN. 
 
 A woman was with her two children. There came Skull of the 
 head of a man, who wanted one of her daughters, the younger, for to 
 marry her. The elder daughter took it up and took ashes, and 
 filled (its apertures) with them. When she finished smearing it 
 (with) ashes, then she threw it into a lagoon. It was no good to 
 marry her younger sister. 
 
 The same under the water became Kianda. In the morning, then 
 he comes to talk with the mother of that same daughter, saying : 
 “I want thy daughter to marry her.” Her mother then assents. 
 When she finished assenting, Kianda then carried off the woman 
 and went with her under water. When he had done going with her 
 under water, then he dressed her finely with strings on neck and 
 arms. When he has dressed her, then he comes with her to the home 
 of her mother, and brings her a barrel of wine, and taking a bale of 
 cloth, he gives her it. When he brought these things, the woman 
 then went to the house of her husband, and they stayed and stayed 
 together. 
 
 The man then took the kalubungu ; he knocked it on the ground. 
 There came out many slaves, and there came at once houses for the 
 slaves. 
 
 When these things are finished, the woman then comes to be 
 pregnant and gives birth. The child then dies. 
 
 The man then speaks thus, saying : “ My child is dead here. Thy 
 mother, let her not come to the funeral.” Her mother then comes, 
 as the man was dancing. He, when he turned, saw, in front, the 
 mother of his consort. When he had seen, then he went to his 
 house, and told his wife, saying: “ How did I tell thee? saying ‘my 
 child is dead ; thy mother (need) not come to the funeral ’ ? ” 
 
 When he had finished speaking, he takes the kalubungu, and 
 knocks it on the ground. The houses all then go into the kalu* 
 
1 1 6 Folk - Tales of Angola. 
 
 buka iangu. Ki azubile, o diiala anga ui’e kuosokuoso. Muhatu ua 
 mu kaiela, kuoso ku oloia o diiala, anga ukaia mu kuimbila, uixi : 
 
 “ Munume ami ua henda ! Munume ami ua hpnda . f ” 
 
 Atu ala bulu anga akala mu tambujila : 
 
 “ E ! lendenu 6 ! Mbengela kende xibu.” 894 
 
 O diiala anga usanga buama, bu ala kiditadi kionene, kiala ni 
 dibitu. Muene ubokola moxi a ditadi. O muhatu k’a mu muenid 
 dingi. Anga uvutuka kuoso ku atundu, anga uia ku bata dia manii a. 
 
 Ki abixidile ku bata dia manii a, anga ufua ; manii a ue anga ufua : 
 ni atu oso afua ua. 395 
 
 Buaxala ngo mutu umoxi, ua muhatu. 16 uaxala mu o’nzo ie, 
 Dikixi anga diza anga u mu ambata ; uia n’e ku bata die. Anga 
 akal’a. O muhatu anga uiza uimita ; uvuala mona Uatundilemutue 
 umoxi. 
 
 Muhetu anga uimita luamukua ; dikixi anga u mu ambela kiki : 
 u Se uvuala dingi mona ua mutue umoxi, ngi ku ixanena aku’ etu 
 pala ku ku dia” O muhatu anga uvuala mona ua mitue iiadi. 
 
 O muhetu anga uambata mon’e ua mutue umoxi, anga uleng’e. 
 Usanga jinzo, anga usuama mueniomo. Buexile mu bita dikixi, anga 
 uivua o dizumba dia mutu. Dikixi anga ubokola mu o’nzo ; usanga 
 o muhatu uazeka, anga u mu dia ni mon’ e, kiiadi kia 
 
 O inzo anga ibiluka inzo ia makixi. 
 
 X. 
 
 A-UOUA KIUANA. 
 
 Tuateletele a-Uoua 896 kiuana ; ua makota aiadi, ni ndenge jiiadi. 
 Na Kimanaueze kia Tumb’ a Ndala, kilundu kia makamba, uatunga, 
 uasoma. Uavuala an’ e kiuana ; ahatu ene oso. Kana dingi mon’ a 
 diiala. Ene oso, mama ia imoxi. 
 
 Dikota, ki eza mu di luka, 397 uxi : “ Eme Uoua.” O ndenge e, ia 
 mu kaiela ku kunda die, uxi : “ Eme Uoua.” Pange A, ia katatu, 
 uxi: “ Eme Uoua.” Kasule ka, kauana, uxi: “Eme Uoua” Akua 
 exi: “O dijina dimoxi, di mua di luka, m’upange uenu kiuana. A 
 nV ixana kiebi ? ” 
 
The Four Uouas. 
 
 117 
 
 bungu. Where there was a village, then there sprouts the grass. 
 When he had finished, the man then goes away, anywhere. The 
 woman follows him, wherever the man is going, and she keeps on 
 singing, saying: 
 
 “ Husband mine of love ! Husband mine of love ! ” 
 
 People who are in heaven, then keep answering : 
 
 ‘ O ! run ye, O run ! Soon is gone the dry season.” 894 
 
 The man then finds a place where there is a large rock, that has a 
 door. He enters inside the rock. The woman saw him not again. 
 And she returned where she came from, and went to the home of 
 her mother. 
 
 When she arrived at the home of her mother, then she died ; her 
 mother also then died ; and all the people they died too . 395 
 
 There remained only one person, a woman. She remained in her 
 house. A Di-kishi then comes and he carries her off ; goes with her 
 to his house. And they live together. The woman then becomes 
 pregnant ; she gives birth to a child. It came out (with) one head. 
 
 The woman then conceived another time ; the Di-kishi then said 
 to her thus : “ If thou bearest again a child with one head, I shall 
 call our folk, to eat thee.” The woman then bore a child of two 
 heads. 
 
 The woman then carried her child of one head, and ran away. 
 She finds houses, and hides there. There was passing a Di-kishi, 
 and he scents the smell of human beings. The Di-kishi then enters 
 into the house ; he finds the woman asleep, and he eats her with her 
 child, both of them. 
 
 The house then was changed into a house of Ma-kishi. 
 
 X. 
 
 THE FOUR UOUAS. 
 
 We will tell of the four Uouas , 396 of the elder two, and the younger 
 two. Na Kimanaueze kia Tumb* a Ndala, favorite of friends, built, 
 lived. £ie begat his four children ; all females. There came no 
 male child. They all (had) one mother. 
 
 The eldest, when she came to name herself , 397 said : “ I (am) 
 Uoua.” Her younger, who followed her behind, also said : €t I (am) 
 Uoua.” Their sister, the third, says: “I (am) Uoua.” The young- 
 est, the fourth, says : “ I (am) Uoua.” The other people say : “ The 
 name is one, that you called yourselves, in your sistership of four. 
 How shall they call you?” 
 
i iS Folk- Tales of Angola. 
 
 Akulu ; eza mu itala m ia kusakana. 
 
 Kueza diiala mu beka, kua Uoua ua kota. Ene inzo imoxi, ia 
 unzangala. 399 A mu bake mu kijima. Kumbi diafu. A mu tele- 
 kela kudia; uadi. Usuku ueza; diiala diatubuka; diaii m’o’nzo ia 
 an' ahetu. 
 
 Uxi : “ Ngoloxi, enu, jingana.” An’ ahetu a i 400 tambula exi : 
 “Ngoloxi ifii.” A mu zalela dixisa boxi ; uaxikama. An’ ahetu a 
 mu nangesa, exi : “ Uanange kiebi, mon’ a diiala ? ” Muene uxi : m 
 
 “ Nganange munangi 402 a nzamba. 
 
 Ngasete museti a kiela. 
 
 Nzamba katenguna, a mu ase. 
 
 Njila kafufuka, a i endela . 408 
 
 Kangalafa ka masangu, kudia kua jinjila . 404 
 
 O milemba ni mibangu, kijingisa kia dibata . 405 
 
 Mu tunda, tu an’ a nguvu ; 
 
 Mu ngela, tu an’ a Nguvulu . 406 
 
 O mon’ a diiala, ha ua di futila, 
 
 Dibeka ku kiasu . 407 
 
 Mbamba, mbamba; xibata, xibata: 
 
 Mbamba, tua i kuatele, makembu ; 
 
 Xibata, tua i kuatele, usalajendu . 403 
 
 Makania azekele bu hete ; 
 
 Maluvu azekele mu kobo : 409 
 
 Makania, telu dia mate ; 
 
 Maluvu, telu dia maka. 
 
 Kuene ku a mu ii o muxima. Mu maxila , 410 jingana.” 
 
 Ene exi: “Tuaxamenena.” Exi: “Tu&nange-etu. Kumbi diafu; 
 ngoloxi ialembe. Ki uila, uxi : 9 ngiia mu ku a bana ngoloxi/ tua ki 
 ximana, ki uabange. Mahezu 61* Muene uataia, uxi : “A Nzambi.” 
 Ala mu ta o mak’cL Uxi: “Nga ku endela, eie, na Uoua ua 
 kota/’ 411 
 
 Na Uoua uxi : i( Kiauaba U ngi sakan* eme, u tu sakana etu 
 oso, kiuana kietu. Ha uedi, uxi eme ngoho, ngi dikota, k’utena ku 
 ngi sakana. Kikala tusakana iala dietu dimoxi, kiuana kietu mu 
 uana ua mama’* Diiala ditaia, uxi : 99 Eme ngitena ku mi sakana.” 
 Ua a bana makania ; uai’e mu kijima ki£ ; uazekele. 
 
 Kuaki ; iu uia ku& na Kimanaueze, uxi ; “ Ngeza mu ta maka ; 
 ngamesena kusakana n’ an* 61* Na Kimanaueze uxi: “ Kiauaba. 
 Ha uatena kiuana ki4, ngi lembele.” O diiala uaxikina, uxi : “ Nga- 
 tena. Kiauaba.” 
 
 Uvutuka ku bata di^. Uasange pai & ; uxi : “ Ku ngendele, a ngi 
 xikina. A ngi bingi ilembu ia an’ahetu kiuana.” Pai £ uazangula 
 mama jiuana ja ngombe; ua mu bana-jiu; uxi: “KMembe.” Uaze- 
 kele, 
 
The Four Uouas. 
 
 119 
 
 They grew up ; have come to the age of marrying. 
 
 There came a man to woo, to Uoua the eldest. They (were in) 
 one house, of virginity . 399 They placed him in the guest house. 
 The sun died. They cooked food for him ; he ate. The night came ; 
 the man went out ; he went to the house of the girls. 
 
 He says: “Evening, you, ladies.” The girls accept it, saying: 
 “ This is evening.” They spread for him a mat on the ground ; he 
 sits down. The girls entertain him ; saying : “ Thou spentest (the 
 day) how, young man ? ” He says : 401 
 
 “ I spent the day as an elephant spends it. 
 
 I played, as a player of backgammon. 
 
 The elephant is lame, (because) they shot him. 
 
 The path is worn down, (because) they walked it . 408 
 
 A nice bottle of bird-seed, (is) food of birds . 404 
 
 The wild fig-tree and the Mubangu tree (are) ornaments of a home . 406 
 
 In the East, we are children of the hippo; 
 
 In the West, we are children of the Governor . 406 
 
 The young man, when he covers himself, 
 
 (Casts) the mantle over the left (shoulder ). 407 
 
 Staff, staff ; sword, sword : 
 
 Staff, we took it for ornament ; 
 
 The sword, we took it for sergeantship. 
 
 The tobacco slept at head of bed ; 
 
 The palm-wine slept in the glass ; 
 
 Tobacco, (is) the cause of spitting ; 
 
 Palm-wine, (is) the cause of talking. 
 
 There is where his heart went. This is the end, ladies.” 
 
 They say : “We accept.” They say : “ Let us pass time. The 
 sun is down, the evening dark. That thou thoughtest, saying, ‘I 
 will go to give them (good) evening,’ we praise it, that thou didst so. 
 The end.” He answered, saying: “(Is) of God.” They continue 
 their conversation. He says : " I came (because of) thee, thou, na 
 Uoua the eldest.” m 
 
 Na Uoua says : “ Very well. Thou shalt marry me, (if) thou 
 marriest us all, the four of us. If thou thinkest, that (thou wilt 
 have) me alone, the eldest, thou canst not marry me. It must be 
 that we marry our one man, the four of us in the fourhood (of) one 
 mother.” The man assents, saying: “I can marry you.” He gives 
 them tobacco ; he goes to his guest house ; sleeps. 
 
 At daybreak, he goes to na Kimanaueze, saying : " I have come 
 to have a talk ; I want to marry with thy daughters.” Na Kimana- 
 ueze says : “Very well. If thou canst afford the four of them, bring 
 me the price.” The man agrees to, saying : “ I can. All right.” 
 
 He returns to his home. He finds his father ; says : “ Where I 
 went, they accepted me. They asked me for the wooing-presents of 
 four girls.” His father took up four mothers of cows ; he gave them 
 to him, saying : “ Go and woo.” He slept. 
 
120 
 
 Folk - Tales of Angola . 
 
 Kuaki, uakatuka. Uabixila ku makou ’ m e; uabana jingombe. 
 Atambula. Dilemba 413 dixi : “ Eme nga mi bana izua iuana. Kizua 
 kia katanu eme ngiza mu benga o mabanga.” A mu telekela mama 
 ia hombo. Uazekele. 
 
 Kuma kuaki, uvutuka ku bata die. Uazekele izua iuana. Kizua 
 kia katanu kieza-bu, diiala uazangula akunji . 414 Aia mu takana ma- 
 banga; abixila. Anange dikumbi. A a telekela hombo ni funji. 
 Ngoloxi ieza; a a bana mabanga. 
 
 Eza n’d. A a bokuesa mu manzu 415 d. Dikota n* inzo id , ndenge 
 n* inzo id ; katatu n* inzo ie ; kasule kd n* inzo id. A a jibila hombo. 
 Adila mu manzu a ubanga. Izua iiadi iabu. Mundu ua imbalaitibi 
 uamuangana . 416 
 
 O diiala ngud kuiza mu manzu a mabanga. Izua ioso uala mu 
 zeka mVnzo ia unzangala. Kizu’ eki pai d ua mu ambe, uxi : “ Eie, 
 na Nzua, an' a ngene, hanji ki ua a benga, mu jinzo jd ngue kubo- 
 kona palahi ? ” Muene uvutuila pai d, uxi : “ Papaii, sonii ja ngi 
 kuata, mukonda hanji ki nga a benga, k’adi lua kudia kua mbote. 
 Mungu ngiia mu iangu mu mbole ; sumba ngijiba-mu kambambi n* 
 adie.” Uazekele. 
 
 Kuaki kimenemene, uazangula uta ue, ni poko i£, n’ imbua id, ni 
 kamoso kd. Uxi: “Tuie mu mbole. ,, Akatuka; abixila mu mbole. 
 Atungu fundu ; abokona. Azekele. 
 
 Kuma kuaki. Na Nzua uia mu ta mibetu ia jipuku. Uatundu-ku ; 
 ueza mu fundu ie. Uazekele. Aii mu tala mibetu . 417 Ajitula jipuku ; 
 makuinii-a-uana a puku. Avutuka bu fundu. 
 
 Na Nzua uambela kamoso ke, uxi: “Sua mafue a uisu .” 418 Ka- 
 moso kasu mafue. Uxi : “ Kuta mabunda auana a jipuku.’* Uxi : 
 “ Kamoso, ngu ku tuma kindaula ku bata. Ubixila n’usuku ; k’u^ibi- 
 xile ni muania. Mabunda auana id, ambat* a 419 kua akaji ami.’* 
 
 Kamoso uai. Utuama Uoua ua kota. Ubokona m’o’nzo, uxi : 
 “ Dibunda didi, di a ku tumisa muadi, uxi : * dibunda didi, di akutu 
 njimu, kioua kd di jitule . 421 Eme ngaxala kunu ; ki ngitena lua 
 kuia.* Muene, muadi, ua ng’ ambela, uxi : * dibunda didi, kd di bane 
 na Uoua ua kota ; k’u di tangele o pange jd.’ ** Kamoso katubuka. 
 
 Uai dingi mud 422 Uoua uamukud; ua mu jikuila. Kamoso uxi: 
 “Dibunda didi, muadi uxi, ‘dibunda, di akutu njimu, kioua kd di 
 jitule. Eie ngoho, nga ku tumikisa o dibunda ; pange jd k'u a 
 tangele-diu. Eme ngaxala hanji.* ’* Kamoso katubuk’e. 
 
The Four Uouas. 
 
 121 
 
 In the morning, he starts. He arrives at his parents-in-law’s ; 412 
 he hands the cows. They accept. The bridegroom says : “ I give 
 you four days. The fifth day I shall come to fetch the brides. ” 
 They cook him a mother of goat. He slept. 
 
 Morning comes ; he returns to his home. He slept four days. 
 The fifth day having come, the man took the companions . 414 They 
 go to fetch the brides ; they arrive. They spent the day. They 
 cooked them a goat and mush. The evening came ; they gave them 
 the brides. 
 
 They come with them. They introduce them into their houses. 
 The eldest has her house ; the younger has her house ; the third has 
 her house; the youngest has her house. They kill them a goat. 
 They eat in the houses of brideship. The two days are over. The 
 band of the companions scatters . 416 
 
 The man will not come into the houses of the brides. All days he 
 is sleeping in the house of bachelorship. One day his father scolded 
 him, saying : “ Thou, na Nzud, the girls strangers, since thou hast 
 brought them home, in their houses thou refusest to enter, why ? ” He 
 replied to his father, saying : “ Father, shame has held me, because 
 since I brought them home, they not yet ate nice food. To-mor;ow 
 I will go to the bush to hunt ; perhaps I may there kill a deer for 
 them to eat” He slept. 
 
 When shone the morning, he took up his gun, and his knife, and 
 his dog, and his boy. He says : “ Let us go to hunt” They start ; 
 they arrive in bush. They build a hut ; they get in. They sleep. 
 
 Morning shines. Na Nzua goes to set traps for rats. He comes 
 away; comes to his hut. He slept. They went to look at the 
 traps. They loosened the rats ; forty rats. They return to the 
 grass-hut. 
 
 Na Nzua tells his boy, saying: “Cut green leaves.” The boy 
 cuts leaves. He says : “ Bind four bundles of the rats.” He says : 
 “ Boy, I will send thee directly home. Thou shalt arrive at night ; 
 do not arrive by day. These four bundles, carry them to my wives.” 
 
 The boy went. He begins with Uoua the eldest. He enters into 
 the house, says : “ This bundle (is) that which the master sends 
 thee, saying, ‘ the bundle, which the wise bound, let a fool 420 untie 
 it . 421 I remain here, I cannot yet go.’ He, the master, told me, 
 saying, ‘ this bundle, go, give it na Uoua the eldest ; do not men- 
 tion it to her sisters.’ ” The boy went out. 
 
 He went again to Uoua the second ; she opened to him. The 
 boy said : “ The bundle here, master says, 1 the bundle, which the 
 wise bound, let a fool untie it. Thou alone, I sent thee the 
 bundle ; thy sisters, do not mention it to them. I still remain/ ” 
 The boy went out. 
 
122 
 
 Folk- Tales of Angola. 
 
 Uai dingi mud Uoua ua katatu; ua mu jikuila. Uabokona: 
 “ Muadi uxi: ‘dibunda di akutu njimu, kioua kd di jitule. Dibunda 
 didi, eie ngoho nga ku tumikisa-diu ; pange )6 k’u a tangele-diu.’ ” 
 Kamoso katubuk’e. 
 
 Uai dingi mud Uoua ua kasule; ua mu jikuila. Kamoso kexi: 
 « Muadi uxi: ‘dibunda didi, eie ngoho nga ku tumikisa-diu. Di- 
 bunda, di akutu njimu, kioua kd di jitule.’ ” Kamoso kexi : “Ngala 
 mu i’ ami kid. Mungu k’u ngi tange ku pange j6.” 
 
 Kamoso kai’ e ni usuku. Uabixila kud ngana i£ mu mbole. 
 Ngana i£ u mu ibula : “ Uabange ki nga ku tumu ? ” Kamoso kexi : 
 “ Kiene ki ngabange.” 
 
 Ahatu ku bata, a a tumikisa mabunda, Uoua uadianga uabake o 
 dibunda mu kaxa. Uoua ua kaiadi ua di bake mu kaxa. Uoua ua 
 katatu ue ua di bake mu kaxa. Uoua ua kauana uxingeneka, uxi : 
 “Dibunda, di a ngi tumikisa, uxi ‘kd di jitule,* erne ngi di jitula ni 
 ngitale kioso kiala-mu.” 
 
 Ua di jitula ; utala jipuku, jala-mu. Ua ji kubula ; ua ji kulula. 
 Ua ji te m’o’mbia ; ua ji lambe. Ua ji niange ku musoma ; uosomeka 
 mu hongo. Ua di xib’e. Akal’d ku izua, kuinii dia kizua. 
 
 Na Nzud, uendele mu mbole, ueza; id m’o’nzo ia Uoua ua kota, 
 uxi : “ Beka dibunda, di nga ku tumikisa.” Ujikula mu kaxa ; uno- 
 mona dibunda ; u di sangununa. Puku jabolo joso ; jakituka manduL 
 
 Diiala uatubuk’£; uai mud Uoua ua kaiadi: “Beka dibunda, di 
 nga ku tumikisa.” Muhatu ujikula mu kaxa; u di nomona; u di 
 sangununa, Muala mandui oso. 
 
 Diiala uatubuk’e; uai mud Uoua ua katatu. Uxi: “Beka di- 
 bunda, di nga ku tumikisa.” Muhatu ujikula mu kaxa; unomona 
 dibunda ; u di sangununa. Muala mandui ngoho. 
 
 Diiala uatubuka; uai mud Uoua ua kasule. “Beka dibunda, di 
 nga ku tumikisa.” Muhatu ubalumuka ; unomona musoma mu 
 hongo. O jipuku jakukuta. 
 
 Diiala uolela. Utubuka bu kanga ; uixana o mundu u* akua- 
 sanzala. Uxi : “ Enu, jingana, erne ngele mu mbole. Ngakutu ma- 
 bunda auana ; nga a tumikisa ahetu, ngixi ‘ dibunda di akutu njimu, 
 kioua kd di jitule.’ Erne ngabange kuinii dia kizua mu iangu. Lelu 
 ngeza ku bata, ngixi ‘ enu, ahetu, bekenu mabunda, u nga mi tumi- 
 kisa/ Anomona mabunda; a makota atatu abolo; o dibunda dia 
 kauana, dia kasule, diakukuta. Jipuku jiji. Makota atatu maioua; 
 k'adimuka. Ngisakana o kasule.” Makota atatu ai’d. 
 
The Four Uouas . 
 
 123 
 
 He went again to Uoua the third ; she opened to him. He en- 
 tered : 44 Master says, ‘ the bundle, that the wise bound, let a fool 
 untie it. Thou only, I send thee this bundle ; thy sisters, do not 
 mention it to them/ ” The bey went out. 
 
 He went further to Uoua the youngest; she opened to him. 
 The boy said : “ Master says, * this bundle, thou only I sent it to 
 thee ; thy sisters, do not mention it to them. The bundle, which 
 the wise bound, let a fool untie it/ ” The boy says : “I am going 
 now. To-morrow do not mention me to thy sisters/’ 
 
 The boy went in the night. He arrived at his master’s in the 
 bush. His master asks him : “ Didst thou do as I ordered thee ? ” 
 The boy says : “ I did do so.” 
 
 The women at home, to whom the bundles were sent, Uoua the 
 first kept the bundle in the box. Uoua the second kept it in the 
 box. Uoua the third also, she kept it in the box. Uoua the fourth 
 thought, saying: “The bundle, that he sent me, saying, ‘let her 
 open it,’ I will open it, that I see what is in it.” 
 
 She opened it ; she sees the rats, that are in. She cleans them 
 out ; she shaves them. She puts them in pot ; she cooks them. 
 She sticks them on a spit ; she sticks it in roof. She kept quiet. 
 They live on some days ; ten days. 
 
 Na Nzua, who had gone hunting, comes ; he is in the house of 
 Uoua the eldest, saying : “ Bring the bundle that I sent thee.” She 
 opens the box ; takes out the bundle ; she unties it. The rats are 
 all rotten ; they have become maggots. 
 
 The man goes out ; he goes to Uoua the second : “ Bring the 
 bundle that I sent thee.” The woman opens the box ; she takes it 
 out ; she unties it. In it are all maggots. 
 
 The man goes out ; goes to Uoua the third. Says : “ Bring the 
 bundle that I sent thee.” The woman opens the box; she takes 
 out the bundle ; she unties it In it are maggots only. 
 
 The man goes out; goes to Uoua the youngest: “Bring the 
 bundle that I sent thee.” The woman stands up; she takes off 
 the spit from the roof. The rats are dried. 
 
 The man laughs. He goes outside; he calls the crowd of the 
 people of the village. He says : “ You, gentlemen, I went a-hunt- 
 ing. I tied four bundles ; I sent them to my wives, saying ‘ the 
 bundle which the wise tied, let the fool untie it/ I made ten days 
 in the bush. To-day I have come home, saying, ‘you, wives, bring 
 the bundles, that I sent you/ They take out the bundles ; those of 
 the elder three are rotten ; the bundle of the fourth, of the youngest, 
 is dried. Her rats are these. The elder three are fools ; they are 
 not intelligent. I will marry the youngest.” The elder three went 
 away. 
 
124 
 
 Folk -Tales of Angola . 
 
 Kiabekesa o kuila: “ Kota ni ndenge k’asakana diiala dimoxi.” 
 Mukonda o kasule uatambuile makot’ e o diiala, mu konda dia 
 unjimu ue. 
 
 Bu tua u ivila. Mahezu. 
 
 XI. 
 
 NGANA KAMUAMBATA NI NGANA KAMUAMBELA. 
 
 Ngana Kamuambatd ni ngana Kamuambeld 423 akutu o uenji ud; 424 
 aluia mu Luanda mu ta uenji, ni ngamba ja. 
 
 Ate o uenji mu ’xi ia Luanda; akuta o mihamba; azangula. Ai'd 
 katd bu ’Ifuangondo. 426 Kuala ngana Kamuambela : “ Kupatele, 
 tui’etu kid.” Uixi : “ Ngdzekedi ami kid.” Anange. Atula mu 
 ngoloxi : u Kiebi ? Kupatele, uanange kiebi ? ” Uixi : “ Ngana- 
 ngiami.” Azek’ d. 
 
 Utula mu ’amenemene: “Tui’etu, kupatele kuami.” Uxi : “Ngi- 
 tenami kuenda.” Kuala kupatele kue : “ Tunange etu. Enu, 
 jingamba, ndenuenu ku bata. Ki muabixila ku bata, atangedienu 
 adiakimi ku Mbaka muixi : ‘ O ngana Kamuambatd ualukata. Tua a 
 xisa bu ’Ifuangondo, ni ngana Kamuambeld ni ngana Kamuambati. 
 Ngana Kamuambata ualokata ; mukua uaxala, u mu talela, kat 6 ki 
 bua o uhaxi.’ ” O ngamba jai’ d. Ene, axala ku dima, anange d; 
 azek’ d. 
 
 Kutula mu ’amenemene, kuala ngana Kamuambeld uixi : “ Kamba 
 diami, o uhaxi uavulu. Za ngu ku ambate, tui’etu.” “ K’a ng’ amba- 
 tami.” “ Makutu me.” Uixi : “ Moso, kidi ngazuela. Erne, k’ a 
 ng’ ambatami.” Uixi : “ Ngu ku ambata muene ; ngalu ku ambel’6 ! ” 
 Uixi: “Erne, k’a ng’ ambatami-ze ; kijila-ze 426 kia muiji uami.” 
 
 Uixi : u Makutu md ; erne ngu ku ambata muene.” Ua mu te ku 
 dima. Akatuka . . . kat6 mu Nzenza mua Palma. 427 '‘Moso, 
 tuluka ! ” “ Ngitulukami. Ngakexile mu ku ambel’d : * erne, k’a 
 
 ng’ ambatami.’ O kizua kia lelu, ua ng’ ambata, ngitenami kutu- 
 luka.” Uazeka n*^ ku dikunda, katd kuma kuakl Azangula. 
 
 Kutula mu njila, ngana Kamuambeld uamesena kunena, uixi: 
 “ Moso d, tuluka, nginene.” “ Erne, nga ku ambelele kid ; erne, k’a 
 ng’ ambatami. O kizua kia lelu, uala ku ng’ ambata, ngitenami 
 kutuluka.” Ngana Kamuambeld uanena uemana. 
 
 Akatuka . . . kate mu Jipulungu. 428 Kuala ngana Kamuambeld: 
 “Tuluka, moso, nginioke.” 429 Uixi: “Kamba diami, ngitulukami 
 dingi.” 
 
Mr. Carry-me-not and Mr. Tell-me-not. 125 
 
 This brought about the saying : “ Elder and younger shall not 
 marry one man.” Because the youngest took from her elder the 
 man, because of her shrewdness. 
 
 Thus far we heard it. Finished. 
 
 XI. 
 
 MR. CARRY-ME-NOT AND MR. TELL-ME-NOT. 
 
 Mr. Carry-me-not and Mr. Tell-me-not 423 bound their merchan- 
 dise ; 424 they are going to Loanda to make trade, with their carriers. 
 
 They made trade in the city of Loanda ; they bind their baskets ; 
 they lift (them). They go as far as Kifuangondo . 426 Then Mr. 
 Tell-me-not : “ Friend, let us go now ! ” Says : “ Let me sleep 
 first ! ” They rest. They reach the evening : “ How ? friend, thou 
 hast rested how ? ” Says : “ I rested not.” They sleep. 
 
 (He) arrives in morning : “ Let us go, friend !” Says : “ I cannot 
 walk.” Then his friend : “ Let us rest. You, carriers, go ye home. 
 When you reach home, tell them, the old people at Ambaca, saying : 
 ‘ Mr. Carry-me-not is sick. We left them at Kifuangondo, both 
 Mr. Tell-me-not and Mr. Carry-me-not. Mr. Carry-me-not is sick ; 
 the other remained, to look after him, until the sickness is over/ ” 
 The carriers have gone. They, who stayed behind, spend the day ; 
 they sleep. 
 
 Arriving in the morning, then Mr. Tell-me-not says : “ My friend, 
 the sickness is much. Let me carry thee that we may go.” “ They 
 do not carry me.” “ Lies thine.” Says : “ Friend, I spoke the 
 truth. I, they do not carry me.” (The other) says : “ I will carry 
 thee indeed ; I am telling thee so ! ” He says : “ I, they do not 
 carry me at all ; it is a law 426 of my family.” 
 
 (The first) says : “ Thy lies ! I will carry thee anyhow.” He puts 
 him on (his) back. They start ... as far as on Bengo River at 
 Palma’s . 427 “ Friend, get down ! ” “I shall not get down. I have 
 been telling thee : * I, they carry me not/ The day of to-day, thou 
 hast carried me, I cannot get down.” He sleeps with him on (his) 
 back until day breaks. They set out. 
 
 Halting on the road, Mr. Tell-me-not wants to do something, says : 
 “ Friend, get down, that I may do something.” “ I have told thee 
 already ; me, they carry me not. The day of to-day, thou art carry- 
 ing me ; I can no more get down.” Mr. Tell-me-not did it standing. 
 
 They start ... as far as Pulungo . 428 Then Mr. Tell-me-not: 
 “ Get down, friend, that I may rest.” He says : “ My friend, I shall 
 not get down any more.” 
 
126 
 
 Folk- Tales of Angola . 
 
 Ngana Kamuambeld k’adie kima, k’anue menia. Ngana Kamua- 
 mbata k’anue menia, k’adie kudia. Akatuka. Atula mu njila; 
 ngana Kamuambela ua di bala boxi. Pai jd atumisa o uanda. A a 
 longo mu uanda, . . . kat£ ku bata. O ngana Kamuambela, o ngana 
 Kamuambatd, abange nake diezua. 430 Ngana Kamuambeld uafu, 
 ngana Kamuambata uafu. Mukud, ngana Kamuambatd, uafile ku 
 dikunda dia mukud. A a funda, mutu mu mbila ie, mutu mu mbila 
 it 
 
 Ki kuxalela, k* o lo dia mundu, o mutu uevua ki azuela mukud : 
 ‘ Eie, moso, kienieki k’u ki bange ; ki ku bekda maka," ki uixi " Id 
 kia ngi bangami kima," uele. 
 
 K’ o lo dia mundu, mutu uevua mukud ; eie u 6 uevua muku’enu 
 ki azuela. Eie, k’uvud mutu, u kiama kia muxitu ; umona ng<$ i ku 
 dia, i ku tanga k’u i mond, 431 
 
 Kiebi ? ngana jami ja ahetu. Erne ngateletele ngana Kamua- 
 mbatd, o kamusoso ke. La kauaba, la kaiiba, ngana jami ja mala, 
 ngazuba. 
 
 Mahezu . . . “ma Nzambi." 
 
 XII. 
 
 MUTELEMBE NI NGUNGA. 
 
 Tuateletele Mutelembe ni Ngunga. 432 
 
 Mala aiadi, kota ni ndenge, exi : “Tuie mu mbole." O ndenge, 
 muene uala ni jimbua j£ jiiadi ; o ifii jina die Mutelembe, o ifii jina 
 di£ Ngunga. Akutuka ; abixila mu mbole. Atungu fundu ; abo- 
 kona; akal’d. 
 
 Ndenge iala mu loza o jlxitu, o dikota kana. Abange mbeji, 
 ndenge uxi : “ Kota tui’ etu kia ku bata." 
 
 Azangula. Dikota uxingeneka uxi : “Tuejile mu mbole. Mon* a 
 ndenge, muene uajiba o jixitu; erne, ngi dikota, kana. Ki ngibixila 
 ku bata, sonii ji ngi kuata." Uajiba ndenge t Uanomona o midia 
 ia ndenge 6; ua i bana Mutelembe. Mutelembe ua i nuha ; ngue. 
 Ua i bana imbua iamukud, Ngunga ; ngu£. Uazangula o muhamba 
 ua xitu. O jimbua jatale ngana ia a mu jiba ; jikala mu kuimbila : 
 
 “ Ndala ia kota s 
 
 Ni Ndala ia ndenge, 
 
 Eie mu ngongo 
 Mu dia akud. 
 
Mutelembe and Ngunga . 127 
 
 Mr. Tell-me-not eats nothing, drinks no water. Mr. Carry-me-not 
 drinks no water, eats no food. They start. They halt on the road ; 
 Mr. Tell-me-not falls on the ground. Their fathers sent a hammock. 
 They put them in the hammock ... as far as home. Mr. Tell-me- 
 not, Mr. Carry-me-not, they made eight days. Mr, Tell-me-not died, 
 Mr. Carry-me-not died. The one, Mr. Carry-me-not, died on the back 
 of the other. They buried them, (one) man in his grave, (the other) 
 man in his grave. 
 
 If there is left, on the face of earth, somebody who hears that 
 another says : “ Thou, friend, do not do this ; it will bring thee 
 trouble/’ if he says “ It will not do me any harm/’ he is wrong. 
 
 On the face of the earth, one listens to another ; thou, too, shalt 
 listen to thy companion when he speaks. Thou, who dost not listen 
 to any one, art a beast of the forest ; thou shalt find only what will 
 kill thee, what thee will report thou shalt not find. 
 
 How is it, my ladies ? I have told of Mr. Carry-me-not, his story. 
 Whether good, whether bad, my gentlemen, I have finished. 
 
 The end . . . “is of God.” 
 
 XII. 
 
 MUTELEMBE AND NGUNGA. 
 
 We will tell of Mutelembe and Ngunga. 
 
 Two men, elder and younger, say : “ Let us go a-hunting ! ” The 
 younger, he has his two dogs ; this one, his name (is) Mutelembe, 
 this one, his name (is) Ngunga. They start ; they arrive in game- 
 ground. They build a hut ; they go in ; they stay on. 
 
 The younger is (always) shooting the game, the elder none. They 
 spent a month, the younger says : “ Elder, let us go home now 1 ” 
 
 They start. The elder thinks, saying : “ We came a-hunting. 
 The child, he killed the game ; I, the elder, not. When I arrive at 
 home, shame will take me.” He killed his younger. He took out 
 the bowels of his younger; he gave them to Mutelembe. Mute- 
 lembe smelled them ; he refused. He gave them to the other dog, 
 Ngunga ; he refused. He lifted the basket of meat. The dogs 
 looked at their master (who was) killed ; they begin to sing : 
 
 “ N dala the elder 
 And N dala the younger, 
 
 They went into the world 
 To destroy others. 
 
128 
 
 Folk- Tales of Angola . 
 
 Tuximana 
 
 Mutelembe ni Ngunga; 
 
 A a texile midia ; 
 
 Ngud ku i dia.” 
 
 Ndala ia kota uatula o muhamba ua xitu boxi; uajiba imbua 
 imoxi. Uxi: “Janda ku ngi tanga ku bata, jixi ‘rnuene uajiba 
 ndenge e/ ” Uazangula muhamba ; usuluka. Imbua, i ajiba, iiii iza 
 dingi ni kuimba : 
 
 “ Ndala ia kota 
 Ni Ndala ia ndenge, 
 
 Ele mu ngongo 
 Mu dia akui. 
 
 Tuximana 
 
 Mutelembe ni Ngunga; 
 
 A a texile midia ; 
 
 Ngud ku i dia.” 
 
 Uatula dingi o muhamba ua xitu boxi ; ua ji jiba jiiadi. Uakande 
 kina ; ua ji vumbika. 
 
 Uzangula ; usuluka. Jimbua ji jiza dingi ni kuimba : 
 
 “ Ndala ia kota 
 Ni Ndala ia ndenge, 
 
 Ele 488 mu ngongo 
 Mu dia akua. 
 
 Tuximana 
 
 Mutelembe ni Ngunga ; 
 
 A a texile midia ; 
 
 Ngud ku i dia.” 
 
 Uabixila ku mbandu a bata. Uazuata ; uazangula ; 434 ubokona 
 m’o’nzo. 
 
 A mu ibula : “ Enu muendele kiiadi ; o mukuenu uebi ? ” Muene 
 uxi: “Ua di tele ni ixi ie.” Uzuba kuzuela, jimbua jabixila ; jabo- 
 kona m’o’nzo i& ngana id ; jikala mu kuimba dingi. Atu exi : 
 “Ivuenu o jimbua jala mu kuimba. Eie, Ndala ia kota, ndenge 6 
 uendele n*£, ua mu jiba. O jimbua j& ja tu tangela” Adidi o 
 tambl 
 
129 
 
 Mutelembe and Ngunga . 
 
 We praise 
 
 Mutelembe and Ngunga, 
 
 To whom were thrown the bowels ; 
 
 They refused to them eat.” 
 
 Ndala the elder set down the basket of meat on ground ; he killed 
 one dog. Says : “ They will report me at home, saying, ‘ he killed 
 his younger/ ” He took up the basket ; he goes ahead. The dog 
 that he killed, here it comes again, singing : 
 
 “ Ndala the elder 
 And Ndala the younger, 
 
 Went into the world 
 To destroy others. 
 
 We praise 
 
 Mutelembe and Ngunga; 
 
 They threw them the bowels ; 
 
 They refused to them eat.” 
 
 He set down again the basket of meat on the ground; he killed 
 them both. He dug a grave ; he covered them up. 
 
 He lifts up ; goes on. The dogs, here they come again, singing : 
 
 “ Ndala the elder 
 And Ndala the younger, 
 
 Went into the world 
 To kill others. 
 
 We praise 
 
 Mutelembe and Ngunga; 
 
 They threw them the bowels ; 
 
 They refused to them eat.” 
 
 He arrives in vicinity of the village. He dresses ; lifts up ; enters 
 into the house. 
 
 They ask him : w You went two ; thy companion, where is he ? ” 
 He said : “He went to his country.” He finishes speaking, (and) 
 the dogs arrive ; they enter the house of their master ; they begin 
 to sing again. The people say : “ Hear the dogs are singing ! 
 Thou, Ndala the elder, thy younger thou wentest with him, thou 
 hast killed him ! His dogs, they told us ! ” They wailed the mourn- 
 ing. 
 
Folk - Tales of Angola . 
 
 130 
 
 XIII. 
 
 MON’ A KIMANAUEZE NI MON’ A KUMBI NI MBEJI. 
 
 Erne ngateletele na Kimanaueze, uavuala mon’e ua diiala. Mona 
 uakulu; ueza mu kitala kia kusakana. Pai a uxi: “Sakana.” Muene 
 uxi: “Eme nguami kusakana muhetu boxi.” Pai a uxi: “Kikala 
 usakana kuebi ? ” Muene uxi : “ Eme, kikala ngisakana mon* a 
 ngana Kumbi ni Mbeji.” Mundu exi: “ Nanii utena kuia bulu, 
 b’ala mon* a ngana Kumbi ni Mbeji ? ” Muene uxi : “ Eme muene 
 nga mu mesena; ha boxi, nguami kusakana-bu.” 
 
 Uasoneka mukanda ua kusakana ; u u bana Mbdmbi. 435 Mbdmbi 
 uxi : “ Eme ki ngitena kuia bulu.” Ua u bana dingi Soko. 436 Soko 
 uxi : “Eme ki ngitena kuia bulu.” U u bana Kikuambi. Kikuambi 
 uxi: “Eme ki ngitena kuia bulu.” Ua u bana Holokoko. 436 Holo- 
 koko uxi : “ Eme ngisukila mu kaxi ; bulu ki ngitena kubixila-bu.” 
 Mon’ a diiala uxi : “ Ngibanga kiebi ? ” Ua u bake mu kaxa ; ua di 
 xib’e. 
 
 Akua na Kumbi ni Mbeji, £ne mu kuiza mu taba o menia boxi. 
 Kazundu uiza ; usanga mon’ a Kimanaueze, uxi : “ Na velu, 436 ngi 
 bane mukanda, ngiie n’d.” Muene, na velu, uxi: “Tunda baba; ku 
 alembua atu a mueniu, ala ni mababa, eie uxi ‘ngiia-ku?’ Utena 
 kubixila kiebi ? ” Kazundu uxi : “ Na velu, eme ngasoko-ko.” Ua 
 mu bana mukanda, uxi: “Ha k’utena kuia-ku, n’uvutuka n’d, ngu 
 ku bana kibetu.” 
 
 Kazundu uakatuka ; uia bu fuxi, b’ene mu kuiza akua na Kumbi 
 ni Mbeji mu taba. Uamumata o mukanda ; uakutuka mu fuxi ; ua 
 di xib’d, Kitangana, akua na Kumbi ni Mbeji eza mu taba o menia. 
 Ata disanga mu fuxi ; Kazundu uabokona mu disanga. 
 
 Atabe menia; azangula. Ene k’ejfa kuma mu disanga mu abokona 
 Dizundu. Abixila bulu ; atula masanga bu kididi kid ; atunda-ku. 
 Kazundu uatubuka mu disanga. O m’o’nzo, mu 6ne mu baka o ma- 
 sanga a menia, abaka-mu ni meza. Kazundu ualukula mukanda ; ua 
 u tula ku tandu a meza. Uaii ; uabatama mu hota ia ’nzo. 
 
 Kitangana, na Kumbi muene uiza m’o’nzo ia menia; utala ku 
 meza: mukanda uala-ku. U u nomona; uibula, uxi: “Mukanda 
 uatundu kuebi?” Exi: “Ngana, manil.” Na Kumbi u u jikula; 
 u u tanga. A u soneka exi: “Eme, mona a na Kimanaueze kia 
 
The Son of Kimanaueze. 
 
 131 
 
 XIII. 
 
 THE SON OF KIMANAUEZE AND THE DAUGHTER 
 OF SUN AND MOON. 
 
 I often tell of na Kimanaueze, who begat a male child. The 
 child grew up; he came to the age of marrying. His father said : 
 “ Marry.” He said : “ I will not marry a woman of the earth.” His 
 father said : “ Then where wilt thou marry ? ” He said : “ I, it 
 must be, (that) I marry the daughter of Lord Sun and Moon.” The 
 people said : “Who can go to heaven, where is the daughter of Lord 
 Sun and Moon?” He said: “I indeed, I want her; if on earth, 
 I will not marry here.” 
 
 He wrote a letter of marriage ; he gives it to Deer. Deer says : 
 “ I cannot go to heaven.” He gives it again to Antelope. Ante- 
 lope says : “ I cannot go to heaven.” He gives it to Hawk. Hawk 
 says: “I cannot go to heaven.” He gives it to Vulture. Vulture 
 says : “ I reach half w T ay ; to heaven I cannot arrive.” The young 
 man said : “ How shall I do?” He laid it aside in (his) box ; he 
 kept quiet. 
 
 The people at Lord Sun and Moon’s used to come to get water 
 on earth. Frog comes ; he Ands the son of Kimanaueze, says : 
 “Young master, give me the letter, that I go with it.” He, the 
 young master, said : “ Begone ; where people of life, who have wings, 
 gave it up, dost thou say : * I will go there ? ’ How canst thou get 
 there?” Frog said: “Young master, I am equal to it.” He gave 
 him the letter, saying : “ If thou canst not go there, and thou return 
 with it, I will give thee a thrashing.” 
 
 Frog started ; he goes to the well, where are wont to come the 
 people of Lord Sun and Moon to get water. He puts in his mouth 
 the letter ; he gets into the well ; he keeps quiet. A while, the 
 people of Lord Sun and Moon come to get water. They put a jug 
 into the well ; Frog enters into the jug. 
 
 They have got the water; they lift up. They don’t know that 
 Frog has entered into the jug. They arrive in heaven; they set 
 down the jugs in their place; they go thence. Frog gets out of the 
 jug. In that room where they were keeping the jugs of water, they 
 kept also a table. Frog spat out the letter ; he set it on the top of 
 the table. He went ; he hid in the corner of the room. 
 
 A while, Lord Sun himself comes into the room of the water ; he 
 looks on the table ; a letter is on (it). He takes it, asks, saying : 
 “Whence comes this letter?” They say: “Lord, we don’t know.” 
 Lord Sun opens it ; he reads it. Who wrote it says : “ I, son of 
 
i3 2 
 
 Folk - Tales of Angola. 
 
 Tumb’ a Ndala, boxi, ngamesena kusakana ni mona a na Kumbi ni 
 Mbeji.” Na Kumbi uxingeneka, uxi ku muxima u£: “O na Kima- 
 naueze uene boxi ; eme ngi mutu ngene bulu ; o ueza ni mukanda 
 mukuahi ?” Uabake mukanda mu kaxa ; ua di xib’£. 
 
 Na Kumbi ki azuba o kutanga o mukanda, Kazundu uabokona 
 mu disanga. Kitangana, menia abu mu masanga ; tuhatu tu’ akua- 
 kutaba azangula masanga ; atuluka boxi. Abixila bu fuxi ; ata ma- 
 sanga mu menia. Kazundu uatubuka; uaii koxi a menia; uabatam’e. 
 Tuhatu tuazuba kutaba ; ai’a. 
 
 Kazundu uatubuka mu menia ; uai’e mu sanzala ia ; ua di xib’S. 
 Ki abange izua ikuxi, mon’ a na Kimanaueze uibula Kazundu : 
 “ Ial’6, ku uendele ni mukanda, kiebi ? ” Kazundu uxi : “ Ngana, 
 mukanda, nga u bene ; k’avutula lua njimbu.” Mon* a na Kima- 
 nauezs uxi : “ Ial’6, uatange makutu ; k’uele-ku.” Kazundu uxi : 
 “ Ngana, kuene ku ngendele, uandala kumona.” 
 
 Abange izua isamanu ; mon’ a na Kimanaueze uasoneka dingi o 
 mukanda ua kuibula o mukanda uatuama, uxi: “Ngatumu ku mi 
 sonekena, enu na Kumbi ni Mbeji. O mukanda uami uendele ; kana 
 ki mua ngi vutuila o njimbu ia kuila, *tua ku xikina, ba, tua ku di 
 tunu.' ” Uazuba ku u soneka ; ua u jika. Uexana Kazundu; ua 
 mu ban’ L Kazundu ukatuka ; ubixila bu fuxi Uamumata o mu- 
 kanda ; ukutuka mu menia ; uabatam’e bu hole ia fuxi. 
 
 Kitangana, tuhetu tu’ akua- kutaba tuatuluka; abixila bu fuxi. 
 Ata masanga mu menia; Kazundu uakutuka mu disanga. Azuba 
 kutaba ; azangula. Abandele ku uandanda, 437 u aleke Kabube. 438 
 Abixila bulu; abokona m’o’nzo. Atula masanga; ai’&. Kazundu 
 utubuka mu disanga ; ulukula mukanda. Ua u tula ku meza ; uaba- 
 tama mu hota. 
 
 Kitangana, na Kumbi ubita m’o’nzo ia menia. Utala ku meza : 
 mukanda uala-ku. U u futununa ; u u tanga. Mukanda uxi: 
 “Eme, mon’ a na Kimanaueze kia Tumb’ a Ndala, nga ku ibul’ eie, 
 na Kumbi, o mukanda uami, uatuamene o kuia. Kana k'u ngi vu- 
 tuila njimbu.” Na Kumbi uxi : “ Enu, tuhatu, muala mu ia mu taba, 
 enu muala mu kuambata o mikanda?” Tuhatu tuxi: “Etu, ngana, 
 kana.” Na Kumbi, pata ia mu kuata ; uabake mukanda mu kaxa. 
 Usonekenc mon’ a na Kimanaueze, uxi : “ Eie, uala mu ngi tumikisa 
 o mikanda ia kusakana mon’ ami, ngaxikina, ha kima eie muene, 
 diiala, uiza ni dixikina die ; eme ue ni ngi ku ijie.” Uazuba kuso- 
 neka; uabudika mukanda. Ua u tula ku meza; uai’£. Kazundu 
 utunda mu hota ; uanomona mukanda. Ua u mumata ; ubokona mu 
 disanga ; ua di xib’e. 
 
The Son of Kimanaueze . 133 
 
 na Kimanaueze kia Tumb* a Ndala, on earth, I want to marry with 
 the daughter of Lord Sun and Moon.” Lord Sun thinks, saying in 
 bis heart : “ Na Kimanaueze lives on earth ; I am a man that lives 
 in heaven ; he who came with the letter, who is he ? ” He put away 
 the letter into the box ; he kept quiet. 
 
 Lord Sun, when he finished reading the letter, Frog got into the 
 jug. A while, the water is out of the jugs ; the water-girls lift the 
 jugs ,* they go down on earth. They arrive at the well ; they put the 
 jugs in the water. Frog gets out ; goes under water; hides himself. 
 The girls have finished bailing out ; they go. 
 
 Frog comes out of the water; he goes to his village; he keeps 
 quiet. When many days had passed, the son of na Kimanaueze asks 
 Frog: “O fellow, where thou wentest with the letter, how?” Frog 
 said : “ Master, the letter, I delivered it ; they have not yet returned 
 (an) answer.” The son of na Kimanaueze said : “ O man, thou 
 toldest a lie; thou didst not go there.” Frog said : ‘‘Master, that 
 same (place) where I went, thou shalt see.” 
 
 They spent six days ; the son of na Kimanaueze wrote again a 
 letter to ask about the former letter, saying : “ I wrote to you, you 
 Lord Sun and (Lady) Moon. My letter went ; not at all did you 
 return me an answer, saying, ‘we accept thee/ or ‘we refuse thee.’” 
 He finished writing it ; he closed it. He called Frog ; he gave it to 
 him. Frog starts ; he arrives at the well. He takes in his mouth 
 the letter; he gets into the water; he squats on bottom of the well. 
 
 A while, (and) the girls, the water-carriers, come down; they 
 arrive at the well. They put the jugs into the water; Frog gets 
 into a jug. They finish filling; they lift up. They go up by the 
 cobweb, which Spider had woven. They arrive in heaven ; they 
 enter the house. They set down the jugs ; they go. Frog comes 
 out of the jug ; he spits out the letter. He lays it on the table ; he 
 hides in the corner. 
 
 A while, (and) Lord Sun passes through the room of the water. 
 He looks on the table ; a letter is on it. He uncovers it ; he reads 
 it. The letter says : “I, son of na Kimanaueze kia Tumb’ a Ndala, 
 I ask thee, Lord Sun, (about) my letter, that went before. Not at 
 all didst thou return me an answer.” Lord Sun said : “ You, girls, 
 who always go to fetch water, (are) you always carrying letters?” 
 The girls said : “ We, master, no.” Lord Sun, doubt possessed him ; 
 he laid the letter into the box. He writes to the son of na Kima- 
 naueze, saying : “ Thou, who art sending me letters about marrying 
 my daughter, I agree ; on condition that thou in person, the man, 
 comest with thy first-present ; that I too may know thee ” He fin- 
 ished writing; he folded the letter. He laid it on the table; he 
 went away. Frog comes out of the comer; he takes the letter. He 
 puts it in his mouth ; he enters into the jug ; keeps quiet. 
 
134 
 
 Folk - Tales of Angola . 
 
 Kitangana, menia abu mu masanga ; tuhatu tueza ; azangula ma- 
 sanga. Ia ku ngoji ia Kabube ; atuluka boxi. Abixila bu fuxi ; ate 
 masanga mu menia. Kazundu utubuka mu disanga ; uaii bu hole 
 ia fuxi. Tubatu tuazuba kutaba ; tuabande. Kazundu uatomboka ; 
 ubixila mu sanzala id ; ua di xib’e. 
 
 Ngoloxi ieza, uxi : “ Ngdbeka kid o. mukanda.” Ua u lukula ; 
 ubixila k’o’nzo ia mon’ a na Kimanaueze. Ubaba ku dibitu ; mon’ a 
 na Kimanaueze uibula, uxi : “ Nanii ? ” Kazundu uxi : “ Erne, 
 Mainu dia Kazundu.” Mon* a na Kimanaueze uabalumuka bu 
 hama, bu azendelele, uxi : “ Bokona.” Kazundu ubokona ; u mu 
 bana mukanda ; utubuk’6. Mon* a na Kimanaueze u u futununa ; u 
 u tanga. Ki a di kundu na Kumbi, kia mu uabela ; uxi : “ Kazundu, 
 manii kidi ki£ ki a ng’ ambelele, uxi * uandala kumona ku ngendele.’ ” 
 Ua di xib’e ; uazekele. 
 
 Kimenemene, uanomona makuinii-a-uana a mukuta ; uasoneka mu- 
 kanda, uxi : “ Enu, na Kumbi ni Mbeji, dixikina di diz’ odio ; erne 
 ngaxala mu kenga o kilembu. Enu koko, ngi tumikisienu o suilu ia 
 kilembu.” Uazuba mukanda ; uexana Mainu dia Kazundu. Ueza ; 
 ua mu bana mukanda ni itadi, uxi : “ Ambata.” 
 
 Mainu dia Kazundu uzangula ; ubixila bu fuxi. Uabokona koxi a 
 fuxi ; ua di xib’e. Kitangana, tuhatu tuatuluka ; tuta masanga mu 
 menia ; Kazundu uabokona mu disanga. Tuhatu tuazuba kutaba ; 
 tuzangula. Tubandela ku uandanda ; abixila m’o’nzo ia menia. 
 Atula masanga ; ai’d. 
 
 Kazundu utubuka mu disanga ; uatula mukanda ku meza ni itadi. 
 Uaii , uabatama mu hota. Kitangana, na Kumbi ueza m’o’nzo ia 
 menia ; usanga mukanda ku meza. Ua u nomona ni itadi ; uotange. 
 TJtangela muhetu e o njimbu, iatundu ku holome; muhetu e uaxi- 
 kina. 
 
 Na Kumbi uxi: “Uala mu kuiza ni mikanda, ki ngu mu ijfa; o 
 kudia ku£ ngu ku lambesa kiebi ?” O muhetu 6 uxi : “Tu ku lamba 
 ngoho, ni tutula ku meza, kuene kuala mu kala o mikanda.” Na 
 Kumbi uxi: “ Kiauaba.” Ajiba mama ia sanji; a i teleka. Ngo- 
 loxi ieza; alambe funji. Atula makudia ku meza; ajika-ku. Kazu- 
 ndu ueza ku meza ; uadi makudia. Uai’e mu hota ; ua di xib’e. 
 
 Na Kumbi usoneka mukanda, uxi : “ Eie, holome ami, dixikina, di 
 ua ngi tumikisa, ngatambula. O suilu ia kilembu, u ngi bana saku 
 ia itadi.” Uazuba mukanda; ua u tula ku meza; uai. Kazundu 
 utunda mu hota ; uakatula mukanda. Uakutuka mu disanga ; uaze- 
 kele. 
 
The Son of Kimanaueze . 135 
 
 A while, the water is out in the jugs ; the girls come ; they lift 
 the jugs. Now (they go) to the cord of Spider; they get down on 
 earth. They arrive at the well ; they put the jugs into the water. 
 Frog gets out of the jug ; goes to the bottom of the well. The girls 
 have done filling; they go up. Frog goes ashore; he arrives in 
 their village ; he keeps quiet. 
 
 The evening come, he said : “ Now I will take the letter.” He 
 spat it out ; he arrived at the house of the son of na Kimanaueze. 
 He knocks at the door ; the son of na Kimanaueze asks, saying : 
 “Who?" Frog says: “I am Mainu the Frog.” The son of na 
 Kimanaueze got up from bed, where he had reclined, saying : “ Come 
 in.” Frog went in ; he delivered him the letter ; he went out. The 
 son of na Kimanaueze he uncovers it ; he reads it. What Lord Sun 
 announces, it pleases him; says; “Frog, why, (it was) his truth he 
 told me, saying, ‘thou shalt see where I went.’ ” He paused ; slept. 
 
 Morning, he took forty macutas; wrote a letter, saying: “You, 
 Lord Sun and Moon, the first-present is coming here ; I remain to 
 seek for the wooing-present. You there, ye send me the amount 
 of the wooing-present.” He finished the letter ; called Mainu the 
 Frog. He came ; he gave him the letter and the money, saying : 
 “ Carry.” 
 
 The Frog starts, he arrives at the well. He enters under the 
 well ; he keeps quiet. A while, (and) the girls come down ; they 
 put the jugs in the water ; Frog enters into a jug. The girls have 
 finished filling; they take up. They go up by the cobweb; they 
 arrive in the room of the water. They set down the jugs ; they go. 
 
 Frog gets out of the jug ; he puts down the letter on the table 
 with the money. He went ; hid in the corner. A while, (and) Lord 
 Sun comes into the room of the water ; he finds the letter on the 
 table. He takes it with the money ; he reads it. He tells his wife 
 the news that came from the son-in-law ; his wife assents. 
 
 Lord Sun says ; “ Who is coming with the letters. I do not know 
 him ; his food, how shall it be cooked ? ” His wife said : “ We will 
 cook it anyhow, and put (it) on the table, where are usually the let- 
 ters.” Lord Sun said : “Very well.” They kill a mother hen ; they 
 cook it. Evening comes ; they cook the mush. They set the eat- 
 ables on the table ; they shut (the door). Frog comes to the table ; 
 he eats the victuals. He goes to the corner ; he keeps quiet. 
 
 Lord Sun writes a letter, saying : “ Thou, son-in-law (of) mine, 
 the first-present, which thou hast sent me, I have received. The 
 amount of the wooing-present, thou shalt give me a sack of money.” 
 He finished the letter ; he laid it on the table ; went. Frog came 
 out of the corner ; took the letter. He entered the jug ; slept. 
 
136 Folk- Tales of Angola. 
 
 Kimenemene, tuhatu tuanomona masanga ; atuluka boxi. Abi- 
 xila bu fuxi ; ate masanga mu menia. Kazundu uatomboka mu di- 
 sanga. Tuhatu tuazuba o kutaba; abande. 
 
 Kazundu uatubuka mu menia ; ubixila mu sanzala ia. Ubokona 
 m’o’nzo i£ ; unang’e. Kumbi diafu ; ngoloxi iatuluka ; uxi : “ Nga- 
 beka kia mukanda.” Uakatuka ; ubixila k’o’nzo ia mon’ a na Kima- 
 naueze. Ubaba ku dibitu ; mon’ a na Kimanaueze uxi : “ Nanii ? ” 
 Kazundu uxi : “Eme Mainu dia Kazundu.” Uxi: “Bokona.” Ka- 
 zundu uabokona ; uabana mukanda ; uatubuk’6. Mon’ a na Kima- 
 naueze ufutununa mukanda ; uotange ; iu uobake. 
 
 Uabange izua isamanu ; uatenesa o saku ia kitadi. 439 Uixana 
 Kazundu ; Kazundu ueza. Mon’ a na Kimanaueze uasoneka mu- 
 kanda, uxi : “ Enu, makou’ ami, kilembu ki kiz’ okio ; hinu eme 
 muene, ngimona o kizua kia kubenga mukaji ami.” O mukanda, ua 
 u bana Kazundu, ni itadi. 
 
 Kazundu uakatuka ; ubixila bu fuxi. Uabokona koxi a menia ; 
 uasuam’e. Kitangana, akua-kutaba atuluka; abixila bu fuxi. Ate 
 masanga mu menia ; Kazundu uabokona mu disanga. Azuba ku- 
 taba ; azangula. Abandele ku uandanda ua Kabube ; abixila bulu. 
 Atula masanga m’o’nzo ia menia ; atundu-ku. Kazundu utomboka 
 mu disanga; utula mukanda ku meza, ni itadi. Uaii mu hota; 
 uasuam’e. 
 
 Na Kumbi uiza m’o’nzo ia menia ; usanga mukanda ni itadi. Ua- 
 katula ; uidika mukaji e, na Mbeji, o itadi. Na Mbeji uxi: “ Kia- 
 uaba.” Akuata seseme 440 ia ngulu ; a i jiba. Alambekudia; atula 
 ku meza; ajika-ku. Kazundu ueza mu dia; uadi. Uazuba ; uabo- 
 kona mu disanga ; uazekele. 
 
 Kimenemene, akua-kutaba azangula masanga ; atuluka boxi. Abi- 
 xila bu fuxi ; aboteka masanga mu menia. Kazundu uatundu mu 
 disanga ; uasuam’e. Azuba kutaba ; abanda bulu. Kazundu uato- 
 mboka; ubixila mu sanzala il Ubokona m’o’nzo ie; ua di xib’£; 
 uazekele. 
 
 Kimenemene, utangela mon’ a na Kimanaueze, uixi : “ Na velu, ku 
 ngendele, kilembu nga a bana ; atambula. A ngi lambela seseme ia 
 ngulu ; eme ngadi. O kiki, eie muene umona o kizua kia kuia mu 
 benga.” Mon’ a na Kimanaueze uixi : “ Kiauaba.” Akal’d ; kuinii 
 dia kizua ni iadi. 
 
 Mon’ a na Kimanaueze uxi : “ Ngabindemena atu, aia mu ngi be- 
 ngela o dibanga ; ki nga a mono. Exi, ‘ ki tutena kuia bulu.’ O 
 kiki, ngibanga kiebi, eie Kazundu?” Kazundu uxi: “ Na velu iami, 
 
The Son of Kimanaueze . 137 
 
 Morning, (and) the girls take the jugs ; they go down to the earth. 
 They arrive at the well ; they put the jugs into the water. Frog got 
 out of the jug. The girls finished filling ; they went up. 
 
 Frog went out from the water ; he arrived in their village. He 
 enters into his house ; he waits. The sun is gone ; evening has 
 come down ; he says : “ I will now bring the letter.” He started ; 
 arrived at the house of the son of na Kimanaueze. He knocks at 
 the door ; the son of na Kimanaueze says : “ Who ? ” Frog says : 
 “ I am Mainu the Frog.” Says he : “ Come in.” Frog went in ; he 
 gave the letter ; he went out. The son of na Kimanaueze uncovers 
 the letter ; he reads it ; now he sets it aside. 
 
 He spent six days ; he has completed the sack of money. He 
 called Frog ; Frog came. The son of na Kimanaueze wrote a letter, 
 saying : “ You, my parents-in-law, the wooing-present comes here ; 
 soon I myself, I shall find a day to bring home my wife.” The let- 
 ter, he gave it to the Frog, with the money. 
 
 Frog started ; he arrived at the well. He went in under water ; 
 he hid. A while, (and) the water-carriers came down ; they arrived 
 at the well. They put the jugs into the water ; Frog entered into 
 a jug. They finished filling ; they take up. They go up by the 
 cobweb of Spider; they arrive in heaven. They set down the jugs 
 in the room of the water; they go out. Frog gets out of the jug ; 
 he lays down the letter in the table with the money. He goes into 
 the corner ; he hides. 
 
 Lord Sun comes into the house of the water ; he finds the letter 
 and the money. He takes them ; he shows the money to his wife, 
 Lady Moon. Lady Moon' says; “Very well.” They take a young 
 hog ; they kill it. They have cooked the food ; they set (it) down 
 on table ; shut (the door). Frog came to eat ; he ate. He finished ; 
 entered into the jug ; slept. 
 
 Morning, (and) the water-carriers take up the jugs ; they get 
 down on earth. They arrive at the well ; they dip the jugs into the 
 water. Frog gets out of the jug ; he hides. They finish filling ; go 
 up to heaven. Frog went ashore ; he arrived in their village. He 
 entered his house ; kept quiet ; slept. 
 
 Morning, he tells the son of na Kimanaueze, saying; " Young 
 master, where I went, I gave them the wooing-present; they re- 
 ceived it. They cooked me a young hog ; I ate. Now, thou thy- 
 self shalt choose the day of going to bring her home.” The son 
 of na Kimanaueze said : “ Very well.” They lived on ; ten days and 
 two. 
 
 The son of na Kimanaueze said : “ I need people, to go to bring 
 home the bride for me; I find them not. They say, *we cannot 
 go to heaven/ Now, how shall I do, thou, Frog ? ” Frog said ; 
 
138 Folk- Tales of Angola. 
 
 di xibe d ; eme ngasoko-ko, o kuia mu mu benga.” Mon* a na Kima- 
 naueze uixi : “ Eie k’utena. Eie uatena kid kuambata mikanda ; ha 
 ku mu benga, k’utena.” Kazundu uxi dingi : “ Na velu, di xibe 6 ; 
 k’ubindame ngoho. Eme muene ngitena kuia mu benga ; k’u ngi 
 tende.” Mon* a na Kimanaueze uxi : “ Nga ku tale/' Uakatula 
 huta; uabana Kazundu. 
 
 Kazundu ukatuka ; ubixila bu fuxi. Ubokona mu fuxi ; uabatam’e. 
 Kitangana, akua-kutaba atuluka; abixiia bu fuxi. Aboteka masanga; 
 Kazundu uabokona. Atabe ; abande bulu. Abixiia m’o’nzo ia me- 
 nia ; atula masanga ; ai’d. Kazundu utubuka mu disanga ; uasuama 
 mu hota. Kumbi difua; mu ngoloxi ia usuku, Kazundu utunda 
 m’o’nzo ia menia ; uia ni kukenga m’o’nzo mu azekele mon’ a na 
 Kumbi. U mu sanga, iu uazeka. U mu lokola disu ; ulokola dingi 
 diamukud. Ua a kutu bu dilesu ; ueza m’o’nzo ia menia, mu hota ie. 
 Uabatam’d, uazekele. 
 
 Kimenemene, atu oso abalumuka ; mon’ a na Kumbi k’atena kuba- 
 lumuka. A mu ibula : “ Eie k’ubalumuka? ” Uxi : “ O mesu a ngi 
 badikinia ; kt ngitena kutala.” Pai d ni manii a exi : “ Ihi ibanga 
 kiki ? Muene mazd k’a di tende.” 
 
 Na Kumbi uazangula akunji aiadi, uxi: “Ndenu ku Ngombo, 
 muazambule mon’ ami, uala mu kata o mesu/’ Akatuka; abixiia 
 ku mukua-Ngombo. A a zalela; mukua-Ngombo uatubula kita. 441 
 Akua-kuzambula k’atumbula mahaxi; exi ngoho: “Tueza mu tu 
 zambula.” Mukua-Ngombo 444 utala mu kita, uxi: “ Mahaxi a mi 
 beka ; o uala mu kata, muhetu ; o mahaxi a mu kate, mesu. Enu 
 mueza, a mi tumu ; k’enu mua di ijila ku muxima uenu. Mahezu 
 enu/’ Akua-muzambu 444 exi: “ Kidi. Tala kid, kioso kiabeka o 
 kukata.” Mukua-Ngombo utala dingi, uxi : “ Muene muhetu, uala 
 mu kata, kilua asakana ; a mu mono ngoho. O ngan' e, ua mu zue- 
 lesa, muene uatumikisa o uanga, uxi : 4 Muhetu ami eze ; ha k’eza, 
 ufua/ Enu, mueza mu taha, ka mu bekienu kua munume abu- 
 luke. Mahezu enu.” Akua-muzambu axikina; abalumuka. Asanga 
 na Kumbi ; a mu tudila jinjimbu ja Ngombo. Na Kumbi uxi: “Kia- 
 uaba; tuzeke. Mungu a mu tulula boxi.” O Kazundu, uala mu 
 hota id, iu uivua ioso, i ala mu di kunda. Azekele. 
 
 Kimenemene, Kazundu uabokona mu disanga. Akua-kutab’ eza; 
 azangula masanga. Atuluka boxi ; abiiila bu fuxi. Ate masanga 
 mu menia ; Kazundu uatundu mu disanga. Uabatam’e koxi a fuxi. 
 Akua-kutaba abande. 
 
The Son of Kimanaueze . 139 
 
 “ My young master, be quiet ; I am equal to it, to go and bring her 
 home.” The son of na Kimanaueze said: “Thou canst not. Thou 
 couldst indeed carry the letters, but bring her home thou canst not.” 
 Frog said again: “Young master, be quiet; be not troubled for 
 naught. I indeed am able to go and bring her home ; do not despise 
 me.” The son of na Kimanaueze said : “ Let me try thee.” He 
 took victuals ; he gave to Frog. 
 
 Frog starts ; he arrives at the well. He gets into the well ; he 
 hides. A while, the water-carriers come down ; they arrive at the 
 well. They dip in the jugs; Frog enters. They have filled; they 
 go to heaven. They arrive in the room of the water ; they set down 
 the jugs ; they go. Frog gets out of the jug ; he hides in the corner. 
 The sun set ; in the evening of the night, Frog went out of the room 
 of the water ; he went seeking in the room where slept the daughter 
 of Lord Sun. He finds her asleep here. He takes out one of her 
 eyes ; he takes out again the other. He tied them up in a handker- 
 chief ; he came in the room of the water, in his corner. He hid ; 
 slept. 
 
 Morning, all people got up. The daughter of Lord Sun cannot 
 get up. They ask her : “ Dost thou not get up ? ” She says : “ (My) 
 eyes are closed; I cannot see.” Her father and mother say: 
 “What may cause this ? Yesterday, she did not complain.” 
 
 Lord Sun takes up two messengers, saying : “Go to Ngombo, to 
 divine (about) my child, who is sick as to the eyes.” They start; 
 they arrive at the Ngombo-man’s. They spread for them ; the 
 Ngombo-man takes out the paraphernalia. 441 The divining people, 442 
 (they) do not let know the disease ; they say only : “We have come 
 to be divined.” The Ngombo-man looks into the paraphernalia, 
 says : “ Disease has brought you ; the one who is sick is a woman ; 
 the sickness that ails her, the eyes. You have come, being sent; 
 you have not come of your own will. I have spoken.” The divining 
 people said: “Truth. Look now what caused the ailment.” The 
 Ngombo-man looks again ; says : “ She, the woman, who is sick, is 
 not yet married ; she is chosen only. Her master, who bespake her, 
 he sent the spell, 443 saying, i my wife, let her come ; if she does not 
 come, she shall die/ You, who came to divine, go, bring her to 
 her husband, that she may escape. I have spoken.” The divining 
 men 444 assented ; they got up. They find Lord Sun ; they report 
 him the words of Ngombo. 444 Lord Sun said : “ All right. Let us 
 sleep; to-morrow they shall take her down to the earth.” Frog 
 being in his corner, he hears all that they are saying. They slept. 
 
 (At) morning, Frog got into the jug; the water-carriers come; 
 they take up the jugs. They descend to the earth ; they arrive at 
 the well. They put the jugs into the water; Frog came out of the 
 jug. He hid under the well. The water-carriers went up. 
 
140 
 
 Folk - Tales of Angola. 
 
 Na Kumbi uambela Kabube, uxi : “ Leka uandanda ua dikota, 
 katdboxi; manii lelu o kutulula mon’ ami boxi.” Kabube ualeka ; 
 uazuba. Ala mu nanga. 
 
 O Kazundu uatubuka mu fuxi ; uia mu sanzala id. Usanga mon’ a 
 na Kimanaueze, uxi : “ Na velu d ! dibanga die lelu diza.” Mon’ a 
 na Kimanaueze uxi: “Tunda baba, ial’d ! u mukua-makutu.” Ka- 
 zundu uxi : “ Ngana, kidi kiene. Nganda ku ku bekela nd mu ngo- 
 loxi ia usuku.” A di xib’d. 
 
 Kazundu uavutuka bu fuxi; uakutuka mu menia; ua di xib’e. 
 Kumbi diafu ; mon’ a na Kumbi a mu tulula boxi. A mu tula bu 
 fuxi ; abande a. 
 
 Kazundu utomboka mu fuxi ; uambela mon’ a muhatu, uxi : “ Erne 
 muene ngu mukunji ue ; tuie ngd ku beka kud ngan’ enu.” Kazu- 
 ndu ua mu vutuilamesu d; akatuka. Abokona m’o’nzo ia mon* a na 
 Kimanaueze. Kazundu uxi : “Na velu d ! banga did didi.” Mon' a 
 na Kimanaueze uxi : “Tana-ku ! Mainu dia Kazundu/’ 
 
 Mon’ a na Kimanaueze asakana 445 ni mon’ a na Kumbi ni Mbeji; 
 akal’d. Ene oso alembuele kuia bulu ; ua ki tena, Mainu dia Ka- 
 zundu. 
 
 Ngateletele kamusoso kami. Mahezu. 
 
 XIV. 
 
 DIBANGA NI HUEDI JE. 
 
 Ngateletele kamusoso. 
 
 Mon’ a diiala uene ni pange jd jiuana ja mala; tanu muene. Ua- 
 muene muhatu ; ua mu benga. Dibanga diazeka izua iuana ia 
 ubanga; a di tubula. Uate imbia ia funji bu jiku j'ualambe funji; 
 iabi. Uakandula ngalu ia ngan’ d ; uakandula dingi ngalu ia huedi 
 jd jiuana. Uai mu ku a bekela. 
 
 Huedi jd jixi : “Ha tudia o funji id, tu tumbule majin’ etu.” O 
 muhatu uxi: “Majin’ enu ki ngejia.” Exi : “Ha k’uejfa, ambata 
 funji id.” Ua i zangula; ueza naiu m’o’nzo id. Adi funji id, ni 
 diiala ni muhatu; azekele. 
 
 Kimenemene, ualambe dingi o funji. Uai mu ku i bekela o huedi 
 je. Huedi j'd jixi: “Ha tudia o funji id, tu tumbule o majin’ etu.” 
 Muhatu uxi : “ Majin’ enu ki ngejfa.” Exi : “ Zangula funji id.” 
 Uazangula; ubokola m’o’nzo ie. Adi funji id. O muhatu uala mu 
 
A Bride and her Brother s-in-Law. 14 1 
 
 Lord Sun tells Spider, saying : “ Weave a large cobweb, down to 
 the earth; for to-day is the taking down of my daughter to the 
 earth.” Spider wove ; finished. They are passing time. 
 
 Frog got out of the well ; he goes to their village. He finds the 
 son of na Kimanaueze, says : “ O young master ! thy bride, to-day 
 she comes.” The son of na Kimanaueze says : “ Begone, man, thou 
 art a liar.” Frog says : “ Master, truth itself. I will bring her to 
 thee in the evening of the night.” They kept quiet. 
 
