OR
PROVERBS, TALES, FABLES, & HISTORICAL FRAGMENTS
IN THE KANURI OR BORNU LANGUAGE.
TO WHICH ARE ADDED
A TRANSLATION OF THE ABOVE
AND
A KANDEI- ENGLISH VOCABULARY.
BY
. S. W. KOELLE,
CHURCH MISSIONARY.
LONDON:
CHURCH MISSIONARY HOUSE,
SALISBURY SQUARE.
1854.
Princes shall come out of Egypt;
Ethiopia shall soon stretch ont her hands unto God.
(Psalm LXVIH, 31.)
Printed by C. and F. Unger in Berlin
51. Markgrafen Str.
STACK ANNEX
CAGE
PL-
f.86>
Corrigenda.
P. 184 line 2 read ants for ant.
, 185 r 14 _ black for blaek.
, 189 18 , months for mouths.
, last , hold for held.
. 192 T 15 the for on the.
. 193 6 woman for women.
r 28 on for an.
, 201 25 locusts for locousts.
210 14 . finished for finisched.
223 1 r Kanum for Kanu.
, 226 15 Deia for Dei.
227 27 , Commander for Cammander
, 233 . 7 , might for night.
_ 244 15 us for ns
. 245 21 dele, after that.
. 248 , 11 read of Gazir for Gazir.
12 , Magirari for Magriari.
, 253 4 r to the war for the war.
TO THE
RIGHT EEV. DB, W. HOFFMMN,
GENERAL -SUPERINTENDENT OF THE UNITED CHURCH
OF PRUSSIA,
IN GRATEFUL REMEMBRANCE OF THE HAPPY YEARS DURING WHICH
I ENJOYED HIS LUMINOUS AND ANIMATING INSTRUCTION,
THIS VOLUME
IS AFFECTIONATELY INSCRIBED
BY THE AUTHOR.
PEEFACE.
1 have now the pleasure of introducing to the friends of
Africa, who are interested in its languages and people, the
last volume which has resulted from my lingual researches during
a five years' stay in Sierra Leone. It connects itself with the
Bornu Grammar, lately published, and contains a limited se-
lection from the manuscript literature on which that Grammar
is based , and a Vocabulary of the same language. These three
parts, the Grammar, the native Literature, and the Vocabu-
lary, will be found to form something complete, as far as they
go, in one of the most important Negro languages, hitherto
unknown.
The narratives which are here communicated deserve spe-
cial attention : they are not compositions, formed with difficulty
by a foreigner, but they are the work of a genuine Negro
mind, both in conception and expression; in them we hear a
real Negro tongue speaking to us, we hear tales in the same
language, and about the same words, in which they have been
told over and over again to beguile many an idle hour in a
land where nature's richest bounties are obtained without al-
most any labour. Here, therefore, the student has the proper
means presented to him by which a correct and thorough acquain-
tance with the language may be acquired. Translations of books
(e. g. the Bible), made by foreigners, cannot fully answer
this object, and even to tell a native English phrases for the
purpose of having them translated into his own language, is
a mode of proceeding not quite safe, inasmuch as it often
places him in the temptation of adapting his own language
to the English idiom: the whole peculiar cast and the minute
VI *
features of a language can only be throughly learnt , when
we hear natives express their own thoughts in their own mo-
ther tongue. Guided by these principles, I caused my Inter-
preters , from the commencement of my Kanuri studies , to tell
me , in their own language , any thing they liked , in order
that I might commit it to paper, word for word, as it came
from their lips. In this manner I gradually collected a ma-
nuscript literature of about 800 pages, which constituted a rich
material for grammatical investigations , and from which this
book communicates a limited selection. There are probably
many who will concur with me in the conviction that this is
the best and safest mode of studying a new and entirely un-
cultivated language.
. It is hoped that the publication of these first specimens
of a Kanuri literature will prove useful in more than one way.
Independently of the advantage it offers for a practical acquain-
tance with the language , it also introduces the reader , to some
extent, into the inward world of Negro mind and Negro
thoughts, and this is a circumstance of paramount importance, so
long as there are any who either flatly negative the question, or,
at least, consider it still open, "whether the Negroes are a
genuine portion of mankind or not." It is vain to speculate
on this question from mere anatomical facts, from peculiarities
of the hair, or the colour of the skin : if it is mind what distin-
guishes man from animals, the question cannot be decided
without consulting the languages of the Negroes; for language
gives the expression and 'manifestation of the mind. Now as
the Grammar proves that Negro languages are capable of ex-
pressing human thoughts, some of them, through their rich
formal development, even with an astonishing precision, -
so specimens like the following "Native Literature" show that
the Negroes actually have thoughts to express , that they reflect
and reason about things just as other men. Considered in
such a point of view, these specimens may go a long way
VII
towards refuting the old-fashioned doctrine of an essential in-
equality of the Negroes with the rest of mankind, which now
and then still shows itself not only in America but also in
Europe. Such views may perhaps be excusable in those who
have never heard black men speak except in a language foreign
to them and which they had to learn from mere hearing: but
when I was amongst them in their native land, on the soil
which the feet of their fathers have trod, and heard them
deliver, in their own native tongue, stirring extempore speeches,
adorned with beautiful imagery and of half an hour or an
hour's duration, or when I was writing from their dictation,
sometimes ten hours in succession, without having to correct
a word or alter a construction in 20 or 30 pages, or when,
in Sierra Leone, I attended examinations of the sons of liber-
ated slaves in Algebra, Geometry, Latin, Greek, Hebrew &c.
- then, I confess, any other idea never entered my mind
but that I had to do with real men.
Nor will it be denied that, in addition to the ethnological
or anthropological bearing of the whole collection, the histo-
rical sketches have still a particular interest, inasmuch as
they contain information , derived from personal observation,
respecting some subjects of natural history, and respecting two
of the most powerful nations of Central Africa, the Bornuese
and the Phula.*) The account of the last change of dynasty
in the Bonm empire is given so fully and satisfactorily that
it must always remain valuable in regard to the history of
that land. Where all is still enveloped in so much darkness,
as is the case with Africa, even such sporadic glimpses of light
become of great value.
On account of the more general interest possessed by
these narratives, I have accompanied them with an English
translation, in order thus to render them accessible also to those
who cannot be at the trouble of reading'them in the original text.
*) See more about the latter in the Introduction to the Polyglotta Afrlcana
VIH
The direct and chief object, however, ot the publication
of this small native literature is a lingual one. If I found
it the best and only satisfactory means for obtaining a tho-
rough knowledge of the Grammar, first to spend much time
in writing the dictations of natives on a multiplicity of sub-
jects, can it be otherwise but satisfactory for every one else
who will study the language to have the means of convincing
himself, by his own observation, how far I have succeeded
in deducting the Grammar from the materials with which I
was furnished , and , as it were , to reproduce it , independently
of its first author? By furnishing these specimens of my own
working materials, I give up the privilege of being the only
competent authority respecting the Kanuri Grammar, and open
the way to every student to judge for himself. For the Vo-
cabulary which follows the text contains all the words occur-
ring in the latter , and many more , so as to afford much greater
facilities for understanding it than I originally possessed.
I would therefore fain hope that this present volume, in con-
nexion with the Kanuri Grammar, may prove a real acquisi-
tion from the wide area of wilderness and fallow ground
which still remains to be added to the known and cultivated
field of philology, the highest destination of which is, to yield
translations of Gods eternal and saving truth into all the lan-
guages and tongues of the earth.
It now only remains to make a few remarks respecting
some particulars.
In the Vocabulary I always give in parenthesis the third
person of those verbs whose character (i. e. final radical letter)
is either w, or w, or w, because this is of great importance
for the whole inflection.
Of the" quotations , occurring in this volume , the al-
ways refer to my "Grammar of the Bornu or Kanuri Language."
In the Translation of the Kanuri text the words in pa-
IX
rcnthcsis are not in the Original, but had to be added for the
sake of clearness. It also frequently happened, as is gene-
rally the case in translating , that words or modes of expres-
sion were to be used in English which are not quite identical
with those in the Original, but which will be easily known
by the reader, although they are not expressly marked as such.
In regard to the accent we must remark that it some-
times shifts its place either for the addition of inflectional
appendages to a word, or on account of its position in the con-
text. From the same reasons the quantity of vowels also seems
to vary. In both respects, however, my Interpreters them-
selves appeared to me a little uncertain, so that I did not suc-
ceed in fully getting hold of the proper laws for these changes.
I always marked the accent and quantity of words as in
each case my Interpreter's pronunciation seemed to require
it. If, in a few instances, the accent or quantity of the
examples in the Grammar does not quite agree with that
of the text in this book, it is owing to the circumstance, that
generally I did not simply copy those examples from the ma-
nuscripts, but had them pronounced afresh by my Interpreter
as detached propositions.
The Orthography of this book is the same as that used in
the Grammar, viz. the system proposed by Prof. Lepsius of
Berlin in the Pamphlet entitled "Standard Alphabet for redu-
cing unwritten languages and foreign graphic systems to a UD'-
form Orthography in European Letters," and the excellencies of
which will become more and more manifest, the longer it is used*),
so that one may confidently hope that it will prove the sound
and solid basis on which, in time, an agreement and unifor-
*) I much regret that this System was not propounded sooner, so that
I might also have adopted it in my Vei - Grammar and Polyglotta Afri-
cana. Happily, however, the Orthography which I employed in those books
already so nearly approaches the System of Prof. Lepsius, as only to require
some minor alterations.
mity may be brought about in the graphic representation of
all those languages which are now being reduced to writing.
In connexion with this topic I cannot oinit mentioning
one subject which I consider of some importance in regard
to the diffusion of the art of reading and writing among unci-
vilized and savage nations. Since the first year of my stay
in Africa, it always appeared to me desirable that, for the
purpose of instructing rude and barbarous tribes in the art
of reading and writing, where success depends so much on
the simplicity of the system proposed, our Alphabet might
be considerably simplified, without losing any important ad-
vantage in point of clearness and completeness. At present,
in introducing the art of reading and writing, we have, in
fact, to teach four distinct Alphabets: one small and one ca-
pital for reading and again one small and one -capital for
writing, so that, if, e. y. , a language requires 20 letters, a
child has to learn the large number of 80. Now we cannot
be surprised, if savages consider this a rather formidable task
and if in consequence they shrink from it. I therefore would
suggest that, in all cases where the art of reading and writ-
ing has to be introduced amongst an uncivilized nation, only
the Alphabet of small letters, generally used in writing, should
be adopted both for manuscript and for print. This suggestion,
if carried out, would not only reduce the letters to be taught
to one fourth their present number, but it would also have
the additional advantage of rendering writing no longer a
different task from reading, and of aiding greatly in effecting
orthographical correctness. For by having the different words
presented to the eye in always the same external shape and
form , both in print and writing , they would so impress them-
selves upon the mind and memory of the people that they
could scarcely help writing them correctly. Then, besides
insuring greater orthographical correctness, our proposal would
XI
also most effectually aid in securing graphic correctness, and
elegance of form. Common people read much more than they
write ; hence many of them write a wretched hand, although they
can read tolerably well. Now if the same letters were employed
in print which are used in writing, people would generally
write as well as they read, having the printed books always
before them as their best caligraphic patterns. It is a fact
that people who write Arabic generally write with much more
exactness and elegance than people who write English or Ger-
man, and the simple reason of this seems to be that the for-
mer always see patterns for writing before them, when they
read their books.
We do not deny, indeed, that Capital letters may be
so employed as to become very useful, and that they are a
real excellency of our European Alphabets; but we question,
whether their usefulness is such as to overbalance the disad-
vantage by which their retention would be accompanied in
introducing the art of writing and reading amongst barbarous
nations ; for their retention renders it necessary to teach double
the number of letters which would otherwise be sufficient.
Besides, it is not impossible to insure the advantages of Ca-
pital letters in another and simpler way: in print the use of
fat letters would mark a word as well or better than a Ca-
pital; and, in writing, the common small letters might be made
higher or broader and thicker. But a correct use of Capital
letters or their substitutes, requires an amount of theoretical
knowledge from which we must be anxious to dispense a sa-
vage tribe, when they become willing to adopt habits of ci-
vilization, and consequently we had rather discard the use of
Capital letters altogether, without even adopting any sub-
stitute in their stead.
I am not aware that there are any other obstacles in
the way of this proposal, except the casting of new letter-
type: but the expense of this is trifling, when compared
XII
with the advantage which would accrue from it, most lan-
guages requiring only about 20 or 30 letters in all. Accor-
ding to the opinion of a practical Printer who has already fur-
nished me with a specimen of such printing, the letters used
in writing could be made so small and handy as not to occupy
more room in printing than those commonly used. The spe-
cimen he produced showed plainly that the practical and me-
chanical difficulties of this scheme can be easily surmounted.
We sum up our proposal in a few words: we wish, in
the case above mentioned, to discard the use of Capital letters
both in script and in pi'int, and to adopt in printing the letters
commonly used in writing. From the execution of this plan
we expect the following advantages, 1) great simplification,
viz. the reduction of the letters to be learnt to one fourth their
usual number; 2) identification of the task of reading and
writing ; for by reading we should learn to write and by wri-
ting we should learn to read; 3) increased orthographical cor-
rectness in writing; 4) a good and elegant handwriting. All this
would probably contribute materially to insure a wider and spee-
dier promulgation of the art of reading and writing, and, con-
sequently, the accomplishment of the great and noble work of
bringing the everlasting Gospel to all the nations of the earth
would be facilitated.
May this and all our doings tend to promote that glorious
Cause!
Berlin, October 23d 1854.
Sigismund Wilhelm Koelle,
TABLE OF CONTENTS.
I. PROVERBS, p. 1 - 6.
II. STORIES.
1. About Friendship . . Original p. 7 19.
Transl. p. 122 137.
2. A Priest who had a Heathen Friend Orig. p. 20 24.
Transl. p. 138 143.
3. A Servant of God . Orig. p. 2426.
Transl. p. 143145.
4. An Old Man who had Six Sons . . Orig. p. 26 31.
Transl. p. 145 151.
5. A Cunning Girl Orig. p. 31 33.
Transl. p. 151 153.
III. FABLES.
1. A Hen and a Cat Orig. p. 3436.
Transl. p. 154156.
2. A Stork and Toads Orig. p. 36 38.
Transl. p. 156 158.
3. A Weasel and his Wife Orig. p. 38 41.
Transl. p. 158 161-
4. A Jackal and a Hyena Orig. p. 41 45.
Transl. p. 162166.
5. The Weasel and the Hyena .... Orig. p. 45. 46.
Transl. p. 166168.
6. A Fowl and a Elephant . . . . . Orig. p. 47. 48.
Transl. p. 168 170.
7. A Cock and an Elephant .... Orig. p. 48 52.
Transl. p. 170174.
8. The Toad and the Rat Orig. p. 52 54.
Transl. p. 174177-
9. The Lion and the Wild Dog . . . Orig. p. 55. 56.
Transl. p. 177 179.
10. How sense was distributed . . . . Orig. p. 56 58.
Transl. p. 179 181.
XIV
11. What employment our Lord gave to
Insects Orig. p. 58 61.
Transl. p. 181 184.
12. A Fable about Serpents Orig. p. 62 64.
Transl. p. 185 188.
IV. HISTORICAL FRAGMENTS.
1. An Account of Serpents Orig. p. 65 72.
Transl. p. 189 198.
2. An Account of Locusts Orig. p. 72 77.
Transl. p. 198204.
3. The Eagle King Orig. p. 77. 78.
Transl. p. 204. 205.
4. Longevity Orig. p. 78. 79.
Transl. p. 206. 207.
5. An Eclipse of the Sun Orig. p. 79. 80.
Transl. p. 207210.
6. The Bodes Orig. p. 81 83.
Transl. p. 210212.
7. Bornu Kings.
a. King Amade Orig. p. 83 93.
Transl. p. 212 223.
b. King Dunoma Orig. p. 93. 94.
Transl. p. 223. 224.
c. Reign of Prince Ngaleiruma . . Orig. p. 94. 95.
Transl. p. 224 226.
d. King Ibram Orig. p. 95. 96.
Transl. p. 226. 227.
8. Priest Laminu who is called Sheik.
a. Priest Laminu prays for the King Orig. p. 96 102.
Transl. p. 227 233.
b. Priest Laminu's aspiration . . . Orig. p. 102 105.
Transl. p. 233 237.
c. Sheik Laminu as Sovereign . . Orig. p. 105 109.
Transl. p. 237 241.
d. King Omar, Laminu's Son . . . Orig. p. 109 114.
Transl. p. 241 248-
9. Ali Eisami of Gazir Orig. p. 115 121.
Transl. p. 248 256.
KANURI-ENGLISH VOCABULARY p. 257 434.
I.
PROVERBS AND SAYINGS.
LACONISMS AND FIGURATIVE EXPRESSIONS.
1. Ndntsenin kdmpunye Idnentsla, ate gergdnemmi, " if one who
knows thee not, or a blind man scolds thee, do not become
angry
2. Ago komdnde ntsinite, dunon mdnem, pdndem bdgo, "if thou
seekest to obtain by force what our Lord has not given thee,
thou wilt not get it."
3. Kdbu ddtsla, kdrgun bago, lit. "the days being finished, there
is no medicine," i. e. if one's time to live is completed, no
medicine can ward off death!
4. Ago fugube rumin, ngdfobe rum bdgo, lit. "thou seest what is
before, but not what is behind (thee)," i. e. thou knowest
the past , but not the future.
o. Angalte simian gani kdrgd, kdldlan kdrgd, "wisdom is not in
the eye, but in the head."
6. Kdmpuro ago yiminya^ kd miiskantsibeturo gandgem, dvgo siro
ye; wiigeya niro "dad simmi" tsema, kd muskontsibetiye seddro
ndptsin, "if thou givest any thing to a blind man, lay it first
upon the staff in his hand, ere thou givest it him ; in the next
world, when he will say ""thou hast not given me any
thing,"" the staff in his hand will bear witness."
7. Gedi kdnadiben tsdnndwa, " at the bottom of patience there is
heaven."
8. Kdm burgo soudrtia derege ddemmdro kdtsl, " a person being
prepared beforehand is better than after -reflection."
.9. Kdm nemtse bdgote si mdndntse bdgo ddbii kdm meogubcn, lit.
"he who has no house has no word in society," i. e. if one
is so poor as not to possess a house, no one will listen to him.
10. Mdna kdmuye ndi neme'tsia, tilo gonem, tilokolone! lit. "if a
\vonian speaks two words, take one and leave the othej!",
i. e. believe only half of what a woman says.
11. Burgontse bvrgG kenyfrifa gad*, "he is as cunning as a weasel."
12. Kdmte ago ngala kdmmo tsedia, nemgqldte pdttsegin bdgo, "if
a men confers a benefit upon another , that benefit is not lost
(to himself)."
13. Kdnnu Mm tsebui, lit. "fire devours a man," i. e. one is in
great distress.
14. Kdm ddntse kellkwoya, sima nd kdnnubero gertegin, lit. "He
draws near to the fire whose meat is raw," i. e. he who is
anxious to obtain an object, gladly uses the requisite means.
Id. Kdm kdm tserdgeni dug 6 ago ndntsen tsimdgeni, " one does not
Jove another, if one does not accept any thing from him."
16. Tdmd v go dinidbe, " hope is the pillar of the world."
17. Lcnidn SIKJO dlnidbc, "riches are the pillar of the world."
18. Lemdn vug 6 rdbe, " property is the prop of life."
19. S6bd t&irebe musko ndin tci! "hold a true friend with both
Your hands!"
20. Kdrgenem kdnwro ylmla, niga ntsetso, "if thou givest thy
heart to a woman, she will kill thee."
21. Kvgui ft ml Iftttla, wit nlgd bedntseskin, "I will pay thee, when
fowls get teeth."
'22. Kdryete, tit ma Mm kdnnuro tsdtin, Si ma kdm tsdnnd.ro tsdtin,
"it is the heart that carries one to fire or to heaven."
23. Kdm kdryen kdm teeteite si'ma kerdigo, " he is a heathen who
holds another in his heart , " i. e. who bears malice. .
24. Kdm nem<j dm icurdbe tsdtserdnite neme kitdbube tsetserdni,
kdm neme kitdbube tsdtserdnite , nemvkomdndebetseteerdni, "he
who does not believe what old people say, will not believe
the sayings of the book; and he who does not believe the
sayings of the book will not believe what our Lord says."
25. Afi nemketsindo ydye, ^cdte kdrgenemga kdmuroylmmi! " wha-
tever be Your intimacy, never give thy heart to a woman!"
26. Kdlide ufi ne'mgqldntse ydye tdtdnem dibigo tseteni, " whatever
be the goodness of a slave, he does not come up to a bad son."
27. Kdlla dgd kammersibe gani: kdlidro mersdnemia, sima nigd
ntsctso, u a slave is not a thing to be trusted : if thou trustest
a slave, he will kill thee."
28. Kdm ydntse gandivdte dsirntse tsakkdta, lit. "one who has a
younger brother, his secrets are covered," i. e. he has a
confidential friend.
29. Kdmte ago ngqla dimta, allay e ngqldn niro patsdrtsin, "if one
does good, God will interpret it to him for good."
30. Komdnde kdmmo lemdn tSlydye, tdta bdgokicoyd, lemdntemd-
ndntse bdgo, lit. " if our Lord gives riches to a man and there
are no children, the riches have no word," i. e. they have
no meaning, no object, no value.
31. Kdm komdnde tdta tsfnndma, dsirntse dlldye tsdktsenamdgo,
" the man to whom our Lord gives children , his secrets God
covers."
32. Ago fugubete, komdnde genya, ngudo ddbu kiiruguaanai tsurui
bdgo, " as to what is future , even a bird with a long neck
cannot see it, but God only."
33. Dlnla yenndnem bdgoro, yermdnemma iiydlgo, "since thou
hast no benefactor in this world, thy having one in the next
will be all the more pleasant."
34. Kdm ydntse tsambuna bdgoya, sigd wddadai tsdtin, " he whose
mother is no more , him distress carries off."
35. Kdm dSirntse kdmuro c/ultsecna, kdmute sigd tsdbd Setdnbcro
o t/ o ts ' o */
tseako, "if a man tells his secrets to his wife, she will bring
him into the way of Satan."
36. Kdmuye tsabd ngqldro kdmga tsdkin bdgo, "a woman never
brings a man into the right way."
37. Kdm kdnd kuguibe ntsetsoma bago, sai alia, "no one can kill
(i. e. satisfy) the appetite of fowls , except God."
38. Ago dinidnym korou kirnyinno tdta tserdgendgo bdgo, "nothing
in the world loves its youngs more than a female slave and
an ass."
39. Ni tdlagd kwoya, ate gdlifu sobdnemmt! "if thou art poor, do
not make a rich man thy friend!"
40. Nuaotoi'd lenemm , dtepdto gdli/ubeiitsdmnemmi! "if thou goest
to a foreign country, do not alight at a rich man's house!"
41. Bitlturo clima wdtsi tedbdlan, lit,, "it became day, whilst the
hyena was on its way," i. e. one's strength was broken be-
fore he had gained his object.
42. Wt'ima mei "tsigd kamdgunbe" lit. "I am king Elephant-bag,"
i. e. I am a king so strong that I could carry an elephant in
a bag, or I am so powerful as to think nothing too difficult
for me.
43. Wu tawdngl dugo tsdbdlan wuro dinla wdsegi, lit. "I arose ear-
ly, but the dawning day overtook me on the way," i. e. I
married a wife in early youth but had no children by her.
44. Kanuicdri nonemmi kicoya, kamticdte nonemlbd? lit. "if thou
doest not know hatred, doest thou know indifference?" i. e.
how is it that thou didst not see that I do not love thee, even
though thou didst not find out that I hate thee?
45. Wu gesgd gand ruske, koUiige, kiira gdnginiba? lit. "if I see a
small tree, shall I leave it and take a large one?," i. e. if I
have a chance of marrying a young man whom I may easily
manage, should I pass him bye and marry one who is too
strong for me?
46. A certain man took a long journey on which he first passed
a rich man who had many children all of whom were girls.
He saluted him, saying "aba tdlaga ivuse!" i. e. "poor man,
how art thou?" This man was vexed on being called poor.
He next passed a poor man who had many little children all
of whom were boys, and him he saluted, saying: "aba gdlifu
u-use!" i. e. "rich man, how art thou?" This man was vex-
ed on being called rich. He next met a man who had neither
wife nor children and in the evening went to sleep in a pitch-
dark house, without lamp: him he saluted, saying: "aba kdm-
pu tctise!" i. e. "blind man, how art thou?" This man was
vexed on being called blind. At last he met a man lying un-
der the kdngar-tree which has very long and sharp thorns:
him he saluted, saying: ,,abd koa iigurdegl icuse!" i. e. "lame
man , how art thou ? " This man was vexed on being called
lame. When the traveller returned, after a long time, he visit-
ed these men again and addressed each by the directly op-
posite title; but then they were again vexed, since, during
his absence , the prophecy contained in his former addresses
had become realized.
47. A certain man had a most beautiful daughter who was fre-
quently courted But as soon as the suiters were told that
the only condition on which they could obtain her was to
bale out a brook with a groundnut-shell, they always walked
away in disappointment. However at last one actually tried
to fulfil the condition and he obtained the beauty; for the
father said: "Kdm ago tsuru baditsla tsido" i. e. he who un-
dertakes what he sees will do it.
48. Once in a famine a woman asked her husband to attend to
the food on the fire , while she was going to fetch water. On
her return she found him skimming off the foam, without
being observed by him. After he had filled a calabash with
foam, he hid it somewhere, supposing it to be the best part
of the food. The woman did not let him know that she had
seen him. But at dinner, when her husband, trusting in
what he had hid , said to her " give me only a little and let
our children have plenty," she said to him : " abdntsa ate bil-
guro bigela gullemmi!" i. e. "father, do not call spray spring!"
He did not understand what this meant till he went to eat
what he had put aside for himself, and then found the cala-
bash empty.
49. The question was once asked: "kdniunyinkodngdnyinnduntsa
ngubugof" i. e. who are more in number the women or the
men? One answered: "kodngdma gandgo, kdmuma ngubugo:
ago kdniuga nguburo tsedendte, kodngd mdna kdmube pdntsinte
siga kdmuro tamissagei, atema.ro kdmute ngubu" i. e. men are
the minority, women the majority: the reason why there are
more women is this that men who listen to what women say
are counted as women.
50. The Phula once sent the following message to the governor
of a town: "kda beldma Tsdrdmi Ddduimdte tegera tsebd dugo
dndi tiro kedm ydte dinye yeyogo!" lit. "May Sarah's son, the
Governor of Dadui make dumplings, till we come and bring
him inilk and mash them that we may drink it together!"
This message refers to the Pulo practise of mashing dum-
plings in milk and then drinking it and its meaning is: w pre-
pare thyself for war, for we are about to attack thee!"
51. The Boruu Governor sent the following message to the
Phula: "sdndi kodngd kwoya, isa, iigo ben denesgana, kdlii
tsdgute, ir&a sandytta buiye! lit. "if they are men, let them
come ; behold I have cooked meat , let them bring the sauce,
that I and they may eat it! " i. e. I am prepared for the battle,
we will have it as soon as Ye come !
52. Sfntse tilo dwidn, tilo lairan, lit. "he has one foot in this
world and one in the next," i. e. he has one foot in the grave,
or he is in imminent danger.
53. Audi ngdfo lukrdnben bonye, lit. " we shall sleep behind the
Goran," i. e. we shall feel secure after an oath is taken.
54. Kdldnteelan ddnyi, lit. "I stand on his head," i. e. I sur-
pass him.
55. Wute ddbundon wu bdgo, lit. "as for me, I shall not be in
Your midst," i. e. I will have nothing to do with You.
56. Kdrgeni nd tilon ndptseni, lit. " my heart did not sit down in
one place," i. e. I was uneasy, disquiet.
57. Tiglni dmtzi, lit. "my skin is cold," i. e. I am sad, grieved.
58. Tslmdndro or lebdldro ydkexkin , lit. "I put my mouth into a
matter or dispute," i. e. I meddle with it.
59. Alia kdmuro kdldntse ttsin, lit. "God gives a woman her head,"
i. e. God gives safe delivery to a woman
kdmu kdldntse teebdndin, lit. "a woman obtains her head,"
i. e. a women is safely confined.
60. Pesgd gereskin, lit. "I tie a face" i. e. I pull a long face,
I look displeased , dissatisfied.
61. Mdndnde ngdlcma tadbd tilon tsulugeni , lit. "our word never
left one and the same road" i. e. we never fell out or disput-
ed with one another.
62. Sdndi mdndntsa nd tiloro teasdke or gqndtsdga, lit. " they put
their words in one and the same place ," i. e. they are of one
mind, they are agreed.
II.
STORIES.
i. Mdna nemsobdbe.