 Frog returned to the well ; he got into the water ; he was silent. 
 The sun set ; the daughter of Lord Sun, they take her down to the 
 earth. They leave her at the well ; they go up. 
 
 Frog gets out of the well ; he tells the young woman, saying : “ 1 
 myself am thy guide ; let us go that I bring thee to your master.” 
 Frog returned to her her eyes ; they started. They enter the house 
 of the son of na Kimanaueze. Frog says : “ O young master 1 thy 
 bride (is) here.” The son of na Kimanaueze said : “ Welcome f 
 Mainu the Frog.” 
 
 The son of na Kimanaueze married with the daughter of Lord 
 Sun and (Lady) Moon ; they lived on. They all had given up going 
 to heaven ; who could (do) it (was) Mainu the Frog. 
 
 I have told my little story. Finished. 
 
 XIV. 
 
 A BRIDE AND HER BROTHERS-IN-LAW. 
 
 Let me tell a little tale. 
 
 A young man had four brothers ; the fifth (was) himself. He saw 
 a girl ; he married her. The bride slept the four days of brideship ; 
 they brought her out. She set the pot of mush on the fire ; she 
 cooked the mush ; it is done. She took out the dishful of her mas- 
 ter ; she took out moreover the dishful of her four brothers-in-law. 
 She went to bring (it) them. 
 
 Her brothers-in-law said : “ If we eat thy mush, tell us our names.” 
 The woman said : “ Your names, I know them not.” They said : 
 “ If thou knowest them not, take away thy mush.” She took it up ; 
 went with it into her house. They ate their mush, both the man 
 and the woman ; they slept 
 
 (In) morning, she cooked again the mush. She went to bring it 
 to her brothers-in-law. Her brothers-in-law said: “If we eat thy 
 mush, tell us our names.” The woman said: “Your names, I do 
 not know them.” They said : “Take up thy mush.” She took up ; 
 
142 
 
 Folk - Tales of Angola . 
 
 xingeneka: “O huedi jamijala mu di tunaofunji iami. Eme muene 
 ki ngeji'a majin’ d.” Azekele. 
 
 Kuaki; anange. Utula mu kumbi dia ngoloxi, muhatu uano- 
 mona mbombo , 446 uxi : “ Ngiia mu zuka.” Uabixila bu kinu ; uate 
 mbombo mu kinu ; umateka kuzuka. Kanjila katula mu muxi, uala 
 bu kinu. Kanjila kala mu kuimba, kexi : 
 
 “ Kuddi zai dzi, 
 
 K’u zi zi mazin’ d ? 
 
 Hulakana, ngu ku dmbel’d I 
 Utud ! 
 
 Hulakana, ngu ku dmbel’d ! 
 
 O Tumba Sikundu ; 
 
 O Tumba Sikundu Muna ! 
 
 Hulakana, ngu ku dmbel’d ! 
 
 Utudl 
 
 Hulakana, ngu ku dmbel’d ! 
 
 O Tumba Kaulu; 
 
 O Tumba Kaulu Mund ! 
 
 Hulakana, ngu ku dmbel’d ! 
 
 Utud ! 
 
 Hulakana, nga ku dmbel’d ! ” 447 
 
 Mon’ a muhatu uatakula muixi boxi ; uanomona ditadi ; uakaie 
 kanjila, uxi: “Kala mu ngi bakela jinguzu .” 448 Kanjila kai. Ua- 
 zuku ; mbombo iabi. 
 
 Uazangula ; uabokona m’o’nzo. Uate imbia ia funji bu jiku ; iabi. 
 Uakandula ngalu jiiadi ; uazangula, ubekela huedi j£. Huedi j£ jixi : 
 “Tu tumbule majin* etu.** Uxi : u Ki ngi m’ejfa, majin* enu.*’ Exi : 
 “Ambata funji id.” Uazangula; uabokona m*o*nzo. Adi funji id; 
 azekele. 
 
 Kimenemene, uazangula dingi o mbombo ; uabixila bu kinu ; uate 
 mbombo mu kinu. Uazangula muixi ; umateka kuzuka. Kanjila 
 katula dingi, kexi : 
 
 ** Kuddi zai dz!, 
 
 K’u zf zi mazin’ & ? 
 
 Hulakana, ngu ku dmbel’d ! 
 
 Utud ! 
 
 Hulakana, ngu ku dmbel’d ! 
 
 O Tumba Sikdndu; 
 
 O Tumba Sikundu Mund! 
 
 Hulakana, ngu ku dmbel’d ! 
 
 Utud ! 
 
 Hulakana, ngu ku dmbel’d 1 
 O Tumba Kaulu ; 
 
A Bride and her Br other s-in-Lazv. 
 
 *43 
 
 entered her house. They ate their mush. The woman is thinking : 
 “ My brothers-in-law keep on refusing my mush. I indeed do not 
 know their names.” They slept. 
 
 It dawned ; they spent the day. Arriving at the hour of evening, 
 the woman took the mbombo , 446 saying : “ I will go to pound.” She 
 arrived at the mortar; she put the mbombo into the mortar; she 
 begins to pound. A little bird alights on the tree, that is near the 
 mortar. The little bird begins to sing, saying : 
 
 “ Thy brothers-in-law these, 
 
 Thou knowest not their names ? 
 
 Listen, I will tell thee ! 
 
 She pounds ! 
 
 Listen, I will tell thee ! 
 
 (One is) Tumba Sikundu ; 
 
 (One is) Tumba Sikundu Mund! 
 
 Listen, I will tell thee ! 
 
 She pounds ! 
 
 Listen, I will tell thee ! 
 
 (One is) Tumba Kaulu; 
 
 (One is) Tumba Kaulu Mun£ ! 
 
 Listen, I will tell thee ! 
 
 She pounds ! 
 
 Listen, I have told thee ! ” 447 
 
 The young woman threw the pestle on the ground; she took a 
 stone ; she chased the bird, saying : “ It is making me noise.” The 
 little bird went. She has pounded ; the mbombo is finished. 
 
 She takes up ; enters into the house. She set the pot of mush on 
 the fire ; it is done. She takes out two dishfuls ; she takes (it) up, 
 brings (it) to her brothers-in-law. Her brothers-in-law say : “ Tell 
 us our names.” She says : “ I know (them) not, your names.” They 
 say : “ Take (away) thy mush.” She took it up ; she entered the 
 house. They ate their mush ; they slept. 
 
 Morning, she took up again the mbombo ; she arrived at the 
 mortar ; she put the mbombo into the mortar. She has taken up 
 the pestle ; she begins to pound. The little bird alights again, say- 
 ing: 
 
 “ Thy brothers-in-law these, 
 
 Thou knowest not their names ? 
 
 Listen, I will tell thee ! 
 
 She pounds ! 
 
 Listen, I will tell thee ! 
 
 (One is) Tumba Sikundu; 
 
 (One is) Tumba Sikundu Mund ! 
 
 Listen, I will tell thee ! 
 
 She pounds ! 
 
 Listen, I will tell thee ! 
 
 (One is) Tumba Kaulu ; 
 
144 
 
 Folk- Tales of Angola. 
 
 O Tumba Kaiilu Mund ! 
 
 Hulakana, ngu ku dmbel’d ! 
 
 Utud ! 
 
 Hulakana, nga ku dmbel’^ ! ” 
 
 Muhatu ua ka kaie. Ki azuba o kukaia, uxingeneka ki ala mu 
 kuimba o kanjila. Uxi : “ Kala mu ngi tangela o majin’ a huedi 
 jiami ; o kiki ngatukumuka ! ” Uazuku ; mbombo iabi. 
 
 U£za m’o’nzo ; uate funji bu jiku. Ua i lambe ; iabi. Uaka- 
 ndula ; uia mu ku a bekela. Exi : “Ha tudia funji id, tu tumbule 
 majin’ etu.” Muhatu uxi: “O iu, Tumba Sikundu; o id, Tumba 
 Sikundu Mund ; o iu, Tumba Kaulu ; o iu Tumba Kaulu Mund.” 
 Huedi je jolela; atambula o funji id; adi. Muene ueza m’o'nzo ie; 
 akal’a, ni ngan’d. 
 
 O mon’ a diiala uasakenene o rmjbatu &. O diiala uakexile ni pange 
 jiuana. O muhatu, ua mu sakonene, k’ejidile majin'd. Ki eie mu 
 zuka, kanjila ka mu tangelele majina a huedi j& 
 
 Ngateletele kamusoso kami. MaberiL 
 
 XV. 
 
 O JIHOJI NI KIMONA-NGOMBE. 
 
 O jihoji mu ngongo jatunga. Muvu umoxi, nzala ieza mu ngo- 
 ngo. 449 Kana kuma ku adia. 
 
 O jihoji jixi; “Tubanga kiebi? O nzala iavulu. O mutu u£ne 
 ni jingombe jd. Tuia-ku kuebi? Buala dikanga ria fundu 460 imoxi 
 ng6.” Azangula ; abixila mu kanga. 
 
 O munzangala ua hoji ia muhatu uakituka mutu. A mu zuika 
 kiambote ; a mu tokola kiambote. A mu bana jindunge, exi: "Ubita 
 bu sanzala ia iuna, uala ni jingombe javulu ; muene, jina die ngana 
 Kimona-ngombe kia na Mbua. 461 Eie, ki ubita-bu, uamba kiki: 
 * Ngala mu ia kua pange ami, uatunga kuku.’ O ngana Kimona- 
 ngombe kia na Mbua, muene, ki a ku mona, ud ku zuelesa pala ku 
 ku sakana. O ki anda ku ku sakana, eie u mu jiba ; etu tukuate o 
 jingombe pala kudia.” 
 
 O munzangala ua hoji iataia. Uakutuka kid mu njila. Uabixila 
 bu kanga dia Kimona-ngombe ; u mu sanga uaxikama bu muelu ua 
 ’nzo. 
 
i45 
 
 The Lions and Kimona-ngombe. 
 
 (One is) Tumba Kaulu Muni ! 
 
 Listen, I will tell thee ! 
 
 She pounds ! 
 
 Listen, I have told thee ! ” 
 
 The woman chased it. When she had chased, she thinks what 
 the little bird is always singing. She says : “ It was telling me the 
 names of my brothers-in-law ; now I perceive ! n She has pounded ; 
 the mbombo is finished. 
 
 She came into the house; she put the mush on the fire. She 
 cooked it ; it is done. She took out ; went to bring them. They 
 said : “ If we shall eat thy mush, tell us our names/’ The woman 
 said: '‘This one (is) Tumba Sikundu; this one, Tumba Sikundu 
 Muna; this one, Tumba Kaulu; this one, Tumba Kaula Mund.” 
 Her brothers-in-law laughed ; they accepted their mush ; ate. She 
 came to her house ; they lived on, with her master. 
 
 A young man married his wife. The man had four brothers. 
 The woman, whom he had married, knew not their names. When 
 she went to pound, a little bird told her the names of her brothers- 
 in-law. 
 
 I have told my little tale. Finished. 
 
 XV. 
 
 THE LIONS AND KIMONA-NGOMBE. 
 
 The lions in the land settled. One year, famine came in the 
 world . 449 There was no place (where) to eat. 
 
 The lions said : “ How shall we do ? Hunger is great. Man has 
 always his cattle. How shall we get there ? It is the distance of 
 one camp 460 only.” They start ; arrive in outskirts. 
 
 A youth of a she-lion turned into a human being. They dressed 
 her finely ; they trimmed her hair nicely. They give her instruc- 
 tions, saying : “ Thou shalt pass through the village of him who 
 has many cattle ; his name is ngana Kimona-ngombe kia na Mbua . 451 
 Thou, when thou shalt pass, shalt say this : ‘ I am going to my 
 brother, who lives yonder.’ Ngana Kimona-ngombe kia na Mbua, 
 he, when he will see thee, he will talk to thee, to marry thee. When 
 he will thee marry, thou shalt kill him, that we may catch the cattle 
 to eat.” 
 
 The young lioness assented. She took at once the road. She 
 arrives outside of Kimona-ngombe’s ; she finds him seated on the 
 threshold of the house. 
 
146 Folk - Tales of Angola . 
 
 Muene ua mu ibudixile : “ Eie, u mon’ a muhatu, uala mu ia 
 kuebi?” O muhatu uavutuila, uxi: “Ngala mu ia mu menekena 
 pange ami. Ngabuila ; a ngi bane tumenia, nginue.” A mu bana. 
 O ngana Kimona-ngombe ua mu ibudisa dingi, uxi : “ Eie, mon’ a 
 muhatu, uasakana kid ? ” O muene uxi : “ Kilua ngisakana.” Ua 
 mu tesele maka ; o muhatu uaxikina. Uxi: “Ngiie hanji ku bata, 
 ngatangele adi ami. Ngiza mu izua iiadi.” 
 
 Uabixila ku bata did; uatangela akua, kuma: “Kimona-ngombe 
 ua ngi zuelesa ku ngi sakana.” Akua exi : “Kiauaba,” O muhatu 
 uazeka izua iiadi ; io uavutuka ku diiala ; ua mu sange. A mu 
 jibila hombo ; uadi. A mu tungila o’nzo ; uabokona. 
 
 O diiala, ngana Kimona-ngombe, uxi : " Ngiia mu zeka m’o’nzo ia 
 dibanga.” O mon’ e, a mu vuala ni na mvuale, jina die Ndala ja 
 Kimona-ngombe kia na Mbua, mon’a ndenge hanji, uanienganana pai 
 d, uxi: “Ngazeka ni papaii.” Kuala manii d uxi: “O pai enu uala 
 mu ia mu zeka m’o’nzo ia dibanga; eie, tuzeke n’eme .” 452 O mona 
 nguai£; uala mu didila pai d. Pai d uaxikina: “O mona ua ngi 
 nienganana ; ngiia n’e.” 463 
 
 Abixila m’o’nzo ia dibanga ; axikama bu hama. O dibanga uxi : 
 “ O mbanza ueza ni mona.” O mbanza uxi : “ O mon’ ami ua ngi 
 nienganana ; ngue kuxala kua manii d.” Azeka. O diiala uazeka 
 ni mon’ e boxi . 454 
 
 Abixila mu kaxi ka usuku. O muhatu ubalumuka bu hama ; uaki- 
 tuka hoji; uamesena kukuata o diiala. O mona, uazeka ku ema dia 
 diiala, ua mu mono. Uabalumuna pai d, uxi : “ Papaii, boxi bala mu 
 lumata.” Pai a uabalumuka. O hoji iakituka muhatu. 
 
 Kuma kuaki. Anange dikumbi. Ngoloxi iamukud ieza. Diiala 
 ni mon’ £ eza mu zeka. O muhatu uxi : “ Mbanza, o mona ua ku 
 balumuine kia mu usuku ; palahi ueza n’e dingi ? ” O mbanza ua 
 mu ambela, uxi : “ Mon’ ami ua ngi nienganana.” Azeka, 
 
 O muhatu uiva k’o’xi id, ku atundu, ala mu mu ixana : “ Eie uaia 
 mu dia Kimona-ngombe kia na Mbua, k’uiz’a ? ” O muhatu ha utaia, 
 uxi : 
 
 “ Hombo ia Kimona-ngombe iazeka ; 
 
 Mubika ua Kimona-ngombe uazeka ; 
 
 Sanji ia Kimona-ngombe iazeka; 
 
 Ngulu ia Kimona-ngombe iazeka; 
 
 Mbudi ia Kimona-ngombe iazeka; 
 
 Muene Kimona-ngombe uazeka ; 
 
The Lions and Kimona-ngombe . 147 
 
 He asked her: “Thou, young woman, art going where?" The 
 woman replied, saying: “I am going to visit my brother. I am 
 tired ; let them give me a little water, that I may drink.” They 
 give her. Ngana Kimona-ngombe asks her again, saying : “Thou, 
 young woman, art thou married already ? ” She says : “ Not yet 
 (am) I married.” He made her proposal ; the woman accepted. 
 She says : “ Let me go home first, that I tell my parents. I shall 
 come in two days.” 
 
 She arrived at their home ; she told the others, saying : “ Kimona- 
 ngombe has talked to me, to marry me.” The others say : “That is 
 good.” The woman slept two days; then she returned to the man ; 
 she found him. They killed for her a goat; she ate. They built 
 her a house ; she entered. 
 
 The man, ngana Kimona-ngombe, says: “I will go to sleep in 
 the house of the bride.” His son, begotten with the head-wife, his 
 name (is) Ndala ja Kimona-ngombe kia na Mbua, a child yet, hangs 
 on to his father, saying: “ I will sleep with papa.” Then his mother 
 says : “ Thy father is going to sleep in the house of the bride ; thou, 
 let us sleep with me.” 452 The child will not ; he is crying after his 
 father. His father consents: “The child is hanging on to me ; I 
 will go with him.” 463 
 
 They arrive in the house of the bride ; they sit on the bed. The 
 bride says : “The chief has come with a child.” The chief said: 
 “ My child was hanging on to me ; he would not stay with his 
 mother.” They lie down. The man lies down with his son, on the 
 ground . 454 
 
 They arrive in middle of night. The woman gets up on bed ; 
 she turns a lioness ; she wants to catch the man. The son, who is 
 lying behind the man, he sees her. He rouses his father, saying : 
 “Father, on the ground, it is biting.” His father got up. The 
 lioness turned a woman. 
 
 Day shone. They spent the day. Another evening is come. 
 The man and his son come to sleep. The woman says : “ O chief, 
 the child has aroused thee already in the night ; why dost thou 
 come with him again?” The chief speaks to her, saying: “My 
 son was hanging on to me.” They sleep. 
 
 The woman hears in her country, whence she came, (how) they 
 are calling her : “ Thou, who wentest to kill Kimona-ngombe kia na 
 Mbua, art thou not coming ? ” The woman then answers, saying : 
 
 “ The goat of Kimona-ngombe is asleep ; 
 
 The slave of Kimona-ngombe is asleep; 
 
 The hen of Kimona-ngombe is asleep ; 
 
 The pig of Kimona-ngombe is asleep ; 
 
 The sheep of Kimona-ngombe is asleep; 
 
 Himself Kimona-ngombe is asleep ; 
 
148 
 
 Folk - Tales of Angola . 
 
 Ndala ja Kimona-ngombe k’ene kilu mu polo, pdu! 
 
 Ndala ja Kimona-ngombe k’ene kilu mu polo, puu ! ” 
 
 O muhatu, ki embila kiki, uakituka hoji; uamesena kukuata o 
 diiala. 
 
 O mona uazeka ku ema dia diiala, u mu balumuna, uxi : “ Papaii, 
 balumuka, boxi bala mu lumata.” O pai d u mu vutuila : “ Inzo 
 ia ube; ihi ilumata boxi?” O mona uxi: “Boxi bala mbanze ni 
 mandu.” O pai d ua mu vutuila dingi : “ Eie, mona, uala ni ma- 
 kutu ; erne ki ngala mu kuiva.” 455 Azeka dingi katangana kofele. 
 
 O muhatu uivua akud, ala mu mu ixana: “ Uaia mu dia Kimona- 
 ngombe kia na Mbua, k’uiz’a ? ” O muene utambujila, uxi : 
 
 “ O hombo ia Kimona-ngombe iazeka ; 
 
 O mubika ua Kimona-ngombe uazeka 
 
 O sanji ia Kimona-ngombe iazeka ; 
 
 O mbudi ia Kimona-ngombe iazeka ; 
 
 O ngulu ia Kimona-ngombe iazeka ; 
 
 O muene Kimona-ngombe uazeka ; 
 
 O N dala ja Kimona-ngombe k’ene kilu mu polo, ptiu ! 
 
 O Ndala ja Kimona-ngombe k’ene kilu mu polo, puu 1 n 
 
 O Ndala uabalumuka ku ema dia pai si uxi : “ Papaii, balumuka ! 
 mu o’nzo muala kiama 1” O pai d, njinda ja mu kuata, uxi : “Tuie, 
 nga ku beka kua manii enu. Ua ngi fidisa 456 o kilu.” 
 
 Atubuka bu kanga mu kaxi ka usuku. O mona ha uambela 
 pai d bu kanga, uxi : “ O muhatu 6 uala mu kituka kiama.” O pai d 
 uakuata jipata, uxi : “ Mon’ ami, uazuela makutu.” O mona uxi : 
 “Kidi muene, papaii. Tuvutuke m’o’nzo ; eie uazeka makutu, u 
 mu tale.” Avutuka; azeka. 
 
 O muhatu uxi : “ O mona, uendele kid mu mu beka ku & manii d, 
 palahi uvutuka dingi?” O diiala uxi: “Mona ngue.” Azeka. O 
 diiala ua di futu o mulele mu mutue ; uala mu tala. 
 
 O muhatu uivua ia a mu ixana k’o’xi id, exi : “ Uaia mu dia 
 Kimona-ngombe kia na Mbua, k’uiz’a ? ” Muene utambujila, uxi : 
 
 “ O hombo ia Kimona-ngombe iazeka ; 
 
 O mubika ua Kimona-ngombe uazeka; 
 
 O sanji ia Kimona-ngombe iazeka ; 
 
 O ngulu ia Kimona-ngombe iazeka ; 
 
 O mbudi ia Kimona-ngombe iazeka; 
 
 O muene Kimona-ngombe uazeka makutu ; 
 
 O Ndala ja Kimona-ngombe k’ene kilu mu polo, pdu ! ” 
 
149 
 
 The Lions and Kim ona-ngo?n be. 
 
 Ndala ja Kimona-ngombe has no sleep on face, pooh ! 
 
 Ndala ja Kimona-ngombe has no sleep on face, pooh ! ” 
 
 The woman, after singing this, turned a lioness ; she wanted to 
 catch the man. 
 
 The son, who was lying behind the man, rouses him, saying : 
 “ Father, arise, on the ground, it is biting/’ His father replies : 
 “The house is new; what (can) bite on the ground?” The son 
 says: “On the ground are roaches and maggots.” His father 
 answers him again: “Thou, child, hast lies; I am not listening .” 455 
 They sleep again a little while. 
 
 The woman hears the others, who are calling her : “ Thou who 
 wen test to kill Kimona-ngombe kia na Mbua, art thou not coming ? ” 
 She then responds, saying : 
 
 “ The goat of Kimona-ngombe is asleep ; 
 
 -r The slave of Kimona-ngombe is asleep ; 
 
 The hen of Kimona-ngombe is asleep ; 
 
 The sheep of Kimona-ngombe is asleep ; 
 
 The pig of Kimona-ngombe is asleep ; 
 
 Himself Kimona-ngombe is asleep ; 
 
 Ndala ja Kimona-ngombe has no sleep on face, pooh ! 
 
 Ndala ja Kimona-ngombe has no sleep on face, pooh ! ” 
 
 Ndala stood up behind his father, saying: “Father, get up! in 
 house there is a wild beast.” His father, anger possessed him, he 
 said : “ Let us go, that I bring thee to thy mother. Thou disturbest 
 my sleep.” 
 
 They get outside in midst of night. The son then tells his father 
 outside, saying: “Thy wife has been turning a wild beast.” His 
 father has doubts, says : “ My son, thou tellest lies.” The son says ; 
 “ Truth itself, father. Let us return into the house ; thou shalt 
 sleep falsely, to see her.” They return ; lie down. 
 
 The wife says : “ The child, thou wen test already to bring him to 
 his mother, why does he return again?” The man says: “The 
 child would not (stay).” They lie down. The man covers himself 
 with the cloth on head ; he is looking. 
 
 The woman hears them who call her in her country, saying: 
 “ Thou, who wentest to kill Kimona-ngombe kia na Mbua, art thou 
 not coming ? ” She answered, saying : 
 
 “ The goat of Kimona-ngombe is asleep ; 
 
 The slave of Kimona-ngombe is asleep ; 
 
 The hen of Kimona-ngombe is asleep ; 
 
 The pig of Kimona-ngombe is asleep; 
 
 The sheep of Kimona-ngombe is asleep ; 
 
 Himself Kimona-ngombe is asleep, falsely; 
 
 (But) Ndala ja Kimona-ngombe has no sleep on face, pooh ! ” 
 
150 Folk - Tales of Angola. 
 
 O muhatu ha ukituka hoji ; uamesena kukuata o diiala. Kimona* 
 ngombe ua mu mono ; uaxikina ki azuela Ndala : “ Ndala uazuela 
 kidi.” Uabalumuka m' usuku, uxi : “ Mon’ ami, tuie, ngd ku beka 
 kud manii enu ! ** Atubuka bu kanga. O Ndala a mu bokuesa 
 m*o*nzo ia manii d. O ngana Kimona-ngombe uambela o sanzala 
 iS n' abik' e m* usuku ueniu, uxi : “ Zenu, mute inzo mu tubia. O mu- 
 hatu, nga mu sakana kindaula, uala mu kituka hoji. ,, Akondoluesa o 
 inzo ioso mu tubia. Muhatu uajokotela m’o’nzo. Kuma kuaki. 
 
 Kiaxalela kala kiki : “ O kuvuala kidi.” 467 O ngana Kimona- 
 ngombe, muhatu uejile ku mu jiba ; o mon’ £, Ndala, muene ua mu 
 bele o mueniu. 
 
 Mahezu. 
 
 XVI. 
 
 MUSUDI NI A-MULOMBE. 
 
 Ngateletele Musudi a Tumba, uasudile matemu £, uxi; “Ngiia 
 ku a sumbisa.” 
 
 Uakatuka; ubixila bu sanzala. Uasange a-Mulombe 468 a Nganzu, 
 uxi; “ Sumbenu matemu!'* A-Mulombe a Nganzu exi: “Tu 
 xile-u; 45 * hinu utakana o sela. Tuia mu dia o jingoma ; eie uiza 
 bu mbeji ia katatu.” Musudi uaxikina ; ua a bana matemu ene oso. 
 
 Uai'6 ku bata die. Uabange jimbeji ; ubixila bu mbeji ia katatu. 
 Uxi; “Iene o mbeji, i a ngi bele a-Mulombe a Nganzu. Ngiia kid 
 mu takana sela iamb’* Uakatuka ; ubixila bu sanzala. Ene oso, ua 
 a sange. “Ngi futienu kid 0 sela iami!” A-Mulombe a Nganzu 
 exi ; “Nanii ua mu bana matemu 6 ? ** Musudi a Tumba uxi : “Enu 
 muene.*' A-Mulombe a Nganzu exi : “ Hondo, ku mu sula ; mbondo, 
 ku mu tumuna. 461 Mutu a mu ila nganji; k'uile ngoho ‘enu, enu.' 
 Etu ene oso, tuala baba, etu a-Mulombe a Nganzu. Polo jetu jene 
 jimoxi ; kolo 462 ietu iene imoxl Moso 463 ua mu bele matemu 6, u 
 mu tumbula, uxi: *u na Petele, ba na Lumingu,' n’a ku futa matemu 
 e.” Musudi a Tumba, mu tulu mua mu xiti; k’amono ki dbanga ni 
 ki dzuela. Uxingeneka, uxi : “ Ngiia mu mi kolela.” 464 
 
 Uakatuk* £ ; iu ku bata dte. 465 Uazekele. Kimenemene, uxi : 
 “ Ngiia mu ku a xitala.” Uabixila kud na Katete, uxi : “ Ngaxi- 
 tala a-Mulombe a Nganzu. A ngi dia matemu ami ; ngud ku ngi 
 futa.'* Katete uxi: “Kiauaba." Uatumu kuexana. Ene oso eza, 
 ni bene ndondd ! Musudi a Tumba uxi : “ Eme muene nga mi xitala 
 pala ku ngi futa o matemu ami.’* 
 
The Blacksmith and the Blackbirds . 151 
 
 The woman then turns a lioness ; she wants to catch the man. 
 Kimona-ngombe saw her ; he believed what Ndala said : “ Ndala 
 spoke the truth.” He arose in the night, saying: “My child, let 
 us go, that I bring thee to thy mother ! ” They get outside. Ndala, 
 they put him into the house of his mother. Ngana Kimona-ngombe 
 tells the village and his slaves that same night, saying : “ Come to 
 set the house on fire. The woman, whom I married just now, keeps 
 turning a lioness.” They surround the house with fire. The woman 
 is roasted in the house. The day breaks. 
 
 It remains like this: “Begetting is truth.” 457 Ngana Kimona- 
 ngombe, a woman was going to kill him ; his child, Ndala, he saved 
 his life. 
 
 The end. 
 
 XVI. 
 
 THE BLACKSMITH AND THE BLACKBIRDS. 
 
 I will tell of Blacksmith ; who had forged his hoes (and) said : “ I 
 will go to sell them.” 
 
 He started ; arrived in village. He finds the Blackbirds, 458 says : 
 “ Buy some hoes ! ” The Blackbirds say : “ Leave them ; later on 
 thou canst fetch the wax. We will go to empty the hives ; thou 
 shalt come in the third month.” Blacksmith consented; he gave 
 them the hoes, all of them. 
 
 He went to his home. He spent months ; arrives at the third. 
 Says : “ This is the month, that the Blackbirds gave me. I will go 
 now to fetch my wax.” He started ; arrives in village. They all, 
 he found them. “Pay me now my wax!” The Blackbirds say: 
 “To whom didst thou give thy hoes?” Blacksmith says: “Your- 
 selves ! ” The Blackbirds say : “ The baobab-fibre is to be ham- 
 mered ; the baobab is to be peeled. 461 A person is to be named, 
 So and So; do not say only * yourselves/ We all of us, who are 
 here, we are Blackbirds. Our faces are alike ; our color is alike. 
 Whoever (it was) thou gavest him thy hoes, thou shalt name him, 
 saying, ‘thou na Petele, or na Lumingu that he may pay thee for 
 thy hoes.” The Blacksmith, it chokes him in the breast ; he finds 
 not what he shall do, nor what he shall say. He thinks, says : “ I 
 am going to summon 464 you.” 
 
 He started ; here (he is) at home. He slept. Morning, he says : 
 “I will go to summon them.” He arrives at Lord Katete’s, saying: 
 “ I summon the Blackbirds. They owe me my hoes ; they refuse 
 to pay them.” Katete says: “Very well.” He sent to call them. 
 They all come, and there, what blackness ! Blacksmith said : “ I 
 myself, I summoned you to pay me (for) my hoes.” 
 
152 Folk - Tales of A ngola . 
 
 Na Katete uxi : “ Enu, a-Mulombe a Nganzu, palahi ki mufutu 
 Musudi a Tumba?” A-Mulombe a Nganzu exi: “Ngana, kidi. 
 Hondo, ku mu sula ; mbondo, ku mu tumuna. Mutu u mu tumbula, 
 uxi : * nganji ua ngi di o kima kiami.’ Etu ene oso, tuatena baba ; 
 muene, Musudi a Tumba, iu uaxikam’ 6, anomone o mutu, uoso ua 
 mu di o matemu e. Etu, a-Mulombe a Nganzu, tuazuba kufunda. 
 Eie, na Katete, mukulu 466 mu jinjila, mahezu.” 
 
 Na Katete uxi: “ Mulonga ua ngi bonzo 467 ku u 468 batula. Eie, 
 Musudi a Tumba, tumbula muoso ua mu bele matemu d.” Musudi 
 a Tumba uxi : “A-Mulombe a Nganzu.’ ’ A-Mulombe a Nganzu exi : 
 “ Etu tuatena ; eie, Musudi a Tumba, sola muoso ua mu bele matemu 
 d, n' a ku futa.” Musudi a Tumba k’atena ku mu tumbula. Na 
 Katete uxi : “ Ki ngitena ku u batula.” Ua di xib’ e. 
 
 Katangana, Kadiembe ueza. Uatula mu muxi, uxi : “ Maka-hi, 
 muala mu zuela ? ” Musudi a Tumba uxi : “ A-Mulombe a Nganzu 
 a ngi dia matemu ami ; ngua ku ngi futa. Ene, nga a xitala.” Exi : 
 “ Ki tu ku dia matemu.” 
 
 Kadiembe uxingeneka, uxi : “Erne ngiz’o, ngu u batule.” Uatuka; 
 uai koko. Katangana, iu uiza. Uatula dingi mu muxi, uxi: “Eie, 
 Musudi a Tumba, iu, mu kute ! iu, mu kute ! iu, mu kute! id, mu 
 kute ! ” Musudi a Tumba ua a kutu. 
 
 Ia a di tukulula, 469 exi : “ Erne ngadi.” Iu uxi : “ Erne, k’eme. 
 Ngi jitule, nga ku kuatela muku’a kongo did.” Ene oso, a a kutu, 
 a mu futu o sela ie ; makongo abu. 
 
 Mulonga ua Musudi a Tumba, uabele matemu £ kua a-Mulombe 
 a Nganzu ; kizua ki ejile mu kufutisa, a di tunine a ; uabatula o mu- 
 longa, Kadiembe. Ki ene mu dila, exi: “Diembe diala mu dila.” 
 Manii kana. Udne mu batula mulonga ua Musudi a Tumba. 
 
 Mahezu. 
 
 XVII. 
 
 MUTU NI MBAXI. 
 
 Ngateletele Mbaxi a Koka. 470 
 
 Mutu a Lubi la Suku uakuatele o Mbaxi mu iangu ; ueza n’e bu 
 sanzala. Exi : “ Tu i jibienu ! ” 
 
 Exi : “Tu i jiba kiebi? ” Exi : “ Tu i tenda ni makua.” Mbaxi u 
 a vutuila, uxi : 
 
 “ Mbaxi a Koka, 
 
 Ni Kua a Koka; 
 
 Dikua k’a ngi di kama.” 
 
Man and Turtle . 
 
 153 
 
 Na Katete says: “You, Blackbirds, why do you not pay Black- 
 smith ? 0 The Blackbirds say : “ Master, truth. The fibre, they 
 hammer it ; the baobab, they peel it . 461 The man, he shall name 
 (one), saying, * So and So, he owes me my thing.’ We all, we are 
 here in full ; he, Blacksmith, who is sitting here, let him take out 
 the one whosoever owes him his hoes. We, Blackbirds, have fin- 
 ished pleading. Thou, na Katete, chief among birds, finished.” 
 
 Na Katete says : “ The case is to me hard to decide. Thou, 
 Blacksmith, name the one to whom thou gavest thy hoes.” Black- 
 smith said : “The Blackbirds.” The Blackbirds say : “We are com- 
 plete ; thou, Blacksmith, take out the one to whom thou gavest thy 
 hoes, that he (may) pay thee.” Blacksmith cannot name him. Na 
 Katete says : “ I cannot decide it.” He is silent. 
 
 (That) moment, Turtle-dove comes. She alights on a tree, says: 
 “ What dispute are you debating ? ” Blacksmith says : “ The Black- 
 birds, they owe me for my hoes ; they refuse to pay me. I have 
 summoned them.” They say : “ We do not owe thee any hoes.” 
 
 Dove thinks, says : “ I am coming directly to decide it.” She 
 flew ; went yonder. A moment, here she comes. She alights again 
 on the tree, says : “ Thou, Blacksmith, this one, bind him J this one, 
 bind him ! this one, bind him ! this one, bind him ! ” Blacksmith 
 bound them. 
 
 These confess, saying: “I owe (them).” This one says: “I (do) 
 not. Untie me, that I catch thee (thy) debtor.” They all> who 
 were bound, paid him his wax ; the debts are finished. 
 
 The dispute of Blacksmith, who gave his hoes to Blackbirds ; the 
 day when he came to make them pay, they denied (it) ; who decided 
 the case, (was) Dove. When she is cooing, they say : “ Dove is 
 cooing.” But not so. She is judging the case of Blacksmith. 
 
 Finished. 
 
 XVII. 
 
 MAN AND TURTLE. 
 
 Let me tell of Turtle of Koka. 
 
 Man of Lubi la Suku caught a Turtle in the bush; he came with 
 it to the village. They said : “ Let us kill it ! ” 
 
 Some people said : “ How shall we kill it ? ” They said : “ We 
 shall cut it with hatchets.” Turtle replied, saying : 
 
 “ T urtle of Koka, 
 
 And hatchet of Koka ; 
 
 Hatchet not kills me * bit .” 470 
 
154 Folk- Tales of Angola . 
 
 Atu exi: “ Tu mu jiba n’ihi ? ” Amoxi exi: “Tu mu jiba ni 
 matadi.” Mbaxi, uoma ua mu kuata, uxi : “ Ngandala kufua.” Uxi 
 mu kanu : 471 
 
 “ Mbaxi a Koka, 
 
 Ni Tadi a Koka; 
 
 Tadi k’a ngi di kama.” 
 
 Atu exi : “ Tu mu tienu mu tubia ! ” Mbaxi uxi : 
 
 “Mbaxi a Koka 
 Ni Tubia a Koka; 
 
 Tubia k’a ngi di kama. 
 
 Ku kunda diami, 
 
 Kuala kala tadi ; 
 
 Ki ku tena 
 Kutata tubia.” 
 
 Atu exi : " Tu mu jiba ni jipoko.” Mbaxi uxi : 
 
 “ Mbaia a Koka, 
 
 Ni Poko a Koka; 
 
 Poko k’a ngi di kama.” 
 
 Atu exi: “IaT tu mu banga kiebi? Tu mu jiba kiebi?” Id 
 exi: “Tu mu takulienu bu dijfa dia menia.” Mbaxi uxi: “Aiud! 
 ngafu 6 ! Ngibanga kiebi ? ” Atu exi : “ Eua ! Tuamono kioso ki 
 tu mu jiba ! ” 
 
 A mu ambata; abixila n’& ku ngiji. A mu takula bu dijfa. 
 Mbaxi uakoboka; kitangana, uatumbuka. Iu uala mu zoua ni kui- 
 mba : 
 
 “ Mu menia, mu embu dietu ! 
 
 Mu menia, mu embu dietu 1 ” 
 
 Atu exi : “ A ! Mbaxi ua tu tobesa. Tuejile ku mu jiba ni dikua, 
 uxi ‘dikua ki di ngi di kima.’ Tua mu tumbula ku mu takula mu 
 menia, uxi ‘ngandala kufua.’ Tueza, tua mu takula mu menia; 
 manii tua mu bulula.” 
 
 Kiabekesa Mbaxi kukala mu menia: atu ejile ku mu jiba; muene, 
 iu uadimukine. 
 
 Mahezu. 
 
Man and Turtle . 
 
 155 
 
 The people said: “What shall we kill him with?” Some said: 
 “We shall kill him with stones.” Turtle, fear grasped him, he said : 
 “ I am going to die.” He says by mouth : 471 
 
 “ Turtle of Koka, 
 
 And stone of Koka ; 
 
 Stone will not kill me a bit.” 
 
 The people said : “ Let us cast him into the fire ! ” Turtle said : 
 
 “ Turtle of Koka 
 And fire of Koka ; 
 
 Fire will not kill me a bit. 
 
 On my back, 
 
 It is like stone ; 
 
 Not there can 
 Catch on fire.” 
 
 The people said : “We will kill him with knives.” Turtle said : 
 
 M Turtle of Koka, 
 
 And knife of Koka ; 
 
 Knife will not kill me a bit.” 
 
 The people said : “ This fellow, how shall we do ? how shall we 
 kill him ? ” These said : “ Let us cast him into the depth of water.” 
 Turtle said : “ Woe ! I shall die there ! How shall I do ? ” The 
 people said : “We have it ! We have found the way we can kill 
 him ! ” 
 
 They carry him ; they arrive with him at the river. They cast 
 him into the depth. Turtle dives ; (after) a while he emerges. 
 There he is swimming and singing: 
 
 “In water, in my home ! 
 
 In water, in my home ! ” 
 
 The people said: “Oh! Turtle has fooled us. We were going 
 to kill him with hatchets, he says, ‘hatchet will not kill me a bit.* 
 We spoke of casting him into the water, he says, ‘ I am going to 
 die.’ We came, we cast him into the water; but we saved him.” 
 
 (This is) what caused the T urtle to live in the water : the people 
 were going to kill him ; (but) he was shrewd. 
 
 End. 
 
15 * 
 
 Folk -Tales of Angola . 
 
 XVIII. 
 
 NIANGA DIA NGENGA NI NA NGO. 
 
 Nianga dia Ngenga uzangula uta ue, uxi : “ Ngiia mu mbole.** 
 Uabixila mu tutu, uaniange ; k’amono xitu, uxi : “ Ngii’ami.” 
 
 Ki alunga ku bata, usanga na Ngo, a mu badika bu pandanda ia 
 muxi. Ki amono Nianga, uxi: “Tata Nianga, ngi sukumune!” 
 Nianga uxi : “ Ihi ia ku bange kiki ? ” Uxi : “ Ngi sukumune hanji; 
 ngu ku ambela.” 
 
 Nianga ua mu katuile-bu ; ua mu tula boxi. Uxi : “ Nzamba ua 
 ngi badika bu pandanda ia muxi. Tata, a mu bana mueniu, a mu 
 bela-ku . 472 Ngakuata izua iiadi bu muxi ; ngi bane kakudia.” Nia- 
 nga uxi : “ Kudia ngu ku sanga kuebi ? ** Uxi : “ Kuoso-kuoso.” 
 
 Nianga uazangula o imbua ie; ua i bana na Ngo. Na Ngo uedi, 
 uxi : “ K! ngekuta.” O Nianga uzangula dingi imbua iamuku£ ; 
 uebana na Ngo. Iu uadi, uxi: “Hanji ki ngekuta** Nianga dia 
 Ngenga uazangula dingi patonona ; ua mu bana-iu. Na Ngo, ki edi, 
 uxi : “ Hanji ki ngekuta.** 
 
 Kabulu uiza; u a sanga mu zuela, uxi: “Ihi mua di kuatela?** 
 Nianga uxi : “ Na Ngo, nga mu sange bu pandanda ia muxi. Uxi : 
 * ngi katule-bu ! * Nga mu katuia. Uxi * ngi bane kudia ! ’ Nga mu 
 bana o jimbua jami jiiadi ni patonona iami. Uxi *ngi bane dingi 
 kudia.’ lene tua di kuatel’ eil” 
 
 Kabulu uxi: “Na Ngo akale hanji bu muxi, buoso bu akexile; 
 ngitale.** Na Ngo uavutuka bu muxi, bu akexile. Kabulu uasa- 
 nduka mu kanga ; uexana Nianga. Uxi : “ Eie, Nianga, uatoba. 
 Na Ngo kiama, uene mu kuat* atu. Eie, ua mu sukumuna bobo, 
 uamesenene ku ku dia. Mu loze.** 
 
 Nianga ha uloza na Ngo. 
 
 Mahezu . . . “aNzambi.” 
 
Nianga dia Ngenga and Leopard . 
 
 157 
 
 XVIII. 
 
 NIANGA DIA NGENGA AND LEOPARD. 
 
 Nianga dia Ngenga takes up his gun, saying : “ I will go a-hunt- 
 ing.” He has reached the bush ; he has hunted ; he saw not game ; 
 he says : “ I will go.” 
 
 When he returns home, he finds Mr. Leopard, whom they have 
 stuck up in the fork of a tree. When he sees Nianga, he says : 
 “Father Nianga, help me out!” Nianga says: “What has done 
 this to thee?” He says : “ Unfork me first ; I shall tell thee.” 
 Nianga took him out ; he set him on the ground. He says : 
 “ Elephant has stuck me up in the fork of the tree. Sir, to whom 
 one has given life, one gives more . 472 I have been two days on the 
 tree; give me a little food.” Nianga says: “Where shall I find 
 food ? ” He says : “Anywhere.” 
 
 Nianga takes up his dog ; he gives it to Mr. Leopard. Mr. 
 Leopard ate it and said: “I am not satisfied.” Nianga takes up 
 also the other dog; he gives it to Mr. Leopard. He has eaten, 
 says : “ Still I have not enough.” Nianga dia Ngenga took up his 
 cartridge-box ; he gives him it. Mr. Leopard, when he had eaten it, 
 said : “ Still I have not enough.” 
 
 Hare comes ; he finds them talking ; says : “ Why are you quarrel- 
 ling?” Nianga says: “Mr. Leopard, I found him in the fork of a 
 tree. Says he, ‘Take me out!’ I took him out. Says he, ‘Give me 
 to eat ! ” I gave him both my dogs and my cartridge-box. He says, 
 ‘ Give me more to eat/ That is what we are quarrelling about.” 
 Hare says : “ Mr. Leopard, let him be again on the tree, where he 
 was ; that I may see.” Mr. Leopard returns to the tree, where he 
 was. Hare moves off to a distance ; he calls Nianga. He says : 
 “Thou, Nianga, art unwise. Mr. Leopard is a wild beast, he is 
 wont to catch people. Thee, who didst get him out of there, he 
 wanted to devour thee. Shoot him.” 
 
 Nianga then shoots Mr. Leopard. 
 
 The end . . . “(is) with God.” 
 
Folk- Tales of Angola . 
 
 158 
 
 XIX. 
 
 MON’ A NIANGA NI MON’ A MBAMBI. 
 
 Mukaji a Nianga uavuala; o mukaji a Mbdmbi u£ uavuala. 
 
 O mon* a Nianga, ku mu tubula, o jihaku j£, 474 muxima ua mb&mbi, 
 ni funji, ni fejd, ni mbiji ia menia. O mon* a Mb£mbi ue, amesena 
 ku mu bana o jihaku. O haku je mudia-mbambi 475 ngoho. 
 
 Dinianga uxi: “Ngiia mu batemena.” Uazangula uta; ubixila 
 mu tutu. Uasange mudia-mbdmbi ; uatudika-bu o kisumbula. 476 
 Uasambela; unanga katangana. 
 
 Mbdmbi uatula ; Dinianga uamateka kutudika uta bu kisuxl 
 Mbambi uxi: “Imana hanji! Kiiadi kietu tuabindama. Eie, Nia- 
 nga, mukaji 6 uavuala. O mona uabingi jihaku j£, muxima ua 
 mb&mbi. Erne uami, Mb&mbi, mukaji ami uavuala. O mona uabi- 
 ngi jihaku j&, mudia-mMmbi. Eie, ha utuama o ku ngi jiba, 
 mon' ami k’andala kumona jihaku je. Kinga; nginomona jihaku ja 
 mon’ ami, ngi mu tubule. Mungu, ki ngiza, eie Dinianga, ui ngi 
 loze, utubule mon’ 6.” Dinianga uaxikina. Mbimbi uambata mudia- 
 mbdmbi. Dinianga uatuluka. Uai ku bata; uazekele. 
 
 Kimenemene, uazangula uta; uabixila bu kisumbula. Uasambela ; 
 unanga katangana. Mb&mbi iabixila ; ualozo ; iafu. Uatuluka ; ua- 
 kutu o Mbimbi. 
 
 Uazangula; ubixila ku bata. Uatale Mb&mbi; uanomona muxima. 
 Atubula o mon’ a Nianga. 
 
 XX. 
 
 DINIANGA DIA NGOMBE NI MBAMBI. 
 
 Dinianga dia Ngombe uazangula uta ue, uxi : “ Ngiia mu mbole.” 
 Uabixila mu tutu ; usanga Mb&mbi, iala mu dia o mudia-mbimbi. 
 Uatudika nzambi ; uavutuka ku bata. 
 
 Uaximbuisa o dikumbi, di idia o Mbimbi, uxi : “ Ngiia kid ! ” 
 Uazangula uta; uabixila bu kisumbula. Uasambela-mu. Ubanga 
 katangana ; Mbimbi ueza. 
 
 Uatudika uta bu kisuxi ; ua u tengununa ; ualozo. Mb&mbi iabu 
 boxi. Muene utuluka. Ukuata Mbimbi mu kinama ; uezubidisa 
 ni dikua ; iafu. Uanomona poko mu mbunda ; uala mu tala o 
 
The Child of Hunter and the Child of Deer . 
 
 159 
 
 XIX. 
 
 THE CHILD OF HUNTER AND THE CHILD OF DEER. 
 
 The wife of Hunter gave birth ; the wife of Deer also gave birth. 
 
 The child of Hunter, to take it out, its first-food (is) liver of 
 deer, and mush, and beans, and fish. The child of Deer also, 
 they want to give it first-food. Its first-food 474 is mudia-mb&mbi 475 
 only. 
 
 Hunter says : “ I will go to lie in wait.” He takes up the gun ; 
 he arrives in the bush. He finds a mudia-mb£mbi (tree) ; he sets 
 up, in it, his tree-seat . 476 He climbs ; spends a while. 
 
 Deer arrives; Hunter begins to put up (his) gun to shoulder. 
 Deer says: “Stay, please! Both of us, we are' in need. Thou, 
 Hunter, thy wife has born. The child needs its first-food, liver of 
 deer. I too, Deer, my wife has born. The child needs its first-food, 
 mudia-mb&mbi. Thou, if thou killest me first, my child will not get 
 its first-food. Wait ; I will take the first-food of my child, that I 
 may take him out. To-morrow, when I come, thou Hunter, shoot 
 me, that thou mayest take thy child out.” Hunter consents. Deer 
 carries off mudia-mbambi. Hunter comes down. He goes home ; 
 sleeps. 
 
 In the morning he takes up his gun ; he arrives at the tree-seat. 
 He climbs up ; waits a while. Deer arrives ; he shoots ; it is dead. 
 He comes down ; binds the Deer. 
 
 He lifts (it) up ; he arrives at home. He skins Deer ; takes out 
 the liver. They take out the child of Hunter. 
 
 XX. 
 
 DINIANGA DIA NGOMBE AND DEER. 
 
 Dinianga dia Ngombe took up his gun, saying : “ I will go hunt- 
 ing.” He arrived in the bush ; he found Deer, who was eating 
 mudia-mbimbi. He set up a tree-seat ; he returned home. 
 
 He awaited the hour, when Deer eats, and said : “ I am going 
 now ! ” He takes up the gun ; he arrives at the tree-seat. He 
 climbs into it. He spends a while ; Deer comes. 
 
 He sets the gun to the shoulder ; he cocks it ; he fires. Deer falls 
 on ground. He gets down. He grasps Deer by a leg ; he finishes 
 it with the hatchet ; it is dead. He takes the knife from waist ; he 
 
160 Folk - Tales of Angola. 
 
 Mbdmbi. Mbambi, uazuba o ku i tala ; uasunga o kiba boxi dia 
 Mbambi ; Mbdmbi iabalumuka ! 
 
 Ialenge e ni malusolo. Itula mu kanga ; iemaha. O dinianga, 
 diaxala ni kiba bu maku, uxi : “Isuma iahi, i nga di uana? O 
 mbambi i ngajiba, i ngi xila kiba bu maku ! ” Uxi : “ Eie, Mbambi, 
 sonii jd ku kuata, ki uakabixila kua tat’enu ni mam’enu ; d ku ibula 
 1 ueza tuxi ; o kiba ua ki xi kue ? * ” 
 
 Mbambi uxi : “ Sonii jai-eie, Nianga ; sonii jarri-eme, Mbdmbi. 
 Eie ki uabixila ku bata, uasanga akuenu ni mukaji e, uxi ‘ngele mu 
 batemena ; ngalozo mbambi. Iafu ; nga i tale. Mbambi iabalu- 
 muka; ia ngi xila o kiba bu maku.’ Sonii jd ku kuata.” 
 
 Mbdmbi uazuela ; Dinianga k’a mu vutuila dingi. Uxi : “ Ngii’ami 
 ku bata.” Uazangula uta ud ; uia ku bata. Uasange akua ni mii- 
 hetu £. Uxi : “ Nga di uana kisuma ! Ngele mu batemena. Mba- 
 mbi ieza ; nga i lozo ; iafu. Nga i tale ; Mbambi iabalumuk’ e ; ia 
 ngi xila o kiba bu maku.” Akua a mu olela. 
 
 Kienieki Mbambi ualungu ; Nianga uabele. 
 
 XXI. 
 
 NGANA NGO NI NGULUNGU NI HIMA. 
 
 Version A. 
 
 I. NGANA NGO NI NGULUNGU. 
 
 Erne ngateletele ngana Ngo ni ngana Ngulungu. 
 
 Ngana Ngulungu mulaul’ a ngana Ngo. Ngana Ngo uixi : 
 “ Ndo, 477 ua ngi beke k’o’lou’ ami.” 478 Ngana Ngulungu uambata 
 jingalafd 479 jitatu ja ualende. 4 * 0 Azangula. 
 
 Kutula mu njila, ngana Ngo uixi : “ Mulaul’ ami, bonga o u mu 
 sanga 481 mu njila pala mukaji etu.” 481 O ki a mu bongo : jinzeu j 482 
 ji mu lumata. Ngana Ngo uixi: “ Mulaul’ ami, u kioua. Manii, 
 jinzeu a ji kuata ni mako ? 483 Jilumata. Tui’etu kid, mulaul’ ami.” 
 
 Kutula mu njila, nzala i a kuata. Asanga o mienge, ngana Ngo 
 uixi : “ Mulaul’ ami, o mienge iiii kedia, kala 485 adia o mienge iofele.” 
 Ki abokola mu dibia dia mienge, o ngana Ngo uadi o mienge iauaba ; 
 mukuetu, ngana Ngulungu, uadi o madianga. 486 Muzumbu ua mu 
 
Leopard \ Antelope , and Monkey . 161 
 
 is flaying the Deer. Deer is done being flayed; he pulls the hide 
 from under Deer ; Deer stands up ! 
 
 It runs away in haste. It reaches a distance ; stands. The 
 Hunter, who remained with hide in hands, says : “ What (is this) 
 ominous wonder, that I meet with ? The deer that I killed, it leaves 
 the hide in my hands ! ” He says : “ Thou, Deer, shame will seize 
 thee, when thou shalt arrive at thy father's and thy mother’s ; they 
 will ask thee, 4 Thou comest naked ; the skin, thou didst leave it 
 where?’” 
 
 Deer says : “Shame is thine, Nianga, (as) shame is mine. Deer. 
 Thou, when thou shalt arrive at home, and findest thy people and thy 
 wife, thou sayest, ‘ I went to lurk ; I shot a deer. It died ; I flayed 
 it. The deer stood up ; it left the hide in my hands.’ Shame will 
 seize thee.” 
 
 Deer has spoken ; Dinianga does not reply to him again. He 
 says : “ I am going home.” He took up his gun ; he went home. 
 He found his folks and his wife. He says : “ I met with an ominous 
 wonder ! I went to lurk. Deer came; I shot it; it died. I skinned 
 it; Deer stood up; it left me the hide in my hands.” The others 
 laugh at him. 
 
 Thus Deer won ; Nianga lost. 
 
 XXI. 
 
 LEOPARD, ANTELOPE, AND MONKEY. 
 
 Version A . 
 
 I. LEOPARD AND ANTELOPE. 
 
 I will tell (of) Mr. Leopard and Mr. Antelope. 
 
 Mr. Antelope (was) grandson of Mr. Leopard. Mr. Leopard said : 
 “ Please accompany me to my father-in-law.” Mr. Antelope carried 
 three demijohns of rum. 480 They set out. 
 
 Stopping on the road, Mr. Leopard says.: “Grandson, pick up 
 what thou findest on the road, for my wife.” When he picked it 
 up, (they were) driver-ants, 482 which bite him. Mr. Leopard says : 
 “My grandson, thou (art) a fool. Driver-ants, does one ever take 
 them with hands ? They bite. Let us go now, my grandson.” 
 
 Stopping on the road, hunger seizes them. They find sugar- 
 canes ; Mr. Leopard says : “ My grandson, these canes, they don’t 
 eat them ; but they eat the small canes.” When they entered the 
 field of cane, Mr. Leopard ate the good canes ; our friend, Mr. Ante- 
 
162 
 
 Folk- Tales of Angola. 
 
 kala jifidila. Ngana Ngo uixi : “ Eie k’u kiou’ e ? Madianga k'a ma 
 did ; ima ikuama ku muzumbu. Mulaul’ ami, tui’etu kid.” 
 
 Atula mu njila. Nzala i a kuata. Asang' o masa ma kindele 
 mabi ; uixi : “ Mulaul’ ami, ndoko, tutolole masa pala tu m’ oha.” 
 Uixi: “Mulaul’ ami, o masa makusuka k’a ma tolold. Utolola o 
 masa maluzeza-ke ; 487 o masa makusuka k’a ma dia.” Atula ku 
 idima. Ngana Ngo uatolola o masa makusuka ; o mukuetu, ngana 
 Ngulungu, uatolola o maluzeza-ke. 
 
 Ki atula bu dixita, 488 uixi : “ Mulaul’ ami, ohela boba, bu ala o 
 tubia.” Ki ata o masa bu jiku, o ma ngana Ngo mabi, o ma Ngu- 
 lungu kt mabi e. Uixi : “ Mulaul’ ami, zangula, tui’etu ; eie u kioua. 
 Uaxisa 489 buala o tubia; manii o masa ua ma te b’o’tokua. Ndoko, 
 tui’etu kid.” 
 
 Kutula mu njila, asanga ahetu, 490 adima jinguba. Uixi : “ Mulaul’ 
 ami, ngiz’o.” Utula ku divunda dia muxitu, ujituna dibunda ; uka- 
 tula mbinza; ukatula xilola ; ukatula jikalasd; ukatula kulete; 491 
 ukatula kazaku; uazuata. Ki azuba o kuzuata, jungu bu maku, 
 uakatuka. Uasange an’ahetu: “ Boas-tadi, 492 jingana, nuanange?” 
 “Tuanange; eie kud? 493 Ku bata die, akuenu apasala kiambote?” 
 “ Ala kiambote, a-muadi.” “ Eie ualuia kuebi ? ” “ Ngaluia k’o’lou’ami, 
 kuamenekena o’kou’ ami.” 
 
 A mu bana dilonga dia jinguba ; a mu bana dilonga dia jimbombo. 
 Ki azuba o kudia, a mu bana mudingi ua menia ; a mu uikila pexi 
 ia makania. Uazuba o fumala, uixi: “Ngalui’ami kia. Xalenu kia- 
 mbote. Loko ngu nu bita dingi.” “ Bixila kiambote ; kamenekene 
 muku’avalu kd.” 
 
 Ki azuba o kutula, usanga ngana Ngulungu, ua mu xisa, uixi: 
 “ Kiebi ? mulaul’ ami. Ku ngendele, a ngi kaie ; k’a ngi banami 
 kima; ngeza ni nzala iami. Ngalenge ami; andala ku ngi beta. 
 Tui’etu kid.” 
 
 Ngana Ngulungu uixi : “ Kana ; ngiia uami ku uendele eie ; ngiia 
 uami pala ku a tala-ku.” Uixi : “ Ki udbixila ; ki u a menekena, 
 k’uambe : * boas-tadi ; ’ uamba kiki, uixi : * vioko, 494 vioko, kddienu 
 tuji.’ ” 
 
 Ngana Ngulungu, ki atula-ku, uzuela ki a mu longo ngana Ngo. 
 A mu kuata ; a mu beta, 496 exi : “ O kuku enu, ngana Ngo, o ki eza 
 boba, k’a tu xingi etu. 496 Eie u tu xinga palanii ? O kuku enu, ki 
 atundu boba, tua mu bana kudia ; uadi ; tua mu bana mudingi ua 
 menia ; uanu ; tua mu bana o pexi ; uafumala ; uixi : * Ngaluiami kid ; 
 xalenu kiambote. Loko ngu nu sanga.’ * Bixil’d 1 Kamenekene 
 
Leopard , Antelope, and Monkey . 163 
 
 Iope # ate the wild cane. His mouth becomes (all) wounds. Mr. 
 Leopard says: “Art thou not a fool? Wild canes, they eat them 
 not ; (they are) things (that) wound the mouth. My grandson, let 
 us go now.” 
 
 They stop on the road. Hunger has seized them. They find 
 ripe maize ; he says : “ My grandson, come, let us break corn for 
 us to roast.” He says : “ My grandson, the red corn, they break it 
 not. Thou shalt break the green corn ; the yellow corn, they eat it 
 not.” They come , to the plants. Mr. Leopard plucks the yellow 
 com ; our friend, Mr. Antelope, he plucks the green. 
 
 When they come to the straw-heap, 488 he says : “ Grandson, roast 
 here where the fire is.” When they put the com in the hearth, that 
 of Mr. Leopard was done, that of Antelope was not done. He says : 
 “ My grandson, arise, let us go ; thou (art) a fool. Thou hast left 489 
 the fire ; but the corn, thou puttest it in the ashes. Come, let us 
 go” 
 
 Stopping on the road, they meet women, who are planting pea* 
 nuts. He says : u Grandson, I come directly.” He goes to a thicket 
 of the forest; he unties (his) bundle; takes out a shirt, takes out 
 drawers, takes out trousers, takes out a vest, takes out a coat ; he 
 dresses. Having finished dressing, cane in hand, he goes. He finds 
 the girls : " Good-afternoon, ladies, you are well ? ” u We are well ; 
 thou, too ? At thy home thy folks are getting on well ? ” “ They 
 
 are well, ladies.” “Where art thou going?” “I am going to my 
 father-in-law, to visit my father-in-law.” 
 
 They give him a plate of peanuts ; they give him a plate of jimbo- 
 mbo. When he finished eating, they give him a jug of water; they 
 light for him a pipe of tobacco. Having done smoking, he says : 
 “I am going now. Fare ye well. Soon I shall pass by you again.” 
 “ Arrive safely ; greetings to thy wife.” 
 
 When he had arrived, he finds Mr. Antelope, whom he had left, 
 (and) says : " How, my grandson ? Where I went, they chased me ; 
 they did not give me anything. I have come with my hunger. I 
 ran away ; they wanted to beat me. Let us go now.” 
 
 Mr. Antelope says : “ No. I also will go where thou wentest ; 
 I, too, will go in order to see them there.” Says : “ When thou 
 arrivest, do not say, * Good-afternoon ; 9 speak like this, saying : 
 ‘Vioko, vioko, go and eat dung.* ” 
 
 Mr. Antelope, on arriving there, speaks as Mr. Leopard instructed 
 him. They take him; they beat him, saying: “Your grandfather, 
 Mr. Leopard, when he came here, he insulted us not. Thou in- 
 sultest us, why ? Your grandfather, when he left here, we gave him 
 food ; he ate ; we gave him a jug of water ; he drank ; we gave him 
 the pipe ; he smoked ; (then) he said, 4 1 am going now ; fare ye well 
 
164 Folk - Tales of Angola. 
 
 akua-bata.’ 497 Ki ku bekesa o kuxing’ atu, kianii ? Ki endo 488 ku 
 betela, mukonda dioxing’ atu, na a sange. Eie uasange akuenu, 
 k’ua a menekenid kiambote, kala ua a xingi. Ndaid. Tuandele 488 
 ku ’u bana kudia ; kala kiki, kana. K’uimane dingi boba, kiene tu 
 ku beta; mukonda uakambe o ujitu. Ndaie kid.” 
 
 Ki atula mu njila, usanga kuku a, uaxikama. “ Mulaul’ ami, kiebi, 
 ku uendele ? A ku bange kiebi ? Aba, ku uendele, uabange-ku 
 kiebi ? " “ Ki ngatula, ngambe : ‘ Vioko, vioko ; kadienu matuji/ 
 
 O ahetu, ki evile, njmda i a kuata; a ngi beta, a ngi kaie.” Ngana 
 Ngo uixi : “U kioua. Eie uasange akuenu, kala u a xinga ? Tamina 
 a ku betele ; uabukumuka. Zangula, tui’etu.” Uazangula. 
 
 Ki azuba o kuzangula, asanga honga ; uixi : “ Mulaul’ ami, ki 
 ubita o hong’ eii, kikala ubadikinia pala kutuka.” Ki aii mu tuka, 
 ua di vundu boxi ; kingalafa kia ualende kiabudika. Uixi : “ Aba, 
 ki u kiou’e ? Uabitila mu honga, mesu ua ma badikinia ; o kinga- 
 lafa kia ualende ua ki bulu. A kiki, tuabanga kiebi*? Tualuia ni 
 ujitu ku makouakimi. A tu tambulula kiebi ? O kingalafa ua ki 
 bulu mu njila. Ndoko, tui’etu kid.” 
 
 Ki azuba o kutula ku bata di’ o’kouakimi : “ Holome ami, mua* 
 pasala?” Uixi: “Tuapasala kiambote. Kana kima kiaiiba ki tua- 
 mono.” Ku a tambulula — jingalafa jiiadi, jaxala. 600 
 
 A a bana maxisa pala ku a zalela m’o’nzo, mu ene mu akala. 
 O’kouakimi uaii-ku ; ujiba kiletd kia ngulu pala kulambela o holome. 
 Kudia kuabi, 6 501 tumisa ku meza ; aii mu bekela holome. 
 
 O holome iatambulul? o kudia, uixi : “ Ngana Ngulungu, ndaid mu 
 honga muna, kakatule muzua ; tekela menia pala kunua.” Ngana 
 Ngulungu ki aia mu tekela o menia mu muzua, menia malubub’S. 
 Ki azuba o kuvutuka, usanga ngana Ngo uadi e kid. Uixi: “Kuku 
 etu, ngala ni nzala iami ; o kudia kuebi, ku ua ngi xila ? ” Uixi : “O 
 kudia kuabu e. Ndumba i’ atu akexile boba. Ene adi o kudia. 
 Kinga mu ngoloxi, kiene ki udia-ki.” 502 
 
 Kukuata mu ngoloxi, kudia kuabi, uixi : “ Mulaul’ ami, ndai6, kdta- 
 kane kid o muzua ua menia.” Ki aia mu takana muzua, ki abulula 
 o menia, malubub’e. Uixi: “A! nganange ni nzala iami; ngibulula 
 o menia mu muzua, mabub’e. Kota, ngdi’ ami ; o menia nga ma 
 lembua.” 
 
Leopard, Antelope , and Monkey . 165 
 
 Soon I shall meet you.’ ‘Safe arrival. Greet the home -folks.* 
 What induced thee to insult people, what is it ? If they beat thee, 
 (it is) because of insulting people, whom thou mettest. Thou didst 
 meet others, didst not greet them well ; rather didst insult them. 
 Begone. We would have given thee food ; but thus, no. Stand not 
 longer here, else we beat thee ; for thou lackest respect. Go at once.” 
 
 When he arrives on the road, he finds his grandfather seated : 
 “ My grandson, how, where thou wentest ? How did they treat thee ? 
 Well, where thou wentest, how didst thou do ? ” “ When I arrived, 
 
 I said : ‘ Vioko, vioko, eat ye dung.’ The women, when they heard, 
 anger possessed them ; they beat me, they chased me.” Mr. 
 Leopard says : “ Thou (art) a fool. When thou meetest others, 
 then dost thou insult them ? (It was) right (that) they beat thee ; 
 thou wast insolent. Arise, let us go.” He took up (his load). 
 
 When they had started, they meet a brook. He says: “My 
 grandson, when thou crossest this brook, . it shall be (that) thou 
 shuttest (thy eyes) for jumping.” When he went to jump, he 
 tumbled down; the demijohn of rum, it broke. He says: “Now, 
 art thou not a fool ? Thou crossest the river, (with) eyes shut ; the 
 demijohn of rum, thou hast broken it. Now, how shall we do ? We 
 are going with a present to parents-in-law. How will they receive 
 us ? The demijohn, thou hast broken it on the road. Come, let us 
 go now.” 
 
 When they had arrived at the house of the father-in-law : “ Son- 
 in-law, how do you do ? ” Says : “ We are well. Nothing bad, that 
 we have seen.” (They are) receiving them ; (he gives) the two bot- 
 tles, that remained . 600 
 
 They give them mats to spread for them in the house, in which 
 they are to stay. The father-in-law has gone ; he kills a big suck- 
 ling of hog to cook for his son-in-law. The food is ready ; they send 
 it to the table ; they bring it to the son-in-law. 
 
 The son-in-law receives the food, says : “ Mr. Antelope, go to the 
 river yonder, and take out the fish-trap ; dip out water to drink.” 
 Mr. Antelope, when he goes to dip out the water with the fish-trap, 
 the water runs out. When he had returned, he finds Mr. Leopard 
 has eaten already. He says : “ Our grandfather, I am with my 
 hunger; where is the food, thou hast left me?” He says: “The 
 food is finished. A lot of people were here. They have eaten the 
 food. Wait till evening, then thou shalt eat.” 
 
 The evening having come, the food is ready, he says : “ My grand- 
 son, fetch quickly the fish-trap with the water.” When he goes to 
 fetch the fish-trap, when he dips out the water, it runs out. He says : 
 “Ah ! I spent the time being hungry ; I dip out water with the fish- 
 trap, it runs out. Better I go away ; the water, I give it up.” 
 
1 66 Folk - Tales of Angola . 
 
 Usanga ngana Ngo ; uadi d kid. Uixi : “ Kuku etu, tunde kame- 
 nemene, ki tueza, ngadiami ; ngizeka ni nzala iami ? Kienieki 
 kiauabe.” Uixi : “ Mulaul* ami, di xibe 6 ; mungu udi’d.” 
 
 Kutula m’usuku, ngoma jakuata bu sungi. Ngana Ngo uatundu ; 
 ngana Ngulungu uatundu; n’elumba 603 i/ii boba bu sungi. Eza mu 
 tambujila o ngoma. Atonoka katd mu dikolombolo. Kuala elumba, 
 exi : " Tuala ni kilu kietu, tudzek’etu.” Exi : “ Mungu d ! ” Aka- 
 tuka. Aii mu xinjikila o mujitu, ngana Ngo. 
 
 Ki atula ra’o’nzo, akuata mu sungila, exi : “ Mungu d ; zeka kia- 
 mbote, huedi ami.” Kutula m’usuku, ngana Ngo uixi : “ Ngana 
 Ngulungu, o kididi kiatolo ; zeka bu tala.” Ngana Ngo uabilukile ; 
 uakexile mutu, akiki uala kiama. Uabokola mu kibanga kia ukou’ e; 
 uasange o jihombo ni jimbudi; uajiba makuiniadi a mbudi ni hombo. 
 Uatambula o maniinga ; ua ma te mu ’mbia. Usanga ngana Ngu- 
 lungu uazeka ; u mu xamuina o ’mbia ia maniinga. Uiza bu hama 
 id. 
 
 Mu ’amenemene ka selu, uakatula o mbanza id ; uakuata mu xika 
 muimbu ue. O 'kouakimi, ki atula mu kibanga, uasange o jimbudi 
 joiibe, uixi : “ Aiud ! ni mal’e i hombo joso a ngi jibila najiu ; ihi ia 
 ngi bange kiki ? Kiki, ngibanga kiebi ? ” Kuala ngana Ngo uixi : 
 ** Kiebi, ukou’ ami ? ” Uixi : “ Holome ami, o hombo joso, a ji jiba.” 
 “Kdtadienu hanji ; ngana Ngulungu uazeka. Manii, la 504 muene 
 uajib’ o jihombo?” Uai ku mu balumuna. Uatono; uatundu bu 
 kanga. Ki a mu tala kiki, o mukutu uoso uaiiba ni maniinga, exi : 
 “Tua mu fikile mujitu, manii muiii. Kiki tu mu banga kiebi?” 
 Exi : “ Tu mu jiba ; mukonda muiii. La uakexile mujitu, k’andele 
 kuniana.” 
 
 A mu jiba ; a mu tala ; akatula-ku kinama kia xitu ; a ki bana 
 ngana Ngo, o mulaul’ d muiii. Azeka. 
 
 Atula mu ’amenemene, ngana Ngo uixi: “Ngalui’ami kid.” A 
 mu longela 605 diletd dia ngulu, kizongelu kia fadinia; a mu bana o 
 ngamba, i mu ambatela o muhamba. Ki akatuka : “ Xalenu kia- 
 mbote ! ” “ Bixila, holome ami 6 ! Kamenekene akua-bata.” 
 
 Ki azuba o kutula ku bata did, ukatula o kinama kia xitu ia Ngu- 
 lungu, u ki sasa mu ’axaxi ; mbandu iamukua pala muene, mbandu 
 iamukud pala kudbekela muku’avalu ka ngana Ngulungu. U i be- 
 kela, uixi : “Tumenu o ku ki ijia : o xitu iiii, i a ku tumisa mutat’ d.” 
 A i dia. Kuala o mona uixi : “ Mamanii, o xitu iiii, ialunuha kala 
 papail Manii, ku endele papaii, manii 1’ a mu jiba ? Nguamiami 
 
Leopard \ Antelope , and Monkey . 167 
 
 He finds Mr. Leopard, who has eaten already. He says : “ Our 
 grandfather, since early morning, when we came, I have not eaten ; 
 shall I lie down with my hunger ? This is not right. 0 He says : 
 “ My grandson, hold thy peace ; to-morrow thou shalt eat.” 
 
 Arriving at night, the tom-toms begin in the dancing place. Mr. 
 Leopard went out, Mr. Antelope went out ; also the girls, here they 
 are in the dancing place. They begin to respond to the drum. 
 They dance until the cock-crow. Then the girls say : “ We are with 
 our sleep, we want to go to bed.” They say ; “ To-morrow ! ” They 
 leave. They go to accompany the visitor, Mr. Leopard. 
 
 When they come to the house, they begin the night-chat, (and) 
 say : “ To-morrow ! sleep well, my brother-in-law.” The night hav- 
 ing come, Mr. Leopard said : “ Mr. Antelope, the place is (too) small ; 
 sleep on the shelf.” Mr. Leopard changed ; he was a man, now he 
 is a wild beast. He enters the fold of his father-in-law ; he finds the 
 goats and sheep; he kills twenty sheep and goats. He takes the 
 blood ; he puts it into a pot. He finds Mr. Antelope asleep ; he 
 throws at him the pot of blood. He comes to his bed. 
 
 In the morning early, he takes his instrument ; he begins to play 
 his song. The father-in-law, when he came into the pen, he found 
 the sheep killed, said : “ Oh ! woe to me ! all my goats, they killed 
 them ; what has done this to me ? Now, how shall I do ? ” Then 
 Mr. Leopard says : “ How, father-in-law ? ” He says : “ My son-in- 
 law, the goats, they have all been killed.” “Look, please; Mr. 
 Antelope is asleep. Maybe he has killed the goats ? ” 604 He goes 
 to make him get up. He wakes up ; comes outside. When they 
 see him thus, the whole body ugly with blood, they say : “ We 
 thought (he was) a visitor, but (he is) a thief. Therefore how shall 
 we treat him ? ” They say : “ We shall kill him ; for (he is) a thief. 
 If he were a guest, he would not steal.” 
 
 They kill him ; they skin him ; they take off a leg of meat ; they 
 give it to Mr. Leopard, whose grandson (was) a thief. They go to 
 sleep. 
 
 Arriving in the morning, Mr. Leopard says : “I am going now.” 
 They pack for him 505 a suckling of pig, a measure of cassada-meal ; 
 they give him a carrier, who shall carry for him the load-basket. 
 When he starts: “Fare ye well!” “Arrive (well), my son-in-law. 
 Greet the home-folks.” 
 
 When he finally arrives at his home, he takes out the leg of the 
 meat of the Antelope ; he cuts it in the middle, one half for himself, 
 one half to bring to the wife of Mr. Antelope. He brings it, saying : 
 “Know ye well; this meat (is) what thy husband sent to thee.” 
 They eat it. Then a child says : “ Mama, this meat is smelling like 
 papa. I wonder, whither papa went, whether they killed him ? I 
 
1 68 Folk - Tales of Angola. 
 
 kudia o xitu ifii, ialunuha pai etu.” “Eie, u inona, uamba 506 pai enu 
 ku mu jiba palanii ? Iu uiz’e. Dia ngo o xitu.” 
 
 Ngana Ngo uambele kiki : “ O xitu, ki nu i dia, ki mubake-ku dingi 
 xitu ; ioso iie mu ’mbia. U ngi xile ngo kaxitu, mukonda eme ngi 
 ngiz’ami.” O xitu ioso elambe. Ki azuba ku i lamba, funji iabi, 
 adi. Ki azuba o kudia, ngana Ngo uixi : “Tuma o kuiji'a, eie, mu- 
 mama a ngana Ngulungu : o mutate, ku tuendele, uanianene o 
 hombo ja ngene. Ia a mu jibile ; id a tu banene o xitu ifii. Eme 
 ngambe ‘ngidiami ngo k’ubeka uami ; nga i bekela mumam’ e ; udia-ku 
 pala ku k’ijfa.’ Id a ng’ ambelele : ‘Eie u mu tangela: tuma ku ki 
 ij la, o mutat’e ku endele k’ujitu, a mu jibile/ Tumenu o ku k’ijfa: 
 o xitu i muadi mutat’e nua mu di 6. Pala mu k’ijfe; ki nukinge ngo. 
 Bangenu tambi ; mutat’e uafu mu konda dia ufii.” Kuala o mona 
 uixi : “ Mamanii, nga ki ambele ; o xitu ifii inuha papaii. Kidi kiami 
 ki ngambele. Kiki papai uebi ? ” 
 
 Akuata mu dila tambi. 607 Tambi iabu. Kizua ki abua tambi, 
 kuala ngana Kahima 507 uixi : “ Kizua, eme uami ngiia ni kuku etu, 
 ngana Ngo ; la utena ku ngi banga kala ki abange mukuetu.” 
 
 1a akexidi d ; adia nguingi, aseiala musolo. Alubanza ngana Ngu- 
 lungu, exi : “ Kia mu dia, kianii ? O kalunga, ka mu dia, muene 
 kanii ?” Kana mutu uejfa o kalunga, kadi ngana Ngulungu. 
 
 II. NGANA NGO NI NGANA HIMA. 
 
 Ngana Ngo uixi : “ Mulaul’ ami, ngana Hima, zd, ua ngi beke 
 k’o’lou’ ami.” Azangula. 
 
 Kutula mu njila, uixi : “Mulaul’ ami, bong’ o u mu sanga, iu uxi- 
 kelela, pala mukaji etu.” Uixi: “Kuku etu, eie kuata ku mutue; 
 erne ngikuata ku mbunda; mukonda ua k’ ij ia kuma jinzeu, jilu- 
 mata.” Uixi : “ Mulaul’ ami, ki uamateka kubanga mu njila, ki kia- 
 uabe. Zangula, tui’etu ! ” Azangula. 
 
 Kutula mu njila, asanga dibia dia masa. Uixi: “Mulaul’ ami, 
 udia o masa momo, maluzeza-ke ; la udia o masa momo makusuk’ 
 omo, ki anda ku sanga mukua-dibia die, uanda ku ku beta.” O 
 ngana Hima, ki abokola mu dibia, uadi o masa makusuka, manii uaxi 
 o masa maluzeza-ke. 
 
 Ki atul'a bu dixita bu ala tubia, uixi : “ Mulaul’ ami, ohela boba o 
 masa m£.” Uixi : “ Ai ! kuku, o boba, tubia tuajimi ; o masa maxi- 
 kana o kubi’a ? ” “ Ohela buoso bu uandala.” Ki adi kid, ngana 
 
Leopard, A ntelope and Monkey . 1 69 
 
 won't eat this meat, that smells like our father.’' “ Thou, child, why 
 dost thou say that your father is killed ? He will come. Only eat 
 the meat.” 
 
 Mr. Leopard had said thus : “ The meat, when you eat it, do not 
 lay by any meat ; let it all go into the pot. Leave me only a little 
 bit, for I shall soon come.” The meat they cooked it all. When 
 they had cooked it, the mush was ready, they ate. When they had 
 done eating, Mr. Leopard says : “ Know thou well, thou, wife of 
 Mr. Antelope, thy husband, where we went, stole the goats of others. 
 These killed him ; these to us gave this meat. I said : ‘ I will not 
 eat alone to myself. I will bring it to his wife ; she will eat of it, 
 that she may know.' They had told me : ‘ Thou shalt announce her : 
 know thou well, thy husband, where he went on a visit, they killed 
 him.' Know ye well, the meat you ate (is) thy husband, whom you 
 ate here. That you might know, and not wait in vain. Make the 
 mourning; thy husband is dead because of stealing.” Then the 
 child said : “ Mama, I said it ; this meat smells of father. Truth 
 mine, which I said. Now, papa, where (is he) ? ” 
 
 They begin to wail the mourning. 607 The mourning ended. The 
 day, on which the mourning ended, then Mr. Monkey said : “ One 
 day, I too will go with my grandfather, Mr. Leopard : whether he 
 can do to me as he did to our friend.” 
 
 Thus they lived ; they ate bagre, they supped on cat-fish. They 
 keep remembering Mr. Antelope, saying : “ What killed him, what 
 (was it) ? The death that he died, what was it ? ” No man knew 
 the death that destroyed Mr. Antelope. 
 
 II. LEOPARD AND MONKEY. 
 
 Mr. Leopard said : “ My grandson, Mr. Monkey, come, accompany 
 me to my father-in-law.” They start. 
 
 Stopping on the road, he says : “ My grandson, pick up what thou 
 findest, this black thing, for our wife.” He says : “ My grandpa, 
 thou take hold at the head ; I will take hold at the tail ; for thou 
 knowest that (these are) driver-ants, which bite.” He says: “My 
 grandson, the way thou hast begun to behave on road is not nice. 
 Get up, let us go ! ” They start. 
 
 Stopping on the road, they find a field of corn. He says : “ My 
 grandson, thou shalt eat the corn yonder, that (is) green ; if thou 
 eatest this yellow corn here, when the owner of the field will find 
 thee, he will beat thee.” Mr. Monkey, when he entered the field, 
 he ate the yellow corn, but left the green corn. 
 
 When they arrived at a straw-heap where is fire, (he) says : “ My 
 grandson, roast here thy corn.” He says : “ Oh ! grandpa, here, the 
 fire is out; the corn, will it cook?” “Roast wherever thou wilt.” 
 
170 Folk- Tales of Angola. 
 
 Ngo uambela ngana Hima: “Zangula, tui’etu kid, mulaul’ ami.” 
 Azangula. 
 
 Kutula mu njila, asanga dibia dia mienge. Kuala ngana Ngo, 
 uixi : “ O mienge oio k’edia ; udia o mienge iofele oio.” O ngana 
 Hima, ki a mu ambela kua kuku d, uabokola mu dibia, manii s6 ku 
 ki banga, ki a mu tumine ngana Ngo. Uabukula o mienge ienene . 508 
 Ngana Ngo uixi : “ Nanii ua ku tumu kubukula o mienge eii ? ” 
 Uixi : “ Kuku etu, k’uadimukd ; uamonene kia mutu, udia madia- 
 nga?” “Kuabu kid, mulaul* ami; zangula, tui’etu kia.” 
 
 Kutula mu honga, uixi : " Mulaul’ ami, o muzua id, etu tuala ku u 
 sisa 609 boba. Loko uiza mu takana-mu o menia.” Kuala ngana 
 Hima, uixi : “ Kuku etu, eie k’uadimuke. Uamuene kia o mutu ute- 
 kela menia mu muziL. ? 99 “ Nd 6 , tui’etu kia, mulaul’ ami.” 
 
 Kutula k’o’lou’ a ngana Ngo, ahetu exi : " E ! ngana Him’ 6 ! 
 Uapasala?” “ Ngal’ami kiambote.” “Akaji 6, ala kiambote?” 
 “Ala kiambote.” “ Eie, ngana Ngo, ku bata die, kuala kiambote ?” 
 Uixi: “Kuala kiambote.” A a jibila sanji; sanji iabi. O kudia 
 kuiza m’o’nzo pala ngana Ngo ni ngana Kahima. 
 
 Uixi : “ Mulaul’ ami, ndaid kdtakane o jingutu pala kuiza mu dia.” 
 Ngana Hima uasuam’£ ku dima dia ’nzo. Uvutuka, usanga kuku d, 
 ngana Ngo, id ualudi’e kid. U mu kuata o lukuaku : " Erne, ua ngi 
 tumu kuia mu takana o jingutu ; eme ng’u sanga ualudi’e kia, s 6 ku 
 ngi king’ eme. Kinga ki ngidi’ami hanji uami.” Uta o lukuaku bu 
 dilonga dia mbiji, uta mu kanu ; ukatula ku dilonga dia funji, uixi : 
 “ Ngadi kid uami ; ndoko, tudie kid, kuku etu ! ” Akuata mu kudia ; 
 kudia kuabu. Asukula maku ; axikam’a. 
 
 Kumbi dialembe. O kudia kuiza dingi. Ki azuba o kudia, akuata 
 mu kusungila. Jingoma jiza; akuata mu kutonoka . . . katd kolo- 
 mbolo diakokola. 
 
 Ngana Hima uiza mu kuzek’£. Ngana Ngo uaxala bu kanga. 
 Uabokola mu lumbu lu’ o’kou’ e. Usanga jihombo ; ukuata mu ku- 
 jiba. Ujiba hombo, utambula o maniinga ; u raa ta mu ’mbia. Usanga 
 ngana Hima; uamesena ku mu texila o maniinga ku mukutu u£. 
 Manii Kahima uatono e. Ki azuba ku mu mona ualukuiza ku mu 
 xamuna o maniinga ku mukutu u£, u mu lundula ni lukuaku. O 
 ’mbia ia maiinga 610 iatula ku mukutu ua ngana Ngo. Azek’d. 
 
 Kutula mu ’amenemene, o ’kouakimi, ki aia mu tala mu kibanga, 
 usanga jihombo joso jojibe. Kahima ubokola m’o’nzo; ukatula mba- 
 
Leopard , , Antelope , and Monkey . 171 
 
 When they had eaten, Mr. Leopard says to Mr. Monkey : “ Get up, 
 let us go now, my grandson." They go. 
 
 Arriving on the road, they find a field of sugar-cane. Then Mr. 
 Leopard says : “ Those canes there, they don't eat (them) ; thou 
 shalt eat that small cane there." Mr. Monkey, as he was told by 
 his grandfather, he entered the field, but without doing that which 
 Mr. Leopard had bidden him. He broke the large cane. Mr. 
 Leopard said : “ Who ordered thee to pluck this cane?" He says : 
 “ Grandfather, thou art not wise ; hast thou ever seen a man that 
 eats wild cane ? ” “ Enough, my grandson, take up (thy load), let 
 
 us go now." 
 
 Arriving at a brook, he says : “ My grandson, this fish-trap, we 
 are leaving it here. Soon thou shalt come (and) fetch water in it." 
 Then Mr. Monkey says: “Our grandfather, thou art not wise. Hast 
 thou ever seen a man dipping water with a fish-trap ? " “ Come, let 
 
 us go, my grandson." 
 
 Arriving at the father-in-law's of Mr. Leopard, the women say : 
 “Eh! Mr. Monkey here! (How) hast thou been?" “Iam well." 
 “Thy wives, are they well?” “They are well." “Thou, Mr. 
 Leopard, at thy home, are all well ? " He says : “ They are well." 
 They kill for them a hen ; the hen is cooked. The food comes into 
 the house for Mr. Leopard and Mr. Monkey. 
 
 He says : “ My grandson, go (and) fetch the spoons to come and 
 eat." Mr. Monkey hides himself behind the house. He returns ; 
 finds his grandfather, Mr. Leopard, who is eating already. He 
 seizes his arm : “ I, thou sentest me to go and fetch the spoons ; 
 I find thee eating already, without awaiting me. Wait until myself 
 also eat." He puts the hand into the plate of fish, puts in mouth ; 
 takes out of the plate of cassada-mush ; says : “ I also have now 
 eaten ; come, let us eat now, our grandfather ! " They begin to eat ; 
 the eating ends. They wash hands ; they sit down. 
 
 The sun has set. The food comes again. When they have done 
 eating, they begin to have night-chat. The drums come, they begin 
 to dance ; (they dance) until the cock crows. 
 
 Mr. Monkey comes to sleep. Mr. Leopard stays outside. He 
 enters the yard of his father-in-law. He finds goats; begins to 
 kill. He kills a goat, takes the blood (and) puts it into a pot. He 
 finds Mr. Monkey ; wants to throw the blood on his body. But 
 Monkey is awake. When he has done seeing him coming to him 
 (to) pour the blood on his body, he pushes him with the hand. The 
 pot of blood upsets on the body of Mr. Leopard. They go to 
 sleep. 
 
 Arriving in the morning, the father-in-law, as he goes to look at 
 the curral, finds the goats all killed. Monkey enters the house, 
 
1 72 Folk- Tales of Angola . 
 
 nza, 611 ukuata mu xika, uixi : “ Uatobesele ngana Ngulungu,” uixi : 
 “ Manii Kahima ud a mu tobesa ? ” m O ’kou’ e, ua ngana Ngo, 
 uatula : “ E ! Kahima, kuku enu uebi ? ” “ Iu m’o’nzo, uazek’ 61* 
 
 Aia ku mu balumuna. A mu sanga o mukutu uoso ua mu iiba ni 
 maiinga. A mu kuata, a mu jiba. 
 
 O ’kouakimi ua ngana Ngo uixi : “ Kahima, ngana Ngulungu, tua 
 mu jibile ngo. Ki muene e, uajibile o jihombo. Kiki, eie usokana 
 kia mon’ ami.” Azek’d. 
 
 Kutula mu 'amenemene, ajiba ngulu ; apaxala ni ngana Hima, 
 ualui’6 kid ku bata di&. A mu bana kinama kia xitu ia ngana Ngo, 
 a mu jiba. Exi : “O xitu eii, uakabana o mumam’ a ngana Ngo.” 
 
 Uatambula o xitu; uai’£, anga ubixila ku bata dia ngana Ngo. 
 Ubana o xitu, uixi : “ Ijienu, kuku etu, ngana Ngo, uabiti mu tomba 
 O xitu eii, ua nu tumisa-iu. Dienu maienu ; nu ngi xile ng6 kama ; 
 ngalokuiz’ami selu.” 
 
 Alambe 0 xitu, adi. Kuala o mona, uixi : “ Mamanii, o xitu ifii, 
 muxima ua ngi bumu. O xitu ialonuha papaii.” “ Eie u dilaji. 
 Pai enu iu uiz’e. O xitu, manii iene inuha pai enu ? ” 
 
 Ki azuba o kudia, asukula o rnaku. Ngana Hima utunda bu 
 kanga, uixi : “Tumenu o kuij/a, o mutat’ 6, ngana Ngo, k’o’lou’ e, ku 
 endele, uajibile hombo ja ngene ; ia a mu jiba ue. Ngalui’ami.” Exi: 
 “ Mu kuatienu ! ” A mu kaie ; a mu lembua. Ngana Hima uai’£. 
 Axala mu dila o tambi. 
 
 Ngana jami, ngateletele o kamusoso kami, la kauaba, la kaiiba;, 
 ngazuba. 
 
 Version B. 
 
 I. NA NGO NI NA NGULUNGU. 
 
 “Aba-diu.” “ Ahemi-diu.” 
 
 “ Dize.” 618 
 
 Eme ngateletele musoso ua na Ngo ni na Ngulungu. 
 
 Na Ngo uxi : “ Na Ngulungu, za, ud ngi beke ku makou* ami.’'' 
 Na Ngulungu uaxikina. Akutuka mu njila. 
 
 Ki abixila mu kaxi ka njila, asanga jinzeu. Na Ngo uxi: “Na 
 Ngulungu, zangula ponda ia mukaji etu.” Na Ngulungu uvota 
 jinzeu ni maku ; ua ji fuxika bu homba. Ja mu lumata. Ua ji takula 
 ni malusolo boxi, uxi: “ Kalunga, 614 jala mu lumata.” Na Ngo 
 
Leopard^ Antelope, and Monkey. 173 
 
 takes out the banjo, 611 begins to play, saying : “ He has made a fool 
 of Mr. Antelope,” says : “Whether Monkey too is to be fooled? 0612 
 His father-in-law, Mr. Leopard’s, arrives : “ Eh ! Monkey, your 
 grandfather, where (is he) ? ” “He (is) here in the house sleeping.” 
 They go to make him get up. They find his body all ugly with 
 blood. They take him ; they kill him. 
 
 The father-in-law of Mr. Leopard says : “ Monkey, Mr. Antelope, 
 we have killed him unjustly. Not he (it was) who killed the goats. 
 Therefore now, thou shalt marry my daughter.” They go to sleep. 
 
 Arriving in the morning, they kill a pig; they accompany Mr. 
 Monkey, who is going now to his home. They give him a leg of 
 the meat of Mr. Leopard, (whom) they killed. Saying: “This meat, 
 thou shalt give it to the wife of Mr. Leopard.” 
 
 He takes the meat ; he goes away and arrives at the house of 
 Mr. Leopard. He gives the meat, saying : “ Know ye, our grand- 
 father, Mr. Leopard, went (further) on, hunting. This meat, he 
 sent it to you. Eat away ; for me leave only a little ; I am coming 
 directly.” 
 
 They cooked the meat ; they eat. Then a child says : “ Mama, 
 this meat, my heart is sick. The meat smells of papa.” “Thou 
 art crazy. Your father, he is coming. The meat, how can it smell 
 of your father? ” 
 
 When they had done eating, they washed (their) hands. Mr. 
 Monkey goes outside, saying : “ Know ye well, thy husband, Mr. 
 Leopard, at his father-in-law’s, where he went, killed the goats of 
 others ; these killed him also. I am going.” They say : “ Catch 
 him ! ” They pursue him ; they give up. Mr. Monkey is gone. 
 They remain wailing the funeral. 
 
 Gentlemen and ladies, I have told my little tale, whether good or 
 bad ; I have finished. 
 
 Version B . 
 
 I. LEOPARD AND ANTELOPE. 
 
 “ Take (thou) it,” or, “ Take (ye) it. 
 
 “ Let it come.” 618 
 
 I often tell the story of Mr. Leopard and Mr. Antelope. 
 
 Mr. Leopard said : “ Mr. Antelope, come, accompany me to my 
 parents-in-law.” Mr. Antelope agrees to it. They enter the path. 
 
 When they arrive in middle of the road, they find driver-ants. 
 Mr. Leopard says : “Mr. Antelope, pick up the girdle of our wife.” 
 Mr. Antelope gathers up the driver-ants with (his) hands ; he wraps 
 them up in his bosom. They bite him. He throws them down in 
 great haste, saying : “ Sir, 614 they are biting.” Mr. Leopard laughs. 
 
174 Folk- Tales of Angola . 
 
 uolela, uxi: “ Jene jinzeu. Eie u ji vota ni maku? U kioua. Za. 
 tui’etu ! ” 
 
 Ki asuluka, asange kisonde. Na Ngo uxi : “ Na Ngulungu, za- 
 ngula ponda ia mukaji etu, ia baiita.” 515 Na Ngulungu ua ki 616 vota ; 
 ua ki fuXika bu homba. Kia mu lumata. Ua ki takula boxi, uxi : 
 “ Kalunga, kiala mu lumata." Na Ngo uolela, uxi : “ U kioua. Ki- 
 sonde, u ki vota ni maku ? Zd, tuie ! " 
 
 Asuluka; abixila m’obia. Na Ngo uxi: “Eie, na Ngulungu, di 
 tele mbandu ifii; ukanze jinjilu 517 ja imbondo ; mukonda m’o bia dia 
 ngene . 618 Erne ue, ngi di tela kuku. Tutakana ku polo. Uvuza ni 
 fadinia pala kuelela o jinjilu ; uvuza ku fadinia ia kazeia.” Na Ngu- 
 lungu uaxikina. Uakanze imbondo ia jinjilu ; uavuza kazeia ka fadi- 
 nia. O na Ngo uakanze jinjilu jakolo ; uavuza fadinia ia makota. 
 
 Atakana ku polo. Na Ngo uxi: “Za hanji; ngitale, ji uakanze.” 
 Na Ngulungu uxi : “ Kalunga, jiji." Na Ngo ua mu olela, uxi : 
 “Ngulungu, eie uatoba ; ukanza idima ia uisu." Adi. 
 
 Abixila ku ngiji ; anu menia. Asange-rnu muzua. Na Ngo uxi : 
 “Na Ngulungu, lelu ki a tu lambela funji, eie uiza mu takana o 
 menia." Na Ngulungu uxi: “Kalunga, ng’ a ambetela kuebi?” Na 
 Ngo uxi: “Ud a ambetela mu muzua." Na Ngulungu uaxikina 
 Asuluka 
 
 Abixila ku mbandu a bata Na Ngo uazangula o ngolamata 619 
 uxi: “Na Ngulungu, nienga-iu ku mbangala." Na Ngulungu ua i 
 tambula. 
 
 Abixila bu kanga A a zalela mu kijima Ngoloxi ieza A a 
 lambela funji ni sanji. Na Ngo uxi : “ Eie, na Ngulungu, lenga, 
 udtakane menia." 
 
 Na Ngulungu uatubuka; uabixila ku ngiji. Uzangula o muztia. 
 Menia abubu. Uote dingi mu menia. U u zangula Menia abu-mu. 
 Ua u boteka dingi mu menia Abu-mu. Uxi : “ Ngii’ami.” Uota- 
 kula ni njinda mu menia 
 
 O na Ngo, ku ema ku axala, uadi funji i£ ; ua mu xila kofelefele. 
 Na Ngulungu uabixila m’o’nzo, uxi : “ Kalunga, muzua uala mu 
 buba.” Na Ngo uxi: “Eie, Ngulungu, u kioua. Muziia k’ene-mu 
 kutaba menia. Eme, na Ngo, ku ema, ku ngaxala, jimbua, funji ja 
 i di. Kofele, ku nga tambula ku jimbua dia ng 6 , keniaka. Eme, 
 nganda kuzeka nzala iami." Mukuetu, na Ngulungu, uadi Asu- 
 ngila; azeka. 
 
Leopard , Antelope , and Monkey . 175 
 
 saying: “They (are) driver-ants. Thou gatherest them up (in thy) 
 hands ? Thou (art) a fool. Come, let us go ! ” 
 
 Having gone ahead, they found red ants. Mr. Leopard says: 
 “Mr. Antelope, pick up our wife’s girdle, of red cloth.” Mr. Ante- 
 lope gathers them up ; he wraps them up in (his) bosom. They bite 
 him. He throws them down, saying : “ Sir, they are biting.” Mr. 
 Leopard laughs, saying : “ Thou art a fool. Red ants, thou gatherest 
 them with (thy) hands ? Come, let us go ! ” 
 
 They go on ; they arrive at a field. Mr. Leopard says : “ Thou, 
 Mr. Antelope, go this side ; pluck egg-plants , 517 unripe ones ; be- 
 cause in the field of others . 518 I too shall go that side. We shall 
 meet in front. Thou shalt also tear out cassada to eat together 
 with the egg-plants; thou shalt pull out from the unripe cassada.” 
 Mr. Antelope obeyed. He plucked green egg-plants, and pulled out 
 unripe cassada. Mr. Leopard plucked ripe egg-plants, and pulled 
 out cassada (tubers), large ones. 
 
 They meet ahead. Mr. Leopard says : “ Come, please, let me see 
 which thou didst pluck.” Mr. Antelope says : “ Sir, these.” Mr. 
 Leopard laughs at him, saying: “Antelope, thou art silly; thou 
 pluckest fruits (that are) green.” They ate. 
 
 They arrive at a river ; they drink water. They find in (the river) 
 a fish-trap. Mr. Leopard says : “ Mr. Antelope, soon when they 
 cook for us mush, thou shalt come and fetch water.” Mr. Antelope 
 says: “Sir, in what shall I carry it?” Mr. Leopard says: “Thou 
 shalt carry it in the fish-trap.” Mr. Antelope assents. They go on. 
 
 They arrive near the house. Mr. Leopard takes up (his) ngola- 
 mata , 519 saying : “ Mr. Antelope, hang it on the staff.” Mr. Antelope 
 takes it. 
 
 They arrive in front (of the house). They spread for them (mats) 
 in the guest-house. Evening comes. They cook for them mush 
 and a chicken. Mr. Leopard says : “ Thou, Mr. Antelope, run (and) 
 fetch (there) water.” 
 
 Mr. Antelope goes out ; arrives at the river. He lifts out the fish- 
 trap. The water runs out. He puts it again into the water. He 
 takes it out. The water is out of it. He dips it again into the 
 water. This keeps not in. He says : “ I am going.” He casts it 
 with anger into the water. 
 
 Mr. Leopard, behind where he stayed, ate his mush ; he left him 
 (but) very little. Mr. Antelope arrives in the house, (and) says: 
 “ Sir, the fish-trap is leaking.” Mr. Leopard says : “ Thou, Ante- 
 lope, art a fool. The fish-trap, they do not dip out water with it. 
 I, Mr. Leopard, behind, where I stayed, dogs ate the mush. The 
 little that I took from the dogs, eat (it) only, that little. I shall go 
 to sleep (with) my hunger.” Our friend, Mr. Antelope, ate. They 
 had their evening chat, (and) went to sleep. 
 
1 76 Folk - Tales of Angola. 
 
 Mu o’nzo, mu a a zalela, ku muelu akuikila-ku jihombo ni jimbudi/ 
 Na Ngo uabalumuka m’usuku ; uajiba hombo ku muelu. UanOmona 
 kitutu ; uazunjila-mu o mahaii 520 a hombo. Ueza; uaxila 521 na Ngu- 
 lungu mu mutue. Na Ngo uia bu hama ie. 
 
 Kuma kuaki. Eza mu ku a menekena. Na Ngo uaxikama bu 
 kanga. Exi : “ Kalunga, o mona, maza ueza ne, uebi ? ” Na Ngo 
 pxi: “Kioua kia mona; hanji ki azeka.” Akua-bata abokona m’o’nzo ; 
 at ala ku muelu : hombo iojibe ! Abokona mu xilu. Na Ngulungu, 
 mutue uakusuka mahaxi. Exi : “ Na Ngulungu, muene uajib’ o 
 hombo.” Na Ngo uxi : “Kidi muene. Ki ngimesenami kuenda ni 
 mona ua muni. Tu mu jibienu!” Na Ngulungu a mu jiba. Na 
 Ngo a mu bana o kinama. Azekele. 
 
 Kizua kia kaiadi, na Ngo uxi: “ Ngii’ami.” Makou’ e a mu bana 
 mona, u mu ambetela o kinama kia Ngulungu. Akutuka mu njila. 
 Abixila ku bata die. Ubokona m’o’nzo ; exi : “ Kalunga, tusange- 
 ku.” Muene uxi: “Tuavulu.” 
 
 O mukaji a na Ngulungu ueza mu kuibula na Ngo, uxi: “Kalunga, 
 o uendele n’e, 522 uebi ? ” Na Ngo uxi : “ Uabiti mu kobalala diko- 
 ngo die.” Muhetu ua na Ngulungu uataia. Na Ngo ua mu bana o 
 kinama kia Ngulungu. 
 
 O muhatu uaii e. Uate o xitu bu jiku ; iabi. Uate o funji bu 
 jiku ; iabi. Uauanena o ana o xitu. Mona uta xitu mu kanu, uxi : 
 “ Xitu iiii iala mu nuha tata.” Manii a ua mu beta : “ Eie, raona- 
 kimi, ihi i ku zuelesa kiki ? Pai enu, exi uabiti mu kobalala diko- 
 ngo.” Azuba xitu ia. 
 
 II. NA NGO NI KAHIMA. 
 
 Ki abange ku izua, na Ngo uxi: "Ngiia mu menekena makou’ ami. 
 Eie, Kahima, tuie.” Kahima uxi : “ Kiauaba, kalunga.” Akatuka. 
 
 Abixila mu kaxi ka njila; asange jinzeu. Na Ngo uxi: “Kahima, 
 zangula ponda ia mukaji etu.” Kahima uxi : “ Kalunga, jiji jinzeu ; 
 jilumata.” Na Ngo uolela, uxi: “Kahima, uadimuka.” 
 
 Asuluka. Asange dingi kisonde. Uxi : “ Kahima, zangula ponda 
 ia mukaji etu.” Kahima uxi: “Kalunga, kiki kisonde; kilumata.” 
 Asuluka. Abixila m’o bia. 
 
 Na Ngo uxi : “ Kahima, di tele mbandu ifii, ukanze jinjilu ja 
 imbondo ; uvuze ni fadinia ia kazeia ; mukonda dibia dia ngene. 
 Eme ngi di tela mbandu ifii. Tutakana ku polo.” 
 
Leopard , Antelope , and Monkey . 177 
 
 In the house in which they slept, by the door they had bound 
 goats and sheep. Mr. Leopard got up in the night ; he killed a goat 
 by the door. He took a piece of gourd ; he let the blood of the 
 goat run in (it). He came ; he threw it at Mr. Antelope on (his) 
 head. Mr. Leopard goes to his bed. 
 
 The day shines. They come to greet them. Mr. Leopard is 
 seated outside. They say : “ Sir, the boy, yesterday thou earnest 
 with him, where (is he)?” Mr. Leopard said: “A fool of a boy; 
 still he is asleep.” The house-people enter the house ; look inside 
 the door ; a goat is killed ! They enter the sleeping-room. Mr. 
 Antelope, his head is red with blood. They say : “ Mr. Antelope, 
 he has killed the goat.” Mr. Leopard says: “Truth itself. I do 
 not want to go about with a son (who is) a thief. Let us kill him ! ” 
 Mr. Antelope is killed. Mr. Leopard, they give him a leg. They 
 slept. 
 
 The second day, Mr. Leopard says: “I am going.” His parents-in- 
 law, they give him a boy, who will carry for him the leg of Antelope. 
 They start on the road. They arrive at his home. He enters the 
 house ; they say : “ Sir, welcome.” He says : “ We are back.” 
 
 The wife of Mr. Antelope comes to ask Mr. Leopard, saying: 
 “ Sir, he thou wentest with him , 522 where (is he) ? ” Mr. Leopard 
 says : “ He went to recover a debt of his.” The wife of Mr. Ante- 
 lope assents. Mr. Leopard gives to her the leg of Antelope. 
 
 The woman went away. She put the meat on the fire-place ; it is 
 done. She put the mush on the fire ; it is done. She divides 
 (among) the children the meat. One child puts the meat in (his) 
 mouth, (and) says : “This meat is smelling of father.” His mother, 
 she beat him : “ Thou, son, what makes thee talk thus ? Your 
 father, they say he went to recover a debt.” They finish their 
 meat. 
 
 II. LEOPARD AND MONKEY. 
 
 When several days had passed, Mr. Leopard said : “ I will go to 
 visit my parents-in-law. Thou, Monkey, let us go.” Monkey says: 
 “All right, sir.” They start. 
 
 They arrive in middle of road ; they meet with driver-ants. Mr. 
 Leopard says : “ Monkey, pick up the girdle of our wife.” Monkey 
 says : “ Sir, these (are) drivers ; they bite.” Mr. Leopard laughs, 
 saying : “ Monkey, thou art shrewd.” 
 
 They go on. They find again red ants. Says : “ Monkey, pick 
 up the girdle of our wife.” Monkey says : “ Sir, these a*e red ants ; 
 they bite.” They walk on. They arrive at a field. 
 
 Mr. Leopard says : “Monkey, take thou this side, (and) pick green 
 egg-plants, and pull out also unripe cassada, for (this) field is of 
 others. I shall take that side. We shall meet ahead.” 
 
178 Folk •Tales of Angola. 
 
 Kahima uail Uabixila ku jinjilu. Uakanze jakolo; uavuza ni 
 fadinia ia makota. Na Ngo ue uakanze jinjilu jakolo, uavuza ni 
 fadinia ia makota. Atakana ku polo. Na Ngo uxi: “Kahima, zd 
 hanji, ngitale ji uakanze/’ Ua mu idika-jiu. Na Ngo uolela, uxi: 
 “ Kahima, uadimuka.” AdL 
 
 Asuluka. Abixila ku ngiji. Anu menia. Na Ngo uxi: “Eie, 
 Kahima, lelu ki a tu telekela o funji, uiza mu takana o menia.’* Ka- 
 hima uxi : “ Ngd a ambetela kuebi ?” Uxi : “ Ud a ambetela mbinda 
 ifii.” U mu idika muzda. Kahima uataia. 
 
 Asuluka. Abixila ku mbandu a bata dia makou’ £. Na Ngo uxi: 
 “ Kahima, nienga ngolamata ietu ku mbangala.*’ Kahima uetambula, 
 uenienga. Abixila mu sanzala. A a zalela mu kijima. Ngoloxi 
 ieza. A a telekela kudia. 
 
 Na Ngo uxi : “ Kahima, katakane menia.’* Kahima uabalumuka ; 
 utubuka bu kanga, ukondoloka ku xilu dia 'nzo. Uimana katangana 
 kofele ; ubokona m’o’nzo ; usanga na Ngo, uamateka kusukula o 
 maku. Na Ngo uxi: “Kahima, meni’ ebi?” Kahima uxi: “Ka- 
 lunga, io muzda ; ki uxikina kutaba menia.” Na Ngo uolela, uxi : 
 “ Kiauaba. Xikama boxi ; sukula maku ; tudie funji.** Kahima uaxi- 
 kama; uasukula maku ; adia funji id. Akua-bat* eza. Exi : “Kalu- 
 nga, uamono, mona, ueza n’e, uadimuka.” Amuangana ; azeka. 
 
 Ngana Ngo uabalumuka m* usuku ; uatubuka ku muelu. O ki aba- 
 lumuka, Kahima id u mu tala ; ua di xib’e. O na Ngo uafika, uxi : 
 “Kahima uazeka.” Na Ngo uajiba hombo ; uazangula mahaxi mu 
 kitutu; id uiza mu ku a texila Kahima. Umateka o kuzenga 623 lu* 
 kuaku. Kahima u mu vutuila-lu. A mu texikila muene, na Ngo. 
 Na Ngo uai mu hama ie, uazeka. 
 
 Kuma kuaki. Kahima uatubuka bu kanga ni ngolamata ia na 
 Ngo. Ua’ mu xika, uxi : 
 
 u Uatobesa Ngulungu; 
 
 Ni Kahim’d?” 
 
 Uxi: 
 
 “Uatobesa Ngulungu; 
 
 Ni Kahim’ d ? ” 
 
 Aku* a bat* eza, exi : “ Mbanza uala kuebi ? ** Kahima uxi : 
 
 “Mbanza hanji iazeka.” Exi: “Tuie, tu mu balumune.” Abo- 
 kona mu xilu ; asange mbanza ua di futu, ni mutue. Exi : " Mba- 
 nza, balumuka.’* Muene uxi : “ Uatungile o kanzu aka, uatungile.” 
 
Leopard ’ A nt elope, and Monkey . 1 79 
 
 Monkey went. He came to the egg-plants. He picked the ripe 
 ones ; he pulled out also large cassada. Mr. Leopard, too, picked 
 ripe egg-plants, and pulled out also the large cassada. They meet 
 ahead. Mr. Leopard says : “ Monkey, come please, let me see which 
 thou hast picked.” He shows him them. Mr. Leopard laughs, say- 
 ing : “ Monkey, thou art shrewd.” They ate. 
 
 They walked on. They arrive at a river. They drink water. 
 Mr. Leopard says: “Thou, Monkey, to-day when they cook us the 
 mush, thou shalt come to fetch water.” Monkey says: “Where 
 shall I carry it (in) ? ” Says : “ Thou shalt carry it in this gourd.” 
 He shows him the fish-trap. Monkey assents. 
 
 They move on. They arrive near the house of his parents-in-law. 
 Mr. Leopard says : “ Monkey, hang up our ngolamata on the staff.” 
 Monkey takes it ; hangs it up. They arrive in the village. They 
 spread for them (mats) in the guest-house. Evening has come. 
 They cook them food. 
 
 Mr. Leopard says : “ Monkey, go and fetch water.” Monkey gets 
 up ; goes outside, goes round to back of house. He stands a little 
 while ; comes into the house ; finds Mr. Leopard, who has begun to 
 wash (his) hands. Mr. Leopard says : “ Monkey, the water, where 
 (is it) ? ” Monkey says : “ Sir, that thing (is) a fish-trap ; it will not 
 dip out water.” Mr. Leopard laughs, saying: “All right. Sit down 
 (on ground) ; wash (thy) hands ; let us eat the mush.” Monkey sits 
 down ; washes (his) hands ; they eat their mush. The house-people 
 come. Say : “ Sir, thou hast seen ; the boy, thou earnest with him, 
 he is shrewd.” They separate ; they go to sleep. 
 
 Mr. Leopard stands up in the night ; he goes out into the door- 
 room. When he stood up, Monkey, he looks at him ; (but) keeps 
 silent. Mr. Leopard supposes, saying: “Monkey is asleep.” Mr. 
 Leopard kills a goat ; he lets the blood run into a piece of gourd ; 
 then he comes to pour it over Monkey. He begins to lift his hand. 
 Monkey, he pushes it back. It (the blood) spills upon himself, Mr, 
 Leopard. Mr. Leopard goes to his bed, to sleep. 
 
 Morning shines. Monkey goes outside with the banjo of Mr. 
 Leopard. He is playing, saying : 
 
 u Thou didst fool Antelope, 
 
 Whether also Monkey j? ” 
 
 Saying : 
 
 “ Thou didst fool Antelope, 
 
 Whether also Monkey ? ” 
 
 The house-people came, saying : “ The chief, where is he ? M Monkey 
 says: “The chief is still asleep.” They say: “Let us go, that we 
 make him get up.” They enter the bedroom, they find the chief 
 covered up, even the head. They say : “ Chief, get up.” He says : 
 
i8o Folk -Tales of Angola. 
 
 Eza mu mu balumuna ; exi : “ Balumuka. Kuma kuaki.” Uxi : 
 “Uatudikile kaham’ aka, uatudikile.” A mu vungumuna mulele 
 mu polo : mutue uoso uaiiba ni mahaxi. 
 
 Atubuka ku muelu, atala jihombo : ajiba-ku hombo imoxi. Exi : 
 “ Tuafikile, tuxi ‘na Ngulungu uajibile o hombo;’ manii na Ngo 
 muene ? ” Kahima uxi : “ Mukuetu, na Ngulungu, ua mu tobesele ; 
 n’eme uamesena ku ngi tobesa.” 
 
 O makouakimi a na Ngo ajiba na Ngo. Exi : “ Manii holome ia 
 kiama ! ” Exi : “ Eie, Kahima, eie usakana kid ni muhatu ; 524 iu 
 kiama.” A mu tale ; azangula kinama ; a ki bana Kahima. Azekele. 
 
 Kizua kia kadi, Kahima uxi : “ Ngii’ami.” A mu bana mona, 
 uambata o kinama kia na Ngo. Abixila ku bata. Exi : “ Kahima, 
 tusange-ku.” Uxi: “Tuavulu.” Uabokona m’o’nzo ia na Ngo. Exi: 
 “ O mbanza, muene uebi ? ” Uxi : “ Mbanza uabiti mu kobalala di- 
 kongo die. O kinama kia xitu kiki, ki a tu bana-ku.” Mukaji a na 
 Ngo uatambula. Kahima uaii e ku bata die. 
 
 Mukaji a na Ngo uate o xitu bu jiku ; iabi. Ualambe funji ; iabi. 
 Uuana xitu; ubana ana. Mona uxi: “Xitu iala mu nuha tata.” 
 Muhatu uzangula ngima, 625 ubeta mona : “ Ihi i ku tangesa kiki ? 
 Tat’enu uabiti mu kobalala dikongo.” Azuba kudia. Kahima id 
 uiza ; ubokona m’o’nzo, uxi : “ Mukaji a na Ngo, ngi bane kaxitu.” 
 Muhatu uxi : “ Xitu iabu.” 
 
 Kahima uatubuka bu kanga. Uai ku mbandu a sanzala. Uasa- 
 mbela muxi, uxi: “Mukaji ana Ngo, uila, uxi ‘ngadimuka.’ Kiki, 
 ngan’ enu, ua mu di o kinama.” Kahima ualenge e mu iangu. Mu- 
 kaji a na Ngo ukuata mu dila, uxi : “Manii kidi, ki azuelele mona.” 
 Adidi o tambi. 
 
 Tuateletele kamusoso ketu, ha kauaba ha kaiiba. Ha bala mutu, 
 uamba kuta, ate. Mahezu. (Akua atambujila : “A Nzambi.”) 
 
Leopard \ Antelope , and Monkey . x8l 
 
 “ (He) who built this little house, he built (well).” They have come 
 to make him get up; say: “Get up. It is day.” He says: “He 
 who set up this little bed, he set up (well).” They uncover the cloth 
 from his face : his whole head is ugly with blood. 
 
 They go to the door-room, look at the goats ; they have killed one 
 of the goats. They say : “ We had supposed, saying, ‘ Mr. Antelope 
 killed the goat ; * whether (it was) Mr. Leopard himself ? ” Monkey 
 says : “ Our friend, Mr. Antelope, he fooled him ; me also, he wanted 
 to fool me.” 
 
 The parents-in-law of Mr. Leopard kill Mr. Leopard. They say : 
 “ Why, (our) son-in-law (is) a wild beast ! ” They say : “ Thou, 
 Monkey, thou shalt marry now with the girl ; 524 this one (was) a 
 wild beast.” They skin him ; take a leg ; give it to Monkey. They 
 sleep. 
 
 The second day. Monkey says : “ I am going.” They give him a 
 boy, who will carry the leg of Mr. Leopard. They arrive at home. 
 People say: “ Monkey, may we meet.” He says: “All well.” He 
 enters into the house of Mr. Leopard. They say: “The chief, 
 where is he ? ” He says : “ The chief went to recover a debt of his. 
 This leg of meat (it is) that he gave us of it.” The wife of Mr. 
 Leopard receives (it). Monkey goes to his house. 
 
 The wife of Mr. Leopard set the meat on fire-place ; it is cooked. 
 She cooked the mush ; it is done. She divides the meat ; she gives 
 the children. A child says : “ The meat is smelling (like) father.” 
 The woman lifts up the mush-stick, beats the child : “ What makes 
 thee talk thus ? Your father went to recover a debt.” They finish 
 the food. Monkey, he comes ; enters the house, says : “ Wife of 
 Mr. Leopard, give me a little meat.” The woman says : “The meat 
 is finished.” 
 
 Monkey goes outside. He goes to side of village. He climbs a 
 tree (and) says : “ Wife of Mr. Leopard, thou thinkest, saying : ‘ I 
 am wise.* Now, thy lord, thou hast eaten his leg.” Monkey runs 
 away into the bush. The wife of Mr. Leopard begins to cry, say- 
 ing: “Then (it is) truth, what the child said.” They wailed the 
 funeral. 
 
 We have told our little story, whether good, whether bad. If 
 there is one, who says ‘ to tell ’ (more), let him telL The end. (The 
 others in chorus: “(Is) of God.”) 
 
Folk^Tales of Angola . 
 
 182 
 
 XXII. 
 
 NA NGO, NI KAHIMA, NI KABUL U. 
 
 Erne ngateletele ngana Ngo. Mu ’xi, mu eza nzala. 
 
 Ngana Ngo anga udima muzondo ; 626 muzondo uabi. Uasange 
 alodia o muzondo : “Nanii ualuniana muzondo uami?” Uabatama; 
 uia mu tala: Kahima ni Kabulu. Uixi : “Eie, Kahima, eie u mu- 
 laul* ami, lelu ueza ku ngi niana o muzondo uami 6 ? N’eie ue, 
 Kabulu, u mulaul’ ami, ualombuela i alobanga Kahima; ualokuiza 
 ku ngi niana ? ” 
 
 Ngana Ngo uia ku bata dia kaveia, uixi : “ Kaveia, ngi bangele 
 milongo ia kukuata Kahima ni Kabulu, alokuiza ku ngi niana.” 
 “ Uambata kikuxi ? O mukolomono uebi ? ” “ Ngambata dikolo- 
 
 mbolo dia sanji.” “O kitadi kia milongo kiebi?” “ U ngi bangele 
 hanji o milongo. Ki ngabindamena, la nga ki mono, kiene ngu ku 
 futa o kitadi kid. Ngi bandulule hanji.” Kuala kaveia: “ Kiambote; 
 tuzeke-etu. O mungu, kiene tubanga o milongo.” 
 
 Kaveia uatubula o dikolombolo dia sanji, di ambata ngana Ngo ; 
 uate o 'mbia bu jiku ; menia matema. Uabondeka 627 o dikolombolo 
 dia sanji; ua di vuza; ua di bange. Uate maji mu ’mbia; ua di 
 fokala; diabi. Uate o funji bu jiku; funji iasekuka; ualambe o 
 funji. Uate bu malonga ; uazale o dixisa ; uexana ngana Ngo, uixi : 
 “Zd, ujandale.” Uiza mu jandala. A mu bana dilonga dia kusu- 
 kuila maku ; uasukula maku. Uakuata mu dia funji ; uadi A mu 
 bana menia. Uazek’e. 
 
 Utula mu ’amenemene ka selu. Kuala kaveia, uixi : “ Uamono, 
 eie ngana Ngo, ki udbanga ku bata di^. Ki uasanga o muxi ua mu- 
 zondo, uakanda o madila pala ngana Kahima ni ngana Kabulu. Ene 
 ki an da kuabanda muxi, eie ua di xib’6. Ki uanda 628 ku a mona 
 abande kia ku muxi, eie uebudisa : * A-nanii 6 ? * Ene, Kahima ni 
 Kabulu, ki anda kuiva, andokala ni uoma ue, ngana Ngo. Anda 
 kuituka boxi, anda kuafua mu makungu.” 
 
 Ngana Ngo uiza ku bata di£ ; uakande o makungu moxi dia muxi 
 ua muzondo. Ki azuba kukanda o makungu, uvutuka ku bata di£. 
 
 Ki anange kitangana, utunda ku bata die ; uia mu tala. Moxi a 
 muxi, Kabulu iu ; Kahima uala ku tandu a muxi. Ngana Ngo ki aii 
 mu kuata Kabulu, Kabulu ualenge 6, Ki akuata ku mu kaia, ua mu 
 lembua. Kahima ue ualenge e. Ngana Ngo uia ku bata die. 
 
Leopard , Monkey , and Hare . 
 
 183 
 
 XXII. 
 
 LEOPARD, MONKEY, AND HARE. 
 
 I often tell of Mr. Leopard. In the country there came a famine. 
 
 Mr. Leopard then planted a muzondo ; 628 the muzondo is ripe. 
 He finds they are eating the muzondo : “ Who is stealing my mu- 
 zondo ? *’ He hides ; goes to spy : (it is) Monkey and Hare. Says 
 he : “ Thou, Monkey, my grandson, now thou comest to steal my 
 muzondo ? And thou, too, Hare, thou, my grandson, thou dost 
 imitate what Monkey is doing ; thou art coming to rob me ? 99 
 
 Mr. Leopard goes to the house of the old one, says : " Old one, 
 make me a charm to catch Monkey and Hare, who are always com- 
 ing to rob me.” “How much dost thou carry? The doctor-fee, 
 where (is it) ? ” “ I bring a rooster.” “ The money of the medicine, 
 where ? ” " Do thou make me the medicine first. What I need, if 
 
 I get it, then I will pay thee thy money. Help me, please.” Then 
 the old one : “ All right ; let us sleep. To-morrow then we will 
 make the charm.” 
 
 The old one took out the cock, which Mr. Leopard had brought ; 
 she pUt the pot on the hearth ; the water is hot She soaks the 
 cock ; 627 she plucks it ; she prepares it. She puts oil into the pot ; 
 she roasts it ; it is done. She puts the mush on the fire-place ; the 
 mush boils ; she has cooked the mush. She puts (it) on plates ; she 
 spreads the mat ; she calls Mr. Leopard, saying : " Come (and) dine.” 
 He comes to dine. They give him the basin to wash hands in ; he 
 washed (his) hands. He begins to eat mush ; has eaten. They give 
 him water. He sleeps. 
 
 He arrives in the morning early. Then the old one says : “ Thou 
 seest, thou Mr. Leopard, what thou shalt do at thy home. When 
 thou hast gone to the tree of muzondo, thou shalt dig holes for Mr. 
 Monkey and Mr. Hare. When they are going to climb the tree, 
 thou shalt keep quiet. When thou shalt see them having already 
 climbed on the tree, thou shalt ask them : ‘ Who are there ? * They, 
 Monkey and Hare, when they will hear, will be with fear of thee, 
 Mr. Leopard. They will jump to the ground, and die in the holes.” 
 
 Mr. Leopard came to his home ; he dug the holes under the tree 
 of muzondo. When he finished digging the holes, he returned to 
 his house. 
 
 When he passed some time, he goes out of his house, goes to 
 look. Under the tree, Hare (is) there j Monkey is up on the tree. 
 Mr. Leopard, when he went to catch Hare, Hare ran away. When 
 he took to chasing him, he gave him up. Monkey also ran away, 
 Mr. Leopard goes to his home. 
 
184 Folk- Tales of Angola . 
 
 Mu ’amenemene ka selu, ukatula uta mu o’nzo id, ni patonona, ni 
 diselembe, ni hunia; ukuata mu kuenda, katd ku bata dia kaveia. 
 “ U ngi bane o sanji iami ! O madila, ua ngi tumine o kubanga, 
 Kabul u, ngalembua ku mu kuata ; ni mukud, Kahima, ene ai’d. O 
 sanji iami, ngi bane-iu, ngiie naiu.” Kuala o kaveia: “ Tuzeke-etu, 
 ngana Ngo. Mungu, kiene uia-ke.” Azek’d. 
 
 Ki atula mu Amenemene, kuala kaveia : “ Ndd mu solongo dia 
 muxitu, uabatula tumixi pala ku tu songa. Tubanga iteka; iteka ia 
 ahetu ni mesu mi, ni mele ma, ni matui mi, ni mazunu mi, ni ma- 
 kanu mi. Uitubula o matui mi, uita o jibixa; uatakana o misanga, 
 ni hula ; uauaia o hula ; eie uasema uasu ua mulemba, uauaia ue ; 
 o tumikolo ue ua tu takana. Eie, ngana Ngo, ki uatula ku bata 
 die, uazek’e. Uatula mu ’amenemene, uakatuka, uaia bu muxL Ki 
 uabixila-bu, uabanda mu muxi, uatudik’ eteka. Kiene eie utunde-ku, 
 usuame moxi a divunda, ni tumikolo tud. Mu ene mu uakal’d mil 
 kinga Kahima ni Kabulu.” 
 
 Ngana Ngo uvutuka ku bata ; uabange ioso i a mu tumine ka- 
 veia. Kizua kiamukui, ki atudika o iteka, uala moxi a divunda. Ki 
 abange katangana, umona Kahima ni Kabulu ; ia eza kid. 
 
 Ki atula bu muxi, kuala Kabulu, uixi : “ Moso d ! Kabulu d ! Za 
 utal’ elumba, iala ku tandu a muxi.” Ki azuba kutala, Kahima uixi : 
 “ Enu, ilumba, nuanange d ? ” A di xib’d. " Nuala ni sonii ? ” A 
 di xib’d. “ Nuala ni nzala ? ” A di xib’a. Kuala Kabulu uixi : 
 u Moso 6 ! ku bata di 6 kuala-hi ? ” Kahima uixi : “ Ku bata diami 
 kuala mbudi. Eie ud, Kabulu, ku bata did kuala-hi ? ” Uixi : “ Ku 
 bata diami kuala ngulu.” Uixi : “ Moso, tui’etu kid.” 
 
 Atula ku bata; ajiba ngulu; ebange; eta mu ’mbia. Xitu iabi ; 
 funji iabi ; eta bu malonga. Azangula mudingi ua menia, ni ngandu, 
 ni kudia kuoso. Akatuka . . . katd bu kota dia muxi. 
 
 Kuala Kahima: “ Enu, ilumba, tulukenu ; tudienu kid.” Nguaid 
 kutuluka. Uebudisa: “ Nuala ni sonii?” A di xib’d. Kuala Ka- 
 hima : “ Moso d ! Tui’etu hanji ; mukonda ala ni sonii ietu.” Ai’d. 
 
 Ngana Ngo uatundu mu divunda ; usanga o kudia ; ukuata mu 
 kudia. Ki azub’ o kudia, uanu o menia. Uiza kididi, usukula maku ; 
 uiza kididi kiamukud, usukula o maku. 629 Uia dingi mu divunda; 
 usuam’d. 
 
Leopard \ Monkey , and Hare . 185 
 
 In the morning early, he takes off the gun in his house, and a 
 cartridge-box, and hatchet, and club ; he begins to walk, up to the 
 house of the old one. “ Thou give me my chicken ! The holes, 
 thou didst order me to make, Hare, I got tired of catching him ; 
 with the other, Monkey, they went off. My fowl, give it me, that 
 I go with it.” Then the old one : “ Let us sleep, Mr. Leopard. To- 
 morrow, then thou mayest go all right.” They sleep. 
 
 When they arrive in the morning, then the old one : “ Go to the 
 heart of the forest; there to cut small trees for to carve them. 
 We shall make images ; images of girls, with their eyes, with their 
 breasts, with their ears, with their noses, with their mouths. Thou 
 shalt pierce their ears, and put (on) earrings ; thou shalt fetch 
 beads, and red-wood ; thou shalt smear the red-wood ; thou shalt 
 tap gum of the wild fig-tree, and smear too ; small ropes also, thou 
 shalt fetch them. Thou, Mr. Leopard, when thou arrivest at thy 
 house, shalt sleep. Thou arrivest in the morning, thou shalt start, 
 go to the tree. When thou arrivest there, thou shalt climb into the 
 tree and set up the images. Then do thou go hence, to hide under 
 a thick bush, with thy small ropes. There shalt thou stay awaiting 
 Monkey and Hare.” 
 
 Mr. Leopard returns home ; he did all that the old one had ordered 
 him. Another day, having put up the images, he is under the bush. 
 When he passed a moment, he sees Monkey and Hare ; they have 
 already come. 
 
 When they arrive at the tree, then Hare says : “ Ah, friend ! O 
 Monkey 1 come to see the girls, who are up on the tree.” When he 
 finished looking, Monkey said : “ You girls, how do you do ? ” They 
 are silent. “Are you with shame?” They keep quiet. “Are you 
 hungry ? ” They are silent. Then Hare says : “ Eh, friend ! at 
 thy home, what is there?” Monkey says: “At my home there is 
 a sheep. Thou, too, Hare, at thy house, what is there ? ” He says : 
 “At my house there is a hog.” He says : “ Friend, let us go now ! ” 
 
 They arrive at home ; they kill the pig ; they cut it ; they put it 
 in the pot. The meat is done ; the mush is ready ; they put it on 
 plates. They take up a jug of water, and a mat, and all the food. 
 They start ... up to the place of the tree. 
 
 Then Monkey : “ You, girls, come down ; let us eat now ! ” They 
 will not come down. He asks them : “ Are you bashful ? ” They 
 are silent. Then Monkey : “ O friend ! Let us go please, for they 
 are bashful with us.” They go away. 
 
 Mr. Leopard comes out of the bush ; he finds the food ; begins to 
 eat. When he finished eating, he drank water. He comes to one 
 place, washes his hands ; comes to the other, washes (his) hands. 629 
 He goes again under the bush ; he hides. 
 
1 86 Folk-Tales of Angola . 
 
 Kabuiu uatula, uixi: "Moso d ! Kahim’d ! elumba iadi kid!” Alo- 
 zalula 630 o imbamba id; abeka-iu ku mabata ml Kahima uiza ni 
 mbanza id. Akuata mu kuxika, akuata mu tonoka. Kuala Kabuiu 
 ni Kahima : “ Enu, ilumba, zenu tutonokienu ! ” Elumba nguaid 
 kutonoka. Kahima ukuata mu kukina ; Kabuiu ualuxika mbanza. 
 Kahima uatuka ku ilumba; ki aia mu kubelela, 631 uanaminina ku 
 uasu. Uixi : " Moso d 1 Zd utale, o mon’ a muhatu ua ngi kuata.” 
 Kabuiu utakula o mbanza boxi ; uia mu belela ; uanaminina. Uixi : 
 "Aiud! Mosod! t uanaminina.” 
 
 Ngana Ngo utula ni hunia ie. Usanga Kabuiu iu ; u mu vunda 
 hunia; u mu ta mu kitakala 632 kid. Usanga ue Kahima; u mu bana 
 hunia; u mu ta mu kitakala kid. Utuluk’d. Uabixila ku bata did ; 
 uxi : " Mukaji ami, Kahima ni Kabuiu, nga a bindamena, nga a 
 kuata; mungu tu a lamba.” Azek’a. 
 
 Atula mu ’amenemene. A mu tudila tambi ia ukou’ d. Uixi : 
 " Mukaji ami, mungu uzuka o muteba ; ukatula Kabuiu mu kitakala. 
 U mu tala, u mu lamba. Eie udia o xitu id ; u ngi xila o iami. Kala 
 kiki, xala kiambote.” Ngana Ngo, iu ui’e kid. 
 
 O muhatu uevu mu kitakala muixi : "Tu jitune ; tfa, ngana Ngo, 
 ua tu ambela u tu jitune, pala tu mu kaiela bu tambi/’ Muhatu ua 
 a jituna. Kuala Kabuiu: "Tu bane o jisabi ja kaxa; tuzuate, tu 
 mu kaiele bu tambi.” Ua a bana o jisabi. Ajikula o mbaulu; 638 
 azuata. Ngana Kabuiu uala kadifele: 633 xibata mu mbunda; bone 
 ku mutue. O ngana Kahima uala kabitangu : 633 xibata mu mbunda ; 
 bond ku mutue. 
 
 Akatuka . . . kate bu tambi, bu aii ngana Ngo. Asanga ngana 
 Ngo iu. Kuala ngana Kabuiu uixi : “ Mu kutienu ! ngana nguvulu 
 ua mu tumu.” A mu kutu, maku ku dima. Uixi " Ngate-mu 
 dileta dia ngulu pala ku ngi zozolola 634 o mikolo ! kizongelu kia 
 fadinia ! hama ia mukuta ! ” 535 A-ngana Kahima ni Kabuiu ata- 
 mbula. Anange a. 
 
 Atula mu ngoloxi. Kuala ngana Kabuiu uixi: "An’ a ngamb* 
 e!” Alenge d. 636 Uexana o jihuedi ja ngana Ngo: "Ambatenu 
 huedi enu ! nui’enu kud ngana nguvulu, ua mu tumu.” A mu 
 ambata ku mukambu ua muxi ; katd ku bata did, dia ngana Ngo. 
 A mu tula boxi. 
 
 Kuala Kabuiu: "Tuamesena tudia.” Ngana Ngo ukatula ngulu 
 iasokela kiki, 637 itokala hama jitatu ; uia-ku kibutu kia fadinia. Kuala 
 ngana Kahima, uixi: "Nguetuetu fadinia; tuamesena fuba.” A a 
 bana o kibutu kia fuba. Atambula. 
 
 Ajiba o ngulu; ebange; iat mu jimbia. Xitu iabi, etebula. Ate 
 
Leopard \ Monkey, and Hare . 187 
 
 Hare has come and says : “ Eh, friend ! Monkey ! the girls have 
 eaten ! ” They pick up their things ; they bring them to their houses. 
 Monkey comes with his banjo. They begin to play ; they begin to 
 dance. Then Hare and Monkey : “ You, girls, come, let us dance ! ” 
 The girls will not dance. , Monkey begins to dance ; Hare is play- 
 ing the banjo. Monkey has jumped to the girls; as he goes to 
 smack, 631 he sticks to the gum. He says : “ O friend ! Come and 
 see, the young woman is holding me.” Hare throws the. banjo on 
 the ground ; he goes to smack ; he sticks. Says : “ Woe to me ! 
 O comrade, we are stuck ! ” 
 
 Mr. Leopard arrives with his club He finds Hare here ; he 
 knocks him (with) club ; he puts him in his side-bag. 632 He finds 
 also Monkey; he gives him a clubbing; he puts him in his side- 
 bag. He comes down. He arrives at his home, says : “ My wife ! 
 Monkey and Hare (whom) I wanted much, I have caught them ; 
 to-morrow we will cook them.” They go to sleep. 
 
 They arrive in morning. They announce to him the funeral of 
 his father-in-law. He says : “ My wife, to-morrow thou shalt pound 
 the cassava ; then take Hare out of the side-bag. Thou shalt skin 
 him, cook him. Thou shalt eat thy meat ; (and) leave me mine. 
 So now, farewell.” Mr. Leopard, he goes now. 
 
 The woman hears in the side-bag, saying : “ Let us out ; uncle, 
 Mr. Leopard, told us, thou shouldst let us out, that we follow him to 
 the funeral.” The woman frees them. Then Har6 : “ Give us the 
 keys of the trunk ; that we dress and follow him to the funeral.” 
 She gives them the keys. They open the trunk ; they dress. Mr. 
 Hare is ensign : sword on waist ; cap on head. Mr. Monkey is cap- 
 tain : sword on waist ; cap on head. 
 
 They start — up to the funeral, where Mr. Leopard went. They 
 find Mr. Leopard here. Then Mr. Hare says : “ Bind him ! the 
 Lord Governor sent for him.” They bind him, hands on back. He 
 says : “ I offer a suckling of pig for slackening the ropes ! a measure 
 of meal ! a hundred macutas ! ” 636 Messrs. Monkey and Hare ac- 
 cept. They pass time. 
 
 They arrive in evening. Then Mr. Hare says : “ Carriers, hallo ! ” 
 They run away. He calls the brothers-in-law of Mr. Leopard : 4 ‘ Carry 
 ye your brother-in-law ! ye shall go to the Lord Governor, who sent 
 for him.” They carry him on a pole of a tree ; as far as his house, 
 of Mr. Leopard. They set him down. 
 
 Then Hare : “We want to eat.” Mr. Leopard takes a hog, like 
 this, 537 worth three hundreds ; there goes a sack of meal. Then 
 Mr. Monkey says: “We don’t want meal; we want flour.” They 
 give them a sack of flour. They receive (it). 
 
 They kill the hog ; they prepare it ; it goes into the pots. The 
 
1 88 
 
 Folk -Tales of Angola. 
 
 o funji bu jiku; menia ma funji masekuka. Ext: “Kana mutu 
 ulamba o funji; ngana Ngo u i lamba 638 ni maku.’* 
 
 Ki atumu Kabima, ngana Ngo uiza mu lamba o funji ni maku. 
 Muhatu ua ngana Ngo uate o fuba ; mutat’ £, ngana Ngo, uakuata 
 mu kulamba. Lukuaku luaxomoka. Ngana Kahima: “Ta-mu luku- 
 aku luamukud ! ” Lukuaku luamukud luaxomoka. 
 
 Kuala Kahima: “O menia ma funji, a ma texi ; ki mauabk Tu- 
 die kia fadinia ietu.” 
 
 Ngana Ngo, a mu zangula ; a mu beka mu o’nzo ie. 
 
 Ki azuba o kudia, Kahima ni Kabulu, aia ku dima dia *nzo. Azula 
 o lopa ia ngana Ngo; eta bu dibunda; emana mu kanga mund. 
 “ Tuma ku k’ijfa ! etu 6 ! a-Kahima n’eme Kabulu d ! 689 ua tu tele 
 mu kitakala. O kiztia kia lelu, etu tualengele etu. 640 Mumam* 6, 
 muene ua tu jitunu etu mu kitakala. Etu tuendele bu tambi pala 
 ku ku kut* eie, ngana Ngo. Tualui’ etu 6 ! Kaienu.” O jihuedi ja 
 ngana Ngo alokaia Kabulu ni Kahima. Akaie ; alembua. 
 
 Kiabekesa ngana Kahima uzeka mu muxi : mu konda dia kulenga 
 ngana Ngo, k’a mu kuame. Kiabekesa ngana Kabulu kuzeka mu 
 divunda, k’alozeke mu kanga : mu konda diolenga ngana Ngo. O 
 ngana Ngo, kakexidi£ ni madinga, o kia mu bekesa ukala ni madinga, 
 ngana Kahima ni ngana Kabulu. 
 
 Enu, ngana jami ja ahetu ; enu, ngana jami ja mala, ngateletele 
 kamusoso kami. La kauaba, la kaiiba; ngazuba. Mahezu — “Ma 
 Nzambi.” 
 
 XXIII. 
 
 NA NGO NI JIXITU. 
 
 Na Ngo uakala Kizu’ eki, nzala ia mu kuata. Uxi : “ Ngibanga 
 kiebi? Ngixana o jixitu joso mu ngongo, ngixi ‘izenu; tubange 
 umbanda T O ki jiza o jixitu, erne ngikuate, ngidie.” 
 
 Uatumu kia kuixana Mbdmbi, ni Ngulungu, ni Soko, 641 ni Kabulu, 
 ni Kasexi. Abongoloka, exi : “Ua tu tumina-hi? ,, Muene uxi: 
 “Tukuatienu umbanda, tu di sanze!” 
 
 Kumbi diatoloka. Akuata o jingoma bu kanga, ni miimbu. O 
 ngana Ngo muene uala mu xika o ngoma ; uala mu kuimbila, uxi : 
 
Leopard and the other Animals . 189 
 
 meat is done, they take it from the fire. They put the mush on the 
 fire; the water of the mush boils. They say : “No one shall cook 
 the mush ; Mr. Leopard shall cook it with (his) hands.” 538 
 
 As Monkey commanded, Mr. Leopard comes to cook the mush 
 with (his) hands. The wife of Mr. Leopard put in the flour ; her 
 husband, Mr. Leopard, begins to stir. The hand peels off. Mr. 
 Monkey : “ Put in the other hand ! ” The other hand peels off. 
 
 Then Monkey : “ The water of the mush, throw it away ; it is not 
 good. Now let us eat our meal.” 
 
 Mr. Leopard, they lift him up ; they bring him into his house. 
 When they finished eating, Monkey and Hare, they go to back of 
 house. They strip the clothes of Mr. Leopard ; they put them in a 
 bundle; they stand in distance yonder. “Thou must know it! we 
 are Monkey and Hare ; thou puttest us in the side-bag. The day of 
 to-day, we ran away. Thy wife, she let us loose out of the side- 
 bag. We went to the funeral to bind thee, Mr. Leopard. We are 
 going away. Chase (us) ! ” The brothers-in-law of Mr. Leopard are 
 chasing Hare and Monkey. They chased ; gave up. 
 
 What causes Mr. Monkey to sleep on tree ; (is) because of flying 
 from Mr. Leopard, that he should not hurt him. What causes Mr. 
 Hare to sleep in the bush, he does not sleep in the open field ; (is) 
 because of flying (from) Mr. Leopard. Mr. Leopard, who had no 
 spots, what caused him to have spots (was) Mr. Monkey and Mr. 
 Hare. 
 
 You, my ladies ; you, my gentlemen, I have told my little story. 
 Whether good, whether bad ; I have finished. The end — “ (Is) of 
 God!” 
 
 XXIII. 
 
 LEOPARD AND THE OTHER ANIMALS. 
 
 Mr. Leopard lived. One day hunger grasps him. He says : 
 “ How shall I do ? I will call all the animals in the world, saying, 
 * come ye, let us have a medical consultation.’ When the animals 
 come (then) I may catch and eat.” 
 
 He sends at once to call Deer, Antelope, Soko, 641 Hare, and Phi- 
 lantomba. They gather, saying : “ Why didst thou send for us ? ” 
 He says : “ Let us consult medicine, that we get health.” 
 
 The sun is broken (down). They begin the drums outside with 
 the songs. Mr. Leopard himself is beating the drum ; he is singing, 
 saying : 
 
190 
 
 Folk -Tales of Angola . 
 
 “ Ngulungu 6 ! Mbdmbi ! 
 
 Mukuenu ukata ; 
 
 K’u mu boloke ! 
 
 Ngulungu 6 ! Mbambi ! 
 
 Mukuenu ukata ; 
 
 K’u mu boloke ! 
 
 Ngulungu 6 ! Mbdmbi ! 
 
 Mukuenu ukata; 
 
 K’u mu boloke ! ” 
 
 O Mbambi uxi : “ Mbanza, o ngoma, uala mu i xika kiebi ? Beka- 
 iu kunu; ngi i xike.” Na Ngo ua mu bana-iu. Mbdmbi uakuata 
 o ngoma, uxi : 
 
 “ Ki kukata ; 
 
 Ndunge ja ku kuata ! 
 
 Ki kukata ; 
 
 Ndunge ja ku kuata ! 
 
 Ki kukata ; 
 
 N dunge ja ku kuata 1 ” 
 
 O na Ngo uabalumuka boxi, uxi : “ Eie, Mbdmbi, k’uijfa kuxika 
 ngoma.'* 
 
 O jixitu joso ha jileng’e, jixi ; “ Na Ngo uala ni jindunge ja ku tu 
 kuata.* * 
 
 XXIV. 
 
 MON' A NGO NI MON' A HOMBO. 
 
 Ngateletele Kabidibidi ka mon’ a ngo ni Kabidibidi ka raon’ a 
 hombo, atonokene ukamba ud. 
 
 O Kabidibidi ka mon’ a hombo uxi : " Eie, kamba diami, uenda ni 
 kuiza mu ngi nangesa ku bata dietu." Kabidibidi ka mon* a ngo 
 uxi : “ Erne ki ngitena kuia-jinga ku bata dienu ; mukonda papaii, ki 
 dne mu ia mu mabia, uene mu ngi xila kulanga bu muelu. Kikal' 
 eie uia-jinga ku bata dietu.” Kabidibidi ka mon’ a hombo uxi : 
 “Kiauaba.” Amuangan’d; azekele. 
 
 Kabidibidi ka mon’ a hombo uai kua kamba die, Kabidibidi ka 
 mon’ a ngo. Atonoka ; kumbi diafu. Kabidibidi ka mon’ a hombo 
 uatundu-ku; ueza ku bata did; azekele. Izua ioso, Kabidibidi ka 
 mon’ a hombo u£ne mu ia kud kamba did, Kabidibidi ka mon’ a 
 ngo. 
 
 Kizu' eki, Kabidibidi ka mon’ a ngo uatangela pai d, uxi : “ Papaii 
 e ! Kabidibidi ka mon’ a hombo, kamba diami, ngene mu nanga n’e 
 beniaba izua ioso.” Pai d uxi : “ Eie, mon’ ami, u kioua. O hombo, 
 
I 9 I 
 
 The Young Leopard and the Young Goat. 
 
 11 O Antelope ! O Deer ! 
 
 Your friend is sick ; 
 
 Do not shun him ! 
 
 O Antelope ! O Deer ! 
 
 Your friend is sick ; 
 
 Do not shun him ! 
 
 O Antelope ! O Deer ! 
 
 Your friend is sick ; 
 
 Do not shun him ! ” 
 
 Deer says : “ Chief, the drum, how art thou playing it ? Bring it 
 here; that I play it.” Mr. Leopard gives him it. Deer takes the 
 drum, says : 
 
 “Not sickness; 
 
 Wiliness holds thee ! 
 
 Not sickness ; 
 
 Wiliness holds thee ! 
 
 Not sickness; 
 
 Wiliness holds thee ! ” 
 
 Mr. Leopard stood up from ground, said : “ Thou, Deer, knowest 
 not (how) to play the drum.” 
 
 The animals all then ran away, saying : “ Mr. Leopard has a 
 scheme to catch us.” 
 
 XXIV. 
 
 THE YOUNG LEOPARD AND THE YOUNG GOAT. 
 
 I will tell of Kabidibidi, the young leopard, and Kabidibidi, the 
 young goat, who played their friendship. 
 
 Kabidibidi, the young goat, said : " Thou, my friend, shalt be 
 coming to me to pass time at our house.” Kabidibidi, the young 
 leopard, said : “ I cannot go always to your house ; because father, 
 when he is wont to go to the fields, he leaves me to watch on the 
 threshold. It must be that thou comest always to our house.” 
 Kabidibidi, the young goat, said : “ All right.” They separated ; 
 they slept 
 
 Kabidibidi, the young goat, went to his friend, Kabidibidi the 
 young leopard. They played ; the sun died. Kabidibidi, the young 
 goat, left there ; went to his house ; they slept. All days, Kabi- 
 dibidi, the young goat, used to go to its friend, Kabidibidi the young 
 leopard. 
 
 One day, Kabidibidi, the young leopard, told his father, saying : 
 “ O father ! Kabidibidi, the young he-goat, my friend, I am always 
 passing time with him here all days.” His father says : “ Thou, 
 
192 
 
 Folk - Tales of Angola . 
 
 iene xitu ietu ; kuene o kudia kuetu, ku tuene mu dia. Ki eza mu 
 ku nangesa, palahi u mu eha n’ai’e ? Ku mu kuata ngu£, ni tu mu 
 die? O kiki, oba o saku ietu. Lelu, ha uiza, u mu ila, uxi : ‘kamba 
 diami, tuala mu tonoka ; bokona mu saku ietu mumu.’ O ki abo- 
 kona, eie ukuta ku saku. O ki uzuba o kukuta, unomona mbangala 
 n’u mu vunda-iu ku tandu a saku.” Mon’ £ uxi : “ Kiauaba.” Na 
 Ngo uai*£ mu mabia, ni mukaji £. 
 
 Ku ema, ku axala Kabidibidi ka mon’ a ngo, o Kabidibidi ka mon* 
 a hombo ueza. Ala mu tonoka. Kabidibidi ka mon’ a ngo uano- 
 mona o saku, uxi : “ Kamba diami 6 ! Bokona mu saku mumu , 
 tuala mu tonoka.” Kabidibidi ka mon’ a hombo uabokona mu saku ; 
 kamba die uakutu-ku ngoji. 
 
 Kitangana, Kabidibidi ka mon’ a hombo uxi : “ Kamba diami 6 ! 
 ngi jitule ! ” Kamba die uxi : “ Kala hanji momo ! ” Kabidibidi ka 
 mon’ a hombo uxi dingi : “ Ngi jitule ; ha k’u ngi jitula, ngisuxina- 
 mu.” Kabidibidi ka mon’ a ngo uxi: “Sus* £ ! ** Uxi: “Ngine- 
 nena-mu.” Kamba di£ uxi: “Tunda mu saku ia pai etu; k’unenene- 
 mu.” Ua mu jitula; atonoka. Kabidibidi ka mon* a hombo uai’e. 
 
 O ku ema, na Ngo, uendele mu mabia, uatula. Uxi : “ Kabidibidi 
 ka mon’ a hombo uebi?” Mon* £ uxi : “Uejile; nga mu tele mu 
 saku. Uxi : * ngisuxina-mu ; * ngixi * sus’6 ! * Uxi : * nginenena-mu.' 
 Ngixi : * tunda mu saku ia pai etu ; k*unenene-mu.* Erne nga mu 
 jitula ; uai*£.” Na Ngo uxi : “ Eie, mon* ami, hanji uatobo.” Aze- 
 kele. 
 
 Kimenemene, na Ngo ua mu bana dingi o saku, uxi : “ Lelu ki 
 eza, u mu bokuesa-mu dingi. O ki ela uxi ‘ ngisuxina-mu,* u mu ila 
 * sus*£ ! * O ki ela * nginenena-mu,* u mu ila ‘ nen’6 ! * O saku iami 
 eme muene ; tu i sukul’ £.*’ 
 
 O ki ala mu zuela kiki, manii, Kabidibidi ka mon* a hombo lelu ua 
 di meneka kua kamba die. O ki evu o kuzuela, uakondoloka ku xilu 
 dia ’nzo ; uasuama. Na Ngo uai mu mabia. 
 
 Ku ema, Kabidibidi ka mon *a hombo uatukuluka ; ala mu tonoka. 
 Kabidibidi ka mon* a ngo uanomona o saku, uxi : “ Kamba diami, za 
 mu saku mumu.** Kamba di£ uabokona; uakutu-ku. Kitangana, 
 uxi : “ Ngi jitule.** Kamba die uxi : " Kala hanji.” Uxi : " Ngi- 
 suxina-mu.** Uxi: “Sus*^!** ^Nginenena-mu.” Uxi: “K'unenene- 
 mu ; tunda mu saku ia pai etu.** Ua mu jitula ; mon* a hombo 
 uatundu. 
 