Tdtoa sdndi kdm 'di gandntsdn sobdgdta. Sobdgatdnyd, tilo,
abdntse gdlifu, tilo, abdntse tdlaga. Sdndi ndi nemsobdntsa tsddin,
dugo sdndi imrdgeda. Wurdgeddnyd, nd kdmube tsdti. Kef/nyd,
tdta gdlifube letse, pero kiiydngd ydsge nigd tsede, gdtsl; kuru wdlte,
kdmil kura tilo nigd tsede, peroa kdm ydsguro foktsegi. Fokkigenyd,
kdmuntse kdm dSguro woltsL Si kdmii degudro ii-olgdnyd, tdta tdla-
gdbe kdmu tiloma ndntsen bdgo: abdntse tdlaga. Syua tdta gdlifube
sobdntsfta letsei, nemsobdntsa tsddin. Sdndi ndptsdna, saga tilo,
ndi kitenyd, tdta gdlifube sobdntsega bobogono; bobotse, ndntsuro
kadinyd, "sobdm, wua ny&a, gdndn nemsobdnde dfyen, dugo icu-
rdnye, nd kdmube kitiye; Jdtiyended, ni pdndon lemdn bdgo, kdmu
mdtsamma, ^vu pdnden lemdnwa: kdmii dege nigdbe pdnyin'beti,
ni tiloma ndnemin bdgo, wu niro ku burgo tilo ntsekkeliskin ; ntsek-
keliskla, ate ndumdro gullemmi, kdtsiritsla , drepdniro!" kono fata
gdlifubeye sdbdntsuro. Tdta tdlagdbe mdna sobdntsibe pdntsl. Pdn-
gdnyd, dinid kdtsirigdnyd, tsitse, nd sobdntsibero kddio; kadinyd,
sobdntsiye: "burgo niro ntsekkeliskinte , dte ndumdro gullemmi ! kullo
ratal ugu niro ntsiske , lenem, kamuni kdm dSgeso tilo tildn sandigd
k6re: 'icugd serdgembd kerrdgo dsirbero?' nem kdremia, dte nigd
ntserdgendte are wuro guile!" kono tdta gdlifubeye sobdntsuro. Tdta
tdlagdbemdnasobdntsibepdntse; bunyegdnyd, tsitse, nd sobdntsibero
kddio. Kadinyd, sobdntse siro kullo ratal ugu tso; kulontse tse-
mdge, pdntsuro letsl. Legdnyd, tdta gdlifube tsitse, nd kdmuntse
kdm degibero letse, kdmuntse kdm deguro: "wu ku belamdsiro lenes-
kin" tse, tsitse, paid sobantsibero letse, gerdtl: syua sdbdntsua bur-
gontsa tilo, kdmua sdndi notsdni; "kodntsa belamdsiro legond" tsa
kdrgu.
8
Tata tdlagdbe mdna sobantsibe pdntse, kullontse ratal ugu gotse,
pdto sobantsibe r 6 kddid', kadinyd, burgonpdto kdmu kiirabero legono.
Legdnyd, kdmu kuragd kigorenyd, "u*ugd serdgemba ? " tse, kdmu
kuraye: "unite nigd, serdgembd? neminte, nyua kodnyua nemgandn-
don sdbd diid, wurdnu, nd kdmube tin, kamudro wollu, icu nan-
dig d ntsdruskin, ku kodnipdton bag 5 nanga, ni tsinem, bunye isem,
wugd serdgemin nemin, wute nigd ntsirdgesgqni', ni sdbd kodnibe
ntserdgeskta , wdgeyafugu komdtideben ngald gani" kono kdmu ku-
raye tdtdro.
Tata mdna kdmu kurabe pdngdnyd, tiglntse dmtsl, kullontse
gotse,pdto kdmu kuraben tsuluge, pdto kdmu gandbero legono. Le-
gdnydj kdmu gandyega kigoro, kungoro kdmu kura tsugorendten,
kigoro. Kigorenyd, kdmu gand mdna kdmu kurdye nemetsendte st-
temd kdmu gandye nemetse, pdntse. Tata mdna kdmu gandbe pdn-
gdnydj mdna kdmu ndibe pdntsl, ndi gdptse. Ndi gdptsenclte, kuru
letse, tilo kigoro: "wugd serdgemba kerrdgo astrbe?" tse, kigorenyd,
kdmuye: "wute nyua kodnyua gandndon nemsobd diwi, wurdgou,
nd kdmube kitu, kdbu tiloma mdndndo wdteni, wu nandigd ntsdrus-
kin, nd tilon buwl, nd tilon yawl, wu ntsdruskin, ku kodnipdtom
bdgo nanga, ivuga serdgemin nem, isem dinla bimewuga sugoremin,
wute nigd ntserdgeskin bdgo; wu nigd ntserdgesha , komdnde tsird-
genij ago komdnde tserdgenite wu diskin bdgo" kono kdmu tiloye
tdtdro. Tata mdna kdmube pang any d, tiglntse dmtse, kullontse gotse,
nem kdmuben tselugl. Kilogenyd, mdna kdmu gdsgibe pdntsl; tilo
gdptse. Pdto tilo gdptsendbero, bunyegdnyd kullontse gdtse, legono.
Legdnyd, kdmupdntsen tilontse ndptsena; tdta letse, kdmu lafidgono.
Ldfidgdnyd, kdmu tdtabe la/la kimogo. Kimdgenyd , tdtaye kdmuro :
"wu ndnemmo dsirnyin kddisko" kono kdmuro. Kdmuye "dfi md-
nemin?" gdnyd, tdtaye "wu nigd ngirdgesko kerrdgo dsirbero" kono
tdtaye kdmuro. Kdmuye "kerrdgo dsirbero skirdgem kwoyd, wuye
nigd ntserdgeski; ate dsirnde degan pdntsdni!" kono tdtdro kdmuye.
Tdta mdna kdmube pdntse , kullontse ratal ugu kdmuro tso. Kdmu
kullo nd tdtaben tse'mdge; tdta tsuluge, pdntsuro letsi.
Legdnyd, sobdntse pdntsen ndbgata, sigd guretsin; sdbdntsurd:
"sobdni, mdna dsirbe wuro gulesem lene, del tsdmmdte wu leneske,
kdmunem deguso kigoresgdnyd , ydsgete mdndnite wdtsei, tilo kigo-
9
resgdnyd, mdna sigd koresgandte, si kasdttsl tse, wuro aulaono".
Sdbdntsiye "ni sumonemman ngqldro pdneml , nigd kdsadentsi gono?
si nigd kdsadentsi kicoya, bdlia, dinla kdtSirltsia, are pdniro; ni
pdniro isemlya, kdmutega, lebdldro tdskia, lebdldndeturo ate tsl yd-
kemmi, andigd wusdne!" kono tdta gdlifubeye sobdntsuro. Tata
tdlagd.be mdna sdbdntsibe pdntse; dinla kdtsirigdnyd, lokte mdsena,
kombube kitenyd, tsitse, pdto sobdntsibero legono>
Leg any d) kdmu sobdntsibe mdsena tsugute, fuguntsan gandtse,
nki tsugute, gandtse', kdmu pdntsuro wolte lettji. Tdtoa kombiintsa
baditsei, kombuntsa tsdbui; ddgdnyd, nkintsa tsdsd; daydnyd, mus-
kontsa tultsa, ddtsi. Ddgdnyd, tdta gdlifube kdmuntee bobotse, ndn-
tsuro kddio. Kadinyd, tdtaye kdmuro: "woltene, lene, nkikenndma
kute, wu kasalteske!" kono tdtaye kdmuro. Kdmuye tdtdro "ni intro
nki kermdma kute neminte, ni wu kirnembd? irinja kdtn be nigei,
wuro yilesegemin?" kono kdmuye kodntsuro. K6d mdna kdmube
pang any d, gergdtsl; gergdgdnyd, tsitse, kdtnua lebdla baditsei; badi-
geddnyd, kdmu burg 6tse , k6agd rardtsL Koa rardte kdmube pdn-
gdnyd, rardtete, kdrgentsiye tsouro tfdtii kerrdrd kdmutibete. K6a
tsl peremgdnyd, kdmuro "tMne luge pdnyin, wu nlgd wdntseskl;
pdndoro Une! nduydye kdm nigd ntserdge niye rdgemlya nyua syiia
lenem ndmnogo! icute ndtenfugun niro kdmu neske, pdnyin ndm-
nem nigd ntsirusgani simnyin : kdm belabete ngdso wugd logotseiya,
nigd ntserdgesko tsa, logdseiya, icu logdtentea pdngin bdgo ; wu wdn-
tseskl tsqsgqnate* ) tSiremdro wu wdngosko, lene kodnem rdgemma
mane! unite Idmbmi bdgo m'lan, ago rdgemmd de!" kono kdaye
peroro.
Pero mdna kodntsibc pdntse, kdrcintse ngaso g6tse, pdtokolotse;
per 6 pdntsdro letsl. Leg any d, abdntsuro "wu kodnyua lebdla diye,
wugd si wdsi tse yoguse, kdmnem rdgemma mdnem ndmne! tse, yo-
guse, pdntsen kdreini gdnge , liigeske, kddisko pander 6 " kono peroye
abdntsuro. Aba pe robe mdna peronteibe pdngdnyd, r aside kdm \li
bobotse, syua ydsge^pSrontse bobotse, sdndi kdm deguso pdto koabe
perontsibero legeda. Legeddnyd, koa perobe si ndbgata pdntsen.
Letsa, geptsci', gebgeddnyd, dbaperobeye koaperoberd "tdtdni, dfi
*) see 253, 2 of the Grammar.
nyua peronyua fogentsd, gddu, peroni yonnem, ndniro lego-no?"
kono aba perobeye tdtdi'd. Tdtaye aba perobero "abdni, peronem
wua sdbdnyua ndmnyena dugo andiro mdsend tsugtlte, tiki ti<-
yiite, masendnde buiye, nk'inde yeye, muskonde tulle; day any a,
sigd boboneske, ndniro kadinyd, wuye slyd ndteske: tine, nki kute,
kasalteske gasgdnyd, si wuro: wu kirnembd? wuye kdm be nigadi,
wuro yilesegemin? kono peronemye sim sobdniben, nonauro sdkf;
dtemdro icu Sigd wdntseski neske, sigd yonneske, pandora legono"
kono tdtaye aba perobero. Aba perobe mdna tdtdbe pdntse: "td-
tdni, peronitegd tSiremdro icdnem, xigd yokkam, pdnemin tsire-
mdro yokkam kwoyd, jwrdni'te, bdllma kda ndntsuro ngirdgesko
kdinii nigdbero fee fslya, kdangdfi iso ydye, peroniye tseragendte
nigdntee tsedin, ni pane!" kono aba perobeye tdtdro. Tdtaye aba
perobero "abdni, icti mdndnem ''gdso pdneskl; perdnem bobone le-
nogo pdnduro! wute, bdllnia perdnem koa tserdgena tsuruiya ni-
ydntxe tsede, wute Idmblni bdgo; ago tserdge tsede!" kono tdtaye
aba perobero. Aba perobe mdna kodbe pdntse, titse, syua peron-
tsiia pdntsdn ndptsei. Nabgeddnyd, tdta gdlifitbe syua sdbdntsua
burgontsa tilo, aba perobe syua perontsua ndtsdni; sdndi ndptsdna.
Kantdge tiloro nabgeddnyd, tdta gdlifube sobdntsegd bobotse;
sdbdntse ndntsuro kadinyd, "tine per otibe abdntse kore, ydntse kore,
l pe rondo kdmuro rdski' nem, koremla sdndi perontsagd bobotsa,
tsogore, nigd ntserdgl tsenia, ni icoltene are, wuro gulesene, VTU
pdnge!" kono tdta gdlifube sobdntsuro. Sdbd, tdta tdlagdbe, mdna
sdbdntsibe pdntsl. Pdngdnyd, tdta tdlaydbe t&tse, pato pSrosobero
legono. Leg any d, aba per obey d bobotse, yd perobegd bobotse; ka-
iiinyd, tdtaye aba perobero: "abdni, wu ndndoro kddisko, peron-
ddte koa bdgo, wu sigd ivugd serdgl k6a nigdbero tsenla ivu
si gd rdgeskl kdmu nigdbero: sigd kdrogo! wugd serdgl tsenla, wu
pdnge;" kono tdtaye aba perobero. Aba perobe mdna tdtdbe
pdntse, perontsegd kigoro "peroni, ngo koa ate nigd ntserdgl kdmu,
nigdbero, gono; ni sigd rdgetnl kwoyd, siro guile si pdntse" kono
aba perobeye perontsuro. Peroye dbdntsuro: ( 'kod ate tvu sigd
ndnesgana, gandntsdn syua kodnyua sobdntsa tsddin, dugo wurd-
geda, wu rusyana; kod tsitse, ndniro nigdro wugd skirdgo tse
ndniro isendte, si serdgi kiroya, wu sigd rdgeskl: abdni, siro
11
guile, wdlte, letse sabardte, ise, nigdnde diye, wu kasdnneskl"
kono peroye abdntsurd. Aba perobe yd perobero: "ni mdna td-
tdtiye nemjtsendte pdnemba? mdna perdnemye nemetsendte pd-
nemba?" kono kdaye kdrmird. Kdmuye: "wu nementsa pdngl
sdndi ndibesd: perdtua tdtdtua Utsa nigd tsddla, tdtdte, syua kda
pgronibewa gdndn netnsdbd tsddin, wurdgeda, ku tdta tse, peroni
nigdro kirdgo tse, wusiroyiske, letse, nigd tsedla, wiiro non-
gua, ago nongudte ivu rdgesgqni," kono yd perdbeye aba pero-
bero. Aba perdbeye kdmuro: "ni dfi Idnibonem? perotv, ndu
rontsiye tserdgiydye, u'ua nyuaso, Idmbinde bdgd, letse, nlgdntse
tsede!" kono aba perobeye yd perobero. Yd perobe mdna kodn-
tsibe pdntse, ndptsl pdntsen. Tdta tsitse, pdntsdro wolte, ise; ka-
di nyd, nd sobdntsibero letse, sdbdntsurd: "sdbdni, nd wugd suno-
temmdturd u-u legasgdnyd, aba perobe bobdneske, ndniro kasinyd,
wiiye sandiro: 'abdni, ydni, ago tilord ndndoro kddisko' gas-
gdnyd, sandiye wuro: 'dfiro kddim?' geddnyd, wuye sandiro:
'perondote, si k6a bdgo pdngasgdnyd, atemdro ndndoro iseske:
perondogd k6ru, wugd k6a nigdbero serdgl tsenla, wu slgd rd-
geskl nigdro' neske yd perobewa aba pSrobewa kigoresgdnyd,
sdndi perontsa bobotsa, simnyin keogorenyd, wugd serdgl gono,
'lene, sabardtene, woltenedre, nigdnde diue!' tseperoyej ^v6lteske
ndnemmd kddisko," kono tdta tdlagdbe sobdntsurd.
Sobdntse, tdta gdlifube, mdna sobdntsibe pdntse, sobdntsuro:
"sobdni, nite sdbdni tsirebe: perdte, rdnemye tsirero tserdgl kwdyd r
bdliya sebd are, kulld ratal pindi ntsiske, kdtsumu rdgemman sa-
bardntseske, kullonetn ratal pindi gdnem, lene, nigdndd kdmu-
netnma mdlam goniye tsede, kdmunem tsene, kute pdnemmo: kd-
munem pdndemla , wua nyua nemsobdnde ketsltsl ," kono tdta gdli-
fube sdbdntsurd. Sdbdntse mdna sdbdntsibe pdntse; dinla ivdgd-
nyd, tdta tsitse, nd sdbdntsiberd kddid. Kadi nyd, sobdntsurd:
"wu sabardteske ddtsi, nd bisgd nird gulesgandturd," gdnyd, tdta
gdlifube tsitse , kulld ratal pindi tdtdrd tsd, kdtsumu ng aid ngcddn
sabaratse ddgdnyd, tdta kulldntse ratal pindi g&tse, tsdbd bela
kdmusdbe gdgond; gotse, si letse', bela kdmusdbe kibdndenyd, pdtd
kdmusdberd letse , aba kdmuberd : "abdni, iigo wu, wua perdnemma
nigdnde ndcord, wu kddiskd" kono aba perobero kdaye. Aba pe-
12
robe mdna koabe pdntse, perontsegd bobotse, yd perontsibe bo-
botse, pero ydntsua isa, nd abdbcn nabgeddnyd, abdye yd pero-
bero: "riao tdta perondegd kdmu nigdbero kiragesko tse, ise, an-
digd sogorendte, si iigo sabarate nigdro m: peronemmo mand-
yene, Si tdtdtegd tsiremdro kirdgo kwoi/a gultse, Syua tdtdiva san-
digd nd mdlam gonibero ydske, mdlam goniye nigdntsa tsede"
kono aba perobeye yd perobero. Yd perobe mdna aba perobega
pantse, perontsega kigoro: "pet'oni^ ni mdna abdnemye nemetse-
ndte, ni pdnemlbd?" kono perontsuro. PerontSiye: "ydni, mdna
abdniye nenietsendte uni pdneskl: tdta tsitse, sabardte, nigdndero
ndniro isendte, mdna gade bdgo; abdni tsitse, fuguro kotse, v:fta
tdtdwa tiigd hgcifon geiye, nd mdlam gonibero sdsdte, mdlam go-
niye nigdnde tsede!" kono peroye ydntsiiro. Yd mdna perontsibe
pdntse, aba perobero: "abdnde, ni mdna perone'mbe pdnemlbdt"
Aba perobe: "icu mdna peronibe pdneskt, ddnogo dugo kdluguni
g6nge, ydngeni gereske, tsogdni gOnge, sunoni siniro ydkeske, kdni
gdnge, fuguro kdnge, lenyogo nd mdlam gonibero!" kono aba
perobeye pero kodntsudro. Pero, Syua kodntsua abdntsa guretsei;
abdntsa nemtsiiro gage, kdluguntee gOtse, tsemu, ydngentse gdtse
tserye're, tsdgdntse gOtee kdldnteelan gandtse, sundntse g6tse, tjin-
tsuro tsdke, kdntse adtse, degdro tsuluae, fugtmtsdro kdtse, sandigd
bobotse, pdto mdlam gonibero dbgdta.
Abgdtdnyd, sdndi letsa, nd mdlam gonibe kebandenyd, aba
perobe mdlam goniro saldmtsege ; mdlam goni sdlamdntse tsemdgenyd,
nd mdlam gonibero letse, koa mdlam goniro musko tso, Syua mdlam
ganyua lajidta. L(ifta ddgdnyd, kdaye mdlam goniro: "mdlam, wu
ndnemmo kddisko" ganyd, mdlam goniye : "aft ndnyin mdnemin ?" kono
itiro. Siye: "peroni dten, tdta dten sdndi tardglgeda, u-uro guleskeda;
wuye: 'ndndi terdguwl kwoya , drogo, nandigd nd mdlam gonibero
ntedsaske, mdlam goniye nandigd ntsogore , kasdnmiin kwoyd , 'md-
lam goniye nigdndo tsede nand'iro,' neske, sandigd ndnemmo ki-
yuskd," kono aba perobeye mdlam goniro. Mdlam goni mdna aba
in'robe pdntse; peroa tdtdiva bobotse, ndntsuro kasinyd, mdlam go-
niye burgon tdtagd kigoro: "tdtdni, f>ei'6 ate ni sigd tsiremdro rd-
geml nigdrot" tse mdlam goniye tdtagd kigoro; kigorenyd, tdtaye
mdlam goniro: "abdni, mtte perote tsiremdro kiragesko nigdro,"
13
kono tdtaye mdlam goniro. Mdlani goni mdna tdtabe pdntsl; pdngd-
nyd, wolte peroga kigoro: "yde gand, ni tdtd ate tsiremdro rdgemi
sigd, kodnem nigdberd?" tse mdlam goniye peroga kigoro. Per dye
mdlam goniro: "abdni, tdtdte wu sigd tsiremdro kodni nigdbero
kirdgesko," kono pe'roye mdlam goniro. Mdlam goni mdna perobe
pang any a, letse, nemtsiirdgage, kdluguntse sdldbe gotse, tsemu yan-
gentse sdldbe gotse, tsogdnUe sdldbe gdtse kaldntselan gqndtse, su-
nontse slntsuro tsdke, kitdbuntse nigdbe gotse, muskon tsetd, nemtsen
tsuluge, nd per 6 kodntsua ddgdtdbero kddio. Ndntsdro kadinyd,
"wu ndndoro fseskl, ngo kitdbu ate ruba? mdna burgo nemenyendte
ngdso yetserdsgqni; kermdma mdna tsirete ndndi nemenuwm wu
yetserdske, nigdndo disking kono mdlam goniye pSro kodntsudro.
Pero kodntsua mdna mdlam gonibe pdntsa, "aba mdlam, andite
ndnemmo tsiremdro terdge, nigdnde de nye ndnemmd kdsye,
dndi kasdttende kwoya, ndnemmo tsdsyebdf" kedapero kodntsua md-
lam goniro. Mdlam goni mdna pero kodntsudbe pdntse, tsitse, ddtse,
mdna tsuro kitdbuben degdna sandiro kardtse ; sdndi pdngeddnyd,
mdlam goniye sandiro: "mdna tsuro kitdbube nandiro kardneske
pdnmvdte, ndndi kasdnniibd?" tse sandiro; sandiye: "dndikasdn-
nye" tsd mdlam goniro. Mdlam goni mdndntsa pdntse, nigdntsa
tsede; ddgdnyd, tdta kullo mdlam gonibe nigd tsedendbe ratal pindi
tsetuluge, mdlam goniga bedtse; mdlam goni kullontse tsemdae;
kullontse tsemdge ddgdnyd, kdkdde gand ll/untsen tsetuluge, san-
diro rufutse, kerkertse kodro keino, "ngo, tdgarda nigdnembe"
tse. Kod tdgarddntse musko mdlam goniben tsemdge, kdmuntse
tsetse, belantsdrd legeda. Legeddnyd, tdta kdmuntse nemtsuro
tsdke, syua kdmuntsua ndptsei.
Napkeddnyd, dinla wag any d, tdta tsitse, nd sdbdntsibero le-
gono. Leg any a, sdbdntsuro: "mdna wua nyua nemenyendte tsi-
rettsl: perote wugd tserdgi tse, icua syua abdntsiye nd mdlam go-
nibero sdsdte, mdlam goni andigd sog ore, dndi kasdnnye , nigdnde
tsede, wua kdmunyua pander 6 kdsye; wu iseske, labdr nigd diye-
ndbe gulentseskin 'ge; atemdro ndnemmo kddiskd," kono tdtaye sd-
bdntsuro. Tdta galifu mdna sobdntsibe pdngdnyd, kdrgentse ketsl,
sobdntsuro: "biuiye ydye are ndnird, kau ydye are ndniro! wua
n;j[(a, nemsdbdndete dinid dten kdm pdrtema bdgo, sai dlla; lene,
14
pdtiemin ndmne, nyua kdmunemwa ngaldro ndmnogo dugo ago
dllaye tsedin ruigo," kono tdta gali/ube sobdntsuro. Tata tdla-
gdbe si mdna sold ntsibe pdntse , letse, kdmuntsua pantsdn ndptsei.
Napkeddnyd, kdntdge Idsge, ndi, ydsge, uguro ndbgeda; nabge-
ddnyd kdmu pciltt; palgatenyd, k6a kdmu tsurui; tsuruiyd, kdmu
palgdta, si ndbgata teurui, ndumdro gultseni, kdmuni pdltend
tee. Pcro kdntdge legdr kdbii legdrwa kitenyd , kdmu tdta tsdmbi;
tdta kedinbunyd, tdta kengali si'ro dllaye tso. K6a kdmuntse tdta
tsdmbuna kirunyd, tsitse, nd sdbdntsibero legono; letse, sdbdntsuro:
"sobdni, kdmuni dllaye kqldntse tst," kono sobdntsuro. Sobdntsiye
"afi pdndem?" tse, sigakigoro; kigorenyd, siue sdbdntsuro : "tdta
kengali pdndesko," gono sdbdntsuro. Sdbdntse labor tdta kenga-
llbe pdhgdnyd, kunotin; "sobdni dllaye slgd ngurnotsl" tse kundtin.
Sobd, tdta tdlagdbc, pantmro woltl. Wolgatenyd, tdta gdli-
fube tsitse, ngaldro tsifl, kdnl tsifi, kugui nguburo ts'tfl, ago kom-
bube ngdso gotse, pdto sobdntsibero kedtenyd, sobdntsuro: "nga-
ldro dten, kdnl dten, kuguienyin, kombudnyin ngdso ^cu niro ntsiskl,
tsu tdtdnembe niro dm icura bobonem tsdde ! " kono tdta gdllfu-
beye sobdntsuro. Sobd mdna sobdntsibe pdntse ; kdbii tulur kitenyd,
mdlam tilo bobotse, ngaldro debdfee, kdnl debdtse, kugui ngdso
debdtse, draem nyetsa, ben nguburo detsa, dd ngqldroben kdnlben,
kuguiben ngdso detsa, dm <wura bobotsa, tsu tdtdbe tsdde. Dd-
gdnyd, bennyin ddnyin ngdso tedgute, f u y u am wuraben gandtsa.
Am wura kdm tilo bobotsa, kdm tilo tsitse, berl ngdso tsegtjge,
dm mira berl tsdbu. Ddgdnyd, alfotla gotsa, kodro adutsdga,
nduye tsdbd pdntsibe g6tse, letsei pdntsdro. Koa kdmuntsua td-
tdntsa fuc/uro tsasdke ndptsdna; kdmu tdtdntsuro te'aamtse tsin,
tdta kedmtse tsei. K6a Syua sobdntsua nemsdbdntea tsadin bur-
gdbegadi; dm belabe ngdso sandigd tsdrui; sdndi burgontsa tilo,
dm belabe ndtsdni; sdndi sdbd ndptsdna , dm belabega tsdrui, dugo
tdta ngallntse ndi, tegamnyin kdmtdbe kitenyd, k6a kdmuntsuro:
"kute tdtdtibe loktentse tsetl tegamnyin kdmtdbe" tse kdmuntsif r<i
nemegigenyd, kdmu neme kodntsibe pdntse, tdtdro tegam ddptsl.
Tdtdro tegam dabgdnyd, tdta kdbu gandro nabgdnyd kedm
septsegl; sepkigenyd tdta burgowdtsin, leletsin; kerbuntse ydsge
kitenyd, yd tdtabe kurii gadero pdltl. Gadero palgatenyd, koa
15
kdmuntse pdltigd ndtsl; nog any d, tsitse, nd sobdntsiberd letse, so-
bdntsuro: "sobdni, kdmuni gaderd pdltl," kono sobdntsuro. So-
bdntsiye: "lend, pdnemin ndmne, kdmunem ngaldro wune, dugo
ago allay e tsedlya dndi ruiye," kono tdta gdlifubeye sobdntsuro.
Sdbdntse tse, ndptsl, kdmuntsega tsurui, mdsena ngqla mdtse,
tsin, kdtstimu ngald tsifu tsin, kdtnuga ngaldro meindmtsin, dugd
kdntdge legdr kdbu legdrwa kitenyd, kdmu allay e kaldntse tsL
Kqldntse kibandenyd, koa tsitse, nd sobdntsibero Ugon&, sobdn-
tsuro: "sobdni ku nird labdr ngald kuskt," kono sobdntsuro. SS-
bdntsiye: "labdrte labdrpl wuro kutem?" kono sobdntsuro tdta
/ O -L O
gdlifubeye. K6aye: "labdr kusgandte: kdmuni kaldntse tsebdndl,
dtibema labdrte nird kusko," kono sobdntsuro. Sobdye: "dfi ko-
mande nird ntso?" tse kigoro. Siye sobdntsuro: "komdnde wuro
tdta kasigana so," kono sobdntsuro. Tata gdlifube labdr tdta
kasigandbe pdngdnyd, si kunotin, kargentse ketsl; lemdn naubu
tsetuluge, sobdntsuro tsl. Sdbdntse lemdntse gotse, pdntsuro letsi.
Legdnyd, kdbii tulur kitenyd, dm wura bobotse, kdmuntsibe yd
bobdtse, aba bobotse, tsu tsdde; ddgdnyd, tsftse, nd sobdntsibero
legond. Leg any d, sSbdntsuro: "kdmuni ku kaldntse kibdndena
kdbuntse tulur tsetl: atemdro wu leneske, dm wura boboneske. i/d
O O'O O' O't/
kdmunibe boboneske, aba kdmunibe boboneske, dm wuraye tsu pe-
ronibe kedo; tsdde ddgdnyd, wu tsmeske, ndnemmo kddiskd, nird
gulturo," kono tdtaye sobdntsuro. Tdta gdlifube mdna sobdntsibe
pdntsl; sdndi ndisd pdntsdn ndptsdna, nemsdbdntsa ketsird tsddin.
Tdta gdlifube, kdbu tild tsitse "wu tigmi kutu" tse, tsdnei-
nyin tsdkte, gage tsurd nemben, digalntselan bogond. Bdgdnyd,
tdta sobdntse si notseni tdta gdlifube burgd tsedin, dfimaye sigd
tsetdni; si burqu tsdkin: kdlemni tsou tse, kdlemmd muskdn ke'rte-
O t/ O~O-^O OC
gena, si burgu tsdkin; kdsua kdtugube; tdta, sobdntse, notseni.
Tdta sobdntse tsitse, ndntsurd kadinyd, si burgu tsdkin. Tdta
wolte, letse, kdrgun mdtse, kigutenyd, sobdntsiye kdrgun tsemdge
ndntsen, kednyd, kdlem nemturd wdtsi; tdta burgu tsdkin. Tdta
sobdntse dad tsidena notseni ; letse, koa kedri tild bobotse; ndntsurd
O t7 O Q 7 O ? *} '
kadinyd, tdtdrd kedriye "tdtdni, kdrgun ^ddxosd sobdnemye nird
mdtse tsugutla, kdraunte mdgem ydmla, tsurd kdlemnembe pdntsim
bdgd, ni burgu ydkemin, sobdnem dad tsidena ndtseni: ni kar-
16
gunpi rag em, kdrgun rdgemmdte wuro gulesene, wu pdnge, so-
bdnemmo gulgeske, niro mdtse," kono kedriye tdta gdlifubero.
Kednwa , tdta gdlifubewa burgontsa tilo; tdta tdlagdbe Si ndtseni.