193 
 
 The Young Leopard and the Young Goat . 
 
 my child, art a fool. The goat, that is our meat ; that is the food 
 which we are wont to eat. When he comes to pass time with thee, 
 why dost thou allow him to go away ? Wilt thou not catch him, 
 that we eat him ? Well now, here is our sack. To-day, if he comes, 
 thou shalt tell him, saying : ‘ My friend, we are playing ; enter into 
 our sack, in here/ When he is in, thou shalt bind the sack. When 
 thou hast done binding, thou shalt take a staff, and shalt knock it on 
 him over the sack.” His child said : “ All right.” Mr. Leopard 
 went to the fields with his wife. 
 
 Behind, where stayed Kabidibidi, the young leopard, Kabidibidi, 
 the young goat, came. They are playing. Kabidibidi, the young 
 leopard, took the sack, saying : “ My friend ! enter into the sack 
 here; we are playing.” Kabidibidi, the young goat, entered the 
 sack ; his friend tied on (it) the cord. 
 
 A while, Kabidibidi, the young goat, says : “ O my friend ! let me 
 out ! ” His friend says : “ Stay in there ! ” Kabidibidi, the young 
 goat, says again : “ Let me out ; if thou dost not let me out, I shall 
 pee in it.” Kabidibidi, the young leopard, said : “ Just pee ! ” He 
 says : “I must mess in it.” His friend said : “ Get out of the sack 
 of my father; do not mess in it.” He let him out; they played. 
 Kabidibidi, the young goat, went away. 
 
 Behind, Mr. Leopard, who had gone to the fields, has arrived. 
 He says: “Where is Kabidibidi, the young goat?” His child 
 says : “ He came ; I put him into the sack. He said : * I must pee 
 in it;' I said: ‘Just pee!* He said: ‘I must mess in it,* I said: 
 ‘ Get out of the sack of my father ; do not mess in it.* I let him 
 out ; he went away.** Mr. Leopard said : “ Thou, my child, art still 
 foolish.” They slept. 
 
 (In the) morning, Mr. Leopard gave him again the sack, saying : 
 “To-day, when he comes, thou must make him get in again. When 
 he speaks, saying, ‘I must pee in it,’ tell him, ‘just pee!’ When 
 he says, ‘I must mess in it,’ tell him, ‘just mess!* The sack is 
 mine, my own ; we can wash it ! ” 
 
 When he is thus speaking, behold, Kabidibidi, the young goat, 
 to-day has come early to his friend. When he heard the talking, he 
 went round to the back of the house ; he hid. Mr. Leopard went 
 to the fields. 
 
 Behind, Kabidibidi, the young goat, appeared ; they are playing. 
 Kabidididi, the young leopard, took the sack, saying : “ My friend, 
 come into this sack here.’* His friend entered, he tied (it) up. 
 A while, he says : “ Let me out.” His friend says : “ Stay longer.” 
 He says : “ I (must) pee in it.” Says : “Just pee ! *’ “I must mess 
 in it.” Says : “ Do not mess in it ; get out of the sack of my 
 father.” He let him out; the young goat came out. 
 
194 Folk- Tales of Angola . 
 
 Kitangana, Kabidibidi ka mon' a hombo uxi : “ Eie ud, bokona* 
 mu.” Kabidibidi ka mon* a ngo uabokona mu saku. O mon’ a 
 hombo uakutu-ku. Kabidibidi ka mon’ a ngo uxi: “Ngi jitulc.” 
 Mukua uxi : “ Kala hanji.” Uxi : “ Ngisuxina-mu.” Mukud uxi : 
 “ Sus’d ! ” Uxi : “ Nginenena-mu.” Kamba die uxi : “ Nen'd ! ” Ka- 
 bidibidi ka mon* a hombo unomona mbangala ; uevundu Kabidibidi 
 ka mon' a ngo ; mon* a ngo uafu. 
 
 Kabidibidi ka mon' a hombo uazeka mu hama ia na Ngo. Uano- 
 mona ngubu ; m ua di futu, ni mutue ; ua di xib’d. 
 
 Kitangana, na Ngo uabixila, uxi : “ Mon’ ami, uai kuebi ? ” Ka- 
 bidibidi ka mon' a hombo uatolesa kadizui 543 mu zuela, uxi : “ Erne 
 u ! papaii ; mutue uala mu ngi kata. O Kabidibidi ka mon' a hombo 
 nga mu jiba ; nga mu te mu saku. Eie pe, k’u i jitule.” Na Ngo 
 uxi: “Kiauaba.” 
 
 Muhatu a na Ngo uate imbia ia dikota bu jiku ; menia afuluka. 
 A mu kuzula ni saku m'o'mbia ; uaxomokena momo. Kabidibidi ka 
 mon' a hombo, uala mu hama, uxi : “ Erne ngiza, papaii ; ngi mu 
 kulula.” Ua di futu o ngubu ia na Ngo ; uatubuka bu kanga ni 
 saku. Ua mu xomona ; ua mu batula o makanda. Uabokona 
 m'o'nzo; uazek’d. Ateleka xitu; iabi. 
 
 Na Ngo uxi: “Mon' ami, baiumuka k : i, tudie.” Kabidibidi ka 
 mon' a hombo uxi : “ Papaii, ki ngitena kuxikama m'o'nzo ; muala 
 munza. Ngi bane enu kudia kuami ; ngiia bu kanga.” A mu bana 
 kudia ku&. Ua di futu ni mutue ; uatubuka. Uaboloka mu kanga ; 
 uhandekela, uxi : “Eie, na Ngo, uila uxi ‘ngadimuka;' o kiki, mon'£, 
 ua mu di. Erne Kabidibidi ka mon’ a hombo ; erne ngii'ami iu.'* 
 
 Na Ngo utubuka bu kanga ; utala. Kabidibidi ka mon’ a hombo 
 uala mu lenga ni lusolo. Ua mu kaie ; ua mu lembua. 
 
 Kala kiki, na Ngo kiene ki azembela o jihombo, mukonda mon’ £ 
 uatonokene ni mon’ a hombo ; o mon’ a iu ua mu disa mon' £. 
 
 Ngateletele kamusoso kami. Mahezu. 
 
The Young Leopard and the Voting Goat . 195 
 
 A while, Kabidibidi, the young goat, says : “ Thou, too, get into 
 it.” Kabidibidi, the young leopard, got into the sack. The young 
 goat tied (it) up. Kabidibidi, the young leopard, said : “ Let me 
 out.” The other said: “Stay longer.” He says: “I must pee in 
 it” The other says: “Just pee!” Says: “I must mess in it.” 
 His friend says: “Just mess!” Kabidibidi, the young goat, takes 
 the staff ; he knocks it on Kabidibidi, the young leopard ; the young 
 leopard is dead. 
 
 Kabidibidi, the young goat, laid (himself) down in the bed of Mr. 
 Leopard. He takes the sheet i 542 he covers himself over (his) head ; 
 keeps silent. 
 
 A while, Mr. Leopard arrives, saying : “ My child, where art 
 thou gone ? ” Kabidibidi, the young goat, makes a small, tiny 
 voice 643 in speaking, says : “I am here ! papa; (my) head is aching 
 'me. Kabidibidi, the young goat, I killed him ; I put him in the 
 sack. Thou, however, do not untie it.” Mr. Leopard said: “All 
 right.” 
 
 The wife of Mr. Leopard set a pot, a large one, on the fire ; the 
 water boils. They put him with the sack into the pot ; he is scalded 
 in there. Kabidibidi, the young goat, who is in bed, says : “lam 
 coming, papa; I will scrape him.” He covered himself with the bed- 
 sheet of Mr. Leopard ; he went outside with the sack. He peels 
 him ; he cuts off his paws. He goes into the house ; he lies down. 
 They cook the meat ; it is done. 
 
 Mr. Leopard says : “ My son, get up now ; let us eat.” Kabidi- 
 bidi, the young goat, says : “ Papa, I cannot sit up in the house ; in 
 here there is heat. Ye give me my food ; I will go outside.” They 
 gave him his food. He covered himself over head ; went out. He 
 moved off in distance ; he shouts, saying : “ Thou, Mr. Leopard, 
 thinkest, saying, * I am shrewd ’ ; but now, thy son, thou hast eaten 
 him. I am Kabidibidi, the young goat ; I am going here.” 
 
 Mr. Leopard rushes outside ; he looks. Kabidibidi, the young 
 goat, is running away in haste. He pursued him ; he gave him up. 
 
 Thus, Mr. Leopard, therefore he hates the goats, because his son 
 played with the son of the goat ; the young of the latter, he made 
 him eat his (own) son. 
 
 I have told my little tale. Finished. 
 
196 
 
 Folk- Tales of Angola. 
 
 XXV. 
 
 KABULU NI NA NGO. 
 
 Kabulu uendile muhamba ue ualeba, uxi: “Ngiia mu kuta mania- 
 ngua mu tala.” 
 
 Uakatuka; ubixila mu kaxi kia 544 njila. Utakanesa ni na Ngo; 
 na Ngo uxi : “ Eie, Kabulu, ua di kaka ; o muhamba uos* u ? uia n’a 
 kuebi ? ” Kabulu uxi : “ Kalunga, ngiia mu kuta tumaniangua mu 
 mabia.” Na Ngo uxi : “ Eie muene, o muhamba ua ku tundu ; ha 
 uazala 546 o maniangua, u u ambata kiebi ?” Kabulu uxi : “ Kalunga, 
 ha eie muene, ngasoko ku ku ambata ! ” Na Ngo uxi : “ Eie, Ka- 
 bulu, ua di metena. Ha ua ngi lembua, ng ’u banga kiebi ? ” Kabulu 
 uxi : “ Kalunga, ngi bete.” 
 
 Na Ngo uakutuka bu muhamba. Kabulu uxi : “ Kalunga, ki ngi- 
 kuta o mikolo ku muhamba, k’u di kole; manii uavula kusonoka 
 boxi.” Na Ngo uxi: “Kiauaba.” 
 
 Kabulu uanomona mukolo ; uambela na Ngo, uxi : “ Kalunga, ta- 
 ndela kiambote.” Na Ngo uatandela ; Kabulu uakutu. Ufomona 
 dikua die mu mbunda ; u di ta na Ngo mu mutue. Na Ngo uxi : 
 4 ‘ Eie, Kabulu, uandala ku ngi banga kiebi ? ” Kabulu uxi : “ Enu 
 mua tu zemba.” Kabulu u mu tonia dingi ; na Ngo uafu. 
 
 Kabulu ua mu tale ; uvutuka ku bata die. Uadi xitu i£ ; uakal’e. 
 
 Ngateletele kamusoso. Mahezu. 
 
 XXVI. 
 
 O MULONGA UA NGANA NGO NI NGULUNGU. 
 
 Ngulungu uavile hombo ia muhatu ; o Ngo anga uvua hombo ia 
 kisutu. 
 
 Ngulungu anga uia kua Ngo ku mu binga o hombo ia kisutu, 
 pala ku i baka mu ’ibanga kie ni hombo ie ia muhatu pala ku i 
 vualesa. Uixi, o ki akuata o mavumu matatu, n’a mu bana o mon’ 
 a hombo ia muhatu ni hombo ie ia kisutu ; o Ngulungu n’axaTd ni 
 hombo ie ni an’e. Ingo anga itambujila, anga ubana o kisutu. 
 
 O ki avualele o mavumu matatu, Ngulungu ukuata mon a a hombo 
 ia muhatu ni kisutu kia ngana Ngo. Uia kua mu bekela, anga u 
 
The Lawsuit of Leopard and Antelope \ 
 
 197 
 
 XXV. 
 
 HARE AND LEOPARD. 
 
 Hare plaited his long basket, saying : 44 I will go to bind squashes 
 in the field.” 
 
 He started ; he arrives in middle of road. He meets with Mr. 
 Leopard; Mr. Leopard says: “Thou, Hare, thou art courageous; 
 this whole basket here ? Where dost thou go with it ? ” Hare 
 said : " Lord, I am going to bind a few small squashes in the fields.” 
 Mr. Leopard said : 44 Thou indeed, the basket is bigger than thou ; 
 if it be full of squashes, how wilt thou carry it ? ” Hare said : 
 44 Lord, if (it be) thou, thyself, I am able to carry thee ! ” Mr. 
 Leopard said : 44 Thou, Hare, art presumptuous. If thou givest me 
 up, what may I do to thee ? ” Hare said : t( Lord, beat me.” 
 
 Mr. Leopard gets into the basket. Hare said : “ Lord, when I 
 fasten the ropes to the basket do not shriek ; but beware of falling 
 on the ground.” Mr. Leopard said : 44 All right.” 
 
 Hare took a rope ; he tells Mr. Leopard, saying : 44 Lord, stretch 
 (thyself) out well.” Mr. Leopard stretched out ; Hare bound. He 
 takes off his hatchet from waist ; he knocks (with) it Mr. Leopard on 
 the head. Mr. Leopard says : 44 Thou, Hare, how dost thou mean to 
 treat me ?” Hare said : 44 You do hate us.” Hare hits him again ; 
 Mr. Leopard dies. 
 
 Hare flayed him; he returns to his house. He ate his meat; 
 lived on. 
 
 I have told the little story. Finished. 
 
 XXVI. 
 
 THE LAWSUIT OF LEOPARD AND ANTELOPE. 
 
 Antelope owned a she-goat ; Leopard, he owned a he-goat. 
 
 Antelope then goes to Leopard to ask him for his he-goat, to 
 keep him in (his) corral with his she-goat, to breed. Saying that 
 after she has had three gestations, he would give him a young she- 
 goat with his he-goat ; (while he) Antelope, would keep his goat and 
 her young. Leopard then assents, and gives over the he-goat. 
 
 When she had born three times, Antelope takes a young nanny- 
 goat and the billy-goat of Mr. Leopard. He goes to bring (th£rn) to 
 
/ 
 
 198 Folk ‘Tales of Angola. 
 
 mu ambela : “ Kisutu kid kiki, ni mon’ a hombo ia muhatu ; ubange 
 ud o kibaku kid.” Ingo uixi : “ Kana ; ngalami lua ni kibanga kio- 
 tunge. Vutuka hanji ni jihombo, ud ji bake d. Ki ngandotunga o 
 kibanga, ngd ji takana.” 
 
 Ngulungu anga uvutuka ni hofnbo je jiiadi anga u ji baka mu 
 ’ibanga kid. Hombo ie ia muhatu imateka mu kuvuala, katd mu 
 kuinii dia mavumu. 
 
 Ki akala, uia kud ngana Ngo ku mu ambela kutambula o hombo 
 ie ia kisutu ni hombo ia muhatu, i a mu banene. Ngana Ngo ua di 
 tunu ku ji tambula, mukonda kibanga hanji k’a ki tungue. 
 
 Ki abange izua, ngana Ngo, ki amono Ngulungu uala kid ni ma- 
 kuinii-a-uana ma hombo, uia kud Ngulungu ku mu ambela, kuma: 
 “ O jihombo, tu ji uana.” 
 
 Kuala Ngulungu : “ Ngitenami kuuana ; mukonda erne ngobeke- 
 lele o kisutu kie, ni mon’ a hombo ia muhatu, anga u di tuna, uixi : 
 ‘ngalami ni kibanga kiotunge;* katd ni lelu. Ngu ku bana hombo 
 jiiadi ja ahetu ni kisutu kid.” Kuala Ngo: “Nguamiami.” Uia ku 
 bata ; uxitala Ngulungu. 
 
 Ngana Nzamba utuma Mbambi kuia mu kuambela ngana Ngulu- 
 ngu kuma : “ Mungudind uia mu mbanza mud ngana Nzamba pala 
 kudfunda o mulonga ua jihombo, u nuala nau ni ngana Ngo. Ni 
 jihombo jiia ud.” Mbambi uambela ngana Ngulungu, anga uvutuka 
 ku bata die. Ngana Ngulungu ualodila, ualobanza ; ioso i dbanga 
 k'a i ijid. 
 
 Kasexi ubita bud Ngulungu, u mu ibudisa ioso ialodidila. Ngu- 
 lungu u mu tangela o mulonga ua jihombo ni ngana Ngo. Kuala 
 Kasexi : “ Erne ngifunda o mulonga kiambote, ni uvutuke ni hombo 
 jd ; u ngi futa kikuxi ? ” 
 
 Kuala Ngulungu : “ Eie, Kasexi, ndaie. K f u ngi kuatese jinjinda; 
 xind ngu ’u kuama.” Kasexi, ni uoma ua Ngulungu, ni jinjinda 
 javulu, ji a mu sange najiu, Kasexi ui’d. 
 
 O ki atenene izua iiadi, Ngulungu uambata o jihombo ; uia mu 
 mbanza ia ngana Nzamba. Usanga muezala; a-ngana Palanga, Pa- 
 kasa, Sefu, Hoji, Kisebele, Semvu, 5 * 6 ni muene ngana Ngo. 
 
 Ngulungu, ki abixila, uamenekena ngana Nzamba. 16 u mu tuma: 
 “ Kdxikame.” 
 
 Ki abange kitangana, amona Kasexi ualobita ni malusolo, ni kiji- 
 nga kie ku mutue, anga umenekena mu kanga ngana Nzamba ni 
 iama iamukud. 
 
 Kuala ngana Nzamba: “Mukuanii und, uabiti ni lusolo ni kijinga 
 kid ku mutue, sd ku ki tulula mu ku ngi menekena?” Uixana 
 Mbdmbi ; u mu tuma kukaiela Kasexi : " Kd mu kuate ; uize n’e. 
 Se ngue, mu jibe ! ” 
 
1 99 
 
 The Lawsuit of Leopard and Antelope . 
 
 him, and says to him: “ Thy he-goat.(is) here, with the young she- 
 goat ; that thou, too, mayest raise thy cattle.” Leopard says : “No ; 
 I have not yet a corral built. Return yet with the goats, and keep 
 them. When I shall have built the corral, I will fetch them.” 
 
 Antelope then went back with his two goats, and he kept them in 
 his corral. His nanny-goat begins to breed, until it had ten gesta- 
 tions. 
 
 After a time, he goes to Mr: Leopard to tell him to take his he- 
 goat and the she-goat, that he had given him. Mr. Leopard refuses 
 to take them, because he has not yet built the corral. 
 
 After spending days, Mr. Leopard, on seeing (that) Antelope has 
 already forty goats, he goes to Antelope’s to tell him, saying : “ The 
 goats, we will divide them.” 
 
 Then Antelope : “ I cannot divide, because I had brought thee 
 thy he-goat, with a young she-goat, and thou didst refuse saying : * I 
 have no corral built/ until to-day. I will give thee two she-goats 
 with thy he-goat.” Then Leopard : “ I will not.” He goes home ; 
 summons Antelope. 
 
 Lord Elephant sends Deer to go and tell Mr. Antelope, saying : 
 “ The day after to-morrow thou shalt go to the court of Lord Ele- 
 phant, there to plead the lawsuit of the goats, that you have, (thou) 
 and Mr. Leopard. And the goats, they shall go too.” Deer told 
 Mr. Antelope, and returned to his home. Mr. Antelope is crying, is 
 thinking; what he shall do, he does not know. 
 
 Philantomba passes by Antelope’s, and asks him what he is crying 
 about. Antelope tells him the lawsuit of the goats with Mr. Leo- 
 pard. Then Philantomba: “I will plead this lawsuit well, so that 
 thou shalt return with thy goats ; how much wilt thou pay me ? ” 
 
 Then Antelope : “ Thou, Philantomba, begone. -Do not make me 
 angry ; lest I hurt thee.” Philantomba, in fear of the Antelope, and 
 of the great anger, that he found him to have, Philantomba goes 
 away. 
 
 When the two days were complete, Antelope took the goats ; he 
 went to the court of Lord Elephant. He finds the place full ; 
 Messrs. Palanga, Buffalo, Sefu, Lion, Kisebele, Semvu , 646 and Mr. 
 Leopard himself. 
 
 Antelope, when he arrived, greeted Lord Elephant. The latter 
 bid him : “ Sit down.” 
 
 When they had spent a while, they see Philantomba, who is pass- 
 ing in a hurry, with his cap on his head, and he greets from a dis- 
 tance Lord Elephant and the other beasts. 
 
 Then Lord Elephant : “ Who is that, who passed in haste with 
 his cap on (his) head, without taking it off while greeting me ? ” He 
 calls Deer, he orders him to pursue Philantomba: “Go, catch him 
 (and) come with him. If he will not, kill him ! ” 
 
200 
 
 Folk - Tales of Angola . 
 
 Mbambi anga uia ; ukuata Kasexi ; u mu bekela ngana Nzamba. 
 Ngana Nzamba utuma ku mu kuta. “Kituxi kianii, ki ngi dia ?” 
 Kuala ngana Nzamba uixi : “O ukambu ua uoma, ua kubita ni lusolo 
 bu ngala, s6 kutulula o kijinga.” Kuala Kasexi: “ Ngasakamana, 
 mu konda dia pai etu, nga mu xi ualovuala. Erne ngaloia ni lusolo 
 mu takana manii etu, uaia mu ita.” 
 
 Ki azubile kuzuela, ngana Hoji, ni ngana Nzamba, ni iama ioso 
 atukumuka ni kuzuela : “ Manii ! Pai enu uvual’a ? ” Kuala Ka- 
 sexi : “O pai etu, jingana, nubanga pata ia kuvuala, mu konda 
 dia'nii ? ” Ene atambujila: “O diiala dialovuala, kilua tua mu 
 mono.” Kasexi uebudisa : “ Milonga ianii iala mu mbanz’ omo, ni 
 ngana Ngulungu ni ngana Ngo ? ” 
 
 Kuala ngana Nzamba ni ngana Hoji : “ Kasexi, mu jitunienu ! O 
 milonga iabatuka. Eie, ngana Ngo, u mukua-hombo ia kisutu ; o 
 ngana Ngulungu uobingila-iu pala kuvuala ni hombo i£ ia muhatu. 
 Utambula o hombo eji jiiadi ja ahatu ni kisutu kie. Ki nu ji 
 uanienu, mukonda o diiala ki divual£.” 
 
 XXVII. 
 
 HOJI NI KIMBUNGU. 
 
 Hoji uadidile, uxi: “Mu ngongo ki mu£ne mukuetu ngasoko n’e 
 ku nguzu ; mukuetu ngoho, Nzamba Ngola 'Aniinii, ni Kisonde kia 
 Malemba a mu zalela ngongo, 647 ene ngasoko n’a.” 
 
 Manii o Kimbungu, uabatemene mu kisasa, ha ubalumuka ; usa- 
 nduka kadikanga, uxi: “Hoji, uatange makutu, uxi ‘mu ngongo ki 
 muene mukuetu ngasoko n’£.’ O Vula-ndunge ukola.” Uenda ko- 
 fele, uxi dingi : “ O Niengena-maku ukola ! ” 
 
 Hoji utala Kimbungu. Njinda ia mu kuata, ha u mu kaia; ua 
 mu lembua. 
 
 Kiene ki a di zembela, mukonda Hoji uatangele makutu ; o Ki- 
 mbungu iu ua mu tungununa. 
 
201 
 
 Lion and Wolf. 
 
 Deer then goes ; he catches Philantomba ; brings him to Lord 
 Elephant. Lord Elephant orders to bind him. Then Philantomba : 
 " What crime is it that kills me ? ” Then Lord Elephant says : 
 " The lack of respect, to pass in haste where I am, without lowering 
 the cap.” Then Philantomba: “I am in a hurry because of my 
 father, whom I left giving birth. I am going in haste to fetch our 
 mother, who is gone to the war.” 
 
 When he finished speaking, Lord Lion, and Lord Elephant, and 
 all the beasts, start up, saying : “ Possible ? Thy father giving 
 birth ? ” Then Philantomba : “ My father, gentlemen, you have 
 doubts of (his) giving birth, because of what ? ” They answer : 
 “ The male, that gives birth, we have not yet seen him.” Philan- 
 tomba asks them : " What lawsuit is there in this court between Mr. 
 Antelope and Mr. Leopard ? ” 
 
 Then Lord Elephant and Lord Lion : “ Philantomba, unbind him ! 
 The lawsuit is decided. Thou, Mr. Leopard, wast owner of a he- 
 goat ; Mr. Antelope asked him of thee, to breed with his she-goat. 
 Thou shalt get these two she-goats with thy he-goat. Do not divide 
 them, for the male does not give birth.” 
 
 XXVII. 
 
 LION AND WOLF. 
 
 Lion roared, saying : “ In the world there is not another equal to 
 me in strength ; only my friend, Elephant Ngola ’Aniinii and Red- 
 ant of Malemba, whose couch is pain , 547 they are equal to me.” 
 
 But the Wolf, who had lurked in the thicket, then gets up ; moves 
 off a short distance, says : “ Lion, thou toldest a lie, saying * in the 
 world there is no other equal to me/ The Know-much is stronger.” 
 He walks a little, says again : “The Hang-arms is stronger ! ” 
 
 Lion looks at Wolf. Anger takes him, and he chases him ; he 
 gives him up. 
 
 Therefore (it is) they hate each other ; because Lion (once) told a 
 lie ; but Wolf, he exposed him. 
 
202 
 
 Falk - Tales of A ngola . 
 
 XXVIII. 
 
 NZAMBA NI DIZUNDU. 
 
 Eme ngateletele ngana Nzamba ni ngana Dizundu, akexile mu 
 namulalela 548 ku bata dimoxi. 
 
 Kizua kimoxi, ngana Dizundu uambelele mukaji 649 a ngana Nza- 
 mba, uixi : “ Ngana Nzamba kabalu kami.” Ngana Nzamba, ki ejile 
 ni usuku, anga ilumba i mu ambela, exi : “ Eie u kabalu ka ngana 
 Dizundu ! ” 
 
 Ngana Nzamba anga uia kuk ngana Zundu, uixi : “ Eie uambele 
 mukaji ami kuma eme ngi kabalu k 6 ?” Nga Dizundu uamba,. kuma: 
 “ Kana ; eme nga ki ambiami.” Aia buamoxi. mu sanga mukaji a 
 ngana Nzamba. 
 
 Mu njila ngana Zundu uambelele ngana Nzamba, uixi: “Kuku, 
 ngalami ni nguzu ia kuenda. Za ngibande ku dikunda did ! ” Ngana 
 Nzamba uixi : “ Banda, mulaul’ ami.” Ngana Dizundu anga ubanda. 
 
 Ki abangele katangana, uambelele ngana Nzamba: “Kuku, ngondo 
 di bala. Za ngisote tungoji pala ku ku kuta mu dikanu.” Ngana 
 Nzamba anga uxikana. Nga Dizundu anga ubanga ioso i abingile. 
 
 Ki abitile katangana, uambelele dingi ngana Nzamba uixi: “Za 
 ngisote kasanzu pala ku ku bukila o jihamua.” Nga Nzamba uixi : 
 “ Ndaie.” Muene anga usota o sanzu. 
 
 Ene, ki akexile mu bixila kia, o ilumba ia a muene, anga itunda 
 ku a kauidila ni ku di kola, ixi : “ Eie, nga Nzamba, u kabalu muene 
 ka ngana Zundu ! ” 
 
 XXIX. 
 
 MUKENGE NI SUTE. 
 
 Mukenge ni Sute 560 a di kuatele ukamba ua nzangu imoxi. 
 
 Mukenge uxi : “ Eie, mukuetu Sute, eme ngiia-jinga mu kuata o 
 jisanji.’ , Sute u^ uxi : “ Eme ngiia-jinga mu tuta o fuba bu zukilu 
 dia ahatu." Mukenge uxi : “ Kiauaba.” Azekele. 
 
 Kimenemene, Mukenge uai mu kuata o sanji. Sute u£ uatumbu 
 matumbu katd bu zukilu dia ahatu. Uatubula kinda kia fuba ; uasu- 
 kumuina mu saku i^ ; iezala. Uvutuka ; ubixila m’o’nzo i£. Usanga 
 rnukui, Mukenge, ueza kia ni sanji. Alambe ; adi ; azekele. 
 
Fox and Mole . 
 
 203 
 
 XXVIII. 
 
 ELEPHANT AND FROG. 
 
 I often tell of Mr. Elephant and Mr. Frog, who were courting at 
 one hoiise. 
 
 One day Mr. Frog spake to the sweetheart 649 of Mr. Elephant, 
 saying: “Mr. Elephant (is) my horse.” Mr. Elephant, when he 
 came at night, then the girls tell him, saying : “ Thou art the horse 
 of Mr. Frog ! ” 
 
 Mr. Elephant then goes to Mr. Frog's, saying : “ Didst thou tell 
 my sweetheart that I am thy horse?” Mr. Frog says, saying : 
 “No ; I did not say so.” They go together to find the sweetheart 
 of Mr. Elephant. 
 
 On the way, Mr. prog told Mr. Elephant, saying : “ Grandfather, 
 I have not strength to walk. Let me get up on thy back l ” Mr. 
 Elephant said : “Get up, my grandson.” Mr. Frog then goes up. 
 
 When a while passed, he told Mr. Elephant : “ Grandfather, I am 
 going to fall. Let me seek small cords to bind thee in mouth.” 
 Mr. Elephant consents. Mr. Frog then does what he has asked. 
 
 When passed a little while, he told again Mr. Elephant, saying : 
 “ Let me seek a green twig to fan the mosquitoes off thee.” Mr; 
 Elephant says : “ Go.” He then fetches the twig. 
 
 They, when they were about to arrive, the girls saw them, and 
 they went to meet them with shouting, saying : “ Thou, Mr. Ele- 
 phant, art the horse indeed of Mr. Frog !” 
 
 XXIX. 
 
 FOX AND MOLE. 
 
 Fox and Mole 660 took to each other the friendship of one board 
 (of eating together). 
 
 Fox said : “Thou, comrade Mole, I will go always to catch chick- 
 ens.” Mole also said : “ I will go always to carry off flour from the 
 pounding-place of the women.” Fox said: “All right.” They 
 slept. 
 
 (At) morning, Fox went to catch a fowl. Mole, too, threw up (his) 
 mole-hills as far as the pounding-place of the women. He bored a 
 basket cf flour ; he drew (it) off into his sack ; it is full. He re- 
 turns ; arrives in their house. He finds the other, Fox, who has 
 come already with a fowl. They cooked ; they ate, slept. 
 
204 
 
 Folk - Tales of Angola . 
 
 Kimenemene, Mukenge uxi: “Ial'd, eme ngala mu ia mu kuata 
 o sanji.” Sute ue uxi : “ Eme ngala mu ia ku fuba.” A di muanga. 
 Ku ai Mukenge, uakuata dikolombo dia sanji. O Sute uasukumuna 
 fuba mu saku ie. Uvutukisa ; usanga mukud, ueza kid ni sanji. 
 Alambe sanji; alambe funji. Mukenge uxi: “Ial’e ud ! tuie tuaka- 
 zoue; ki tuiza, tudie kiua.” Sute uxi : “ Kiauaba.” 
 
 Akatuka ; abixila ku ngiji. O Sute uabanga 651 ngenda 562 id, 
 tunde k’o’nzo id katd ku ngiji. Mukenge uakutuka mu menia; uai 
 ni kuzoua katd mu kaxi kia menia. Uvutukisa ; utomboka. 
 
 Sute uxi : “ Eme ki ngikutuka mu menia, k’u ngi mono kindala.” 
 Mukenge uxi : “ Kutuka, ngitale.” Sute uakutuka ; uaboba. Uaku- 
 tuka dingi mu uina ud ; uala mu kuenda. Ubixila m’o’nzo id ; uatu- 
 buka mu uina. Unomona makudia, axi ni mukud ; uadi. Ubokona 
 mu uina ; uenda. Ubixila mu ngiji ; uatumbuka koxi a menia. Uxi : 
 “ Ial’e, Mukenge, tui’etu kia.” Akatuka. 
 
 Abixila ku bata ; abokona m’o’nzo. Mukenge, b’axile makudia, 
 makudia a a di. Mukenge uxi : “ Ial’d, Sute, nanii uadi makudi’ 
 etu?” Sute uxi: “Manil. Tuendele kiiadi kietu mu zoua. Eme 
 ngi mu iji'a kiebi, muoso uadi ? ” A di xib’a ; azekele. 
 
 Kimenemene, Mukenge uxi : “ Eme ngala mu ia mu batemena o 
 jisanji.” Sute ue uxi : ** Eme ngala mu ia ku fuba.” Amuangana. 
 Ku ai Mukenge, uakuata mama ia sanji. Ueza m’o’nzo mu lamba. 
 O Sute ud, ku ai, uanomona fuba. Uvutukisa ; ubokona m’o’nzo 
 id. Usanga mukua, sanji uelambe kid. Alambe funji. Sute uxi : 
 “Ial’e, tuie hanji mu zoua. Ki tuiza, tudie kiua.” Mukenge uxi: 
 “Kutuama kuia mu zoua, tuala mu sanga makudia a a di.” Sute 
 uxi : “ Kiki, ki tunange-ku.” Mukua uaxikina. 
 
 Akatuka ; abixila bu tabu. Mukenge uakutuka mu menia ; ua- 
 zouo ; uatomboka. Sute ue uakutuka ; uaboba koxi a menia ; id 
 mu uina u£. Uala mu kuenda ; ubixila m’o’nzo id. Uatubuka ku 
 kanga ; uadi kudia. Ubokona dingi mu ngenda id ; uenda. Ubixila 
 ku ngiji ; uatumbuka ; iu ku kanga. Uxi : “ Ial’d, tui’etu kid ! ” 
 
 Akatuka ; abixila ku bata. Abokona m'o’nzo. Mukenge utala 
 b’abakele o makudia ; a a di. Uxi : “ Ial’d, nanii uadi o kudia 
 kuetu ? ” Sute uxi : “ Manil.” Mukenge uxi : “ Kiene ki ngambela, 
 ngixi ‘tudie hanji’ ; eie uxi ‘tuie mu zoua; ki tunange-ku.* O kiki, 
 makudia, a a di.” A di xib’d ; azekele. 
 
Fox and Mole . 
 
 205 
 
 (At) morning, Fox says : “ O man, I am going to catch a fowl.” 
 Mole also said : “I am going for flour.” They separated. Where 
 Fox went, he caught a cock. Mole drew off flour into his sack. 
 He returns ; finds his comrade, who has already come with a fowl. 
 They cooked the cock ; they boiled the mush. Fox said: “O man ! 
 let us go to have a bath ; when we come, we will eat well.” Mole 
 said: “ Very well.” 
 
 They start ; arrive at the river. Mole had made his tunnel, start- 
 ing from their house down to the river. Fox went into the water ; 
 he went swimming as far as in the middle of water. He returns ; 
 gets ashore. 
 
 Mole said : “ I, when I get into the water, thou shalt not see me 
 so soon.” Fox said : “ Get in ; let me see.” Mole went in ; dived. 
 He entered again into his tunnel ; he is walking. He arrives at 
 their house ; he gets out of the tunnel. He takes the eatables, 
 which they had left, (he) and his chum ; he eats. He enters into 
 the tunnel ; walks. He arrives in the river ; he emerges from under 
 water. Says : “ O fellow, Fox, let us go now.” They start. 
 
 They arrive at home ; they enter the house. Fox, where he had 
 left the victuals, the victuals are eaten. Fox says : “ O man, Mole, 
 who ate our victuals ? ” Mole said : “ I don’t know. We went both 
 of us to bathe. How can I know him who ate ? ” They are silent ; 
 slept. 
 
 Morning, Fox says: “I am going to lie in wait of the fowls.” 
 Mole too said : “I am going for the flour.” They separate. Where 
 went Fox, he caught a mother-hen. He came to the house to cook. 
 Mole also, where he went, he took flour. He returns ; enters into 
 their house. He finds the other ; the fowl, he has cooked it already. 
 They cooked the mush. Mole said : “ O comrade, let us go first 
 to bathe. When we come, we will eat well.” Fox said : “By first 
 going to bathe, we always find the victuals eaten.” Mole said: 
 “Then, let us not tarry there.” The other assented. 
 
 They started ; arrived at the landing. Fox entered into the 
 water ; he swam ; came ashore. Mole went in, too ; he dived under 
 the water ; he is in his tunnel. He is walking ; he arrives at their 
 house. He gets out on earth ; he eats the food. He enters again 
 into his tunnel ; he walks. He arrives at the river ; he emerges ; 
 he is on the ground. Says : “ Comrade, let us go now ! ” 
 
 They start ; they arrive at home. They enter in the house. Fox 
 looks where he had set the food ; it is eaten. Says he : “ O fellow, 
 who ate our food ? ” Mole said : “ I don’t know.” Fox says : “ That 
 is why I said, saying, * let us eat first ; * thou saidst, ‘ let us go to 
 bathe ; let us not tarry there.’ Now, the victuals, they are eaten.” 
 They keep silent ; slept. 
 
206 
 
 Folk- Tales of Angola . 
 
 Kimenemene, Mukenge uxi : “ Eme ngiia mu muania mu kuata o 
 sanji.” Sute uxi : “ Eme ngiia kia. Ha nganange kitangana kat6 
 mu muania, lelu ahetu ngd a sanga amuangana.” Uakatuka. 
 
 O Mukenge, ku ema ku axala, uxingeneka, uxi: “Iala mueniu, 
 manii muene uala mu dia o makudia ? Ngiia ni kukenga kuoso ku 
 ala mu kuijila.” Ukenga mu iangu, usanga matumbu a Sute, 
 atundu k’o’nzo id kat6 ku ngiji. Mukenge uxi : " Manii, ial’u uala 
 mu kuendela koxi a mavu.” Uasu mubetu ; ua mu tela mu ngenda 
 ie. Uatundu-ku ; uai mu batemena o sanji. Uakuata kolombolo dia 
 sanji; uiza ku bata. Atakanesa ni mukud; exi: “Tulambe kia 
 makudia/* Alambe. 
 
 Sute uxi : “ Tuie mu zoua.” Mukenge uxi : “ Ndoko.** Aka- 
 tuka ; abixila ku ngiji. Mukenge uakutuka mu menia ; uazouo ; 
 uatomboka. Sute u& uakutuka mu menia ; uboba koxi a menia. 
 TJabokona mu uina ue ; uenda. Ubixila ku mbandu a ’nzo id ; uafu 
 bu mubetu, u atele Mukenge. 
 
 O Mukenge, bu tabu, bu axala, uatale mukud, uakutukile mu 
 menia. Kitangana kiavulu k’amoneka. Uxi : “ Ngii’ami.” Uka- 
 tuka ; ubixila k'o’nzo id. Ubokona mVnzo, utala makudia : ia-u^. 553 
 Ukondoloka ku xilu ; utala mubetu uazabuka. Uiza-bu ; kamba die, 
 Sute, uafu. Mukenge uxi : “ Ial’u, manii, muene uene mu ngi dia o 
 jisanji jami ! ” Ua mu kulula ; ua mu di. Mukenge uakal’e. 
 
 Ngateletele kamusoso. Mukenge ni Sute: Sute o ufii u£ ua kue- 
 ndela koxi a mavu, n’adie o kudia, ku axi ni mukud, uene ua mu dia. 
 Mahezu. 
 
 XXX. 
 
 KOLOMBOLO NI MUKENGE. 
 
 Ngateletele Kolombolo dia sanji, uatonokene ukamba ni Mukenge. 
 Kolombolo uene mu tunda ku bata; uia mu nangesa kamba di£, 
 Mukenge, izua ioso. 
 
 Kizu’ eki, uai mu mu nangesa, Mukenge uxi : “ Eie, kamba diami 
 Kolombolo, o kima kia ku £ne bu kaxi ka mutue, ha u di kuata ni 
 rnukuenu, n’u mu te-kiu, utua ? ** Kolombolo uxi : “ Eie, kamba 
 diami, Mukenge, uatoba. Jiji jixitu; ki jikuama.” Mukenge uxi: 
 “ Eme, ki ngene mu ki mona, uoma uene mu ngi kuata, ngixi * o 
 kima, ki ala nakiu kamba diami Kolombolo, ha ngala mu tonoka n’e, 
 n*a ngi te-kiu, ngitua;’ manii kana.” Kolombolo uolela; atonoka. 
 Kolombolo uai’^ ku bata di£. Mukenge uai’^ ud mu dilundu did. 664 
 
Cock and Fox . 
 
 207 
 
 Morning, Fox said: “I will go at noon to catch a fowl.” Mole 
 said : " I am going now. If I delayed as long as to noon, then the 
 women, I should find them scattered.” He started. 
 
 Fox, behind where he stayed, reflects, saying: “This fellow, 
 whether he is eating the victuals ? I will go to seek where he is 
 coming in.” He seeks in the grass ; he finds the mole-hills of Mole, 
 starting from their house down to the river. Fox says : “Why, this 
 fellow is walking under the ground.” He cut a trap-stick ; he set it 
 in his tunnel. He went hence ; went to lie in wait for a fowl. He 
 caught a cock ; he comes home. He meets with the other ; they 
 say : “ Let us cook now the victuals.” They cooked. 
 
 Mole says : “ Let us go to bathe.” Fox said : “ Let us go.” They 
 start ; they arrive at the river. Fox entered into the water; swam ; 
 came ashore. Mole too went into the water ; he dived under the 
 water. He entered into his tunnel ; walks. He arrives to near by 
 their house ; he dies in the trap, that Fox had set. 
 
 Fox, at the landing where he stayed, looked for the other, who had 
 gone into the water. A long time he appears not. Says he : “I 
 am going.” He starts ; arrives at their house. He goes into the 
 house, looks for the food : here it is. He goes round to back of 
 house ; looks at the trap ; it is up. He comes near ; his friend Mole 
 is dead. Fox said : “ This fellow, why, he was always eating my 
 fowls ! ” He scraped him ; he ate him. The Fox lived on. 
 
 I have told the little tale. Fox and Mole : Mole, his thievery of 
 walking underneath the ground to eat the food, that they left (he) 
 and his comrade, the same killed him. Finished. 
 
 XXX. 
 
 COCK AND FOX. 
 
 I often tell of Cock, who played friendship with Fox. Cock used 
 to go out from home ; he went to pass the time (at the house) of his 
 friend, Fox, every day. 
 
 One day, that he went to pass time with him, Fox said : “ Thou, my 
 friend Cock, the thing that is in the middle of thy head, if thou strug- 
 glest with another, and thou liittest him (with) it, is he wounded ? ” 
 Cock said : “Thou, my friend Fox, art foolish. These (things) are 
 flesh; they do not wound.” Fox said : “ I, whenever I saw it, fear 
 used to grasp me; I said, ‘the thing, that my friend Cock has, if I 
 am playing with him, and he hit me (with) it, I shall be wounded ; ’ 
 but no.” Cock laughed; they played. Cock went to his house. 
 Fox went also into his ant-hill . 654 
 
20 8 Folk -Tales of Angola, 
 
 Mukenge uxingeneka, uxi: “O kamba diami, Kolombolo, ngene 
 mu mu lenga ngixi ‘ ha ngk mu kuata, u ngi ta o kima kid ; ’ manii 
 kana ; jixitu ngoho.” Uazekele. 
 
 Kuaki kimenemene, Kolombolo ueza ; ala mu tonoka. Mukenge 
 uabiti ku dima dia Kolombolo ; ua mu kuata bu xingu. Ala mu 
 banga. Kolombolo uxi : “ Hai ! u ngi banga kiebi ? eiey kamba 
 diami ! ” Mukenge ua mu numata nguzu bu xingu ; ua mu jiba. 
 
 Kolombolo uatonokene ukamba ni Mukenge. Mukenge, ki akexile, 
 ukuata sanji ia mukaji, k’axikina kujiba dikolombolo, uxi: “Dingi 
 kuama.” Kia mu bekesa o kukuata makolombolo, Kolombolo muene 
 ua di tobesa kua Mukenge, uxi : “ Kiki ki kidi kima ; jixitu ngoho.*' 
 
 Ngateletele kamusoso kami. Mahezu. 
 
 XXXI. 
 
 MBULU NI KABULU. 
 
 Ngateletele Mbulu a Ngonga, uatonokene ukamba ni Kabulu. 
 
 Kizu’ eki Mbulu uxi : “ Moso Kabulu d ! Za tuie mu tonoka mu 
 iangu ! ” Akatuka ; abixila mu iangu ; ala mu tonoka. 
 
 Mbulu uxi: “Eme, za ngisuame; eie, Kabulu, u ngi tukulula.” 
 Mbulu uai mu suama. Kabulu iu uiza ni kukenga. U mu sanga 
 uabatama. Kabulu uxi : “ Eie, Mbulu, uabatama baba.” Mbulu 
 uabalumuka ni kuolela. Mbulu uxi : “ Ngisuama dingi.” Uasuama. 
 Kabulu iu uiza ni kukenga ; ua mu sange dingi. Mbulu uabalu- 
 muka. 
 
 Kabulu uxi : “ Eme ud, za ngisuame. Eie, Mbulu, k’utena ku ngi 
 mona.” Mbulu uxi: “Eme ngu ku mona.” Kabulu uai; uasuama 
 mu dikungu ; uatuina mesu. Mbulu, iu uiza ni kukenga. Ubita bu 
 dikungu; utala mu dikungu. Kabulu uatuina mesu mu dikungu. 
 Mbulu, uoma ua mu kuata ; ualenge malusolo ni kudila, uxi : * Eme, 
 Mbulu e ! nga di uana isuma ! Isuma iahi iala ni mesu a kutala ? 
 Eme, Mbulu d ! nga di uana isuma ! Isuma iahi iala ni mesu a 
 kutala ? ” 
 
 Kabulu uabalumuka ni kuolela, uxi: “Manii, Mbulu, u kioua? 
 Ua’ mu ia ni kudila? Eme nga ku batemena. Eie uazuela, uxi 
 * ngitena ku ku mona ; ' ki ua ngi sange, uala mu lenga ni kudila ! ” 
 
 Bene bu uasukila. Mahezu. 
 
209 
 
 Jackal and Hare . 
 
 Fox thought, saying : “ My friend, Cock, I used to flee him, saying, 
 4 if I seize him, he will hit me with his thing ; ' but no ; it is flesh 
 only.” He slept. 
 
 There shone the morning ; Cock came ; they are playing. Fox 
 passed behind Cock ; he seized him by the neck. They are strug- 
 gling. Cock says : “ Shame ! how art thou handling me ? thou, my 
 friend ! ” Fox bit him hard in the neck ; he killed him. 
 
 Cock played friendship with Fox. Fox, when he was (of old), he 
 caught a female fowl, he would not kill a cock, saying : “ He will hurt 
 me.” What caused him to catch cocks, (is that) Cock himself caused 
 himself to be fooled by Fox, (by) saying : “This kills not anything; 
 it is flesh only.” 
 
 I have told my little tale. Finished. 
 
 XXXI. 
 
 JACKAL AND HARE. 
 
 I will tell of Jackal of Ngonga, who played friendship with Hare. 
 
 One day Jackal said : “ Comrade Hare ! come let us go to play in 
 the bush ! ” They start ; they arrive in the bush ; they are playing. 
 
 Jackal says : “ I, let me hide ; thou, Hare, shalt bring me out.” 
 Jackal went to hide. Hare, he comes with seeking. He finds him 
 crouching. Hare says : “ Thou, Jackal, art crouching here.” Jackal 
 stood up with laughing. Jackal said : “I shall hide again.” He 
 hid. Hare he came seeking; he found him again. Jackal got up. 
 
 Hare said : “ I also, let me hide. Thou, Jackal, canst not see 
 me.” Jackal said: “I shall see thee.” Hare went, hid in a hole; 
 opened big eyes. Jackal, he comes seeking. He passes by the 
 hole ; he looks into the hole. Hare opens big eyes in the hole. 
 Jackal, fear took him ; he fled in haste with crying, saying : “ I, 
 Jackal, oh ! I have met an omen ! What omen has eyes to look ? I, 
 Jackal, oh ! I have met an omen! What omen has eyes to look ?” 
 
 Hare got up with laughing, saying : “Why, Jackal, art thou silly ? 
 Thou art going away crying ? I was hiding from thee. Thou spak- 
 est, saying ‘ I can see thee ; ’ when thou didst find me, thou art run- 
 ning away crying ! ” 
 
 Thus far it reached. The end. 
 
210 
 
 Folk - Tales of Angola . 
 
 XXXII. 
 
 KAXINJENGELE N’ UNGANA. 
 
 “ Kaxinjengele ” mundu exi “hadia tu mu bana ungana.” Muene 
 uxi: “Kikala lelu.” Mundu exi: “Tuala mu kenga o ilumbua ia 
 ungana.” Kaxinjengele uxi : “ Eme, kikala lelu a lele.” 655 Mundu 
 exi: “Muene, tua mu ambela ngoho, tuxi * tuala mu kenga o ilu- 
 mbua ’ muene uxi ‘kikala lelu;* manii, nguetu dingi ku mu ban’ a. 66 * 
 Ha tua mu ban’ d, k’atena kulanga o mundu.” 
 
 Kaxinjengele, ambele ku mu bana ungana. Muene uxi: “Kikala 
 lelu.” Kiaxalela kua atu : “ Lelu a lele diafidisa Kaxinjengele o 
 ungana.” 657 
 
 Ngateletele kamusoso. Mahezu. 
 
 XXXIII. 
 
 IMBUA N’ UNGANA. 
 
 Na Mbua, amesenene ku mu lunduisa ungana. Akenga ima ioso 
 ia ungana : kijinga , 558 mbasa , 559 maluselu, kiba kia mukaka . 560 Ima 
 iatena ; exi : “ Kizua kiabixila kia kuhinga.” 
 
 Makot’ oso atena ; atuma jingamba ja ngoma ni dimba ; eza. 
 Azale jingandu, ni maxisa. B’andala kuxikama o ngana, abake-bu 
 ngandu ; azale-bu dixisa ; ate-bu mbenza . 561 Exi : “ Ngana ixikame.” 
 Uaxikama. Mundu uala mu uana makudia. 
 
 Muene, na Mbua, ki amono petu ia sanji, luimbi lua mu kuata. 
 Uabalumuka ni malusolo ; uanomona o petu ia sanji ; ualengela ku 
 iangu. Mundu exi : “ Ngana, i tuala mu lunduisa, ialenge ni petu 
 ia sanji ku iangu ! ” Mundu amuangana. 
 
 Na Mbua, ejile ku mu hingisa ungana, mu konda dia ulii u£, 
 ungana ua u lembua. 
 
 Ngateletele kamusoso kami. Mahezu. 
 
Dog and the Kingship . 
 
 21 I 
 
 XXXII. 
 
 SQUIRREL AND THE KINGSHIP. 
 
 “ Squirrel,” the people said, “ directly, we (will) give him the king- 
 ship.” He said : “ It shall be to-day.” The people said : “ We 
 are looking for the insignia of the kingship.” Squirrel said: “I, it 
 shall be to-day, at once.” The people said : “ He, we only told him, 
 saying * we are going to get the insignia,’ he says * it shall be to- 
 day ’ ; why, we will give it to him no more. If we gave him it, he 
 could not govern the people.” 
 
 Squirrel, they talked of giving him the kingship. He said : “ It 
 must be to-day.” It remained among the people : “ To-day at once 
 deprived Squirrel of the kingship.” 557 
 
 I have told the little story. Finished. 
 
 XXXIII. 
 
 DOG AND THE KINGSHIP, 
 
 Mr. Dog, they wanted to invest him with the kingship. They 
 sought all the things of royalty : the cap , 658 the sceptre , 659 the rings, 
 the skin of mukaka . 560 The things are complete ; they say : “ The 
 day has come to install.” 
 
 The headmen all came in full ; they sent for the players of drum 
 and marimba ; they have come. They spread coarse mats and fine 
 mats. Where the lord is going to sit, they laid a coarse mat ; they 
 spread on (it) a fine mat ; they set a chair 661 on. They say : “ Let 
 the lord sit down.” He sat down. The people begin to divide the 
 victuals. 
 
 He, Mr. Dog, on seeing the breast of a fowl, greed grasped him. 
 He stood up in haste ; took the breast of the fowl ; ran into the 
 bush. The people said : “ The lord, whom we are installing, has 
 run away with the breast of the fowl into the bush ! ” The people 
 separated. 
 
 Mr. Dog, who was going to be invested with the kingship, because 
 of his thieveiy, the kingship he lost it. 
 
 I have told my little tale. Finished. 
 
212 
 
 Folk- Tales of Angola. 
 
 XXXIV. 
 
 NA MBUA NI KULUKUBUA. 
 
 Na Mbua uatonokene o ukamba jri Kulukubua. O Mbua uia mu 
 nangesa Kulukubua izua ioso. 
 
 Kizu* eki, na Mbua uai mu nangesa kamba die Kulukubua. O 
 Kulukubua uxi : “ Enu, jimbua, muene n’atu, enu muia mu kuata 
 o jixitu mu iangu ; enu muene mu dia xitu iavulu.” O na Mbua 
 uxi : “ Ki tu£ne mu dia xitu.” O Kulukubua uxi : " Enu mu^ne mu 
 ja mu tesa o jixitu, enu jimbua; enu mukuata o jixitu.” O Mbua 
 uxi: “Mungudinia 662 tuanda kuia mu tesa. Eie, Kulukubua, ki tu- 
 tunda mu tesa, usambela bu muxi ud, bu tu£ne mu uanena o jixitu. 
 Erne ki nganda kukatula kaxitu, eie uatala ki a ngi bana o mbangala 
 mu mutue.” Azekele luiadi. 
 
 Kuaki kimenemene ; atu exana o jimbua : “Tui’enu mu nianga!” 
 Abixila mu mbole ; ajiba jixitu ; eza b’ene mu uanena. Ala mu 
 uana. O Mbua uzangula kaxitu kofele. A mu bana mbangala 
 ionene. Na Mbua ua di kola: “Ue! u 6\” 
 
 Uatalela o xingu bu lu dia muxi ; kupatele ku£ uataia ni mutue : 
 “ Manii, kidi, ki uatangele.” 
 
 XXXV. 
 
 IMBUA NI MBULU. 
 
 Mbulu uene e mu iangu ni ndandu ie Imbua. Mbulu ha utuma 
 Irnbua, uxi : “ Ndd bu bata, udtakane-bu katubia. Ki uiza naku, 
 tuximike kitumba kia iangu ; tukuate mahoho, tudie.” Imbua uaxi- 
 kina, 
 
 Uakatuka ; ubixila bu bata. Ubokola m’o’nzo ; uasange muhetu, 
 uala mu disa mon’e funji. Imbua uaxikama; tubia, ngu£ ku tu 
 nomona. Muhetu uadisa mon’ e; uakolola imbia. Uanomona ma- 
 tete ; ua a bana Imbua. Imbua uadi ; uxingeneka, uxi : “ Manii, 
 ngene mu fua ngoho ni nzala mu iangu ; bu bata b’ala kudia kua 
 mbote.” Imbua uaxikam’e. 
 
 O Mbulu, ku ema ku axala, uatale mukud, a mu tumu tubia; 
 k’amoneka. 
 
 Mbulu, ki ^ne mu dila, atu exi : “ Mbulu iadidi tu6 ! ” Manii 
 kana; iene mu kuila, uxi: “Nga di uana, erne, Mbulu a Ngonga; 
 Imbua, nga mu tumine o tubia, ki asange o matete, a mu londola ; 
 uakal’e kid.” 
 
Dog and Jackal. 
 
 213 
 
 XXXIV. 
 
 DOG AND LIZARD. 
 
 Mr. Dog played friendship with Lizard. Dog goes to entertain 
 Lizard all days. 
 
 This day, Mr. Dog went to entertain his friend Lizard. Lizard 
 says : “ You, dogs, who are always with men, you go to catch the 
 game in the bush ; you always eat much meat.” Mr. Dog says : “We 
 do not often eat meat.” Lizard says: “ You always go to hunt game, 
 you dogs ; you catch the game.” Dog says : “ The day after to- 
 morrow we are to go a-hunting. Thou, Lizard, when we come from 
 hunting, shalt climb on thy tree, where we usually divide the game. 
 I, when I shall take a bit of meat, thou shalt see that they give me 
 the staff on (my) head.” They slept twice. 
 
 Day breaks in morning ; the men call the dogs : “ Let us go a-hunt- 
 ing ! ” They arrive on game-ground ; they kill game ; they come 
 where they are used to divide. They are dividing. Dog lifts a 
 small bit of meat. They give him a heavy clubbing. Mr. Dog he 
 yelled: “U£! u<H” 
 
 He looked with (his) neck up to the tree ; his friend nods with 
 (his) head : “Why, truth, what thou didst say.” 
 
 XXXV. 
 
 DOG AND JACKAL. 
 
 Jackal used to be in the bush with his kinsman, Dog. Jackal 
 then sends Dog, saying : “ Go to the houses, to fetch some fire. 
 When thou comest with it, we will burn the prairie of grass ; so as 
 to catch locusts and eat.” Dog agreed. 
 
 He started; arrived in the village. He enters a house; finds a 
 woman, who is feeding her child (with) mush. Dog sat down ; fire, 
 he will not take it. The woman has fed her child ; she scrapes the 
 pot. She takes mush ; she gives it to Dog. Dog eats ; thinks, say- 
 ing : “ Why, I am all the time just dying with hunger in the bush ; 
 in the village there is good eating.” The Dog settled (there). 
 
 Jackal, behind where he stayed, looked for the other, who was 
 sent for fire ; he does not appear. 
 
 The Jackal, whenever he is howling, people say, “ The Jackal is 
 howling, tway ! ” But no ; he is speaking, saying : “lam surprised, 
 I, Jackal of Ngonga ; Dog, whom I sent for fire, when he found mush, 
 he was seduced ; he stayed for good.” 
 
214 
 
 Folk - Tales of Angola . 
 
 Atu, ki akexile mu sanzala, k’akexile ni jimbua. Kiabeka a 
 jimbua, Mbulu uatumine Imbua o kutakana o tubia bu bata. Imbua, 
 ki eza bu bata, uasange-bu kudia; kua mu uabela. Iu uene kid 
 n’atu. Mahezu. 
 
 XXXVI. 
 
 NGULU NI KIOMBO. 
 
 Kiombo 663 uakexile ni ndandu ie Ngulu mu muxitu. Ki akala, 
 Ngulu uxi: “ Ngiia mu bata, ngakala n’atu.” Kiombo uxi : “Mu 
 bata k’uie-mu ; azemba-mu o jixitu.” Ngulu uxi: “Ngii’ami mu 
 bata ; ngddia-jinga kudia, ku dia atu ; mu iangu muala mixi ialulu.” 
 
 Ngulu uakatuka ; ubixila mu bata. A mu tungila kibanga ; uabo 
 kona; uakala. Uavualela mu bata; a mu kuata. Id a mu jiba, 
 mukonda uaxi kid o mbutu. 
 
 Ki £ne mu di kola o ngulu, ki a i jiba, i£ne mu kuila, ixi : “ Kio- 
 mbo ua ng ambele, uxi ‘ mu embu, k’uie-mu ; ’ erne ngixi ‘ mu ene 
 mu ngiia/ ” 
 
 Ki ixala kid ni kamueniu kofele, ixi : “ Ngafu, ngafu, erne, Ngulu" 
 
 Atu, ki akexile, k’akexile ni jingulu ; kiabeka o ngulu mu bata, o 
 kudia, ku 6ne mu di’ atu, kuauaba. 
 
 Mahezu. 
 
 XXXVII. 
 
 NGUADI NI MBAXI. 
 
 Ngateletele Nguadi, a di kuate'le pata ni Mbaxi. 
 
 Nguadi uxi : “ Eie, kamba Mbaxi, k’uene mu tena kulenga. Ki 
 6ne mu kuiza o tubia mu ngongo, u£ne mu jokota.” Mbaxi uxi : 
 “ Erne ki ngitena kujokota. Ujokot’ eie, Nguadi.” Nguadi uxi: 
 ^Eme ngala ni mabab’ ami; ngituka. Eie k’utena kutuka, k’utena 
 kulenga ; ujokotela beniaba, kididi kimoxi.” A di xib’a. 
 
 Abange izus ; kixibu kieza. Matubia akuata mu ngongo. O ki- 
 tumba, ki ala Mbaxi ni Nguadi, a ki te mu tubia. Tubia tuazukama 
 b’ala Mbaxi ; Mbaxi uabokona mu dilundu. Tueza b’ala Nguadi ; 
 
Partridge and Turtle . 215 
 
 The people, when they were in villages, had not any dogs. What 
 brought the dogs, Jackal sent Dog to fetch fire in the village. Dog, 
 when he came to the village, found food there ; it pleased him. 
 Now he lives with the people. Finished. 
 
 XXXVI. 
 
 THE HOUSE-HOG AND THE WILD BOAR. 
 
 Boar 663 used to be with his kinsman, Hog, in the forest. As they 
 were, Hog said : “I am going to the village, to live with the men." 
 Boar said : “ To the village, do not go there ; there they hate the 
 animals.” Hog said : “ I will go to the village ; I shall always eat 
 the food, that men eat ; in the bush there are bitter plants.” 
 
 Hog started ; he arrives in the village. They built him a sty ; he 
 entered ; stayed. He bred in the village ; they seized him. Now 
 they kill him ; because he has already left seed. 
 
 Whenever the hog squeaks, when they kill it, it is speaking, say- 
 ing : “ Boar, he told me, saying i in the village, do not go there ; * 
 I said, * to the same I will go.’ ” 
 
 When it is left alreadv with little life, it says : “ I die, I die, I, 
 Hog.” 
 
 People, when they were, they had no hogs ; what brought the hogs 
 to the habitations, (is) that the food, which the people are wont to eat, 
 is good. 
 
 Finished. 
 
 XXXVII. 
 
 PARTRIDGE AND TURTLE. 
 
 I will tell of Partridge who had a discussion with Turtle. 
 
 Partridge said: “Thou, friend Turtle, never canst run away. 
 When the fire is coming into the land, thou art always burnt.” 
 Turtle said : “ I cannot be burnt. Thou art burnt, thou, Partridge.” 
 Partridge said : “ I have my wings ; I fly. Thou canst not fly, canst 
 not run ; thou shalt burn just here, (in this) very same place.” They 
 were silent. 
 
 They spent days ; the dry season came. The fires begin over the 
 country. The bush, where are Turtle and Partridge, it is set on 
 fire. The fire approaches where Turtle is ; Turtle gets into an ant- 
 
216 
 
 Folk - Tales of Angola. 
 
 Nguadi ulenga; ki kuxikina. 564 Tubia tua mu zukama; umateka 
 kutuka o tubia. Tubia tua mu kuata ; uajokota. 
 
 Tubia tuabuila mu ngongo. O manianga, ejile mu kitumba, 
 amuangana. Mbaxi uatubuka mu dilundu ; utala boxi ; Nguadi ua- 
 jokota! Uxi: “Ai! moso Nguadi, ngakuatele n’e o pata, uxi 4 eie 
 ujokota;’ manii muene uajokota.” 
 
 Mbaxi ua mu kuata mu kinama ; ua mu katula o lupisa. Ukala 
 mu xika ni lupisa lua Nguadi, uxi : 
 
 44 Kalumbinga 665 ka Nguadi, 
 
 Nguadi uafu, 
 
 Kalumbinga kaxala.” 
 
 Nguadi uakuatele o pata ni Mbaxi; Nguadi uajokota; o Mbaxi 
 uabuluka. 
 
 Mahezu. 
 
 XXXVIII. 
 
 KAZUNDU N’ AKAJI E AIADI. 
 
 Ngateletele Zundu a Kumboto, uasakenene 666 ahetu aiadi. Mu- 
 hatu iu, ua mu tungila ku tunda ; mukua, ua mu tungila ku luiji. 
 Muene, bu nangu 667 di£ bu kaxi. 
 
 Ahetu ateleka funji, kiiadi kid ; iabila kumoxi. Muhetu ua dikota 
 uakatula mukunji, uxi: “Nd 6 katakane pai enu!” Muhatu ua 
 ndenge ue uazangula mukunji, uxi: “ Katakane pai enu!” 
 
 Akunji akatuka; abixila kumoxi. Iu uxi: “A ku tumu.” 668 Mu- 
 kua uxi: “A ku tumu.” Kazundu 669 uxi: “Ngibanga kiebi? Ahetu 
 aiadi a ngi tumu. Ha ngatuama o kuia kud dikota, ndenge uxi *uai 
 hanji kud na mvuale o ki ngituama o kuia kud ndenge, dikota uxi : 
 * uai hanji kud kate 570 id.’ ” Kazundu ukala mu kuimbila, uxi : 
 
 41 Ngatangalal’d ! 671 Ngatangalal’^ ! 
 
 Ngatangalal’d ! Ngatangalal’d ! ” 
 
 Kazundu uasakenene ahetu aiadi; ateleka funji kumoxi. A mu 
 tumina kumoxi. Zundu uxi: “'Ngibanga kiebi?” Iu ki ene mu 
 dila : Ku6-kuo ! ku6-kuo ! atu exi : “Dizundu diala mu dila.” 
 Manii kana ; diala mu kuila, dixi : 
 
 44 Ngatangalal’d ! ” 
 
Frog and his Two Wives . 217 
 
 hill. It comes where Partridge is ; Partridge runs ; it will not (do). 
 The fire comes nearer him ; he begins to fly from the fire. The fire 
 catches him ; he is burnt. 
 
 The fire came to end in country. The hunters, who had come to 
 the fire-hunt, have scattered. Turtle comes out of the ant-hill ; he 
 looks on ground ; Partridge is burnt i He says : “ What ! comrade 
 Partridge, I had with him that discussion, he saying * thou shalt be 
 burnt; but he himself was burnt.” 
 
 Turtle took him by the leg; he took off from him a spur. He 
 begins to play with the spur of Partridge, saying : 
 
 “ Little horn of Partridge, 
 
 Partridge is dead, 
 
 The little horn is left.’* 
 
 Partridge had a discussion with Turtle; Partridge was burnt; 
 Turtle escaped. 
 
 End. 
 
 XXXVIII. 
 
 FROG AND HIS TWO WIVES. 
 
 I will tell of Frog Kumboto, who married two wives. This wife, 
 he built for her on the East ; the other, he built for her on the West. 
 He, his favorite place 662 (was) in the middle. 
 
 The wives cooked mush, both of them ; it was done at the same 
 time. The head-wife took a messenger, saying : “ Go and fetch your 
 father ! ” The inferior wife also took up a messenger, saying : “ Go 
 and fetch your father ! ” 
 
 The messengers started ; they arrived at the same (time). One 
 said : “They sent for thee.” The other said : “ They sent for thee.” 
 Frog said : “ How shall I do ? Both wives sent for me. If I begin 
 by going to the superior, the inferior will say * thou wentest first to 
 the head-wife ; * but if I begin by going to the inferior, the superior 
 will say 1 thou wentest first to thy sweetheart.’ ” Frog began to sing, 
 saying : 
 
 “ I am in trouble ! I am in trouble ! 
 
 I am in trouble ! I am in trouble ! ” 
 
 Frog had married two wives ; they cooked mush at the same time. 
 They sent for him at the same time. Frog said : “ How shall I do ? ” 
 He whenever he is croaking : Kuo-kuo ! ku6-ku6 ! people say : “ The 
 frog is croaking.” But no ; he is speaking, saying : 
 
 “ I am in trouble ! ” 
 
218 
 
 Folk- Tales of Angola . 
 
 XXXIX. 
 
 NIANGA DIA NGENGA NI JIMBUA JE. 
 
 Ngateletele Nianga dia Ngenga, mutu uakexile dinianga; uasa- 
 kanene ahetu aiadi. Uene ni jimbua je jiiadi ; ia mukaji ni ia 
 ndumbe. Ualozele jixitu; utala k’ala mu loza dingi ; uxi: “Ngi- 
 xana kimbanda pala ku ngi idika umbanda ua kuloza.” 
 
 Uexana kimbanda. Kimbanda kiaidika umbanda; uabu. Ha ki 
 mu ambela ijila, uxi : “Ha uazekele m’o’nzo ia dikota, usambela mu 
 kisumbula; ha uazekele m’o’nzo ia ndenge, k’ usambela mu kisu- 
 rnbula ; uxikama ku dilundu.” Dinianga uaxikina. U£ne mu loza o 
 jixitu. 
 
 Kizu’ eki, uakatuka ni jimbua je jiiadi. Uabixila mu tutu ; uai- 
 dika kisumbula ; uasambela. Jimbua jaxikama boxi dia kisumbula. 
 Kitangana, mbambi ieza. Utudika uta ; uloza mb&mbi. Mbambi 
 iabu ; jimbua jezubidisa. Muene umateka kutuluka; k'atena. Uala 
 mu banga mu muxi ni kutuluka ; ualembua. O dikumbi diafu kid. 
 
 Imbua ie, ia ndumbe, ixi ku muxima u&: “Ha nga di xiba, o ngana 
 iami k'atena kutuluka/’ lambela ngana ie, ixi : “Takula dikua boxi, 
 tu ku bane mueniu ; k’uile uxi 1 nga di uana/ ” Dinianga uasonona 
 dikua boxi. Imbua ia di zangula ; iakoka muxi. O imbua ia mukaji 
 iambata muxi ; eza n’4. A u imika ku kisumbula. Imbua ia ndumbe 
 iambela ngana ie, ixi: “Diota kinama ku muxi.” Dinianga uate 
 kinama ku muxi ; uatuluka. 
 
 Uatale mbambi i&; iabu. Ua i sese; ua i kutu bu kiba. Jimbua 
 je jixi : “ Eie, ngana ietu, ki tuandala ku ku ambela, k’uile, uxi ‘ nga- 
 mono kisuma.’ Eie uakolomuene kimbanda. Kiki, ki a ku bange- 
 lele o kimbanda, ua ku bele ijila. Lelu, eie uajimbila o kijila ; 
 uanaminina mu lu dia muxi. Etu tua ku tulula. O ki tuazuela 
 kia, eie uevu. O ima ioso u i iva-jinga, ki izuela. Ki zuela o sanji, 
 u k’ ivua ; ki zuela o hombo, u k’ ivua ; ki zuela o ’mbua, u k’ ivua ; 
 ki zuela kanjila mu iangu, u k’ ivua. Uivua ngoho ; u di xib’d. Ha 
 ud ki tangela mutu ni mukuenu, ufua.” Nianga dia Ngenga uxi : 
 “ Kiauaba.” Uazangula mbambi ie ; uabixila ku bat a. Ubokona 
 m’o’nzo ; uazekele. 
 
 Kimenemene, ateieka funji. Uanomona xitu ; uebake bu dilonga 
 ni muzonge ni funji. Uabana jimbua je. Ahetu exi : “ Palahi ubela 
 
Nianga dia Ngenga and his Dogs . 
 
 219 
 
 XXXIX. 
 
 NIANGA DIA NGENGA AND HIS DOGS. 
 
 I will tell of Nianga dia Ngenga, a man who was a hunter ; who 
 married two wives. He had his two dogs ; a female and a male. 
 He shot game ; he sees he is not shooting any more, says : “ I will 
 call a medicine-man to prepare me a medicine for shooting.” 
 
 He called the medicine-man. The medicine-man prepared a med- 
 icine ; it is ready. Then he tells him precepts, saying : “ If thou 
 sleptest in the house of the elder, thou shalt climb into the tree-seat. 
 If thou sleptest in the house of the younger, thou shalt not climb 
 into the tree -seat; thou shalt sit on a termite- hill.” Dinianga 
 assented. He keeps on shooting game. 
 
 One day, he started with both his dogs. He arrived in bush ; he 
 arranged the tree-seat ; climbed. The dogs sat under the tree-seat. 
 A while, the deer comes. He shoulders the gun ; he shoots the 
 deer. The deer fell ; the dogs finished it. He begins to get down ; 
 he cannot. He is struggling on the tree, to get down ; he gives in. 
 The sun is dead already. 
 
 His dog, the male, says in his heart : “ If I keep silent, my master 
 cannot come down.” He tells his master, saying : “ Throw the 
 hatchet down, that we save thy life ; do not think, saying * I met a 
 bad sign/ ” Dinianga let the hatchet drop on the ground. The dog 
 took it up ; he felled a tree. The female dog carried the tree ; they 
 come with it. They set it up to the tree-seat. The male dog tells 
 his master, saying : “ Step (with thy) foot on (this) pole.” Dinianga 
 set (his) foot on the pole ; he came down. 
 
 He flayed his deer ; it is finished. He cut it open ; he bound 
 it into the skin. His dogs say: “ Thou, our master, what we are 
 going to tell thee, do not think, saying : * I have seen a bad omen/ 
 Thou didst call a medicine-man. Now, when he made (medicine) 
 for thee, the medicine-man, he gave thee injunctions. To-day thou 
 didst forget the injunction; thou didst stick up in the tree. We 
 have taken thee down. What we have spoken now, thou hast heard. 
 All things, thou shalt ever hear them when they speak. What the 
 fowl speaks, thou shalt hear it ; what the goat speaks, thou shalt 
 hear it ; (what) the dog says, thou shalt hear it ; what the little bird 
 speaks in the bush, thou shalt hear it. Thou shalt only hear ; thou 
 shalt hold thy peace. If thou tell it to any one else, thou shalt die.” 
 Nianga dia Ngenga said: “ Very well.” He took up his deer; he 
 arrived at home. He entered the house ; slept. 
 
 Morning, they cook the mush. He took meat; he put it in a 
 plate with gravy and mush. He gave to his dogs. The wives said : 
 
220 
 
 Folk - Tales of Angola. 
 
 o jimbua o xitu ioso eii ? ” Muene uxi : “ Mukonda jene ji ngala mu 
 kuenda najiu.” Ahetu a di xib’d. O xitu iamukud, Dinianga ua i 
 uanesa akud bu sanzala. Akal’a ku izua. 
 
 O Dinianga, ki ene mu zuela o ibaku, u£ne mu kuiva. Ua di 
 xib’d. 
 
 Kizu’ eki, uaxikama bu kanga ni jimbua je jiiadi, ja mu kondoloka. 
 O muhatu ue ua dikota uala bu kinu ; uala mu zuka. O jisanji jala 
 mu di fetela ni hombo, ixi : “ Musonii uala mu kuiza. Lelu, sanji, 
 andala ku ku jiba.” O sanji jixi : “A ku jib’ eie, u hombo, uakulu.” 
 Hombo ixi: “Atuama ku ku jiba, eie sanji; o mungu n’a ngi jiba 
 km’ eme.” 
 
 O Dinianga, uala mu kuivua, uala mu kuolela ; manii ukou’ e uala 
 mu kuiza. O muhatu d, ki evu ngan’d uala mu kolela , 572 usakuka 
 ku mu tala. Ki atala mu kanga, manii d uala mu kuiza, uazuata 
 makoza. 
 
 Muhatu uxi : “ Eie, ngan’etu, uala mu kuolela manii etu, uala mu 
 kuiza, uazuata makoza.” Diiala uxi : “ Muene, manii enu, ki ngu 
 mu mono, ku ala mu kuijila. Eme ngolela mak’ ami engi, u ngaxi- 
 ngeneka.” Muhatu uxi : “ Makutu d ! manii etu ua mu olela.” Mu- 
 hatu uambela manii d, uxi: “Eie, manii etu, uamona kukindana, 
 holome e ua ku olela.” Manii d, ki evu kiki, kia mu iibila; uxi: 
 “Holome ami, ua ngi xingi.” Ukouakimi, m’o’nzo ia mon’ d ngud 
 kubokona-mu dingi. Utula inzo iengi mu sanzala. Mon’ £ uateleka 
 kudia ; ubana manii Manii k ngud. 
 
 Muhatu ua di kuata ni ngan’ d, uxi : " Eie uaxingi manii etu.” 
 Ngan’ k uxi : w Hanji ngamateka ku ku ambela, ngixi : ‘ mak’ ami engi 
 ngaxingeneka.’ ” Muhatu uxi : “ Eme, kikala u ngi tangela o maka, u 
 uaxingeneka. Ha k’u ngi tangel’ d, manii etu ua mu olela.” Diiala 
 uxi: “Tuzeke; mungu ngizuela.” Azekele. 
 