Tdta gdlifube kedriro: "kagdni, kdrgun rdgesgqndte, sdbdni
wuro mdtsond kwoya, mdtse, tsugutlya, wu ruskiya, seren kdlem-
nibete ddtsono," kcmo tdta gdlifubeye kedriro. Kedri tdta tdla-
gdbega bobotse: "tdtdni, sdbdnemye gono niro guluntseske : kafgtuk
tserdgenfite ni mdnem kutem simtsiye si twruiya, seren kdlembete
ddtsono, kono sobanemye" tse kedriye tdta tdlagdbero. Tdta tdla-
gdbe mdna sdbdntsibe pdntsl; pang any d, tdtaye kedriro: "aba
kedri, sobdniga fcSre! kdrgun tserdgendte tsuntse gultsia, kdrgun-
tibe tsuntse wu pdneskla, nddranydye, wu sir 6 mdtsosko," kono
tdtaye kedriro. Kedri wolte, tdta gdlifubero: "tdtdni, sSbdnemije
'kdrgun rdgemmdte tsuntse to'/' si pdntsia, kdrguntibe tsuntse
ndtsia, si niro kdrgunte mdtsond, gono sobdnemye ," UQ kedriye
tdta gdlifubero. Tdta gdlifubeye: u kdga kedri, sobdniro guile:
kdrgun rdgesgandte tsido kwoya, Utse, tdtdntse tsetd, tsugute,
wuro so, wu tdtdtega debdneske, tdtdtibe bu ruskia, kdsudte irvf/d
koldsono, ^m tsltsosko; tdtdntiete tsugute, debdneske, bunteete sim-
niye tsuruni kwoya, kdsudte wugd koldsim bdgo, wu tsdnuxko:
dtema kdrguntibe tsuntse , wu niro gidntse'sko , kdga kedri, sobdniro
guile, pdntse!" kono tdta gdlifubeye kedriro. Kedriye tdta tdla-
gdbero: "tdtdni, neme sdbdnemye nemetsendte ni pdnembd?" kono
kedriye tdtdro. Tdtaye sdbdntsuro: "ate teouba? ndmnogo!
wu Uneske pdnyin iseske!" tse. Tdta wolte, pdntsuro legono.
Legdnyd, kdmuntse pdtom bdgo, gesgdro letsena; tdta ndptena,
si tilontse, dugo k6a leg any d, tdtdga muskoben tsetd, tsetse, pdto
s6bdntsibero kiguto. Kigutenyd, kedri ndbgatdro: "aba kedri,
ngo kdrgun sdbdniye tserdgend tse niro gulentse wuro gulesem-
mdte: ngo wu sir 6 kuteskl," kono tdtaye kedriro. Kedri bur-
gowa, syua tdta gdlifubewa burgontsa tilo: tdta tdlagdbe si no-
tseni; tsiremdro, tse, tdtdntse tsetse tsugute, sobdntsuro keino.
Kedriye tdtdro: u lene pdnemmo ; bally a, sobdnem kdrgunte tsede
tsemerlyen, ni twrum, tsemereniyen, ni tsurum" tse kedriyc
tdta tdlagdbero. Tdta tdlagdbe mdna kedribe pdntee, tdtdntse ko-
Utse, pdntsuro lefsL
17
Tata gdlifube si ngqldrontse kura tSifuna, geratsena, sobdntse
notseni. Dinid bunyegdnyd tdta sobdntsibega tsetd, kdm tilo bo-
botse, belamdsintsdro tsebdtse, gerdtsei; gemgeddnyd, tdta gdli-
fube dinla bunyegdnyd, ngqldrontse nd gerdtsendnyin tsetuluge,
kedriye debdtse, bu tsedinpitse, ngqldro rontse kilugenyd , tsdsirte,
dd ngqldrobe ngdso bunye tiloma detea, ngdso tsdbu; Sildte^ be-
Idgd Idtsa, reptsa; sdndi ngdso tdrgata; targatdnyd^ kedri bur-
gowa tsitse, pdntsuro letsi. Legdnyd, dinid ivdgdnyd, tdta tdla-
gdbe tsitse, nd sdbdntsibero kddio. Kadinyd, sdbdntsuro: "wdnye
Id/Ian!" foe, sdbdntsega Idfidgono. Sobdntse lafidntse kimdgenyd,
siye ivolte*} sobdntsegdkigoro: "kdsiia tiglnembete dfigadi pdneniint"
gdnyd, sobdntsiye siro: "kdrgun bisgd wuro kutemmdte , kdrgunte
kidesgdnyd kdsudte wuga koldsi, ngo-) wune nd tdtdnemte debd-
neske; bdntse kirusgdnyd, wu mereskl, 'iigo tsedin ndntse debdnes-
gqna rummibaf'' tse sdbdntsuro pelegiguno. Pelegigenyd^ sobdntse
tsedl wugdnyd) nd bu pigata tsurui; kirunyd, sdbdntsuro pesgd
tsergereni, sobdntse sigd kiru. Sobdntse sigd kininyd, sir 6 so-
bdntsiye: u dlld bdrga tsake! ago ivuro dfmi; tsd ni wuro kdr gun-
ate dinimi kwoya kdsudte wugd kol6sin bdgo, wugd sesin; ago
wuro dimmdte wu niro rqmbuskin bdgo: komdnde niro tserdmbin;
lene, pdnemin ndmne, p&rdnem tilo gdptendte sigd wune! allay e
gade ntseino; wuye pdnyin ndtnge, niye pdnemin ndmnem, nem-
sSbdnde burgo dndi gananden diyente ate koldnyende^ dugo ko-
mdnde andigd pdresd," kono tdta gdlifubeye sdbdntsuro.
Sdndi ndiso pdntsdn ndptsdna, nemetsei, tsasuwArin , tsdbui,
tsdsei nd tilon, mdndntsa dsirbe nemetsei: kdbu tiloma tdta tdla-
gdbe pesgdntse tsergereni, tdtdntse pdtsegl tse, dugo sdndi ndp-
tsdna, tdta wurdtse, ker/untse tulur kitenyd, tdta gdlifube kdbu
tilo tsftse, ddndatto letse, dm wura ddndalbero^ si bdlla seba
dm belabete ngdso tsuruiya tserdgl tse gulgono dm beldbero.
Am belabe mdna tdtabe pdntsa, ndptsdna, tdtagd guretsei. Tdta,
dinla bunyegdnyd kdm tilo bobotse, belamdsiro tsunote, u Une, tdta
sobdnibe beldten pdto kdm tiloben 'betsi**) kute wuro!'''' tse; kdmtilote
Ugono; letse tdtdtegd pdto sigd tsunotendten tdtagd tsetd, tsetse,
*) 331 , 3. **) for mbetsi, see 16.
c
18
pdto tdta gdlifubero kigiito; kigutenyd, tdta gdlifube tdta sobdn-
tsibega gerdtsl; dm belabe ngdso notsdni; kedri tild Ion ndtsendgd;
dugo, dinid wdgdnyd, seba, dm belabe ngdsd bobdtse, ddndalld
legeddnyd, siye dm wurdro: u dm wtira, wu mdndni tild mbetsi"
gond. Amwurayeird: "mdndnem nemene! pdnye." Stye: "md-
ndnite, sobdni bobdnogd! ndndoroi srya, sobdni ndbgata dugo md-
ndnite nemeneske; dm belabe mdndnigd pdntsa!" kono tdta gdli-
fube dm wurdro. Am wiira kdm tild tsondte, sdbdntsegd, bo-
botsa, ise, fugu dm intrdben nabgdnyd, nementee nemeturo badt-
gono. Badigdnya, "dm wura, tdta, sSbdni ate, ^v{ia Syfia gdndn
wurageiye ngdlema mdndnde, w&a syudbe, tsdbdn tsi'dugeni" kono
tdtaye. Kuril ivolte, nemtj tild badigono. Badigdnyd, dm ivura
si'gd kerentsei; iye: "dm wiira, sobdni dte, ago wi'trd tsedendte
kdm tstdena mbetM kivdya, icu nemijneske pdnogo!^ kono tdtdye
dm wurdro. Am wura sigd kerentsei. Siye dm u-urdro: "kdsua
kdtugube goneske, gdgeske nemnyin, digallan boneske, burgii
yak/skin; ^cu 'kdl&mni tsou" 1 neske; burgu ydkeskin, sobdni pdn-
t$i; pdngdnydj ndniro kddio; kadinyd, wugd kirunyd, wu bur-
gu ydkeskin, siro ndpturo teg&ri; letse, kdrgun tndtse, teugutla,
kdrguntegd yeskia, 'kdsiidte kdrgunte pantsenC neske, burgu yd-
keskin; sobdniye ago tsidena nOtseni; wu sigd boboneske, wuye:
'sdbdni, kdrgun tild mbetsi, kdrgunte ivuro tsidem kwoyd, di-
mlya, kdsudte wugd kolosono" 1 gasgdnyd siro, siye wuro: ( s6-
bdni, kdrgunte tsuntse guile, tsuntee gullem wu panglya, ndd-
ranydye wu leneske mdtsoskd"* tse wuro; wu siro: 'lenem, tdtd-
nem, tarn, tsenem, ivuro kutennya, ni kutem, wuro simlya, icol-
tem, pdnemnw lenemla, wu tdtdnemte bunetsia, debdneske, bu
tdtdnembete ruskla, wugd kdsudte kolosono^ gasgdnyd, s6bdni
pdngdnyd, wuro 'ate tsguba?' tse, wolte, letse, pdntsen tdtdn-
tse tsetd, tsetse , tsugute^ so, ivolte, pdntsurd legono. Legdnyd,
dinid bunyegdnyd, wit hgaldrdni yibuske gerdnesgana^ sobdni si
ndtseni; tdtdntsetema debdneskin tse, si kdrgd; wu tdtdntsegd
goneske, belamdsird notesgana, si notseni; wu dinid bunyegdnyd
ngaldroni nd gerdnesganan tseneske tulugeske debdneske, bu ngq-
Idrobe tsedird pJnge, dd ngaldrdbe ngdso bunye yippddgeske, dugo
dinia wdgono. Dinui wdgdnyd, stibdni ndniro kddio,' kadinyd,
19
iriiyd lajidtse, a-ua syiia ndnmyena, si pesyd tseryjre rusyqni;
iriiye slro: 'sobdni, dyo wuro bisyd dimmdte kdm t&idena bdyo,
saikomdnde. Ni wuro tdtdnem kutem, i debdne!' > nem wuro sitn,
pdnemmo ivoltem, lenem, bo nem, icoltem, ndn'iro item, icuyd
laftdsem, nd tdtdnem debdnyqndbe tsedin bu rum, pe'sydnem ge-
remmi, ^lu niyd ntsuruskin: ngo tdtdnem, siyd debdnesyanl, nite
tdta koanydbe, kdryenemte dlld ntso, kdm yanij tee tdtaye fuyu
dm wurtibe s&bdntsuro. Kdakura tilo tsitse, ddtse, "ndusomdna
tdtoa kdm Vi*) dtiye nenujtsandte ndndi pdnubdf tdtoa kdm ^di ate
sdnJi ndiso nemsobdntsdte sobd tsirebe: tdta ydlifube si kdmu
pdnteibe niydntstia, sSbdntse kdmu bdyo tse, syua sobdntsua
bury 6 foktsa , kdmu tdta, sdbdntsuro, y6tse to, ndptsandte, si ye
tdta koanydbe; sdbdntse tdta t-sui'dnfeibe teetd, kdryunno tse, so-
bdntsuro tsetd tso, 'debdne, buntse rui! rumiya , kdsudte niyd
nt-Sctsinni**) kwoya, bit, tdtdnibe rumiya, niya kolontsono kwoyd, wu
nii'd tdtdni ntsiskl^ tse, "tdtdntse tsetse, s6bdntsut'6 tsinndte, dyo tdta
dtiye tsedendte ndu tsedin?" kono k6a kura tlloye dm meoyuro.
Am meoyu yimtema: "kdmute sinki, nkite, mmkonem tulle-
mia , kermdma drtsm , nydlema muskonem nkiye letseni yadi, dte-
ma kdmute; kodnydte, ncm<j tsuronembete ate kdmuro nydso yul-
lemmi, reta yullemm , ate reta yi'dlemmi; ate kdmuro mersdnemmi;
mersdnemla, kdryenem slro yimla niyd nts&ted" keda dm wu-
raye, kdmute; u nemsobdtiye , kdm ^di sobdta, kdryentsdn dyo
yade bdyo; s6bd tsirebe sobdtandte, kdm dsirntsa notsdna bdyo,
sai komdnde" keda dm u-uraye; U s6bd kdm 'di lardy endte, san-
diyd komdnde mdtsia, burgon ydntslye tslruni, abdntsiye tsiruni,
sobdntsete, fuyu komdben, sdndi ndi tdturu" yeda dm wi'iraye.
Bornfiten dyo sdbdte si kura: "kdm nt'rd t s6bdni' > tse, niyd
ntserdyia, kdmte niyd ntsemyl, siyd musko ndin tei!" keda dm
wuraye, u'u pdhyosko.
Mdna sobd tdta gdlifuben, tdta tdlaydben sobdta nem-
sdbdntsdlan dyo teddendte kdm tsidena bdyo yeda, dtema wu pd-
nesyqndte, mdna tdtoa sobd kdm ''dibe ate ddtsi.
*) for ndi, see 16.
**) This form would show that a Negative mood is also derived from the
first Iiulef., which is omitted in 88, and does not seem to be used frequently.
20
2. Mdna mdlam sdbdntse kerdiicdbe.
Mdlam si mdlam , kitdbu ngdso ndtsena , mdna tsiiro kitdbubs
ngdso tsuruna; sdbdntse ft Id kerdl, sigd tsouro tserdgena, yimpiso
ndntsiiro ise, sdndi ndi nemjtsei. Kerdl kdrgentse ketsl u -icu
dzumgin bdgo, sdlitigin bdgo, leid debdngin bdgo, da gddube
buskin , dd ddgelbe buskin , Ufa pebe buskin , khnil yeskin , ddgdta
terteriigin: mdlam icugd surui^ wugd nemsdbdro skirdgo" tse
kerdl si kunotin; yimpiso letse kdmgdntsen ddntse bardtse^ pdtoro
/?, pdto mdlambcro letse, mdlamga lafidtsin; sebd tSttsia, letse,
mdlamga Idfidtseni dugo kdragdro let-in bdgo: syfia mdlamu'a
kdrgu, nemsdbd tsddin.
Mdlam kdbu tilo, kerdl ndnteuro Wfiaro kadinyd, siye ker-
diro: u sobdni rz<, kdbu mdge tsetiya, MdKk&rd leneskin" gono
sobdntsuro. Sobdntsiye: " aba mdlam, ni Mdkkdro lenemin kw&ya,
ivuyega sate!" kono kerdiye sobdntse mdlammo. Sobdntse md-
lamye: u ni kerdl, dzumnem bdgo, saline m bdgo, Ufa bumin, ki-
mil ydmin, ni wugd ngdfo segdm , Mdkkdro Unemint wu nigd
nisdteskin bdgo" kono mdlamye sobdntse kerdibero. Sobdntse
kerdibe mdna mdlambe pantse, letee, pdntsen ndptsl; nabgdnyd,
mdlam sabardtin leturo, sitsurui; mdlam pentse debdtse , dd pen-
tsibe ngdso dirtse, tsetedrge, gqndtsin, kerdl tsurui. Kerdiye
tsftse, kdragdro letsla, gdduntee tsetsla, pdntsuro tsiigute, dd gd-
duntsibe, dirtse, tsetedrgin; mdlam sigd tsurui. Mdlam, kdbu
mdge kUenyd, sabardte, ddntse drgata gotse, ngergentsuro tsdke,
ringontse gotse, ngergentsuro tdptse, kumontse nki ntsdbe gotse,
bdktarntse gotse, kitdbuntse gotse, tsuro bdktarntsiberd tsdke, tsi-
blntse sdldbe gotse , tsdbd Mdkkdbe gogono. Tsdbd Mdkkdbe go-
gdnyd sobdntse kerdibe sigd tsurui. Kerdl pdntsuro letse, ddntse
gddube drgata gotse, ngergentsuro tsdkl, ddntse ddgelbe drgata
gotse, ngergentsuro tsdkl, kimelntse tsibl tilo gotse, ngergentsuro
tsdkl, kumontse nki ntsdbe gdtsl, kdntse g6t$l, sunontse gotsl, sa-
bardte; sobdntse mdlambe tsigdnnd*}, kdbuntse plndi ndurl le-
gdnnd*}; i tslgdnyd, kdbu magua letse, mdlammo ndtsegl tsd-
*) Perhaps these two forms had better be considered as Conjunctionals,
yd being changed into nd, from euphonic reasons; and then the example
would have to be removed from 252 of the Grammar.
21
bdlan. Ndgigenyd, mdlam sigd tsurui; kirunyd, "sobdni, wu
nigd Mdkkdro ntsdskin bdgo neske, ngafon kolohgasgdnyd , ni t&i-
nem, ngafon segdm, ndniro kddim? tcu nigd ntsdskin bdgo, wua
nyua tsdbd ti'lon lenye, Mdkkdro gdgcn bdgo," kono mdlamye
sdbdntse kerdibero. Sobdntse kerdibe: "ni lene Mdkkdro., ni lenem
gemgemiya, ten nigd ngafon ''tsegdskin" kono sobdntse kerdibe
mdlammo. Mdlam tsitse, leturo dbg ate, si letsin, kerdl ndptsena.
Mdlam Utse, Mdkkdro kargdgenyd, kerdl tsitse, Mdkkdro
mdlamgd tsegd, lettti; legdnyd ku gadi Mdkkdro katumunyd, ball
gadi letnd: letsa, bogeddnyd, ludgdnyd, lemd tsetl. Dinid balte-
gdnyd) dm wiira ngdso Mdkkdbe sabardta^ ddndallo tsdlugl; ddn-
dallo kelugenyd, Idddn tsitse, sdttse, tsinndlan ndptsl, dm wura
ngdso tsuro mdsldebero tdniu, ndptsei. Mdlam si Mdkkdro le-
tsena, Utse, tsl tsinndben ddtsl; ddgdnyti, kerdl tsitee, tsltsinnd-
bero isl; kadinyd^ mdlam "mdsidero gdgeskin'''' fee, badigdnyd,
Idddn tsl tsinndbeye mdlamgd kigoro: "aba mdlam, ni nddran
kilugem?" tse kigorenyd, mdlam beldntsibe tsu gultsl; gulgdnyd,
Idddnye: u aba mdlam, kdatilosobdnem'betsi, nigdngdfon^tsegd,
isena, ni koa sSbdnemtibe kendiontse rdgemmi, siro kerdl gam:
siro kerdl neminte burg6te sigd sobd neminte, si kerdl nonemma,
ken tsegerin nonemma, gddu tsegerin nonemma, ddgel tsegerin
ndnemma. Tdmelntse tsei ndnemma, ddqdta tertertsin ndnemma.
o go O'vOO O'
dzumtsin bdgo ndnemma, sdlitsin bago nonemma, leid debdtsin
bdgo nonemma, ydntse kerdl, abdntse kerdl, kagdntse kerdl, yd-
ydntse kerdl, yaydnntse kerdl, ngdso ndnemma, dugo ni sigd
sobd nem, nyua syua nemsdbd divn; kdbutiloma, siro 'nikerdl^
nem gullemmi: ni tsfnem, ' Mdkkdro iseskin" 1 nem, siro gulgdmid,
si nigd ntsununtse: 'nigd ntsegdske, Mdkkdro lenyeya, bdrgdne-
min, wuye, dlldye niro nd ngald ntsiya, wuye tsibdndesko" 1 tse
sobdnem kerdibe, ni kerdibe kendeontse rdgemmi. Ni i ^vu malam!
neminte, kerdl nonemba? kerdl nonemmi kwoya, ku wu niro
gulntseske, mdna kerdibe pdntsam: kerdlte, kdm dd gddube tsege-
rena kerdl gani, kdm dd ddgelbe tsegerena kerdl gani, kdm Ufa
tsebuna , kerdl gani, kdm kimel tsdna, kerdl gani, kdm ddgdta ter-
tertsin kerdl gani, kerdlte kdm syua kdmdnteua tsdgadla, kdrgen
tsetdna, y imply dye kdm syua tsdgadendtega tsiuruiya, kdrgen tsetei:
22
kdm kdmdntse kdrgen tseteite sima kerdlgo, niro gtdntseske , ku,
pane! Sdbdnem kerdibe si bdrgdnemin ntsegd islya tsdnnd tsi-
bdndo tse ntsegd kadinyd, ni kendeontse rdgemmite, kolontseske
mdsldero gdgem bdgo; koa l si kerdl" 1 tsdmmdte sitema gdgin" Ker-
digd bobotsa, ise, Idddn tsinnd peremtse, kerdl gdgi^ mdlarngd ddptsa,
si dagdta tsinndlan. Am wura sdlitsa tsuro mdsldibcn , dm wura
t'lgdso degdro tsdlugl; kelagenyd^ koa si malam, tsl tsinndben
ddgdta; kerdl sobdntse dm ivurdwa sdlitsei. Kelugenyd, dm wura
ngdso pdtoro letsa; nabgeddnyd, kerdigd bobotsa, paid ngald tsddl;
kerdl ndptsl; koa mdlammo nd gand laga tsdde, ndptsl; nab-
gdnyd, sdndi ndiso ndptsd.
Kdntdge tilo kltenyd, kerdl twtse, nd limdn kurdbero legd-
nyd, limdnno: "icu beldniro lete rdgeskl'''' gdnyd, limdnye sir 6
tsibl l/fuldbe tsd, tsoga gurusube tad, kd lifuldbe tad, daire tso,
kdlugu ngald tso, kombu tsdbdlan tsibuna tso, tdsd dinarbe kom-
buntsibe tso limdn kuraye koa kerdiro. Kerdl dntsdntse ngdso
siro limdn kuraye tsinndte gotse, -ise, pdntsen ndplsl. Nabgdnyd^
mdlam tsitee, nd limdn kurdbero legono. Leg any d limdn kurdro
u abdni^ wu beldniro lete rdgeskl" gdnyd, limdn mdndntee pdntsl;
pdngdnyd, siro ago kombube gand tso^ tdsd nkibe tilo tso^ tsibl
ntsirgimebe tilo ^so, kd sube tilo tso. Malam dntsdntse gOtse^ -&e,
pdntsen ndptsl. Kdbu mage kltenyd mdlam syua sobdntse ker-
dlwa y sabardta, kdreintea gdtsa, tsdbd beldntsdbe gogeda. Go-
geddnyd) sdndi Utsei-, kdntdge ndiro legeddnyd, beldntsdro isei;
beldntsdrokasinyd) mdlam letse^ pdntsen ndptsl; kerdl letse^ pdn-
Uen ndptsl: sdndi ndiso pdntsdn ndptsdna diigo kdntdge kito.
* Kdntdge kltenyd , kdba, tilo, sebd, mdlamga kditgeye tsetei;
kitdnyd) dinid baltegdnyd^ kerdlga kdhgeye tsetei; bogeda. 136-
geddnyd , dinid wdgdnyd , sebd mdlamwa sdllgeddnyd , k6a mdlam
pdtscgl; dinid baltegdnyd, kerdl pdtsegl; sdndi ndiso kabu tilo
pdtsagei. Patkegdnyd, dm beldbe ngdso nemetsei: "mdlam, syua
sdbdntse kerdlwa letsa. Mdkkdn isa, kdntdgentsa tilo kltenyd^
sdndi ndiso kdbu tilo pdtkega" tsa dm beldbe ngdso nem&tsei.
Limdn kura beldbe dm belabero: u lenogo^ sdndi ndiso gasdllu,
legdpdntsa ydku, ydtu, kdfarnyin gqndnogo; gqndnumya, beldga
sdndi ndibeso nd tilon Idnogo! ate kuyinten Idnuu'i!" tse limdn
23
kura beldbe am belabero. Am beldbe tsitsd, letsd, sandigd gotsd,
gasdlted, legdpdntsa tsasdke, Mil/anno tsasdke, tsen tsargere, tsa-
sdte, kdfdrlan gqndtsei. Gdndgeddnyd , tsdgar gotsd, tsedlngdltsd,
beldga kerdibe Idturo badigeda. Badlgeddnyd, sdndi beldga Idtsei;
beldga kerdibe kibu gam, kdtlte, kou bag 6, kdtmtse keesa; kdtl
kefjsdte^ si kdbese, tsedigdntsen nkiwa, bddga kerdibe Idtsd ddtst.
Ddgdnyd) woltd, mdlambe late badigeda; tsedl perdtsd, ngdltsd;
late badigeddnyd) Idtsd, tsd pal kltenyd, kouro ndtsagei; ndgegdnyd,
beldga koiiwa^ koldtsd^ letsd, nd gaden baditsei. Badigeddnyd,
Idtsd , tsd pal kitenyd, kuru letsd, kouro ndtsagei; ndgegdnyd,
kou Idturo tegeri. Am beldbe ngdso mdna nemetseddna notsdni^
beldga mdlambe Idturo tegijri: nddrdso Idtseiya, kouiva. Limdn
kuraye dm belabero: " beldgdte Idnu, gand pdnduiviya sigd yd-
kogo, remnogo!" kono Umdn kuraye dm belabero. Am beldbe
tsdgdrntsa gotsd , nd gaden beldga Idtsd ngurungurum kibandenyd,
tsedigdntse koiiwa; k6a mdlamga gdtsd^ tsasdkl beldgdntsuro. Tsa-
sdke^ rebgeddnyd, retdntse degan. Kerdl, beldgdntse lageddnyd,
tsuro beldgdntsibe kdtl bulfog, tsedigdntse nki ; kerdl gotsd, tsuro
beldgdntsibero tsasdke , reptsd; dag any a, dm tsuro kdfarben kulugo
badigeddnyd, kdfar mdlambe wugeddnyd, mdlam retdntse degan,
retdntse*} beldgan, dm wura ngdso sigd tsdrui ; kdfar kerdibe wu-
geddnyd , nki ddmtse beldga tsembulu , degdro tsulugin , dm wura
tsdrui. Kerunyd, sdndi ngdso kdfarnyin tsdlugu, tsdbd pdtobe
gotsei; gotsa, pdtoro kasinyd, pdto Umdn kurdbero letsa , ndbgeda.
Nabgeddnyd, Umdn kuraye sandiro: "mdlamte si kerdlgd ntsdto
tserdgeni Mdkkdro; kerdl si, komdnde tsdbdro sigd tsdke, letee,
said geptse, mdslduro dm wura Mdkkdbe tsegd, gage, sdllgeda;
mdlam, si i wu mdlam' tse. tsdbd mdsidibe tsebdndeni: dleqa
7 O 7 o O O */
komdndebete, tselamten kameten, kdfuguten, kuruguten, ngdso
sima aldktse; komdndete si nduma, ate kerdl, ate muselem tse
aldktseni, nduso kdllo aldkkono , kdlla bag 6, mdlam bdgo, kdm be
bdgo, nduydye nd komdndebeten, sima kdm bead. Ndndi mdlam,
'dndi mdlam^ nu, l tsdnnd tsibdnde" 1 nu; tamdnuwa tsdnndte,
ni mdlam nanga tsdnnd pdndem bdgo. Kdm kdrge ngqlawate,
*) 211.
24
kdm kdrge buhodte, sima tsdnnd tsebdndin: kdrgete sima kdtn
kdnuro tsdtin, sima kdm tsdnndro tsdtin; karate*}, kardnem kitdbii
dinidbe ngdso ddtsiydye, kargenemte tselam kwoyd, ni tsdnnd
pdndem bdgo. K6a mdlam, sobdntse kerdlwa, si kdrgentsen l si
mdlam, kitdbii notsena, dzumtsin, sdlitsin, leid debdtsin, saddk-
tsinte tsdnnd tsibdndesko^ tse taindtsl kdrgentsen; koa sobdntse
kerdl dzumtsin bdgo, sdlitsin bdgo, saddktsin bdgo, Ufa pebe
tsebui, da gddube tsebui, dd ddgelbe tsebui, kimelntse tsei, ddgdta
tertertsinte , komdnde mdna kdrgentsdbe si nOUena, koa mdlamgd
kdnumdro tsede, kerdigd tsdnnamdro kedo."
Leirdten kdnnutulur, tsdnnd wusge: kdnnu tulurte mdlammo
aldkkeda. Afiro 'mdlammo aldkkeda kdnnu tulurgd, mdlamte si
kitdbu ndtsena, kitdbuntse peremtsla, tsdbd ngald tsurui, tsdbd
dibl tsurui; si tsdbd ngala tsuruna kolotse, letse, tsdbd dibl tse-
gandte, sima kdnnuro gdgin, Atema dm wuraye geda kdnnu
tulur, tsdnnd wusge, kdnnu tuhirte mdlamicdro aldkkeda: tndlam-
icdte sdndi ag6 ngald tsdruna, notsdna, pdntsdna, sdndi kdldn-
tsdma woltd, dibl tsddla, komdnde sandiro tsin bdgo nd ngala,
keda dm wuraye. Ate ddtsi mdna mdlam kerdl sobdntsuabe.
3. Mdna kentsi Alia be.
Kentfri dlldbe kdmuntse tiloa, perntse tiloa, kdmuntsete lebdrde
tiloa, pdntsdn ndptsdna. Kentsi ullabete si, mdna bundi kdra-
gdbeye mandtseiya, mdna mandtsandte si pdntsin, ngudo f dribs
kdmtsa kdtseiya, nemetseiya, neme nemetsandte si pdntsin; bultu
dinid bunetsia kdragdn tsitse, pdtoro isla, bdtagu pdtoben bultu
tsirla, so tsirinndte, kentsi dllabe si pdntsin; perntse mullntselan
tserg&rena, perte kanaye sigd tseteiya, yuguisia, mdna gugutsendte
kentsi dllabe si pdntsl; pdntsla, tsltse, letse , perro kdtsim tsurdre
pitsegin, ise ndptitin.
Kdbit tilo ngudo fdrin kotsinte, ngudote nementee nemegono.
*) 260.