 Kimenemene, diiala uatumu kuixana akud mu sanzala ; atena. 
 Diiala uxi : ** Enu, akuetu, ivuenu ki ngizuela ; mukonda ngandala 
 kufu’ ami. O kalunga kami, ki mu ka tukumuke.” Uxi: “Enu, 
 akuetu, nga di longa ufunu uami ua unianga. Eme ngexanene ki- 
 mbanda; ua ngi bangelele umbanda; ua ngi bele ijila ; uxi: ‘ha 
 uazekele m’o’nzo ia ndenge, k’usambele mu kisumbula.’ Ngai mu 
 nianga ni jimbua jami jiiadi. Ngajimbila kijila, ki a ngi bele kimba- 
 nda. Ngalozo mbdmbi ; mbambi iabu boxi. Eme ki ngitena kutu- 
 luka. O jimbua jami jabatula muxi ; ngatuluka. Ha ji ng’ ambela, 
 
221 
 
 Nianga dia Ngenga and his Dogs . 
 
 “Why givest thou the dogs all that meat?” He said: “Because 
 they are (those) with whom I always go out.” The women are silent. 
 The other meat, Dinianga he divided it to the others in the village. 
 They lived on some days. 
 
 Dinianga, whenever animals were speaking, he always heard. He 
 held his peace. 
 
 One day, he is seated outside with his two dogs who are around 
 him. His wife, the principal, is at the mortar ; she is pounding. 
 The fowls begin to whisper with the goat, who says : “ A visitor is 
 coming. To-day, fowl, they will kill thee.” The fowls said : “They 
 will kill thee, thou goat, so fat.” The goat said: “They will first 
 kill thee, thou chicken ; to-morrow then they will kill me, me too.” 
 
 Dinianga, who was hearing, begins to laugh ; however, his mother 
 in-law is coming. His wife, when she hears her master, who is 
 laughing, she turns round to look at him. When she looks in the 
 distance, her mother is coming wearing rags. 
 
 The woman says : “ Thou, my master, art laughing at my mother, 
 who is coming, wearing rags.” The man said : “ She, thy mother, 
 I saw her not, where she was coming. I laughed about my own 
 affairs, different, that I was thinking.” The wife says : “ Thy lies ! 
 my mother thou didst laugh at her.” The woman tells her mother, 
 saying : “ Thou, my mother, who comest to visit, thy son-in-law has 
 laughed at thee.” Her mother, when she heard this, it displeased 
 her, she said : “ My son-in-law, thou hast insulted me.” The mother- 
 in-law, in the house of her daughter, she refuses to enter there 
 any more. She puts up at another house in the village. Her 
 daughter cooks the food ; she gives (it) to her mother. Her mother 
 refuses. 
 
 The woman grapples with her master, saying : “Thou hast insulted 
 my mother.” Her master says : “ But now, I began to tell thee, 
 saying, ‘matters of mine, others, I was thinking.’” The woman 
 said : “ I, it shall be thou tellest me the matters, that thou wast 
 thinking. If thou tellest me not them, my mother, thou didst laugh 
 ^at her.” The man said : “ Let us sleep ; to-morrow I shall speak.” 
 They slept. 
 
 Morning, the man sent to call the other people in the village ; 
 they come in full. The man said: “You, our folks, listen to what 
 I speak ; for I am going to die. My death, do not remember it.” 
 He says: “You, our people, I learnt my craft of hunting. I called 
 a medicine-man ; he made for me a medicine ; he gave me rules, 
 saying, ‘ If thou didst sleep in house of younger, do not climb into 
 tree-seat.’ I went a-hunting with both my dogs. I forgot the rule, 
 that the medicine-man had given me. I shot a deer ; the deer fell 
 on ground. I cannot get down. My dogs, they cut a tree ; I got 
 
222 
 
 Folk- Tales of Angola . 
 
 jixi : ‘tua ku tulula mu kisumbula. O ki zuela-jinga o jixitu, uk* 
 ivua. K’u ki tangele mutu ; ha ud ki tangela mutu, ufua.’ Eme, 
 kiene ki ngaxikina. Eme ngene ami. O maza, o jisanji ha jala mu 
 di fetela ni hombo. Eme nga j* ivu ; ni ngolela. Eme k! ngejfa 
 ngixi ‘ ukou’ami uala mu kuiza; ’ ngolela jisanji. Muhatu ami usa- 
 kuka; utala manii d, uala mu kuiza. Uxi : ‘Manii etu ua mu olela.’ 
 Ngixi ‘kana.* Uxi: ‘Kikala u ngi tangela kioso ki uolela.’ Enu, 
 akuetu, o kijila, ki a ngi bana o jimbua jami, jixi ‘ki tuzuela , 673 k'u 
 ki tangele mutu,’ o lelu muhatu ami, iu ua ngi jijidika, uxi ‘ngi 
 tangele ki uolela.’ Kiene ki nga m’ ixanena, enu akuetu. Ngandala 
 kufu’ami. Mahezu enu.” Akua exi: “A Nzambi.” 
 
 Dinianga dibalumuka ; ubokona m’o’nzo i& ; unanga kitangana kia 
 ndumba. Muhetu e ubokona m’o’nzo ; u mu sanga uafu kid. 
 
 Jindandu ja Dinianga jixi : “ Eie, muhetu, eie uajiba ndandu ietu ; 
 mukonda eie, ha k’u mu jijidikile, hinu k’afu; mu fute .” 674 Malemba 
 a muhatu exi: “Tufuta kikuxi?” Eneexi: “Mu tu futa ngombe 
 jisamanu.” Malemba a muhatu anomona ngombe jisamanu; afutu. 
 
 Nianga dia Ngenga uasakenene muhatu £. Ki aia mu nianga, 
 uajimbidile o kijila; jimbua je, jiji ja mu bele o mueniu. Jixi: 
 “ K’u ki tangele mutu.” O kizua, ki a mu jijidika o muhatu, kiene 
 ki a ki kunda, kiene kizua kie kia kufua. O jimbua j£ u&, jafile ni 
 ngana id kumoxi. 
 
 Ha tuamesena o kuta, tuta dingi ; ha tuarnesena o kuzeka, tuzeka. 
 Mahezu enu ! 
 
 XL. 
 
 MBANZA KTTAMBA KIA XIBA. 
 
 Mbanza Kitamba kia Xiba, soba iakexile mu ’Asanji, uatungisa 
 bata die; uakal’£. O ki akala, kuku j £, 575 mbanza Muhongo, uafu. 
 A mu fundu ; adidi tambi ; iabu. 
 
 Mbanza Kitamba uxi : “ Ki afu kuku jami, eme ngi di kota ; o 
 sanzala iami ue, kana mutu ubanga-bu kima. An* a ndenge k’akola ; 
 ahetu k’azuku ; kana mutu uzuela bu sanzala.” O makota exi : 
 “ Mbanza, o muhetu uafu ; uxi ‘ bu sanzala k’azuela ; eme ki ngidi, 
 
223 
 
 King Kitamba kia Xiba . 
 
 down. Then they tell me, saying, ‘ We have got thee down from 
 the tree-seat. Whatever animals speak, thou shalt hear it. Do not 
 tell it to anybody; if thou tellest it to any one, thou shalt die/ I, 
 the same, I agreed to it. I lived on. Yesterday, the fowls, they are 
 whispering with the goat. I heard them ; and I laughed. I knew 
 not to think * my mother-in-law is coming ; ’ I laughed (about) the 
 fowls. My wife turns round ; she sees her mother, who is coming. 
 She says: ‘My mother, thou didst laugh at her/ I said : ‘No/ 
 She said : ‘It shall be, thou tellest whatever thou didst laugh about/ 
 You, our people, the rule, which my dogs gave me, saying, ‘what 
 we speak, thou shalt not tell it to any one/ to-day, my wife, she has 
 forced me (to break), saying, ‘tell me what thou didst laugh at/ 
 Therefore I called you, you, our people. I am going to die. I have 
 finished.” The people said: “With God.” 
 
 Dinianga stands up ; he enters his house ; he stays a long time. 
 His wife enters the house ; she finds him dead already. 
 
 The kinsmen of Dinianga say : “ Thou, woman, thou hast killed 
 our kinsman ; for thou, if thou hadst not forced him, now he would 
 not be dead; pay (for) him.” 574 The uncles of the woman said: 
 “We shall pay how much?” They said: “You shall pay us cattle 
 six (heads).” The uncles of the woman took the six cattle ; they 
 have paid. 
 
 Nianga dia Ngenga had married his wife. When he went a-hunt- 
 ing, he forgot the injunction ; his dogs, these saved his life. They 
 said : “ Thou shalt not tell it to any one.” The day, when the 
 woman forced him, that same (day) that he told it, that same (was) 
 his day of dying. His dogs too, they died with their master, 
 together. 
 
 If we want to tell, let us tell more ; if we want to sleep, let us 
 sleep. Finished. 
 
 XL. 
 
 KING KITAMBA KIA XIBA. 
 
 Mbanza (King) Kitamba kia Xiba, a chief who was at Kasanji, 
 had built his village ; he lived on. When he was thus, his head-wife, 
 Queen Muhongo, died. They buried her ; they wailed the mourn- 
 ing ; it ended. 
 
 Mbanza Kitamba said : “ Since my head-wife died, I shall mourn ; 
 my village too, no man shall do anything therein. The young peo- 
 ple shall not shout ; the women shall not pound ; no one shall speak 
 in the village.” The head-men said : “ Master, the woman is dead ; 
 
224 Folk -Tales of Angola . 
 
 ki nginu, ki ngizuela ; * etu kilua tu ki mona.” Muene, mbanza, uxi : 
 44 Ha muamesena, muxi eme ngolela, ngizuela, bu sanzala azuela, 
 kikala mui ngi takenena kuku jami, mbanza Muhongo. , ’ Makot* 
 exi : “ Mbanza, o mutu uafu kia ; tu mu takana kiebi ? ” Muene uxi : 
 “ Ha ki mutena ku mu takana, eme ngala ni kikoto ; bu sanzala iami, 
 kana mutu uzuela-bu.” 
 
 Makota a di zuelesa mu did, exi : “ Tukengienu kimbanda.” 
 Atumu kimbanda ; mukolomono ua kimbanda, uta. Kimbanda kie- 
 za; teleku i&, mama ia ngombe. Kimbanda uxi: “Tangenu, i mua 
 ngi tumina.” Exi : 44 Mbanz’ a kuku Muhongo uafu ; o mbanza Ki- 
 tamba uxi * ngi di kota ; bu sanzala kana mutu uzuela-bu ; ha mua- 
 mesena kuzuela, mua ngi takenena kuku jami, mbanza Muhongo. * 
 Kiene ki tua ku tumina, eie, kimbanda, n’ua mu takana, mbanz' a 
 kuku, ku ’Alunga ; mundu n’usanguluka.” 
 
 Kimbanda uxi : “ Kiauaba.” Uabiti mu ngongo ni kubanda ; ua- 
 bake kinu kia umbanda bu kanga, uxi : 44 Mbanza muene eze, azoue ; 
 mundu uoso uzoua.” Mbanza uazouo ; mundu uoso uazouo. Ki- 
 mbanda uxi : “ Kandenu kina mu kijima kiami, bu dijiku.” Akande 
 kina ; kiabu. 
 
 Uakutuka mu kina ni kana k£, k’ejile naku. Uambela muhetu 
 ue, uxi: “Izua ioso, k’uzuat eie ponda; u di kumba 676 ngoho. Izua 
 ioso, uta-jinga menia bu jiku beniaba.” Muhatu uaxikina. Kimba- 
 nda uxi : 44 Vumbikenu-kiu.” A ki vumbika, ni kimbanda ni mon’ 6 ; 
 a ki balela, kala ki buakexile o dijiku diene. ,, Akal’4. Muhatu uene 
 mu ta o menia bu jiku, izua ioso. 
 
 O kimbanda, ki akutuka mu kina, muakubuka njila ionene. Ua- 
 kuata mu njila ; muene uatuamena, mon’ e uaxala ku ema. Enda 
 kitangana; abixila ku mbandu a sanzala; kuene ku ’Alunga-ngombe. 
 Kimbanda utala mu kaxi kia sanzala ; mbanza Muhongo iunia, uala 
 mu tunga ngalu. Ubixila b’ala mbanza Muhongo; mbanza Muho- 
 ngo usakula mesu. Utala mutu, uala mu kuiza, uxi : “Eie, uala mu 
 kuiza, uatundu kuebi?” Kimbanda uxi: “Eie muene, nga ku takana. 
 Hanji ki uafua, mbanza Kitamba ngue kudia, ngue kunua, ngue 
 kuzuela. Bu sanzala k’azuku, k* azuela ; uxi 4 ha ngizuela, ha ngi- 
 dia, katakane-enu kuku jami/ Kiene kia ngi beka kunu. Mahezu 
 
 Mbanz’ a kuku uxi: “Kiauaba. Za utale iunia; 677 nanii uaxi- 
 kama?” Kimbanda uxi: “ Ki nga mu ijfa.” Mbanz’ a kuku uxi: 
 44 Muene na ’Alunga-ngombe ; muene u&ne mu tu dia, etu ene oso.” 
 
King Kitamba kia Xiba . 225 
 
 thou sayest, * In village they shall not speak ; I will not eat, not 
 drink ; not speak ; * we never yet saw this.” He, the king, said : 
 “ If you desire, that I laugh, (that) I talk, (that) in the village they 
 talk, it shall be (that) you bring me my head-wife, Queen Muhongo.” 
 The head-men say : “ King, the person is now dead ; how can we 
 fetch her ? ” He said : “ If ye cannot fetch her, I am in mourning ; 
 in my village, no person shall talk.” 
 
 The head-men consult among themselves, saying : “ Let us seek 
 a medicine-man.” They send for the medicine-man ; the calling- 
 present to the doctor (is) a gun. The doctor has come ; his cooking 
 (is) a cow. The doctor said : “ Tell, what you sent me for.” They 
 said : “ The head-queen Muhongo is dead ; King Kitamba says, 4 1 
 will mourn ; in the village no one shall talk ; if you want to talk, 
 you must fetch me my head-wife, Queen Muhongo.’ Therefore it is 
 we sent for thee, thee, the doctor, that thou fetchest her, the head- 
 queen, from Kalunga; that the people may rejoice.” 
 
 The doctor said : “All right.” He went through the country 
 gathering herbs ; he set a medicine-mortar outside, saying : “ The 
 king, he shall come (and) wash ; all the people shall wash.” The 
 chief washed ; all the people washed. The doctor said : “ Dig ye a 
 grave in my guest-hut, at the fire-place.” They dug the grave ; it is 
 done 
 
 He entered the grave with his little child, which had come with 
 him. He told his wife, saying : “ All days, do not wear a girdle ; 
 thou shalt tuck in only. 676 All days thou shalt constantly put water 
 on the fire-place here.” The woman assented. The doctor said : 
 “ Cover ye it up.” They filled it up, with the doctor and his child ; 
 they rammed it down as when there was the fire-place itself. They 
 lived on. The wife always puts the water on the fire-place, all days. 
 
 The doctor, when he got into the grave, there opened a large 
 road. He starts on the road ; he goes ahead ; his child walks be- 
 hind. They walk a while ; they arrive beside a village ; that is at 
 Kalunga-ngombe’s. The doctor looks into the middle of the village ; 
 Queen Muhongo is yonder; she is sewing a basket. He arrives 
 where Queen Muhongo is ; Queen Muhongo turns (her) eyes. She 
 sees a man who is coming, she says : “ Thou, who art coming, 
 whence comest thou?” The doctor said: “Thou, thyself, I have 
 sought thee. Since thou art dead, King Kitamba will not eat, will 
 not drink, will not speak. In the village they pound not; they 
 speak not ; he says, ‘ If I shall talk, if I eat, go ye and fetch my 
 head -wife.’ That is what brought me here. I have spoken.” 
 
 The head-queen said: “Very well. Come look at that one; who is 
 it sitting ? ” The doctor said : “ I know him not.” The head-queen 
 said : “ He is Lord Kalunga-ngombe ; he is always consuming us, 
 
226 
 
 Folk - Tales of A ngola . 
 
 Uxi dingi : “ O iunid, nanii ? uala bu lubambu.” Kimbanda Uxi : 
 “Ua di fu ni mbanza Kitamba, nga mu xi ku ngatundu.” Mbanz’ 
 a kuku uxi : “ Muene mbanza Kitamba ; muene ku lu dia mundu 
 k*ala-ku dingi ; kuakambe mivu ikuxi, 678 mbanza uandala kufua. 
 Eie, kimbanda, ueza mu ngi takana, etu, kunu ku ’Alunga, ki ku&ne 
 mu kuiza mutu, n’avutuka dingi. Aba luselu luami, lu a ngi fundile 
 nalu ; manii ki uia koko, k’a ku kuatese makutu, exi ‘k’uele-ku/ O 
 mbanza muene, k’ua mu tangela-kiu, uxi * nga ku sange kid ku ’Alu- 
 nga.’” Ua di xib’e. Uxi dingi: “ Eie muene, kimbanda, ki ngitena 
 ku ku bana kudia kunu. Ha uadi kunu, k’utena dingi kuvutuka.” 
 Kimbanda uxi : “ Kiauaba.” Uasuluka. 
 
 Ubixila b’akutukila mu kina ni mon’ £, uendele n’£. O muhatu, 
 uaxala ku kanga, uene mu ta o menia bu jiku. Kizu’ eki utala bu 
 jiku: b’a di bulu misula. Kitangana, utala: mutue ua kimbanda 
 uatundu. Kimbanda utakula maku ku kanga ; uafomoka ; iu ku 
 kanga. Ukuata mona mu lukuaku ; ua mu te ku kanga. Mona 
 utala ku dikumbi ; uambuka. Kimbanda uai mu iangu ; uabande. 
 Ueza ; ua mu sukula. Mona uatukumuka. Azekele. 
 
 Kimenemene, kimbanda uxi : “ Enu, makota a sanzala, mua ngi 
 takanene, izenu baba, ngikunde ku ngendele.” Makota atena ; ua- 
 kundu ioso, i a mu kundila mbanz’ a kuku. Kimbanda uxi : “ Ma- 
 hezu. Ngi kuenu kid.” Makot' exi : “ Kiauaba.” Anomona abik* 
 aiadi ; a mu ku. Kimbanda uai’e ku bata die. 
 
 Makota akundila mbanza, exi : “ Kimbanda kia di kundu, kixi 
 ‘ ngendele ku ’Alunga-ngombe. Mbanz’ a kuku nga mu sange, ngixi 
 “hanji ki uafua, mbanza k'ene mu dia, k’ene mu nua; iza, tuie.” 
 Mbanz’ a kuku ua ngi vutuila, uxi “etu kunu, ki kuene mu kuiza 
 mutu, n’avutuka dingi. Luselu luami lulu, ambata-lu, k’a ku mone 
 makutu.” ’ Kiene ki a tu kundila kimbanda. Eie, mbanza, mahezu. 
 Luselu lueniulu, lu afundile nalu mbanz’ a kuku.” Mbanza uxi : 
 “ Kidi ; luene.” 
 
 Ki abange ku izua, mbanza iu udia ; mbanza iu unua. Akuata ku 
 mivu, mbanza uafu. Adidi tambi ; iamuangana. 
 
 Mbanza Kitamba kia Xiba mu ’Asanji uaxia mak’ d. 
 
227 
 
 King Kitamba kia Xiba . 
 
 us all.” She said again: “He yonder, who (is he)? who is in the 
 chain.” The doctor said : “ He looks like King Kitamba, whom I 
 left where I came from.” The queen said : “ He is King Kitamba. 
 He is in the world not any longer ; there lacks how many years, 678 
 the chief will die. Thou, doctor, who earnest to fetch me, we, here 
 in Kalunga, never comes one here to return again. Take my arm- 
 ring, that they buried me with ; that when thou goest there, they 
 accuse thee not of lying, saying, ‘thou wentest not there.’ The 
 chief himself, do not tell it him, saying, 4 1 found thee already in 
 Kalunga/” She paused. She said again: 44 Thou thyself, doctor, 
 I cannot give thee to eat here. If thou eatest here, thou canst 
 return no more.” The doctor said : 44 Well.” He departed. 
 
 He arrives (at the place) where he got into the grave with his 
 child, that he went with. The woman, who stayed on earth, kept 
 putting water on the fire-place. One day, she looks at the fire-place : 
 there are cracks breaking. A while, she looks : the head of the 
 doctor has come out. The doctor throws (his) arms outside; he 
 gets out ; he is on ground. He takes the child by the arm ; he sets 
 him on ground. The child looks at the sun ; he faints. The doctor 
 goes to the bush ; he gathers herbs. He comes ; he washes him. 
 The son comes to. They slept. 
 
 In morning, the doctor says : 44 You, head-men of the town, who 
 fetched me, come here that I report where I went.” The head-men 
 all come ; he reports everything that the head-queen had told him. 
 The doctor said: “Finished. Pay me now.” The head-men said: 
 44 Well.” They took two slaves ; they paid him. The doctor went 
 to his home. 
 
 The head-men reported to the chief, saying: “The doctor re- 
 ported, saying, 4 1 went to Kalunga-ngombe’s. The chiefs wife, 
 I found her, said, “ Since thou didst die, the chief does not eat, 
 does not drink ; come, let us go.” The queen returned to me, say- 
 ing, “We, here, there comes not a person, to return any more. 
 This my arm-ring, take it (along), that they see thee not (with) 
 lies.” * That is what the doctor reported to us. Thou, king, we have 
 spoken. The ring is here, which they buried the queen with.” The 
 chief said: “Truth; (it is) the same.” 
 
 When they spent a few days, the chief, he eats ; the chief, he 
 drinks. They spent a few years, the chief died. They wailed the 
 funeral ; they scattered. 
 
 King Kitamba kia Xiba in Kasanji left this story. 
 
22 8 
 
 Folk - Tales of Angola, 
 
 XLI. 
 
 MON’ A DIIALA NI NGIJI. 
 
 Mon' a diiala a mu bakele ngunji kuala 679 lemba die, ngunji ia 
 ngombe . 680 Akal’a. 
 
 Lemba die uafu ; kana ku mu kula . 581 Pai a uatu ; kana ku mu 
 kula. Ndandu je joso jafu ; kana mutu uatena ku mu kula. K’ungu- 
 nji kuene' udima ; uxanga ; utaba. Ia a mu beta. O ngana je ja 
 ngunji k’a mu zuika kima . 582 Uzunga ni makoza, n’ende ni ku di 
 didila mu iangu. Uxi : “ Ngala mu tala hadi iavulu, mu konda dia 
 kukamba ndandu iami, u ngi kula.” Uakal’e. O ki a mu banene 
 lemba die ku ngunji, mon’ a ndenge, o kiki ueza pesa 683 ia diiala. 
 Uene mu kalakala o ubika. 
 
 Kizu’ eki, uia ku kilu ; uanjuua nzoji kuma Ngiji iala mu mu 
 ambela, ixi : “ Mungu mu kimenemene, atu k’ajikula lua , 684 di me- 
 neke bu tabu. Ima itatu, i usanga-bu, kioso ki a ku uabela, k&no- 
 mone. Kota o ngonga ; ha o ima iiadi, ndenge.” Mon* a diiala 
 utukumuka ku kilu : nzoji. Uxingeneka ; uxi : “ Nzoji, i nganjuua, 
 iende kiebi ? ” 686 Ua di xib’e. 
 
 Uabange izua itatu; kia kauana, uanjiua 687 dingi; Ngiji ixi: 
 “ Eie, nga ku ambelele, ngixi * mungu mu kimenemene, di meneke 
 bu tabu. Kioso ki a ku uabela, kanomone.’ O kiki, mu konda 
 diahi k’uele-bu?” Ngiji ia di xib’e. 
 
 Mon’ a diiala utukumuka : nzoji. O kuma kuamateka ngoho o 
 kukia. Ubalumuka, ene oso kilua ajikula. Ukutuka mu njila; ubi- 
 xila bu tabu. Uemana ku mbandu a menia. Katangana, utala kita 
 kia mata kiala mu kuiza ku tandu a menia. O mazulu 688 a a beteka 
 koxi a menia, o ihunji iatalela mu-lu ; ua di xiba. Utala dingi : ma- 
 kuba aiadi a fazenda ala mu kuiza ku tandu a menia ; asomboka. 
 Katangana dingi, utala: kangonga ka keza; 589 kabixila b’emana. 
 Kene ue kemana. U ka kuata ; uvutuka ku bata. Ubixila ku 
 mbandu a bata ; uasu kakisasa. Uabeta kangonga ; ua ka sueka 
 mu kisata kia ’nzo. Uabokona m’o’nzo ; ua di xib’e. 
 
 Ngana j£ jixi : “Diabu , 590 zangula ditemu ; uia mu dirha. Ki 
 uzumbuka mu dima, uiza ni kita kia jihunii.” Uazangula ditemu ; 
 
The Young Man and the River . 
 
 229 
 
 XLI. 
 
 THE YOUNG MAN AND THE RIVER. 
 
 A young man was given as a pledge by his uncle, the pledge of 
 an ox . 680 They lived on. 
 
 His uncle died ; there is none to redeem him . 681 His father died ; 
 there is none to redeem him. His relatives all died ; no person was 
 able to redeem him. In bondship, there he hoes ; he cuts wood ; 
 he gets water. Now they beat him. His masters of bondship, they 
 do not dress him at all. He goes about in rags, to walk and cry to 
 himself in the bush. He says : “I am seeing great misery, because 
 of lacking a relative of mine, who (can) redeem me.” He lived on. 
 When his uncle gave him as a pledge, (he was) a child ; but now 
 he has become a young man . 683 He keeps on doing (his) slavery 
 work. 
 
 One day, he goes to sleep ; he dreams a dream, that the River is 
 speaking to him, saying: “ To-morrow in morning, (when) the peo- 
 ple have not opened yet , 584 be early at the landing. Three things, 
 that thou shalt find there, whichever pleases thee, take. The best 
 (is) the ngonga-basket ; 586 as to the other two things, (they are) in- 
 ferior.” The young man awakes from sleep : (it is) a dream. He 
 thinks, says : “ The dream, that I dreamt, it meant what ? ” 585 He 
 kept quiet. 
 
 He spent three days ; on the fourth, he dreamt again, the River 
 saying : “ Thou, I have told thee, saying, ‘ to-morrow in the morn- 
 ing, be early at the landing. The thing that pleases thee, take/ 
 Now, because of what didst thou not go there ? ” The River 
 paused. 
 
 The young man awakes : a dream. Outside it was just beginning 
 to dawn. He gets up ; they all have not yet opened. He enters the 
 road ; arrives at the landing. He stands at the side of the water. 
 A moment, he sees a bundle of guns that is coming on top of the 
 water. The muzzles 588 are downward under the water, the butt- 
 ends are looking upwards ; he keeps quiet. He looks again ; two 
 bales of cotton cloth are coming on top of the water ; they pass by. 
 A moment again, he looks : a small basket is coming ; 689 it arrives 
 where he stands. It also stands (still). He takes it ; returns home. 
 He arrived at the side of the house ; he cut a small twig. He struck 
 the basket ; he hid it in the grass-wall of the house. He went into 
 the house ; kept quiet. 
 
 His masters said : “ Devil , 590 take up the hoe ; go to till. When 
 thou lea vest the tilling, thou shalt come with a bundle of fire-sticks.” 
 
230 
 
 Folk - Tales of Angola. 
 
 uai ku mabia. Uadimi ; uazumbuka. Uaxanga ; uakutu. Uaza- 
 ngula ; ubixila bu bata. Uatula jihunii; uadi xiba; uazekele. 
 
 Kimenemene, uxi : “ Ngitala hanji moxi a ngonga.” U i jikula: 
 jipelu joso muene mu jala. Uajika dingi ; uabake. Uai mu xanga ; 
 ueza, uatula. Exi : “ Ndd bu tabu.” Uai, uatabe ; ueza, uatula. 
 Kumbi diafu ; uzeka. Uanjiua ala mu mu idika o mixi ia umbanda, 
 exi : " Ki uia mu saka mahaxi a nganji, o mixi ie kinganji. Uoso uala 
 ni iidila , 691 muxi ue ua kinganji. O umbanda ua jisoba, u u banga 
 kinganji ni kinganji.” Adi xiba; muene utukumuka : nzoji. 
 
 Ubalumuka ; uai mu mabia. Uakalakala ; ueza ku bata. Uazeka 
 izua iiadi. Bu sanzala b’eza atu aiadi, ala mu sota kimbanda. Muene 
 uala m’o’nzo, atu aiadi ala rau zuela ni ngana id ia ngunji. 
 
 Ngana ie uxi : " Etu baba, ki b’ene kimbanda. Ndenu kasotienu 
 kuengi.” Muene, mon’ a diiala, utubuka m’o’nzo ; uibula atu aiadi, 
 uxi: “Ngana, uhaxi uahi, u akata mueza mu sotela o kimbanda?” 
 Atu aiadi exi: “Uhaxi, ud u sanga eie muene.” Uxi: “Ngi bani- 
 enu mukolomono.” Exi : “ Mukolomono- kikuxi ? ” Muene uxi : 
 “Pesa .” 692 Exi: “Tuaxikina.” A mu bana o pesa. O ngana ie 
 ia ungunji uxi: “Iu ua di metena. Eie muene, hanji ki tuene 
 adi , 693 o muxi ua dibuka k’ua u iji ; 594 o umbanda ua kusaka o haxi, 
 u u sanga kuebi?” Muene uxi: “Ngana, ngafikisa ngoho.” O 
 ngana ie ia ngunji uambela atu aiadi, uxi: “Ha k’a u tena 590 ka 
 mu betienu ; mukonda ua di metena.” Akatuka n’d ; abixila ku 
 bata, ku ala o haxi. 
 
 Ambela o haxi, exi : “ Kimbanda, tueza nakiu.” Muene, kimba- 
 nda, uatale o haxi, uxi: “Ngu mu tena ku mu saka.” Uakuata 
 k’umbanda izua ioso. Boso b’a mu kambe, a mu idika ku kilii. Mu 
 makuinii aiadi a kizua haxi ieluka. Kimbanda uxi : “ Haxi ia di 
 sanze kid ; ngi kuenu, ngii’ami.” Exi : “ Kikue kid kikuxi ? ” Uxi : 
 “ Seseme ia ngombe.” Axikina ; mukonda o imbanda ioso ia mu 
 lembuele, muene ua mu tena. A mu ku ; uvutuka ku bata did. 
 
 Usanga ngana ie ia ungunji. Ngana ie u mu ibula, uxi : “ Umba- 
 nda uotena ? ” Uxi : “ Ngotena ; haxi ieluka ; a ngi ku seseme ia 
 ngombe.” Ngana ie uxi : “ Kiauaba.” Uatambula seseme id ia 
 ngombe. Akal’a ku izua. 
 
 Kueza dingi atu mu kenga kimbanda. Uai n’d ; uasake ; a mu 
 futu dingi seseme ia ngombe. Ueza ku bata ; uafumana kid ixi ioso. 
 Exi : “ Muene kimbanda kia kidi.” 
 
231 
 
 The Young Man and the River. 
 
 He took up the hoe ; he went to the fields. He hoed ; he left 
 .(hoeing). He cut wood ; he bound (it). He took (it) up; he arrived 
 at home. He laid down the fire-sticks ; kept quiet ; slept. 
 
 Morning, he says : “ I will look first inside of the basket.” He 
 opens it : medicine-things all complete are in it. -He closed it 
 again; laid it aside. He went to cut wood; came, laid (it) down. 
 They say : “ Go to the landing.” He went, bailed ; came, set down. 
 The sun died ; he goes to sleep. He dreams (that) they are show- 
 ing him the plants of medicine, saying, “ When thou goest to cure 
 such diseases, the plants are such. Whoever has sores, his plant is 
 such a one. The medicine of chiefs, thou shalt make it this way 
 and this way.” They are silent ; he wakes up : a dream. 
 
 He gets up ; goes to the fields. He has worked ; has come home. 
 He slept two days. In yillage, there have come two persons who 
 are seeking a doctor. He is in the house^ the two persons are 
 speaking with his master of bondship. 
 
 His master says : “We, here, there is not a doctor. Go ye, and 
 seek elsewhere.” He, the young man, goes out of the house; asks 
 the two men, saying : “ Gentlemen, which sickness is ailing (him) 
 for whom you come to seek a doctor ? ” The two men said : “ The 
 sickness, thou shalt find it thyself.” He says : “ Ye give me the 
 calling -fee.” They say: “The fee is how much?” He said: 
 “A piece.” 692 They said: “We agree.” They give him the piece. 
 His master of bondship said: “This (one) is presumptuous. Thou 
 indeed, ever since we are two , 693 the plant of the thread-worm thou 
 knowest it not ; 594 the medicine to cure the sick man, where wilt 
 thou find it?” He said : “ Master, I am learning only.” His mas- 
 ter of bondship told the two men, saying : “ If he does not master 
 it , 696 beat him ; because he was presumptuous.” They started with 
 him ; they arrived at house where was the patient. 
 
 They tell the patient, saying : “ The doctor, we have come with 
 him.” He, the doctor, looked at the patient, said: “I can cure 
 him.” He begins to doctor every day. Where it fails him, he is 
 shown in sleep. In twenty days, the patient is safe. The doctor 
 says : “The patient is already well ; pay me, that I may go.” They 
 say: “Thy pay, how much?” Says he: “A heifer.” They agree, 
 because all the doctors had given him up, (but) he mastered him. 
 They paid him ; he returned to his home. 
 
 He finds his master of bondship. His master asks him, saying: 
 “ The medicine, couldst thou (do) it ? ” Says he : “I could ; the 
 patient is cured; they paid me a heifer.” His master says: “All 
 right.” He took his heifer. They lived on some days. 
 
 There came again people to seek a doctor. He went with them ; 
 he cured ; they paid him again a heifer. He came home ; now he 
 is famous (in) all the land. They say : “ He is a doctor of truth.” 
 
232 Folk - Tales of A ngola . 
 
 Uabange mivu itatu ; uala kia mu ngombe jisamanu. Uxinge- 
 neka, uxi : “ Ngi di kula kid.’* Uibula ngana ie ia ungunji, uxi : 
 “ Ngamesena ngii’ami kuoso ku ngamono ; ngi di kula kikuxi ? ” 
 Ngana ie uxi : “ Beka mama jitatu ja ngombe.” 695 Ua mu bana-jiu ; 
 uatundu-bu. Uai ixi ie iengi ia mu uabela. Uatungu ; uasakana; 
 uakal’e mu banga maumbanda. Mu mivu isamanu uala ni kibanga 
 kia jingombe javulu ; ueza kinjenge. 
 
 Mukuetu, a mu bakele ungunji, ha ukala mu tala hadi iavulu, 
 Ngiji ia mu bele umbanda, Iu uakalakelele o jingombe ; ua di ku- 
 dile ; uakitukile kia mutu uonene, uafumana. “ Unjenge uatundile 
 m’ umbanda.” Mu kizua kia lelu, kiaxalela kia sabu : 
 
 i 
 
 “ Dim’d ! ni bu mulolo ; 
 
 Zuel’d ! ni bu kisuke ; 
 
 Ndenge utudika b’asoko.” 697 
 
 Erne ngateletele misoso ni misoso, ha muevu, hudi! Mu kanu 
 muaxala dimi ni mazu. 698 Uaxangene, ukuta ; uadimine ; uzumbuka. 
 Uejile o kuenda, uila: “ ngii’ami.” 599 Mahezu enu. 
 
 XLII. 
 
 KINGUNGU A NJILA NI NGUNDU A NDALA. 
 
 “ Azokela mu ’itumba ; mbangi, 
 
 Tu ji kuatela bu madimi.” 600 
 
 Kingungu a Njila uazangula uta, uxi : “ Ngiia mu loza.” Uabixila 
 mu muxitu ; uala mu zomba o jinzamba. Ua ji zukama; ualozo 
 nzamba imoxi ; iabu boxi. 
 
 O Ngundu a Ndala uevu o uta ua Kingungu a Njila. Uala mu 
 tala: “ Nanii ualozo kuku?” Uabixila b’ala o nzamba ia Kingungu 
 a Njila. Muene u£ ualozo-ko, uxi: “Nzamba iami.” 
 
 Kingungu a Njila ueza ; uxi : “ Nzamba iami iiii ; ua ngi sange 
 naiu. Eie, palahi uzuela, uxi, * nzamba iami * ? ” Ha a di kuata 
 jimvunda ja nzamba. Exi : ft Tuie ku bata, tuakafunde ! ” 
 
 Kingungu a Njila uai ku nganji ; uaxitala. Exana Ngundu a 
 Ndala, exi: “Fundenu.” Kingungu a Njila uafundu mu ajibila 0 
 nzamba. O Ngundu a Ndala uafundu ue. O nganji uxi : “ Milo- 
 nga, 601 ngi i batula kiebi ? Ki iala mbangi, uamono muoso uazuela 
 
2 33 
 
 Kingungu a Njila and Ngundu a Ndala . 
 
 He spent three years ; he is already at six cattle. He considers, 
 says : “ I will redeem myself now.” He asks his master of bond- 
 ship, saying : “ I want to go wherever I choose ; I shall redeem myself 
 for how much ?” His master said : “ Bring three another cows.” 696 
 He gave him them ; he left there. He went to another country 
 that pleased him. He built ; married ; lived on, practising medicine. 
 In six years he has a herd of many cattle ; he has come to be a rich 
 man. 
 
 Our friend, who had been put in bondship, and had to see much 
 misery, River gave to him medicine. He earned the cattle ; he 
 redeemed himself ; he soon became a great man, celebrated. “Wealth 
 came from medicine.” In the day of to-day, it has become already a 
 proverb : 
 
 “ Hoe on ! even to the tree ; 
 
 Speak on ! even to the end ; 
 
 A youth must stretch as high as he can reach.” 597 
 
 I have told stories and stories ; if you have heard, hush ! In 
 mouth there remain tongue and teeth . 598 He who has cut wood, 
 binds ; he who has done hoeing, leaves work. He who came to go, 
 says, “I am going.” 699 Finished. 
 
 XLII. 
 
 KINGUNGU A NJILA AND NGUNDU A NDALA. 
 
 “ They quarrelled in the bush ; witnesses; 
 
 We get them from (their) tongues.” 600 
 
 Kingungu a Njila took up (his) gun, saying: “I will go a-shoot- 
 mg.” He arrived in forest ; he is stalking the elephants. He ap- 
 proached them ; he shot one elephant ; it fell on ground. 
 
 Ngundu a Ndala heard the gun of Kingungu a Njila. He is look- 
 ing, “Who has shot here?” He arrives where is the elephant of 
 Kingungu a Njila. He too shot (it) again, saying: “The elephant 
 (is) mine.” 
 
 Kingungu a Njila came; said: “This (is) my elephant; thou 
 foundest me with it. Thou, why speakest thou, saying ‘ the elephant 
 is mine ’ ? ” Then they begin a quarrel about the elephant. They 
 say : “ Let us go home ; there let us plead ! ” 
 
 Kingungu a Njila went to So and So ; he accused. They call 
 Ngundu a Ndala; they say: “Plead ye.” Kingungu a Njila ex- 
 plained how he killed the elephant. Ngundu a Ndala pleaded too. 
 So and So said : “The case, how shall I judge it? There is no wit- 
 
2 34 
 
 Folk - Tales of Angola. 
 
 o kidi ni muoso uazuela o makutu.” Uxi : “Ndenu ku bata. Milo- 
 nga, mungu ngi i batula ; mukonda muhatu ami k’ala-bu.” Amua- 
 ngana. Kumbi diatoloka. 
 
 Kingungu a Njila uai bu nzamba ie ; o Ngundu a Ndala ueza u£. 
 O Kingungu a Njila uakuata mu dila, uxi: “Nza — nzamba il'ii, 
 nzamba iami ! ” O Ngundu a Ndala ue uakuata mu dila, uxi : 
 “Nzamba iiii, nzamba iami! Nzamba iiii, nzamba iami!” 602 Uadi- 
 dile uola imoxi. Uatundu-ku. 
 
 Kingungu a Njila uakuata mu dila : “ Nzamba iiii, nzamba iami ! 
 Nzamba iiii, nzamba iami ! ” Uazekele beniobo ni kudila. 
 
 Kimenemene kiaki. A exana : “ Zenu kid mu funda.” O Kingu- 
 ngu a Njila uafundu mu ene, mu afundile mazd. O Ngundu a Ndala 
 uafundu makutu. O nganji uibula o jipunga, uxi ; “ Enu, muazekele 
 ni Kingungu a Njila, ni Ngundu a Ndala, lelu nanii uazekele ni 
 kudila kat6 kuaki?” O jipunga jixi: “ Kingungu a Njila uazekele 
 ni kudila. O Ngundu a Ndala maza uadidi uola imoxi.” 
 
 O nganji uxi: “Kingungu a Njila uandala kulunga.” Eza kid 
 mu batula o milonga. O nganji uxi : “ Eie, Kingungu a Njila ualu- 
 ngu ; eie, Ngundu a Ndala uabele. Mukuenu uamesenene ku mu 
 tambula ngoho o nzamba i£.” 
 
 Bene, bu tua u ivila. Mahezu. 
 
 XLIII. 
 
 MALA KIIADI, MUHETU UMOXI. 
 
 Muadiakimi ua diiala uexile ni mon’ e ua muhatu umoxi, jina di£ 
 nga Samba. Mon’ 6, ndumba dia mala dia mu mesene. Pai & 
 k’axikane ku mu bana. Ki buiza diiala, pai a u mu binga mbambi ia 
 mueniu. Mala moso muene, mamesenene mon’ e, anga ma di tuna, 
 kuma: “O mbambi ia mueniu, ki tu i monetu.” 
 
 Kizua kimoxi, butukuluka mala maiadi, exi : “ Tueza kud muadi- 
 akimi, uavua mon’ e nga Samba.” Muadiakimi anga utunda, anga a 
 di menekena n’e. Uebudisa se: “Inii i nuandala?” Umoxi anga* 
 u mu ambela : “ Ngeza kubinga raone, nga mu mesena.” Usakukila 
 mukua; u mu ibudisa ue ia mu beka. Mukud anga u mu ambela 
 kuma : “ Ngeza mu kubinga mon’e ; nga mu mesena ukala muku’a- 
 valu kami.” 
 
 Kuala o pai a kuma: “O muhatu umoxi Nueza ku mu binga 
 
235 
 
 Two Men , One Woman. 
 
 ness who saw which one spoke the truth and which one spoke un- 
 truth.” Says : “ Go ye home. The case, to-morrow I shall decide 
 it ; because my wife is not here.” They separate ; the sun goes 
 down. 
 
 Kingungu a Njila went to his elephant ; Ngundu a Ndala came 
 too. Kingungu a Njila begins to cry, saying : “ This, this elephant 
 (is) my elephant ! ” Ngungu a Ndala too begins to cry, saying : 
 “ This elephant (is) my elephant ! This elephant (is) my ele- 
 phant ! ” 802 He cried one hour. He went away. 
 
 Kingungu a Njila still kept on crying: “This elephant (is) my 
 elephant ! This elephant (is) my elephant ! ” He laid (all night) 
 there crying. 
 
 The morning shone. They call them : “ Come now to plead.” 
 Kingungu a Njila pleaded the same as he pleaded yesterday. 
 Ngundu a Ndala pleaded falsely. So and So asks the messengers, 
 saying: “You, who stayed over night with Kingungu a Njila and 
 Ngundu a Ndala, now who laid all night crying until dawn ?” The 
 messengers said : “ Kingungu a Njila, he laid all . night crying. 
 Ngundu a Ndala yesterday cried one hour.” 
 
 So and So says : “ Kingungu a Njila is going to win.” They have 
 come to decide the case. So and So says : “ Thou, Kingungu a 
 Njila art right ; thou, Ngundu a Ndala art wrong. The other wanted 
 to take wrongly his elephant.” 
 
 Thus far, that we have heard it. The end. 
 
 XLIII, 
 
 TWO MEN, ONE WOMAN. 
 
 An elderly man had one daughter ; her name (was) nga Samba. 
 This daughter, a number of men wanted her. Her father would not 
 give her. When there comes a man, her father demands of him a 
 living deer. The men, each and all, who wanted his daughter, then 
 they refuse, saying : “ The living deer, we cannot get it.” 
 
 One day, there appear two men, saying : “ We have come to the 
 old man who owns a daughter, nga Samba.” The man then comes 
 out, and they greet each other. He asks them, saying : “ What is 
 it you wish ? ” One of them says to him : “I have cbme to ask for 
 thy daughter, whom I want.” He turns to the other ; he asks him 
 also what brought him. The other tells him, saying : “ I have come 
 to ask for thy daughter ; I want her, (that) she be my consort.” 
 
 Then her father says : “ The girl is one. You have come to ask 
 
236 Folk -Tales of Angola. 
 
 kiiadi kienu. Eme-ze ngu mukua-mona uraoxi ua muhatu ; ng&* 
 niami ni ana kiiadi. Uoso ua ngi bekela o mbambi ia mueniu, 
 muene ngu mu ba mon’ ami,” Anga ai’ d. 
 
 O mu njila, mu akexile mu kuendela, anga umoxi uzuela kuma : 
 “ Mungu, ngasota o mbambi ia mueniu mu muxitu.” Kuala uamu- 
 kua : “ Eme uami, mungu ngiia mu sota o mbimbi. Etu mungu 
 tutakana bebi, pala kuia mu sota o mbambi ? ” Mukud anga u mu 
 ambela : “Mungu tutakana bu muxixi 604 ua kanga.” Anga ai’ 
 kala mutu ku bata die. Anga azeka. 
 
 Mu ’amenemene, abalumuka, azuata, ni jinjangu jd ; anga aia mu 
 takana pala kusota o mbambi ia mueniu. Ki a di sangele, anga aia 
 katd mu muxitu. 
 
 Atakana ni mbambi ; amateka ku i kaia. Umoxi uakaie, uabuila ; 
 k’aten£ dingi kulenga. Uixi : “ O muhatu 6 u ngi dia o mueniu. 
 Ngimona paxi mu konda dia muhetu ? Ki ngu mu beka ku bata, se 
 ufua, ngasota uengi ? Nguami kulenga dingi kukuata mbambi ia 
 mueniu. Eme nuka nga ki muene, muhatu a mu lemba mbimbi ia 
 mueniu. Ngikinga mukuetu, se ualembua, ni tui’etu.” 
 
 Ki abange kitangana, umona mukui, i6 uiza ni mbambi uekutu. 
 Ki azuba ku mu sueta, uixi : “ Moso, mbambi ua i kuata muene ? * T 
 Kuala mukua : “ Ngekuata. Muhatu muenio ua ngi uabela kinene. 
 Andaxi' 605 ngajozeka mu muxitu, dikue 606 ku i ambulaku i kuata ” 
 
 Anga ai* a kua muadiakimi, uavuala o mon’ a muhatu. A mu bekela 
 o mbambi. Kuala o muadiakimi : “ O mbambi, kalenu naiu ; nudie 
 hanji. Tute-ke o maka.” Anga utuma ku a lambela o kudia. 
 
 O ki azubile o kudia, muadiakimi 6, uavuala mon’ e ua muhatu, 
 anga uixana adiakimi kiuana, anga u a ambela, uixi: “Eme ngene 
 ni mona a muhatu ; ngavualami mona ua diiala. Eme ngabinda- 
 mena holome ia mbote, iauaba o muxima. Iene nganobingila 607 o 
 mbambi ia mueniu. O jingan’ eji maza ejile, kiiadi kia, mu binga 
 mon’ ami ; anga ng’ a ambela kuma 4 eme ngu mukua-mona umoxi ua 
 muhatu ; o uoso ua mu mesena, a ngi bekele o mb&mbi ia mueniu/ 
 Lelu ia eza naiu. Ejile kiiadi mu binga o muhatu ; umoxi ngo 
 uabeka o mbambi. O uamukua, inii ia mu bangesa k’eze ni mbambi ? 
 Enu, nu adiakimi ni akuetu, enu muene nga nu bana mon’ ami ua 
 muhatu. Solenu o holome ietu bu kiiadi aba.” 
 
 Adiakimi, ia ebudisa o jingan’ eji jiiadi ja mala, exi : “ O maza, 
 nuejile mu binga o muhatu, kiiadi kienu; o lelu, umoxi ueza ni 
 mbambi ; o uamukua, inii ia mu bangesa k’ez£ naiu ? ” 
 
 Kuala o jingan’ eji jiiadi ja mala, exi: “Tuendele mu muxitu mu 
 sota o jimbambi, kiiadi kietu, anga tu ji mona. O mukuetu uakaiele. 
 
Two Men , One Woman . 237 
 
 her, two of you. I now am possessor of one daughter (only) ; I have 
 not two children. He, who brings me the living deer ; the same, I 
 will give him my daughter.” And they go away. 
 
 On the road, on which they were walking, one speaks, saying : “ To- 
 morrow, I will seek the living deer in the forest.” Then the other : 
 “ I too, to-morrow I will go to seek the deer. Where shall we meet 
 to-morrow, to go and seek the deer ?” The other then says to him : 
 " To-morrow we will meet at the muxixi-tree , 604 outside (the forest).” 
 And they go, each one to his home. And they sleep. 
 
 In early morning, they rise, dress, with their machetes ; and they 
 go to meet for seeking the living deer. When they found each 
 other, then they go until (they are) in the forest. 
 
 They come across a deer ; they begin to pursue it. One pursued, 
 got tired ; he cannot run any more. Says : “ That woman will de- 
 stroy my life. Shall I suffer distress because of a woman ? If I 
 bring her home, if she dies, would I seek another ? I will not run 
 again to catch a living deer. I never saw it, (that) a girl was wooed 
 (with) a living deer. I will await my comrade, whether he gives up, 
 that we may go.” 
 
 When he had spent a while, he sees the other, who comes with 
 a deer bound. When he had completed approaching, he says : 
 “Friend, the deer, didst thou catch it indeed?” Then the other: 
 “I caught it. That girl delights me much. Rather I would sleep 
 in forest, than to fail to catch it.” 
 
 And they go to the man, who begat the young woman. They 
 bring him the deer. Then the old man : “ The deer, keep ye it ; 
 eat, please. Directly we will talk the matter over.” And he orders 
 to cook the food for them. 
 
 When they had done eating, this old man, who begat his daugh- 
 ter, then calls four old men, and says to them, saying : “ I have one 
 daughter ; I did not beget a son. I need a good son-in-law, gentle 
 of heart. Therefore I always demand a living deer. These gentle- 
 men came yesterday, two of them, to ask for my daughter, and I 
 told them saying ‘ I am possessor of one daughter ; he who wants 
 her let him bring me a living deer.’ To-day these have come with 
 it. They two came to ask for the girl ; one only brought the deer. 
 The other, what has moved him, that he did not come with a deer ? 
 You, aged men and neighbors, to you indeed I have given my daugh- 
 ter. Choose ye our son-in-law among these two.” 
 
 The aged men, they ask these two gentlemen, saying: “Yester- 
 day you came to ask for the girl, two of you ; to-day, one came with 
 the deer ; the other, what has caused him not to come with it ? ” 
 Then these two gentlemen said : " We went into the forest to 
 seek deers, both of us, and we saw them. My comrade pursued and 
 
238 Folk -Tales of Angola . 
 
 anga ulembua ; eme, o mon’ enu ua ngi uabela kinene, ni ku muxima, 
 anga ngikaia o mbambi kat£ buoso bu iabuididile, Anga ngi i kuata ; 
 ngi i kuta ; anga ngisanga mukuetu bu abuidila. Mukuetu io ueza 
 ng6 ku ngi beka.” 
 
 Kuala adiakimi ia exi : “Eie, ngana, ualembuele o mbambi, kituxi 
 kianii kiobangesele kulembua o kuata o mbambi, se mon’ etu ua mu 
 mesena?” “Eme nuka ngamuene, muhatu a mu lemba mbambi. 
 Ngendele ni mukuetu mu sota o mb&mbi, xila ngajo ku i kuata. O 
 ki ngamuene kulenga kiavulu, ngixi * kana ; muhatu 6 u ngi dia o 
 mueniu. Ahatu avulu &.’ Anga ngixikam’ ami kukinga mukuetu, 
 se ulembua o kukaia o mbambi, n’ eze ni tui’etu. Ngimona mu- 
 kuetu ualokuiza ni mbambi uekutu. Eme ngeza ngo ku mu beka. 
 Ki ngezami dingi kui mon’ enu.” 
 
 Kuala adiakimi : “ Eie, ualembuele o kukuata o mbambi, eie muene 
 u holome etu. O ngan’ 6, uakuata o mbambi, aie naiu, akedi’e anga 
 ^kesumbis’e ; mukonda mukua-muxima uonene. Se uamesena ku- 
 jiba, lelu ujiba ; k’evu£ mutu u mu bazela, anga u mu bana milongi. 
 O mon’ etu, se tua mu bana ne, n’ate kituxi, o ki ondo ku mu beta, 
 k’evu£ mutu u mu bingila. Nguetu ne ; ai’£. O ngan’ 6, ualembua 
 o mbimbi, muene holome etu ; mukonda, o mon’ etu ki andota ki- 
 tuxi, o ki tuiza ku mu zokelela, muene u tu ivua. Anga se uexile 
 ni njinda iavulu, o ki a tu mona, njinda i mu bua. Muene holome 
 etu ia mbote, tua mu mono.” 
 
 XLIV. 
 
 UKOUAKIMI NI HOLOME E. 
 
 Kizua kimoxi, m’ usuku, ukouakimi ni holome e exile bu kanga 
 mu sungila. O kitombe kiavudile, anga ukouakimi imana bu axika- 
 mene, uixi : “ Holome ami, ndoko tuazeke etu ! Kuala kitombe kia 
 kifefetel’ 6 disu-badi.” 608 O holome ^ anga uxala ni jisonii, kuma 
 uafile o disu dimoxi ; anga u di xib e. 
 
 O kizua kimoxi, ki ejile o dieji, akala dingi mu sungila bu kanga, 
 h’o’kouakimi ni holome. O holome anga uambela ukou’ e : “ Muadi 
 6 , ndoko tuazeke etu ; mukonda kuala dieji dia dibala t^! di tu banga 
 kiaiiba bu kanga, bu tuala.” 609 
 
A Father-in-Law and his Son-in?Law. 239 
 
 gave up ; I, your daughter charmed me much, even to the heart, and 
 I pursued the deer till it gave in. And I caught it ; I bound it ; and 
 joined my comrade where he got tired. My comrade, he came only 
 to accompany me.’* 
 
 Then the aged men say : “ Thou, sir, who gavest up the deer, 
 what crime caused thee to get tired of catching the deer, if thou 
 didst want our daughter ? ” “ I never saw, that they wooed a girl 
 
 (with) a deer, I went with my comrade to seek a deer, perhaps I 
 might catch it. When I saw the great running, I said ‘ No, that 
 woman will cost my life. Women are plentiful.* And I sat down 
 to await my comrade, (to see) whether he would give up chasing the 
 deer, and come, so that we might go. I saw my companion coming 
 with the deer bound. I have only come to accompany him. I have 
 not come again to your daughter.” 
 
 Then the aged men : “ Thou, who gavest up catching the deer, 
 thou art our son-in-law. This gentleman, who caught the deer, he 
 may go with it ; he may eat it or may sell it ; for he is a man of 
 great heart. If he wants to kill, he kills at once ; he does not listen 
 to one who scolds him, or gives him advice. Our daughter, if we 
 gave her to him, and she did wrong, when he would beat her, he 
 would not hear (one) who entreats for her. We do not want him ; 
 let him go. This gentleman, who gave up the deer, he (is) our son- 
 in-law ; because, our daughter, when she does wrong, when we come 
 to pacify him, he will listen to us. Although he were in great anger, 
 when he sees us, his anger will cease. He is our good son-in-law, 
 whom we have chosen.” 
 
 XLIV. 
 
 A FATHER-IN-LAW AND HIS SON-IN-LAW. 
 
 One day at night, a father-in-law and his son-in-law were outside 
 spending the evening. The darkness grew great and the father-in- 
 law stood up whence he sat, saying : “ My son-in-law, let us go to 
 sleep! There is a darkness like the gloom of a blind eye.” 608 His 
 son-in-law then remained with shame, for he was dead of one eye ; 
 but he kept quiet. 
 
 One day, when moonshine had come, they are again gossiping 
 outside, both the father-in-law and the son-in-law. The son-in-law 
 then tells his father-in-law : “ O sir, let us go to sleep ; for there is 
 a moonlight of bald-head shine ! 609 that will do us harm outside, 
 where we are.** 
 
240 
 
 Folk - Tales of Angola . 
 
 O’kouakimi anga ui’e mu o’nzo ie. Ngue dingi ku di xalesa kia- 
 mbote ni holome e. Holome e ue anga ui’e m’o’nzo ie. 
 
 Mu izua itatu, o’kouakimi uixana adiakimi kisamanu, ni muene 
 sambuadi. Uixi : “Eme ngamesena ku ng’ ivila malebu, m’ a ngi 
 bele holome ami.” Adiakimi anga atuma kuixana o holome. O 
 ki ejile, ukouakimi anga uzuela : “Enu, jingana, anokuamba kiki 
 ‘b’ala musumbe, 610 k’utele-bu hasa.’ Aba, holome ami, kizua ki- 
 moxi, tuala bu kanga mu sungila, uamono dieji diatu, ngue ku ng’ 
 ambela kuma ‘ ndoko, tuazeke etu ; ’ u ng’ ambela ni muxima ua ku 
 ng’ amba, uixi 4 kuala dieji dia dibala te ! ndoko tuazeke etu, ukou’ 
 ami ; mukonda o dieji edi di tu banga kiaiiba.* Anda, kate ni lelu 
 akale & ni mon’ ami ; suke eme ki ngi kamba diai-e, mu malebu m’ a 
 ngi bana. Eme ngi mukua-dibala ; uazuela 4 dibala t6\ } K’ eme 
 ami ua ngi xingi ? Iene nga di tunina o ukamba ni muene.” 
 
 Kuala o holome : “ Eme ngajo ki ambami, se ukou’ ami k’adia- 
 ngedi£ ku ngi xing’ eme. O kizua kimoxi, mu kitombe, tuala bu 
 kanga mu sungila, o’kou’ ami ua ng’ ambelele uixi : ‘ ndoko, tuaze- 
 ke etu ; mukonda kuala kitombe kia kifefetel’ 6 disu-badi.* Eme 
 ngafu o disu dimoxi ; k’a ngi xingiami kienieki, enu jingana ? ” 
 “Kidi ; uoxingile. Ai ! o holome 6, uafu o disu dimoxi, uiza kuamba 
 o dizu’ edi mu kitombe ! Se muene uazuelele o dieji dia dibala t6, 
 uavutuila i uadiangele ku mu amba. Kiki, ki nukale mu unguma, 
 ni holome ni ukouakimi. Eie, ukouakimi, k’ueni£ mon’ a diiala ; 
 mon’ 6 ua diiala holome 6. E’ 611 muene uadiangele ku mu xinga ; 
 muene io uavutuila ue. Kalenu nu makamba. O mak’ ama, ki nuie 
 namu ; katulenu-mu ku muxima. Mukonda eie, u muadiakimi, uatua- 
 menena ; o ndenge, io uovutuila. Nguetu ku di zemba mu konda 
 dia im’ eii. Bekenu ualende ; tunue. Nguetu maka maiiba kala 
 momo. Eie muene ua ki ambe ‘bu ala musumbe, k’ utele-bu hasa.’ 
 Uejfa kuma o holome 6 uafu o disu ; ua mu ta-bu ; o lelu, ki ovu- 
 tuila, ki&kala kituxi ? ” 
 
 Ene anga axala mu ukamba, ni holome n’o’kouakimi. 
 
A Father-in-Law and his Son-m-Law. 24 1 
 
 The father-in-law then goes into his house. He will no more wish 
 good-by nicely to his son-in-law. His son-in-law also then goes 
 away into his house. 
 
 In three days, the father-in-law calls six aged men, seven with 
 himself. Says : “ I want to be heard about the insult, which my 
 son-in-law gave me.” The aged men then send to call the son-in- 
 law. When he came, the father-in-law then spake: “You, gentle- 
 men, they are wont to say this (proverb), 4 Where is a bought one, do 
 not there refer to it.’ But, my son-in-law, one day, we were outside 
 spending the night, he sees the moonlight set in, he will not speak 
 to me, saying, ‘ let us go to sleep ; ' he speaks to me, with a heart to 
 offend me, saying, 4 there is a moonlight of bald-head shine ! let us 
 go to sleep, my father-in-law, for this moonlight, it will do us harm.’ 
 Therefore, until to-day let him be with my daughter ; but I am not 
 his friend, because of insults which he gave me. I am bald-headed, 
 he said ‘bald-head shine.’ Me, did he not insult me ? Therefore I 
 reject the friendship with him.” 
 
 Then the son-in-law : 44 I would not have said it, if my father-in- 
 law had not been first in insulting me. One day, after dark, we are 
 outside gossiping, my father-in-law told me, saying : 4 Come let us 
 go to sleep ; for there is a darkness as the gloom of a blind eye.’ I 
 am dead of one eye ; did he not insult me thus, you gentlemen ? ” 
 “Truth; he insulted thee. Why! thy son-in-law, who is dead of 
 one eye, thou comest to say this saying about the darkness ! If he 
 said the moonlight of bald-head shine ! he returned what thou be- 
 gannest to tell him. Thus be not in enmity, both son-in-law and 
 father-in-law. Thou, father-in-law, hast no son ; thy son, (it) is thy 
 son-in-law. Thou thyself wast first in offending him ; he then re- 
 torted to thee also. Be ye friends. This affair, do not go away with 
 it ; take it out of (your) heart. Because thou, the aged, wast the 
 first, the younger he paid thee back. We will not hate each other 
 because of these things. Bring rum ; let us drink. We will have 
 no bad words like those. Thou thyself hast said it, 4 Where is a 
 bought one, do not refer to it.’ Thou knewest that thy son-in-law is 
 one-eyed ; thou didst refer to it ; now when he pays it back, shall it 
 be a crime ? ” 
 
 They then remained in friendship, both the son-in-law and the 
 father-in-law. 
 
242 
 
 Folk - Tales of A ngola . 
 
 XLV. 
 
 MON’ A DUAL A NI KABOLON GONIO. 
 
 Mon* a diiala uakatukile mu njila ; ubixila mu kaxi kia njila. 
 Usanga kabolongonio 612 ka mutue ua mutu. Ene oso ene mu ka 
 somboka beniaba. O muene, ki abixila-bu, u ka beta mbamba, uxi : 
 “ Eie, kutoba kua ku di.” Kabolongonio kexi : “ Erne, kutoba kua 
 ngi di ; eie, hadia kudimuka ku ku dia.” Mon’ a diiala uxi : “ Nga 
 di uana kisuma; ku ngejile kuia, ngivutuka-ku kia. O mutue ua 
 mutu ua ngi zuelela ! ” 
 
 Ha uvutuka ; ubixila ku bata. Usanga akua n’adiakimi, uxi: 
 “Enu, jingana, nga di uana kisuma.” Adiakimi exi: “Kisuma kis- 
 hi ? ” Uxi : “ O mutue ua mutu ua ngi zuelela.” Mundu exi : 
 “Ial’d, uatange makutu. Etu ene oso, bene bu tuene mu kuso- 
 mboka o mutue. Kilua tu u ivua ki uzuela; eie, mutue ua ku 
 zuelela kiebi?” Muene uxi: “Tui’enu. Ki nga u beta mbamba* 
 ha ki uzuela, erne, ngi batulienu mutue.” Exi : “ Kiauaba.” 
 
 Mundu akatuka n’e; abixila bu kididi ; a u 613 sange. Mon* a 
 diiala ua u beta mbamba : “ Kutoba kua ku di.” Mutue ua di xib’e. 
 Ua u beta dingi lua kaiadi, uxi : “ Kutoba kua ku di.” Mutue ua di 
 xib’e. Mundu exi : “ Ial’ 6 ! uatange makutu.” A mu batula mutue. 
 Ki azuba ku mu batula, kabolongonio kexi : " Eme, kutoba kua ngi 
 dia: eie, unjimu ua ku jiba.” Mundu exi: “ Manii, tua mu jiba 
 ngoho ; mutue ua mutu uazuela.” 
 
 O mon’ a diiala uasangele mutue ua mutu, ha u u beta, uxi 1 
 “ Kutoba kua ku di.” O mutue ua mutu uxi : “ Eie, hadia kudi- 
 muka ku ku dia.” O unjimu ni uoua, ioso iasokela. O mon’ a 
 diiala, unjimu ue ua mu dia. 
 
 Mahezu. 
 
 XLVI. 
 
 NJUNGU NI MUMBUNDU. 
 
 Mala aiadi, njungu ni mumbundu, a di kuatele jipata. 
 
 O njungu ixi : “ Eme, m’o’nzo iami, ki muakambe kima. lene 
 ioso ngala naiu.” Mumbundu uxi : " Makutu ! m’o’nzo 16, ngikenga- 
 mu kima, ki ngi ki mono.” Njungu uxi : “ Enu, ambundu, muaka- 
 mbe o ima ioso ; eme ki ngikenga kima.” 
 
The White Man and the Negro . 
 
 243 
 
 XLV. 
 
 THE YOUNG MAN AND THE SKULL. 
 
 A young man started on a journey; he arrived in middle of the 
 path. He finds a skull of the head of a person. They all used to 
 pass it by there. But he, when he arrived there, he struck it (with) 
 staff, saying: “Thou, foolishness has killed thee.” The skull said: 
 “ I, foolishness has killed me ; thou, soon smartness shall kill thee.” 
 The young man said : “ I have met an omen ; where I was to go, I 
 will (not go, but) return hence at once. The head of a person has 
 spoken to me ! ” 
 
 And he returned ; arrived at home. He finds others, old men, 
 says : “ You, gentlemen, I have met an ominous wonder.” The old 
 men said : “ What omen ? ” He says : “ The head of a person has 
 spoken to me.” The people say : “ O man, thou hast told a lie. 
 We all of us, at same place we are wont to pass by the head. We 
 never yet heard it speak; how has the head spoken to thee ?” He 
 said : “ Let us go. When I beat it (with) staff, if it does not speak, 
 I, cut off my head.” They say : “ All right.” 
 
 The crowd starts with him ; they arrive at the place ; they found 
 it The young man beat it (with) his staff : “ Foolishness has killed 
 thee.” The head kept silent. He beat it again, the second time, 
 saying : “Foolishness has killed thee.” The head kept silent. The 
 crowd say: “ O man ! thou didst tell a lie.” They cut off his head. 
 When they finished cutting it off, the skull said : “I, foolishness has 
 killed me ; thou, smartness has killed thee.” The people said : 
 “Why, we killed him unjustly ; the head of a person has spoken.” 
 
 The young man found the head of a person, and he beat it, say- 
 ing: “ Foolishness has killed thee.” The head of the person said : 
 ‘Thou, soon smartness shall kill thee.” Wits and foolishness, all 
 are equal. The young man, his wits killed him. 
 
 Finished. 
 
 XLVI. 
 
 THE WHITE MAN AND THE NEGRO. 
 
 Two men, a white man and a negro, had a discussion. 
 
 The white man said : “ I, in my house there is lacking nothing, 
 I have all (things).” The negro said : “ Untruth ! In thy house, I 
 look for a thing, I do not find it.” The white man said: “You, 
 negroes, you lack all things ; I have to look for nothing.” 
 
244 
 
 Folk- Tales of Angola. 
 
 Mumbundu uaxikin’e ; uai ku bata die. Ubanga mbeji. Ualeke 
 o dixisa die ; uala mu di tunga. Ubixila mu kaxi ka dixisa ; ibua 
 iabu. Kana dingi kuma, ku anomona o ibeta iakukuta . 614 Uxi : 
 “Ngibanga kiebi ? Ngiia m’o’nzo ia mundele, n’ a ngi bane o ibua ; 
 ngizube dixisa.” 
 
 Uabalumuka; ubixila ku mundele, uxi: “Ngana, ngabindama ku 
 ngatundu.” Njunguuxi: “ Uabindeinena-hi ? ” Muene uxi: “ Nga- 
 leke dixisa ; dia ngi batukila . 616 Ngixi ‘ ngiia m’o’nzo, mu ala o ima 
 ioso ; mundele a ngi bane tuibua ; ngizube o dixisa diami.” 
 
 Mundele u mu tala ; uolela. Ubokona mu loja ; utaia-mu : ibua 
 ki iala-mu. Uxi: “Mumbundu, uazediua.” Unomona hama ia mu- 
 kuta ; u i bana mumbundu. 
 
 O pata, i akuatele njungu ni mumbundu, mumbundu ualungile, 
 njungu uabele. 
 
 XLVII. 
 
 HOJI IKOLA; UKAMBA UKOLA . 616 
 
 Mala aiadi atonokene ukamba. Ene mu di nangesa izua ioso. 
 
 Kizu’ eki, muku’a ueza mu nangesa muku’d ; ala mu ta maka. 
 Muku’a uxi: “O boji jeza mu ngongo ; eie, kamba diami, k’o’nzo 
 jika-jinga-ku. K’ukole, mukonda hoji ieza.” Muku’i uxi : “ Hoji 
 ki itena kubokona m’o’nzo ; ngala ni uta uami, ni ngumba iami.” 
 Muku’a uolela, uxi: “Uatange makutu. O hoji, k’utena kubanga 
 naiu.” Muene uxi: “ Ngibanga naiu.” Olela; ate maka. A di 
 xib’a ; amuangana. . 
 
 Manii, o muku’a uatambula umbanda ua hoji a hitu . 617 Abange 
 mbeji. O muku’a, uatambula o umbanda, uxi: “Ngiia kua kamba 
 diami, uakuatele pata.” 
 
 Uatundu m’usuku ; ubixidila bu kanga dia kamba die. Uakituka 
 hoji ; uadidi moxi ; uadidi iadi. Uajikula o ’nzo ia kamba di£ ni 
 home. Uasange kamba die, id uazek’e. U mu zangula ; ua mu 
 takula koko. Uamuange o kibatulua. Uatubuka bu kanga ; uamua- 
 nge inzo. Kamba di£ uaxala mu kanga dia ngoho. O hitu iavutuka 
 ku bata die ; uakituka mutu. Azekele. 
 
The Lion is Strong ; so is Friendship Strong . 245 
 
 The negro assented ; went to his house. He spent a month. He 
 wove his mat ; he is sewing it. He arrives in the middle of the mat ; 
 the cords give out. There is no more a place where he can take the 
 dry cords. 614 He says : “ How shall I do ? I will go to the house 
 of the white man, that he give me the cords, that I may finish the 
 mat.” 
 
 He arose ; arrives at the white man’s, says : “ Sir, I am in need (at 
 the place) whence I come.” The white man says : “ What needest 
 thou ? ” He says : “ I was weaving a mat ; it gave out 615 I said, * I 
 will go to the house, in which are all things ; the white man that he 
 give me a few cords, that I may finish my mat.” 
 
 The white man looks at him ; he laughs. He goes into the store ; 
 he looks in it : there are no cords in it. He says : “ Negro, thou art 
 lucky.” He takes a hundred macutas ; he gives them to the negro. 
 
 The discussion, that the white man had with the negro, the negro 
 won (it), the white man lost (it). 
 
 XLVIL 
 
 THE LION IS STRONG; SO IS FRIENDSHIP 
 STRONG. 616 
 
 Two men played friendship. They are passing time (with) each 
 other all days. 
 
 One day, one comes to pass time (with) the other ; they are chat- 
 ting. One says : “ The lions have come in vicinity ; thou, my friend, 
 the house, shut it always. Do not shout, because the lion has come.” 
 The other says : “ The lion cannot enter the house ; I have my gun 
 and my spear.” The other laughed, saying : “ Thou toldest a lie. 
 The lion, thou canst not fight with him.” He says : “ I can fight 
 with him.” They laugh; they chat. They become silent; they 
 separate. ' 
 
 But the other got a medicine of lion-man. They passed a month. 
 The other, who got the medicine, says : “ I will go to my friend, who 
 had doubts.” 
 
 He went out at night ; arrives outside of his friend’s. He be- 
 comes a lion ; he roars once ; he roars twice. He opens the house 
 of his friend with one fist. He finds his friend, who is sleeping. 
 He lifts him ; he throws him out. He destroys the partition. He 
 gets outside ; destroys the house. His friend remained in a wasted 
 place. The lion-man returns to his home; he becomes a man. 
 They slept. 
 
246 Folk - Tales of Angola . 
 
 Kuma kuaki, uxi : “ Ngiia mu menekena kamba diamL” Ua mu 
 sange. Kamba die uxi : “ Aiud ! hoji iejile m’usuku ; ia ngi mua- 
 ngena inzo. Erne, ia ngi takula koko.” Kamba die uolela, uxi : 
 “Kamba diami, k’u i lozela-hi? ni u i toma ni ngumba?” Ate 
 maka ; a di xib’a 
 
 Kamba die uxi : “ Kamba diami, hoji ikola ; ukamba ukola” Pata 
 jabu, ji a di kuatele kamba ni kamba. 
 
 XLVIII. 
 
 MUTUNGE A UHETE NI MUTUNGE A KUSANE- 
 NEKA. 618 
 
 Mala aiadi a di lukile jina dimoxi. Iu uxi : “ Eme Ndala ia mu- 
 tunge a uhete.” Muku ’4 uxi : “ Eme Ndala ia mutunge a kusane- 
 neka” 
 
 Exi : “Tuia mu uenjL” Azangula; abixila mu kaxi ka njila 
 Mvula ieza A tula, exi : “ Tutunge enu jifundu ! ” 
 
 Ndala ia mutunge a kusaneneka uatungu mu kusaneneka ; uabo- 
 kona fundu ie. O Ndala ia mutunge a uhete uala mu tunga uhete. 
 Mvula ieza; ia mu jibila bu kanga. O Ndala ia mutunge a kusane- 
 neka ueluk'e ; mukonda o fundu ie iabu kia ; ia mu xitila ki eza o 
 mvula. 
 
 XLIX. 
 
 KUTUTUNDA NI KUTUIA. 
 
 Mala aiadi akexile mu kuenda mu njila Abixila mu kaxi ka 
 njila; asange ngemi ia maluvu; exi: “Tu bane maluvu!” 
 
 Ngemi uxi : “ Ha ngi mi bana maluvu, ngi tangelienu majin* 
 enu!” Uadianga uxi: “Eme Kututunda” Uaxalele ku ema uxi: 
 “Eme Kutuia.” 619 Ngemi ia maluvu uxi: “Eie, Kututunda, uala 
 ni jina dia mbote ; eie, Kutuia, uazuela uaku. Nguami ku ku bana 
 maluvu.” 
 
 A di kuatele jimvunda; aia mu funda Asange nganji; afundu. 
 Nganji uxi: “Kutuia ualungu, ngemi iabele; mukonda ku tuatundu 
 kia, ki tutena kumona-ku dingi kima O kima, tu ki sanga, kiala 
 ku tuala mu ia,” 
 
 Mahezu. 
 
The Past and the Future . 
 
 247 
 
 Morning shone, he says : “ I will go to visit my friend.” He 
 finds him. His friend says : “ Alas ! The lion came in the night ; 
 he has destroyed the house ; me, he threw me out there.” His friend 
 laughs, says : “ My friend, thou shottest him not, why ? nor didst 
 thou pierce him with the spear ? ” They talked ; kept quiet. 
 
 His friend said : “ My friend, the lion is strong ; friendship is 
 strong.” The argument ceased, which friend and friend had with 
 each other. 
 
 XLVIII. 
 
 THE BUILDER OF ABILITY AND THE BUILDER 
 
 OF HASTE . 6 * 8 
 
 Two men called themselves one name. This one said: “I (am) 
 Ndala, the builder of ability.” The other said : “ I am Ndala, the 
 builder of haste.” 
 
 They say: “We will go to trade.” They start; they arrive in 
 middle of road. A storm comes. They stop, saying : “ Let u£ build 
 grass-huts ! ” 
 
 Ndala, the builder of haste, built in haste ; he entered into his 
 hut. Ndala, the builder of ability is building carefully. The storm 
 comes ; it kills him outside. Ndala, the builder of haste escaped ; 
 because his hut was finished ; it sheltered him when the storm came 
 on. 
 