25
Nemegdnyd, netne ngudoye nemetsendga kentsi dllabe pdntSi. Pdn-
gdnyd, kouro; kourunyd, kdmuye "ni afi pdnem yuremin?" kono
kodntsuro. Kdaye u ago paneske yuresgandte niro gulntseskin
bdgo," kono kdtmmtsuro. Kdrmtye: "ago yurumma wu noiigi:
ra lebdrdeni tilotema ndiiga wugd s&remin," kono kdantsuro.
Kdaye kdrmintsuro: "wute lebdrdenem tilote rusgana dugo nigd
ntserdgeske, wiia nyua nigdnde diye, pdnden ndbgeiye," kono koaye
kdmuntsuro. Kdmu mdna kdantsibe pdngdnya, kdmu nemtsf.
Nemgdnyd, kdbu tilo, dinid bimye, sdndi digalntsalan botsdna;
dinid derte kltenyd, Isihcd kdmuntsua pan nemben kalaindo tsd-
dmt/j sdndi ndiso isa, tsediro kesurunyd^ kdmu tsilwdbeye kodn-
tsuro: "ni kalaindonem kutu, wuro kalaindo dimin nem^ wua
nyuaso isye, tsediro koure ngd/oni ndmti^' kono kdmu tsilwdbeye
kodntsuro. Mdna kdmu tsilwdbe kentsi dllabe digalntselan bogd-
taye pdntsl. Pdngdnyd, kentsi dllabe kouro. Kourunyd^ kdmuye
tsetse, kentsi dllabega kitd. Kitdnyd^ u knte mdna pdnem , yurum-
mdte wuro gulusemmi dug '0, wua nyua tsuro nem dtiben, kolon-
tsasgqnV tse kodntsuro kergatege. Kergategenyd , koa kdmuga lo-
gotsin "kolosene!" tse, kdmuye logo kodntsibe pdntsuro wdtsT.
"Mdna dinid bunyetemd pdnem , yurummdte wuro gulusemmi dugo
wu nigd kolontseskin bdgo^" kono kdmuye kodntsuro. K6a mdna
kdmuntsibe pdngdnyd, dlldbema sigo tse kdniuro^ "kolosene^ wu
niro ago yiwuresgandte niro gulntseke, pdntsam" tse. Kdmuye
kdagd kologdnyd, kdaye: "ivu mdna bundi delibe nemetseiya, ne-
mentsdte wu pdnesklya, dtema yiwureskin, ngudo pdribe kdmtsd
kdtseiya, nemjtsei neme nemetseite wu pdngla^ dtema yuruskin;
bulttt kdragdntsen tsitse, i kdm dmma gdngin' 1 foe, bdtagu beldbero
vsla, si tsirin^ so tsirinndte, ago tsinnndte wu pdngin; pdngrya,
dtema yiwureskin; pernde mulllan kdnaye sigd tseteiya, gugutsia,
gugutentse tvu pdngin; ^vu pdngla tsinge^ siro kdtsim yiskin" tse
kdmuntsuro gulgdnyd, sua kdmuntsua soUta digalntsalan bogeda.
Bogeddnyd, dinid ivdtse, kentsi dllabe tsitse^ nd perntsibero legd-
nyd, per gugugono. Gugugdnyd^ kentsi dllabe gvgute perbe pdn-
tseni; ngudo pdribe, "dinid ^vdt8^" tsa nemstsei, si kerentsia neme
ngudosoye nemetsdna pdntsin bdgo; bundi delibe tsdsirtydye, so
bundi delibe pdntsin bdgo; bultu bdtagu beldbero fae, tsinya, so
26
bultube pdntsin bdgo: letse, pdntsen ndptee, kqldntse tsedigdro
tsdke, Si tilontse nemetsin: "kodngd mdna tsurontsibe peremtse,
kdmuro gultsia^ dsirntse dllaye peremteono: me'ntse wu mdna
bundi delibe ngdso nem/teeiya pdngin , ngudo pdribe nemetseiya
pdngin, tsilwd tsuro nemben nemjtseiya pdngin^ perni giigutsia
pdhgin^ ku setdnye wiiga tsdbdn setutitge, dsirni kdmuro gulgas-
gdnyd) konidnde sumoni tedktst; ndten fit gun koangdfiydye ate
a&irntse ngdso kdmuro gultsegeni!"
Am iriiraye: u kdm dsirntse kdmuro gultsegia, kdmiite sigd
tsdbd setdnbero titdko: ttid si kdmunteuro gulteeni kii'dya^ dlega
dlldbete ngdso, kdmnyin, bundin^ ngudon, bi'ini tsuro nkiben, nduye
tsd mdna kdmdntxibe pdntSin. Kdmuye tsdbd ngaldro kdmga
tedkin bdgo. Kerma, dndingdso, komdnde mdndnde gadero teede,
ndbgeiye," keda dm wuraye.
Kentsi\ dllabe sua kdmuntsua kedo geda, tcu pdnesgandte,
wuye niro gulngosko. Mdna pdnesgqnite niro gulnteeske ni tagar-
ddlan rufutsammi; ago tagarddlar rufugatdte, tsire genya, kdtugu
bago. Ale ddtsi.
4. Mdna aba kedri tdtoa kdm drdsgudbe.
K6a aba kedri, tdtodntse kdm drasge bobotee, ndntsuro kdsyo.
Kainyd, tdtodntmro: "wuma nandigd bobontsasko, ndndi kdm
drdsguso isuba ndniro?" kono sandiro. Sandiye: "aba, dndiisye
ndnemmo , dndi kdm drdsguso," keda abdntsdro. Abdntsaye san-
diro: u mdna tilo nem^nge, ndndi pdnogo?" kono sandiro abdn-
tsaye. Sandfye abdntsdrd: u aba nemene, pdnye," keda. Abdye:
"ndndi kdm drdsguso, kidd tsgrdgena kqldntse dmpdbe, gulese!
wu pdnae;" kono abdntsaye sandiro.
Sdndi mdna abdntsabe pdntsa; tilo 'Mtse, fugu abdntsiben
ddtee, abdntsuro: u wu kidd rdgesgana, niro gulntseske, pdnd!"
kono abdntsuro. Abdntsiye: "tdtdni, gulesend, kidd rdgemmdte,
wu pdnge;" kono tdtdro. Tdtaye: "tvu tsinge, meiriro lenge,
meiyS wuro per So, krige rdgesko," kono abdntsuro. Abdntsiye:
"ni dtema kiddro rdgem? Unt, ndmne! wu kdgenem pdngl," tse
27
dbaye. Tata tilo letse, ndbgono. Kuru tul9 tsitse, ise, fugu
abdntsiben ddgond. Ddgdnyd abdntsuro: u ngd, wu iseski nd-
nemmd,' n kono abdntsuro. u Ni ndniro iseml, wu nigd ntsugo-
reske: kiddfi ni rdgem kaldnem dmpabe?" kono tdtdrd dbaye.
Tdtaye: "wu kidd ragesgandte, gulntseske, pane!" kono abdn-
tsuro. Abdntsiye: "gulusene! wu pdnge." Siye: "abdni, wute
bdrbu rdgesko kiddro," kono abdntsuro. Abdntsiye: "ni bdrbu
rdgem ktddro? lene, ndmne! ni kdgenem ivu pdngl," kono
dbaye tdta bdrbu tserdgendro. Kuru tilo tsltsl, ise, fugu dbaben
ddtse, dbdro: "imi iseskl ndnetnmo," kono dbdro. Abaye siro;
"ni ndniro fsenu, kidd rdgemma gulesene ! wit pang e ^ kono dbaye
tiro. Siye abdntsuro: "wu, bambuda rdgesko kiddro." Abdntsiye:
"ni bambuda rdgem kivoya, pdndeml kdgenem, wu pdngl, lene,
ndmne!" kono dbaye tdta bambuda tserdgendro. Kuru tdta tulo
isitsl, isl, fugu dbaben ddtsl, dbdro: "abdni, ngo, wu tseskl fu-
gunemmo," kono dbdro. Abdye: "ni fuo/uniro iseml, wu nigd
ntsuruskl, ntsugoreske, kidd rdgemma gulesene, wu pdnge," kono
tdtdntsuro. Tdtaye: "abani, ivu kidd rdgesgandte gulntseske,
pane!" kono abdntsuro. Abdntsiye: "gulesene! ivu pdnge," kono
sir 6. Siye: "wu kidd rdgesgandte: lenge koronyua, kaniam&nyua,
kaligimonyua sdberngin," kono abdntsuro. Abdntsiye: "lene,
ndmne, wu kdgenem pdngl ," kono tdta saber* gotsendro. Kuru
tulo tsitsl, w, fugu dbaben ddtsl, dbdro: "abani, wu ndnemmo
iseski." Abaye: "ni ndniro isem ddnemi, wu nigd ntsugdreske,
kidd rdgemmdte, gulesene, wu pdnge, ," kono dbaye tdtdrd. Tdtaye:
"abani, wu bare rdgesko kiddro ," kono abdntsuro. Abdntsiye:
"ni bdre kiddro gonemmdte, kdgenem wu pdngl, lene, ndmne!"
kono tdta bare gotsendro. Kuril tilo tsitse, ise, fugu dbaben dd-
gono, abdntsuro: "abdni, ngo, wu iseskl ndnemmo," kono abdn-
tsuro. Abdntsiye, "ni ndniro iseml, wu nigd ntsugoreske, kidd ni
rdgemmdte, gulesene, wu pdnge'," kono tdtdrd. Tdtaye: "abdni,
wu kidd kdgelbe rdgesko," kono abdntsuro. Abdntsiye: "tdtdni
ni kidd kdgelbe rdgem, mi kdgenem pdngl; lene, ndmne!" kono
tdtdrd. Tdta letse, ndptse.
Kedri tdtodntse drdsgusd bobdtse, "tsinogd, ddnogd, ndndi
mdndndd nemffnu hgdsd, pdngl: nditsd Unogd, pdndon ndmnogd,
28 V
nduye, kiddntse ndio baditse, Isede, ivu nandiyd
kono dbaye sandiro. Sdndi ngdso nd dbaben tsitsa, pdntsdro
le'tsa, ndptsa: tdta nembdrbu tserdgena letse, runtsen ndptsi; tdta
saber tserdgena letse runtsen ndptsl; tdta bambuda teerdgena letse,
runtsen naptSi; tdta kdgel tserdgena letee, runtsen ndpttsi; tdta
bare tserdgena letse, runtsen ndptsl: sdndi drdsguso tilo tilon dd-
yarta,) ndbgeda.
Nabgeddnyd, koa krige tserdge, Utse, pdto meiben ndptsena,
kdntdge ndl kttenyd, mei labdr krigebe bela kerdiben pdnts'i.
Pang any d, kogandwa bobotse, ndntsuro kdsio; kaslnyd kogand-
waye: "dndi bobosdml, ngo ndnemmo isye," keda meiro. Meiye
sandiro "bela kerdiben labdr krigebe ivu pdngl, atemdrd nandigd
bobongedasko : lenogo, pdndon sabqrdtenogo! bdlid lenogo, bela
kerdibe, krtgita tsd, icu pdngandte, tinogo, rorogo, kutogo wuro!"
kdno meiye kogandwdro. K6gana ngdso mdna meibe pdntsa, letsa,
sabardta, bela ke'rdiberd legeda. Legeddnyd, ke'rdl sandigd tsdmi:
kerimyd, ke'rdl ngdso tsitsa, sandigd tsdbdlan kdbgeda. Kabge-
ddnyd, kogana ngdso sabardta, kerdlwa lebdla baditsei. Badlge-
ddnyd, kerdlica kogana yoktsei, krige kogandbe ngdso ndmtci
kdnguleiro: kogana ngdso tsagdsin, kerdnva sandigd dutsei. Tdta
kedribe, si abdnteuro: "wu krige rcisko" tsdnndte, ke'rdl sigd
tsesesl. Kdgana nadso pdtoro tsagdse , isei. Kasinyd, letsa, meiro:
"bela kerdibe sunotem lenyendte kerdisote, andigd dusa, wolte
ndnemmo kdsye,'" 1 keda meiro kogandwdye. Meiye sandiro: "ker-
diwdte dm 'ddgu, tses/so?" kono meiye sandiro. Sandiye: "tdta
kedribe, ndnemmo kriguro isendte, si tiloga tseseso," keda meiro.
Mci kdm bobotee, "aba koa, lene, aba kedriro guile, tdtdntse,
ndnyin degdndte, kriguro ndteske; legdnyd, sigd krigiye tsetsl,
guile aba kedriro!" Koa letse, aba kedriro: "aba kedri, mei
wugd sunoto ndnemmo, tdtdnem ndntsuro letse, ndptsendte, kriguro
legdnyd, krigiye sigd tses^sl, kono meiye, wu iseske, niro guln-
tseske, pane! tse, meiye wugd skinoto ndnetnmo," kono dba ked-
riro koaye. Aba kedriye: "tdtdni sigd 'ktddji rdgem?' neske,
kigoresgqnyd, si ivuro: 'krige rdsko^ kono, si ago tserdgena, tse-
bdndi," kono dba kedriye. Koa krige tserdgendbe mdna tldtsL
Bdrbft, kedriye sigd kigorenyd, "irubdrburdgesko" tsdnndte.
29
si kuye tsitse, ago dmma letse, nddltsin, bdllye letsin, sigd mbeld-
tsei, si ndtseni. Kdbu tulo tsitse, pdto kodberd letse, per kodbe
tsergerena, koa lettsin: barbie, letse, pdto kodben tsinna peremtse,
per kodbe tergSrena, bdrbu wuitse, tsulugin tse, per tsetse; kilu-
genyd, koa per ma tsitse, sigd tsuru, tsetd; kitdnyd, burgu tsdke,
dm belabe ngdso tsftsa, isa, koa permdga bdndtsdga, bdrbu tsdtei.
Bdrbu ketdnyd, kdaye; "bdrbute aft, sird diyenf" gdnyd, dm be-
labe: u bdrbu perbete, sigd tdmia , nd tdmmdten ntseotso degd!"
keda dm belabe. Bdrbu tsetsa, tsasdte rdtsagei. Rogegdnyd, koa
tilo bobotsa: "dbd koa^ lene, aba kedriro guile, ngo tdtdntse per
nddltsin, dugo dndi sigd ruiye, teiye, roge, lend, aba kedriro
guile, pdntse;" tsa dm belabe koa kenoto. Koa letse, aba ked-
riro : u aba kedri, dm belabe wugd ndnemmo sonote kddisko, iseske,
niro gulntseske, tdtdnem letse, per koabe syugontselan tserge'rena,
tdtdnem letse, tse wuitse, per tsetse, tsuliiginte koa perma tsitse,
sigd tsetd burgu tsdke, dm belabe ngdso ndntsuro isa, sigd bdnd-
tsdga, tdtdnem tsdtd, tsasdte, rdtsagei, keda dm wuraye, wu niro
iseske, gulntseske, tsa dm belabe, ndnemmo skenoto," kono koaye
aba kedriro. Abakedriye: "tdtabdrbu sigdkoreske: 'kidd nddso
rdgemf gasgdnyd, siwuro: nembdrbu tserdgo tsdnndte, ago tserd-
gendte, si tsebdndi" kono aba kedriye. Tata bdrbube ddtsi mdndntse.
K6a sdberma tsitse, sabardte pdntsen, kaligimontse lemdnyin
Idptsi,, korontse laptsl, kaniamontse laptsl, sabardte, tsdbdro gage,
u saber ro leiigin," tse, dbgate, si letsin; letse bela kuyinten sdber-
tse, lemdn gotse, pdtoro woltinte, sigd kdptsd tsdbdlan, lemdntse
tsdmdge, sigd tsesgsi. Labdr dba kedriro tsdgute: "aba kedri,
tdtdnem sdberro letsendte, letse, sdbertse, pdtoro wolte, isyinte*'},
sigd tsdbdlan kdptsd, tsesesi," kedd dba kedriro. Aba kedriye:
"wu sigd 'kiddfi rdgemT neske kigoresgdnyd, siwuro: ' saber rd-
gesko,' kono: si ago tserdgendte tsebdndi," kono dba kedriye koa
saber tserdgendro. Sdbermdbe mdndntse ddtsi.
Bambuda, si: "kdsugu, belamdsibero dm belabe tsitsa, letseiya,
si ngdfon tsitse, letse, tsdbdlan gerdte, dm kdsugun tsitsa , pdtoro
isei, tsuruiya, kdptse lemdn dmma tsemdgin, wdtsiso tsedin: dm
*) the same as isinte.
30
tiigd mbeldteei, si noteeni." Kdbu pal tsftee, letee, tedbd kdsu-
guben gerdte, kodhgd kdm 'di kdsugun tsitsd, pdntsdro write, si
tsurui. Kirunyd tsftee, sandigd kdptee, u lemdntsa mdskin" tee,
badigdnyd, sigd dunon kdted, bdktsd, tses&Ji. Bambuda kesesenyd,
labdr aba kedri pants t. Pdngdnyd, "tdta wu sigd koreske: 'ki-
ddfi rdgemT gasgdnyd, si bambuda tserdgd, kono wuro: si ago
Uerdgendte tsebdndi," kono aba kedriye.
K6a bdremdica kdgelmd ndi gdptse. Aba kedri, sdgd ndi
kitenyd, kdm tilo bobotse, tsunQte u lene, tdtodni kdm drdsguso
isa ndniro, icu kurruntsa, ragesgqna" fee k6a tiloro aba kedriye
kindto. Koa tsitee, nd tdtoa aba kedribero legdnyd, tdtoa kdm
'di pdton geptee, tdtoa kdm 'diro: u wu ndndord, kddisko, abdndo
li'iigd sunote ndndord, iseske, ndndi kdm drdsguso bobontsaske,
ndntsuro, drogo, nandigd ntsdruiya Iswdgl," kono abdndoye, tee
tdtodro gulgono. Tdtoa kdm ^di tsitsa, ndntsuro legeda. Lege-
ddnyd, tdtodye abantsdga bobotsa u ngo andiga bobosdmin, kono
kdaye andiro, dndi pdngeiye, dtemdro tsinye, ndnemmo kdsye,"
keda tdtoa kdm ''diye dbdntea kedriro. Abdntsa mdna tdtodbe
pdntse, tsitse, nemtsen tsulugu, ndntsdro kddio, kadinyd, sandigd
kirunyd, burgo sandigd bobotsena, sdndi kdm drasge ndntsuro
isa; kernia sandiga bobogdnyd, tdtoa kdm Vt ndntsuro isa, si
kiru. Tdtoa kdm ''digd kigord: u wu nandigd burgo bobongedas-
ganyd, ndndi kdm drasge isu ndnird, ku nandigd bobongedas-
gdnyd, ndndi kdm ^di isu ndniro? nda sdndi kdm dege gdpteen-
dtef" tee aba kedriye tdtoa kdm ''digd kigoro. Kigorenyd^ tdtoa
kdm ''diye: "abdnde^ sdndi kdm dege gdpteendte, tilo kogana tee-
rdgo fee, nd meibei'd Zefee, meiye kriguro tsunote; leg any d, kri-
giye tsetsi," keda aba kedriro. Aba kedriye: u nda kdm ydsge
gdpteendte?" kono sandiro. Sandiye: u kdm tilo sdberma, sdberro
legdnyd, letse, sabertse, pdtoro isyinte tsdbdlan sigd fe"e/f," keda
aba kedriro. Aba kedriye: " nda sdndi kdm ''di gdptsendte?"
kono sandiro. Sandiye: "tilo bdrbu, si kdbu tilo t$itse, letse, be-
lamdsin per dmma nddltse, sigd tsdtd, rdtsagei," keda aba ked-
riro. Aba kedriye: u nda tilo gaptsendteT' 1 Sandiye: "tilote si
bambuda , Zefee, tedbd kdsuguben gerdte^ dm kdsugun tsitee^ pd-
toro wolta, tseiya, si tsuruiya^ kdptse, ago dmma tsemdgin wd-
31
ttiiso. Kdbu tilo tsitse, letee, tsdbd kdsuguben gerdte, dima bunye-
gdnyd, kodngd kdm ''di kdsugun tsitsa, pdtoro isei; si kirunyd,
tsitse, kdptse, 'dgontea maskm" 1 tee, badlgdnyd, kdm 'di sigd
dunon kotsa, bdktsa, tsesffst," keda tdtoa kdm 'dtye aba kedrirS.
Aba kedriye: "ndndi kdm 'di gdmnu: kiddfi, ndndi kdm
'dite dfin?" kono aba kedriye tdtoa kdm ''diro. Tulo tsitse:
"dbdni, wu niro bur go wuga 'kiddfi rdgernf nem skigoremmia,
wuye niro: ( bdre rdgesko" 1 gulnganibaT" 1 kono tiloye aba kedriro.
Aba kedriye: "vruse.) tdtdni, ni kidd ngala pdndeml: lene^ndmn^,
tdtdni, ni dngalwa; dngallemte wu gani niro ntsisko, alia tilo niro
ntsd," kono aba kedriye tdta bdremdro. Tilo tsitse 7 fugu dbaben
ddgono, dbdro: "abdni, ni andigd bobosdmin," kono dbdro.
Abage: "wuma nandigd bobontsasko, ni tilonem gdptee, nig a,
ntsugoreske, kiddfi ni dimin?" kono tdtdro. Tdtaye: "a5am,
bur go andigd bobosam, dndi kdm drdsguso skegoremmia, wu niro:
t abdni 1 kidd kdgelbe rdgesko neske, gulnganiba?" kono kdgelmaye
abdntsuro. Abdntsiye: "m tdtdni kidd ngala pdndeml , muskon
ngaldro tei! ni dngalwa: Jdddte wu gani niro ntsisko, alia tilo
niro kiddie ntso, ngaldro muskon tei; wu nuskia, ngdfSnyin ni
kdgelmdwa, yaydnem bdremdtva kaldndo dmpdteau ngdftinyin;
wdgeya, ndndi allay e kdmu ntedde, tdta ntedde, pdndonndmnu-
wla, tdtdndoro, kidd ndndi diwite, tdtdndoro yekketiogo!" kono
aba kedriye, tdtodntse kdm ^di gdpteendrd.
"Kdm, ago rontsiye tserdge komdnde Iog6tfna, komdnde siro
ago tserdgendte tseino," kono aba kedriye. Tdtdntse bdreman
kdgelman, sdndi ndi kdrgu; sdndi dege kidd tsardgena, komdndega
logotsandte, komdnde sandiro keino.
Mdna aba kedri tdtodntse kdm drdsgudbe, dtema wu neme-
tsei pdnesgandte, wuye niro nem/neske, ni argaldmnemin ngaldro
rufunemmdte, ate ddtsi.
5. Mdna p$ro burgodbe.
K6a, si perontse tilo kdrite, tsairo ngdso tsardgena, nem-
kdrltentsuro. Aba perobe, si sandigd tsurui. Tsairo kdm 'di
32
kdmpigitd, kdbu tilo tsfted, nd perobero kdSSo. KaSinyd, peroro:
"dndi ndnemmo kdsye," geda, teairo kdm 'diye. Peroye tea fro
kdm 'diro: u dfi ndnyin mdnuwl?" tee klgoro tea fro kdm 'digd.
Tsairo kdm 'diye: "dndi nima nteerdge, ndn&mmo kdsye," keda
teairo kdm 'diye peroro. Pero tsitee, nd abdntsibero Utee, aban-
teurd: "iigo teairo kdm *di fsdna ndniro," kono abdntsuro peroye.
Aba t&itee, tsuluge, nd tsai'ro kdm 'dibero kddio. Kadinyd, teai-
roagdkigord: "dfirdgii, tatodni, ndniro kdssu : >? " kono aba pe robe
teairodro. Tsairoaye aba perobero: "dndi kdm 'di'so kampigite,
nd peronembero 'kdmwo rage' nye kdSye," keda tsairowaye aba
perobero. Aba perobe mdna teairdicabe pantse, teai'roivdro: "le-
nogo, beldndon ku bdnuuna, balm droao, kdm peronite kdmuro
teerdaendte ndndi t&faru," kono aba perobeye teairodro.
Tsairoa mdna aba perobe panted, woltd, beldntedro letea,
bdtsd; dinid u-dgdnyd, tijited, kdsso nd aba perobero. Aba pero-
bei'o: u ngo dndi isye ndnemmo, mdna bisgd nemesagammdte,
ate mar o dndi ndnemmo kd&ye, " keda tsairoaye aba perobero. Aba
perobe mdna teairoabe pdntee, teairodro: "ndmnogd, guresenogo,
dugo wu Uneske kasugun gdbaga yifuske, kuske, nandiro gdba-
gdte kuskla, mdndni nemenginte nemengla, ndndi pdntsau , " kono
aba per obey e tdtodro. Tdtoa mdna aba perobe panted, ndpteei.
Nabgeddnyd, aba perobe tsitee, kiillo gOtse, kdsugurd letsi. Le-
gdnyd, nd gdbaga tsalddinno letse, gdbagd teifu, wolte, gdba-
gdnteua nd tdtodbero isl. Kadinyd, perontee bobotee; perontee
kadinyd, tdtodro: "tdtodni, ndndi kdm 'di peroye tilo: ndundoro
yiske, ndundoro ddmgin? ngo gdbagdte, pdtelei ndlro renge ntsd-
deskia, nduydye kdm burgo teudute, kdgentee ddteendte, sima
pSronibe koanteugo," kono aba perobe tdtodro.
Tdtoa sabardta, nduye tedneintee gOtee, ndutoro sabardti, aba
perobe sandigd teurui. Aba perobe perontee bobotee nd teairo kdm
'dibero: pero isj. Pifrd kadinyd, aba perobe peronteuro^ aerdsdn
gOtee, tso: u ngo, gerdsdn ate ni beremnem, tatodturo ye!" kono
aba perobeye peronteuro. Pero dbdnteibe mdna pdntee , gerdsdn-
tee gotee, nd tdtodben ndptsL
Pfro burgowa, dbaye noteeni, tdtoaye ndtedni: pero si kdm
teerdaena si noteena. Aba perobe letee, pdntsen ndptsi-, tdtoagd
33
guretsin, tsdnei ndutoro , "nduydye kdm burgo tsudute ddtsendte,
Sima perotibe kod n tse, Si ndptsl, aba perobe. Pero gerasdn be-
remturo badftsi, tdtoa liferdntsa gotsd , nduto baditsei. Pero bur-
gowa, tdta tserdgendro gerasdn kdfuguro beremtsin, tdta wdtse-
ndro gerasdn kuruguro beremtsin: tdtoa tsdnei tsadutin, pero
gerdsdm beremtsin , tsairoa tsadutin, kau ddbu tsetl^ tsdnei tsa-
dute ddtseni) pero sandigd tsurui^ gerasdn beremtse^ sandiro tsin,
sdndi tsadutin. Kau lasar kitenyd, tdta gerasdn kdfugua, tsdnei
tsudute ddtsi) tdta gerasdn kurugua^ tsdnei tsudute ddtseni.
Aba perobe tsitse, ndntsdro isi. Kadinyd, tdtodro: u kodge-
sobd dutu ddtseni tsdneite? " kono aba perobeye tdtodro. Tdta tilo
tsifee, tsdneintse gotse, aba perobero: u abdni, ngo wu kdge du-
teske ddtsi," kono tdta tiloye aba perobero. Tdta tilo kdgentse
ddtseni. Aba perobe sandigd tsiirui. Sdndi aba perobega tsdrui.
Aba perobeye: "tdtodni, wu nandiro, peroni tilo, ndndi kdm ''diso*}
'per 6 rage'' nu, ndniro kdssu, wu kdm kerengin bag 6; dtema.ro
gdbagd yifuske^ tsdnei ndiro renge^ nandiro ntsddeske, peroni
bobonge, nandiro gerasdn beremtse, ntsdde 'ndndi tsdnei dutogo' 1
neske; ndndi tsdnei nduto badigou^ wuye nandiro: ''kdm burgo
tsudute tsdneite ddtsendte^ sima k6a peronibego" 1 neske nandiro^
ndndi pdnuwlbd?" Tdtoaye: "dba^ dndi pdnye mdndnem^ ngo
koa tsdnei tsudutena^ sima koa perobego, koa tsdnei tsuduteni, si
koa perobe ganV
Pero burgowa, kdmpigl tdtoa kdm ^dibe si kdmgono. Aba
perobe, siperontse, gerasdn beremtsinte, koa tserdgendro kafuguro
beremtsin j aba perobe si notseni. Koa ivdtsendro kuruguro berem-
tsin, koa si notseni. Pero si kodntse keretsena, abdntse notseni.
Aba tdtodro: u koa burgo tsudute ddtsendte perote gdtsla, sima
kidd tsede duan, perote dmpdtsono, koa tsudute ddtsenite, pero
gotsta, kidd duan tsede, pero dmpdtsonobd?" kono dba perobeye.
Tdtoa kdm ''di sdndi tsitsa, beldntsdro legeda: tdta burgo tsdnei
tsudute ddtsena, peroga kdmuro gogono. Mdna pero burgodbe
wu panesgandte, dtema ddtsl.
*) for: ndiso.
34
III.
FABLES.
1. Man a kuguiica ngampdtudbe.
Nyampdtu tsitse pdntsen, nd kuguibero foe, kuguiro: "wua.
tiyfta sobdte!" kono. Kuguiye: "ni ivugd sdbdro serdcfemi?" kono
ngampdturo. Ngampdtuye: "iru nigd ntserdgeskl sobdro," kono
kuguiro. Ngampdtu letse, pantsen nabgdnyd, tdtdntse tsunote nd
kuguibero: "Une, kiiguiro guild: ball taivdtse, foe, bdamdsiro
u'ugd sdrdttgu," tse tdtdntsuro, nd kuguibero sigd kindto. Tata
tjjftee, pdto kvguibero foe, kuguiga laficitse, Kugui tsitse, sigd
kigoro: "tdta ngampdtube , ydrmd ndniro kddim?" Tata ngam-
pdtitbeye: "ii'u yermd kddisko, ydni wugd sundto ndnemmo" Ku-
guiye: "nemene, nenuj ydnemye ntsunotendte , nemene! wupdnge"
kono tdta ngatnpdtubero kuguiye. Tdta ngampdtube kuguiro gul-
tsla, siye: "wu Unge" tse, tsdbd gotse, pdntsdro legono.
Legdnyd , kugui tsitse, tdtdntse bobotse: "lend, ngampdtuga
kore, loktefi belamdsiro lenyen?" gono. Tdtdntse abgdtenyd leturo,
tdtdntsegd bobotse: "woltene, are, niro mdna tilo gulnge," kono
tdtdntsuro. Tdta wolte, nd ydntsibcro kddio. Tdta kadinyd, ydn-
tsiye s/'ro: "nd ngampdtubero lenemla, stye mdna nemSntsegendte,
sumonem peremnd, ngaldro pane, foemia, wuro guile!" kono ku-
guiye tdtdntsuro. Tdta letse pdto ngampdtubero; ngampdturo
saldmtsege; ngampdtu tsitse, ndntsuro kilugenyd, tdta kuguibe
ddadta. Ngampdtuye tdta kuguibega kigoro: "qfird ydnemye
nginoto ndniro?" kono tdta kuguibero. Tdta kuguibe "ydniye:
foeske, niro gulntseske: ' loktefi tawdnyen belamdsiro'?' Ngampdtuye
tdta kuguibero: "Und, ydnemmo guild, gubogem kokorio tsdkia,
tsitse , foe, lenye belamdsiro: aft sigd tsebuigot' 1 ''*) kdno ngampd-
*) see 281, 1.
35
tuye tdta kuguibe i'6. Tata kuguibe wolte, ydntsibero ise, ydn-
tsuro: "wu nd hgampdtubero, sunotemmdte, ngo lenge, Iseskl^
kono ydntsuro. Ydntsrye siro: "ngampdtuye aft gono? mdna ne-
metsendte, wurd guile, pdneske," tse tdtdntsuro. Tdtdntsiye:
"ydni, mdna ngampdtuye nemijtsendte , 'lenemta, ydnemmo guile,
yubogem kokorio tsdkia, ise, lenye: afi sigd tsebuif," gono ydn-
tsuro.
Ydntsiye: "tdtdni, lenogo, bonogo nemdon, wu tndnangam-
pdtube pdngl^ kono tdtdntstiro kuguiye. Tdtoa kuguibe mdna
ydnteabe pdntsd, letsd, bdtsei, ydntsaye bdtsi. Kqnemtsa letteet,
dugo gubogem kokorio kcakenyd , ngampdtupdntee, tsitse, sabardte,
kugui guretsin, "we, Unyen" tse. Kokorio ndiro tedkl ^ ngampdtu,
tsdbd ivutsin kuguibe , <c 'ise lenycn" tse. Kugui pdntsen tsitseni,
dinid u'dtSi. Dinid wdgdnyd, ngampdtu, pantsen, tSitse, pdto ku-
guibet'd kddio, ise, kuguiro: "kugui, tdtdnem ndniro nOtem, t lok-
teft, ttiinycrf nern, ivugd skigdrem, ivuye tdtdnenimo: 'lenenua,
ydnemmo guile, gubogem kokorio tsdkia, ise, lenyen" 1 neske tdtd-
nenimo, gullesgqndte, niro gulentseniba , ni pdnemiti ndmnem,
dinid wdgono?" kono ngampdtuye kuguiro. Kuguiye: "yd ngam-
pdtu, witgd sObdmdro skirdgem kwoya, wute dinid bunye, pdnyin
tsinge lugeskin bdgo," kono ngampdturo. Ngampdtuye kuguiro:
"ni dji rinem, 'dinid bunye lugeskin bdgo^ neminte? dfi tsdbdlan
degd?" kono kuguiro ngainpdtuye.
Kugui ngampdtube mdna pdntse, sabardte, tatodntse bobotse:
"drogo, ngampdtuga yardugeogo belamdsiro !" Tdtoa ngdso tititsa,
tsdbdro katumungd, ngampdtu fuguro kdtse; dbgatdnyd leturo,
tdta kuguibe ndi ngampdtuye tsetei: kiigui tsurui, tatdntse ndi
iigampdtuye tsetdna. Kuguiye: "yd ngampdtu, tsdbamdro gdgende,
tdtdni kdm*) ndi tdmin?" kono ngampdturo kuguiye. Ngampd-
tuye: "tdtdnem kdm "* di tdsgqndte , sdndi leturo**) dunontsa gand,
atemdro wu sandigd ngdntSin gohge, lenye. ." Kuguiye "nidtema
tamdnem kicoyd, icfia nyua sobdndete pdrtsciye," kono kuguiye
ngampdturo. Ngampdtuye "ni sobd wdneml kwoya, kolontseske,
pdnemtHO Utadmmi" kono ngampdtuye. Kugui tsdbd pdtobe go-
*) 201. **) 262.
36
gdnyd, ngampdtu pdrtse, kqld kuguibe tsetei; kitgui burgu tsdkin.
Am belabe pdntsei ngdso, tsitsa, tsagdse, kasinyd, ngampdtu kqld
faigwiftt tsetdna kdssin. Ngampdtu dm belabega kirunyd, kuguiga
kolotse, tsegdse, kdragdntsuro gdgl.
Kugui ddgdta; dm belabe kuguiro: "ni tsoli, ni, kugui,
tSinem, lenem, ngampdtu sobdnemin? dndi bitrgunem pdnye, nd-
n&mmo isyende kwoya , nigd ntsetse, tatodnem ngdso tsurore, kdra-
gdntsuro gdgin," keda dm belabe kuguiro. Kugiiiye: "alia bdrga
tsake: ndndi ivuga semdguwi tsl ngampdtuben" kono dm belabe ro.
Am belabe sir 6: "kute komdnde dsirnem tsdktsl, ndten fugun ate
nyua ngampdtua sobdtuici! ngampdtu si burgon niga k&ntsl: ka-
Idnem life, ndten fugun, ngampdturo!" keda dm belabe kuguiro.
Yimtema ngampdtua kuguiwa sobdntsa pdrge da , keda dm wurage,
uni pdngosko. Ate cidtsi.
2. Mdna gutsiganwa kokodbe.
Gutsigan letse, pdrl gesgdben ngepal pitse, botsege, tdta kdl-
tse, kihigu. Kilugenyd, letse, kombu tdtodntsibe mdtdro; kombu
tsebdndin bogo, tdtodntse ngdso kdndro*} tsdsirin: gutsigan ago
tsidena notseni. Kabu pal tsitse, nd sobdntsibero letse, sobdn-
tsuro: u sobdni ivu ndnemmo kddisko," kono sobdntsurd. Sobdn-
tsiye sir 6: u dfi rdgem, ndniro kadim?" Siye: u tatodni kdndwa,
kombii ndnyin bdgo, atemdro ndnemmo kddisko: wuro burgo se'k-
kelie!" kono sobdntsurd. S6bdntsiye Siro: "dinid wdtsta, tsine,
kuluguro lenem, kultigute wunem, koko mbetsi kwoyd, woltem,
isem dinid bunetina, lene, tsl kuluguben bone, sinem and, mus-
konem dne, simnem tsdnne, kadeg nernnetn, nd tulon bone, dugo
dinid wdtsla, kokotsdlugu, nigd ntsdruiya, ivoltd, pdntsdro letsd,
dmtea pdtobe ngdso bobotsa, isa, nigd muskon ntsdtd, gerntsei:
"ate ni sandiro mandgemmi, keden nemne!" kono sdbdntsiye gu-
t&igdnno.
') 149.
37
Si mdna sdbdntsibe pdntse , dinid bunyegdnyd, gutsigan tsitse;
kuluguro ley any a ^ koko ngdso kaigdntsa yetsei', sigd kerunyd, letsa,
tsedlga nkiben gerdtei. Gutsigan wolte, pdntsuro ise, bogono; bo-
gdnyd, tawdtse, kuru wolte , kuluguro letse, koko sigd tsdruni:
si ildn letse, tsl nkiben, botse, "niiskl" tse } smtse dtse, muskontse
afee, tsintse atse, simtse tsdktse, Si botsena dugo dinid wdgdnyd,
koko tilo tsitse, "dinid wdtsl," tse; degdro kilugenyd^ (jtitsigan
bogdta si tsumi; wolte, letse, koko ngdso bobotse: u drogo, ngo
ago lagd, tSinna pdndeben nUna, iigo si bogdta wukiruskd', kirtts-
gdnyd^ atetndro ivolteske nandigd bobogosko." Koko ngdso tsitsa,
sigdtsdgd, kelugenyd, gutsigan, tsl pdntsdben bogdta, sdndi ngdso
tsdrui: sdndi notsdni, gutsigan burg on sandigd kotsena. Sdndi
wolta, pdntsdro letsa, serea gandtsa: u aft diyen? ktim ndntse
tsulugena nonyende ise, tsinna beldndeben nuna," keda. Amtsa
wurdsoye sandiro: u tsmogo ndndi ngdso lugogo degdro, kdm nuna
ate gernu, ydtii kuyinten, kolonogo!" keda dmtsa ivuraye sdndi
ngdsoro. Sdndi ngdso tsitsa, isa, gutsigan tsdtd muskoben, si
tsdtd, sigd gertsei.
Gutsigan burgowa, sandigd tsurui, sdndi notsdni; gertsei gu-
tsigdngd, kaigdntsa yetsei u gernogo, kolonogo! gernogo, kolonogo!"
tsd, keigdntsa yetsei. Sdndi ngdso gtitsigan gertsei. Gutsigan
sandiro mandtsegin bdgo; si sandigd tsurui. Ge'rtsd kuyinturo,
sigd kesdtenyd, gutsigan aim peremtse: sandiye kerunyd, sdndi
ngdso kdnguleiro baditsei. Gutsigan koko kdngulei baditsdna ki~
runyd, tsitse, datse, ngdfon sandigd dtitsin: ndtsegla, gotsin, tsun-
din, fuguro letsin, gotsin, tsundin. Koko tsagdse, kdbu pdntsdro
iseite, gutsigdnye ngdso tulo tulon tsundu ddtsl. Tsigdntse tsum-
bull, tsdbd pdntsibe gOtse, letse ; tdtodntse sigd kerunyd, kunotei
"yande kombu andiro tsugutl," tsd, tdtoa ngdso nd ydntsdbero
kdsso. Isd, ddgdnyd, ydntsa koko tsuro tsigdntsiben tdtodntsuro
foktsege, tdtodntse ngdso koko tsdbu, kdndntsa nui.
Gutsigan, si tsitse nd sobdntsibero letse, sobantsuro: (i sobdni,
mdna bisgd wuro gullesemmdte, mdndte kdrite: lenge, tsl kulii-
gubcn bonge, dinid wdgdnyd , koko icugd skerunyd , sdndi WU nuski
tsd, 'isa, wugdgeresd, sdsdte, beldn kuyinturo wugd kesdtenyd,
sdndi wu burgon sandigd kongana, notsdni, sdndi ( wu kdnusko'
38
tsd, iciiyd yeresei, kuyinturo skesdtenyfi, sim peremye, xandiyd
kirusydnyd, sdndi simni peremyqna kerunyd, nydso kdnytdei ba-
diyeda. Sdndi badiyeddnyd , icu tsineske, sandi'gd nydfon ydskin,
tilo ndyeskla^ ydhyin, yunduskin, ndi ndyeskla, yonye, yunduskin,
iiydso kdbu pdntsa tsabdndinte^ wu yunduske, iiyergeni tsumbttll;
nyeryeni yimbuluske, nd tdtodnibero kuske, tatodni nydso isd nd-
niro, koko tsuro iiyeryeben, tdtodniro fokkesk^, tsdbu, kqndntsa
nui " kono yfttxiyanye sobdntsiiro. Sdbdnteeya wusdtse : "alia bdrya
tmke, wuro biiryo sekkelimi" kono sobdnteuro.
Giitsigdnwa sobdntsfta bur go foktsa , letea, koko pdntsa n ndb-
yatdyd, dteyeima tsdde, tdtdntsa dmpdteei. Kermdte koko kulu-
yidati yiltseiya, kdm letSin, tsdruiya, nydso kedey nenttsci, "gu-
ttsiyan i*iii" tsd, sdndi kdryu kermaydye. Ate mdna y
kokoii'dbe wu pdnesyqndte, dtema ddtSl.
3. Mdna kenyeri kdmuntsuabc.
Kenyeri kdmuntse tdtd kedmbo; tdtd keambunyd, kodntse bo-
botse, kodntst'iro: "-icu tsdnei rdyesyqna mdne^ tciu'd se! n kono
kdmu kenyenbeye kodntsuro. Kod mdna kdmuntsibe pdntse, kd-
muntseyd tsuyore u tsdnei ilifi rdgemf" kono kdmuntsuro. Kd-
muye "u'u kdtiyl kqmdunbe rdyesko" kono kodntsuro. Kod mdna
kdmube pdntse, tsitse, nd kuyuibero leyono. Lcydnyd, kuyuiro:
u yayd kvyui, wu niro mdndni tilo, kdmuniye yulesena, niro yu-
lentseske, pane!" kono kenyenye kuyuiro. Kuyuiye: "mdndnem
yulesene, pdneske" kono kuyuiye kenyenro. Kenyeriye "yd kuyui,
kdmuni bisyd tdtd kedmbo; kedmbunyd, iciiro si tsdnei ilff/ma
^cdt8^^*) kdtiyl kqmdunbe tserdyo, kono wuro: dji diske, kdtiyl
kqmdunbe pdndeske, siro yiskinT" 1 kono kenyei-iye kuyuiro. Ku-
yuiye: u deyd, niro bur yd tilo ntsekkeliske , kdtiyl kqtndunbete ni
tMbdndem: lene, duyulyuliml bobdne, kiiytd bobone, nyampdtu
^t ken bobone, btdtu bobone, dzddzirma bobone, kiiryult
*) 332, 4.
39
bobone, kqmdun bobone*'), ngdso, bob&nem, logone: " mdrtegenogo,
drogo, kuloni kdt&imwa" nem sandigd logonem; iseiya, ni kdtigl
kqmdunbtfe tsibdndem," kono kugtiiye kenyeriro.
Kenyeri mdna kuguibe pdntse: dm sigd tserdgendte ngdso
bobotse: ndntsuro kasinyd, si sandigd logdtse; sandiye logontse
pdntm, wolta, pdntsdro legeda. Legeddnyd, dinid ivagdnya,
burgon dugulguleml tsitse, bdnontse gotse, kdtsagdntse gotse, kulo
kenyeribero legono. Legdnyd, kdtsagdntse ts&diro koktse^ bdrero
badlgono. Kenyeri tsuro kulontsiben ndptsena, dugulguleml bdre-
tsin, kugui kddio. Kugui kadinyd, kenyeriro: "ndu fugunyin
-/so?" kono kenyeriro. Kenyeriye: u ngo^ dugulguleml isena bdre-
tsin , " kono kenyeriye kuguiro. Kugui diigwlguletnl kirunyd , gotse
tsundl; kindunyd, kugui bare baditsl, bdretMn.
Ngampdtu tsitse, kuloro kddio. Kadinyd, kenyeriro: "yd
kenyeri, ndu fugunyin fc8? a gdnyd, kenyeriye ^ u dugulguleml
wo." Ngampdtuye: "nda dugulgulemiT'' gdnyd kenyeriye u dugul-
guleml kuguiye tsundl" gonoj u nda kuguite?" "tugo kugui bdre-
&W Ngampatu letse, gotse , kuguigd tsundl; ngampdtu si tilontse
bdretsin.
Kerit&igono, tsitse , ise; kuloro kadinyd , kenyeriro: "yd ken-
yeri, ndu fugunyin iso?" tse kenyerigd kigorenyd^ kenyeriye sird:
"dugulguleml wo." Siye: u nda dugulguleml '?" tse kenyerigd ki-
gorenyd, kenyeriye: "dugulguleml kuguiye tsundL" Siye: "nda
kiiguiteT'' "Kugui ngampdtuye tsundl." "Nda ngampdtute?"
"Ngdj ngampdtuye bdretsin." Ngampdtu keriye gotse, tsunde,
keri si tilontse**') kulolan bare badigono.
Bulte tsigono; tsitse, kuloro kadinyd, kenyerigd kigoro u ndw
fugunyin wo?" tse kigorenyd, kenyeriye bulturo: "fugunemin du-
gulguleml wo." Siye: "nda dugulgulemltet" " Dugulguleml
kuguiye tsundl.'''' u Nda kuguite?" "Kugui ngampdtuye tsundl.' 1 ''
u Nda ngampdtutef'' u Ngampdtu keriye tsundl." "Nda kerltef"
u T'ti{/o keri bdretsin" kono kenyeriye bulturo. Bultu keri tsurui;
kirunyd , letse tsetd, tsundl. Kindunyd^ bulte letse, bare baditsl.
Badlgdnyd, dzddzirma tsitse, bdnontse g6tse, kuloro w?. Ka-
*) 204. **) 205,4.
40
dinyd, kenyerigd kigoro. Kigorenyd, kenyeriye siro: " dugidgu-
leml burgdtse,*} /so," gdnyd, stye: "nda dugulgulemlte?"
"Kuguiye tsundl." "Nda kuguite?" "Ngampdtuye tsundJ."
"Nda ngampdtute?" "Keriye tsundl." "Nda kente?" "Bul-
tiye tsundl." "Nda bultu?" "Tugo si bdretsin." Dzddzirma
bultugd ki>*unyd, ise, sigd tedta, tsetse, bultegd tsebit,, bare baditsL
Badlgdnyd^ kurgull tsitse, bdnontse gotse, kuloro isl. Ka-
dinyd, kenyeri ndptsena, kurgull teurui. Kirunyd, u yd kenyeri,
ndu burgo fugunyin fed?" gdnyd, kenyeriye sird: "dugulguleml
iso" Siye: "Nda dugulgulemlte?' 1 '' "Kuguiye tsundL "Nda ku-
yuite?" "Ngampdtuye tsundi" "Nda ngampatuteP'' "Keriye
tsundL " "Nda kerite* " - "Bultiye tsundl. " "Nda bultutef " -
"Dzddzirmaye tsundlT" 1 u Nda dzddzirrndtef^ "Dzddzirma tugo
si bdret#in," kono kenyeriye kiirguliro. Kurgull fuguntse wu-
gdnyd, dzddzirma bdretsin**} tsurui. Kirunyd-) letse, dzddzirma
tse'td, moltd, dzddzirmagd tsdtsl. Ketsinyd, letse, bare baditsL
Badlgdnyd, kamdun tsitse, bdnontse gotse, kuloro isl.
Sdndi ngdso, kenyeri sandigd biirgon kotsena, sdndi notsdni.
Kamdun kenyerigd kigoro: "yd kenyeri , ndu fugunyin -feo?"
gdnyd, kenyeriye siro: u dugulguleml frd." Siye: u nda dugulgu-
lemite?" "Kuguiye tsundl.'''' u Nda kuguite?" u Ngampdtuye
tsundl." u Nda ngampdtute?" "Ke'riye tsundl.'" "Nda kerlte"*" -
u Bultiye tsundl" "Nda bultutef'' "Dzddzirmaye tsundL" "Nda
dzddzirmdte?" "Kurguliye tsundl" "Nda kurgullte?" "Kur-
gull tugo si bdretsinj' kono kenyeriye kamaunno. Kamdun mdna
kenyeribe pdntsl. Kenyeri si burgowa , kamdun notseni. Kenyeri
mdrbd Idtse, kdndan kolotsege^ tsl mar babe butsin tsdktse, kdtl
pitsegena. Kamdun si tsuruni. Nd kurgullbero leg any d, kurgu-
llga lebdldro tsetd, syua kurgullwa lebdld tsdde^ woltd, letsd,
mdrbdro kamdun tsukkurl. Kikkurunyd, kurgull ngd/oro woltL
Wolgatenyd, kdragdntsuro letsl. Legdnyd, kenyeri tsitse; nd
mdrbdbero kadinyd, kamdun tsurd mdrbdben tsurui. Kirunyd^
letse, tsendntse gotse, ise, kdtigl kamdunbe tsesirte, gotse, ndkd-
muntsiberd kedto. Kedtenyd^ "ni tsdnei nddsoso wdnemml, ' kdtigl
*) 303, i. **) 221.
41
kqmdunbe rdgesko" 1 nem wuro gullemmdte , kii ivu Allaye bdndsege,
ago ronemye tserdgendte, mi niro kuskl, iigo &'," kono kenyeriye
kdmuntsuro. Kdmu tsitee , kdtigl kamdunbe nd kodntsiben tsemdge,
tatodntse tsurdre, kdtigl kamdunben tsdkkono. Yimtema kenyeri
kdmuntsua dtemd kedo.
Kdmu kenyeribe, si, kodntse bundl dinidbe ngdsoga burgon
koteena, kdmu si notseni; koa sigd burgon kotsena, si notseni.
Yimtema nogono kodntse burgowa. Kermdte nduydye burgowa,
tedruiya, si'ro: u kdm ate, burgontse burgo kenyeribS gadi^ tsd-
nyin kdm burgodturo. Ate ddlsi.
4. Kdrabu deldwa bultudbe.
Dinid kand kadinyd, dm 'gdso kqndye tsetei: kombu bdgo.
Nd letsa, kombu mdtseddna notsdni: nduso pdntsdn ndptsdna, ddem-
tei. Kabu tilo bultu tsitse, kdragdro, kombu mdtdro legdnyd, dd-
gel sandi ngubu kulugulan kasdltei; bultu letse, sandird ddtsegi.
Ddgigenyd, bultu ddgelsogd kigoro "mdrtegenogd) wiiye tiglni
kdddfua ndndon kasalteske!" tse bultiye ddgelsogd kigoro. Ddgel-
soye siro: " Yd bultu, kulugute alia gandtse: are, kasdltene!" tsd
ddgelsoye bulturo. Bultu mdna ddgelsobe pdntse , ddgelsogd tsegd,
kuluguro tdmu, kasdltei. Ddgel 1 ), sdndi notsdni, bultu kombun-
fearo 2 ) kddiote 3 ); sdndi kasdltei. Bultu burgowa: ddgel tilo
ddbuben*} tsetd^ nkero twttsege, tsediga nkiben gerdtsl. Ddgel, sdndi
notsdni, kasdltd ddgdnyd, pdntsdro letsei. Legeddnyd, bultu
wolte, tsuro nkibero gdge, ddgel tsetsena gotse, pdntstiro letsl.
Ddgelso pdntsdro legeddnyd, kdmtsa tilo tsdruni; ddgel ku-
rantsdtiye: " dndi ngdso pdtoro wye, kdmde tilo bdgo: nddrdro
kargdgo?" tse, dmtse kigoro. Kigorenyd, dmtse sdndi notsdni;
kura ddgelbe pdntsen nemtse 5 ) ndptsl. Nabgdnyd , dinid wdgdnyd
dmtse ngdso ndntsuro -tsa, kuluguro kasdlturo dptei; dptd, letsd,
kultigu kepdndenyd, bultu ndntsdro m. Kadinyd, ddgelsoye bid-
') 334, 1. ) 181. 3 ) 324. 4 ) 134. 5 ) 303, 7.
42
turd: "yd bultu, ni bisgd ndndero isem, andyua nyua tsuro kn-
luguben kasdlte, pdtoro legeiended, kdmde tilo ruiyends: niba kdm-
dete tarn?" tsd dagelsoye bultu gd keogoro. Bultuye ddgelsoro:
"wiia nandyua tsuro kuluguben kasdlte, dndi ngdso degdro luge,
tsdbd pdndebe gdnyendte, muskonyin ddgel kdmando yetseske g6h-
gana surubd? tigenyin bit rdba? wuro nembdrbu keresegewl?"
kono bultuye ddgelsoro*}. Ddgelso 1 } mdna bultube pdntsd; da-
gelsoye bulturo: "ate ndndero vsem, ntsuruiyende 2 ) : nigd ntsu-
ruiyeya, dndi ngdso tsdpte, nigd ntsetsye ," keda dagelsoye bulturo.
Bultu mdna ddgelsobe pdntse^ pdntmro letsl; letse, bog any d,
dinid wdgdnyd^ tiritse, kulugu, nd ddgelso kasdlteiro kountse*}
gand goUe, gerdtse, isi. Kadinyd, kulugu^ kdrangdnyd, tse-
dlga kesgdben gerdte; ddgelso &a, kasdltei, si tsurui; dag el &igd
tsdrunL Si kountse gotse, mbeldtse, kdld ddgel tilobe kounyin bdk-
tse, ddgel nktro tsiikkuri. Kikkurunyd^ ddgel dmdntse ngdso tdrtd,
pdtoro letsei. Bultu letse, dantse gotse, pdntsuro letsL
Legdnydj tndlam deld tsftse, nd bultubero kddio. Kadinyd,
bulturo: "yd bultu, ndnemmo kddisko," kono bulturo mdlam de-
lay e. Bultuye: "dfi ndnyin mdnemin?" kono mdlam deldro. Md-
lam delay e: "kdmuniso, tdtdniso^ ngdso kdndwa, kombu bdgo,
atemdro ndnemmo kddisko: mdrtegene, tsdbd kombube wuro pele-
segene!" tse mdlam delay S bulturo. Bultu mdna mdlam deldbe
pdntse; ^lene, pdnemin ku bonemia, bdlia sebdn are, nd kombu
pdndeske, buskinte, wu niro pelcntsigusko ," kono bultuye mdlam
deldro. Mdlam deld mdna bultube pdntee, pdntsuro wolte, leise,
bdtse; dinid ivdgdnyd tsitse, nd bultubero isL Kadinyd, "yd bultu,
mdna wuro bisgd gulusemmdte, atemdro ndnemmo kddisko, " kono
mdlam delay e bulturo. Bultu mdna mdlambe pdntse tsitse, fuguro
k6tse, mdlam deld sigd tsegei ngdfon, kulugu ddgelso kasdlteiro
Ifasei. Legeddnyd, kulugu kdrangeddnyd, gedl kesgdben gerdtd,
ndptsei. Napkjddnyd, ddgel ngdso kasdlturo isei; isa, kasdltei
tsuro kuluguben; bultu tsurui. Bultu kirunyd, mdlam deldro:
"ya mdlam, ni wuro ^kandiva^ 4 ) nem, sugoremmdte, rig 6 ago wu
buskinte, niro pelentsegusko : ni burgo dim, lenem, tdmia wu
>) 209. ) 236, 2. 3 ) 125 ,4. *) 162.
I
43
wolteske, pdnyin ndmgla, ni alia log&nem, dlldye bdndntsege,
pdndem tdmla, ndniro kutem, wua nyua gerte, niye kdgenem
(/oW 1 ), wuye kdge gonge," kono bultuye mdlam deldro.
Mdlam deld mdna bultube pdntse, tMtse, runtsen gerdtl. Bultu
tsitse, pdntsuro letsi. Mdlam deld gerdtena^ ddgel kulugulan ka-
sdltei, si tsurui. Kirunyd, tsttse, fuguntsa kdptse 2 ), nkiro gdgl.
Kargdgenyd, si mdlam deld nki ndteena, luptse, nd ddgelsobero
leg any d, si luptsena: ddgel slgd tsdrui bag 6, ddgel kasdltei, ago
tsuro nkiben degdna notsdni. Mdlam deld ildn kdldntse degdro
teetuluge, ddgel tilo tsetd, kdsse, tsuro nkibero tsdJa. Keakenyd,
nki kdntsd ddgelbero gdge: ddgel nui. Ddgel kanunyd, si tsetd^
mbdtse, letse, kuyinten, ddgelntee muskonwa 3 ), tsuluge; ddgelntse
gotee^ nd bultubero legono. Legdnyd, bulturo: "yd bultu, wuro
ago diml: wu kandwa, nd kombube pelesegem , wu leneske, dlldye
bdndsege, kombu pelesegemmdte , wu pdndeski, ngo si; are, gerte,
kdgenem gone, kdge seT" 1 kono mdlam deldye bulturo. Bultu mana
mdlam deldbe pantse, tsitse, tsendntse gotse, dd musko tilo kdmtee y
mdlam deldro keino. Mdlam deld ddntse musko tilo tsemdge, pdn-
tsuro Utsl.
Legdnydj kuru dinid wdtsl. Kuru tsitee, nd kulugu ddgelso
kasdlteiro fee, gerdtl; si gerdgata*}, ddgel notsdni; sdndi ngdso
isa kuluguro. Katumunyd , mdlam deld sandigd tsurui, sdndi ka-
laindo tsddin tsuro kuluguben. Mdlam deld luptse, nd ddgelso
kalaindo tsddinbero 5 ) kddio. Kadinyd, ddgel tilo kura mbeldtse,
tsetei. Ddgel burgu keakenyd, dmdntse ngdso tsagdsl. Keagasenyd,
mdlam deld tsetd, tsergere, kdldro 6 ) gdtse, tsdbd pdtobe gotsL Si
letsin, runtse souargdte: u bultu, si pdton ndptsena, wu iseske
dd yetseske, gonge, ndntsuro yaskia, si tsitse, ndnyin tsemdge,
wuro gand sia , si ngubu got&in " tse mdlam deld runtse nemetsin,
ddntse miiskonwa. Tsitse , ddntse gotse , tsdbd pato bultube kolotse,
tsdbd pdntsibe gdgono. Bultu guretsin mdlam deldga ; si tsurui bdgo.
Bultu mdlam deldbe bur go n6tsena: bultu tsitse, letse, tsdbd
deldbe fugun kdptse^ gerdtena; deld ddntse gdtsena, tsdbd pdn-
') 238.
*) The more common form is kdmtse , without change of the character.
3 ) 183. ") 212. 8 ) 155, 17. 6 ) 183.