 XLIX. 
 
 THE PAST AND THE FUTURE. 
 
 Two men were walking on road. They arrived in midst of road : 
 they found a tapper of palm-wine ; they say : “ Give us palm-wine ! ” 
 The tapper says : “ If I give you palm-wine, tell me your names ! ” 
 The first said : “I am Whence-we-come.” He who remained behind 
 said : “ I am Where- we-go .” 619 The tapper of palm-wine said : 
 “ Thou, Whence-we-come, hast a beautiful name ; thou, Where-we-go, 
 spakest evil. I will not give thee palm-wine.” 
 
 They began to quarrel ; they go to be judged. They find So and 
 So ; they plead. So and So says : “ Where-we-go is right, the tapper 
 is wrong ; because, where we have already left, we cannot thence 
 get anything more. The thing that we shall find, is where we are 
 going to.” 
 
 Finished. 
 
Folk- Tales of Angola. 
 
 248 
 
 L. 
 
 NGUNZA KILUNDU KIA NGUNZA. 
 
 Ngunza Kilundu kia Ngunza 620 uexile ni ndenge £ Maka. Muene 
 uendele mu Luanda ; ki atula mu Luanda, o nzoji ia mu loto, kuma : 
 “O ndenge £, Maka, uafu.” 
 
 Ubixila bu bata, uibula manii d, kuma : " O kalunga, kadi Maka, 
 kanii?” Uixi : “Ngan’ ’Alunga-ngombe ua mu di.” Uixi : “Poji, 
 o ngan’ ’Alunga-ngombe, ngondo ku di kuata n’ e.” 
 
 Uai bu Luangu, 621 anga usudisa o kibetu kia felu, ni musuanu (P) 622 
 u£ ; ua ki te b’axaxi ka dikikengele (?). 622 Uabatama mu divunda ni 
 uta ue. 
 
 Kubanga katangana, uiva bu kibetu b’ala ku di kola kuma: 
 “Ngifa, ngifa.” O muene uakatula o uta, uandala o kuloza. Uixi: 
 “K’u ngi loze ; zd u ngi jitule.” Uixi: “Ki ng’ u jitula, eie 
 nanii?” Uixi: “Eme Kalunga-ngombe.” “Eie Kalunga-ngombe, 
 ua ngi dila ndenge ami Maka ? ” O muene, Kalunga-ngombe, uixi : 
 “Erne ng£niami mu dia ng6 ; ene ku ngi bekel’ami. Poji, ngu ku 
 bana izua iuana ; kia katanu nd£ uatakane ndenge £ ku ’Alunga.” 
 
 Uia ku ’Alunga; o Kalunga-ngombe u mu tambulula; axikama. 
 Kitangana, kuiza mutu ; Kalunga-ngombe u mu ibula : “ Inii ia ku 
 di?” Uixi: “ Ku kanga ngakexile mu mona jimbongo; iene, i a 
 ngi louela.” Kufua dingi mutu, u mu ibula, uixi : “ Inii ia ku di ? ” 
 Uixi: “Ulumba 623 ua ngi di, uonganala mala andalele kusokana.” 
 
 Uixi: “Uamono, Ngunza Kilundu kia Ngunza, ki erne ami ngene 
 mu dia mutu; ifuxi ia Ndongo 624 iene ku ngi bekel’ami. Kala 
 kiki, ndai£ ku Milunga (?) 025 uatakane ndenge £ Maka.” Uia-ku ; 
 u di menekena ni ndenge £. U mu ambela o kuia, kuma: “Eie, 
 ngeza ku ’u takana, pala kui’ etu ku kanga.” Erne Maka uixi: 
 “ Ngiiami dingi, mukonda ku ’Alunga kuabeta o kota ; i ngamona 
 kuku, ku kanga kaxi erne ngi i mona ? ” 
 
 Ngunza Kilundu kia Ngunza ukuata mu njila ia kuia. O Kalunga- 
 ngombe u mu bana o jimbutu ja fadinia, mas’ a kindele, mas* a mbala, 
 kazemba, 626 uangela, kinzonji, 627 kabulu, kaju, makunde a hasa, 627 
 feja, kingululu, 626 diniungu, diniangua, 627 meld, maxixila, 626 kingombo 
 makeka, 626 mapudipudi, 626 dikoko, mulalanza, mudimd, pala kuakuna 
 ku kanga. Anga u mu ambela : “ Mu nake diezua, erne ngiia ku ’u 
 menekena bu bata di£.” 
 
Ngunza Kilundu kia Ngunza . 
 
 249 
 
 L. 
 
 NGUNZA KILUNDU KIA NGUNZA. 
 
 Ngunza Kilundu kia Ngunza 620 was with his younger (brother) 
 Maka. He went to Loanda ; when he arrived at Loanda, a dream 
 warned him, saying: “Thy younger, Maka, is dead.” 
 
 He arrives at home, asks his mother, saying : “ The death that 
 killed Maka, what (was it) ? ” She says : “ Ngana Kalunga-ngombe, 
 he killed him.” He says : “ Then, Ngana Kalunga-ngombe, I will 
 fight with him.” 
 
 He went to Luango 621 and ordered a trap of iron with its mu- 
 suanu ; 622 he put that in middle of dikikengele . 622 He lurks in the 
 thicket with his gun. 
 
 After a while, he hears in the trap, there is (one) calling, saying : 
 “ I am dying, dying.” He takes the gun and wants to fire. (The 
 other) says : “ Do not shoot me ; come to free me.” Says : “ That I 
 free thee, who art thou ? ” Says : “lam Kalunga-ngombe.” “ Thou 
 art Kalunga-ngombe who killed my younger Maka ? ” He, Kalunga- 
 ngombe, says : “ I am not ever killing wantonly ; people are brought 
 to me. Well, I give thee four days ; on the fifth, go and fetch thy 
 younger in Kalunga (Hades).” 
 
 He goes to Kalunga ; Kalunga-ngombe receives him ; they sit down. 
 A while, there comes a person ; Kalunga-ngombe asks him : “ What 
 (was it that) killed thee ? ” Says : “ On earth I was owning riches ; 
 because of them they bewitched me.” There dying again a person, 
 he asks her, saying: “What has killed thee?” Says: “Vanity m 
 has killed me, to beguile men who wanted to marry.” 
 
 Ngana Kalunga-ngombe says: “Thou seest, Ngunza Kilundu kia 
 Ngunza, not I am ever killing mankind ; the hosts of Ndongo 624 
 they are brought to me. Therefore, go to Milunga 625 and fetch 
 thy younger, Maka.” He goes there, exchanges greetings with his 
 younger. He mentions him the going, saying : “Thou, I have come 
 to fetch thee, for us to go on earth.” Then Maka says : “I won’t 
 go again, because in Kalunga it surpasses in excellence ; what I have 
 here, on earth perchance shall I have it ? ” 
 
 Ngunza Kilundu kia Ngunza takes the path of going. Kalunga- 
 ngombe gives him seeds of manioc, maize, Kaffir corn, kazemba , 826 
 uangela, kinzonji-bean, kabulu, cashew, makunde-beans , 627 beans, 
 kingululu , 620 squash, pumpkin, melon, mashishila , 626 okra, makeka , 626 
 mapudipudi , 626 cocoa-palm, orange-tree, lemons, for to plant on earth. 
 And he tells him : “ In eight (of) days, I will go to visit thee at thy 
 home.” 
 
250 Folk-Tales of Angola . 
 
 Ki aia, usanga Ngunza ualenge e bu bata, uaia ku tunda ; anga 
 u mu kaiela. Utubuila ba mutu a Ludi dia Suku; u mu ibula. Mutu 
 a Ludi dia Suku 628 uixi : “O Ngunza Kilundu kia Ngunza uabita o 
 kizua ki tuakuna o masa, kiki tuala ku a 629 dia.” Ubitakana ; • uia 
 bu bata dia mutu a Ludi dia Suku diamukud, Bene b’asanga Ngu- 
 nza Kilundu kia Ngunza; uixi : “Eie, Ngunza Kilundu kia Ngunza, 
 ngondo ku 'u jiba.” Ngunza uixi : “ K’uten’ami ku ngi jiba, mu- 
 konda ngoteami kituxi. Eie uene mu ila : * ene ku ngi bekel’ami, 
 ngidiami mutu.' Aba, pala ku ngi kela ku tunda ku ngez’ami, mu 
 konda dianii?” O muene, Kalunga-ngombe, ukatula o diselembe 
 die pala ku mu ta-diu. O Ngunza Kilundu kia Ngunza uabiluka 
 kituta. 
 
 labekesa o Ngunza Kilundu kia Ngunza kubiluka kituta. 
 
251 
 
 Ngunza Kilundu kia Ngunza . 
 
 When he goes, he finds Ngunza has fled from home, has gone to 
 the east ; and he follows him. He appears at man Ludi dia Suku’s ; 
 he inquires of him. Man Ludi dia Suku , 628 says : “ Ngunza Kilundu 
 kia Ngunza passed (here) on the day that we planted the corn, 
 (which) now we are eating.” He passed on ; went to the house of 
 man Ludi dia Suku, another. There he finds Ngunza Kilundu kia 
 Ngunza, says : “ Thou, Ngunza Kilundu kia Ngunza, I am going to 
 kill thee.” Ngunza says : “ Thou canst not kill me, because I did 
 no crime against thee. Thou ever sayest : ‘ People are brought to 
 me, I don’t kill any one.’ Well now, to pursue me to the east 
 where I have come, for which reason ? ” He, Kalunga-ngombe, 
 
 takes off his hatchet for to cast it (at) him. But Ngunza Kilundu 
 kia Ngunza turned a Kituta spirit. 
 
 (That is) what caused Ngunza Kilundu kia Ngunza to become a 
 Kituta spirit. 
 
NOTES 
 
 NO. I. VERSION A. 
 
 Informant. This story comes from Joao Borges Cezar, an educated mulatto 
 holding a responsible office on the large sugar-cane plantation and distillery of 
 Bom-Jesus on the Kuanza River, southeast of Loanda. The informant handed me 
 the story in his own writing, and I perused it with him so as to ascertain the 
 reading and meaning of certain words. 
 
 Dialect. The informant speaks the pure Loanda dialect; but he is also 
 acquainted with many inland forms of speech. His work brings him daily into 
 contact with Kisama people and the plantation servants, who are gathered from 
 all parts of the Loanda interior. 
 
 Comparative. A folk-lorist will easily recognize in this story a well-nigh 
 universal theme of folk tales. A female rival, by a criminal trick, substitutes her- 
 self for a girl who is going to be joined to her lover. Finally, however, the crime 
 is discovered ; the victims are restored to each other, and the criminal woman is 
 put to death. 
 
 In Portuguese folk-lore we find the same fundamental outline in the story “As 
 tres cidras do amor,” ably treated by Theophilo Braga in his “ Contos tradicionaes 
 do Povo portuguez,” vol. ii. p. 197. In Basile’s “ Pentamerone ” it is found in the 
 story of Zoza, who corresponds to our Fenda Maria. That the story is of foreign 
 origin is proved by the fact that, as far as ascertained, it is current only among 
 the half-civilized natives of, or from, Loanda. The names of the dramatis per- 
 sonae alone would prove nothing ; for the natives of Angola and Kongo have for 
 more than three centuries been using Portuguese proper names. Excepting the 
 outline and some episodes, everything about the story, the characters, the scenery, 
 and the scenes, is purely Angolan ; and no native has the least suspicion that this 
 story contains any foreign element. 
 
 As to locating its foreign source, it is not easy to decide whether Portugal or 
 Italy is to be preferred. The Portuguese have been in Angola for about four 
 hundred years, and the first thought is to ascribe its importation to them. 
 
 The possibility of an Italian origin is suggested by the presence, in Loanda, of 
 a small Italian colony whose history we may be excused for chronicling here. 
 In the beginningof this century, after Napoleon’s fall, a number of Italian soldiers 
 belonging to his army were deported to Portugal, and thence came to Loanda, 
 where they enlisted in the colonial Portuguese troops. After serving their term, 
 those who survived started into private business, and, owing to their proverbial 
 economy and perseverance, most of them did well. All took native women to 
 wives, and they left a generation of mulattoes, in some of whom the fire of the old 
 Napoleonic soldiers is not quite extinct. So my friend, General Geraldo Victor, 
 now so famous in native song, is the son of one of those Italians and prides him- 
 self in his indirect connection with Napoleon’s history. Most, if not all, the 
 Italian colonists were natives of Naples and Calabria. 
 
 For centuries, too, Italian Capuchins have worked in Angola as missionaries, 
 
254 
 
 Folk- Tales of Angola . 
 
 and Italian coral dealers have been making, and still make, thousands of dollars 
 by hawking their merchandise through the native villages. 
 
 It is interesting to note the difference between our two versions of the story. 
 
 In number one the heroine is the only daughter of her mother, whose name she 
 bears ; in number two, she is the youngest of three sisters, and the mother is 
 not mentioned. According to number one, a passer-by informs Fenda Maria of 
 Milanda’s existence and captivity, without seeing her. According to number two, 
 she gets the news from a passing shepherd with whom she speaks face to face. 
 In number one the instructions for the liberation of Milanda are given by God; 
 in number two they are given by the shepherd, etc. 
 
 Some parts of this story also appear in number three. Comparing the elements 
 of the present tale with those of foreign folk-lore, we notice the following : — 
 
 The speaking mirror, or a mirror revealing secrets, occurs in Portuguese and 
 other tales, and is to this day to be seen for money in European country fairs, 
 where many educated lovers consult it with as much credulity as the African con- 
 sults his doctors. 
 
 In divination, the diviner sometimes looks steadily into a mirror, until, accord- 
 ing to popular belief, the face of the culprit appears instead of his own. All the 
 fetish-images of the Kongo nation wear, incrustated on the stomach, a piece of 
 looking-glass, which answers the same purpose. 
 
 The initial episode of the mother’s jealousy is also that of “Os sapatinhos 
 encantados,” p. 84, of “ Contos Populares Portuguezes,” by F. Adolpho Coelho, 
 and of “ A mulher e a filha bonita,” by Sylvio Romero ; though the fundamental 
 theme of these two stories is not that of Fenda Maria but that of Gubernatis* 
 “ La crudel matrigna.” 
 
 The magic box (kalubungu) or calabash, or sack, or egg, or other object, which 
 •on being opened lets out sometimes all sorts of riches, at other times all sorts of 
 pests, seems to be familiar to the folk-lore of all races. 
 
 In Africa, we have traced it in the folk-lore of the Ama-zulu, Ova-herero, Ma- 
 lunda, in the Sudan, and up the coast to Sierra Leone. Compare the kalubungu 
 in other Angolan stories of this volume ; and in Henrique Carvalho’s “ Lingua 
 da Lunda,” pp. 276 and 277, the calabashes, out of which issue once riches and 
 people, another time wild beings that destroy whatever they meet. 
 
 The old woman who pounds with one side of the body is not distinctly described 
 as being only one half of a person cut lengthwise ; but she strongly reminds one 
 of the half-men who often appear in folk-lore. See in the story of Sudika-mbambi, 
 the woman whose upper half only appears, and the half-men in Dr. Callaway’s 
 “ Nursery Tales,’* p. 199. 
 
 The guarding lion, out of whose jaws the key of the palace must be taken, and 
 the series of rooms with their prisoners and other wonderful contents, occur in 
 the folk-tales of so many nations that it seems useless to indicate definite places. 
 The “ palace ” is not African ; but a deep den with many recesses, or a row of 
 rooms or single-story houses, might be. 
 
 The scene where Fele Milanda surprises Fenda Maria in her secret practices 
 and then marries her, reminds one of the Zulu story on p. 308 of Callaway’s 
 “ Nursery Tales,” where a girl conjures up various things by means of a brass 
 rod ; she is watched and caught by the chief (whom an old woman assists) and 
 finally becomes his wife. 
 
 Our story contains also fragments of purely Angolan tales ; and the journey of 
 Fele Milanda to Europe is evidently an Angolan addition. 
 
 1. Eme ngateletele. Every mu-soso , or fictitious tale, is supposed to be intro- 
 duced by this word. The infinitive of the verb is ku-ta. The reduplication indi- 
 cates repetition of the act. The meaning is the same as that of the habitual 
 
Notes . 
 
 255 
 
 ngene mu ta, or. ngeniota , 1. e., I am wont to tell, am In the habit of telling, 1 
 often tell. Thus, too, from ku-ba, to give, ngdb'elebele., I often gave, or give. See 
 Ki-mbundu Grammar, pp. 99, 100. It is generally used with monosyllabic verbs, 
 and consists simply of the reduplication of preterit II., or of the radical, as the 
 case maybe. Concerning the idiom, “to put a story "for “lo tell a story,” and 
 other idiomatic uses of Fu-ta, see Grammar, p. 117. 
 
 2. Fenda. An old title, equivalent to “ Lady,” and given only to women of 
 noble family. It is not known at Malange ; nor is it used in the modern Loanda 
 dialect ; but the adults remember its meaning. Ngana is the word now in use 
 for “ Master, Mr., Mistress, Mrs., Miss, Sir, Madam. Lord, or Lad).’* Ngana 
 and Fenda not being synonymous, their joint use is admissible. luinu was 
 formerly used in Loanda to express Lord or Lady ; thus fumu amt equalled my 
 Lord, my Lady. It was used with or without the name of the person, and was 
 applicable to either sex; while Fenda was exclusively feminine. Fumu is still 
 used by the Ba-kongo or Axi-kongo, the Ma-hungu, the Ma-holo, and the Mbamba 
 tribe, as title of a chief or elder. Mu-adi, pi. adi or a-muadi , is the word now 
 generally used by the A-mbundu for designating any superior of either sex. Fetu 
 (with the name) is the contrary of mu-adi , and signifies plebeian, mean, con- 
 temptible fellow. It is an insult. 
 
 3. Uauaba , from ku-uaba> signifies both beautiful and good. When physical 
 beauty and moral beauty are to be distinguished, they say ua-uaba o polo , liter- 
 ally, “ is beautiful (as to) the face ; ” ua-uaba ku muxima, literally, “ is beautiful 
 at heart.” 
 
 4. The idiom uauaba Fa mu uabeld , to indicate superlative, unsurpassed 
 beauty, is not used in Malange. Thus also for unusually fine dressing, uaketnbe 
 Fa mu kembeld. 
 
 5. Uakexidi e, the same as uakexile e, see Grammar, p. 104. It is what I call 
 the emphatic conjugation; but the German word “gemiithlich” gives a much 
 better idea of the function of this form than the word emphatic. The verbal act 
 or state must be thought as affecting the subject, who, therefore, has a conscious 
 feeling of it. This conjugation might also be called the “subjective” or “senti- 
 mental” conjugation. 
 
 6. Inga , the same as anga , interchangeably used in Loanda for “or” and 
 “and,” or “then.” See Grammar, p. 115. In the interior its equivalent is ba, 
 or ha. 
 
 7. The idiom, “if this be the ninth, the other is the tenth,” by which Loanda 
 people indicate superlative excellence, is not known at Malange. 
 
 8. Putu , the native abbreviation of Portugal, which was for nearly two cen- 
 turies the only European country known to the Angolans. As the Portuguese 
 were the first whites with whom the Angolans came in contact, and as the natives 
 take at first all whites to be kinsmen, the name Putu was extended to all “ white 
 man’s land,” and the word mukua-Putu , i. e., “ Putu-man,” is often used for any 
 white man, irrespective of nationality. Thus my native lad from Malange called 
 America Putu ta 1 -ngeleji , i. e., the Putu of the English. In Angola, when a white 
 man is found not to be a Portuguese, he is called a Ki-ngeleji , pi. I-ngeleji, from 
 the Portuguese “ Inglez.” Thus Dr. Pogge, Lieut. Wissmann, Dr. Buchner, and 
 the other German explorers of the Angolan Hinterland were call I-ngeleji, and 
 the same appellation attaches to the Belgians of the Kongo State, with whom the 
 Angolans have intercourse at Luluaburg, on the upper Kassai River. The Dutch 
 are also known to some as a separate nation and called Landeji , from the Portu- 
 guese “ Olandez.” As soon as the Portuguese are to be distinguished from the 
 other white nationalities they are called Jipultukeji, sing. Pultukeji, from “ Por- 
 tuguez.” The compound sound It being contrary to Ki-mbundu euphony, the form 
 
256 Folk-Tales of Angola . 
 
 Putukeji will soon supersede the former. An American is called Melekatiu, pi. 
 A-mclekanu, or Ji-melekanu ; also Mukua-Mileka , pi. Akua-Mtleka . 
 
 9. The denial refers to the last question, ngaiiba? The word mbd gives 
 greater force to the negation. Uakebula, or uakobula , is a habitual verb-form of 
 Loanda; it is not used in Malange. 
 
 10. U-jukula — u-jikulaj compare ku-jutuna — ku-jitunaj old K-imbundu kiu- 
 ma = modern ki-ma, etc. 
 
 11. M 'o'nzo, literally, “in the house;” signifying “room,” because this is 
 inside, and part of, the house. 
 
 12. Mu ene equals “in which habitually is or was, are or were;” to be dis- 
 tinguished from muetie meaning “he, she, it,” or “self” or “indeed.” See 
 Grammar, pp. 107, 109. 
 
 13. Kana equals emphatic “ no.” Here it means “ I won’t have that ! this shall 
 not be ! ” 
 
 14. Ku-lombuela is a difficult word. In some places it means to neglect ; in 
 other places, on the contrary, to be concerned, interested in (something). 
 
 1 5. Ku bat' oko equals ku dibat' oko, see Grammar, p. 88. 
 
 16. Maseka , word used in colonial, or Creole-, Portuguese; probably a contrac- 
 tion of “ ama secca,” i. e., dry nurse. 
 
 1 7. Njanena, from the Portuguese “ janella.” 
 
 18. Ku-bitixila , from ku-bita , a compound causative and relative verb. See 
 Grammar, pp. 95 and 96. 
 
 19. Mon ’ a ngana , used as one word, pi. arC a ji-ngana , applies only to children 
 of educated whites or mulattoes. 
 
 20. Vondadi , from the Portuguese “vontade.” 
 
 21. Palaia , from Portuguese “praia,” meaning beach. The place meant here 
 is the fish-market of Loanda, situated at the foot of the hill on which stands the 
 Fort Sao Miguel. Next to it is the quadrilateral building in which the corn- 
 market is held. The whole lower city is sometimes called Palaia. 
 
 22. Di-zungu signifies a hole, to see, or pass, through ; di-kungu means a hole 
 with no other exit than the entrance. 
 
 23. Ki-palelu , from the Portuguese “ parede.” 
 
 24. The -d- of ku-a-sumba indicates change of place ; hence also distance. Kd 
 has the same function. In this work the locative d is distinguished by the grave 
 accent. See Grammar, pp. 46 and 47. 
 
 25. When they eat sugar-cane, the natives hold one end of the cane in the left 
 hand, and peel the other end with a knife held by the right hand. Then they 
 sharply hit the peeled portion so as to sever it, all but a few fibres, from the main 
 cane. This loose piece is then bitten off. When the cane is short, or the left 
 hand is near the peeled end, there is danger of hitting a finger instead of the 
 cane. 
 
 26. Uexile, abbreviation of uakexile , irregular preterit II. of ku-kala. 
 
 27. Fele Milanda , the same as the Portuguese “Felix Miranda.” 
 
 28. Tandu (ki), is the Portuguese “ tango." 
 
 29. Ma-diabUy from Portuguese “ diabo,” that is, devil. See note 69. 
 
 30. Ikanduy probably from the Portuguese “encanto,” i. e., charm, spell. See 
 in Capello and Ivens’ “ De Benguella ds terras de Yacca,” Lisbon, 1881, vol. i. 
 p. 109, the word mo-ikanzu as designating the quarters of the vassals in a Kioko 
 king’s town. Ikanzu has also the latter meaning in the interior of Benguella 
 Velha. 
 
 31. Kalubungu is a magic box, which plays an important r61e in many Angolan 
 legends. A glance at the references given in the index under kalubungu will give 
 a pretty adequate idea of the functions of this box. The etymology of the word 
 
Notes. 
 
 257 
 
 is uncertain. Mbungu, or lu-mbungu when a single one is meant, is the Ki-mbundu 
 for the bamboo-tree and any piece of it. The snuff-boxes are called ji-mbungu , 
 sing, mbungu, irrespective of the material, because most of them are made of a 
 bamboo cane of some kind or other. 
 
 32. Kola nuts are so nourishing and toning up that the natives take an extra 
 supply of them whenever they have heavy marches or any fatiguing work before 
 them. In the Loanda district, the natives eat kola nuts and native ginger 
 together, especially in the early morning. Most of the kola nuts and ginger 
 which is sold in the Loanda market comes from the Cazengo mountains. The 
 kola nuts and ginger have an interesting symbolic meaning. In Loanda, when a 
 man wants to court a girl or woman, he sends her a message. If she accedes to 
 his wishes, she sends him a kola nut and a piece of ginger carefully wrapped up 
 in a handkerchief which is folded triangularly in the shape of a heart. 
 
 33. Jinjibidi, from Portuguese “ gengibre.” 
 
 34. Ku-kuata makanda mu njila , a Loanda idiom for walking fast and steadily, 
 as on a long journey. In Malange the idiom is used for following in the footsteps 
 of another, but only in the literal sense ; uala mu ngi kuata makand * ami equals 
 u he is following me.” 
 
 35. Kua signifies “to where is or was (this or that) ; ” ku would be only “to.” 
 
 36. Mai' d or mart is a Loanda idiom, which agrees by its pronominal suffix 
 with the subject. Thus erne . . . maV ami ; eie . . . mai' dj muene . . . mat' d; 
 etu . . . maV etuj enu . . . mai'enuj ene . . . maV &. Its meaning corresponds 
 to the English “ on and on.” Sometimes it also means “ to continue.” In Malange 
 the emphatic conjugation is used in its place. 
 
 37. Kitanga , a loathsome syphilitic disease. Beginning with the sexual parts, 
 small and purulent tumors break out all over the body, face and hands not ex- 
 cepted, and often leave hideous sores. Native doctors say they can cure it by 
 washing the sores with a decoction of certain leaves and by applying the ground 
 root-bark of certain trees on the sores. 
 
 38. Ku-kulala , from Portuguese “ curar.” It means less to cure, to heal, than 
 to treat, to nurse, to give or take medicine. 
 
 39. Funji is the staff of life of the A-mbundu. It is made by stirring manioc 
 flour into boiling water. It is very sticky, not unlike tapioca, and is always eaten 
 with a gravy, or broth, made with fish or scraps of meat. 
 
 40. Manongonongo. Compare this with ji-nongonongo , i. e., riddles (Loanda 
 dialect), and ma-nongo , sing, di-nongo , which on the Kuanza River signifies a jest- 
 ing or sarcastic saying, while in Malange it means an insult. The verb is ku- 
 nongena , on the Kuanza equal to “ to mock, jest ; ” in Malange equal to “ to 
 insult.” 
 
 41. Future III. See Grammar p. 47. 
 
 42. lama iama kid , an idiom of both Loanda and the interior, indicating 
 plenty, crowd, swarm. It consists of the repetition of the noun, of which a great 
 number is intended to be predicated, followed by kid. 
 
 43. Iedi , from ku-ila , to do, to say, to think. See Grammar, p. 108. 
 
 44. Kololo , from Portuguese “corridor,” meaning the hall or passageway at 
 the entrance of a house. On either side of the kololo there is a bedroom. 
 
 45. About the numerals, see Grammar, pp. 19-25. 
 
 46. About the cohortative subjunctive, see Grammar, pp. 68-72. 
 
 47* Uabene , abbreviation of uabanene , preterit II. of ku-bana; uabele is pre- 
 terit II. of the abbreviated form ku-ba of the same verb. 
 
 48. Kud? abbreviation of kuebi f used at Loanda and inland; also kid ? for 
 kiebi ? ; in Loanda ndt for nanii ? 
 
 49. Milancf d ? Accentuated d at the end of an interrogative sentence is, with 
 
258 - Folk-Tales of Angola, 
 
 the rising intonation, the only audible or visible sign of interrogation; for the 
 construction of an interrogative is identical with that of a positive sentence. 
 
 50. Poji, from Portuguese “ pois.” 
 
 51. Ngongo means either world, land, country, or hardship, misfortune, misery* 
 Mutu ueuda o ngongo may be taken either as “one who walks the world over,” 
 or “one who stands hardships.” 
 
 52. Ngomono, contraction of nga ku mono. 
 
 53. Ku di banga, of events “ to happen, to turn out (like this).” 
 
 54. It seems difficult to conceive how tobacco can be a drink. But in Ki- 
 mbundu instead of saying “to smoke tobacco” one says “to drink tobacco.’* 
 $moke is classified with the liquids. Moreover, tobacco-smoking is held by the 
 A-mbundu to be a stimulant for any physical exertion. 
 
 55. That is, which is surrounded by birds, or, which birds are surrounding. 
 
 56. Ku is here a kind of indefinite pronoun, suffixed to the verb. 
 
 57. Sabalalu , from Portuguese “ sobrado,” i. e., upper floor, story. Sabalalu 
 is used for a house that has more than one floor, and for any grand building, tower, 
 palace* 
 
 58. Di-kanga is any piece of bare ground. Hence di-kanga dia ’ nzo , or dia 
 bata , for the space around the house, especially in front, that is kept clean of grass. 
 Hence, also, di-kanga dia milonga, or kanga dia kubatuila , for the place where 
 the judges meet in court. Dikanga also signifies space between two objects, and 
 distance. In this sense, it is used adverbially and corresponds then to our “far.” 
 Bu kanga is “ in the cleared space around the house ; ” figuratively it is used to 
 signify “ outside ” in general. 
 
 59. Literally, “her heart does not accept, i. e., refuses.” The contrary : muxi- 
 ma ua mu xikana means “he, or she, feels capable of doing the work before 
 him, or her.” 
 
 60. Ji-mosa , from the Portuguese “ mosa,” meaning girl, lassie ; applied espe- 
 cially to young mulatto women. 
 
 61. Ku ’ iiadi , for ku kitadi. The k- of the prefixes ka- and ki- is often dropped, 
 for euphony’s sake, after any one of the locatives mu, bu , ku , e. g., ku ’ Alunga 
 for ku K alunga, mu ’ Alunga for mu K alunga. 
 
 62. Namu ; in the interior they say nd. 
 
 63. Uezalesela , from ku-izala, to get filled ; causative and relative combined* 
 See Grammar, pp. 90-97. 
 
 64. Di-sanga is a large porous water-jug of a- plain pattern without handle; 
 mu-dingi is a small porous jug, used only for drinking-water, often provided with 
 a handle,, and made after a more elaborate pattern. See note 67. 
 
 65. Kamasoxi, from ma-soxi, meaning tears ; a proper noun formed by prefixing 
 Ka-. See Grammar, p. 127. It is customary in Angola for the master to give his 
 new slave a new name. 
 
 66. Ku-zend-alala , medial verb, from ku-zend-eleka, meaning to incline. There 
 is a parallel medial form ku-zend-ama, from kii-zend-eka. 
 
 67. Di-tangi differs from the di-sanga only by its larger size. See note 64. 
 
 68. Kamadia, diminutive of Madia. Ka - before a proper name is generally 
 belittling, scornful, and most of the slaves’ names are prefixed with it Thus, 
 Ka-nzud means John (the slave); nga Nzud means John (the free). In this case, 
 simply by calling her mistress Ka-madia, Kamasoxi stigmatizes her as a slave. 
 
 69. Diabu — devil ; borrowed from the Portuguese. It does not mean our 
 Satan, of whom the educated natives alone have some idea, but any bad spirit of 
 the white man’s mythology, and figuratively any wicked person. It is the most 
 common insult, and is a favorite expression of native slaveholders in rebuking 
 their slaves. The origin of the expression is to be found in the blasphemous,. 
 
Notes . 
 
 2 59 
 
 but ever recurring, Portuguese phrase, “ O diabo te carregue /” meaning “May 
 the devil carry you oft ! ” or, “Go to the devil!” This accounts for the answer 
 a native generally gives, when addressed that way: Diabu dibita bit-lu, i. e., “the 
 devil passes overhead.” This expression, again, refers to the flying stars, which 
 the Loanda natives call ma-diabu , singular diabu . 
 
 69. Mbanielu , from Portuguese “ banheira,” meaning “ bath-tub.” 
 
 70. Preterit III., because the buying is thought of as having been done long ago, 
 Not pret. II., because there is no reference to an event contemporaneous with 
 the act of buying. Ua mu sumbu, pret. I., would imply that the buying had just 
 taken place. See Grammar, p. 44. In the following nga mu stimbile ku Putu , 
 the pret. II. is correct, because the thought is, “I bought her when I was in 
 Europe.” 
 
 71 Jie , the same as je ; jiami— jami j jietu — jetu, etc. Both spellings are 
 admissible. The pronunciation is practically the same, as the -i- between j and 
 a vowel is not heard in fluent speech. 
 
 72. En ’ oso muene , the same as ene oso, i. e., they all ; muene intensifies the 
 idea which it qualifies. Here it means “ they all, without exception.” 
 
 73. Loko , from Portuguese “logo;” telasu , from Port, “terrago;” lelasA , from 
 Port. “rela^So.” 
 
 74. An' a vii-xaxiniu , sing. mon' a mu-xaxiniu ; in Malange, mon' a musa - 
 siniu. These dolls are made of rags, etc., by little A-mbundu girls, and used in 
 playing, just as dolls are by our girls in civilization. In the far interior, where 
 rags are not common, the dolls are made of corncobs, corn-silk, and such like, and 
 called an' a masa , sing, mon ’ a disa , i. e., corn-baby. Native little girls are very 
 fond of imitating their mothers in all their maternal functions. They will tie 
 their dolls on the back like babies, put on appropriate fruits to simulate the 
 mother’s breasts, and even go apart into the grass with would-be midwives to per- 
 form all rites that accompany childbirth in their respective tribes. 
 
 75. The objects here mentioned are evidently fictitious and supposed to have 
 magic powers. 
 
 76. Fesa, from Portuguese “festa,” equal to French “f£te,” rejoicings. This 
 concise way of expressing a whole sentence simply by a series of infinitives, all 
 pronounced with great emphasis, produces quite a rhetorical effect. 
 
 77. O ua ngi bene , the third person of a verb used substantively* This is done 
 quite frequently. 
 
 78. Mundele . Strictly speaking mundele , from ku-zela, meaning “ to be white, 
 or light-colored,” should be used only for white persons. But, as a term of 
 respect, it has been extended by the natives to light mulattoes, and even to pure 
 blacks, provided they dress in European style. In the interior mundele is inter- 
 preted in Portuguese by “ um preto de sapatos,” i. e., “ a negro wearing, or owning, 
 shoes.” Thus, most of the Mbaka people (Ambaquistas) style themselves, and 
 are called by the surrounding tribes, mi-ndele , i. e., “ white men.” Mundele , as 
 now used, applies, therefore, to white people and civilized natives. When a white 
 man is to be distinguished from the negroes as a race, he is called njungu, pi. 
 ji- njungu. This word is the same as the m-zungu of the East Coast. In the 
 present case, Fenda Maria must not be understood to be a white woman, but a 
 mulatto. 
 
 79. Ku 0 valela. The vowel o stands for a ku, meaning “ they thee.” 
 
 80. Usenga . In Loanda ku-senga means to buy in a shop or market ; in Ma- 
 lange, on the contrary, it signifies to sell. Ku-senga , with another intonation^ 
 also means w to dismiss a wife.” 
 
 81. Pajolo, from Portuguese “vapor,” i. e., steam, steamer. 
 
 82. Ku-lembalala , from Portuguese “ lembrar.” The Ki-mbundu word -for 
 remembering is ku-tukumuka. 
 
260 Folk-Tales of Angola . 
 
 S3. Kabitangu , from Portuguese “capitao ; ” naviiu , or navlu, from Portu- 
 guese “navio.” 
 
 84. Padi is the same as the Portuguese “ par ; ” tixa, Portuguese “ bicha ; ” 
 ulu, Port. “ ouro ; ” ma-diamande , Port, “diamante;” volota , Port. “ volta ; ” 
 nela , Port. “ anel.” 
 
 85. Sandu, from Portuguese “ santo,” i. e., saint. Combining the Catholic 
 custom of calling a child after the saint on whose day it is born with the native 
 custom of naming a child after the di-hamba or di-bamba (spirit) to whose influ- 
 ence the birth is ascribed, and of considering the children born under the same 
 spirit as related in that spirit, the A-mbundu call a namesake a sandu; and two 
 namesakes, when they meet, are morally bound to treat each other as brothers or 
 cousins. Examples of this name-brotherhood will occur in several parts of these 
 stories. Another word for namesake is xald, in colonial Portuguese “xard.” 
 This seems to be of Brazilian origin. 
 
 86. Ku-batesa. In Malange, this signifies to accompany a child or infirm adult 
 to where he is going, and assist him in walking. 
 
 87. Xila. This xila is not used in Malange, nor is kaxiy its Malange synonym, 
 used in Loanda. The usual meaning is not “lest,” but “may be, perhaps.” 
 
 88. Naiu . See Grammar, p. 86. 
 
 89. This se or ha in the interior, is not the conditional se or hay nor “ whether,” 
 but serves to introduce a direct or indirect quotation. It corresponds, therefore, 
 to kuma or -ixi, and to our colon with quotation marks. 
 
 90. Ku mu zekesa. Its first meaning is “ to cause him or her to lie down ; ” 
 but it is also used by some for “to sleep with him or her” (in the same hut or 
 bed). 
 
 91. This sentence shows how Ki-mbundu is susceptible of complicated periods, 
 without obscurity. 
 
 92. This kid, with the pret. I., indicates immediate, almost simultaneous action. 
 Cf. in Zulu, Callaway’s “ Nursery Tales,” p. 50, foot-note. 
 
 93. Iofetale , past participle of ku-fetala , which is simply the Portuguese “ en- 
 feitar,” i. e., to adorn. For participle, see Grammar, p. 84. 
 
 94. Ku-kemba signifies “ to dress in best attire, to adorn, to bedeck.” 
 
 95. Ku-funda , that is, to plead. The relative ku-fundila is to plead before 
 (court), or because of, concerning, etc. 
 
 96. M’ oso for mu oso. 
 
 97. When an Angolan has suffered wrong, he goes and lodges a complaint 
 before a judge of his choice, or before the chief of the tribe (as repeatedly de- 
 scribed in these stories), or he resorts to the spirits, and calls on them for redress, 
 often also for the punishment of the culprit. For this purpose, he goes to some 
 one who is known as being possessed of this or that spirit, and lays the case 
 before him, or rather, through him before the spirit he represents. Then the 
 spirit is asked to either restore the stolen object, or force the debtor to pay, or to 
 visit the murderer or ill-treater with death or sickness, and so forth. The spirit’s 
 medium listens gravely to the adjuration, but says nothing in reply. Sometimes 
 the adjuration is, as in the present case, simply a kind of affidavit, either to prove 
 one’s innocence, when accused, or to prove one’s right to complain. The medium 
 receives a reward only in case the object in view is attained. Such a medium is 
 called kimbanda kia dihamba , as distinguished from the kimbanda kia k us aka, 
 or physician who cures diseases. The act of bringing some evil on a real or 
 imaginary offender through the medium of a spirit is called ku-loua. This ku-loua 
 in self-defence is lawful, but the secret use of spirits for killing or hurting others, 
 which is called ku-loua pulu (bewitching), constitutes the greatest crime a man can 
 be guilty of, and is invariably punished with death. The witch or wizard is called 
 muloji. See note 135. 
 
Notes . 261 
 
 98. Kaxaxi. In the interior the form kaxi is preferred ; as the stories in the 
 Mbaka dialect show. 
 
 99. Musula; also called tnuanji in the interior. 
 
 100. Ku di mosalela, relative of ku di mosala, which comes from the Portu- 
 guese “ almogar,” to breakfast. The form ku-lutnosala was the first to evolve ; 
 but, as the Ki-mbundu radical is never more than dissyllabic, and -lumosa would 
 be trisyllabic, the popular ear preferred to change lu into di (cf. ku-ludika — ku - 
 didika), and to consider the verb as reflexive. The final -ala (ku di mos-ala) 
 would then be taken as a derivative suffix. 
 
 1 01. Kalakatald , from Portuguese “ alcatrao.” 
 
 102. Kualutu, from Portuguese “quarto;” in Ki-mbundu iridnzo. In previ- 
 ous instances kuAlutu was written with the tonic accent on the antepenult, but 
 the accent on the penult is also admissible. 
 
 103. Kana. The answer “no,” in reply to the question “where?” sounds 
 strange to a European, but not so to the African, who at once understands that 
 the question implied the accusation “you have kept the key.” 
 
 104. Uedi pi l from ku-ila pi ! that is, to say or act pi! that is, to be silent, 
 speechless. Pi! is our “ hush ! ” 
 
 105. Ku-telekala, from Portuguese “entregar.” 
 
 106. Elelenu! literally, “laugh ye! ” used as an interjection for “they laugh.” 
 This elelenu corresponds almost to hurrah ! The imperative is used here to indh 
 cate the surprise of the spectators, the outburst of sympathy, and the story-teller’s 
 own concurrence with the feelings he is relating. 
 
 107. Ku-jikata y the same as ku-jikota or ku-jokota, i. e., to be charred, to be 
 burnt (of food). 
 
 108. U di xisa-ku. This detail is purely African. It reappears at the end of 
 Nga Nzud and his slave Kanzud, which is still unpublished. Anointing one’s 
 self with the charcoal of burnt flesh or bone, either human or animal, is a gen- 
 eral custom among Africans. It is supposed to act as a preservative against the 
 enemy, or ill-disposed spirit ; here, possibly, against the vengeance of the victim’s 
 nzumbi , or “ghost.” Callaway repeatedly mentions such use of animal or human 
 charcoal in his work on Zulu folk-lore. 
 
 109. Ku-kazala , from Portuguese “ casar,” is used only of the Christian, mono- 
 gamous, marriage. To marry in native fashion is ku-sokana (Loanda dialect) or 
 ku-sakana (inland dialect). 
 
 no. Adia nguingi , aseiala musolo is a Ki-mbundu saying which signifies 
 “ living in plenty and free from care,” hence “ living in happiness.” Nguingi , in 
 Portuguese “bagre,” is the Clarias Anguillaris , which, in some places of the 
 Kuanza River, grows to an extraordinary size. They are caught by means of fish- 
 ing baskets (mi-ztia), hooks, or spears. Cut open, sun-dried, and inserted in a split 
 stick, they are offered for sale in every native market and constitute the most popu- 
 lar condiment with funji (cassava-mush). 
 
 hi. Ngateletele, etc., is the customary formula with which a fictitious tale 
 closes. The expression “ whether good or bad ” means “ it is your business to 
 judge whether my story was nice or not. As for me, I have done my part, and 
 whatever your judgment may be, it is all right.” The diminutive form ka-musoso, 
 which is applied to even the longest tale, is an instance of the conscious self- 
 depreciation, which seems to constitute the essence of politeness, and which is 
 more common among Africans than among uncivilized Aryans, excepting perhaps 
 the Slavs. 
 
262 
 
 Folk -Tales of Angola . 
 
 NO. I. VERSION B. 
 
 Informant and Dialect. This version was dictated by Adelina da Camara, 
 an educated native lady of light complexion, and the life-companion of the editor 
 of a native paper, himself a mulatto. She speaks the purest Loanda Ki-mbundu 
 that I have heard, pronouncing every syllable so distinctly that I hardly ever had 
 to ask her to repeat a word, while this would continually be the case with men. 
 In Angola, as in most times and places, the higher-class women give the standard 
 for pronunciation and idiomatic expression. Loanda women have a way of “ sing- 
 ing ” Ki-mbundu, which makes it quite as musical as the best modulated Italian of 
 a Toscanese dr Pisan u contadina.” 
 
 To the informant’s honor be it said that, unlike so many others, she is not 
 ashamed of her native tongue, lore, and color. 
 
 Her father, Innocencio Mattoso da Camara, though white, is a native of Loanda, 
 has held many high government offices, and is connected with an influential 
 Portuguese family. 
 
 1 1 2. Uexile . See note 26. Compare the genitive in umoxi y ua ndenge , one, 
 the younger, with Fenda Madia , dia mona. Fenda Maria, the daughter. 
 
 1 13. Mubidi, shepherd, herdsman; verbal noun from ku-bila y to herd cattle. 
 The name of mu-bidi , pi. a-bidi y is also given to the Loango people, akua-Luangu y 
 scattered between Kongo and Kuanza as wandering blacksmiths, and recently 
 much talked of in connection with the “ Dembos,” situated between the Nzenza 
 (Bengo) and Ndanji (Dande) rivers. Since the war of 1872 these Dembos (six 
 native chiefs) have been independent : a di tuma (they manage themselves), as the 
 natives say. On the fertile plain between Kangenie (Canguenhe) and the moun- 
 tain called Maravilha, they have allowed a large party of these A-bidi or akua- 
 Luangu to settle as guests. But, like the Hebrews in Egypt, the A-bidi have 
 multiplied so fast, that quite recently they conceived the plan of dictating to their 
 hosts. With a view to this, they sent delegates to the governor-general at Lo- 
 anda requesting him to reinstate Portuguese authorities, as in the time before the 
 war. To this the governor acquiesced, and a new chefe was sent in 1890, with a 
 small force, to reoccupy the concelho of the Dembos, lost in 1872. What the 
 result will be, is not sure ; but a renewal of hostilities with the Dembos is much 
 feared by a portion of the Loandenses. It is not impossible that a Loango man 
 is meant by the mu-bidi of our story. 
 
 1 14. Nganga is here synonymous with mu-loji, “ wizard, witch.” The Roman 
 Catholic priests and missionaries are also called ji-nganga , with or wdthout the 
 qualification ja Nzambi . The meaning of nganga ia Nzambi is therefore “ wizard 
 of God.” 
 
 1 15. Udidile / the subjunctive consequent on a preceding imperative indicates a 
 mild imperative. 
 
 1 16. Munume and mulume are equally correct. 
 
 1 1 7. A di ambata; this means “ they walk arm in arm,” in European fashion. 
 
 1 1 8. Ku-biluka and ku-kituka are synonymous for “being transformed.” 
 
 1 19. Ku di tuma corresponds exactly to the Portuguese “ governar-se.” 
 
 120. “ When I come,” i. e., back to where we are. In Ki-mbundu coming refers 
 to the place occupied at the time by the one who speaks. 
 
 121. yi-ngondo , literally “coppers,” i. e., copper ornaments. 
 
 122. Nguami , a most singular contraction of ngongo ami (my misery) used as a 
 verb to signify refusal. See my Grammar, pp. 105 and 158; also the full form in 
 Bentley’s Kongo Dictionary’, p. 374. 
 
 1 23. Mu-nzenza is a slave recently bought, and therefore not yet initiated in 
 
Notes. 
 
 263 
 
 the ways of his civilized or semi-civilized master. Mu-nzenza , with a slightly 
 different intonation, is also used in Loanda to indicate lack of water in a well, e. g., 
 Mu Manianga muala munzenza. 
 
 124. Ngu, instead of ngi, is preferred when followed by the infixed pronoun mu 
 or ku. This is a case of progressive vowel attraction. See Grammar, p. 151. 
 
 125. K’emuenie contracted from k'a i muene-e , according to euphonic rule 
 a + i — e. Ku-mona is frequently used for ku-sanga, to find, and for the result of 
 finding, viz., getting and possessing. 
 
 126. Bu polo ia or mu polo ia is “in the presence of ; ” ku polo is “in front, 
 ahead ; ” mu polo is “ in the face, on the forehead ; ” but bu polo alone (without 
 id) is used for the region of the pudenda, and must be avoided. 
 
 127. Sauidi, from Portuguese “saude.” 
 
 128. Ka-nzo , diminutive of i-nzo. See Grammar, p. 8. The initial vowel of 
 inzo does not coalesce in e with the -a preceding it, because it is an ancient article, 
 hence no integral part of the word. Cf. 0 ’ nzo . 
 
 129. Ng ’ o muenene, contraction of nga ku ?nuenene. Muenene is Preterit II. 
 of the relative verb ku-mue?ia, from ku-mona , to see, which in this case means “ to 
 experience.” See Grammar, p. 91. 
 
 130. The clause in brackets was added at my suggestion, so as to make the 
 connection clearer to the foreign mind. For the natives both the full and the 
 elliptic forms are correct and intelligible. 
 
 13 1. Ngi batujudienu , the same as ngi batujule enu (see Grammar, p. 75). Ku- 
 batujula is the frequentative verb of ku-batula. It means, not only the action of 
 cutting frequently, repeatedly, but also the result, “ cutting into small pieces.” See 
 Grammar, p. 99. 
 
 132. Pangajala , from ku-pangajala , iterative or frequentative form of ku-pa - 
 ngala , which is an adaptation of the colonial Portuguese “pancar,” “ dar pancadas.” 
 On p. 99 of the Grammar the iteratives - ajala , -ajana of verbs ending in -ala, -ana 
 were not given because they do not occur frequently. 
 
 133. Mosuku , the same as ma-usuku, pi. of u-suku. According to euphonic 
 rule a -f u = 8. 
 
 134. Ku di bangesa (kala) means “to feign,” literally “to cause one’s self to 
 be or act like.” 
 
 135. So salavande / is an oath. It is evidently of Portuguese origin, as is 
 shown by the form of the word and by the fact that the expression is not used 
 inland ; but it is not easy to determine the Portuguese original. Salavande may 
 be a corruption of “ salvante,” which is an antiquated synonym of “ salvando,” 
 “salvo,” i. e., except, or of “ Salvador.” What so means is still more obscure ; is 
 it the Portuguese “sd ” only, or the Creole contraction so of “ Senhor,” i.e., Lord ? 
 The most popular oath among all A-mbundu is Xinge pai etu ia mungua, i. e., 
 “ Let my godfather be insulted ! ” See note 97. 
 
 156. Ngakale erne l means “ But for me ! ” The full form is ki ngakale erne / 
 The whole sentence is elliptic, the suppressed words being equal to “the issue, or 
 the result, would have been quite different.” Sometimes the form kiakale erne / 
 is used. 
 
 137. Ku-zubidisa , a combined relative and causative of ku-zuba. See Gram- 
 mar, pp. 91 and 96. 
 
 138. Ka-tutu , diminutive of ki-tutu , which signifies any cracked vessel, as 
 gourd, jug, pot, box, etc. It should not be confounded with ki-menga which is 
 not the cracked whole, but the uncracked fragment of an earthen vessel, whether 
 pot or jug ! The ki-menga is generally used as a frying pan. Ki-menga , there- 
 fore, is a potsherd, and ki-tutu a cracked vessel, or any broken, worn-out article. 
 
 139* Uadia 'nil? uanua ’ nii ? What’s the use of eating and drinking? i. e., 
 of living ? 
 
2 64 Folk-Tales of A ngola . 
 
 140. Mu, relative pronoun of ma-kutu in the objective (accusative) case. See 
 Grammar, p. 95. 
 
 141. Ki-zomba is the dancing-place, and also the dancing party. It is not the 
 act or the way of dancing ; this is called u-kininu. Ki-zomba kia Ngola , or kia 
 Kisama, or kia Lubolo signifies, therefore, the dancing-place or the dancing com- 
 pany (also called di-bandela , i. e., flag) of the Ngola, Kisama, or Lubolo people. 
 Ukininu ua Ngola, or Kisama , or Lubolo signifies the peculiar dance of the 
 Ngola, Kisama, or Lubolo tribes. 
 
 142. Bama means any definite place on earth ; kuma , any place in the open air ; 
 muma , any place within an inclosed space. See Grammar, p. 66 and 87. 
 
 143. Ujitu is either honor, respect, politeness, or the token of it, namely, a pres- 
 ent, an invitation, and the like. It also means “fear to do wrong” and “virtue.” 
 
 144. The Portuguese in Angola take only two meals, one called “almogo” 
 (breakfast), the other “ jantar ” (dinner). The first is taken between 9.30 and 1 1 
 a. M., the latter between 6 and 7.30 p. m. Hence, in the present case, Vidiji 
 Milanda goes out at about 8 P. M. 
 
 145. Kiabeta. The verb is impersonal. The unexpressed subject is kima, thing, 
 or kiki, this thing. The prefixes ku , bu, and mu also form impersonal verbs, as 
 they are sometimes called in European and other languages. In Ki-mbundu it is 
 simply an elliptic conjugation, the general subjects mutu , kima , kuma, bama , 
 muma, being sufficiently indicated by the context and the concord. 
 
 146. Seia, from Portuguese “ selha.” 
 
 147. Ku-longa , pronounced as any foreigner, except a Frenchman, would, means, 
 to teach. Ku-longa , with less stress on the penult and a slower enunciation of the 
 first and last syllables, means “ to load.” It is used of loading a gun, a canoe, a 
 carrying basket, packing a box, etc. Ku di longa, to teach one’s self, is used for 
 “ learning, studying ; ” ku di longa, to load one’s self, for embarking or seating 
 one’s self in any inclosure, as a carriage, a boat, etc. 
 
 148. Muhatu ua Nzambi does not mean that the woman is divine either in 
 beauty or goodness, no more than muxi ua Nzambi means a divine tree. It is 
 simply a sentimental way of expressing one’s self ; implying, as a rule, that the 
 person, plant, or thing thus qualified is considered as dependent solely on God, 
 being unassisted, uncultivated, or abandoned by men. Ki-mbundu phrases re- 
 mind one constantly that “man’s extremity is God’s opportunity.” 
 
 149. Mu palaia , in Loanda, is used for “ in the lower part of the city,” or 
 “ down-town ; ” while ku palaia or bu palaia is specifically “ on, to, or by, the 
 shore, or beach, or fish-market.” See note 21. 
 
 1 50. N* umoxi seems incorrect as referring to di-sanga , but it is preferred to 
 the regular ni dbnoxij probably for euphony’s sake. 
 
 1 5 1. Buexilej bu kanga is understood as subject. See note 145. 
 
 152. It is not quite clear whether Fenda Maria simply calls the things by their 
 names, or gives them the order to act what their names imply. A slight differ- 
 ence in intonation, or punctuation, gives it one meaning or the other. 
 
 153. That all kindled themselves is not to be taken literally. When the lamp 
 was lit, all were seen acting in the light. 
 
 1 54. The informant dictated here “ takes a goat from the pen to throw at all 
 things flaming.” I confess that I cannot understand what this goat has to do with 
 the story. 
 
 155. Selende . Though all natives I have asked failed to recognize the Portu- 
 guese origin of the word, I am positive that it is simply the word “ accidente ; ” and 
 the idiom uabana selende corresponds to the Portuguese “ deu-lhe um accidente.” 
 
Notes . 
 
 265 
 
 NO. 11. 
 
 Informant. His name was “ Piolho,” which is the Portuguese equivalent for 
 louse. This nickname he owed to the filth and abjection to which his foible for 
 rum had reduced him. He was working as a rope-maker at Bom-Jesus, on the 
 Kuanza River, his native place. In the war against Humbe, back of Mossam- 
 edes, where he served as a Portuguese soldier, he had been crippled for life. He 
 was the first man whom I could by small remuneration induce to dictate a few 
 folk tales. In all his abjection, he was as punctilious as the proverbial Spanish 
 beggar. Several times he punished me by interrupting the dictation in the most 
 interesting part of a story, because a question, a tone in the voice, or an innocent 
 word had offended his susceptibility. So the present story was left incomplete by 
 him, and the last portion had to be obtained by letter from America. A former 
 pupil of my Loanda school, who was then employed at Bom-Jesus, wrote it down 
 for me. His name is Domingos de Lemos. 
 
 Dialect. It is that of the lower Kuanza about Bom-Jesus, which but slightly 
 differs from that of Loanda. The informant seems to have some peculiar expres- 
 sions of his own, or which, at least, are not in general use. 
 
 Comparative. This story is originally that of the “ Cenerentola,” the univer- 
 sality of which has been traced up by Gubernatis in his “ Florilegio delle novelline 
 popolari,” p. 5, and by Henry Chasle Coste. In the folk-lore of Portugal, Madeira, 
 and Brazil it is current under various names and in various versions. The version 
 nearest related to ours is the Brazilian on p. 52 of “ Contos populares do Brazil,” 
 by Sylvio Romero. But, as in the case of No. 1 (Fenda M aria), the fundamental idea 
 of exotic origin, in this story, has been so perfectly covered with Angola foliage 
 and blossoms, that science alone can detect the imported elements, and no native 
 would believe that this mu-soso is not entirely Angolan. The mention of Kima- 
 lauezu kia Tumb’ a Ndala, the great central figure around whom almost all native 
 folk-lore clusters, and whose daughter the heroine is said to be, as also the episode 
 of the Ma-kishi, connect this story with those in which either Kimalauezu or the 
 Ma-kishi play an important r61e. By the marriage with the child of the governor 
 it is also related to No. III. 
 
 156. Kinoueza kia Tumb'' a Ndala. In Loanda he is generally called Kima- 
 lauezu or Kimalezu kia Tumb' a Ndala, while in the Mbaka, and other inland 
 dialects his name is pronounced Kimanaueze kia Tumb ' a Ndala. He is a purely 
 mythic figure, but may have once been a historic personage. Much of what the 
 natives say of him corresponds with what the Ama-zulu tell of their U-nkulunkulu, 
 but no reverence attaches to his name. 
 
 157. Maocila . This is a kind of palanquin with either side open or screened 
 by curtains. It is used by the whites and well-to-do natives in the Portuguese 
 towns of West Africa. For long marches through the bush, it is replaced by 
 the “ tipoia,” which is a hammock hanging from a strong bamboo pole, to which a 
 dais or canopy is fixed so as to protect from sun and rain. The fact that Nzud 
 uses a maxila shows that his residence was in the neighborhood of Loanda, in 
 what is now called in colonial Portuguese u os Muceques.” See note 162. 
 
 158. Paxiiu is the Portuguese “passeio,” a tour, a walk, or ride, for pleasure, 
 to a moderately distant place. 
 
 159. Nzud is the native pronunciation of the Portuguese “ Joao,” i. e., John, 
 and Nzuana that of “ Joana,” i. e., Joan, Jane. 
 
 160. Nguvulu comes from the Portuguese “ governador,” but applies only to 
 the governor - general at Loanda. Ngola , in native parlance, represents the 
 ancient native kingdom of Ngola (in Portuguese “ Angola ”) whose boundaries 
 
266 
 
 Folk -Tales of Angola . 
 
 pretty exactly correspond to those of the present District of Loanda. The origi- 
 nal, and still independent, tribe of Ngola has withdrawn to the river Hamba, one 
 of the affluents of the Kuangu, where the ancient court of Ngola Kiluanji kia 
 Samba is still kept with undiminished pride, but with greatly reduced power. 
 Nguvulu mzia Ngola , Governor in Angola, is used along with nguvulu ia Ngola, 
 governor of Angola. The nguvulu is the representative, in Africa, of Muene- 
 Putu , the king of Portugal. 
 
 161. Ku lu dia mundu is the same as ku di-lu dia mundu , that is, on, above, 
 over the world. It is also pronounced ft o lo dia ?nundu , in which case the prefix 
 di of di-lu is replaced by the article o, and the following u of the monosyllable lu 
 becomes also o by progressive vocalic attraction ; thus : K' o lo dia mundu. 
 
 1 6a* Mu-seke , correctly used, signifies “ a sandy place ” and is derived from the 
 same radical (ku-seka) as ki-sek-ele , sand. In the Loanda dialect, however, the 
 word has come to mean “ a field,” with the plural mi-seke for “ fields.” Ku mu- 
 seke signifies “ to, or at, one field ; ” ku miseke, to the fields ; thus ku miseke ia 
 Kamama , to the fields of Kamama. Mu museke , or mu miseke is “ within a field 
 or fields. 1 * In Loanda-Portuguese “ muceque ” is now used for “ country-house, 
 summer-house, villa,” and “os muceques” is the name given to the inhabited 
 country around the city of Loanda, where the well-to-do whites and natives have 
 their country-houses. 
 
 163. La will be found only in the stories told by “ Piolho.” He uses it exactly 
 like ba or ha of the Mbaka dialect. It is probably an abbreviation of kala . See 
 note 174. In English it is to be translated by “if, whether, or.” 
 
 164. Kulemba . Concerning marriage ceremonies, see the story of the Four 
 Uouas, and that of the Daughter of Sun and Moon. 
 
 165. ICele, the same as ft ail e, from ku-ila , to say or do. 
 
 166. Nguamami for nguamiami is again one of the peculiarities of Piolho’s 
 diction. As to the governor’s refusing the present, it is becoming to the white 
 man, who makes all the metal money, the cloth money, and the bead money, to be 
 generous, especially on such an occasion ; for, as the saying goes, “ mundele ufu- 
 menena kubana , ftafwnenena kuzelaj diiaki dia sanji ue diazela ,” i. e., “the 
 white man owes his fame to his liberality, not to his whiteness ;'for the egg of the 
 hen, too, is white.” 
 
 167. Akiki or o kiki is composed of the old euphonic article o or a and the 
 demonstrative pronoun, first degree, of class III., singular, which is often used 
 for “ now ” and “ but.” Kitangana is probably understood, kitangana kiki , this 
 moment. 
 
 168. Ku-xanga ( ji-huinii ) comprises (1) going to the bush, (2) cutting the wood 
 and binding it into a bundle, (3) carrying it home. As the cutting is done with a 
 poor native hatchet, or an iron trade-machete, the task is rather laborious. 
 
 169. Ngamela , from Portuguese “ gamella.” It is a vessel made of the same 
 wood and shape as a canoe, only smaller and sometimes shallow. It is used for 
 washing clothes, for feeding pigs, for carrying fish (in Loanda), for holding all 
 sorts of things. Very small imitations of canoes are also used, with other things, 
 as medicinal charms (u-mbanda) consecrated to the spirit Ngiji (River) for the 
 purpose of ku-vuala , i. e., breeding ; but only in the case of barren, or not suffi- 
 ciently prolific, women. Men use natural medicines which are sold by the native 
 doctors ( i-mbanda ). The native word for , all these small canoes, used as vessels, is 
 ulungu or uatu, the same as for the real canoe. See p. 68. 
 
 170. Tabu or di-tabu is a place on the edge of a river or lagoon, where the 
 reeds, which obstruct the banks of all rivers and lakes unless these are pressed in 
 between bare rocks, have been cleared away, so as to allow the canoes to land, 
 and the women to bail out water and do their washing. As the tall grass of the 
 
Notes . 
 
 267 
 
 banks is generally infested by crocodiles, these cleared spaces are the only rela- 
 tively safe places for approaching the water’s edge; for there the crocodile is 
 likely to be detected before he can strike. The colonial Portuguese call such 
 places “ portos,” i. e., ports, havens. I translate tabu by landing-place, or simply 
 by landing. 
 
 1 71. Mulemba. This tree is the Ficus psil op oga of Welwitsch. It is a favorite 
 tree for shade, and thrives in the driest and sandiest soil. It is much like the 
 banyan-tree of India. 
 
 172. Aiue / This is the interjection of pain, sorrow, mourning; like the Ger- 
 man “ach!” It is never a threat as “woe to!” but merely a complaint. It is 
 really composed of ai and ut or ue ; the latter being the vocative, the ai an inter- 
 jection for sharp, thrusting, physical pain, or unexpected offence. 
 
 173. Tund ’ ami , “since me.” This is an unusual construction, but very appro- 
 priate and graphic. In emotion and sobbing, it is natural to leave different clauses 
 of a proposition incomplete, and to announce them in another order than when 
 cold reason dictates. 
 
 174. Kala signifies usually “like, as.” “ Piolho ” gives it sometimes the 
 meaning of “but, however, yet.” See note 163. The meaning of the unfinished 
 clause is : Since I was born, I never did any washing, but now they send me to 
 wash. 
 
 17 5. Ngari ami instead of the regular ngana iami. (See note 166.) In Loanda 
 the only form used, besides the regular one, is ngatC iami , which is applicable to 
 any master or mistress. In Malange and Mbaka ngan ’ ami is used exclusively 
 by a slave-wife in addressing or mentioning her husband, and signifies therefore 
 “ my husband and lord.” 
 
 176. A-ka?na. Inland, where the language is purer, mu-kama is used only for 
 a slave-wife of a polygamist ( hongo ). A free wife is called ki-hunji or mu-kaji. 
 Among the free wives of a polygamist there is a further distinction between the 
 wife who married first and those who followed her. The first has authority over 
 the others, and is called kota dia hongo (the great (wife) of the polygamist), the 
 others are called ji-ndenge ja hongo (the smaller, inferior (wives) of the polyga- 
 mist). The head-wife alone has a right to the title of mukua-dibata (master or 
 mistress of the house), which she shares with her husband ; and the head-wife of 
 a chief alone is called na mvuale (queen). A mu-kama is never called mu-kaji 
 by either husband or other people ; he says mukani ami , the others say mukani ’ 
 a nganji (the mukama of So-and-So). Nor does the mukama call her man mu- 
 lume ami or munume etuj this is the privilege of the ki-hunji. She calls him 
 ngan' amt or ngana iami , if he has only one mukama , or ngana ietu if he has 
 several. 
 
 In the coast-towns, mu-kama is now used, almost indiscriminately, for any 
 servant girl above ten years who has been bought, or “ redeemed,” as people say 
 since slave-dealing has ceased to be publicly honorable. This free use of mu- 
 kama is silently witnessing against the moral (?) behavior of civilized masters, 
 white or colored, in the “ centres of civilization.” 
 
 177. Maid,. The term expresses vigorous or hearty continuation of an action 
 described in the preceding verb. Thus, kola maiS ! shout on, and loud ! Su - 
 ngenu mai-enu! pull on, and hard! In the present case, Fenda Maria means 
 to say this : I never washed the clothes (the slave girls always washed), let them 
 continue to wash ! See note 36. 
 
 178. Lelo , instead of lelu. Final -0 for final -u is often heard in the interior, 
 where, in some places, the use of one or the other is merely a matter of taste. 
 
 179 * U-ngana, from ngana (see Grammar, p. 123), signifies in the first place 
 “ the quality, dignity, and office of being a ngana , i. e., a free person, one having 
 
268 
 
 Folk-Tales of Angola. 
 
 authority.” Keeping this first meaning in view, the word u-ngana is also used for 
 chiefship, honor, glory, grandeur, majesty, splendor, for mastership, freedom,, 
 liberty ( ufolo\ for kingdom, reign, government, and body politic. 
 
 180. Utnba 7 ida ndenge . U-mbanda is derived from ki-mbanda , by prefix u-, as 
 u-ngana is from 7 igana. Umbanda is : (i) The faculty, science, art, office, busi- 
 ness (a) of healing by means of natural medicines (remedies) or supernatural med- 
 icines (charms); ( b ) of divining the unknown by consulting the shades of the 
 deceased, or the genii, demons, who are spirits neither human nor divine ; (e) of 
 inducing these human and non-human spirits to influence men and nature for 
 human weal or woe. (2) The forces at work in healing, divining, and in the 
 influence of spirits. (3) The objects (charms) which are supposed to establish 
 and determine the connection between the spirits and the physical world. When 
 used to designate these objects, the word umbanda admits of a plural form, ma- 
 ujnbanda. Natural remedies for healing sickness, however, are not called ma - 
 umbanda , but mi-longo. 
 
 As to the meaning of the saying umbanda ndenge , in our text, it is somewhat 
 obscure. There is a proverb, masunga kota, umbanda ndenge j literally, wits are 
 superior (greater, stronger), medicines (charms) are inferior (smaller, weaker). 
 The meaning is : natural and acquired ability will protect and exalt a man much 
 more than charms or superstition. In other words, a man endowed with wisdom, 
 but deprived of charms (amulets), is better off than a stupid man with any amount 
 of charms. The relation of umbanda ndenge, in our text, to the words preceding- 
 it, may be made intelligible by the following paraphrase : Thou art engaged in a 
 struggle with contrary influences (i umbanda ) ; but thou shalt conquer one day 
 (according to the saying), umbanda is surpassed by masunga . By stretching the 
 saying a little — and African sayings are very elastic — it can also be made to 
 mean that a just cause will finally triumph over ill-will, and innocence or virtue 
 come out victorious over its enemies. 
 
 181. What a comforting power there is in being “loused” no one can imagine, 
 who has not seen the blissful expression on the face of the Loanda girl, when, her 
 head sweetly resting on another’s lap, she is being relieved of her troublesome 
 customers. It is a token of friendship to catch another’s lice; and not an atom 
 of shame attaches to those concerned. As the operator is pretty sure to be him- 
 self invaded by the tiny host, he or she often does the work gratuitously, with the 
 understanding that the kindness will be returned (reciprocity). Among others 
 than friends, it is customary to give a compensation. In Loanda, the average 
 charge is from one and one half to three cents, according to the amount of trouble 
 and risk incurred. One day, on dismissing my school at Loanda (to which only- 
 paying pupils were admitted), I noticed some trouble between two scholars and 
 inquired after the reason. With a whining voice a little fellow replied : “ So-and- 
 So refuses to catch my lice.” He considered that a great breach of school-fellow- 
 ship. At Malange, a big fat worm, called katotola-jina (the lice-crusher), and 
 which builds a most interesting nest, is used by the natives as louse-catcher. 
 Placed on the wool of the head, it introduces its tiny head and strong claws into 
 the tangled hair, ferrets out, and devours the unwelcome guests. When it has 
 done its work, it is, without thanks, cast back into the bush. 
 
 182. Lopa is the Portuguese “ roupa.” 
 
 183. To tell a lie in self-defence, to cheat within certain limits, and to steal 
 trifles in favor of a friend, are not condemned by the native standard of morality ; 
 but, when found out or caught in the act, the author of such an act may feel 
 ashamed of his lack of shrewdness. 
 
 184. Papaii. When used absolutely, “father” and “mother” are rendered by 
 papaii and mamaniij but as soon as the word is qualified by a possessive pro- 
 
Notes. 269 
 
 noun the forms f>ai and ntanii are the only ones to be used, e. g., pai etu , tnanii 
 enu. 
 
 185. Kuxi; about kuxi see Grammar, pp. 30 and 31. 
 
 186. It is off with a fish, that is, it is carried off by a fish. 
 
 187. This i is a vocative /, which is freely used where we, in writing, put a 
 point of exclamation. It is also often added to a word, and drawn out to consid- 
 erable length, when the person speaking is hesitating about what to say next. 
 
 188. Kate ku bata. Before kati and the destination, the verb kuenda> to walk, 
 or to go, is often left out, and must be supplied in the translation. 
 
 189. Ku-kuata mu kibetu , literally, to catch in flogging, is synonymous with 
 ku-bana kibetu , to give a flogging. 
 
 190. Kobidi is the Portuguese “cobre.” 
 
 191. Seta is the Portuguese “cera,” i. e., bee’s wax. There is no other word 
 for the trade-wax. But the wax of the honey-comb is called i-sela, or i-xila, the 
 singular of which {ki-sela and ki-xila ) signifies a single cell of the honey-comb. 
 To get the honey out of the comb, is called ku-kama o uiki mu ixila. 
 
 192. Teeth of elephant, i. e., tusks of ivory. 
 
 193. Di-konge. This is the genuine Ki-mbundu word for India-rubber, both as 
 a plant and as an article of trade ; but the U-mbangala (Kasanji) word ndundu is 
 gradually superseding it, at least in the interior. The Ngola and Holo tribes call 
 it di-hoke ; the Ma-hungu call it mu-konge; some Mbaka people and the Mbondo 
 tribe call it ka-nana. The Ma-songo, like the I-mbangala, call it ndundu; and 
 the Ma-kioko pronounce this with a different intonation, giving the last syllable a 
 higher tone. 
 
 194. Tata (father) is often used without any definite meaning, as a euphonious 
 pleonasm. 
 
 195. Ji-maxu is the Portuguese “ machos.” 
 
 196. Ma-soladi , sing, di-soladi, from Portuguese “soldado.” 
 
 197. Mujika is the Portuguese “ musica,” and means, in these stories, a military 
 band. 
 
 198. On taking leave, it is customary for the one who goes to say xaT 4 ! that 
 is, remain, or stay ! (with or without kiambote , i. e., well), and for the one who 
 stays, to say : BixiP e (with or without kiambote , well), that is, arrive (safely at 
 your destination). 
 
 199. Compare this account of the Ma-kishi (singular Di-kishi, or Kishi) with 
 those given in the Ma-kishi stories, N os. V., VI., VII., and others. The description 
 of the Ma-kishi given by “ Piolho ” and other A-mbundu informants, agrees in all 
 main points with that of the cannibals of the Zulu folk-lore in Dr. Callaway’s 
 “Nursery Tales,” vol. i. pp. 28, 29, 33, 43 (many-headed monster), 145, 146, 157, 
 esp. 158. Like “Piolho,” in the explanations asked of him, the Zulus describe 
 the cannibals as wearing long tangled hair, which falls over their faces. This 
 long hair, and the many heads of some Ma-kishi, are the only points in which the 
 Ma-kishi of the A-mbundu disagree with their descriptions of the A-tua, or Ba- 
 tua, the famous pygmies of brown complexion, who are found in the great forests 
 of all Africa east of the Niger, and who seem to be the aborigines whom the 
 immigrant Bantu (including all the African Blacks or N egroes) had to fight and 
 drive back before they could establish peaceful communities. But, though I have 
 not heard of any pygmy tribe wearing long, tangled hair, or having the faculty of 
 growing another head as soon as one is cut off, it does not shake my present 
 belief that our Ma-kishi, the cannibals of the Zulus (. Ma-zimu ) and those of the 
 Be-chuana ( Ma-rimo ) are the aboriginal pygmy tribes. Not so much as they are 
 now, but as they appeared to the first Bantu settlers, and as they were by these 
 incorporated into the semi-historic and semi-mythologic folk-lore of their race. 
 
270 Folk-Tales of Angola . 
 
 The hydra-like heads of the Ma-kishi are an excellent symbol of the system of 
 guerilla warfare common to all the Ba-tua (see Callaway’s “Nursery Tales,” p. 
 354). It is strange that Callaway did not notice the similarity of his cannibals 
 with his Aba-twa, so graphically described at pp. 353 and 354. His informants 
 there declare that the Aba-twa kill those who say they did not notice them from 
 afar, because they consider that an insulting reflection on their undersized stature. 
 This is identical with the account of the Ba-tua given me by natives from different 
 parts of Angola. (Concerning the Ba-tua in the forests of the Kuangu River, see 
 the notes to my Vocabulary of U-iaka, which will be published with a number of 
 other vocabularies in the Bulletin of the American Geographical Society, 1894.) 
 
 200. Tenda! uatendela 'nil? could not be explained by any native I ques- 
 tioned on the subject. The expression is only used in connection with divining. 
 The translation I venture to give is sufficiently warranted by similar questions 
 and answers in the divinations of the A-mbundu. 
 
 201. About the “sandu,” or “xald,” i. e., namesake, see note 85. 
 
 202. Kuaki , from ku-kia , to dawn; ku-ma is the subject of ku-aki. 
 
 203. Kezuatu , contraction of the genitive ka izuatu . 
 
 204. Kia-lumingu. The full form is kizua kia lumingu , i. e., the day of 
 lumingu . This lumingu is the Ki-mbundu pronounciation of the Portuguese 
 “ Domingo,” which, again, is the Portuguese pronounciation of the Latin “ Do- 
 minicus,” i. e., the Lord. Therefore kia-lumingu means, in its Latin origin, the 
 day of the Lord. It is used for Sunday. The days of the week, in Ki-mbundu, 
 are, Sunday, kia-lumingu; Monday, kia-xikunda, from Portuguese “ segunda 
 (feira),” i. e., second (holy day); Tuesday, kia-telesa, from “ terga; ” Wednesday, 
 kia-kualata , from “quarta;” Thursday, kia-kinda , from “quinta;” Friday, kia- 
 sexta , from “sexta;” Saturday, kia-sabalu y from “sabbado.” In literary Ki- 
 mbundu these exotic names will probably be superseded by the native names: 
 Kia-Ngana, Kiaiadi , Kiatatu , Kiauana , Kiatanu , Kiasamanu^ Kiasambuadi. 
 