44
tsibero gdgena, pdntsuro letsin. Bidtu fvgun ndbgata, Ictse, na-
tsegl. Ndgigenyd, bultu tsitse, fuguntsen ddtsi. Ddgdnyd, de-
Idye ddntse muskomca, bidtugd kininyd, ddtsi. Ddgdnya, bultu
tsttse, tndlatn deldro: "yd deld, ndndi kdm kubete kdmye nandiro
ngald tsldeni: wu pdnyin ndmgqna, ni tsinem^ wem, icugd logonent,
l wukdndwa^ nem^ l kdmuni kqndtca' wem, l tdtdni kdndwa^
icvgd Iog6nem, wu logonem pdnge, tcu nigd bobontseske ^
fvguro konge, ni ngafon segdm, nd kombilberd lenye, wu niro
nd kombube pelentsegeske, ^kombiite dlldye bdndntsege, pdndemia,
kt'rte ndniro, wiia nyua renye 1 neske^ gulengasganyd , ni lenem,
kdbu tilo dd pdndem, ndniro kigutemui^ mi tsmeske, da kdmye,
kdgenem 'tiske 2 ) kdge gonge, nabgasgdnyd, ku woltem, nd ddbero
leneni) dlldye bdndntsege, dd kibdndemla, ni tsdbdni kotinem,
tsdbd pdnembe gonem, lenemin: icu niro ngcdd diske, ngald dis-
kqndte wdneml kwdya, k&te niye c?, gonemmaye 3 ) c?a, ndndi ndiso
ddni, pdtoro letsammi," tse bultuye, mdlam deldga kitd. Kitdnyd,
Syua mdlam deldwa moltd^ mdlam deld dd sir 6 kolotsege , tsegdse,
pdnteuro letsl. Bidtu dd gotee, pdnteuro Istsi.
Legdnyd, mdlam deld, si, bundi ngdso kdragdbete, sima
mdlamtsdgo: si kargun 'gubu notsena. Pdntsuro kadinyd^ pdlte,
kedri kdmmo ^v6ltse 1 nd bultubero legono; bulturo letse; "bultu,
ni icugd ndsemmiba? k6a mdlam deld ndniro kddio^ wwro, ni
agonise kdragdn dlldye siro tsinna^ ni kdmnem tsdbdlan, ndnteen
mdgem^ slgd kogonem^ legono: nite k6a mdlam delate, nonemmibd?
dndi dd kdragdbe ngdso sima mdlamdego ) ni pdnemmibat agdntee,
kdmnem tsdbdlan^ mdgemmdte, tuluge, kute kermdma, mdlammo
ydske, agdntse yiske: kungutoro ivdneml kwoya, leneske tatodni
boboneske, isa, nigd ntsargjre^ ndniro tsdgute, wu nigd tdske,
tsfage, ydske, mdlam deldro yiske, ntsepdtke", kono kedriye bulturo.
Bultu mdna kedribe pdngdnyd, kdrgentse kdmtl, tiglnUe ngdso
olotsin, ago tsidena ndteeni, kedri ddgdta, sigd tsurui. Si tsikse,
beldgdntsuro gage, dd nd mdlam deldben teemdgena tsuro beld-
fldntsiben gdtse, degdro tsetuluge, kedri ddgdtdro tSo; kedri dd
') comp. 204.
2 ) stands for ntstdke, by way of aphaeresis.
3 ) 333,1.
45
tsemdge, ddtsena. Kedriye bulturo: "kutekotsi: ndten fugun ago
mdlam deldbete leneml tsdnyin , wu pdneskla , wu nigd beldga ko-
lontsegesgqndte ni tsilugummi; kute lebdla ddtsl; ball ate labdrnem
dibibe pdngqni!" tse kedriye bulturo. Kedri dd mdlam deldbe
gOtse, bultegd pdntsen kolotse, kdragdntsuro Ugono.
Bultu si tsoli: mdlam deld si ago ngubu notsena , <wolte, kd-
lanteegd kdrunyin sdtntse^ kedri kdmmo ivoltee, nd bultubero legond,
bultu, si notseni.
Yimtema bultua deldwa nduye kdmdntsegd tsuruiya, kdrdntsin
bdgo: bultuye deldga tsuruiya^ kdrdntsin bdgo^ delay e bultegd
tsuruiya, kdrdntsin bdgo. Aterna kdrabu deldwa bultua kdnd
loktdbe^ tea, wu pdneske, gulentsesgandte , dtema ddtsi.
5. Mdna kenyerlwa bultudbe.
Kenyeriwa bultua letsd, kdragdn ndptsd: bultu letse, dd tsetse,
gotse, nd kenyeribero kddio. Kadinyd, kenyeriro: " ngo , dd kuskl,
lene^ kdnu kute, ddndS wdrnye, geriye^" 1 kono bultiye kenyeriro.
Kenyeri tsitse, kdnu mdtdro, tsdbd gotse, gandlegono. Leg any a ^
kdnu tsurunij wolte, nd bultubero kddio. Kadinyd^ bulturo: "yd
bultu , wu, kdnuro sunotem, legasgdnyd, kdnu rusgqni, ivolteske,
kddisko," kono kenyeriye bulturo.
Bultu, kengal Poten tsukkurin, kirunyd, u kdnu" tse, tsitse,
kenyenro: u ddnde wune, dugo leneske, kdnute kuteske," kono
bultiye kenyeriro. Kenyeri mdna bultube pants J. Pdngdnyd, sa-
bardte, bultegd guretsin. Suite letse, u kdnu kuskin," tse, nd
kengalbero letsl. Legdnyd, kengal tsukkurl. Kikkurunyd, wolte,
nd kenyeribero ise, kenyeriro: "wu nd kdnubeturo legasgdnyd
kdnute rusgani," kono kenyeriro bultiye. Kenyeri dd ngdso beld-
gdro tsdkena, bultu dd tsuruni, kenyeriro: "nda ddnde? 'gurene,
dugo lenge, kdnu kuske^ neske, niro gulentseske, ivu leneske,
'kdnu kuskin' neske, kdnu rusgani, wolteske, kadisgdnyd, dd
figdso*) wu ri'isgqni: nddrd date kedkem'? ivuro guile, pdneske?"
*) 209.
46
kono bultiye kenyeriro. Kenyeriye bulturo: "ngo, kdm ''di tsuro
beldgdben tsdlugii, date gdtsd, beldgdro tdmui: dead, wu belagd-
turo gdgeskia, ngdfareinem icuro dsegene, date ngdfareinemmd
yirgegereske*}, tulugd!" kono kenyeriye bulturo. Kenyeri beldgdro
gdge^ bultu siro ngdfarei dtsege, kenyeri ngdfarei biiltube tse'td,
gesgd koktse, gesgdro ngdfarei bultube tsergegere', ddgdnyd, bul-
turo: "'date ngdfareinemmd yirgegereske ddtsl: kdsene, dsgdro
tulugeV gono kenySrlye bulturo. Bultu si tsoli^ kenyen sigd
burgon kdtsena nOtseni; dd tsergegero fee, ngdfareintse kdssia , kibic.
Kenyeri sir 6: "kdsene!" tsenyin; si kdssin, kullugoro tegerl:
gergdtse^ dunonkasgdnyd^ ngdfarei kdmti. Ngdfarei kamgatenyd,
biiltu kenyerigd tsurum: kenyeri tsuro beldgdben ddnteua gerdtena,
bultu tsuruni.
Bultu tsdbd gdtse, kdragdntsuro abgdtenyd, letsin, si kdm
'di tsurui. Kirunyd, kunotin: u dd pdndeski" tse. Mdfundi kdm
'di sandiye bultu, kerunyd, kunotei, u dd pande" foa, kunotei.
Bultu win ndntsdro; sandiye nd bultubero isei , isa, kdld fokkeda;
kdld fokkeddnyd, bulte tsitse, "mdfundi kdm tilo dd pdndeskl"
tse, kentdro badigdnyd, mdfundi sigd dfimdro tsuruni, kdnnuntse
tsdngdtsin; kdnnu tsdngdtse, tsetuluge; kdmdntse gesgd tsugute, kd-
niintsa futsd, kdnnu gesgd tsetd; tsigdnyd, k6a tilo tsitse, nd bul-
tubero legdnyd, bultu kdagd kirunyd, tsitse, u nd koabero lebdldro
iseskin" tse, badigdnyd, koa sumo tilo bultube tsetd , kdsse , muktse,
kdnnuro tsdke; kdnnu gand pdngdnyd, koa sumo gotse, tsiro tsdke,
tsegerin: bulte tsurui k6a sumo tsegeringd. Bulte kirunyd, U k6a
sumoni kdmtse, tsegerinndte, ddngla, wugd d/besaddm" tse tse~
gdse, kdragdntsitro kargdgo.
Kenyeri si bulturo: "are, ivua nyua sobdte," tse; bultu si
ts6li, kenyeri sigd burgon kotsena notseni: ngdfareiye bdgo, su-
moyebdgoro, kenyeriye bulturo tsegde , nemsdbdntm pdrgeda^ keda
ivu pdngosko. Ate ddtsi.
*) Besides this form there is another, viz. yirgereskin which is given
in 78 , as being the more usual one.
47
6. Kdrabu kuguiwa kamdunwdbe.
Kamduniva kuguiwa "ndunde kombu ngubu tstbu?" tsdkdm-
pigigdta; kdmpiglgatdnyd , kuguiye kamdunno: "wu nigd kombun
kontseskt" gono; kamdunye: u ni kugui tsini tiloma timmi, wuro
1 kombu mbun kosemf nemin? ndmne, dinid wdtsla, wua nyua
kdragdro lenye, ndunde ydye kdm kombuye sigd tsetin bdgote
dndi tsiruiye," kono kamdunye kuguiro.
Kugui mdna kamdunbe pdntse, pdntsen bogdnyd^ dinid wd-
gdnyd, tsitse, sabardte, nd kamdunbero kddio; kadinyd, "kamdun,
ngo dinid wdtsl ) tsine, lenye kdragdro, kombunde mdnye , buiye!"
tse kuguiye kamdunno. Kamaun mdna kuguibe pdntse, sabardte^
tsitsa, tsdbd keragdbe gogeda: gotsa, letsa; kdragd kebdndenyd,
kuguiye komburo baditsl, kamdunye komburo badftsl. Kamaun
gesgdfiydye tsuruiya ndmtse, tsebui; tdta gesgdfibeydye 1 } tsuruiya
kdmtse, tsebui. Kuguiye tsedl kusietsin, kulijiydye tsuruiya gotse,
tsundin. Sdndi ndiso kombuntsa mdtsei, tsdbui^ dugo kau ddbu
kltenyd, kamdun tsurdntse kombuye tsombidi, kandntse nui: Istse,
gedi gesgdben botsl; bogdnyd, kugui sigd tsurui^ kugui., kandntse
nuni, tsedlntse kusyetsin, kombu rndtse, tsebui.
Dinid duargdnyd, kugui tsftse^ nd kamdunbero kddio; ka-
dinyd, kamdun , si bogdta, kamdunno: "yd kamdun , ni wugd
kombun kosemin nem, kombu wua nyua badigeiended ^ ni kombii
gand yibbumla 2 ), ni "setl" nem, -isem, kdfidlan bogam: tsine, wua
nyua kombunde mdnye buiyen, dugo dinid bunetsla, lenye, bonye,
wdtsla badinye!" kono kuguiye kamdunno. Kamdun gergdtsl,
mdna kuguibe pang any d', tsftse, kombu baditsl', badigdnyd, gesgd
nddsoydye tsuruiya, namtse tsebui; kdlu gesgdbe nddsoydye tsuruiya,
pittse tsebui. Dinid lemte badigdnyd, kamdun kandntse nui; letse,
nd tulon botsl: kuqui siqd tsurui. Kuqui tsedintse kusyetsin, kombu
* y y u o t/ /
mdtse , tsebui; kengal kikkurunyd , kugui wolte , nd kamdunbero
tse, ddgono, kamdunno: "ni wugd kombun kosemin nem kdmpi-
gisemmdte, dinid lemtsl, wu kombuye seteni, ni ^setl" 1 nem, tsem
J ) 189.
2 ) yibbuskin has the same meaning as buskin and is less frequently
used, tsibu, in the first line of this page is the Future of buskin.
48
bonemmdte: bdtia sebdn tr&a nyua badinye komburo!' 1 ' kono ku-
yuiye kqmdunno.
Kamdun mdna kuguibe pdntse; boyeddnyd, dinid wdgdnyd,
kugui tsitse, nd kqmdunbero /*/, "yd kamdun y sabardtene, kdra-
gdndero lenye^ kombunde mdnye^ buiye!' 1 '' gdnyd, kamdun tisitse,
ddgdnyd) sigd degdyaye tse'tei; degdyaye kit any d } ddtse^ deydya
kidenyd, kugui degdga kqmdunbe tsiirui; kirunyd^ ise, deydya
kqmdunbe kiisyetsin sin, kamdun siyd tsurui. Kamdunye: u kugui
ku kdbunde ydsge kombu buiyen, wuyd kombuye setin, si yand
laga, kombuye sigd tsetin bdgo; deydga kidesgdnyd, si fee, deyd-
gdni kusyetsin, tsuroten kombuwa tse, wu siyd ruskin: kuyuiyc
dte^ wua syua nd tilon ndmnyeya, ivugd koldseni^" 1 tsekqmdunye
kuguiro.
Yimtema kqmdunwa kuguiwa nemsdbdntsa parted: kamdun
kdragdro letse, kugui pdton ndbgono.
Bornuten kdm Utse^ kulontse ddbu kdragdben tsdltse^ drgemtse
tsendte, ngdfellntse tsendte, bdretse; kombutsla, kamdun tsuruiya,
mn kuloturo; isia, argemnem tsuruiya, bibitsin; ni siyd rtimiya,
gerdtem, woltem, pdtoro tinem, kugui muskon tdm, ndntsuro -ise-
miya, kuguitegd muskon bdnnemiya, kuyui tsinya, si so kuguibe
pdntsiya, tsegdse, kdragdntsuro gdgin; Kdm kulontse tsuro kdra-
gdben degdndte kulontsuro kamdun winy a, ate gadima Bornun
tsddin^ dndi I'uiyendte. Yimtema kqmdunwa , kuguiwa sobdntm
parted^ nduye nd ndptenteiben ndbgono. Ate ddtsi.
7. Mdna gubogumwa kamdunwdbe.
Kqmdunwa gubogumwa pero tilo kdmuro tamdyeda. Tamd-
geddnyd , yuboyum burgotse tsitse 5 dinid kau nd perobero ise , sua
peroa nemjntsa nemetsei dugo dinid bunyegdnyd, gubogum tsitee,
pdntsuro letsi. Pdntsuro legdnyd^ kamdun "dinid bunyetsi"" tse,
kdragdntsen tsitse , nd perobero kddio. Kadinyd, kamdun iji gu-
bogumbe kiru. Kirunyd, perord: u ndu pdtdturo ku isoV kono
peroro. Peroye: "nduma fseni*), si tsedin rummdte si kdmma
*) 235.
49
yani, wuma kdsgdr gdnge, pdto perdhyo ," kono peroye kqmdunno.
Kqmdun tsitse, l&tsl. Legdnyd, gubogum ii'olte*} kddio nd pe-
robero. Kadinyd, peroro: u sl tsedin rusyqndte, si kqmdunbe
ntsa/on," kono peroro gubogumye. Peroye gubogummo: u si tse-
din rummdte ', si komdunbe gani: wuma kuni tsedin gqndnge,
ago bdsko, " kono peroye gubogummo.
Gubogum burgo perobe notsi, gubogum pdtoro Uturo wdtse,
sua peroa ndptsdna dugo pero mdsena tsede, gubogummo tso;
gubogum mdsena tsebu. Dagdnya, tsitse, digallan bogono. Bo-
gdnyd) gubogumga kdnemye g6tsL Kdnemye gogdnyd, kqmdun,
dinid bunyetsena kirunyd^ tsitse, pdto perobero kddio. Kadinyd,
nemmo gage, "digallan ndmgin" tse, digallan nabgdnyd, gubo-
gum bogdtabe dunontselan ndbgono. Nabgdnyd , gubogum kdnem-
lan u dft sebdndo?" fee, tslgdnyd^ kqmdun dunontselan ndptsena',
gubogum burgu keakenyd, komdun tsitse, tsegdse, kdmgdntsuro
letsl. Leg any d, gubogum tSlgdnyd^ tengerese, pdnteuro legono.
Legdnyd, gubogum kdrgun tsede, dunontse kimerenyd, tsitse, kd-
ragdro legond, komdun meldldro. Legdnyd, gubogum kqmdun
bdgdta lettsin tsurui. Kirunyd, gubogum ildn letse, Him kqmd-
unbe sim tilo tsoktse simgd tsetulugi. Kqmdun kdnemnyin tsl-
gdnyd, sim tilo bdgo. Kqmdun sim tilon gubogumga kirunya,
gubogum tsegdse, beldntsuro letsin; kqmdunye kiru.
Kirunyd, kqmdun letse, ndptse, kurgullga dogono. Kurgu-
llga dogdnyd, kurgull ndntsuro kadinyd , "ydkiirgull, wu pdnyin
bdngqna lenginte, gubogum -%, isimni tilo tsetuluge, tsegdse, pdn-
tsuro legono; atemdro wu nigd bobontseske: bdndsegene, krige ydte,
be'la gubogumbe ngeremnyeogo! " kono komdunye kurugtdiro. Ku-
ruguliye mdna kqmdunbe pdngdnyd, wolte, letse, bundi kdragd-
bete ngdso bobotse, ndntsuro kasinyd, siye dmdntsuro: " drogo,
lenyogo, kqmdunno bdndgigo, gubogumye simtse kitulugo tse wugd
bobose, wuro gulesgono 'mdrtegene, lene, bundi kdragdbete ngdso
bobone, kute ndniro, lenye, be'la gubogumbe ngeremnyogo!' tse
kqmdunye wuro mdndskiguno " kono kuruguliye bundi kdragdbe-
*) 303, 8.
50
sord. Bundi kdragdbe mdna k&ntgvKbfya pdntsei. Pdiigeddnyd,
ndvye letsd, pdntsdn sabardtd, krigurd dbgdta, bela gubogi'iniberd.
Abgatdnyd, kergege sandigd tsurui. Kirimyd, kergege tse-
gdse, nd gubdgumberd labdr kiguto, giibdgutmnd: "yd gubdgum,
tt'tgd kqmaun bioidi kdragdbe ngdso tsdptse, ndnemmo krige tsd-
gutin, u'U sandigd kirusgdnyd, atemdro iseske niro gulngosko,
icua nyua, ni pdtobe 1 } ivu delibe, wupepeWa, niyepepetoa, niye
sinem**) Vi, wuye sini ndt, wua nyuaso tilo nanydtemdro -iseske,
in' I'd gulngosko," kono kergegiye gubogummo. Gubogum mdna
kergegibe pdngdnyd , kergegega Idfidtse^ sir 6 bdrga deptsege, wdlte,
kergegega kindto: "yd kergege y mdrtegene^ ngudo kdragd bete ngdso,
ago pepetdate, bobone, ngdsoisa, ^cur6 bdndsaga!" tse kergeguro,
kergegega kindtd. Kindtenyd, kergege tsitse, letse, ngudo kdra-
gdbe ngdsd bobdtse, ago pepetdate ngdso bobdtse, na giibdgumberd
kiguto. Kigutenyd, giibdgum dmtse ngdsd tsurui. Kirunyd, kdr-
gentee kefs?, sua dmUua ndptsdna, dugd kqmdun krfgentse tse-
fidnge, bela gubdgumberd kendid badigeda.
Kurgidiye tsitse, dm krigiberd: u ndu kdngideird doigd, kdr-
gun yiyen?" kond dmtsurd. Ngeriye pdntsL Pdngdnyd, tsitse,
ngeriye: "kdnguleite tsouba? wurd kdrgunte seogdV kond ngeriye
dmtsurd. Delay e tslgono, dmtsurd: u ago kdnguleibete , wuye tsou
gani ndnyin: icuyerd kdrgunte seogd!" t-se deldye dmtsurd: deld
kdrgun tsemdge ndbgond. Nabgdnyd dm gubdgumbe tsitsd, ker-
gege fugurd k6tse, sandigd kigord: u ndu kenfge 9 ') notsendgd?"
gdnyd, kull kamdgenbe: "wuma kenige nongand'''' tse, kenige tse-
indgi. Kimdgenyd, kuru kergegiye: u ndu kdtsdga ndteendgd?"
gond. Gdnyd tndta pipitd tsitse, kdtsdga tsemdgL Kimdgenyd,
nibd nyetsd, tsibird tdptsd; ddgdnyd u ndu nibd ate gotsin?' 1 ' 1 ke-
ddnyd, ddmgdye nibd gotsl. Nibd ddmgdye gdgdnyd, kaldkale
gogeda. Gdgeddnyd, u ndu kaldkale ate gotse, lenyen nd krigi-
berd?" keddnyd, mata sullaye: u wuma kqldkalete gongin" tse,
got&i. Gdgdnyd, dm gubdgumbe ngdsd sabardtd tsitsei.
Tsigeddnyd, dm kamdunbe sabardtd, tsigeddnyd, kurgull sima
kdtsalla krigib'egd tse, fugurd k6tse, nd gubdgumsdberd isei: iseite
J ) 33. *) 180. 3) 251, 1.
51
kurgull sandigd kdrdntsdna kirunyd, dmtse iigdso nd tilon tsete-
ddge, ngeriro bobotse, kdrgun s/, deldro bobotse, kdrgun tsL
Kdrgun keinyd, deldwa hgerlwa kdrguntsa muskon tsdtd, tsagdse,
nd gubogumsobero iseite, dm gubogumbe sandigd tsdrui. Kerunyd,
kull kamdgenbe kenigentse gdtse, fuguro kdtse, sandigd sabdgiguno.
Sabdgigenyd^ mata pipitoye kdtsagdntse gdtse, kull kamdgenbega
ngdfon tsegd, letsd sdndi ndi nd tidon ddtsdna, dug 6 ngdrl u wu
doi" fee, kdrgun gdtse, tsegdse, Jse, u tsuro krigibero kdrgun geb-
geskigdnyd, kull kamdgenbe kanigentse pitse^ ddbu nyerlbero ke-
nige kologigenyd, ngdri, ndten kanigiye bdktse, kol6tSl. Ngeri
kourunyd, deld u icu kodngd" tse, kdrgun muskon tsetd^ tsegdse,
ise, "tsuro krigibero kdrgun koldgeskin" gdnyd, mdta pipito kd-
tsagdntse gOtse^ tsektse, deldro kologigenyd, deldbe pdrmu kdtsd-
gaye tsebdndl. Kibdndenyd , ndtemdn deld tsurl. Deld kourunyd,
kurgull u wu kdtsalld" foe, fugun ddtsendte dm 'di tsasuruna
kirunyd , kurgull ngaforo kaldktl. Kalakkatenyd, krige kamdunbe
ngdsd, kurgull kdtsalla krigibe tsegdsin kerunyd, krige ngdso kdn-
guleiro baditsei. Badlgeddnyd, krige gubogumbe dm krigibe ka-
mdunbega tsagdsin kerunyd, fuguro tsasdkl. Tsasdke, dutsei, kdm
tsesfjsin, krige ddturo wdtsei: krige gubogumbe dm kamdunbe
hgdso tsese'se, kdm tilo tilo gdptsendte beldntsdro letsei.
Legeddnyd, krige gubogumbe nasdrtd, beldntsdro megeddnyd,
iseite sandigd nguduye kitdnyd, kulugu tilo tsuro kdragdben ke-
runyd, letsd kuluguten nki tsdseite , dm 'gdso nki tsdsd ddtse, kelu-
gunyd, kedrikokobe si dunontse kdnguleibe bdgo , gdge tsuro kulu-
guben gerdtena, ngerbu sisl si nki tseite koko gerdgatagd kiru.
Kirunyd, dmmo, u ngo koko gerdgata, wu sigd gOnge yunduskin' 1 ''
gdnyd, ngudo pirl beldgdmaye sigd kiru. Kirunyd, u ni ngerbu
stsl, koko andigd kirunyd komdnde logotse, gdge, tsuro kuluguben
gerdtena, ni kirumlya, sigd g6nem yundiimin? nite dsir bdgd:
kdm komdnde dsirntse tsdktsendma, ni dsirntse peremneminl dsir
kdmdnembe peremtdte iigald gani: kolone Sigd, lenye!" tse pirl
beldgamdye iigerbn sisiro.
Ngerbu sisl koko kolotse, pdtoro kasinyd, gubogum kerggge
bobotse, kerggguro: "yd kerg6ge, wuro ago diml, alia bdrga
t-sake: ni kdm delibe, wu kdm pdtobe, tsd ni bdgo kwoya, kqmdun
bt'tndi delibe nydso ndniro tsdptse^ tsoyutendte, tsd ndndi
bdndseyuwikwoya, tsd 1 ') wu mdndni mbetsiba?" tse yuboyumye
keryeyuro, bdrga debyiyuno.
K6ko si ago siro pin beldydmaye tsedendte letse , komdndero
gulgdnyd , komdnde pin belay dma bobotse , piri beldyamdro: u ni
dsir kokobe tsdnnemmdte, wuye kayenetn tsaktsosko: nyudote nydso
tdtdntsa deyan pitseiya, nite belay a lanem, tsuro belay aben tdtd-
nempine; pinenuya, kdm tdtdnem nd deydna notse, ise, ydtsdni:
dtema wu niro dsirro ntsiskd," kono komdndeye pirl beldyamdro.
Bornuten nyuddfiydye tdtdntse pitslya, dtnye tsdru yotsei:
riyudd pirl beldydmabe tdtdte, ndumaye tsuru yotsin bdyo. Ate
mdna Wumar Pesdmi wuro yiilese, wu pdnesyandte witye niro
yidntsesko. Ate ddtsi.
8. Kdrabu tsihvdwa kokodbe.
Kokoye tsilwdro: "wu niyd kontseski gono. Tsilwdye siro:
u ni kdnyuleima nonemmi, nd tilon yeptenvia ndmnemin^ dtema
kdnyuleinemyo : ni wuro koseml nemin?" kono tsilwdye kokoro.
Koko mdna tsilwdbe pan y any d, tsilwdro: "wu niyd kdnteesgani
kwaya, bdlla wu badineske, ni tsirum^ ago badineske dhyandte,
ni badinem dimla, dflma niyd ntsebdndena bdgoya 2 ), ni wiiyd
koseml^" 1 kono kokoye tsilwdro. Tsilwd mdna kokobe pdntse^ ndp-
tsena^ kokoya tsurui.
Koko sabardte, dinid balteydnyd, kait tsulugi. Kau kiluyenyd,
dm wura kaube tsou pdnyeddnyd^ letsa, kdfla yesydben ndptsei;
koko kirunyd, koko tsitse, nd dm ndptmndbero letse, ddbicntsa
retee^ kdt&in, dm siyd tsdrui; kerunyd^ nyo koko isin, kolonoyo,
Si k6tse, ate siro mu-sko yandyuwi! Siro miisko yandyuwlya, tnus-
kondo tsimteono," tsd, koko, musko kdm siro yandtseyena bdyd',
si kdmtse, kotse, pdntsuro leyono.
Leydnydy tsilwdro: if ^vu(/d surumba? dyo disyandte tsidem
')321. 2 )325.
53
kwoya, niye tsine, bddlne, de, wu ruske!" kono kokoye tsilwdro.
Tsilwd mdna kokobe pants e, sabardte, dinid wdgdnyd, kau tsulugl;
kau kilugenyd, am wura kau tsuluge kerunyd, tsitsa, kdfla ges-
gdbero -isei; kasinyd, tsilml dm wura gedi gesgdben ndbgata kirunyd,
"ago kokoye tsedendte wuye diskin" tse; nd dm wura ndbgatdbero
letse, " ddbuntsa renge, kongin" tse, legdnyd, dm slgd tsdrui;
kerunyd, nduso kd gOtsa, sigd ntseotsoro mdtsei: koa tilo "sigd
kdn bdnge yetseskin" tse, bakkdnyd, sigd ngaldro tsebdndeni, ndn-
tse l ~) gand lagd ngdfon kdye legono: si tsegdse, ndkokobero letsL
Legdnyd, "yd koko, nd dm ndptsandbero ni legdmla, kdm
niro mdnantsegena bdgo, ddbuntsa renem, kdnem, tiglnem kaldfla
pdtoro woltem kddim; wu leneske, ndntsdn 'ddbuntsa renge, kongin'
'ge, legasgdngd, wuyd kerunyd, nduso kd gotsd, wugd ntse'otsoro
mdtsei; k6a tilo kd gotse, wugd tsetsin tse bagesgdnyd, komdnde
bdndsege, ndni*} gand lagd ngdfon kdye tsebdndo: wu kdseske,
ndnemmo kddisko. Wu niro 'ago dimma tsidesko' nge kdmpi-
gingosko: kute wu ruskl, bdlla badinye, wu rmkla, mdna niro
guluntsdsgana 3 ) mbetsi" kono tsilwdye kokoro. Kokoye tsilwdro:
"kubete kotsl: bdlla dm wura tsitsa, isa, gedi gesgdben ndptseiya,
wu saberdteske, ndntsdro lenge^ ddbuntsa renge, kdngin sdruiya,
kdm wuro mdndsegin rumla, ni ago disgana ni tsidem," kono
kokoye tsilwdro. Tsilwd ndptsena, kokoga tsurui.