 205. Ngeleja, from Portuguese “igreja.” Compare ki-ngeleji, from “inglez.” 
 
 206. Katalaiuy in Portuguese “ Catraio.” This name is particularly used as a 
 proper name for male slaves. Katalaiu is generally a trusted domestic slave, not 
 a plantation hand. Here, Katalaiu is evidently a faithful old slave of Nzud and 
 Maria’s father; and he still respects in Maria his old master’s daughter. 
 
 207. Ngan 9 a ndenge. This form is used in Loanda together with ngan ’ ia 
 ndenge and ngana ia ndenge. In Malange, the latter, the full form, is the only 
 one used. 
 
 208. I abindamena ngenji. This expression denotes the exceeding beauty or 
 goodness of the thing or things to which it refers. Ngenji , from ku-enda , to walk, 
 is a traveller. But, as Africans always travel for trade, it is also used for trader, 
 merchant. The traders, of course, desire beautiful articles to trade with ; and, 
 being in the business, they are the best judges of the quality of goods. 
 
 209. Kaluaji, from Portuguese “ carruagem.” 
 
 210. Misa, the Portuguese “missa.” The blind and the cripples are regular 
 attendants at church in Loanda, because the “ Misericordia ” benevolent fund 
 has alms distributed to them by the priest on each Sunday. 
 
 21 1. Id. Who these id are is explained in the following words, ni mujika ie; 
 they are the men composing her band. 
 
 212. Embamba, i. e., o imbamba. The Kisama people and some Quanza and 
 Loanda people use this form, e- instead of o i-. 
 
 213. On the remarkable law of preference or precedence which determines the 
 use of the negative suffixed pronouns, when combined with infixed pronouns, see 
 Grammar, pp. 78 and 79. 
 
 214. Makutu mi ! This expression is not only not insulting, but it may be 
 
Notes . 
 
 271 
 
 complimentary as expressing surprise, when it is known the person addressing one 
 intended to cause surprise. It corresponds then to our “you don’t say so ! ” or 
 “is it possible?” Intonation unmistakably shows in each case whether makutu 
 me expresses contradiction, doubt, or astonishment. 
 
 215. This se is not si “ without,” nor se “ if,” nor se “saying,” but an old nega- 
 tive particle. In Loanda they would say, ukala kota kana etc. The three negative 
 particles of Ki-mbundu are: ne , se, and k’ ; the two first have almost disappeared 
 in the modem Loanda and Mbaka dialects. 
 
 216. Kuaki marks the beginning of day, ku- 7 ianga the spending of the day, 
 ku-zeka the end of day, and the spending of the night. 
 
 217. Ngonge is both the instrument used in a proclamation and the proclama- 
 tion, order, or command itself. In the native towns, the herald shouts the proc- 
 lamation in the principal thoroughfares. Sometimes he first calls the people’s 
 attention by striking a native bell, or by sounding a bull’s horn. This horn, I was 
 told, is also called ngonge by the Kisama people ; at Malange the name of the 
 horn is kipanana . At Loanda it is called mbinga or mbungu. But ngonge , no 
 doubt, signifies primarily a bell, and is synonymous with ngunga. A bell is still 
 used for proclamations, and called ngonge y by the tribes north of the Bengo and 
 Dande rivers, i. e., among the Dembos (Ji-ndembu). The ngonge is made of 
 iron, and consists of a double bell in the shape of U, each leg of the U represent- 
 ing one bell. There are no clappers in these bells. They are rung, or rather 
 played, by striking with a piece of iron on either cup alternately. This native 
 African bell has been noticed in many parts of the Continent, and is described in 
 the works of several great African travellers. 
 
 218. Saku is the Portuguese “sacco,” i. e., sack. The sum represented by a 
 saku is thirty Portuguese, or nearly thirty-three American, dollars. It is called 
 saku, because thirty dollars in Angolan copper money make up a man-load, and 
 this is the sum usually put up in a sack when cash remittances are made to the 
 interior. The two “ sacks ” promised by the Governor represent, therefore, about 
 sixty-five dollars of American money, and their local value is best illustrated by 
 the fact, that even now (1891) two young slaves could be bought with the money, 
 at Loanda, while in the interior it would bring three or more adult slaves. Slavery 
 is abolished, by law in all Portuguese dominions ; but the natives, even in Loanda, 
 buy, sell, and own slaves without regard for the white man’s law. The same is 
 the case in some English and other colonies. 
 
 219. Kadifele , from Portuguese “alferes.” 
 
 220. Thus far “ Piolho’s ” dictation of the story. The remainder, which is 
 rather disconnected, was sent me to America by my former Loanda pupil, Domingos 
 de Lemos, who was then employed at Bom-Jesus. 
 
 221. Azalma / is the Portuguese “as armas!” 
 
 222. Tuma ku k ’ ijia is an idiom for “ know thou well,” or “ mind.” 
 
 223. Ngi bange favolo is, in pure Ki-mbundu, ngi bange kiadi. 
 
 224. Kaleia is the Portuguese “cadeia,” i. e., chain or prison. In Ki-mbundu 
 ku-ta mu lubambu is to put in chains (native jail) ; ku-ta mu 'aleia is to put in 
 (Portuguese) jail. 
 
 225. Ku-nganaia y from Portuguese “ enganar.” In pure Ki-mbundu, to deceive, 
 is translated by ku-fumba, when synonymous with cheating, and by ku-ta makutu , 
 when no money or property is involved. 
 
 226. Ku-folokala , from Portuguese “enforcar.” In Ki-mbundu, hanging is 
 ku-nienga . 
 
 227. This saying is not very proper. Nga Nzud must be very bitter to apply it 
 to his wife. The meaning of the saying is, “we, the women, must be paid for, 
 before we marry, because our bodies are a merchandise which, owing to the 
 
272 
 
 Folk - Tales of A ngola . 
 
 demand, we can sell at any time.” With a few honorable exceptions, the mulatto 
 girls of a poor mother are taught from tender childhood that their support, and 
 that of their relatives, will depend on their making a profitable trade of their 
 bodies with white men. 
 
 228. There seems to be a short blank between this and the following. 
 
 229. AlumazSy or lumazd % from Portuguese “armazem.” 
 
 230. Kikusu is a fresh-water fish which is much relished, notwithstanding its 
 countless bones. 
 
 NO. III. 
 
 Informant. Most of the stories in the present collection were, like this, dic- 
 tated by a native of Malange, whose full Portuguese name is Jeremias Alvares da 
 Costa, while his current name is Jelemfa dia Sabatelu, that is, Jeremiah, son of 
 the shoemaker. His father was a shoemaker from Mbaka (Ambaca) who had 
 settled at the court of Bangu, the head-chief of the scattered Mbamba tribe, and 
 married a daughter of the chief’s elder sister. By this marriage the sons of the 
 shoemaker belong to the royal family of the Mbamba tribe and are eligible to 
 the chiefship. They are both Mbamba and Mbaka, but first of all Mbamba. The 
 informant learnt his father’s trade, and has become his successor as shoemaker at 
 Bangu’s village. In the natural course of events, he may also inherit the chief- 
 ship and become a Bangu himself, for the present presumptive heir is his uncle 
 and he comes next to his uncle. 
 
 In 1890 he came with me to America, and most of his stories were dictated 
 at Vineland, N. J. A life-size model of him is to be seen in the Ethnologic 
 Section of the National Museum, Washington. Since 1891, he is again with his 
 family at Bangu’s near Malange (Malanji). Though by no means exempt from 
 human and African frailties, Jeremiah has always been an abstainer from drink 
 and native dances, and in all the time we lived together I have never known him 
 to tell a lie, or steal, or behave unseemly. 
 
 Dialect. The informant is equally familiar with the Mbaka dialect of his 
 father and the Mbamba dialect of his mother. This story is entirely Mbaka, 
 both as to dialect, origin, and dramatis personas. 
 
 Comparative. The first part of the legend, where Kimanaueze’s wife will eat 
 nothing but fish, and thus overtaxes the River’s kindness, appears differently told 
 in Story No. IV. of Loanda. The metamorphoses into a variety of animals are of 
 frequent occurrence in all Bantu fiction. 
 
 The marriage of Kimanaueze’s son with the Governor’s daughter seems to be 
 identical with that of Kimalezu’s granddaughter with the Governor’s son. (Story 
 still unpublished.) In the Bantu languages, where the same word means either 
 son or daughter, a confusion of sexes is quite natural. 
 
 In Schlenker’s “Temne Traditions” (London, 1861) p. 89, the Temne hero 
 Tamba renders some services to animals who, in return, give him instructions, 
 which later on greatly help him to win the daughter of the King, whose successor 
 he becomes; all very much like Nzud’s experience with the beasts and the 
 Governor. 
 
 Passing from Sierra Leone to the extreme southeast corner of Africa, we find, 
 among the Zulus, Ubabuze, who like Nzua is deprived of men and oxen by wild 
 beasts, but saved by a mouse, on whose skin he is lifted up in the air, and carried 
 to his damsel whom he marries. (Callaway’s “ Nursery Tales,” p. 97.) As to the 
 personification of the river, compare the one reported by Du Chaillu, “ Equatorial 
 Africa,” New York, 1890, p. 358. 
 
 The Portuguese stories “A Torre Babylonia” and “A Torre Madorna,” whose 
 
Notes. 
 
 273 
 
 fundamental outline is found in the folk-tales .of many other nations, have some 
 resemblance to this number. See “ Contos populares,” by Ad. Coelho, p. 34, and 
 “ Contos nacionas,” by the same, p. 50. 
 
 231. Kilundu kia makatnba. This expression, it seems, is not known in Lo- 
 anda. The informant says it signifies “ possessor of many friends,” i. e., a popu- 
 lar man. Ki-lundu is a non-human spirit, the same as di-bamba. Ku-lunda is 
 to lay aside and keep in a safe place. See note 620. 
 
 232. Uatunga , uasoma. Used both at Loanda and in the interior. Ku-tunga, 
 ku-soma is an idiom, signifying to build one’s house, marry, have children, cattle, 
 and get on. The tense used here is preterit III., indicative of a distant past. 
 The preterit II. is uatungile , uasomene , and preterit I. is uatungu , uasomo . This 
 tense implies that the action is still fresh, recent. 
 
 233. Na mvuale je. Na mvuale is the title of the chief’s head-wife, and cor- 
 responds, therefore, to our Queen. This use of the plural concord (ie) with a 
 singular noun (mvuale), as a sign of respect, is remarkable. It is also used with 
 the prime-minister, e. g., ngolambole je, but neither with the chief’s title soba nor 
 with di-kota , head-man. To show somebody respect by this use of the plural is 
 called ku mu jingisa. 
 
 234. Mbiji ia menia. In the interior, the word mbiji, in the plural form ji- 
 mbiji, is used to denote meat or vegetables eaten with the staple funji (mush). 
 Mbiji is one of the general Bantu words for meat ; and so mbiji ia 7 ?ienia , i. e., 
 the water-meat, was probably the first denomination of fisb. In modern Ki- 
 mbundu, 7 nbiji is used almost exclusively for fish. 
 
 235. Katumua , from ku-tuma , to send, to command. The regular passive form 
 of the Bantu, formed by the insertion of u before final a, which has disappeared 
 as a living form in Ki-mbundu, is still preserved in this word and a few others. 
 Katumua means “ messenger.” 
 
 236. Uxi. This is the most common form in the interior for uixi ; but they 
 never say axi for exi, which proves that -ixi is the root, even in the dialects of the 
 interior. 
 
 237. Lukala is the largest affluent of the Kuanza River, which it joins at Mas- 
 sangano (. Masanganu , confluence, from ku-sangaTta , to meet). 
 
 238. Ku-ta 77 iba is used only for fishing with nets (ma-uanda) and with the large 
 fish-baskets, used solely by women, and which are called i-sakala. These are like 
 the mi-zua, only larger. With the mu-zua the verb to be used is ku-kuata for 
 catching (fish), while ku-luTtga is used for the setting of the basket-trap. With 
 hooks, the verb for catching is ku-loua. 
 
 239. Ngidia-hi? In Loanda ngidia-nii? or ngidia'nii f The absolute form 
 is inii in Loanda, ihi in the interior. 
 
 240. Kizu ’ eki, or kizu' okio, or kiztia kimoxi, can all be used for “one day” 
 when beginning an episode in a narrative. In the folk-tales of Louisiana negroes, 
 the expression “ this day ” for “ one day ” is also met with. 
 
 241. Mbanza signifies really the house, yard, and adjoining huts belonging to 
 the chief and his wives ; that is, his residence, his court. It also means capital, 
 for it is applied to the whole village inhabited by the king. In the Mbaka, as in 
 most inland dialects, mbanza is moreover used for the chief himself. 
 
 242. Ubixila , in Loanda ubixila. The natives of the interior pronounce the x 
 of Loanda like tsh , in words which in the Bantu mother-tongue had a /. It only 
 occurs before and the change of the ancient t to x and x is due to the presence 
 of this Mu-ti (tree) becomes 7 iiu-xi in Mbaka, mu-xi in Loanda. 
 
 243. Koxi, boxi, moxi, are contractions of ku o 'xi, bu o 'xi, mu o 'xi. Compare 
 m' o' nzo equal mu o'nzo. 
 
 244. Ha or ba is the word used by the Mbaka, and other inland tribes, for the 
 Loanda word anga , or inga, meaning, “ whether, or, if, and, then.” 
 
274 Folk -Tales of Angola . 
 
 245. Kiximbi is the spirit or genius who is supposed to be lord of a river or 
 lagoon. It may be masculine or feminine. In Loanda, the same genius (di- 
 hamba , di-bamba or ki-lundu) is called Ki-anda or Ki-tuta . See Nos. IX. and L. 
 
 246. Ku di ijila , to come spontaneously, unsent, unbidden ; from kuiza. The 
 form is a combination of the reflexive (di) with the relative (-ijila) verb. 
 
 247. Imana / “ stand ! ” is also used for “ stop 1 ” Ku-im-ana is a medial form 
 of ku-im-ika , to erect, hence to stand erect. 
 
 248. The first time, the fisherman pulled the net barely out of the water ; then 
 he let it drop and ran. The second time, he dragged it on to dry land. 
 
 249. Mundu is the collective of mu-tu. As a collective it has no plural form. 
 It means “ crowd, congregation, tribe, nation, mankind, world.” 
 
 250. Among most tribes, to the farthest interior (Mbamba, Ndongo, Mbondo, 
 Ma-songo, Ma-holo, Ma-hungu, I-mbangala, Tu-pende, Bashi-Iange, Akua-lunda), 
 the chief is approached in the manner here described, by a subject as well as by a 
 stranger. That is, the subject or the stranger sits down on the ground, throws 
 himself flat on his back, then bows forward and touches the ground with his chin. 
 The Mbaka tribe (i-mbadi) and their offspring are exempt from this custom. 
 The Ma-kioko and Ma-shinji, in addition, pick up dust and rub it on chest and 
 chin. 
 
 251. Kalunga . This word is used to signify: (1) death; (2) the personification 
 of death in the shape of the king of the nether world, called Kalunga-ngombe, 
 and the world of shades itself ; (3) the ocean ; (4) an interjection of wonder ; (5) a 
 title of respect, given to a chief, and, among the I-mbangala, to every freeman of 
 some importance. 
 
 252. Mi. This is the objective of the personal pronoun, second person plural, 
 in most dialects of the interior, which use mu - for the prefixed subjective. In 
 Loanda nu is used for both the prefixed (subjective) and infixed (objective) pro- 
 noun. 
 
 253. Kunuj in Loanda kuku. 
 
 254. Mahezu. What the original meaning of this word is no one has been 
 able to tell me thus far. Its use, however, is plain enough. It stands like our 
 “ amen,” after a prayer, as the word signifying that the speech has come to a 
 “full stop;” that the speaker or talker has reached the end of what he wanted to 
 say. To this mahezu the other party answers a Nzambi, that is, “ of God.” The 
 word mahezu is probably imported from a dialect or language of the far interior. 
 
 255. Ngolambole , composed of Ngola (probably old Ki-mbundu for ngana y 
 Lord) and mbole, i. e., hunt; hence, “Lord of che hunt ” (ngola a mbole). It is 
 the title of the chief’s prime minister, and presumptive successor, if he be of 
 royal blood and closely related to the king. The other royal officer is the sakala 
 or tandala, that is the secretary, who, in the Kuangu basin, is almost invariably 
 a Mbaka-man. The council of the ma-kota , or elders, is the legislative body (par- 
 liament) of the tribe, while the king, with his cabinet, is the executive, wielding 
 absolute power as long as he is constitutional enough to keep in favor with the 
 ma-kota. 
 
 256. In the interior, only the chiefs and civilized Mbaka men are allowed to 
 sit on a European chair. The elders may sit on native stools; the plebeians and 
 slaves sit on mats, or on the bare ground. 
 
 257. M’o’xi, in Loanda mu 'xi. Written in one word, ?noxi, it signifies 
 “ under.” 
 
 258. Palahi. or Paid hi? in Loanda pala’nii? composed of pala (Portuguese 
 “ para) ” and inii, i. e., what ? The purely Ki-mbundu equivalent is mu konda 
 dia ’hi? in Loanda mu konda dia ’nii? 
 
 259. Mann, with accent on last, long, and nasal syllable, is an interjection sig- 
 nifying “ I, or we, don’t know.” 
 
Notes. 
 
 275 
 
 260. Iu doxiy iu lulu, is an idiom signifying “ he, or she, is restless.” 
 
 261. In the interior, when a woman is going to give birth she generally goes 
 out, with female assistants, into the bush, and delivers there, out of sight of the 
 men. 
 
 262. Kit ala, like kisoko , is both size, or stature, and age. 
 
 263. A-ba , or o-ba , signifies “take.” Compare with ku-ba , to give. They also 
 say ama. 
 
 264. Monde , possibly from Portuguese “montar,” i. e., to mount, ride.. 
 
 265. Ku etna, often used in the interior for ku dima. In U-mbundu, and other 
 dialects, the prefix di- is often substituted by the prefix e- y or, more correctly, by 
 the old article e-. 
 
 266. Bu kota dia muxi , is “at the foot of a tree,” in the same sense as we say 
 “ at the foot of a mountain.” The kota of a tree is the space and the ground 
 around it, as far as its shade extends while the sun is high. 
 
 267. Xitu is “ flesh, meat,” used, as in the Bible, to signify all animate beings, 
 but especially animals used for food, and par excellence “game.” Ki-ama is a 
 ferocious animal ; ki-bamba , a reptile or an insect, a crawling animal. 
 
 268. Mu ngongo is never used in Loanda as one word ; but in the Mbaka 
 dialect it may be spelled and used as mungongo, a noun of class II. Only the 
 doubled use of mu (mu mu-ngongo) is to be avoided. 
 
 269. “That made God,” an inversion, which, straightened out, means “that 
 God made.” The rule No. 8 of the twelve laws of Bantu grammar, formulated 
 by Lepsius, that the subject is always placed before the verb, and the verb before 
 the object, is not to be accepted without reserve. 
 
 270. Mbunda is really the soft part between the ribs and the hips, called waist. 
 But, by extension, mbunda is most frequently used for any bottom : in animals, 
 men, baskets, bottles, and other things. Compare mbunda, meat, in the Kuangu 
 dialects. See note 3 76. 
 
 271. Kakele, from ku-ila , imperative future III. 
 
 272. Teleji! looks like Portuguese “tres,” three, used to introduce a conjuring 
 formula. The meaning of these formulae is intentionally obscure or unintelli- 
 gible. 
 
 273. Ngudi signifies wolf, or hyena, in the U-mbangala dialect. 
 
 274. The njinji is a wild cat looking like a leopard, but smaller. 
 
 275. Bana mu kanu , literally, “ give the inside of mouth,” graphic for “ hold out 
 thy open mouth.” On spittle, cf. “Journal American Folk-Lore,” 1890, pp. 51-59. 
 
 276. As tlj£ njinji and the leopard (ingo), so the mukenge and the mbulu ase 
 close relatives. 
 
 277. Hadi, meaning hardship, in the interior, is, in Loanda, an objectional word 
 for dung. 
 
 278. Kikuanzomba; this name of the hawk is only used in fiction ; it is, we 
 might say, its poetic name. 
 
 279. Kabungu is any tailless bird. The Holokoko looks, indeed, as though his 
 tail had been clipped ; and for this reason science has named him Helotarsus 
 ecaudatus . He is celebrated for his high flight, which gave rise to this laudatory 
 saying of him; “ uate (or uasua ) mbambe ni diulu (or dilu)P i. e., he set the bound- 
 ary with the sky, or, he touches the sky. Compare these “ poetic ” names with 
 the “laudatory” names in South Africa. 
 
 280. Mutu a lubila-suku. This is the “poetic” name of man. The transla- 
 tion given in the text is a mere guess, suggested by the sound of the words. It 
 may be more correct to write Lubi la (lua) suku. See note 628. 
 
 281. Mon ’ a ?nundele, i.e., “young white man;” also applied to a civilized 
 native. 
 
276 Folk - Tales of Angola . 
 
 282. Muania is the heat and light of the sun; daylight and noon-heat. In 
 Loanda, the word is pronounced luania. 
 
 283. Ma-letd , sing, di-letd, from Portuguese “leitao.” 
 
 284. Muha 7 Jiba is the long basket in which goods are packed for carrying on 
 head or shoulders. 
 
 285. Ua ngi lambela-u, would be in Loanda ua ngi lambela-mu , or ua ngi 
 Jambela namu. 
 
 286. In the interior, the prefix of the futural present is often used with the 
 final form of the preterit I., or vice versa. 
 
 287. Ku-kuata ku minangu, an idiom, meaning to pass time doing nothing, at 
 least no manual work. 
 
 288. Tu'ele, contraction of tua + ile, preterit II., of ku-iaj not to be confounded 
 with tuedi , preterit I., from ku-ila. 
 
 289. Ku-londekesa is “ to show a thing not seen before ; ” double causative of 
 ku-londa, to see for the first time. 
 
 290. To express “entire, whole/’ the A-mbundu say “of entireness.” 
 
 291. The infinitive is used instead of the personal form to give more animation 
 to the style. 
 
 292. Ngaielu , from Portuguese “gaiola.” 
 
 293. Dikolombolo didianga , the first cock (-crow), means about midnight. At 
 an interval of about one hour, or a little more, follow dikolojnbolo dia kaiadi , 
 dikolombolo dia katatu, and dikolombolo dia kauana. The latter is synonymous 
 with kuma kuaki , i. e., dawn, which is regularly about 5.30 A. M. Dikumbi dia - 
 tundu is said when the sun is just up. 
 
 294. Mueza , the same as ueza. In the interior the ancient form of the con- 
 cording prefix for class I., sing, mu -, is sometimes used for the usual u-. 
 
 295. Ni boxi ni bu-lu , i. e., from head to foot, with the special meaning “ having 
 foot-wear and head-wear.” 
 
 296. Ku-takena , contraction of ku-takanena of Loanda, or ku-takemna of 
 Mbaka. 
 
 297. Utokaj in Loanda utokua. 
 
 298. See Grammar, p. 104. 
 
 299. Ku-kalakela , contraction of ku-kalakalela, relative form of ku-kalakala y 
 to work. 
 
 NO. IV. 
 
 Informant. Joao Borges Cezar, a nephew of his namesake, the informant of 
 No. I. J0S0 had been iot one year in my school at Loanda, and on my return to 
 Europe accompanied me to Portugal, England, and Switzerland, where he learnt 
 French; and subsequently to America, where he learnt English and some Ger- 
 man. 
 
 Dialect. That of Loanda. 
 
 Comparative. This Loanda story is not unknown in the interior, as is proved 
 by the first part of Noi III. See also “Journal American Folk-Lore,” 1889, p. 37. 
 
 In “Etudes sur la langue S^chuana,” by Eugene Casalis, Paris, 1841, p. 100, 
 there is a Se-suto story of a woman, who insisted on having the liver of a certain 
 animal, until her husband got it for her. When she had eaten it, such an internal 
 fire consumed her, that she went and drank up the whole lagoon of the desert. 
 Elephant, the king of the animals, punished her for the thirst thus inflicted on 
 his people, by having the ostrich tear up her abdomen, from which the water 
 flowed back to its former place. 
 
 300. Ku dima dia kukala , literally, “back of being,” idiom for “long, long 
 ago.” In the interior they say m' uxahulu. 
 
Notes . 
 
 277 
 
 301. Kit-sema , to crave, long for a special kind of food. Not used in Mbaka. 
 
 302. Ku-didika and ku-ludika are synonymous forms in Loanda. In Mbaka 
 the form ku-idika alone is used. Ku-id-ika may be a causative form of ku-ila . 
 
 303. Huta is food (provisions) for a journey. 
 
 304. Ku-ivua , generally translated by “ to hear,” means really “ to feel with any 
 of the senses, except sight.” So one may ku-ivua an odor, a flower, a sound, 
 heat, or cold; but not an object apprehended by sight. Hence Angolans, and 
 many other Bantu, when speaking a European language, often use such expres- 
 sions as “ I heard a bad smell ; ” “ Let me hear it,” instead of “ Let me taste it ; ” 
 u Don’t you hear the cold, or the heat ? ” 
 
 305. “ It is heavy,” refers to the net, as the prefix u- in uaneme shows. 
 
 306. King anji for kinga hanji. The abbreviated form anji is commonly used 
 in Loanda, the full form hanji in the interior. 
 
 307. Muku 1 enu , thy fellow, companion, friend, stands for “ I, who am speaking 
 to you ; ” mukua-mona, owner of a child, parent. 
 
 308. UalalA / ualald / An onomatopoeia for the rustling produced by some- 
 thing passing through the dry grass. To this Loanda word correspond the Mbaka 
 synonyms uaid ! uaid ! and fotofoto / 
 
 309. Ku-kuvitala , from Portuguese “ convidar.” 
 
 310. Mu kanga is “within, or in the centre of, a cleared space,” also “in dis- 
 tance.” Bu kanga is outside. Here mu kanga means “in the yard.” 
 
 NO. V. 
 
 Informant. Jelemfa dia Sabatelu. See No. III. 
 
 Dialect. Mbaka. 
 
 Origin. Though written in pure Mbaka dialect, this epic in prose does not 
 seem to belong to the A-mbundu branch of the Bantu stock. It is current among 
 the Mbamba tribe, which, with the Ma-hungu tribe, forms a connecting link be- 
 tween the A-mbundu and the Ba-kongo. The original seat of the Mbamba tribe 
 is the old Duchy of Mbamba in the Kingdom of Kongo, south of the lower 
 Kongo River. The Mbamba with whom I am personally acquainted live scattered, 
 as welcome strangers, among the A-mbundu of the District of Malange. Their 
 chief settlements are found (1) on the Lombe River, (2) in the vicinity of Malange, 
 (3) on the Kambu River. The head-chief of all the scattered Mbamba is old 
 Bangu, whose residence is rather less than a mile northeast of Malange. (See 
 note about Informant of No. III.) Well do I remember my first visit to Bangu in 
 the beginning of 1887. Then I knew but little Ki-mbundu, yet enough to under- 
 stand from Bangu’s eloquent speech that he was a vassal of the King of Kongo, 
 “the elder brother of the King of Portugal,” and that his people had come to 
 this region from Mbamb’ a Mbuila. The exodus of the tribe seems to have 
 taken place about a century ago. The emigrants probably moved along the 
 upper course of the Lukala River, then down the Lombe valley. It was from Lombe 
 that the Malange settlement branched off under the predecessor of the present 
 Bangu. (See my vocabulary of Mbamba in Dr. C. G. Biittners “ Zeitschrift fur 
 Afrikanische Sprachen,” Berlin, 1889, January.) 
 
 Since writing the above, I have had the pleasure of meeting in Loanda (in April, 
 1892) the ndembu Mbamb’ a Mbuila himself, who had come to Loanda, with his 
 tandala and several ma-kota, to transact some business and visit the Governor. 
 He and his attendants were highly surprised to see a white man posted on Mbamba 
 matters. They confirmed the linguistic and ethnic identity of the Malange 
 Mbamba with those of Kongo. 
 
2 yS Folk - Tales of A ngola . 
 
 Comparative. The grandfather of the hero being Kimanaueze kia Tumb’ a 
 Ndala, and his son Nzu£ a trader, the story is thereby connected with others of 
 Kimanaueze’s cycle. 
 
 It also belongs to the Ma-kishi stories. Kinioka, the serpent, appears also in 
 four manuscript stories of my collection. The description of the spirit world 
 fully agrees with that given in No. XL. The scene in which the hero is swallowed 
 by the fish reminds us of one in the unpublished story of Kabindama and a number 
 of similar swallowings in universal folk-lore. 
 
 In “ Etudes sur la langue Sdchuana,” by E. Casalis, Paris, 1841, p. 97, there is a 
 legend of a hero, Litaolane, who behaves very much like Sudika-Mbambi ; only the 
 enemy he conquers is not a Ma-kishi tribe, but a huge monster, Kammapa, who had 
 eaten up the human race. The latter is saved by Litaolane, who after being swal- 
 lowed too, kills the monster and leads the victims out of their stomach-prison. 
 Casalis suggests, without affirming, that this might be a tradition of the Saviour’s 
 contest with Satan, whom he conquers by his very death ; but evidently, as in the 
 case of so many supposed traditions of the Deluge, the resemblance is merely 
 accidental. 
 
 The life-tree, which thrives, fades, and dies simultaneously with the absent 
 hero’s life, is common to the folk-lore of all racial stocks. In the Portuguese folk- 
 tales, it recurs in many places. 
 
 It would be easy to find epic heroes whose careers coincide in many points with 
 that of Sudika-Mbambi, but that would throw little light on the question whether 
 this story is originally native, or imported, and whence. The Portuguese and 
 Italian parallels alone are important in this respect. In the a Contos populares 
 do Brazil,” p. 69, No. XIX. has all the appearance of another version of our story ; 
 it is itself only a version of a Portuguese story which belongs to the cycle of 
 Gargantua (op. cit. p. 215) and may be seen in No. XLVII. of Theoph. Braga’s 
 “Contos tradicionaes ” and in No. XXII. of Ad. Coelho’s “Contos populares.” 
 Still as the story seems to belong to the Mbamba exclusively and as these are 
 fanatically opposed to any innovation, the probability is against a Portuguese 
 origin. 
 
 The epilogue of Sudika-Mbambi’s legend is remarkable, as it makes of it a 
 meteorologic myth, one brother representing the thunder-clap, the other the echo 
 roaring back from the opposite side of the cloud-world. 
 
 31 1. Sudika-mb&mbi. Ku-sudika is a dialectic variation of ku-tudika^ which 
 signifies “ to hitch, or hang on, or in, a high place ; ” mb&mbi is “ antelope.” Both 
 words go to make up a pretty good descriptive name of the thunderbolt “ up on 
 high, in the clouds, leaping to and fro like a deer.” 
 
 312. Kindaula is pronounced kindala in the Loanda dialect. 
 
 313. She is so changed that she recognizes him sooner than he her. 
 
 314. Xibata, the Portuguese “espada.” The Portuguese word “chibata”for 
 switch, stick (to beat with), and “chibatada” may possibly be derived from the 
 Ki-mbundu word re-introduced into Portuguese with a modified meaning. 
 
 315. Kilembe is a mythic plant, which we translate by “life-tree.” Its peculi- 
 arity was that it flourished, withered, and died simultaneously with the life, peril, 
 and death of the person with whom it was connected, just as the quicksilver in 
 the thermometer rises and falls with the temperature. 
 
 316. These verses are somewhat obscure ; probably intentionally so. 
 
 317. Lukula is the redwood or camwood tree. The word hikula is Mbamba ; 
 in the Mbaka dialect it is hula or lu-hula. The Portuguese call the tree and wood 
 “ tacula.” The wood is used in many ways, as a dye, or medicine, and it consti- 
 tutes an important article of purely native commerce and industry. 
 
 318. The song of Kabundungulu is more mysterious than his brother’s. 
 
Notes . 
 
 279 
 
 319. Nuanda , abbreviated form of nuandala , is used in the Mbaka dialect as 
 an auxiliary verb in the formation of the future tense. It is from this shortened 
 form that the contracted future of Loanda -ondo- (or -ando-) is derived (- anda ku- 
 banga, -anda ’ u-banga , anddbanga , and lastly ondobanga by retroactive vowel 
 attraction). 
 
 320. Adi etu (from sing;, mu-adi \ master). In the plural {adz) it signifies 
 “ parents.” 
 
 321. The principal stages in native house-building are : (1) the cutting of poles 
 (> ma-soko ), (2) the erecting of the same, as skeleton of walls and roof {ku-kuba), 
 (3) the tying {ku-tata) of wild cane or other poles horizontally across the erect 
 poles, (4) the thatching {ku-zatnbela) of the roof, (5) the filling up of holes between 
 the sticks of the walls, either with mud {ku-bebeka\ or with thatch {ku-xita). 
 
 322. The wall poles must be set up in a deep foundation ditch, or the house 
 will soon tumble over. To erect a house on bare rock is pretty much an impossi- 
 bility. 
 
 323. Di-kumbi is the sun; and “one sun” signifies “one day.” In Loanda, 
 di-kumbi is also used for “hour,” or rather “o’clock; ” e. g., kumbi dianii ? at 
 what time of the day ? 
 
 324. This is somewhat obscure. Mztezu signifies both beard and chin. 
 
 325. Kijandala-midi evidently signifies “ who eats a thousand,” from ku-jandala 
 and midi j the following “a hundred only serve to rinse my mouth,” confirms 
 that meaning, and is itself made intelligible thereby. 
 
 326. Di-tutu is what has been called by African travellers the “ prairie,” or 
 “ campine ” or “ park-land.” It is an open country, covered with the tall grass of 
 Africa, and strewed with shrubs or trees, in some places denser than in others, 
 but never thick enough to touch each other and prevent the growth of grass be- 
 tween them. Muxitu is the thick forest, as found along the banks of rivers, in 
 damp hollows, and on moist slopes. In the Mbaka dialect, mzi iangu and mu tutu 
 are pretty well synonymous. In Loanda any uninhabited stretch (wilderness) is 
 called muxitu. Englishmen in West Africa give the name “bush” to both mu- 
 xitu and di-tzitu. 
 
 32 7. Kuaki mu kimene ; this expression is not used in Loanda. 
 
 328. Ku-xina, “ to fight, beat,” belongs to the inland dialect, and is not known 
 in Loanda. The Kisama tribe also use it. 
 
 329^ Ku-jika signifies “to press on something,” hence “to close” (of door): 
 also “to secure” by holding tight in place under some weight. In this case, the 
 Kipalendes were not killed, but held on the ground by a stone too heavy to be 
 rolled off, but not heavy enough to crush the life out of them. Ku-jik-ula is the 
 reverse of ku-jika. 
 
 330. Sudika-mbimbi, it seems, had the gift of second sight. 
 
 331. Ku-bana mueniu , literally “to give life,” signifies, when used with an 
 object (accusative), “to save,” and when used alone, “to be saved, to escape.” 
 Kiba-mueniu signifies “ savior,” literally “ life-giver.” 
 
 332. Ngandu is a coarse mat, made of papyrus {ma-bu) ; dixisa is a fine mat 
 (made of senu grass) which is spread on the ngandu, so as to make the couch 
 softer ; di-bela is the finest mat, made of palm-fibre. 
 
 333. Ku-lela , in the interior, signifies “ to wither; ” in Loanda, on the contrary, 
 “ to be green.” 
 
 334. This is a case of a half-person ; or rather of one that had the gift of sepa- 
 rating the upper part of the body from that below the waist. Compare the half- 
 woman in No. I. 
 
 335. Ku-idika is not used in Loanda. Here they say ku-dikiza or ku-dikisa. 
 
 336. It is a funny coincidence that this “ narrow path ” leads to destination, and 
 the “wide one ” to “ perdition ” (the lost estate). Cf. p. 309, Additional Note . 
 
28 o 
 
 Folk - Tales of Angola . 
 
 337. Ndungu , in botany, Capsicum sps.- It is very common all over Angola, 
 and is freely used by the natives. This is a pun, based on the similarity of ndungu 
 and ndunge. Compare “ sharp ” as applied to pepper and as synonym of “ shrewd.” 
 
 338. The Angolan Pluto also has his Cerberus. 
 
 To “ spread for one ” (a mat) is the same as giving him a bed. 
 
 339. Ku-kunda ( mutu ), is to ask one all the polite questions included in native 
 greetings or salutations. Ku di kunda, “ greeting each other,” includes all ques- 
 tions and answers on either side. Examples of ku di kunda are found in several 
 of these stories, e. g., on pp. 163, 171. 
 
 340. The ngalu is a small basket, sometimes of quite an elaborate pattern, and 
 so tightly woven that it is watertight. Therefore it can be used as a dish for 
 funji, instead of a platter or dish. 
 
 341. Hama , from Portuguese “cama;” as “hala” from Portuguese “cal,” 
 lime. The native word for bed is kudidi, in the interior, and madidi in Loanda. 
 Ma-didi is a plural form of ku-didi. 
 
 342. The driver-ants are celebrated for their voracity and pugnacity. 
 
 343. Niuki, so in the interior. In Loanda it is pronounced niiki. 
 
 344. Ki-mbiji is “ Big-fish ; ” di-lenda , sing, of ma-lenda, is the largest river-fish 
 about Malange ; ngandu is the crocodile. This ngandu is pronounced with an- 
 other intonation than ngandu , a papyrus-mat 
 
 345. Di-letd, from Portuguese “ leitio ; ” with Ki-mbundu prefix di-. Compare 
 Nzud from Joao, papinid from pavilhao, but kabitangu from capit 2 lo. 
 
 346. Nzolo , from Portuguese “anzol.” For catching crocodiles, the natives 
 make a hook of crossed pieces of hard wood, with both ends sharply pointed, and 
 on this they stick a suckling pig as bait. On swallowing the pig, the crocodile gets 
 the sharp pieces of wood stuck in his throat or stomach, and can then be pulled 
 ashore, provided the rope and the men are strong enough. A single man would 
 naturally have to let go or follow the beast into the water, as Sudika-mbambi did. 
 
 347. Ku-budijika is derived from ku-bula, to break, by the following process: 
 (1) ku-budila relative form, (2) ku-budika medial relative, (3) ku-budi-ji-ka, iterative 
 of medial relative. See Grammar, pp. 91, 98, 99. 
 
 NO. VI. 
 
 Informant. Jelemfadia Sabatelu. See No. III. 
 
 Dialect. Mbaka, but story of the Mbamba, as the one preceding. 
 
 Comparative. In this story the Ma-kishi appear only human beings, 
 though adepts in cannibalism. There is no monstrosity about them, nor can they, 
 perform anything superhuman. Cf. “Journal American Folk-Lore,” 1890, p. 319 ; 
 also 1891, p. 19. 
 
 As in No. VII. and manuscript stories, the river plays an important part as a 
 barrier between the pursuers and the pursued. The dropping of tiny objects to 
 delay the pursuer, who can’t help picking them up, belongs to the folk-lore of all 
 races. 
 
 348. Ka-sabu, diminutive of sabu. In the interior, at least at Malange, a mu- 
 soso is sometimes called sabu or musabu, which is the word generally used for a 
 proverb. In Loanda, the distinction between mu-soso , a fictitious tale, sabu , a 
 proverb, and nongonongo , a riddle, is observed more strictly than in the interior. 
 
 349. Kixibu. From this the Portuguese Creole “ cacimbo,” with the additional 
 signification of dew, is derived by the same process as the Creole “ cacimba ” (a 
 well) from kixima. That is, ca- for ki-, and ci for xi. 
 
 350. Kitumba , like di-tutu , is not known in Loanda, because there are no 
 prairies around the city. 
 
Note r\ 
 
 281 
 
 351. Ji-p-uku. House-rats (ma-bengu) are not eaten, but land or field rats are a 
 delicacy. A great variety of species is found in the Angolan, as in all the African, 
 prairies. 
 
 352. Puku ia dixinji is one of the numerous species of field rats. 
 
 353. The song is not in Ki-mbundu proper, but mixed with words of a Kuangu 
 dialect. Kazenze stands for dixinji; mulenga for dibia or iangu; bakti etu 
 bakuata for aku ’ etu akuata; kamue for kamoxi. Ku mulenga is the chorus. 
 
 354. N' aku'd is an idiom, instead of aku' &, probably in order to avoid a 
 hiatus. 
 
 355. Ku-ongolola, the same as ku-bongolola. 
 
 356. Ka-di, common in the interior for ka-iadi. 
 
 357. Lelit , to-day, is often used with the signification of “ soon.” 
 
 358. Ku-tuam-ek-esa> double causative of ku-tuama. See Grammar, p. 97, note 
 137 - 
 
 359. For the music to songs, see Appendix. 
 
 360. The meaning of kelekexi is only guessed. 
 
 361. Ukoto is the Sesamum Indicum of science. It is grown only on the high 
 plateaus of the interior. Luku is the Eleusine coracana of botanists. 
 
 NO. VII. 
 
 Informant. Jelemfa dia Sabatelu. See No. III. 
 
 Dialect. Mbaka ; but the story is Mbamba. 
 
 Comparative. In this story the Ma-kishi are simply Ba-tua, stripped of all 
 fabulous additions. 
 
 The conclusion of the story brings this tale into the class of those which try to 
 give the origin or the cause of certain habits or natural phenomena, and which 
 may be called the aetiologic class. See Additional Note , p. 309. 
 
 The fact that the salvation of the adults is due to the obstinacy of an innocent 
 child reminds one of a corresponding case in Kimona-ngombe’s story, No. XV. 
 
 362. That is, “We won’t take you with us.” 
 
 363. Elliptic form of speech : “ ( I will insist, or persist) until I have gone with 
 you.” 
 
 364. fCu-sungidisa, causative of ku-sungila, which signifies to chat, to visit, and 
 entertain each other, in the evening ; a favorite occupation of the leisurely Afri- 
 cans. The causative is synonymous with “to entertain,” but only after dark. 
 In daytime, it is ku-nangesa. 
 
 365. The Ma-kishi’s, or Ba-tua’s, language having disappeared from the memory 
 of the A-mbundu (if they ever knew it), they substitute for it in their tales the 
 dialect of some distant, uncivilized tribe with whose language they are somewhat 
 acquainted. In this case, the dialect us 2d for the Ma-kishi’s is that of the Ma- 
 kolo , who live between the Luiyi and Kambu rivers, both western affluents of the 
 Quango (Kuangu) River. 
 
 Holo: Ngingi, ngingi , muazeka kadia ? 
 
 Ki-mbundu : Enu, enu , nuazeka kid ? 
 
 The final -i in ngingi is pronounced very long, because the words are sung. 
 
 366. The first three verses of the little girl’s song are obscure. The differing 
 words are : 
 
 Holo : nguiii, huina , ji-mue. 
 
 Ki-mbundu : ki' kusuka , diniota , ji-hamue. 
 
 367. Ku-tenda is “ to consider too small, insignificant, miserable,” that is, “ to 
 despise.” The reflective ku di tenda is “to consider unsatisfactory for one’s 
 self,” that is, “ to complain about.” 
 
282 Folk -Tales of Angola. 
 
 368. The use of manii for “ in order to ” occurs only in the interior, and very 
 seldom at that. 
 
 369. Ndololo is not used in Loanda. 
 
 370. Ku-lekela is not used in Loanda. Here they say ku-xalesa. 
 
 371. Kizua. In the interior the day is sometimes counted from noon to noon, 
 and then midnight is called mid-day. So in this case. 
 
 372. Id is a contraction of the Mbaka dialect for id ala (mu buabua). The -a' 
 is pronounced very long, as it represents three letters a. 
 
 373. The Ma-kishi would probably refrain from eating “sick meat;” hence 
 their concern. 
 
 374. That is, “ the other people, the women and children and slaves who are 
 not at the * soiree,’ are all gone to bed ; ” then the party breaks up, and the Ma- 
 kishi retire to their huts. 
 
 375. Homba is the hollow between the breasts. As the native women, when 
 they wear a long “ panno ” (cloth), tuck it up about that hollow, they also fold in, 
 or tuck in, securely, whatever we would put in our pockets. Hence the verse and 
 rhyme in a Loanda song : 
 
 *' Madika dia Paulu, 
 
 Bu homba ie baulu.” 
 
 “ Madika of Paul, 
 
 Her bosom is a trunk.” 
 
 Ku-fuxika is causative in -ika of ku-futa; the transition from ku-futika to ku- 
 fuxika is as natural as that of si to ji and si to xi. See Grammar, p. 38. 
 
 376. Holo: Hamene ; mbunda ; ia makenia . 
 
 Ki-mbundu: Mungu; xitu ; ia mbote. 
 
 377. Manianiu , in Loanda raa-kanda. 
 
 378. The subjunctive implies that the Hawk is, of course, not indifferent to the 
 prospect of a reward : “ Save us, that we may give thee a reward.” 
 
 379. Ni tufu for ni iufue. In the inland dialect the preterit I. is sometimes 
 used for the futural present or the subjunctive. 
 
 380. A-manii etu for ji-manii jetu , because ?nanii etu is, in this case, considered 
 and treated as a proper name. 
 
 381. Abuila. To have the same word for being tired and being disappointed 
 may seem strange to some, yet, in Ki-mbundu, it is rational enough. Ku-buila 
 (from ku-bud) is originally, “ to be exhausted (empty, finished) from some cause 
 or other,” hence “ to be done, to be broken or knocked up, to be unstrung, to be 
 down in the mouth, to hang one’s head, to give up, to be weak, faint,” etc. Try 
 to sketch disappointment in a man’s picture, are you not going to represent him as 
 “tired”? Disappointment is the collapse of mental and moral effort, just as 
 fatigue and prostration is that of physical effort. 
 
 382. Ku-mona, to see, signifies here “ to choose.” 
 
 383. Mu-dimu, from kti-dima. The word for hoeing, cultivating, which is the 
 work “ par excellence,” is used for any kind of work, job, service. 
 
 NO. VIII. 
 
 Informant. Musoki, a tall young Mu-suku (from U-suku, east of the Kuangu 
 River, between the Ma-iaka and the Ma-xinji), who was my fellow passenger from 
 Loanda to St. Vincent, Cape Verde Islands, in May, 1890. See “African News” 
 of Vineland, N. J., December No., 1890, p. 576. His home was at Mukunda, four 
 days’ march from the Kuangu River. He had been sold into slavery, because at 
 play he knocked out another boy’s eye with a stone. His Portuguese master lived 
 
Notes . 283 
 
 at Kaxitu, on the Dande (Ndanji) River, north of Loanda, and was then taking 
 Musoki as personal servant with him to Lisbon. 
 
 Dialect. That of the Dande, or Ndanji, River, as spoken by the plantation 
 hands. Ail these are “ redeemed ” slaves, mostly from Novo- Redondo. As soon 
 as they arrive on a plantation, they learn the Ki-mbundu of Loanda, spoken by 
 the native foremen, and the variety of the local dialect, spoken by the native 
 neighbors of the plantation. This Ndanji dialect differs from that of Loanda only 
 in a few forms borrowed from the inland dialect and from the Kongo dialects 
 spoken in the basin of the Lufuni (Lifune) River. 
 
 Comparative. In this story the king of the Ma-kishi alcne seems to have 
 more than one head. While the Ma-kishi of the preceding stories were agri- 
 culturists, these are hunters. About the swallowing of the hero see the notes to 
 No. V. and the “ Journal American Folk-Lore,” 1891, p. 43. Cf., also, ibid., p. 249. 
 The deliverance of the captive ladies and the hidden treasures remind one of sim- 
 ilar incidents in No. I. and other unpublished tales. 
 
 In the story of the widow’s second lot of children, the stratagem by which the 
 old woman is killed corresponds to the way Macilo kills Maciloniane in Casalis’ 
 Sechuana legend of those two brothers. 
 
 In the Brazilian folk-lore of Portuguese origin we find the feats of the two 
 couples of children related of only one couple (p. 84 of “ Contos populares do 
 Brazil ”), and in Portuguese folk-lore, the story of the first couple is told in Ad. 
 Coelho’s “ Contos populares,” p. 67. 
 
 The Portuguese origin of the second part of our tale is evident, as also the fact 
 that the story is made up of two distinct mythographic elements : (1) the hydra, 
 (2) the intending murderer dying by his own trick. 
 
 384. Mbanza, here, is not the residence of a soba or king, but a small kisanji. 
 This is a musical instrument, which is played with both thumbs. Cf. notes 241, 51 1. 
 
 385. The pakasa is the Bubalus Caffer, the fiercest inhabitant of the African 
 forest. The natives shoot him from a stout tree, where the buffalo cannot get at 
 them. 
 
 386. It is impossible for a man, much more for a pygmy, to carry a buffalo. 
 The meat of two buffaloes was brought by the people belonging to one pygmy, 
 who either was in charge of or owned the meat-loads. 
 
 387. Aku'enji for aku'd, peculiarity of the Dande dialect, due to the proximity 
 of Kongo dialects, in which - enji is the possessive suffix of the third person. 
 
 388. Ku-tena , “ to be able, capable of, equal to, up to, strong, or clever enough 
 for.” Here the meaning is : By mere physical force we cannot conquer him ; we 
 must sit down and think of a stratagem. 
 
 389. Mixitna does not mean that the di-kiski had several hearts (or livers) as he 
 had many heads ; but the muxiina , liver, being the principal of inner organs, 
 mixirna is used to designate all collectively. 
 
 390. See law of preference in negative suffixes, on pp. 78-81 of Grammar. 
 
 391. Di-fundu , from Portuguese “ defunto,” i. e., defunct, deceased. It might 
 easily be taken for a genuine Ki-mbundu word, derived from ku-funda , to bury. 
 
 NO. IX. 
 
 Informant. One of my Sunday-school boys at Loanda, whose name I do not 
 remember. 
 
 Dialect. Loanda. 
 
 Comparative. In the first part of this story, which is composed of two sepa- 
 rate ones, the chief actor is the Kianda, one of the most popular spirits of Loanda 
 
284 Folk -Tales of Angola* 
 
 mythology. It is the water-genius, and it controls the finny tribe on which the 
 native population of Loanda chiefly depend for their sustenance. Hence its pop- 
 ularity. The water-locked rocks beyond Fort St. Michel, at Loanda, are conse- 
 crated to Kianda and serve as altars, on which the natives still deposit offerings 
 of food. The Axi-Luanda (inhabitants of Loanda Island) celebrate a yearly holy- 
 day, with elaborate rites, in honor of Kianda. When the locomotive began to 
 puff up and down the Loanda railroad, the natives ascribed its origin to Kianda. 
 In the Mbaka dialect this water-genius is called Kiximbi, and bears in every 
 valley the name of the local river. So in the Lukala valley, offerings are made 
 to Lukala, in the Kuanza valley to Kuanza. See No. III. Another name of 
 Kianda is Kituta. See note 620. The kalubungu occurs in this as in most 
 Loanda stories. 
 
 In the second part, the woman’s Di-kishi husband has evidently more than one 
 head, as he wants the woman to give him two-headed children. Compare her 
 flight to that in No. VI. When the woman ran away, a Di-kishi smelled her 
 presence in her refuge. This scenting the presence of a stranger is not uncom- 
 mon with any negro when he enters his house, but it is also a universal incident 
 in tales of monsters. In Portuguese folk-lore the expression “ Aqui cheira-me a 
 sangue humano ” is frequently met with. 
 
 About speaking skulls, compare No. XLV., and p. 224 of “ Contos populares 
 do Brazil,” by Sylvio Romero. There is also a Loanda variant which I have in 
 manuscript. 
 
 392. Ku-xidiirila , from Portuguese “ servir,” to serve as, be good for, be fit, 
 suitable. 
 
 393. Jt-kolodd, the Portuguese “ cordao.” 
 
 394. The translation of this verse is guess-work. I could not aver whether the 
 myth is meteorologic or not. 
 
 395. All these calamities are the consequence of the woman’s disobedience to 
 her husband. 
 
 NO. X. 
 
 Informant. Jelemfa dia Sabatelu. See No. III. 
 
 Dialect. That of Mbaka. The story also originates from Mbaka, though 
 many of the Mbamba have learnt it. 
 
 Comparative. This story does not personify an animal, nor relate any super- 
 natural occurrence, and yet it is accounted a musoso, because the case of four sis- 
 ters taking the same name and wanting a common husband appears at once to the 
 Angolan as an invention. According to rule, Kimanaueze is the father of such 
 fictitious heroines. As the tale accounts for the origin of the unwritten native 
 law, that a man shall not marry a sister of his wife, not even after the latter’s 
 death, it belongs to the class of aetiologic tales. 
 
 The law just mentioned prevails among the Mbaka, Ngola, Akua-Lunda, and 
 Ma-kioko. The Ma-songo also generally keep that law ; some, however, in south- 
 ern Songo, can marry a sister of a deceased wife. The Bashi-lange alone, of all 
 the tribes known to the informant, consider it lawful to marry two sisters. 
 
 Our story gives a detailed view of the wooing and honeymoon of the A-mbundu. 
 
 396. Uoua signifies “ silliness, stupidity,” from ki-oua , a fool, a simpleton. 
 
 397. Besides their birth-name, the A-mbundu get a name from their parents, 
 nicknames from the villagers, and, when they reach a certain age, they give them- 
 selves their own, freely chosen, name. 
 
 398. I-tala, pi. of ki-tala. It signifies both height of stature and age. The 
 plural is used because each girl had her own age. 
 
Notes . 
 
 285 
 
 399. Inzo ia unzangaia is the house in which one or more young folks, either 
 male or female, live while unmarried. Children live in their parents’ house until 
 they are from nine to twelve years old. Then they enter the inzo ia unzangaia , 
 but continue to eat, and stay over day, with their parents. Where the houses are 
 large and have two or more rooms, the mi-nzangala , or young folks, sleep in a 
 separate room, the sexes, too, being kept separate. There is far more promiscu- 
 ous living, with its concomitants, in the crowded slums of our great cities than 
 in purely native Africa. In the Ngombota (a native quarter) of Loanda, the na- 
 tives are terribly crowded, and this is one factor in the moral looseness for which 
 that city is notorious among inland tribes. 
 
 400. The i refers to ngoloxi , the evening salutation. 
 
 401. The following sentences are proverbs, puns, and figurative sayings, espe- 
 cially used by young folks in courting. 
 
 402. Munangi a nzamba is a verbal noun class I., with its objective genitive. 
 The translation is free, because munangi has no equivalent in English. 
 
 403. These two proverbs have a clear meaning : Every phenomenon has a cause 
 and a reason ; there is no smoke without fire. Hence, “ my visit has a reason and 
 an object/’ Every one of these proverbs is in some way suggestive of marriage. 
 
 404. As the bird-seed is gathered to feed the birds, marriageable girls exist for 
 the purpose of marrying. 
 
 405. And so do young wives adorn a home. This allegory is at the same time 
 a good pun ; for mi-lemba reminds of ku-lemba (to woo) and ?ni-bangu of ma banga 
 (brides). 
 
 406. In this saying there is a pun based on the similarity of nguvu and ngu- 
 
 vulu. An' a ... y children of , signifies subjects of (a chief). In the 
 
 East (of Malanji and Mbaka) is the Kuangu River, which abounds in hippos, kings 
 among river-animals. In the West is Loanda, where the Portuguese Governor 
 ( nguvulu ) has his residence, and where the natives are subject to his rule. Ku 
 luiji or ku luanaa (or Lua?idd) that is “ downwards ” is more commonly used 
 than ku ngela for “in the West” 
 
 407. To place the dibeka, or mantle, in its right place around the neck and 
 bust, one corner of the right side is thrown with the right hand over the left 
 shoulder. 
 
 408; Makembu, plural of u-kembu from ku-kemba. Usalajendu from salajendu , 
 the Portuguese “ sargento.” 
 
 409. Both words, Jute and kobo are in the Mbamba dialect. Kobo is in the other 
 Ki-mbundu dialects kopo , the Portuguese “ copo,” English “cup.” In Mbamba 
 the p of Portuguese loan-words becomes invariably b. So “chapeu” becomes 
 xabi. 
 
 410. Only used in inland dialects, and less frequently than mahezu. 
 
 4*i. He now pops the question. 
 
 412. Ma-koua plural of u-koua (in the sing, usually ukouakimi) as ma-ta is pi. of 
 u-ta. See Grammar, p. 5. As soon as the father of a girl has accepted a young 
 man as husband of his daughter, he is his father-in-law; he has done his part. 
 The wooing-present, or price of the wife, is the seal and pledge of the contract, 
 which it is the bridegroom’s and bride’s business to carry out. 
 
 413. Di-lemba y from ku-lemba , to give the wooing-gifts to the parents. Di-banga 
 seems to be derived in the same way from a verb ku-banga , which must have been 
 a variant of the present ku-benga , to bring the bride home. 
 
 414. Mu-kunji is usually a messenger. The word is derived from ku-kunda , to 
 announce. See note 235. 
 
 415. The plural form ma-nzu for ji-nzo y is not used in Loanda. 
 
 416. As long as the companions of the bride (the imbalambi), who have accom- 
 
286 
 
 Folk -Tales of Angola. 
 
 panied her to her new home, are with her, the bridegroom cannot sleep with his 
 bride, and during that period her house is called the house of brideship {into ia 
 ubattga). 
 
 417. In Loanda a trap is called ki-betu , differently “intoned” from ki-betu, 
 thrashing. Both are derived from ku-beta . Ku-beteka is to incline, bend down. 
 The rod of the trap, when set, is bent down. 
 
 418. Di-fue, leaf, is pronounced in Loanda di-fu . The word uisu signifies life, 
 newness, freshness, youth, rawness, greenness, inexperience, according to its sub- 
 ject Therefore natives, in speaking a European tongue, sometimes talk of “ a 
 green child ” (baby) “ green (fresh) meat” Compare the American “ greenhorn.” 
 
 419. Ambat ’ d. The imperative with following objective is used in the JVibaka, 
 but not in the Loanda, dialect. In this it should be tri ambate, the objeGt preced- 
 ing the verb in the subjunctive, but without personal prefix, or ambaia uamu. 
 See Grammar, p. 75. 
 
 420. Him or her. It should always be remembered that the Bantu languages 
 are genderless. 
 
 421. The order given by Nzud is purposely ambiguous and cannot be written 
 or translated satisfactorily : k ’ a di jitule is “ let him, or her, not untie it,** while 
 kd di jitule is “let him, or her, untie it.” In the spoken language, the difference 
 consists in the intonation. The boy was probably instructed to pronounce the 
 message in such a flat, colorless tone, that the order was neither positive nor nega- 
 tive; thus leaving it to each wife’s intelligence to find out the right meaning. 
 Moreover, there is the pun of ki-oua and uoua. 
 
 422. Mud signifies “ in the house, or place, or town, of .” 
 
 NO. XI. 
 
 Informant. A man at Bom-Jesus, whose name X fail to recollect. 
 
 Dialect. That of the lower Quanza (Kuanza) River. 
 
 Comparative. This story' we class as a musoso because the fact of one man 
 growing on to the back of another is manifestly fictitious and unnatural. By 
 some natives it would be given as a maka, owing to its moralizing nature. The 
 names and the narrative were invented in order to illustrate the lesson that we 
 must mind one another’s warnings and words of advice. The origin of the story 
 must doubtless be sought in Mbaka. 
 
 423. K'a-mu-ambata and K'a-?nu-ambeld signify literally “ they not him carry ” 
 and “they not him tell ; ” or, if it be taken as the passive form, “ he who is not 
 (to be) carried ” and “ he who is not (will not be) told or taught” 
 
 424. That is, they fastened their merchandise into the two long sticks, joined in 
 front, on which, during a march, the load is stayed erect, while the carrier rests ; 
 or they fastened their goods in the load-baskets, called mi-hamba. 
 
 425. Kifuangondo is a village on the Bengo (Mbengu) River, north of Loanda, 
 and the third station of the Loanda railroad. Here, tradition says, the queen 
 Njinga Mbandi lost a copper coin, and that gave the name to the place. 
 
 426. Kijila is a prohibitory precept, enjoined by the Kimbanda, or medicine- 
 man, on an individual, a family, or a tribe. 
 
 427. Nzenza is the name of the Bengo River from its head to Kabidi; thence 
 to the sea, it is called Mbengu. Mud Palma, at the place of Palma. This Palma 
 is the name of Josd Francisco di Palma, who later changed his name to Josd 
 Aleixo de Palma. He was known to me, and his Portuguese friends, simply as 
 Aleixo, but kept among the natives the name of Palma. He died in 1890, while I 
 was in America writing these stories. He was an active and intelligent mulatto, 
 
Noies. 
 
 287 
 
 son of a Neapolitan soldier of Napoleon I. (See Comparative Note of No. I.) 
 Kabidi is the name of the place where he built his house, and other traders joined 
 him. Now, Kabidi is also an important station on the Loanda railroad. Ca- 
 margo, a mile below Kabidi, is the capital of the “concelho ” Icolo e Bengo. 
 
 428. Mu Jipulungu. Literally 44 at the paupers’.” The place may owe its 
 name to some crippled paupers, who at one time subsisted on the aims of passing 
 travellers. 
 
 429. Ku-nioka . So in the Mbaka dialect ; it is pronounced ku-nipha in Loanda. 
 
 430. Dieztia, contraction of dia izua. 
 
 431. This is a proverb, usually applied to foolhardy actions, or, as here, to one 
 acting on his own hook, against the advice of friends. 
 
 NO. XII. 
 
 Informant, Jelemfa dia Sabatelu. 
 
 Dialect. That of Mbaka ; but the story is of Mbamba origin. 
 
 Comparative. There is a striking resemblance between this fratricide and 
 its revelation by ever reviving animal-witnesses, and that told on page 96 of 
 Casalis’ " Etudes sur ’a langue Sechuana.” There, too, the younger and more 
 fortunate brother is killed by his envious elder brother; but the animal that 
 reveals the crime is a little bird, which revives as often as the fratricide kills it. 
 In a variant published in the Sierra Leone “ Weekly News” (1890) a mushroom 
 on the victim’s grave reveals the fratricide. Everybody will notice some, merely 
 accidental, resemblance to the story of Cain and Abel. 
 
 In the Ki-mbundu story of “The Man without a Heart” (unpublished) the 
 criminal is sued by his own son from court to court until he finally gets the pun- 
 ishment he deserved. I have have not yet found a Ki-mbundu word for remorse, 
 but this story shows that the Angolans know its effects, for Mutelembe and 
 Ngunga represent the protests of conscience. 
 
 From this story to No. XX. inclusive, personified animals are chief actors in 
 combination with men. From No. XX. to XXXVIII., personified animals are 
 the only actors. In No. XXXIX. we again find animals speaking. So, the 
 present collection contains altogether twenty-eight animal stories of Bantu origin. 
 
 432. Ngunga is a large bell ; mutelembe, in the inland dialect, is a small bell. 
 See note 217. 
 
 433. Ele, from ku-ia, preterit II., third person plural (a + He). 
 
 434. Ku-zangula is sometimes used without an object, and in that case signifies 
 to start, set out. When one lifts his load, it is understood that he is doing so 
 only when starting on a march. Africans invariably have a load to carry, when 
 they go a certain distance, for they need at least water in a calabash, a bag of 
 flour ( fuba ) or meal {fadinia) for the mush ( funji ), an earthen cooking pot, and 
 a mat to sleep on. 
 
 NO. XIII. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative. Although this is one of the finest stories we have, there is 
 little that connects it with other African or foreign folk-tales known to us. That 
 Kimanaueze is the father of the hero is not surprising in a fictitious story. What 
 seems remarkable is that the idea of the cobweb serving as a kind of Jacob’s 
 ladder between the terrestrials and the celestials should be common to the Bantu 
 
288 
 
 Folk •Tales of Angola . 
 
 of Angola and to the Hausas of the Suddn. In Dr. J. F. Schon’s “Magana 
 Hausa,” London, S. P. C. K., 1885, we find a whole story (No. LXIV.) about the 
 spider and cobweb going to a wedding feast in the sky. 
 
 The frog, who plays such a prominent part in this story, appears again in No. 
 XXXVIII. In the “ Contos populares do Brazil,” Frog goes to a feast in heaven 
 by hiding himself in Urubu’s banjo, just as our frog went up in a jug. But on 
 the way back to the earth, the bird turns his banjo upside down and Frog falls 
 from a terrific height. 
 
 About marriage rites, compare No. X., and about divining practices, see the 
 Ma-kishi in No. I. 
 
 435. Mb&mbi is the Cephalophus Burchelii. The soko is larger than the 
 vibambi and has larger horns. Kikuambi may be the Fiscus Capelli (?). Holo- 
 koko is the Helotarsus ecaudatus. 
 
 436. Na vein is the title of the son of a soba , used in addressing him. Velu is 
 the native pronunciation of the Portuguese “velho,” old man; but this cannot be 
 its meaning in the present case. “ Lord old man ” would not be a flattering title 
 for a young prince. 
 
 437. Compare uandanda with uanda , net. 
 
 438. Ka-bube and Ka-zundu , personal names derived from di-bube and di-zundu, 
 by prefix Ka-. See Grammar, pp. 127, 128. 
 
 439. Saku ia kitadi. A saku is thirty “milreis fortes,” which is nearly thirty- 
 three American dollars. In the present case, it looks as though the saku was paid 
 in paper, and not in copper ; for a saku of copper is exactly one man’s load, and 
 for the water-girl not to notice such an addition to the weight of her jug would be 
 a big “ poetical license.” 
 
 440. Thus, also, siseme ia ngombe , a young cow, or bull. 
 
 441. Literally kita is a bundle; pronounced khita by some natives of the inte- 
 rior. It consists of bones, claws, rags, hairs, etc., which the diviner shakes in his 
 divining basket before throwing them on the ground. From the positions taken 
 by the different objects, he reads, or divines, what the visitors want to know. 
 
 442. That is, the people who consult the diviner. 
 
 443. U-anga , with which compare ng-anga, wizard, signifies witchcraft, both 
 criminal and non-criminal. Here, as the young man is simply supposed to have 
 secured the aid of spirits in order to obtain his due, and not to destroy wantonly, 
 or unjustly, his uanga is not of the sort that would stamp him a muloji (wizard). 
 
 444. Akua-muzambu is the same as akua-kuzambula. Mu-zambu is the noun, 
 divination; ku-zambula is the verb, to divine, or, better, to consult the oracle. 
 Mu-zamb-u and ku-zamb-ula seem to have the same radical as N-zamb-i> the 
 name of God. Ngontbo is the spirit who reveals the unknown through the medium 
 of his servant, the mukua-Ngombo. 
 
 445. Asakana is in the plural because the logical subject is plural, namely, he 
 and she. 
 
 NO. XIV. 
 
 Informant. Jelemfa dia Sabatelu. See No. III. 
 
 Dialect. Mbaka. The story, however, belongs to the Songo tribe, and the 
 song is in the Songo dialect. 
 
 Comparative. Concerning bridal customs, compare Nos. X. and XV. Birds 
 revealing something, warning from a danger, or inciting to do something by 
 worded song, are of frequent occurrence in universal folk-lore. 
 
 446. Albombo is the manioc, or cassava-root, after it has been fermented and 
 dried. In this state of mbombo the manioc is brittle, and can therefore easily be 
 pounded into fuba, i. e., flour. 
 
Notes . 
 
 289 
 
 447. The song is in the Songo dialect. The j of the Mbaka and Loanda dia- 
 lects is pronounced z. Sporadically, this pronunciation occurs also among the 
 Mbaka people. Thus also Xikundu of the Mbaka and Loanda dialects becomes 
 Sikunduy that is xi becomes si. This phonologic preference for z and s is due 
 to the proximity of the U-mbundu cluster. Sikundu is probably the Portuguese 
 “segundo,” he., the second. MunA signifies “that one there,” or w the other.” 
 Here it indicates “the last.” Kuedi, the same as huedi. Zai is the old Ki- 
 mbundu jai \ jaie , contraction of jia eie. Hulakana is the same as bulakana. 
 The b of other Ki-mbundu dialects often becomes h in Mbamba and its cognates. 
 The acute accents show where the rhythmic accents fall. 
 
 448. Ku- bake la (mutu) jinguzu is not used in Loanda. Here, people say ku- 
 banga jzbuia, the latter word being the Portuguese “ bulha,” with the plural prefix 
 of class IX. ji-. 
 
 XV. 
 
 Informant. Jelemia dia Sabatelu. 
 
 Dialect. Mbaka. The story, too, comes from Ambaca. 
 
 Comparative. Metamorphoses of lions into human beings, and vice versa, are 
 frequently met with in African folk-lore. As showing a faint resemblance with 
 this story we mention the Hottentot story, No. XXIV., of “Reynard the Fox in 
 South Africa,” by Dr. Bleek, and the Herero story, No. 1 1 ., in Brincker’s “ Wor- 
 terbuch des Otji- Herero.” Here, two lions, transformed into young men, succeed 
 in marrying two girls. 
 
 As to the father being saved by the obstinacy of his child, compare it with a 
 similar case in No. VII. 
 
 The killing of an enemy in the burning hut corresponds to similar acts in our 
 No. VII. and the two above-mentioned Hottentot and Herero stories. 
 
 449. Mu ngongo is generally understood to mean, not the objective world or 
 universe, but the subjective world, that is, the part of the world concerned in the 
 facts told, or in the mental horizon. 
 
 450. The distance of a camp signifies one day’s march, because the grass-huts 
 of the camps are put up for the night after each day’s march. 
 
 451. Kimona-ngombe kia Na Mbua, literally, the “ owner of cattle of Mr. Dog.” 
 Kimona-ngombe is derived from ku-mona and ngotnbe r according to section four 
 of my Grammar, p. 1 2. 
 
 452. “ Let us sleep with me ” is a peculiar idiom, which may be analyzed this 
 way : Let us (both) sleep, (thou) with me (i. e., together). “ Let us do,” instead of 
 “do thou,” is a polite, coaxing way of giving an order. 
 
 453. This leniency of the parents, and the crying of the child until it gains its 
 point, is characteristically African. 
 
 454. That is, on the mat in front of the bride’s bed. 
 
 455. That is, “ I won’t listen to you any more.” 
 
 456. Ku-Jidisa, to disturb, spoil, hinder, impede ; from ku-fua, to die, to cease, 
 stop. Relative : ku-Jila , to cease, or stop, because of, for the sake of ; causative 
 relative : ku-Jidisa, to cause to stop on account of ; which gives the meaning of 
 to hinder, to impede, to disturb, spoil. 
 
 457. A proverb, the parallel of which is “ uenji kidi trade is truth. That is, 
 it is not something imaginary, utopian, or deceptive, but something real, sub- 
 stantial, profitable. Children are not a cross, but a blessing. Compare the oft- 
 repeated expression, “ The woman was going to cause the death or ruin of the 
 man,” with the universal pagan idea of the inferiority, moral as well as physical, 
 of woman, and with the Bible account of the fall. Compare also the oft-recurring 
 fact of a child saving adults, with the universal conception of infantile innocence 
 and intuition, and Christ’s utterances about children. 
 
200 
 
 Folk -Tales of Angola. 
 
 NO. XVI. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative. This story belongs to the class of judicial sentences. See 
 Nos. XXVI., XLII., XLI 1 I., XLIV. By the conclusion, it also belongs to 
 those stories which account for some habit. The one here accounted for is the 
 turtle-dove’s cooing. 
 
 458. Mu-lombe from ku-lomba , i. e., to get dark, black, signifies always a black 
 bird, but never the species called blackbird in Europe or America. Even in An- 
 gola proper, the bird called mu-lombe near Dondo and the coast is not the bird 
 known by that name at Malange. Here it seems to be a kind of crow, while 
 near the coast it is a smaller bird of beautiful black plumage with bluish metallic 
 glimmer. In Loanda the large white and black crow is called ki-lombe-lombe from 
 the same root ku-iomba . The plural of Mtilombe is formed by prefixing a - to the 
 singular, because mulombe is here treated as a proper name. See Grammar, p. 
 128, note 185. The appendage a Nganzu , like a Tumba to Musu-di , and a Lubi 
 la Suku to mutu , etc., serves to make the collective name of the species look more 
 like a proper name. 
 
 459. Tu xile-u would be in Loanda tu xile-mu. In the Mbaka dialect the suf- 
 fixed objective pronoun of classes IV., V., VI., VII., VIII. plural is not -mu, as 
 in Loanda, but - u . Here the m- was dropped by the same process as in the con- 
 cord a, for Loanda ma of the same classes. 
 
 460. Ku-dia jingoma, literally “ to eat the drums,” for “to empty the hives,” 
 is an idiom. Ku-dia may signify any kind of undoing, therefore also undoing 
 the work of the bees in the hives, by taking out the sweet treasure. The hives 
 are called drums because they have exactly the shape and size of a big tom-tom ; 
 only instead of the solid wood of a tree they are made of the bark alone. Another 
 name for hive is ki-au , used more especially in the central region of Ki-mbundu, 
 around Bondo. 
 
 461. This is a proverb: “Before you can hammer the baobab-fibre, you must 
 peel the baobab ; ” meaning that one thing depends on the previous execution of 
 another. The baobab-fibre is used by the natives for many purposes and exported 
 to Europe for the manufacture of paper, ropes, and sail-canvas. The fibre is 
 obtained from the inner bark of the baobab-tree, whose outer bark must be peeled 
 off before one can get at the inner bark. This inner bark is pounded or hammered 
 with a club in order to separate the fibre from the non-fibrous parts. 
 
 462. Kolo is probably the Portuguese “ cor,” color. It is also used to signify 
 “quality, species, kind.” The plural is ji-kolo . 
 
 463. Moso, the same as muoso , is used by the Mbaka like mutu uoso , everybody, 
 whoever, any one, and the impersonal “one.” 
 
 464. Ku-kolela , to accuse and have summoned, from ku-kola , to call, is the 
 genuine Ki-mbundu word for the popular loan-word ku-xitala , from the Portu- 
 guese “citar.” 
 
 465. lu ku bata die, elliptic for itt uai y l ku bata diC. The elision of the word 
 for going leaves the impression of quick arrival. 
 
 4 66. Mu-kulu is a word that appears as the name of God in several South- 
 African languages. It is no longer used in Ki-mbundu except in idioms, like the 
 present, which is at the same time a title. The word is derived from ku-kula , to 
 grow in stature or age, hence “ the great one, the old one, the chief.” 
 
 467. Ru-bonza is a synonym of ku-buiza and ku-viza , to be difficult, but it is 
 used only inland. 
 
 468. That is, o mutongcu , of which u is the objective pronoun. 
 
Notes . 
 
 291 
 
 469. Ku di tukidula, to manifest one’s self ; hence, to confess. Another verb 
 for to confess is ku-lokola> literally to spit out. 
 
 NO. XVII. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative. As this story gives a reason why the Turtle, or Terrapin, is so 
 fond of water, it belongs to the aetiologic stories. 
 
 As a Turtle-story it should be compared with No. XXXVII. 
 
 The fact of the Turtle being saved by what was intended to kill it has a parallel 
 in the story of the “Turtle and the Baboons” on the last page of Torrend’s 
 « Xosa-Kafir Grammar,” Grahamstown, 1886. There, the baboons are the enemies 
 of the turtle ; here, its enemies are men. In a story of Bahaman Negroes, pub- 
 lished on p. 51 of the “Journal of American Folk-Lore,” 1891, B’ Rabbit(the Hare 
 of our collection) escapes from his enemies by the same trick as our Turtle. 
 