Koko dm wura ae'di kesqdbe ndbqata kirunyd, kuru badftsl;
i7o o i? t/ v '
baditse, tsilwdro: "wugd w&sene, wu nd dm ndptsandbe dturo
wu leneske, tigmi kaldfla: wolteske, ndnemmo iseskla, ni tiglni
ngdso rum, birtl kdbe rumla, mdndnem tsir&sl , ni wugd koseml, "
tse kokoye tsilwdro. Koko sabardte, nd dm wura ndbgatdbero
leg any d, kdm sir 6 mandtsegena bdgo, si ddbuntsa retse, kotse, nd
tsilwdbero legono; leg any d, tsilwdro: "wugd wusene! tiglni ngdso
w&ne! birtl kdbe rumba? rumlkwoya, wuro gulusene, wu pdnge,"
kono kokoye tsilwdro. Tsilwd tigi kokobe ngdso wugdnyd, si birtl
kdbe tsuruni, kokoro: "yd koko, wu tiglnem 'gdso wungl, birtl
kdbe riisgani: ni tsirenemwa 4 ), " kono tsilwdye kokoro. Kokoye:
"ni ago tsidesgana tsidem nem, wugd kdmpigisemmdte, kuru tsine,
') 129. 2 ) 129, 3 ) 253, 1. 4 ) 199, 2,
54
iid am ii'iira ndbgatdbero lene: ni lenem dmtiye niyd ntedruiya,
niro mdndnteagani kwoya, tiglnem kaldfla icoltem, ndniro isem,
nteuruslaa, ni wugd ku kdsemlte wu noneski," kono kokoye tSilwdro.
Tsilwd mdna kokobe pdnt-se, tSitse, sabardte; dm wura gedi
gesgdben ndbgata kirunyd, nd dm wurdbero Si leg any d, dm wura
Sigd kerunyd, u ngo tsilwd isi" tsd, nduye kd gotse, tsigd duUei
ntwotsontsuro J ); si tsegdsin; k6a kdntsua "wu tsilwdtg koldneske
letsanni"*) tee, sigd dutisin, stye tsegdsin', tsegdse, dunontse
ddtsl: kdaye ngdfontsen sigd dtit&n kdntsua, ntseotsontsuro , sigd
kdrqngdnyd, kd gotse , "yetseskl" tse, kdn bakkdnyd, kd Sigd
teebdndeni, allay e dsirntee tsdktse, kdbuntee ddtseni^ beldga siro
j)eletsege, beldgdro gdgl. Kdrgdgenyd, koa si bddgdro gagenagd
tNi'ind; kiriinyd, koa ngdforo metee, wolte^ pdtoro letsL Koa
pdtoro letsena kirunyd^ tsilwd tsuro beldgdben tsuluge, nd koko-
bero kddio; kokoro: u yd koko, wute burgo nigd kdmpigmtseske
i wu nigd konteeskV neske, kdmpigintsesgandte*}, ni icugd tsiren
koseml: dm nigd ntsdi^uiya^ mandnteagei bdgo, wugd sdruiya,
ntteoteoni Uardgo; komdnde wuro bdndsege, beldgdte wuro pe'le-
segeni kwoya, wugd sdruiya, debetsaddni, wugd tseseso: wvgd
nemkuran koseml^ kono tsilwd ye kokoro.
Yimtema tsilwd komdnde logdtee, sigd tsuro beldgdben gard-
gono, koko degan gandgono. Tsilwdle, si, dinid kau, si degdro Sim
kdmman*} tsulugin bago: yim si tsuluginte^ dinid bunetsla, kd-
Idntse degdro tsuro beldgdntsiben tsetuluge, kdm tsuruni kwoya,
si teuluge, kombuntse mdtsin. Kokote, si, dinid kauye, tsulugin,
bunyeye tsulugin, loktefiydye, lokte tserdgendte, si tsuluge, leletsin,
ago sigd tserdgena bag 6: si tsim^ kdm sigd tsibbuna bdgo, nem-
tJsimteuro kologeda; kokote, dtemdn si nd tserdguro^ degdn
letsin. Tsilwd tsuro beldgdnteiben dinid bunetseni dugo 6 ) tsuluge,
degdn leletsin bdgo. Kokoa tsihvdwa kedo; ago tsddendte dtema
wu pdnesgandte niro gulnteesko. Kdrabu kokoa tsihvdwdbe ate
ddtiri.
')181. 2 )257, 5, b. 3 )334,2.
4 ) 285, 1. 5 ) 155, 2. ) 296, 2.
55
9. Kdrabu kurgullwa keri sutiicdbe.
Kurguliye tsuro kdragdbeten kdm ritsena bdgo, ago ritsendte,
kdlu gesgdbert, kdtsimnyin, kiglnyin, tsedlnyin, ago degdte^} genyd,
rttsena bdgo teuro kdragdbeten, tse keri sutiro. Keri sutiye, u kdm
nigd kontsena mbetsi diye"' 2 } gdnyd, siye: "wu tdta kqmdunbe
yetseskin, tdtdniro kuske tsebui, tdta ngdranbe yetseskin, tdtdniro
kuske tsebui, tdta dzddzirmdbe yetseskin, tdtdniro kuske tsebui:
bundi kdragdbe ngdso tcu tiloro yilleskla, nduye yilteni pdn-
tseiya, tiglntsa loldtMn: kdm wuro kurdgo z } tsuro kdragd dtiben
bdgo" kono kurguliye keri sutiro.
Keri sutiye " tsuro kdragd dtiben kdm rinemma bdgo ne-
vm'wte' 4 ), are, lenye, wuro pdnem pelesegene: ngudotselam, nd ise
tsebui, wu rusgdna^ niro^ ise riiskla, leneske bobontseske , lenye^
inu niro pelentsigesko ," kono keri sutiye kurguliro. Kurgull keri
sutigd pdntsuro tsdte, pdntse peletsege; keri sutl ivolte, pdntsuro
legono.
Leg any d, dinid ivdgdnyd, kandira kdragdro fsena, keri sutl
kirunyd, pdto kurugullbero Utse, kurguliro: u yd kurgull, are,
wugd segei, ago rusgandte niro pelentsegeske" tse kurguliro. Kur-
gull tsitse, keri suttaa ngdfon tsegd; nd kandirdbero legeddnyd,
kandira sabardtena, kdluguntse kdragdbero gdgena, tsdgdntse, tsl
ngudo kurugube tsiigdutena, kdldntselan gqndtsena, kandira lets
ngudobe letsin; keri sutl tsurui, kurgidiro: "yd kurgull, tugo
ngudo tselam ate: lene! sigd tei! tdmla, mdrtegene, wuro sintse
tilo se^ kdrgunno rdsgana 5 ) , " kono keri sutiye kuryuliro. Kur-
gull mdna keri sutibe pdntse , nd ngudobero ildn letsin', keri sutl
tsegdse. nqdforo woM.
O7 o ' t/ v
Kurgull letsin, "ngudo yetse'skin" tse', kandira sigd kirunyd,
sabardtena, kqritgentse kdssena, kurgull notseni; "lengin, ngudo
tdskin"" tse, kandiragd kdrangdnyd, kandira kqnigentse kurguliro
koldtsegl; kologigenyd, kqnidge 6 } kurgullga tsetei', kitdnyd, kurgull
ivolte, ngdfon tsure, tsitsl, ydsguro kgurunyd, kanidge 6 } sigd tsetd,
') for dege dte, 11.
2 ) 286. ' 3 ) 197, 1. 4 ) 173.
5 ) stands for : rdgesgqna. 6 ) a represents an exceedingly short a.
kdldntse deritsin; kandira ndteman pdtsegi, si kandiragd tsuritni
Kurgull kemar tsetd, ild ildn pdntsuro legono.
Si pdntsuro Icgdnyd, "yd kurgull, ni dinidn kdm rinemma
bdgo, komdnden, kdlu kesgdben, katsimnyin, kiglnyin, kdtin genyd,
rinemma bago, nem wuro gulesgam, ngudo tselam niro pelentsi-
gesgandte afiro sigd tarn tatodnemmo kutemm-t?" kono keri sutiye
h'trquliro. Kurgullye n kodte dunomga kotsi" ganyd ken sutiro,
ken sutiye: u ni kdm rinemma bdgo^ kdtsimwa, kiglwa, teedlwa,
kdlu gesgabewa rinem nem: kdragdro gdgemta, kdlu gesgdbe tiginem
tttsin, kdtsitn tiginem Utsin, kigl tiglnemin ndptsin, tsedin bonemin,
komdnde nigd aldgentse, sdndi ngdsoga rineml, i kdm gade tiloma
tsuro kdragdtiben ringani' 1 nem^ wu niro ngudo pelentsigeske , ngu-
dote ntseotsoro niro teg&re, ni sigd koldnem^ kdssem, pdtoro kddim:
ngudote si afigadiT" 1 tse keri sutiye kurgullga klgorenyd , kurguliye
siro: u keri sutl, mdndnemte tsire, wu yetserdskl; kdm tselamte
ago ritibe 1 }; kdm kdm tselam ritseni kwoya, komdnde andigd ald-
gesandtema ritseiyende 2 ) , " kono kurguliye keri sutiro.
Yimtema bundi delibete ngdso dllaye aldktsendte sdndi tsuro
kdragdben kombuntsa bardtsa, tsdbui, dugo kdm tselam tilotema
ddgdta tsdruiydye, ddtsa, guretsei bdgo, ngdso tsagdsin. Ker-
mdte kdragdten dzddzirma dibl^ kurgull dibl, ngdran dibl, keri
sutl dibi, bultu dibl 3 ), sdndi ate sandtma dibigo: kdm tselam
tsdruiya datsa, guretsei bdgo. Kdmpigl kurgullwa keri sutlwa
kedenyd, keri sutibe tsiretse, kurguliye tsirentse tso: wolta sdndi
ndi musko foktsa, nduye Utse, pantsen ndbgono. Mdna keri
sutlwa kurguliwdbe pdnesgqndte , ate ddtsi.
10. Kdrabu burgo tegegendbe.
Burgon da kdragdbete ngdso, burgoa tiloma bdgo: kandira
ndntsdro ntseotsoro isin tsdruiya, tsagdsin bdgo, sdndi ddgdta
') 212, 5.
*) This alternation of the 1^ pers. plur. with the 3 (l sing, affords an
additional case to the two mentioned in 191.
3 ) 204.
57
*
kandirayd tsdrui, kandira sandigd tsetsin: kuyc tsetsin, bdliye
tsetsin. Komdnde kdm tilo tsunote, burgote ngdso tsigdro tdptse,
tsergere, tsdte, gedi kesgd kurdbcn ganagono.
Gandgdnyd, kenyeri koa tsigd gandtsinga tsurui. Kirunyd,
letse, tdrgunagd bobotse , "yd tdrguna, are, lenye, koalaga 1 } ago
gedi gesgdben ganatsin, rusgandte i wu gongin" 1 'ge badigasgdnyd,
wuro goturo tegen: are, lenye, ni gotsam kwoya, niro pelentse-
geske, gone!" tse tdrgunagdbobotse, nd tsigdbero sy&a tdrgundwa
legeda. Legeddnyd, kenySriye tdrgundro: "ngo, ago wu goturo
teg ere, wu niya bobontseskc, isyendte, ngo si," tse kenyeriye, tcir-
gundro pelegigenyd, tdrguna letse, gdturo badigdnyd^ sir o goturo
tegjri. Katergerenyd^, tdrguna kolotse, letsJ.
Leg any d, kenyeri letse, tsigd tsetd, goturo badigdnyd, tsigd
gdturo tegjri: kenyeri ago tsidena notseni. Ngudo ngigl tse, kald
gesgdbeten ndbgono. Nabgdnyd, kenycriro mdna nemfjtsegin:
tekkem gone! tsenyin, kenySri pdntsl; "geregem ydnd!" tsenyin,
kenyeri pdntsl. Pdngdnyd , ngerge gertse , tsdte , gesgdro tektsege,
tsesdnge, geretsege, tsedigdntsuro kargdgenyd, ngutse, kdldntse
ngergero gandtsege, ngerge kasgdnyd, kaldntsuro ngerge tsebei;
ngerge kqldntsuro gibdnyd, tsedi rdtse, tsitse, ddtsL Ddgdnyd,
tsdbd pdntsibe gdtse. Pdntsuro legdnyd^ tsedin gandtse, tsl tsi-
gdbe ivuigdnyd, tsuro tsigdben ago gade tiloma bdgo 3 ), ngdso
bur go: kenyeri tsurui.
Letse, tdrgunagd bobotse; tdrguna ndntsuro kadinyd, "yd
tdrguna, tsuro tsigdbeten d/lma gade bdgo, ngdso burgo: dllaye
andigd sardgl, ku burgo pdiide; ate ndumdro gullemmi , wu niro
gand ntsesko, gdptsendte*) tsuro beldgdniben gerdneske, dugo kdm
fse, wugd logoslya, wu sir 6 gand tsesko ," tse kenyeriye tdrgundro.
Burgo tilo gotse keinyd, "burgo tilo ntsisgand ate, pdnemmo
ydtemla, nigd dmpdntsono: ni kau lenneminyd 5 ), simnemperemne!
') laga often joins itself enclitically to a preceding word.
z ) Past Conjunctional of gereskin in Conjug. III.
3 )332,4. 4 )170.
5 ) This form has to be considered as the first Indefinite Tense with the
Adverb "?/&," and confirms what we said of the origin of the Conjunctional
Mood , in 89.
H
58
kitm letSin, 'c/a pdndeski, tdskin' tse, nirnemmd ista, stmnem
peremydta tsuruiya, ni lennem bdyotse, koldntse, letsono; ni yim
lenhem bdyoya, lencm, bonemla^ simnem tsdnnem 1 ), bdne, kdm
nigd ntsuruiya, simnem Uakkdta tsuruiya, i cld pdndeski, tdskin" 1
fee, ise, kdrangentsJa , ni Sigd riinu, tsfnem, kdssem, kdrayd-
nemmo tsarydyem: buryo tilote niyd ntsito^; ate ydptsenate ivu
ndnyin yqndnyin," tse kenyeriye tdryundro. Tdryuna buryontse
tllo yOtee, pdntsuro Uyono.
Kerma tdryundte slyd boydta rnmla , simtse peremydta kwoya,
si lettsin; si simtse teakkdta ku-oya, si pdydta, lett&in bay 6. Ate
biiryontse tilo tsebdndendte , sitenian dmpatin 3 ) tdryundte.
Kenyeri si buryo nydso ydptsendte ydtse^ pdntsen yerdteena.
Bundi delibe nydsoya kenyeriye buryon kotsena. Kenyente slyd
tsdruiya, "tiiyo <mei buryobe tsiduyena" tmnyin, slyd dutsd,
"teiycn" tsd, fuyuro tsasdkm, si tseydse, lefeg) beldydntsuro
ydyia^ ndndi beldydte Idnu u slyd teiyen!" nu, badinuurid na , si
nydfondoben teuluyii, tseydsin, ndndi siyd rii bdyo. Atemd ker-
mdte kenyeriteyd tsdmiya " mei buryoben'" 1 siyd bobotsei. Bundi
delibete nydso^ simd buryo yand sandiro tseyeye, ndbyeda*). Mdna
bvryo dlnidro tsuluyendbe, yedintee im pdnesyandte^ ate ddtsi.
11. Mdna kulliva komdnde sandiro kidd tsinndbe.
Kuliwa nydso tsdptd, nd komdndebero kdsso, kidd mdtdro.
Kasinyd, komdndero: u ndusoro kiddntsa yiml: andiye kiddnde
diye, tsibuiyena, sdde!" kdda komdndero kuliwaye. Komdnde mdna
kulwobe pantee, kulisaro: ndu woyerma tsdke, bally a kuli nydso
isei?" kono komdndcye kulisord. Kuti pdtkemaye tsetse, komdndero:
"kuli nyikite, sima wogerma nyqldro tSakoko 5 } ," kono kuli pdt-
) 257, 6. 2 ) Objective Future of tiskin, see 112, 4.
3) 212, 4. 4 )267,3.
5 ) This is the 3 d pers. sing. Future of ydkeskin, with the predicative
suffix yd and should have been adduced on p. 78 of the Grammar, as a
bye-form of tsettko. This view presupposes the change of yd into kd) *
59
ketnaye kotndnde'ro. Komdnde ngiki bobotee; ngiki kadinyd^ iigt-
kiro: "lene! dinid kdtsiritsla^ kengal tsekkurla, ^v6germa ydke^
ball sebd kull ngdso Jsa naniro, ^vu sandiga ruskia rdgeskl,"
gono komdndeye ngikiro.
Ngiki mdna komdndebe pdntse^ wolte, pdntsuro Utse^ ndp-
tsena dugo, dinid lemgdnyd, kengal kikkurunyd, ntsukkuro kengalbe
kirunyd, ngiki sabardte, luogermdro isigono. Ngiki wocjerma tsdkin
dugo dinid dertegdnyd, komdnde kdm ti'lo ndntsuro tsunote , "lene,
ngikituro guile: wogermdtengubiitst, icontetsui, kaldntse 1 } tsirendo"
tse komdnde kodga nd ngikibero kinotenyd, ngiki pdnturo wdtse:
" tsd wu degdnte, sdrui" tse, beldgdntsuro gdge, kaldntse x ) dSgdro
teetuluge, wogerma ntsdkoro badfgono. Ngiki ivogerma tsdkin,
dugo dinid ivdgono. Dinid wdgdnyd, ngiki nenitsl, ivogermdntse
ddtse. Wogemna ddgdnyd., kull ngdso tSitsa , ddndal kotndndebero
isei. Kasinyd, pdtkema si ngdfon gdptsl. Kull bur go isdna ngdso
komdnde *) kiddntsa x ) tsd ddtsi; kull ngdso kiddntsa gotsa, pdn-
tsdrd letsei.
Kull pdtkema derege si nd komdndsbero legono. Komdnde
siro: u ni } dnidnem^') 'gdso buryon isa, kiddntsa yiske, letsei; mte,
dji ngdfon rontse dugo derege ndm'ro kddim?" kono komdndeye
kull pdtkemdro. Kull pdtkemdye komdndero: u wute, ngergeni
ngubu, kdbu ngergeniso goneske, keiwdniro tsdkkeske, koronildm-
neskinte, dtemdn dmdni wugdkolosa, burgdtsa^ ndnemmo kdsso,"
kono kull pdtkemaye komdndero. Komdnde sird: u kidd gadete
ngdso ddtsi: dm burgo fednaye gdtsa, letsei; degd, niyero kdgenem
ntsiske" tse komdnde kull pdtkemdro, u lene! tsl kangufube pdnde-
mia, tsl kangufubeten kdld kangufube ngubu mb&tsi; kdla kangu-
fube ngubutega rumla, rdre, ngergenemmo tdmne; tdmnemla,
change frequently occurring in other cases, esp. gono and kono, geda
and keda. To consider the whole of tsakokd as simply the third pers.
would be much more hazardous, as then the final ko would be unique.
J ) The addition of a possessive pronoun , or another postfix often removes
the accent from its natural place towards the end of the word. The ap-
parent uncertainty of my Interpreters in the use of the accent , prevented
me from devoting a special chapter to this subject in the Grammar.
2 ) 17.
60
injergenem koronemmo Idmnem, ydte, kdsugun butsl pernem, IddeV
kono komdnde kull pdtkemdro.
Kull pdtkema kiddntse tsebdnde, korontse yoktee, tslgono ml
komdndeben. Tslgdnyd, letse, tsl kgngufuben, kdld kangufube
tsudore, korontse Idptse, kdsugube tsdbd kitd. Tsdbd kdsugube
tsetd, letsinte, korontse keiwa pitsi. Keiwa pig any d, si tilontse
ketH'dte rdktse gotsin 1 } bdgo; dm bobotse, u drogo, mdrtegunogo,
bdndsegunogo j keiwa gonye, koroni Idmnye!" tse dm logogdnyd,
dm 'gdso ivdtsei. Wdgeddnyd, kiill kitakitdso sandiye ngdfon
ndntsuro kdsso. Kasinyd) siye kitakitdso r 6: " mdrtegunogo , drogo,
icuro bdndsegunogo , koroni Idmnye!" kono kitakitdswo. Kitakitd-
s&ye: u dndi niro biaro bdndntsegen bago^" 1 keda kull pdtkemdro.
Kull pdtke may e sandiro: " biaro wdnuwikwoya, drogo , wuro bd-
ndsegunogo, wu leneske, kdsugun iseskla , nandiga ntserambusko^
gond kitakitdsoro. Kitakitdso xird bdndtsaga, korontse Idptsa, kull
pdtkema koronte yoktse , kdsuguro letse , tsuro kdsuguben keiwdntse
tsesdge, tsedl tsdsd, butslntse pertse, kdld kangufuntsibe tseldde;
ddgdnyd, dntsdntse tsifu; ddgdnyd kdsugu 2 ) tdrte baditsei.
Badlgeddnyd, kull pdtkema tsitse, tsdbd belabe kitd. Tsdbd
beldbe tsetd, letsinte, kitakitdso sigd kerunyd, u aba pdtkema dndiro
kdsunde sdde!" keda pdtkemdro. Pdtkema kdsu ddptse kitakitd-
soro; tsdbd pdtobe gotse, letsinte, sigd kdngeye tsetei 3 ). Kitdnyd,
letse, gedi gesgdben ndptse , korontse tseregere, keiivdntse korontsibe
ngdfon tsesdge, ndbgono. Nabgdnyd kdnge dunontsegd kotsl. Ko~
ganyd) bogono. Bogdnyd kitakitdso sigd tsdrui. Kerunyd, sdndi
tsdpta, ndntsuro kdsso. Kasinyd, koa dunontse kdngeye tseteddgl;
tseteddgenagd kitakita kerunyd, siro tsdptdga, koagd keseso.
Kesesenyd, kull tilo sandigd kerunyd, kullle tsegdse, nd ko-
mdndsbero legono. Legdnyd, komdndero " kitakitdso tsdptd, letsd,
k6a tilo tsuro tsdbdben tsesjsin kirusko," kdno kuliye komdndero.
Komdnde mdna kulibe pdngdnyd, kdm tilo bobotse: " lene kitakita
') 257, 5, b.
*) This word must here be translated by "market-people" and furni-
shes another instance to the one mentioned in 337.
3 ) It may be noticed, how much more correct the native expression is
than ours: we say "we get fever," but they say "the fever gets us."
61
am tsesSsendte sandigd bobone, ndniro kute!" tee, kdm tilo kino-
tenyd, kdtunoma tsitse, letse, kitakitd tigdso bobotee, fugu komdn-
debero kiguto. Komdnde kitakitasoga kirunyd, sandiro: "dfiro
kdmte ketsii?" tse komdnde kitakitasoga kigoro. Kitakitdsoye:
"kodte, ago sigd yetsendte, si kdsuguro letsin, dugo korontse kdwa
pig any a, keiwdte kurgdge, si tilontee rdktse, gdtsin bdgo, andiga
bobosa, ndntsuro kassended , siyeandird: ' mdrtegunogo ', bdndsegu,
keiwdnite gdnye, koroniro Idmnye^ kdsuguro lenge, dntsdni la-
deske 1 ) wolteskia, nandigd bedntsedasko' tse, dndi sir 6 bdndge,
korantse Idmnye, kdsuguro legdnyd, kdsugun dntedntee ngdso tse-
Idde, pdtoro wolgatenyd, dndi sigd kiruiy ended, ndntsuro isye,
sigd kasundero kigorended, siye andiro ddbesd, korontse yoktse,
beldntsuro letsinte, gand legdnyd, sigd kdngeye tsetd, gedi ges-
gdbe ndptse, korontse tsergere, keiivdntse tsesdge, gandtse: nd
tilon ndpteendte, kdnge dwiontsega kotse, bogono. Bogdnyd, dndi
si bdUena kiruiyended, Unye, tedptege^ sigd ketSye, kdsunde dd-
besdna ndnga," keda kitakitdsoye konidndero. Komdnde sandiro
tsire tso.
Pdtkemdro: u niye kdsugu gdmin, dugo ronem ddtse," kono
pdtkemdro komdnde. - - Ngikird: u niye yimpiydye lokte tsetla,
wogerma yeke 2 ); dtema niye kiddnemgo," kono komdnde ngikiro.
- Kitakitdro: "kulijiydye tiglntse kututse, nd tilon bogdta ruwla,
lenu, tsdptugu, Sigd tamogenogo," kono komdnde kitakitdsoro.
Yimtema ngikiye, dinid lemtsla, wogerma badltsla, tsdkin,
dugo dinid wdtsidma, tsuro beldgdntsiben nemtsl: dtema siye ki-
ddntsugo. Pdtkemaye si kulo bdgo, kiddflma tsedin bdgo, kdsu-
guro letetema: dtema kiddntsugo, komdnde siro tso. Kitakitaye
kull nddranydye tiglntse kututse, bogdta tsdruiya, letsa, tsdpta,
isa, kullturo tsdptdga, kulltu rontse tsulugeni ydye s "), sdnditamO-
tsagei: dtema kitakitayero kiddro komdnde tso.
Mdna kulibe pdhgandte, Wumar Pesdmiye gulesendte, wuye
niro gulntsesko. Ate ddtsl.
*) 367, 7, a.
2 ) The Imperative of ydkeskin is yoke and yeke, which forms ought,
to have been mentioned in 87. b. 3. /?. of the Grammar.
3 ) 301 , 2.
62
12. Kdrabu kddiwdbe.
Kddlte *) si ydntsa kdram : If dram tsuro gotse, ngepal plydnyd,
kddl Kulutsi tdtdro kdltsL Kadi Kulutsi wurdtse, ngepal plgdnyd,
kadi Aber tdtdro kdltsl. Aber wurdgdnyd, ngepal pftse; kdlte
kltenyd, Gdngu tdtdro kdltsl. Gdngu wurdgdnyd, ngepal pitse,
kdlte kltenyd, kddl Fusl tdtdro kdltsl. Kadi Fusl wurdgdnyd,
Rokodiml tdtdro kdltsL Rokodiml wurdgdnyd, ngepal pitse, kdlte
kltenyd^ kddl Tsibato tdtdro kdltsl. Kddl Tsibdto wurdgdnyd,
ngepal pitse, kddl tselam tdtdro kdltsl. Kddl tselqm icurcigdnyd,
Komontugu tdtdro kdltsl. Komontugu wurdgdnyd , kddl Sergo
tdtdro kdltsl; tdtdro kalgdnyd, Sergo wurdgdnyd , kddl gade ngd-
fdntsen tdmbuni^. Sdndi ngdso nd tulon beldntsa gdrtsd, ndptsdna:
nduye bdrdntse bardtse, kombu tslntsibe tsebui, kdm kdmdntsibe
ago bibitema bdgo: sdndi ngdso ndptsdna pdntsdn.
Kddl Aber kdbu tt'lo, dinid bunyegdnyd, "bdrdro leneskin"
tse, letse, kdragdn ddbu tsdbdben dte^ botsL Bogdnyd, koa tilo
slye pdntsen tsftse, kdragdro ago kombube mdtdro Utsin fee, tsd-
bdlan letsinte, dinid biinye, si tsdbdlan ago bogdta tsuruni : Aber
bogdta sigd tsurui^ si Aber bogdtago notseni. Tsuro tsdbdben
letsinte') Aber bogdtabe ngd/arei gebddgono. Ngdfarei Aberbe
gebadgdnyd, Aber tsou pants '1. Tsou pang any d, kdlakte, koagd
timin tsdtsi. Tsdgdnyd, kod burgu tsdke ; dm pdtobe pdngeddnyd,
tsagdse , ndntsuro isei. Kasinyd , kod bogdta, tiglntse ngdso tsungu
tsegdsin, dm sigd tsdrui; sigd keogoro: u abdkda z ^ afi nig a ntse-
bdndo? ni kdm kura, burgu ydkem, dndi burgunem pdnye, nd-
nemmo kaijyended, ni bogdta, tiglnem 'gdso tsungu tsegdsin," tsd
dm beldbe sigd kegorenyd, siye dm beldbero: u wu tsdbdlan, ag6ni
kombube mdtdro lengin, Aber ise, ddbu tsdbdben ate, botsena,
dinid tselam , wu sigdrusgani^ Si vmgd suruna, wu leneskin tsuro
tsdbdben sigd gebadgasgdnyd, siye wuro 'ngd/areini gebadgam" 1
tse, wuga, timin tsdgono," kono k6aye dmtsuro. Amtse tsitsa,
J ) 334.5. a. 2 ) 212,4.
3 ) "When k6a is joined to dba, in an address > id generally throws it--
accent on the last syllable of aba.
63
letsa, kdrgun mdtsa, tsdgiite, sir 6 tsdde, si kdrgun kednyd, kdrgun
pdntsin bag 6: timi Aberbe si dibl, kdagd tsetsl. K6a ketsenyd,
am belabe koagd gotsa, tsasdte, siterdtsei.
Siterdgeddnyd, dm Aberbe letsd, ndptsd, Abergd bdbogeda. Aber
tsftse, ndntsdro legdnyd, sandiye Aberro: u ni Aber, tsunde bibinemi:
'dndi ngdso ydnde sasdmbu, gandnden kiirdnden ngdso nd tulon
ndmnyeogdj kaldnde dmpdnyogo!' nye, ndmnyena, nduma kdrge
kdmdntsibe bibitema bdgo; ni tsinem, dinid bunye lenem, dabu
tsdbdben bonem, koa stye tsftse, agontse kombube mdtdro letsin,
ni dabu tsdbdben dtern bonemma, si nigd ntsuruni, 'ngdfareini
gebadgono" 1 nem, ni sigd tsdnem, yetseml; ni yetsemmdte, dndi
ngdso tsunde bibinemi; nddranydye andigd sdruiya, sesesd: aft
diyenf" 1 keda dmtsiye Aberro. Aberye: u ivu leneske alia logd-
neske, dndi ngdsoga gerdseda', wu ago dibl diskl, mdrtegenogo,
ivugd guresenogo! ivu leneske, nd komdndeben logoneske, logoni
komdnde pdntsla, wu nandiro iseske guluntseddsko ^ kono Aberye
dmtsuro. Am mdna Aberbe pdntsa, ndptsa, Abergd guretsei.