 470. Mbaxi a Koka , from ku-koka, to drag ; because of the dragging motion of 
 the turtle on land. The hatchet is also of Koka because ku-koka also signifies 
 « to fell (a tree),” and the felling is done with the hatchet. Hence the connection 
 and friendship of Turtle and Hatchet. Farther on, the stone is said to be a rela- 
 tive of the Turtle, because its shell is as hard as a stone. Finally, the fire cannot 
 hurt it because of the stony nature of its shell. 
 
 The turtle found on the plateau of Malanji (Malange) is a small turtle which 
 lives as much, or more, on the dry land of the prairie as in the water. In the 
 Kuanza River lives a large species, which is rarely found on dry land. 
 
 471. The expression “to say or speak by mouth ” seems strange to us; but in 
 Ki-mbundu it is all right, as sometimes — for instance in the preceding phrase 
 ngandala kufua — the verb “ to say ” is used for “ to think,” that is, to say to 
 one’s self, to speak in one’s heart, ku-zuela ku muxi?na. 
 
 NO. XVIII. 
 
 Informant, jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative. This story and the two following illustrate the Mbaka hunter’s 
 moral as well as physical life. Di-nianga or nia?iga is, in the interior, a hunter. 
 On the coast, a hunter is called mu-kongo. Nianga dia Ngenga or Mukongo a 
 Tumba are, like Musudi a Tumba (No. XVI.) collective names of professions or 
 crafts, modified into proper names. 
 
 The animal hero, here, is the Leopard, whose character is always represented, not 
 only in these stories, but it seems throughout African folk-lore, as made up of 
 brutal force, wickedness, and mental shortsightedness. 
 
 Compare the Ki-mbundu proverb on ingratitude: “ Sasa'ngo , n'a ku tolole o 
 xingu ,” i. e., feed and clothe a leopard (and) he will break thy neck. 
 
 The Hare is, as usual, characterized by “smartness.” 
 
 472. A proverb. The argument is this : Would a man rescue another from the 
 knife of the assassin or from the deep waters, and refuse him the needful piece of 
 bread or drink of water to sustain that life just saved at great risk ? Surely not ; 
 the greater includes the smaller. 
 
 473. The hare is settling the question as umpire, though the story does not 
 state that any one of the parties requested him to act in that capacity. 
 
29 2 Folk -Tales of Angola . 
 
 NO. XIX. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect. Mbaka. 
 
 Comparative. Nos. XVIII., XIX., and XX. are hunter-stories, as also No. 
 XXXIX. From our standpoint, the latter ought to come in here; but, in obedi- 
 ence to the informant’s positive assertion, it is classed with the anecdotes of actual 
 facts, the tnaka. 
 
 474* Already during pregnancy the spirits are consulted in order to know to 
 which of them the family is indebted for the expected addition. When the child 
 is bom, it is kept in the house until the parents know what ji-haku. , the first solid 
 food of a child in addition to the mother’s milk, are to be given it, and until the 
 ji-haku are procured. It is a joyful day for the family, when the baby is formally 
 taken out of the dark hut and introduced to God’s great world. 
 
 475. Mudia-mb&mbi is, according to Count de Ficalho, the coffee-tree, Coffea 
 Arabica. 
 
 476. Ki-sumbula and nzambi are synonyms ; both signify a stick, which the 
 hunter puts up in the fork of a tree in order to be seated less uncomfortably while 
 watching for the game. 
 
 NO. XX. 
 
 Informant, jelemfa dia Sabatelu. 
 Dialect and Origin. Mbaka. 
 
 NO. XXI. VERSION A. 
 
 Informant. The same as for No. II. Of version 3, Jelemfa dia Sabatelu. 
 
 Dialect. Lower Quanza. See No. II. Of version B, Mbaka. 
 
 Comparative. If the preceding stories have already destroyed the theory, as 
 vouchsafed by Dr. Bleek, that the Bantu folk-lore evinces an inferior flight of im- 
 agination to that of the sex-denoting Hottentot languages, the following fables 
 will put an end to the still prevailing opinion that the Bantu have no fables or 
 animal stories. 
 
 Of our present siory we give two versions, one from the coast-belt, on the lower 
 Kuanza River, the other from the interior, in the districts of Ambaca (Mbaka) and 
 Malange (Malanji). They complete each other, and agree to a remarkable extent 
 with a third version which is current among the negroes of Brazil. This version 
 can be seen in the “ Contos populares do Brazil,” by Sylvio Romero, p. 151. The 
 story consists really of two tales ; that of Antelope’s foolishness and death and 
 that of Monkey’s revenge on the criminal Leopard. 
 
 My peculiar informant of Bom-Jesus had given me only the first part of the 
 story, assuring me that it was the whole story, and I believed him. But weeks 
 after, at Loanda, on perusing the above “ Contos populares,” I found out my mis- 
 take. So, when I made a second stay at Bom-Jesus, I asked for the lacking part. 
 At first “ Piolho ” feigned to know nothing about it ; but when he saw he could 
 not evade the truth, his surprise and amusement at being found out were great. 
 Then he willingly told the second part of the story. 
 
 As usual, the Leopard is here characterized by cruelty and meanness, the Ante- 
 lope by simplicity or foolishness, and the Monkey by shrewdness. 
 
 The forcing an enemy to eat the flesh of his own people, either knowingly or 
 unconsciously, is the ne plus ultra of revenge for an African. It occurs pretty 
 
Notes. 
 
 293 
 
 frequently in Bantu folk-lore. So on p. 86 of Torrend’s Kafir Grammar, the tor- 
 toise makes the baboon eat the flesh of a brother baboon ; in our No. XXIV. 
 the young Goat gets the old Leopard couple to eat their own son. 
 
 477. Ndd, abbreviation of ndoko, come ! let us go ! please. 
 
 478. Uloua, the same as ukoua, , parent-in-law. The first form is rarely used. 
 
 479. Ngalafd is the Portuguese “garraf&o,” demijohn; ngalafa is the Portu- 
 guese u garrafa,” bottle. 
 
 480. Ualende is a contraction and adaptation of the Portuguese “ aguardente ; ” 
 an intermediate form is ngualende. The rum used in Angola is of two sorts (1) the 
 indigenous, made of sugar-cane, (2) the imported, made of the vilest alcohol mixed 
 with unfiltered river-water. 
 
 481. O u mu sanga often sounds like 0 mu sanga, because u f vowel, can be 
 dropped after o. 
 
 482. “ Our wife.” for “ my wife,” is a polite form. 
 
 483. The driver-ants travel generally in such a compact column that, at some 
 distance, they do not look quite unlike a greasy black belt, such as the natives 
 wear. Therefore the old rogue succeeds in making the Antelope believe that the 
 black string across the path might indeed do for a belt. The drivers are the 
 fiercest of ants. Whenever they are disturbed in their march, they immediately 
 attack and furiously bite the disturber. 
 
 484. Mako for maku is a dialectic variation. The final - u may be pronounced 
 like ~o in most dialects, whenever the words are pronounced slowly and distinctly. 
 In most Bantu languages it is pronounced and written -o. 
 
 485. Kala for kikala (it shall be) is a peculiarity of the informant’s diction. 
 
 486. Madianga the same as matetele , sing, lu-tetele. So in the interior; in 
 Loanda the singular is di-tetele. 
 
 487. From ku-zsza , to be green, unripe, more especially of corn. The enclitic 
 ~ke or ~ki seems to be a contraction of kid; hence malu-zeza-ke may be malu-zeza 
 kid. 
 
 488. Di-xita is a heap of any kind of refuse, rubbish ; as the sweepings of the 
 house, or the weeds in a field. These refuse heaps are often used by those who 
 have no regular fire-place and fuel at hand, for roasting corn, peanuts, fish, etc. 
 
 489. “To leave (unnoticed),” signifies here, “ to neglect, to despise.” 
 
 490. Mu-hetu is the contracted form of the archaic mu-haitu (a -f * = e\ and 
 does not differ in meaning from mu-hatu. 
 
 491. Kulete is the Portuguese “ collete ” waistcoat ; jungu, the Port, “junco,” 
 bamboo-cane ; kalasd , the Portuguese “ calgao,” xilola , the Port. “ ceroula ; *’ mbi- 
 nza , the Portuguese “ camiza,” kazaku , the Port. “ casaco.” 
 
 492. Boas-tadi or buajitadi is the Portuguese “ boas tardes.” 
 
 493. Kud for ud is a peculiarity of the informant’s dialect. 
 
 494. Vioko is an insulting term. 
 
 495. In spite of the social inferiority of women, it is no uncommon thing for 
 them to thrash men. 
 
 496. About the law of personal preference or precedence, see Grammar, pp. 
 78-81. 
 
 497. Here the women quote textually their conversation with Leopard. 
 
 498. Endo for ondo or ando is a peculiarity of the informant’s dialect. 
 
 499. Tuandele , contraction of tuandalele . 
 
 500. That is, on being welcomed, he (the Leopard) gave the two bottles that were 
 left. 
 
 501. This o is a contraction of a ku . 
 
 502. "This enclitic -ki seems to stand, like ~ke, for a somewhat pleonastic kid. 
 
 503. O ilmnba is here contracted into elumba. This is the usual form in the 
 Kisama dialect. 
 
294 Folk -Tales of Angola . 
 
 504. This is the Leopard speaking. Manii , la is peculiar to the informant for 
 
 manii, se. 
 
 505. That is, they pack into his mu-hamba (carrying-basket). 
 
 506. Ku-amba, with an accusation, often signifies “to speak badly.” Ua ng * 
 ambe is “he scolded, or slandered, me,” while ua ng atnbela signifies “he told 
 me.” The mother uses this expression, because among Africans, even more than 
 among civilized people, it is not polite to mention the possibility or probability of 
 the death of a friend or any one present. The world over, men do not like to be 
 reminded of the inevitable “ king of terrors.” 
 
 507. The word tambi includes : (1) the funeral ; (2) the dances with eating and 
 drinking, which follow it; (3) the wailings which are repeated on stated days and 
 hours ; (4) the people who gather for the occasion. 
 
 508. Ienene, for ionene , is archaic and peculiar to the informant. 
 
 509. To say ku-sisa for the usual ku-xisa is not incorrect, but unusual. 
 
 510. Maiinga . Unusual for maniinga. A further contraction gives menga. 
 
 51 1. The mbanza is a small kisanji, and therefore quite unlike a banjo; but 
 the word banjo is probably derived from mbanza, which foreigners pronounce 
 banza , or banja. As to the change of -a to - o , compare the English Loando for 
 Loanda, and Sambo for Samba, and the usual confusion of -a and -o among Eng- 
 lishmen speaking a Romanic language. 
 
 512. Probably he was humming a tune with these two extemporized verses : 
 
 Uatobesele ugana Ngulungu ; 
 
 Manii Kahima i& a mu tobes ’<£ ? 
 
 NO. XXI. VERSION B. 
 
 513. Aba-diu is used when addressing one person, abenu-diu when addressing 
 several. These words are said by the person proposing to tell a musoso. If the 
 bystanders agree to hear it, they say dize . It is not clear to what noun the prefix 
 di- refers. 
 
 514. Kalunga is a yet mysterious word which frequently recurs in the Bantu 
 languages. In Ki-mbundu it has several meanings : (1) Death ; (2) Ku * alunga , 
 Hades ; (3) Mu ’ alunga , the Ocean ; (4) Sir ; in this sense it is only used by the 
 I-mbangala and some of their neighbors; in Loanda never; (5) sometimes an 
 exclamation of wonder, amazement. 
 
 515. Baiita , the Portuguese “baeta,” a coarse woollen cloth. 
 
 516. Kisonde is here used as a collective noun, and its singular pronoun has to 
 be translated in English by the plural. 
 
 517. The njilu is the Solanum edule , Schum. et Thonn. This word, as well as 
 the plant, is of American origin. It is the Brazilian “gild.” 
 
 518. That is, “because (we are) in the field,” etc. 
 
 519. Ngolamata is the same as the mbanza. See note 51 1. 
 
 520. Mahaxi is only used in the interior, alongside with maniinga, which alone 
 is current in Loanda. 
 
 521. This ku-xila is not used in the Lodnda dialect. Ku-xila , to be dark, or^ 
 dirty, is differently intoned and is used in Loanda as well as in the interior. 
 
 522. When we would most likely say, “ He who went with you,” the A-mbundu 
 prefer to say, “He with whom you went.” The reason is this: the Bantu par- 
 ticle ni or na , which we have to translate by “ with ” or “ and,” still retains the 
 original idea of possession. Therefore the greater goes “ with ” the smaller, be- 
 cause it is more likely to possess it, than vice versa. In European languages we 
 say that the smaller goes “ with ” the greater, because we think the smaller 
 
Notes . 295 
 
 belongs to, is possessed by, the greater, rather than the reverse. The Bantu take 
 the active, subjective, we the passive, objective, aspect of the same relation. 
 
 523. Ku-zettga is “to lift or raise in order to throw or strike, ” therefore ku- 
 zenga poko> to brandish a knife or sword. 
 
 524. Leopard had not yet brought home {ku-benga) his bride. He was son-in- 
 law only in so far as he had been accepted by the girl and the parents (engaged). 
 Therefore the girl could now be given to Monkey who, of course, would have to 
 complete the presents before taking the girl home. See note 412. 
 
 525. Ngitna , a word rarely used. The usual word for mush-stick, and the only 
 one used in Loanda, is tiguiku. 
 
 NO. XXII. 
 
 Informant. The same as for No. II. 
 
 Dialect. That of the lower Quanza River. 
 
 Comparative. By its conclusion, accounting for the Monkey’s and the Hare’s 
 habits, and for the Leopard’s spots, this story belongs to the aetiologic tales. 
 
 The characters of the Leopard and the Monkey in this story are in harmony 
 with those given them in the preceding two. The Hare has the swiftness and 
 shrewdness of the Monkey ; but he never is reckless, as the Monkey sometimes 
 appears to be. 
 
 The Leopard’s hole-traps at the foot of the tree remind one of the sharp sticks 
 under the tree, with which the Tortoise caught the Baboon, in the Kafir story 
 published by Torrend in his Grammar, p. 85. 
 
 The two dolls covered with gum, on which the Hare and the Monkey get 
 stuck, are evidently the prototypes of the tar-babies, so popular among the negroes 
 of the Southern States. See “Journal of American Folk-Lore,” 1889, p. 79; 1893, 
 p. 48; also 1888, p. 148. The tar-baby is also known in Brazilian folk-lore, where 
 he is called “ o moleque de cera ” (the wax-slave), and in the Portuguese tales. 
 See “ Contos populares do Brazil,” p. 228. 
 
 The last incident, when the Monkey and the Hare, having gone to a safe dis- 
 tance, reveal the secret of their mischief to their dupes, occurs also in the preced- 
 ing story, in No. XXIV., and in the Kafir tale of the Tortoise and the Baboons 
 already referred to. 
 
 With the origin of the Leopard’s spots, we may compare the Hausa tale of how 
 the hyena got hers (“Magana Hausa,” p. 92), also how the Fox marked the Lion, 
 and thereby killed him (Ibid., p. 165). Just as in our story the Hare and the 
 Monkey, so in the latter Hausa story the Fox “for this reason (marking and kill- 
 ing the Lion) does not lie down anywhere except under the trunk of a tree, and he 
 has not two shadows.” 
 
 526. Mu-zondo . Probably the Pseudospondias microcarp a, Engler, or Spondias 
 microcarpa , Rich. 
 
 527. The A-mbundu often kill a chicken by forcing it head first into a pot of 
 boiling water and keeping it there for some time. Thus all the blood is saved, 
 and the feathers come off more easily. 
 
 528. Atida, abbreviation of andala , the auxiliary verb for the formation of the 
 compound future tense. 
 
 529. There were two dishes for washing the hands, one for each girl. 
 
 530. Ku-zala is to spread (unroll) a mat ; ku-zal-ela (relative) to spread it for 
 somebody; ku-zal-ula (reversive) to unspread (roll up) the mat, and to remove 
 what may be on it. 
 
 531. One of the essential parts of most native dances in Angola is the smack- 
 ing of stomachs ( ku-belela ). Two dancers, leaving the circle, advance trippingly 
 
296 Folk -Tales of Angola . 
 
 toward each other, and, when near enough, simultaneously thrust forward their 
 stomachs so that they touch ; then they gracefully turn round with a bow, seek 
 another party in the ring, and repeat the smack. Those just smacked jump into 
 the circle, smack each other, and choose their successors in the ring ; and so it 
 goes on and on. 
 
 532. The ki-takala is a sack generally made of the split leaves of the di-teba 
 palm (a kind of Hyphaene). It is triangular in shape, and suspended by a cord 
 from one shoulder. The ki-takala is most popular among the people south of the 
 lower Quanza, the Kisama and Ba-sumbe tribes. 
 
 533. Mbaulu, from Portuguese “ bahu ; ” kadifele , from Portuguese “ alferes ; ” 
 bond, as in Portuguese, from the French “bonnet kabitangu , from Portuguese 
 “ capitao.” 
 
 534. Ku-zozolola , transitive, from ku-zoza , to slacken, intransitive. 
 
 335. Hama ia mukuta. A mukuta (in colonial Portuguese “ macuta ”) is worth 
 about three cents ; 100 macutas are equal to $3.20. 
 
 356. The carriers run away, instead of eagerly responding to the call as usual, 
 because they fear, from past experiences, that they will not be paid for “ official 
 services.” When a native chief or a Portuguese “ chefe ” has lost his prestige, it 
 is often hard for him to find anybody when he needs official (unpaid) servants. 
 
 537. “ Like this.” The height is shown by the narrator with his hand. When 
 the stature of human beings is to be shown, the hand is held perpendicular ; for 
 other things, it is held horizontal. 
 
 538. “No one shall — he shall ” is the Ki-mbundu way of saying “No one but 
 he shall; he alone shall.” 
 
 539. The // often repeated is because they shout from a great distance, and 
 pause between the words, so as to give each one time to reach the ears of those 
 addressed without being interfered with by the echo. 
 
 540. Tualengele etu. Speaking in the usual way, these two words are pro- 
 nounced as tualengelietu ; speaking rapidly, most coast-people pronounce tualenge- 
 dietu. Unaccented e before a vowel becomes semi-vowel i-j and / before /be- 
 comes d. 
 
 NO. XXIII. 
 
 Informant. Jelemla dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative. The Leopard’s ruse to obtain food suggests that of the Old 
 Lion, for the same purpose, in one of the best known fables of Aisop. The sing- 
 ing with drum accompaniment in order to induce one to approach, or to warn him 
 before a danger, is also found in a Hausa tale on p. 87 of “ Magana Hausa.” 
 See, in No. XXI., the Monkey’s song in the early morning, and the other songs in 
 this collection. 
 
 It is very common among African negroes to express in song, with or without 
 instrumental accompaniment, that which they would not dare to say in plain 
 words. So the slaves on the plantation sing satires against their task-masters ; 
 the carriers on the path, against the head of an expedition ; any ill-used inferior, 
 against his superior. Beginning with very vague allusions, these satirical produc- 
 tions may often, if not checked in time, degenerate into fierce denunciations and 
 insolent curses. 
 
 541. Soko is an antelope larger than the mbambi, of the same color, but with 
 longer hair, and with large horns bent backwards. 
 
Notes . 
 
 297 
 
 NO. XXIV. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative. Like Nos. XXIX., XXX., XXXI., XXXIV., this story begins 
 by stating that the Young Leopard and the Young Goat were friends. Faithful 
 to his character, the Leopard is wicked and crafty, but not so shrewd as the Young 
 Goat. 
 
 The conclusion of the piece, saying that the hatred of the leopards for the goats 
 originated with the fact therein recorded, classes this story with the setiologic 
 ones. 
 
 The deceit by which some are caused to eat their kinsman’s flesh has already 
 been noticed in No. XXI. 
 
 542. Ngubu is a large piece of cloth, able to cover the whole body at night. 
 The word is also used for the mantle, tanga , or dibeka. The A-mbundu tribes have 
 no longer any shields ; but some traders of Malange have seen shields in the far 
 interior, and they call them also ji-ngubu . 
 
 543. That is “ a whining voice.’ 1 
 
 NO. XXV. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 544. Kaxi kia and kaxi ka are both admissible. The apparent irregularity of 
 the genitive kia is probably due to the dropping of an obsolete prefix ki- {ki-kaxi; 
 dim. ka-kaxi , with which compare kaxaxi of the Loanda dialect). 
 
 545. In the interior ku-zala is sometimes used as a parallel form of ku-tzala. 
 
 NO. XXVI. 
 
 Informant. Francisco P. dos Santos Vandunem, of Loanda, a poor and 
 blind, but very gentlemanly old man. The Vandunem family belongs to the native 
 aristocracy of Loanda. Two brothers of the informant have repeatedly been, in 
 the Portuguese service, “ chefes ” of important districts. The Vandunems say, and 
 others confirm it, that they are descended from a royal line of the Akua-Luangu 
 or A-bidi tribe. See note 113. The great-grandfather of the present old Vandu- 
 nems came to Loanda in order to submit to the Governor’s decision a question 
 about the succession to the chiefship of his tribe. He was so pleased with the 
 city that he settled there. Judging from the intelligence for which the Vandu- 
 nems are renowned, that ancestor must have been a remarkable man. The inform- 
 ant, though totally blind, goes now and then on a trading tour to Kisama, where 
 he buys cattle, or honey, and victuals which he sells in Loanda. 
 
 At Malange, I met a blind Ambaca (Mbaka) man of great energy and sagacity 
 who is always on the move, leading extensive trading expeditions through the far 
 interior of the Kassai basin. These blind traders judge of the quality of the goods 
 they buy by feeling them.with their fingers and also by the information they receive 
 from trusted servants. 
 
 Dialect. That of Loanda, as spoken by the old men. 
 
 Comparative. This story belongs to the judicial class, which constitutes the 
 main part of the maka or fact-stories. But for the fact that the animals are made 
 to speak, this piece should be classed with the latter and not with the fictitious 
 tni-soso. 
 
298 Folk -Tales of Angola. 
 
 The regular mythologic order of animal creation is here strictly observed : the 
 Elephant is the king ; the Deer is the messenger ; the Antelope is, as usual, the 
 simpleton; the Leopard is bad and crafty, though finally outwitted by such a 
 puny thing as the Philantomba, to whom “ nature made up in wits and beauty 
 what she denied in stature.” 
 
 Indirectly, this fable no doubt refers to the custom prevailing in all Bantu 
 Africa, by which heredity and kinship are transmitted through the females and 
 not, as in Europe, through the males. 
 
 The whole plot of this story is found in No. XLVII. of Ad. Coelho’s “ Contos 
 populares.” In this Portuguese story, the part of the Antelope is played by a trav- 
 eller, who bought six boiled eggs at an inn and came to pay for them many years 
 later ; the Leopard’s part, by the hostess, who wanted the poor man to pay for all 
 the eggs and chickens that might meantime have been laid and hatched from 
 those six eggs he had eaten; the Philantomba’s part, by the devil, who appeared 
 in the court and declared to the judge that his (devil’s) blackness was due to his 
 roasting chestnuts in order to plant them in his orchard. When the irascible 
 hostess called him a liar, he retorted that chickens could no more come from boiled 
 eggs than chestnut-trees from roasted chestnuts. 
 
 546. Palanga is the Hippotragus equinus ; pakasa is the Bubalus Caffer j sefu 
 is the largest of Angolan antelopes; it is fully the size of a bull; kisebele and 
 semvu are two species of antelopes found in the Kisama region. 
 
 NO. XXVII. 
 
 Informant. Jelemia dia Sabatelu. See No. III. 
 
 Dialect and Origin, Mbaka. 
 
 Comparative. As it is calculated to give the origin of the enmity between 
 the Lion and the Wolf, this story pertains to the aetiologic class. 
 
 As to the description of man by the wolf, it is interesting to compare it with 
 the Hottentot story No. XXIII. of Bleek’s “Reynard the Fox,” where a lioness 
 warns her presumptuous son to “ Beware of him whose head is in a line with his 
 shoulders and breasts, wdio has pinching weapons, who keeps white dogs, and 
 who goes about wearing the tuft of a tiger’s tail.” 
 
 547. Nzamba Ngola ’ Aniinii is the Elephant’s proper name. Ngola Kaniinii 
 is a native chief in the concelho of Ambaca (Mbaka), residing a few miles from 
 the Portuguese fort. The first Ngola Kaniinii was a son of Ngola Kiluanii, 
 fourth king of Ngola or Ndongo, by his wife Kaniinii ka Kiluanji. When the 
 Portuguese first conquered the region of Ambaca, the Ngola Kaniinii of that time 
 favored them, and was recognized by them as owner of the land, with the excep- 
 tion of a circuit around their fort. This was built, the first time, in 1614. It was 
 the duty of the chief Ngola Kaniinii to serve the church, as a “soba da igreja,” 
 which he faithfully did. Kisonde kia malemba , a mu zalela ngongo , which it is 
 difficult to interpret, is the “ laudatory ” name of the Red-ant. The ant is here 
 considered by the Lion to be his eqyal, because it is the only animal that can 
 kill the elephant. 
 
 NO. XXVIII. 
 
 Informant. Joao Borges Cezar. See No. IV. 
 
 Dialect and Origin. Loanda. 
 
 Comparative. In the Sierra Leone “Weekly News” of October 11, 1890, 
 was published a “ Nancy story,” which is a variant of the present. The Tortoise 
 
Notes . 
 
 299 
 
 stands for the Frog, the Deer for the Elephant, and the King for the women acting 
 as judges of the dispute. See “Journal of American Folk-Lore,” 1891, p. 180. 
 
 The population of Sierra Leone is a mixture of natives of the adjacent tribes, 
 Temnes, Sosos, Mandingos, Bulloms, of freed slaves from most tribes of West 
 and Central Africa, and of freedmen from the West Indies and the United States. 
 
 The folk-lore of Sierra Leone must, therefore, be exceedingly rich. From per- 
 sonal inquiry I know this to be a fact, although, so to say, nothing has yet been 
 made public. 
 
 Among the distinct settlements of released slaves, I found, at F reetown, one of 
 Angola natives in the suburb called Angola-town. There I discovered represen- 
 tatives of the Kisama, Lubolo, Mbaka, and Ngola tribes, who, though Christian- 
 ized and anglicized, have kept up the use of Ki-mbundu, and still cherish the 
 remembrance of their native land. 
 
 About the Frog’s intelligence, see No. XIII. 
 
 A Brazilian negro variant of the story is published in Sylvio Romero’s “ Contos 
 populares do Brazil,” p. 145. In this the Frog’s part is played by the Turtle, and 
 that of the Elephant by the Teyu. 
 
 548. Ku-namulalela is the relative of ku-natnulala , which is the Portuguese 
 “ namorar,” to make love. 
 
 549. Mukaji is not used exclusively for “wife,” but also for “intended, bride, 
 sweetheart.” That both are courting at the same house does not imply that they 
 are courting the same girl; as the next sentence shows, there were several 
 females in that house. 
 
 NO. XXIX. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect. Mbaka. But the origin is Mbamba. 
 
 550. Sute is an African mole, which the natives eat, like almost all field-rats. 
 Mu-kenge is not our fox. It has long, coarse, gray hair. The civilized natives, 
 in speaking Portuguese, call it “ raposa,” i. e., fox. 
 
 551. Uabanga, preterit III., shows that the tunnel had been made before. It 
 was not made for the purpose of cheating the Fox, but only used to this end. 
 See Grammar, p. 44. 
 
 552. Nganda, from ku-enda, by the same process as ngenji (Grammar, p. 125). 
 Another word for underground road or dwelling is uina. The opening of the 
 tunnel was hidden by the reed-like grass called nzunga , which grows in the rivers 
 close to the banks. 
 
 553* Id-u-t, or zau d (pronounced idud). The u is both euphonic and archaic. 
 Whenever the vocative or emphatic / or ^ follows -d or - 6 , a euphonic u , semi- 
 vowel, is inserted. If the final vowel is -d, this is changed into -ai. Grammar, 
 notes 76 and 79. Final -d, -o, and -/ were in old Ki-mbundu - au , -ou, -ai, or -eu. 
 
 NO. XXX. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 554, An old, deserted, ant-hill is a favorite dwelling-place for animals living 
 in holes or caverns. It is water and fire proof, and can easily be hollowed out as 
 required. It is also frequently used by homeless men in the far interior, especially 
 in times of war. 
 
Folk -Tales of Angola . 
 
 300 
 
 NO. XXXI. 
 
 Informant. Jelemxa dia Sabatelu. 
 
 Dialect. Mbaka. But the origin is Mbamba. 
 
 Comparative. This story shows that the Bantu negroes are familiar with the 
 game of hide-and-seek. As in the Hottentot folk-lore, so in that of the Bantu, 
 the Jackal plays the part of cunningness, which the Fox discharges in European 
 folk-lore. The mbulu differs from the dibeku , another kind of jackal, in that his 
 color is darker. The tmikenge of the two preceding tales is smaller than the 
 jackal, has coarse, long, gray hair, a long hairy tail, a head somewhat like that of 
 the ichneumon, and is proverbial for his chicken stealing. 
 
 Though both are cunning, the Hare seems, in Bantu folk-lore, to surpass the 
 Fox in shrewdness. 
 
 In a Bahaman negro story, on p. 49 of the “Journal of American Folk-Lore,” 
 1891, the Dog plays to Man the same trick as our Hare. “ Now de dog jut’ leave 
 *e two heyes out. Vwen ’e get dere, de man say, ‘ Ho my ! look at de san’ got 
 heyes.’ ” 
 
 NO. XXXII. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative. The Angola squirrel is smaller than ours, but just as restless. 
 It is an excellent symbol for impatience. The scientific name of the Angolan 
 squirrel is Scirnts palliatus , Peters. In the coast dialect it is called Kaxinja- 
 ngele. The word is composed of Ka-xin ji-a-ngele. 
 
 This story is the counterpart of the following. Here the Squirrel loses his 
 glorious chance by his impatience ; there the Dog misses the same golden oppor- 
 tunity by his greed. 
 
 555. Lelu a lele y a kind of superlative of lelu; not in common use. 
 
 556. This d is the pronoun of ungana. In Loanda, it is & and would have to 
 be infixed, tua ti ambeia, 
 
 557. A proverb. 
 
 NO. XXXIII. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative. See the preceding number. As a few stories, illustrative of 
 the Angola dog’s characteristics, follow, it is well to note how different from ours 
 is the African’s estimate of the dog’s moral make-up. With us he is the image 
 of faithfulness and intelligent devotion ; with them he personifies all that is mean 
 and low. As among Orientals, so among the A-mbundu, the dog’s name is used 
 as an insult equivalent to our “ swine, hog.” This difference of appreciation is 
 not quite unwarranted. The aspect of the skeletoned and mangy scavengers of 
 African streets, and the guilty look with which they sneak out of your reach, in- 
 spires nothing but contempt and abhorrence. What a difference with our civilized 
 and almost christianized St. Bernards and Newfoundlanders ! It takes a philoso- 
 pher to make the first impression yield to that of pity ; to search for the cause of 
 this difference, and to find that it is not the dog’s fault, but that of his masters. 
 Ill -fed, if fed at all, and constantly ill-used, the poor African dog has had no chance 
 of evolving his latent virtues into improved breeds. It is the struggle for exist- 
 ence that has made him a thief and a scavenger. No. XXXIX. shows that the 
 hunting-dog’s life is not so unhappy. 
 
Notes . 
 
 jot 
 
 There is a striking resemblance between this fable and the iEsopian, in which 
 the cat, changed by Venus into a blooming maid and married to a young man, 
 cannot help catching and eating the first mouse she sees in her husband’s house. 
 
 The Sierra Leone "Weekly News,” 1890, contains a variant in modern Negro- 
 English garb. 
 
 558. The kijinga of a “soba” has generally two appendages like horns, either 
 hanging or sticking out on either side. As the cap passes from generation to 
 generation, the greasier it is the nobler. A “ soba ” has the right to give a kijinga. 
 (the equivalent of crown) to any of his subjects who sets up a village or town of 
 his own. Thereby the head of a village is endowed with all the prerogatives of a 
 chief, but he has to pay homage and tribute to his suzerain who raised him to the 
 chieftainship. Such a tributary chief is called a kilamba . 
 
 559. The tnbasd , probably from the Portuguese “ bast 2 o,” is a staff of choice 
 wood, the thicker end of which is ornamented with sculptures or inlaid tin or 
 silver. The Akua-Luangu smiths show much skill in manufacturing such inlaid 
 sceptres. 
 
 560. Mukaka is a rodent about the size of a squirrel, with red-brown fur. 
 
 561. Mbenza is a chair of native make. The natives of Tombo, on the Quanza 
 River, manufacture ji-mbenza of Bordao palm-ribs; these find a ready market 
 among the whites and blacks of Loanda. 
 
 NO. XXXIV. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative, Here the dog himself proves what was advanced in the pre- 
 ceding notes concerning the injustice he has to suffer. No. XXXIX., however, 
 shows that among African hunters and dogs there are exceptions to this, as to most, 
 rules. 
 
 562. Mungudinia , form of the inland dialects. In Loanda it is mungudirtd. 
 
 NO. XXXV. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect. Mbaka. But the origin is Mbamba. 
 
 Comparative. This story tells us how the dog came to exchange the freedom 
 of bush-life and the company of his brother, the jackal, for the company of men 
 and the charms of civilization. 
 
 It is a counterpart of the following piece, which relates the separation of the 
 house-hog from his brother, the bush-hog. Both stories must, therefore, be located 
 in the aetiologic class. 
 
 Compare with this Aisop’s fable of the sleek House-dog and the lean Wolf. 
 
 NO. XXXVI. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect. Mbaka. But the origin is Mbamba. 
 
 Comparative. See No. XXXV. 
 
 563. Kiombo is the Phacochcerus athiopicus . All the domestic pigs of Angola 
 are black, while all the wild ones I have seen were of a dirty white. 
 
302 
 
 Folk -Tales of Angola. 
 
 NO. XXXVII. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect. Mbaka. 
 
 Comparative. In all the Bantu folk-lore the Tortoise or lurtle plays a promi- 
 nent part as a shrewd little animal. So in this story it comes out victorious in its 
 dispute with the Partridge. It should not, however, be inferred from the story 
 that the turtle always escapes from the prairie fires. I have seen proofs of the 
 contrary, one of which is now in the National Museum, Washington, in the shape 
 of a burnt turtle-shell, whose inhabitant was baked in it by the prairie fire. 
 
 Compare No. XVII. and Bleek’s “Reynard the Fox,” Nos. XIV., XV., XVI. 
 
 The Indians of Brazil tell a long string of adventures of the Turtle or Tortoise 
 { Jabuti ), in which it gives many proofs of its shrewdness. Nearly all those tricky 
 feats of the Turtle are found in African folk-lore, from the Sahara to the Cape, 
 though they are sometimes played by other animals than the tortoise. That the 
 Negro lore of America, North and South, has had a marked influence on the 
 Indian lore has already been shown by F. T. Crane and others. Another instance 
 is offered by this story of the Turtle as compared with pp. 175 and 176 of “ Contos 
 populares do Brazil,” by Sylvio Romero, where the Turtle wanted a bone of its 
 adversary to make a flute with, and when it got one of the Leopard, it sang on it, 
 just as our turtle : “ A minha frauta 6 do qsso da on^a, ih ! ih ! ” 
 
 564. The word ku-xikina is predicate of the unexpressed subject ku-lenga; 
 thus, Nguadi ulenga; (o kulenga ) ki kuxikina; the Partridge runs ; (the running) 
 it will not do (fails). When the running fails, the Partridge resorts to its last 
 resource, its flying apparatus ; but this also fails. 
 
 565. Kalumbinga, from mbinga. Korns being in pairs, a single horn, in the 
 interior, is called lu-mbinga (Grammar, p. 5, note 12), and a little one, with 
 diminutive prefix, ka-lu-mbinga. 
 
 NO. XXXVIII. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect. Mbaka. But the origin is Mbamba. 
 
 Comparative. Compare with the Frog in Nos. XIII. and XXVIII. 
 
 In their tales the Africans do not conceal their consciousness of the evils of 
 polygamy; in candid argument, they are also easily convinced of the rationality 
 and moral obligation of monogamy ; but in practice it is hard for them to obey 
 the dictates of reason and conscience. 
 
 See “ Magana Hausa,” by J. F. Schon, p. 8. 
 
 566. Uasakenene , in Mbaka, instead of uasakanene of Loanda. Whenever a 
 suffix has -e- as accented vowel, and the last vowel of a polysyllabic verb modified 
 by it is -£-, this may be changed by retroactive vowel attraction into -e-. Thus, 
 ku-bindem-ena for ku-bindam-ena, from ku-bindama; ngataken-ene for ngatakan- 
 ene, from ku-takana. 
 
 567. Di-nangu, the place where the day is spent leisurely, from ku-nanga , to 
 spend time without working. Thus also di-sungi, or dirsungilu, the place where 
 the evening is spent in chatting, from ku-sungila , to spend the evening or night in 
 chatting. 
 
 568. Ku-tuma is both “to send ’’and “to send for, to send word to come;” 
 also “ to order, command, bid, govern.” 
 
 569. Di-zundu is the full form ; Zundu is the shortened form, due to the fre- 
 quent dropping of the prefix di-j Ka-zundu is either the diminutive or proper 
 
Notes. 3°3 
 
 name, derived from di-zundu by the substitution of the prefix ka- for the prefix 
 
 di -. 
 
 570. Kate. This word is not used in the coast dialect. 
 
 571. Ku-tangalala. This verb signifies particularly “to be perplexed, at a 
 loss.” It is not current in the coast dialect, where another medial form of the root- 
 verb, ku-tangamana , signifies “ to be crossed by something, hampered.” 
 
 XXXIX. 
 
 Informant. Jelemia dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative. This and the two following stories are classed as ruaka or 
 fact stories by the informant. We, who do not believe in their supernatural por- 
 tions, would have placed them among the mi-soso. Now they stand here as links 
 between the mi-soso and the maka. 
 
 The present story proves that the “ professional ” dogs, used in hunting, are 
 held in higher estimation than the common dogs, whose woeful lot is mentioned 
 in No. XXXIII. 
 
 As a hunter story, this number may be compared with Nos. XII., XVIII., 
 XIX., XX. 
 
 The final scene, in which the Hunter calls the villagers to be witnesses of what 
 he is going to say, corresponds to the final act of No. X. 
 
 Like the following story, this is intended to inculcate the supernatural power of 
 the ki-mbanda or medicine-man, and his u-mbanda , or magical power. 
 
 572. Uala mu kolela , instead of uala mu kuolela. Before -o- the semi-vowel 
 preceded by a consonant, may be dropped in pronunciation. In writing it 
 
 should never be omitted. 
 
 573. Here “ we speak ” stands not for the dogs only, but for all the animals : 
 “We, animals.” 
 
 574. In most parts of Africa, as among the old Germans, human lives have a 
 money value. This value depends on the fluctuations of the slave market. How 
 the traffic originates can be illustrated from the present story. If the uncles had 
 not had the six head of cattle, or if they had rather kept them, they would have 
 sold the woman and her children, or another nephew or niece (enough to make 
 up the six head of cattle, and thus pay the penalty). To whom would the woman 
 have been sold? To the highest bidder, of course. Now, as the greatest number 
 of unfree laborers (or slaves) are w r anted, and the highest prices are paid, by the 
 white residents of Africa, who need bond servants, carriers, and plantation hands, 
 it follows that they are preferred as purchasers. To meet the demand, colored 
 and white agents roam about in quest of the best districts, where they may 
 “ redeem ” (European parlance) or “ buy ” (African parlance) with greatest profit 
 the poor fellows, who are sold, according to the native law, by their uncles or chiefs 
 in order to pay a private or public debt. Generally, the people thus bought are 
 called by Europeans “ laborers,” “ apprentices,” or “ contract-laborers,” but they 
 are still called “ slaves ” in the native languages, and by many white colonists. 
 Another source of the slave-traffic is man-stealing. Prisoners of war are, accord- 
 ing to native law, saleable merchandise, if their kindred fail to redeem them. 
 Therefore, where the whites offer high prices for “redeeming” or “buying” 
 slaves, ambitious chiefs obtain from their European clients better arms and am- 
 munition than some neighbor, attack and conquer him, seize all the cattle and 
 human kind they can, keep the former and sell the latter to their white, yellow, or 
 black, but civilized, customers of the coast region. Thus the Makioko nation, 
 
304 Folk -Tales of Angola . 
 
 provided with guns and powder from Benguella, has wellnigh destroyed and 
 “sold” the once great Lunda nation, its feudal superior. Among the victims of 
 this traffic whom I questioned in various places, I found several who had been 
 wantonly stolen by passing traders and incorporated in their caravans of slaves, 
 sure to die if they should try to divulge the secret. How is the thing to be 
 stopped ? Only by stopping the “ demand,” by absolutely forbidding and severely 
 punishing the so-called “redeeming” and “contracting” of Africans. See No. 
 XLI. 
 
 XL. 
 
 Informant. Jelemia dia Sabatelu. 
 
 Dialect. Mbaka. 
 
 Origin. Cassange or Kasanji. This is the title of the head-chief of the 
 I-mbangala (sing. Ki-mbangala), whose language is called U-mbangala. From 
 the head-chief all the country of the I-mbangala has been called Kasanji, in Portu- 
 guese Cassange. Properly, however, this Portuguese name only suits the ancient 
 “Feira,” or market, or trading-post, situated some twenty miles’ waik west of the 
 Kuangu River. 
 
 See my Vocabulary of U-mbangala, in Dr. C. G. Biittner’s “Zeitschrift fur 
 Afrikanische Sprachen,” Berlin, January, 1889. 
 
 About the history of Kasanji (Cassange), see H. de Carvalho, “ Ethnographia 
 e Historia tradicional dos Povos da Lunda,” Lisbon, 1890. On page 83, our 
 Kitamba kia Xiba (Quintamba-quia-Xiba) appears as the twentieth in the line of 
 the kings of Kasanji. One of our unpublished historical traditions gives an 
 account of the origin of the Kingudi dynasty and of the exodus of the Pende 
 tribe from Kasanji to its present quarters in the Kasai basin. 
 
 Comparative. The description of Kalunga or Hades, in this piece, should be 
 compared with that of Nos. V. and L. The wetting of the fire-place in this num- 
 ber also reminds one of the watering of Sudika-mbambi’s life-tree in No. V. 
 
 The people in the lower world not only live on, much as they did in this upper 
 world, but they have also to die again a natural or unnatural death. Then they 
 enter the kingdom of Mbulu a Maminiu , which is the end of their existence. 
 
 As to the power of u-mbanda , or magic, see the preceding and the following 
 story. 
 
 575. Kuku is usually “ grandparent ; ” as to the honorific plural form for one 
 person, compare na mvuale /<£, note 233. 
 
 576. That is, tuck your loin cloth at the waist without wearing a girdle. 
 
 577. Iunid , for lurid, is a very unusual form. Compare mungudinia of inland 
 dialects, for mungudind of the coast dialect. 
 
 578. No answer is expected to the question, “How many years?” It simply 
 means an indefinite number of years, a few years. 
 
 XLI. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative. In No. III. we have already seen the Lukala River as a per- 
 sonal being dealing with men. Here, the River, without any specification as to 
 locality or name, acts the part of just Providence, by rescuing an innocent slave 
 from his bondage, and enriching him above his countrymen. This wonderful 
 change is brought about through the art of healing revealed to him by the River 
 
Notes . 
 
 305 
 
 in dreams. See, also, Nos. III., IX., L., about water-spirits, and Nos. XIII., 
 XXIII., XXXIX., XL., XLVII., about magical medicine. 
 
 This story is important as illustrating one phase of African slavery. 
 
 579. Kuala, the same as kua . The first is probably the full archaic lorm of 
 the second. 
 
 580. That is, the uncle owed an ox, and not being able to pay, gave one of his 
 nephews as pledge. See notes 574 and 582. 
 
 581. The infinitive is used, here, as impersonal verbs are in other languages. The 
 subject is left in the dark, so that one cannot tell whether one or several persons 
 would not redeem the lad, or whether the wherewithal was lacking. In English 
 the passive would give the exact meaning, “ he was not redeemed,” cause or reason 
 unexplained. 
 
 582. This is a fair description of the African domestic slave’s lot. Sad as it 
 is for the native’s feelings, this lot is incomparably preferable to that of the “ con- 
 tract-laborer,” or bondman, in the service of a white man or a civilized native. As 
 the uncivilized native master has no more needs to satisfy than his slaves, he does 
 not drive them, with whip in hand, to a continued ten or twelve hours* work per 
 day, Sunday often included ; nor does he call, consider, or treat his bond servant 
 as a “ beast.” 
 
 583. Pesa, unusual term for munzangala. In the times of the export slave- 
 trade, slaves as articles of merchandise were called in Portuguese “ pe$as,” i. e., 
 “ pieces,” perhaps from this pesa. 
 
 584. That is, before the people have opened their doors, to go out ; before they 
 are astir. 
 
 585. Ngonga is a neat, tight, and small basket with a lid. 
 
 586. Literally, it walked, went, how ? 
 
 587. Ku-anjiua = ku-anjua , to dream. In Loanda, they say ku-anda nzoji. 
 
 588. Mazulu , in Loanda ma-zunu, is literally “the nostrils” or the “noses;” 
 applied to guns, their muzzles. A a beteka is literally, they (the guns) hold them 
 (the muzzles) down. 
 
 589. One might suppose that the three things were emblems of three trades : 
 the guns, hunting; the bales of cloth, trading; the medicine-basket, doctoring. 
 It was wisdom to prefer the humble basket to the valuable guns and bales. 
 
 590. It is strange that most of the insulting epithets used by natives, even in 
 the far interior, are of European origin, thus diabu (diabo) nikulu (negro) maid - 
 ndulu (malandro). The native way of insulting is to say something disparaging 
 of the other fellow’s mother; his mother being the most sacred thing the Angolan 
 can think of. 
 
 591. Fidila , Portuguese “ferida,” is the word used for wound or sore by the 
 natives of all tribes that have accepted scraps of civilization. The purely native 
 word kipela is only used by the so-called matumbu (“gentio,” heathen) tribes, e.g., 
 the Mbondo, Mbamba, Holo, Hungu. 
 
 592. A piece of trade-cloth, which is common white calico. 
 
 593. “We are two,” for “we are together.” 
 
 594. That is, thou dost not even know the commonest vermifuge. The Ango- 
 lans ascribe the gnawing of hunger and most of their intestinal ailments to the 
 semi-mythic di-buka , which they render in Portuguese by “ lombriga,” which is 
 our thread-worm. Rum is supposed to be a specific for the uneasiness caused by 
 the di-buka . That is why a drink is called “ mata-bicho,” i e., worm-killer. 
 
 595. That is, if he fails to master it (the disease). 
 
 596. That master was mean. The boy had been given him as pledge for one 
 ox ; and after so many years’ service he demands three cows. The generosity of 
 the slave, who only leaves his master when he has grown to be decidedly more 
 
306 Folk -Tales of Angola . 
 
 than his master, and then gives him all he demands, is peculiarly African. After 
 living a number of years with his master, the slave often gets so attached to him 
 and his surroundings that he considers himself one of the family. 
 
 597. The meaning of every verse is : “ What you do, do it with all your might,” 
 and “aim high.” The deeper meaning of “Wealth came from medicine” is that 
 knowledge is the source of prosperity. 
 
 598. Another series of sayings. Evidently, to keep tongue and teeth hidden in 
 mouth, means “ to hold one’s tongue.” 
 
 599. These three sayings mean, “ I have done what I proposed to do ; therefore 
 I have finished.” 
 
 NO. XLII. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative. In Nos. XVI. and XXVI. we already have seen a court of 
 umpires giving their sentence ; only the judges were animals. In this and the fol- 
 lowing stories the judges or umpires are men. All the 7 naka turn about some pivotal 
 question of who or what is right or wrong. In all of them one of the chief actors is 
 represented either as justified or condemned in what he did or said. Sometimes, 
 as in this and the stories following immediately, there is a lawsuit with pleading 
 on both sides ; sometimes, too, the final events show which of the persons or prin- 
 ciples involved was right or wrong. Most stories of this class are illustrative of 
 some moral truth, which maybe expressed concisely in a proverb. Some only turn 
 on a witty remark or pun. 
 
 The present story may, as it concerns hunters, be compared with Nos. XVIII., 
 XIX., XX., and XXXIX. 
 
 The sentence reminds one of that of Solomon about the child which two women 
 claimed. 
 
 600. This maka begins with a proverb, which may be either the cause or the 
 result of it. Quarreling in the bush implies that there were no witnesses. 
 
 601. Milonga , pi. of mulonga. Here the plural is used for the singular in a 
 loose way of speaking, Mulonga means word, speech, dispute, quarrel, lawsuit, 
 crime, offense, insult. 
 
 602. When natives cry, because they deem themselves wronged, or because of 
 a relative’s death, they strike a monotonous tune, or improvise a rhythmic verse, 
 which they go on repeating and repeating until exhausted, or until some unex- 
 pected event calls their attention elsewhere. For the foreigner it is sometimes 
 very hard to tell whether a native is whining or singing. Kingungu a Njila, whose 
 emotion is genuine, stammers at first in his complaint. 
 
 603. A exana may also be exana , the e sounding then longer than usual be- 
 cause it is a contraction of a ■+- a + ixanaj not only a 4- ixana. 
 
 XLIII. 
 
 Informant. Francisco P. dos Santos Vandunem. See No. XXVI. 
 
 Dialect and Origin. Loanda. 
 
 604. Muxixi is the Sterculia tomentosa , Guill. et Perr., of botanists. It is 
 found in the coast-belt. 
 
 605. Andaxly from the Portuguese “ ainda assim.” 
 
 606. Dikuty from the Portuguese “ do que ; ” the genuine Ki-mbundu equiva- 
 lent is na or kana. 
 
Notes. 
 
 3°7 
 
 60 7. The forms ngano . . . for ngenio ... or ngene mu, and ngajo . . . for 
 ngojo ... or ngejia ... are used by many elderly persons in Loanda. 
 
 NO. XLIV. 
 
 Informant. Francisco P. dos Santos Vandunem. See No. XXVI. 
 
 Dialect and Origin. Loanda. 
 
 608. Kitombe kia kifefeteVe disu-badi is an idiom, signifying great darkness. 
 Ku-fefetela is “ to become dim, gloomy ” of light, or “ to whisper, to be low or 
 weak ” of sound. (l He was dead (of, by) eye one,” that is. “ one of his eyes was 
 dead, blind.” 
 
 609. Ttf / is an interjection expressive of dazzling brilliancy. “ The moon is 
 like a shining pate,” is an idiom ; and the father-in-law did have a shining pate, 
 though black. 
 
 610. Musumbe is a native of the Sumbe country about Novo Redondo, half- 
 way between Loanda and Benguella. See my article on Novo Redondo and the 
 Ba-sumbe, in “ Goldthwaite’s Geographical Magazine,” New York, 1891. As 
 most of the Loanda bond servants and most plantation hands have been “ re- 
 deemed ” (bought) at Novo Redondo, musumbe is used, in a wider sense, for any 
 unfree servant. Ku-sumba is “ to buy,” and the word may also be derived from 
 this verb and mean simply “ a bought one.” This proverb shows that the natives 
 have a regard for the feelings of their slaves. White owners of “ bought servants ” 
 are not so particular. 
 
 61 1. In rapid speech, one often hears d for eie. 
 
 NO. XLV. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 612. Kabolongonio , also kaholongonio from kibolongonio , and kiholongonio. 
 
 613. This u refers to mutue. 
 
 NO. XLVI. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 6:4. That is, nobody in the village has any dried fibre-cords on hand, and the 
 green ones, to be got from the forest, would require some time to dry and prepare 
 so as to be fit for the present work. 
 
 61 5. Or, I was weaving a mat, which was interrupted to me, that is, I was 
 weaving a mat, and something forced me to stop my work, though unfinished. 
 
 NO. XLVII. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect. Mbaka. The origin may be either Mbamba or Mbaka. The story 
 is popular among both tribes. 
 
 Comparative. For us the metamorphosis of a man into a lion is fictitious, 
 and the story seems, therefore, to belong to tile mi-sosoj but the natives hold 
 such metamorphoses to be not only possible, but frequent. In all earnest they 
 
308 Folk-Tales of Angola . 
 
 will quote a fact like the present one, which passes as historical, to prove that by 
 means of a charm or talisman a man can be transformed into any imaginable 
 thing. See No. III. for a whole collection of metamorphoses. Compare with 
 this the “man-leopard” of the British Wesi Coast of Africa. The man-leopard 
 is supposed to be a man, changed by magic into a leopard. As such he is invul- 
 nerable and far more dreaded than the natural leopard, who can be killed. In 
 reality, the man-leopard is a man, dressed in a leopard-skin, who waylays and 
 kills people, especially defenseless women and children. Sometimes he is a mem- 
 ber of a secret society, and this man-killing is part of the rites. Its object is to 
 inspire fear of the organization, and also to test the greatness (hardness) of heart 
 of the candidate. On Lycanthropy, see “Journal of American Folk-Lore,” 1891, 
 p. 189. 
 
 616. A proverb. 
 
 617. Hitu is probably derived from the same root as ku-kituka, to be trans- 
 formed. About change of k into h , see Grammar, p. 1 26, 3. 
 
 NO. XLVIII. 
 
 Informant. Jelemia dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 Comparative. In No. XLII. we have already mentioned that some of the 
 maka, though there is no apparent court, and judge or umpire, still are of the 
 same nature as the regular judicial pieces. Thus, in the present case, the two 
 parties make contrary assertions ; they try to prove them by putting them in prac- 
 tice ; the result decides the question in favor of one and against the other. One 
 wins, the other loses ; one is justified, the other is condemned. In native parlance 
 it is said, in such a case, that God is the judge. 
 
 618. “Builder of ability,” that is, “able builder;” “builder of haste,” that is, 
 “ hasty builder.” 
 
 NO. XLIX. 
 
 Informant. Jelemfa dia Sabatelu. 
 
 Dialect and Origin. Mbaka. 
 
 NO. L. 
 
 Informant. Senhor Sant* Anna e Palma (now dead); an educated negro of 
 Calumbo, whom I met in 1896, at Bom-Jesus, where he promised me to collect 
 some native folk-lore. His poorly written notes were sent to J. C. da Matta, who 
 transcribed this story for me. 
 
 Dialect and Origin. The lower Quanza, or Kuanza, River. 
 
 Comparative. As illustrative of life in the spirit world, this story should be 
 compared with Nos. V. and XL, Like No. XL. it tackles the great problem of 
 death and the future life. While the common people always ascribe death to 
 Kalunga-ngombe, who wants ever more subjects for his underground kingdom, 
 the wiser men hold that the true cause of most deaths is to be found in men’s 
 vices, crimes, and carelessness. 
 
 620. Ngunza signifies, in the Kisama and Quanza region, a hero ; one who has 
 killed an enemy in war. Some civilized natives of Loanda also use Ngunza for 
 God ; but erroneously. Kilundu is a spirit, like the kituta , into which our hero 
 is finally transformed. Thus the name indicates the substance of the story, (1) the 
 
Notes . 
 
 3 C 9 
 
 (heroic) fighting with Kalunga-ngombe, (2) the transformation of Ngunza into a 
 Kituta. This is the same as Kianda. See No. IX. 
 
 621. This does not signify that he went to the Loango coast, north of the 
 Kongo River ; but that he went to some of the wandering Loango smiths, who are 
 scattered all over the Kongo and Loanda districts of Angola. 
 
 622. The second informant was unable to make out these words in the manu- 
 script of the first informant. 
 
 623. Ulutnba, and ukembu , signify (1) ornament in dress, (2) the love of orna- 
 ment, vanity, (3) its cause and concomitant, sexual love, and flirting. The indul- 
 gence of the latter induces its abuse, adultery, and its punishment, death by 
 poison-test or murder. 
 
 624. The crowds of Ndongo is the same as “the tribes, or nations, of Ngola 
 (Angola).” 
 
 625. A word that could not be made out in the original manuscript. Mihinda 
 is a place near Tombo on the Oifanza River. 
 
 626. Fruits and vegetables, the equivalents of which in English, or in botanic 
 language, are not known. 
 
 627. Makunde is the Vigna unguiculata , Walp., or Vigna Sinensis, Endl. Di- 
 niangua is the Cucurbita maxima, Duch. Diniungu a slightly different kind. 
 Kinzonji is the Cajanus Indicus , Spreng. Uangela is the Sesamum , called gerge- 
 lim by the Portuguese. Kabulu is a kind of beans. 
 
 628. Compare with mutu a lubi la suku of the Malange dialect, note 280. 
 Suku is the name of a great spirit. Sometimes it is used by the people south of 
 the Kuanza for God. 
 
 629. Many of the Kuanza people use a instead of Loanda ma for the concord 
 of prefix ma -. 
 
 Additional Note (see p. 281). 
 
 The “Bulletin Missionnaire ” (Lausanne, February, 1887) contains a story cur- 
 rent among the Ma-gwamba of Louren^o Marques, Southeast Africa, which differs 
 from our No. VII. almost only in the fact that Banga-kulu, the cannibal, plays 
 the part of the Ma-kishi. As the little girl’s song in the Gwamba tale helps to 
 make ours intelligible, we reproduce it here in English : — 
 
 “ A yi wa ; a yi wa ! 
 
 We are not asleep, 
 
 Because of the mosquitoes. 
 
 I tell them, “ Let us take the narrow path ; ” 
 
 They take the wide path, 
 
 The easy path that leads astray ; 
 
 They want to return to their mother.” 
 
 To which Banga-kulu replies : — 
 
 “ Ka molingi : ka molingi ! 
 
 They are not gone ; 
 
 They are still there ; 
 
 Are they not, little mother? r 
 
LIST OF WORKS ON AFRICAN FOLK-LORE, CITED IN THE 
 
 INTRODUCTION. 
 
 South Africa. 
 
 Bleek, IV. H. /. A Brief Account of Bushman Folk-Lore. London, 1875. 
 
 — Reynard the Fox in South Africa; or, Hottentot Fables and Tales. 
 
 London, 1864. 
 
 Brincker, H. Worterbuch des Otyi-Herero. Leipzig, 1886. 
 
 Callaway , Rev. H. Nursery Tales, Traditions, and Histories of the Zulus. 
 Natal, 1868. 
 
 The Religious System of the Amazulu. Parts I.— III. Natal, 1868- 
 
 70. 2d ed. (Publications of The Folk-Lore Society, xv.) London, 1884. 
 
 Casalis , E. Etudes sur la langue S€chuana. Paris, 1841. 
 
 Cape Monthly Magazine. [Scattered articles by Bleek, W. H. I., Orpen, J. M., 
 and Theel, G.] Capetown, 1870-1879. 
 
 Folk-Zjme Journal. (South African Folk-Lore Society.) Capetown, 1879-81. 
 
 Eritsch y G. Die Eingeborenen Siidafrikas. Breslau, 1872. 
 
 Grouty Rev. L. Zulu Land, or Life among the Zulu Kaffirs. Philadelphia, 
 1864. 
 
 The Isizulu. A Grammar of the Zulu Language. Natal, 1859. 
 
 Kronleiity Rev. J. G. Wortschatz der Khoikhoin. Berlin, 1889. 
 
 Thealy G. McC. Kaffir Folk-Lore. 2d ed. London, 1886. 
 
 West Africa. 
 
 Bohner y Rev. H. Im Lande des Fetisches. Basel, 1890. 
 
 Boilaty Grammaire de la langue Woloffe. Paris, 1858. 
 
 Bouchey Abbi. Les Noirs peints par eux-mdmes. Paris, 1883. 
 
 Bowen , Rev. T. J. Grammar and Dictionary of the Yoruba Language. Wash- 
 ington, 1858. 
 
 Burton , R . F. Wit and Wisdom from West Africa. London, 1865. 
 
 Chris taller y Rev. J. G. A collection of 3600 Tshi Proverbs in use among the 
 Negroes of the Gold Coast. Basel, 1879. 
 
 Koelley Rev. S. IV. African Native Literature, or Proverbs, Tales, Fables, 
 and Historical Fragments in the Kanuri or Bomu language. London, 1854. 
 
 Reichardty Rev. Ch. A. L. Grammar of the Fulde Language, with some original 
 Traditions. London, 1876. 
 
 Schlenkery Rev. C. F. A Collection of Temne Traditions, Fables, and Prov- 
 erbs. London, 1861. 
 
 S chon y Rev. T. F. Magdna Hausa. Native Literature, or Proverbs, Tales, 
 Fables, and Historical Fragments in the Hausa language. (With a translation in 
 English.) London, 1885. 
 
 East Africa. 
 
 Almeida da Cunhay J. cT. Usos e Costumes dos Banianes, Bathias, etc., de 
 Mozambique. Mozambique, 1885. 
 
 Kibaraka . Swahili Stories in Swahili. Zanzibar, 1885. 
 
 Steer fy Rev. E. Swahili Tales, as told by natives of Zanzibar. London, 1870. 
 
 Sultani Darai. Swahili Tales, as told by natives of Zanzibar. Zanzibar, 1884. 
 
 Taylory Rev. W. E. African Aphorisms (in Swahili). London, 1891. 
 
 General. 
 
 Biittnery C. G. Zeitschrift fur Afrikanische Sprachen. Berlin, 1887-89. 
 
 310 
 
APPENDIX 
 
 MUSIC TO No. VI. 
 
 Father. 
 
 -Da N fr-fc-fr , . — V-N~N-fr . -i 
 
 ^ a .. _ 
 
 ^ i ; _ _ . J - 
 
 ^ i 1 
 
 fHY a w 4 002 ,j _ 
 
 _Z_L2_J 0 0 0 0 ^ i 
 
 r r \ i 
 
 
 7=3=*----p- 
 
 ^ • =* j 1 
 
 Ngi xi-le Ngu-nda,Ka-di-ngu nde n’e Ngi xi-le Ngu-nda Ka - di - ngu nde n’e 
 Mother. 
 
 
 1 
 
 i j | i 
 
 : . 
 
 is m N w j 
 
 irn 4 0 * * 0 
 
 1 i 
 
 ] 1 ! 1 
 
 1 111 
 
 i n r J r* 
 
 L W A 
 
 
 ; L » 
 
 
 
 Ngu-nda mo- na Ka - di - ngu mo-na Pa- pa,Ngunda Ka - di-ngu, tu- i’e - tu, 
 
 S 1 I l_r ] | 
 
 — i — r-r> —\ — f’l— i — i — I s I s _T r» i~l 
 
 
 
 Pa -pa,Ngunda, Ka - di-ngu, tu - i’e - tu ! Pa-pa Ngunda, Ka - di-ngu tu-i’e - tu. 
 
 Father. 
 
 / A 1 
 
 
 
 
 i . "I 
 
 
 
 
 
 
 i i 
 
 
 .. . . 
 
 HP a - 2 C? 
 
 fl 
 
 J i | 
 
 
 
 f; i 
 
 V. 
 
 7H- ^ ^ 
 
 
 
 ^ ^ H 
 
 
 — -J • H 
 
 No -no -n’o! Ki-di -ma ke-le-ke -xi. No-no - n’o ! Ki -di-ma ke-le-ke - xi. 
 
 . - — j— 
 
 ^0gm 
 
 
 
 
 
 X H n ^ t*am . ... . ri 
 
 
 rn 
 
 — 3 _1 
 
 
 ri 
 
 — _i 1 1 
 
 
 
 
 
 
 
 
 No-no - n’o ! Ki-di - ma ke- le-ke - xi, No-no - n’d 1 Ki-di -ma ke - le-ke-xi. 
 
 MUSIC TO No. XII. 
 
 ly /i i « » i 
 
 — 
 
 i 
 
 
 A 1 i i n 
 
 i 1 
 
 i _i 
 
 
 -4 
 
 7mA >• _ _ 
 
 ^2 1 2 2 ; 
 
 i 
 
 
 
 
 J — 
 
 
 W' ^ w 
 
 J 
 
 
 
 
 J — 
 
 w ■ J* ■-■■■■ — W w 
 
 Nda-la ia ko - ta Ni Nda-la ia nde -nge, E 
 
 u 0 0 9 
 
 • le mu ngo - 
 
 — v 
 
 "i n i 
 
 1 | . 
 
 L 
 
 — 
 
 
 
 -i J 1 
 
 __i — l 
 
 — 
 
 Tf K N 
 
 
 
 1 1 
 
 
 ~-w — -w w w — 
 
 L— — # m 
 
 J 
 
 ngo ma dia ’kui Nda-la ia ko - ta ni Nda- la ia nde - nge, 
 
312 Appendix . 
 
 MUSIC TO No. XIV. 
 
 p 
 
 Kue- di zai e - zi K’u - zi - zi ma - zi - n’a? Hu-la - ka- na ngu 
 
 
 
 30t 
 
 ku a-mbe-l’£, u - tua! Hu-la - ka -na, ngu ku a-mbe-l’e l O Tu • raba 
 
 
 
 t 
 
 0-+—O- 
 
 -zzt 
 
 Si- ku - ndu ; O Tu - mba Si - ku - ndu Mu - na, Hu-la -ka-na, ngu 
 
 
 m 
 
 =± 
 
 m 
 
 & ■ *■ 
 
 ku a - nibe-l’e, 
 
 « S>- 
 
 Hu - la - ka - na, ngu ku a - mbe-l’& 
 
 u - tua I 
 
INDEX 
 
 Adelina da Camara, 262. 
 
 Almeida da Cunha, 17. 
 
 Ambaca. See Mbaka. 
 
 Angola, area, 1 ; climate, 2 ; resources and 
 trade, 3 ; political division, 4 ; tribes, 5, 6 ; 
 dialects, 7 ; customs, 7-9; religion, 10 ; in- 
 dustrial arts, n; anthropologic data, 14; 
 folk-lore, 20-22. See Ngola. 
 
 Animal stories, 292. 
 
 Ant, 22, 71, 79, 93, 161, 169, 201 ; note 483. 
 Antelope, 22, 161, etc., 173, etc., 197. 
 
 Bailundo, 6. 
 
 Bantu, 14, 17. 
 
 Baskets, 12; note 589. 
 
 Ba-sumbe, 6 ; note 610. 
 
 Ba-tua, 17; note 199. 
 
 Beasts (assembled), 69, 298. 
 
 Bells, note 217. 
 
 Benguella, 5. 
 
 Bird, 77 (Nzua), 143, 151. 
 
 Blackbirds, 151; note 458. 
 
 Blacksmith, 151. 
 
 Bleek, Dr., 17, 292. 
 
 Boar, 215; note 563. 
 
 Bom-Jesus, 253, 265. 
 
 Bride, 141. 
 
 Bushmen, 17. 
 
 Buttner, C. G., 16, 18. 
 
 Callaway, Dr., 17 ; note 199. 
 
 Cannecattim, B. M. de, 23. 
 
 Carry-me-not, 125. 
 
 Cezar, Joao Borges, 253, 276, 298. 
 
 Charms, 185, 219, 231 ; note 180. 
 
 Chatelain, Heli, 24. 
 
 Chefe, 4. 
 
 Child, 103, 147, 225. 
 
 Christaller, J. G., 16, 19. 
 
 Climate, 2. 
 
 Cock, 207. 
 
 Concelho, 4. 
 
 Congo. See Kongo. 
 
 Customs, 7-9; note 250. 
 
 Dancing, note 141. 
 
 Deer, 131, 159, 191, 235. 
 
 Dembos. See Ndembu. 
 
 Dinianga dia Ngombe, 1 59, 291. 
 
 Diseases, 15. 
 
 Divining, 10, 11, 139, 183, 254; notes 180, 
 444 - 
 
 Dog, 69, 157, 21 1, 213, 219, 300. 
 
 Elephant, 22, 199, 201, 203, 233. 
 
 Fele Milanda, 31, etc. 
 
 Fenda Maria, 29, etc., 43, etc., 53, etc., 255. 
 Fiction. See Mi-soso. 
 
 First-food, 1 59. 
 
 Fish, big, 83. See KimbijL 
 Fishing, 1 1 ; note 238. 
 
 Folk-lore, Angolan, 20-22; African, 15-22; 
 
 of Sierra Leone, 299. 
 
 Fox, 203, etc., 207, 300. 
 
 Fratricide, 127, 287. 
 
 Frog, 131, 203, 217. 
 
 Goat, 53, 55, 191, etc., 197, etc. 
 
 Governor, of Angola, 4, 53, etc., 77; note 
 160. 
 
 Grout, Lewis, 16, 17. 
 
 Haarhoff, 16. 
 
 Hades. See Kalunga. 
 
 Hare, 157, 183, etc., 197, 209. 
 
 Hawk, 71, 81, 109, 131 ; notes 278, 27 9. 
 History. See Ma-lunda. 
 
 Hog, 215. 
 
 Holo, notes 365, 366, 376. 
 
 House-building, note 321. 
 
 Hunter, 157, 159, 219, 233, 292. 
 
 Hyena, 22. See Wolf. 
 
 India-rubber, note 193. 
 
 Italians in Loanda, 253. 
 
 Jackal, 209, 213, 300. 
 
 Jeremiah, 272. 
 
Index. 
 
 314 
 
 Judicial sentences, 10, 235, 239, 241, 247, 290, 
 306, 308. 
 
 Kabidibidi, 191. 
 
 Kabundungulu, 85, etc. 
 
 Kalubungu, 31, 47, 57, 59, 115, 254, 256. 
 Kalunga, 95, 225, 249, 304; note 251. 
 Kalunga-ngombe. See Kalunga. 
 
 Kamadia, 36, etc., 45, etc., 258. 
 
 Kamasoxi, 35, etc., 43, etc., 258. 
 
 Kasanji, 5, 304. 
 
 Katalaiu, note 206. 
 
 Katete, 153. 
 
 Katumua, note 235. 
 
 Kijandala-midi, 87 ; note 325. 
 
 Kilembe, note 315. 
 
 Kimalezu. See Kimanaueze. 
 
 Kimanaueze kia Tumb’ a Ndala, 53, 64, 85, 
 
 1 17, 131; note 156. 
 
 Kimbanda, 185, 219, etc., 225, etc., 231, etc., 
 260 ; note 97. 
 
 Kimbiji, 82, 95 ; note 344. 
 
 Ki-mbundu, area and dialects, 7 ; literature, 
 23 ; pronunciation, 25 ; in Sierra Leone, 
 299. 
 
 Kimona-ngombe, 145, etc.; note 451. 
 
 Kianda, 10, 115, etc., 251, 284; note 245. 
 Kingship, 21 1. 
 
 Kingungu a Njila, 233. 
 
 Kinioka, 93, 278. 
 
 Kinoueza. See Kimanaueze. 
 
 Kioko, 6, 284. 
 
 Kipalende, 87, etc. 
 
 Kisaroa, 5, 7, 13, 14, 253, 299. 
 
 Kitamba kia Xiba, 223, 304. 
 
 Kituta. See Kianda. 
 
 Kiximbi. See Kianda. 
 
 Koelle, S.W., 16, 19. 
 
 Kola nuts, 257. 
 
 Kongo, district, 4 ; nation, 5, 
 
 Leopard, 71, 157, x6i, etc., 173, etc., 183, etc., 
 189, 191, etc., 197, 295, 296. 
 
 Leopard-men, 308. 
 
 Life-tree. See Kilembe. 
 
 Lion, 22, 71, 75, 145, etc., 199, 201, 245, 254. 
 Lizard, 213. 
 
 Loanda, 4. 
 
 Lousing, note 181. 
 
 Luangu, 5, 297 ; note 113. 
 
 Lubolo, 5, 13, 14, 299. 
 
 Lukala, 64 ; note 237. 
 
 Lunda, 6. 
 
 Maka, 21, 249, 297, 303, 306, 308. 
 
 Ma-kioko. See Kioko. 
 
 Ma-kishi, 57, 85, etc., 97, III, 117, 27 8 > 283; 
 note 199. 
 
 Malange, 13, 272, 291. 
 
 Ma-lunda, 21. 
 
 Maria, the Governor’s, 77, etc. 
 
 Marriage, 9, 119, etc., 133, etc., 235. 
 
 Mats, 12. 
 
 Matta, J. C. da, 25. 
 
 Ma-xinji, or Ma-shinji, 6, 282. 
 
 Mbaka, 5, 14, 272, 281, 297, 298, 299; notes 
 250, 256. 
 
 Mbamba, 13, 272, 277, 281. 
 
 Mbanza, notes 241, 384, 51 1. 
 
 Mbondo, 5, 13. 
 
 Medicine-man. See Kimbanda. 
 Metamorphoses, 73, etc., 145, 245, 289, 307. 
 Mirror (speaking), 29, 254. 
 
 Mi-soso, 20, 2i y 284, 303. 
 
 Mole, 203; note 550. 
 
 Monkey, 169, 177, 183, etc. 
 
 Mossimedes, 4, 5, 6. 
 
 Muhongo, 225, etc. 
 
 Mukenge, 71, 300. See Fox, and note 55a 
 Music, 2i. 
 
 Musoki, 282. 
 
 Mutelembe, 127. 
 
 Mythology, 10, II. 
 
 Namesake. See Sandu. 
 
 Ndembu, 5,8. 
 
 Ndongo. See Ngola. 
 
 Negro, 17, 243. 
 
 Ngola, 5, 13, 14, 298, 299; note 160. 
 Ngolambole, 8 ; note 255. 
 
 Ngunga, 127. 
 
 Ngundu a Ndala, 233. 
 
 Ngunza Kilundu kia Ngunza, 249; note 62a 
 Nianga dia Ngenga, 157, 219. 
 
 Nigritic, 17. 
 
 Nzenza, note 427. 
 
 Nzuana, ngana, 53; note 159. 
 
 Nzua, 53, etc., 64, 121, etc.; note 159. 
 
 Old woman, 32, 49, 57, 89, 93, 113, 183. 
 Ovi-mbundu, 6. 
 
 Partridge, 22, 215. 
 
 Philantomba, 199. 
 
 Polygamy, 8, 9, 217, 302 ; note 176. 
 
 Pottery, 12. 
 
 Proverbs, 21, 119, 233; notes 180, 348, 457, 
 461, 472- 
 Putu, 255. 
 
 Pygmies. See Ba-tua. 
 
 Rabbit. See Hare. 
 
 Rats, 121 ; note 351. 
 
 Religion, 10. 
 
 Riddles, 22. 
 
 River (personified), 64, 229. 
 
Index. 
 
 315 
 
 Samba, 97,- 235. 
 
 Sandu, 260. 
 
 Sant’ Anna e Palma, 308. 
 
 Schon, J. F., 16, 19, 302. 
 
 Skull, 1 1 5, 243. 
 
 Sierra Leone, 298, 299. 
 
 Slavery, 9, 229 ; note 574. 
 
 Smithing, 12. 
 
 Soba, 7, 8, 301. 
 
 Songs, 5, 13, 14, 284, 288; note 447. 
 Spider, 133, 141. 
 
 Spirits, 10, 260 ; notes 97, 245, 474, 628. 
 Squirrel, 21 1, 300. 
 
 Sudika-Mbambi, 85, etc., 278. 
 
 Sun and Moon, 13a 
 
 Tambi, 9. 
 
 Tan dal a, 8. 
 
 Tar-baby, 185, 295. 
 
 Tell-me-not, 125. 
 
 Terrapin. See Turtle. 
 
 Trades, 11-13. 
 
 True stories. See Maka. 
 
 Turtle, 291, 153, 215, 302. 
 
 Turtle-dove, 22, 153. 
 
 Uouas, the four, 117, etc. 
 
 Vandunem, F. P. dos Santos, 297, 306, 307 
 Vidiji Milanda, 43, etc. 
 
 Weaving, 12. 
 
 White man, 243, 259 ; note 78. 
 
 Widow’s children, hi, etc. 
 
 Wolf, 71, 73, 201. 
 
 Wood-carving, 12. 
 

 
 .