Aber tsitse, si tildntse nd komdndebero legono; letse., komdn-
dero: u wu ago dibl diskl: dndi kddl ngdso , nima andigd aldge-
sdniy aldgeskeddmla , 'lenogo, ago dibl deoaof andiro gullemmi,
dndi ngdso beldnde gdrnye, nd tulon ndmnyena, nduye letse, kom-
buntse mdtse, tse'bui, kdm kdmdntsuro ago dibi ndeoma bdgo,
dndi ngdso ndmnyena, kaldnde dmpdnyen, dinid bunye wu tsi-
neske, leneske, l kombuni mdneskin' neske, tsdbdlan dteske, bogas-
ganyd, koa tilo siye tsitse, kombuntse mdtsin tse, tsdbdlan letsin,
vse ivu bogdtdro ndsege, ivugd suruni, dinid tselam, ngdfareini
gebadgdnyd, wu tsou pdngasgdnyd , kdlakteske, sigd timin tsdgosko;
sigd timin tsdgasgdnyd, si burgu tsdke, dm belabe burguntse
pdntsa, tsagdse; kaMnyd^ si bogdta timlni sigd tsetei: dm belabe
letsa, kdrgun mdtsa, tsdgute, tsdde sir 6, kednyd, kdrgun pdn-
tsin bdgo timlni; timlnite si ngqld gani wu ndnesgqni; tsd wu
noneskl, timlni, kdm tsdngla, tsetsin, ndnesgqnd kwoya, kodtegd
timin tsatsasgani^ wu ago dibl diskl: mdrtegene, dndi ngdso gerd-
sdne, gerdsdmmi kwoyd , andiga dm dinidbe sdruiya, debesaddni ,"
kono Aberye komdndero.
Komdnde logote Aberbe pdntse, Aberro: u wu Iog6tenem
64
pdngl; ndten fugun^) ago dibl ate dimmi! ate dimmdte kotsl, im
ndndi ngdso gerdntseddsko: kda kdbuntse, tamiseneske yisgqndte
teetia.) nd sigd gerdnesgqndten sigd peremneske, dmye tsdruiya
sigd tsesSso; dm sigd tsesesendte, sdndi gam, wuma, sigd yetsesko
kdbuntse, tamiseneske yiskandte, kltenyd, yim tsetendte, sigd pe-
remneske, sigd tseseso. Kadi ndndi ngdso wu nandigd ku gerdn-
teaski: nandyua kdmwa nd tilon ndmnuwa ydye^ nandigd kdn
ntsdruna bag 6; ndund6ydy6 yim kdmye sigd tsdrundte, kdbunts^
tamiseneske yiskqndte, ddtsi; kda, kdbuntse ddtsenite, sigd kdm tsw
runa bdgo," tse komdnde Mdisoro.
Kddite, yimtema komdnde sandigd gerdgono; gerdtseni favoya
dm dinidbe kddlte ngdso , simtsdn tsdrui kwoya, tses/se ddtsono 2 )
dtemdro sandigd komdnde gerdgono. Kadi sigd. kdmye tsurundte.
yimte kdbilntse ddtse, keda. Mdna kddibete wu pdnesgqndte
ate ddtsi.
1 )H7,4.
2 ) see, for an explanation of this form 231. As ddiigin, in the 3 (
pers., is often used impersonally, it ought to have been mentioned in 112, 5
65
IV.
HISTORICAL FRAGMENTS.
1. Man a kddibe.
Beldnden kadi ngubu: lag a degan botsin, Idga beldgan, Idga
gesgalan, Idga pdton^ Idga tsuro kuluguben, Idga tsuro sdaben.
Sdndi ngdso ndntsdiva**).
Kadi Kulutslte, sinia kurdntsdgo ; si kdragdn kdrgd. Nd
degdndten pe sunyero tsasdtla, si pe tsuruiya, tsitse, letse } pe
tsetd, kelltege; tantia, slid pebete ngdso ndmtse; pete tsundla,
kdld pebete kangddlwa, ddburo koturo tegtri; kdldte si tsln tse-
tdna, dugo nd tulon botse. Kdld pebete messenikwoya, si tsitsin
bdgo, nd botsendten. Kdntdge ndiydye, si bogdta nd tllon, duff 6
kdld pebete messe tsintsen; tsnnya, dugo si tsitse^.gade mdtsin.
Si kombu mdtsin, dugo kandira sigd tsuruiya, letse, fugun-
tsen ndptse, si siro dtsegla^ si "kombu, pdndeskl" fee, si kandi-
rabe gotse, tsundia, kandira sigd tsurui. Kandira tsendntse
pitse, nay a tilo Kulutsibe, tsend gqndtsege, retsin: si si tsundin,
kandira retsin', retse, retard tsdtla, kandira sintse gotse, tsegdse,
letse, kuyinten gerdtin. Kandira gerdtla, Kultitsi tsenabe tsou
pdntsla, lebdla baditse, si tilontse tsegdde: gesgd tsebdndla,
" kodte pdndesko" tse, keletege, ndmtsin, dugo ago tsuruna bdgoya^
dunontse ddtSlya, tsure, nui. Nuiya, kandira ivolte, ndntsuro
fse^ si nfma tsuruiya, letse, dm bobotse; fseiya, Kulutsi nuna din
tsdruiya, tsendntsa pitsa^ kdtigmtse tsdsirte^ gdtsa^ dantse ngdso
gotsa, patoro tsasatin; tsasdtla, kdtiglntsete gotsa, kdm kura
beldbero tsddin, dantse tsebui. Kdtiglntsete kura^ pebegei kdrdn-
tsena. Kulutsi Bornubete, dtegeima siro tsddin.
Kulutsi, si patoro f&in bdgo, kdragdn kdrgd. Si kuntguntse
ngdntsi ndi tsltd, nemkurdntse kdmgei ndi tsito^ kdldntse nge
*) 199,2.
66
deterdmgci tslto. Tiglntsc ngdngala , si tinil bdgo t&intsen , ddntse
kuguibegei bid. Si kdngideintse per dolgd kotsena : Si kiim per-wa
dutsinya, kdmte pernteelan ngeremtsinya , si geptla, fvyu- per-
ben wolte, letse, tsurin; tsurla, kdm kdeigete sigd tsuruiya,
kdrdntsin bago; kdm kamdru-dte siga tsuruiya, guretse^ isla,
kdtsdgan ngaldro tsdtsla^ tsegdse^ kdld gesgdbero tsebd^ gerdte,
Sigd tsurui. Si lebdla tsede, kdm tsuruna bdgoya^ wolte, letse,
nd tilon^ kellte, botsin. Nd boteendten, kdtsagdte sigd tsetseni
kicoya, tSitse, bi'mdi delibe matse^ tsebui. Si kdm tsebui bdgo:
kdm ttsetslya^ nd tsetsendten kolotsin.
Yim lagd Kulutsi letse, kdragdn, fdrl gesgdben tsebd, bdtsin;
yim lagd, tsedin, kdtsim tseberte, pertse, kdld kdtsimben, kelite,
botsin. Si pe tsebdnde tsundeni kwoyd, nd tllon nguburo naptsin
bago: Si nd tidon nguburo ndptsla, dd kiira tsebdndo, tsundo.
Da kura teebdnde tsundeni kicoya^ si nd tilon kdntdguro naptsin
bago: ku sigd I'unua, ball ndturo woltemm, sigd tsurummi. -
Atema si dlentsego Kulutslte, wu nonesgandte.
Kadi Aberte, si tiglntse bidi, ddtentse ngdnt&i pal retdwa,
nemkurdntse dunogei^ kdldntse tsimbigei, nadfareintse kdfugtt.
Si nd tllon botsla^ keltte, botsin; kdntdge ydsge ydye nd tilon
tsitsin bago. Si tsintee kurgdge: kdm sigd tsuruni^ dugo Utse,
kaldntselan gebdttse, ddtsia, mdndtsegin bago; kdm letse, ngd-
fareintse gebdttsia, tsdtse, tsctsin: si ngdfareintsibe gebdtte tse-
rdgeni.
Si tdta ndiro tsdmbin bago: tiloro tsuro gotsia, tsurote
wurdtsla^ pepete, ddturo botsia, tdta tsurontsibete tiglntse ngdso
suktsa, degaro fedluae, tsuro ydntsaben; ddtsm^ ydntsaye ndten
tsitsin bdgd, si nui. Aberte, dm wiiraye: ngdllema tdta ndiro
tsdmbin bdgo, keda dm icuraye.
Sipdtoro isiya, nem kdmmdro gdglya, sigd tsdruiya, kamerso
kdmube, naald tdyernyin degdndte, sigd bobotsa: isia, si Abertega
logdtsia, tsuro nemben tsitse, tsiiluge, tsdbdro gage, letse, kdra-
gdntsen kellte, b6tsin. Si bogdta rumla, rinemmi ku'dya , kdtltse-
digdntsibete ', musko ydkem, roremin, si mdndntsegin bdgo. Kdtite
rorem, kutemia, kdrgun kddibe dm notsandte, tsddin.
67
Kddi Aberte, kerbii degd dugo si nuite, nonesgqni. Am
u-uraye: "si wurdtsia tdta ndtro ngdlle Si tsdmbin bdgo; til6turo
tsdmbla, nd tsdmbundteti slye kdgentse ddtsi," keda dm wuraye.
Tdta, Aber tiloye tsdmbinte, komdnde tsetepddgin bdgo kiuoya, ngdso
wurdtsei kwoya, tsediten- nd kdm si gandtsanna bdgo, keda; tdta
Aberye tsdmbinte ngubu: tamissdntse, kotndnde genyd, kdmye
tamisse 1 ) ddtsanni, keda^ tdta Aberbete. Atema ndpte kddi
Aberbe pdnesgandte.
Kddi Gdngute, si ngdntsipdlgd kdteeni, si nemkuran Abergci
kdrdntsena, tigmtseye syua Abervca tllo. Si tsitsla y pdtoro isin;
ista, nem kdtnmdro gdgla^ gedi digalben kellte bdtsia^ koapdtoma,
si notseni. Dinid bunetsta , kdmu digalntse tsdsd, kodntsua botseiya^
kddi Gdngu tsitse, digallo tsebd, kdte kdrnun kdan pdrgaten kelite
botsin: kdmuakodwa, sdndi kddi bogdta katentsdn nOtsdni. Dinid
wdtsta, sdndi tsitseiya, kddi tsuro tsdneiben kelitena. Kdmu tsd-
neintse gdtse, kerte, degdro tsulugin tee; tednei kasgdnyd^ kddi
tsuro tsdneiben tsurui. Kirunyd^ burgH tsdke, k6a lettsin^ kd-
nemlan burgu pdntse, tsigdnyd, kddi digallan keligata. Kodngd
koeigete tsuruiya , tsegdsin; kodngd kdrge kibudte tsuruiya, tsegdsin
bago. Gdngute nduso sigd ntitedna, si kaldfia. Kugui kdld
ngepalntsiben teuruiya, letse, kuguitegd kdldro gotse, si tsediga
iigepalbeten tsedi kerektse, kelite botsin. Botsia kuguiye kdld nge-
paltsiben bogdta, kddi tsedigan mbetsi notseni. K6a kuguimaye
kuguintse kdld ngepalben teurui, si teedigan kddi mbetsi notseni,
dugo kugui loktentse tdta kdltdbe tsetia , ngepalntse kdltee, tdtdntse
tsurdre, degdro tsulugia, k6a kuguima t#itse, suntoiitse 2 ) gotse, ise,
nd kuguibe perdtsia, kdrei ngepalbe perdtse ddtsia, tsedlgan kddi
bogdta si tsurui. Kodngd kdrge kibudte, ritsin bdgo; kodngd
kdeigete sitsuruiya, kd gotse, "yetseskin" tse; baditsia, kdm gade
Sigd teuruiya ddptsin: kddi Gdngute, sigd tsdruiya, tsesSsin bdgo.
Si nddranydye runtse ndptsin bdgo, nd kdmmdtema ndntse ndpti-
bego. Si kdmma kdrge bibitsin bdgo: yim sigd nimia, ngald
lintd, keda. Fugtintse bulfog, kddi Gdngute. Atema nem&ntse
ddtsi.
4 ) This verb also belongs to the class spoken of in 69. *) 15.
68
Kadi Komontugute, si kaldfia. Si pdnemmo isena, slgd
r&mla bia gani: ago tsuru, kddio. Pdto kdmudte Komontugu
foe, gdaena; tsdniiya, kdmute de gani: kdmu pdltiya, pdto kdmu
pdlgatabeturo isin. Am wura slgd tsdruiya, ndtsdna.
Si, dinid betsla, tsuro belaben kdrgd. Si nuruguntse ngdntSi
tilo tsetena, nemkurdnlse ddbu muskobe tsetena, si tiglntse keesa.
Dinid betsla^ kauye sigd tseteiya^ kdm tsdbdlan letsin, tsu-
iniiya, si kdmmdro keletegin; tdta gand let&in tmrui ydye, kelefygin.
Keletegia, tdtdte tsirinya, dm pdntsa, tsagdse, nd tdtdbero -tseit/a,
tigi tdtaben kadi kelegdtagd tsdruiyd, kdm kamdrwdte tdtdtegd
gfitse, nd dmdsoro tsdtla, gandtsla, kddlte tigi tdtdtiben pepete,
tdtagd koldtse, nd kdfidwa tsebdndendte : fsikdmga tsendndin bdgo,
Kddl Komonttigute , sigd nonyena: Borntin^ dm wuraye geda,
si kddl Komontugute ivurdtsla, Tsibdtoro woltsin, ted, pdngL
Atema kddl Komontugube ndptentse^ nongandte.
Kddl Tsibdtote, si kallddo. Bornun si ngald gani geda:
fugu tselamwa. Kdm belagurdtsinya , slgd fvgiintsen tsuruiya,
belaguroturo letsin bdgo, yim die ngdforo wolte, pdtoro isin: kur-
runtse tsardgeni, nemdilnntsuro* Si nemnuruguntse ngdntsi pal
retdwa tsetena, nemkurdntse dengelma sibegei tsetena, kaldntse
tSimblgei tsetena : si tselam pot, ddbuntse kqme^ simtse kame, kdn-
niigei, bugei.
Si kdm tsuruiya, sim kdmmdro tsilele ntsinttsegla , simnem 1 )
tsebdndia, simgd kdmpuro tsedin. Si kdmga tsuru, tsdtsla, kdrgun
kdmturo tsddla, kdrgunte tseiya, tsussin bdgo, kdmga tsetsin.
Si pdton kugui kald ngepqlntsiben tsuruiya, ise, ngepalte
itgdso tsurore^ tsundin. Tsunde ddtsla^ kuguite timin tsdtse, tse-
tsin; siad tsdruiya, kd gotsa^ ntsetsoro ndntsuro iseiya , silebdldro
ddtsin. Si ddtsia, kdm kertseni ktcoya, slgd tsetsin bdgo: tsitse,
ddtsin, ngdfareintse tsediro koktsege , ddtsin, kd m ddtsegei 2 ). Da-
tsta, kaldntse pesse^ ddt&ia, ni koangdnemmi kicoya^ slgd rinem,
kdsemla^ si nigd kolontsin bdgo: ni kdseminya, si ae'ptla, ftigu-
nemin letse , tsurin ; fugunemin Unre rumla , ndya gadcro kaldkte-
mia, siye ndyakaldktemmdturo, siye kaldktin: ni ddnemmi kwdya,
') 192. *) 297.
69
nigd tadnteg) ntsetsin. Sigd tedruiya, tnbe'ldtsd, kdldntsete kdnyin
bdktseiya, sigd tsesesin.
Tses/sla, kdldntse kdmtsd, dm kqnige detseite, sdndi tedruiya,
ndnemin tsdmdge, sitema gesgdntsa kdrgunbe foktsdga; detseiya,
kdm kqnigua, kqnigentse g6tse, ndntsdro letsla, sdndi kqntgenem
Idptsd. Niro ntsddla, ni kqnigenem gonem, pdnemmo isemm,
kqnigenem funnem tsuro pdntsiben ., ydtem, kaulantdrnem; drtsia,
kdtsirl lenem, rdrem, tsuro pdntsibero pigem, tednnem, nd kdn-
nuben lug em. Gqndnemla, yini krige baditid, rumla, ni kqni-
genem gdneni; krigeturo lenemla, krige diwia, ago kqnigeten
tsdnemmdte, ndten sintse gdtee , pdltsin bd(/o } ndtennui. Atema
kddl Tsibdtote, si fuguntse teelqm, tsdnyinte.
Ni ndro lenemin dugo 1 }, tsabdlan Tsibdtoga runua, ngdforo
wolte wdnem, nd leneminturo lenemla, nd lenemmdten ago ngqla tsu-
rummi, keda, wu rusgqna. Kdbii. tilo abdniga tneiduguye bobotee,
abdni beldntsuro fse, siro alia logotse, tse. Abdni tSitse, dinid sebd
wugd bobotse; tdta sobdni tilo mbetsi, wu sigd boboneske, dndi
ydsge tsinye, bela meiduaubero lenyente, tsdbdlan Tsibdto kirui-
yended, abdniye: " ngdforo icoltcogo! kule Utende kubete*) iigqld
gani, kddl Idge ate ruiyendte: wolteogo! bally a ^ dugo leneskin
nd meidugubero ," tse abdniye. Ngdforo wolte; pander 6 kassen-
dcdj wugd bobotse^ wuro: "yimpiydye ndro leneminyd, kddl Idge
ate sigd rumla, ate fuguro lenemmi: si Idge, fuguntse tselam;
ni tdta gand, niro gulengosko: ni mdndni pdnemmi kwoya, wu-
rdnemla, ni tsurum," kond wuro.
Wuye, kdbu tilo, teida gohge, lehge, titl perteskinte, ago
tsirin, pdhgin: tsinge, ddgasgqnyd, ago kdnlgei tsirin, dugo wu
sigd kirusgdnyd, kdngulei badinge, kdseskin; si wugd dusin, dugo
Unye, u-ua syuaso, Fuldta tilo pentsv tsenyegin^), kirusgdnyd, le-
neske, ddbii pebe renge: kogasgdnyd, kodna Idge ngdfonyin pe
kirunyd, wugd koldse, pe Fulutabe ngdso tdrtse, pe tilo tsdtse,
tsetsl. Wu pdtoro legasgdnyd , kdsuwaye ivugd seta , gand gdptse
kdrmurdj dugo tsigosko. Kdntdgeni ydsgeso wu bogdta, icugd
i/anl-so, tamdtsdni tsltsosko. Ate kddl Tsibdto tsede rusgqndte.
') 296, 5. 2 ) 137. 3 ) This verb, like ggreskin, changes e into e, 78.
70
Tata gand gesgdro legdnyd, Tsibdto tsdbdlan tdtagd kirunyd,
tdta tsegdsin, tdtoa dmdntse x ) Sigd tsdrui. Sdndi ago tdtagd
dtitsin tsdruni. Tdtdro, tsegdse, ndtsege, tdtagd tsdtse, koiiro;
kourunyd, burgii tsdke, tdtoa dmdntse ndntsuro kasinyd^ tdta
duno ddtst. Tdta tilo teegdse, pdtoro ndndero &e, andiro gulesd:
tsinye, nd tdtdbero legeiended, tdta bogdta, tsituro teg en. Tdta
gdnye, pdtoro kigutended, kdm kdrgun ndtsena kdrguntse tsugiite,
tdta ro tljiya, tdta kdrgun tselya, tsiisturo tegen: ndteman tdtagd
t-setse; gonye, rebgeiye. Ate kadi Tsibdto teede ivu rusgqndte.
Atemdro dm icuraye si kqllddo tsd: kdm tedtsia, kdrgun
pdntsin bdgo; kdrgunma ngdso isei ydye'*} kdrgunteete ndtsei bdgo:
kdm tiloma kdrguntse notsena bdgo. Sigd ndusoye ritsdna. Si
tsuntsema dm wuraye pdltsdna: kddl Tsibdton sigd bobotsei bdgo,
u K6dna Idgete 1 '' dten sigd bdboteei, nemdibintsuro. Atema mdna
Tsibdtobe nonesgqndte, ddtsl.
Kddl Rokodiml, si nddliinigei^ beldga Idtse, gag in. Si
nemdibl tserdgla, ise, tsdbdlan bdtsia, dinid bimye, kdm tsdbdlan
Utsinya, si kdmtegd tsuruiya, fugu kdmman wdtsagdllo bdtse,
dugo kdm timin tsdtsin. Tsdts'ia , Utse, tsuro beldgdntsibero gdgla,
Si kdm tsdtsendtegd ndteman tsediro kolot&in. Koldtsia, si u kod-
guso burgu pdnesgqnite, kdmte pdndeske sigd tsdngamba?" tsenyin:
si kdm tsdtsla, kdrgun bdgo; ndteman kdmtegd rOntse tsemdgin.
Kddl Rokodimlte si dinid nengqlitsla, tsuro belagdntsiben
Uulugin bdgo. Ndngqll kotsla^ dinid betsla, degdro teuliigin.
Dinid bunetsta, nduydye letsinya, slntsuro lebdsar sdmtsegin: si
keino lebdsarbe pdntsia , nd kammdro win bdgo; keino lebdsarbete,
si pdntentse tserdgeni. Atemdro^ Bornuten, dinid bimye ndro
leneminya, lebdsar gonem, gerem, sinem sdmnem^ dugo lenemin,
Rokodiml nanga; z, dinid bunye, sigd rum bdgo: si gand. Si
nigd nteuruiya^ letse wdtsagdllo bdtse, nigd gurcntsinya^ ni ndn-
tsuro isemia, keino lebdsarbe si pdntsia, tsitse, tsegdsin. Tsegd-
sinya, nisigdrumla, kdgonem, yetsemla, tslnemwa kentsdnemwa
tsdnnemmi kwoya^ keinontsete tsimfSa: kentsdnemmo gdgla,
') 17. 2 ) 326, 2. 3 ) 192.
71
kdsudro tsin. Si yetsem'ta, sigd gonem, kandirdro ydtemla, kan-
dt'ra tsuruiya, niro kullo iigubu ntsin. Ntsia, sindnemin tsemdge,
kdragdro gotse letsla^ gesgdntse pitsege, detse, kdrgun kanigen-
tsibe tsedin. Tsedla, kqnigete gotse, bundi kdragdbete nddsoydye
tsuru, tsdtsla, kuyinturo letsin bdgo, ndteman tsurin.
Si, kddl Rokodimlte, si gand, dni kurdtega nenidibin kotsena.
Si tsirn. Ddtentse kdbagd pal kongollwagd kotseni. Nemkurdntse
ddbu muskobega kotseni. Kaldntse nddliml gabargdmigd kotseni.
Ngdfarcintse kdbagd kotseni. Sintse degua. Tiglntse kdtsi hqmebe.
Kddl Rokodimite ago tsedinte, dtema ivu nonesgandte, ddtsl.
Kddl Sdrgote, si kddl pdtobe, kdragdn bag 6. Tiglntse
gombara tselqmbe, bulbe: kdrlte; sigd rumla, si nigd ntsuruiya,
tsegdsin bdgo. Sigd tsdteiya, nd dm wurdbero ydtemla, dm wura
tsdmdge ndnemin , m'ro kdlugu nteddin. Ntsddla , sdndi tse gotsa,
ddbu fargdntsuro tsargSre^ sigd tsdrui, nemgaldntsuro. Tsdru
ddtslaj tsete wmtsa, sigd kolotseiya, ndteman letse, sdrdro tsebd,
botsin. Si botsla, kelltin bdgo, ddturo bdtsin. Kdmye tsendndin
bago, si tsuro belaben: atemdro kolotsa kdrgd 1 ^ nemgaldntsuro.
Si nemnuruguntse ngdntsi pal tsetena ; nemkurdntse gulondo mbe-
Idngei tsetena. Atema ndptentse Sdrgobe: wu rusgandte, si nem-
dibl tsedin bdgo. Kddl mdlamnyin^ Sigd bobotsei nemgaldntsuro.
Kddl kelij si kdragdn kdrgd. Kdragdro lenemla, gesgd
leminya, si kdld gesgdben bogdta, rumta, nonem bag 'd; tiglntse
kdlu gesgdben ntsdfongd, dug 6 sigd gesgdwa fonnem, muskon
tdmla, siyentla, nirumla^ kdrgenem kdmte, kolonemla, si tsegdse,
letsin.
Si kdm duan tsendndin bdgo: yim kdm tsendndendte, kdmte
si dibl tsedin', kdm dibl tsedin bdgo, si tseteiya, tsendndin bdgo.
Yim tsendndendte , kdrgun bdgd, sai kdmte tsetsl, geda dm wu-
raye. Kddl kellte nemkurdntsen , nuruguntsen, ngdfareintsen, ka-
lantsen, ngdso, Sdrgobe ndptetemdro si ndbgono, dugo 3 } tiglntse
gade syua Sdrgowa: Sdrgo gombara tiglntsego, si kell tiglntsego
)2G1,4. 2 )153. 3 )296,2.
72
Atemdro Bornun tsuntse tsasiike, bobotsei, sir 6 "kadi kelV' tsd
nduye, dtemdn sigd bobotsei, nongandte. Mdna kadi Kelibt'-)
ate ddts'i.
Kddl tselqm^ si kqllddo, Si gand, tsuntse kura. Si tsuro
sOabero gdgin ; kdm soa ntsdsdro gdgla , tsuro sdabeten si'mtse kdm-
tegd tsurui bdgo, ditgo kdmtiye sigd teitruiya, kqmdr Mm 1 ),
ddnemw, sigd tdm, tsitro karbilobero koldgem, degdro tsatuluge
tSesesin; ni tsuro soabete sigd yetseni^ bdgo^ Bornun. Si kddl
tselqmte, si gand, tsimtse kura, tsdnyinte dm wuraye: si tSintse
kurgoge, duan kdm tsdtsin bdgo, yim kdm kdbuntse ddtse, tsdtse-
ndte, kdrgun pdntsin bdgo: atenW.ro ts&ntse tsasdke: Hi gand,
tsuntse kura. Tiglntse wtituro kdnte : tselqm adoiianemgei. Kddl
tselqmte, wit rusgqndte, si kdmma kdrge nguburo bibitsin bago:
saga ydsge ydye tsuntse nemdibibe pdntsdmmi; yim nemdibl teerd-
gendte, kdm sigd tsuruni, dugo gebdtsia, si kdmtegd tsdtsla, ko-
Idtsin bago, dm icuraye geda. Timi kddl tselqmbcte, si kdrguntse 3 )
kdm notsena bdgo, sai Alia. Atema mdna kddl tselqmbe ndnes-
f/qnclte, ddtzl.
2. Mdna kdfibe.
Kfifl beldnden iigubii, nduye dlentse 4 ) rilntse: atemdro md-
ndntsa tilo tilon 5 ) ncmenge, ni pane!
Kdfi Kdmamcd.be mdna badinye, kdfl Kdmanwdbc md-
ndntse. Si^ dinid be, isin bdf/o; dinid nqngqlitsui, drgem tsandte,
litsla , drgem gand u'urdtse , barer "6 baditseiya , yim si winte, P6-
ten tsitse, Gediro win. Yim tsitsendte^ sigd tsdruiya, kegara dl-
labe t&itse gadi', si tsitsla, dm sigd tsdruiya, nduye sabardte, ku-
lontsuro letsin. Si ma, dinid ngdso temtsia, dinid bunetsegei,
dinid ngdso tselqm pot. Nduye kulontselan, musko gesgdbe ndm-
tse, yoktsin. Ni yonnemmi kicoya , drgemte nd botsandten , tiloma
koloUei bdgo: atemdro nduye kulonteelan, sandigd yoktsin. Ni
f ) 192. 2 ) 191, 2 3 ) 182. 4 ) 17. 5 ) 202, J.
73
yonneml ydye, y6kte pdntsei bdgd, sdndi yokturd ngubu. Dinid
kdngal tsekkurla 1 }, sdndi ndten botsei: bunye letsei bdgo. Sdndi
bdtseiya, nd botsandte^ ndndi rfofa, bdnuwla^ gubogem kokoreo
tsdkia.) nduye tsitee, sabardte, kdmun^ tdtan^ kdm kuran 'adso
Unu, sandigd rdruwi, dinid bunye, sdndi tsdrui bdgo. Ndndi
r6ru, dinid wdtse, kengal tselugia y sdndi tsitsei: nd k&bu tilo
botsandte, sdndi ndiro bdtsei bdgo, kuru fuguro letsei. Letentsa
Ge'diro letseite^ ndntsa Utsei, kdm ndtsena bdgo.
Andi, yim si isla, nduye nguburo sigd z } teurdre. R6re,
pdtoro kuteya^ nge kura gdnye, kdnnulan gqndnye, sigd tiuro
ngebero tdmnye, kdnnu tsedigdntsuro fuge. Sdndi kdnnu pdn-
tseiya, rontsa teulugl; rdntsa tsulugia, ngete kdld kdnnuben gdnye,
teediro sage, gandnye^ butsl gonye^ sigd bulsiro fokke, kaulan
tdrnye; drtsla, pepetontse, P/ r ^i pi n yty a i 6 % r6re, ydte, nd
tulon tsuro nemben tsdmnyen. Yim kengerontse rdgendte, gand
rore, nge gandro pige, kdyenye, rikf mdndabe pige^ kdyenyeya^
dtemd geriyen 3 ).
Si wdtsiso isin bdgo Bornurd: saga tilo isla, saga meogu
ydye isin bdgo. Sag a isenawdte, kdna isin: kdna isinte, dfiro y
siisid, drgemnyin, ngdfellnyin, ngdlonyin, kolot&in bdgo. Atemdro
si saga isendte JBornurdj kdna gdgin, keda dm wuraye. Si Poten
tsitse, Gediro letsinte , beldfi tsebdndo ydye , kdbu tilo botsla , ndiro
botsin bdgo , fuguro letsin: dtema si letentse. Kdfl Kdmanwdte
ndntse Gedin Utse^ ndptsena^ ndtemdn kd/l Kdnianwa ndbgono,
tsd , dndi pdnyendil. Atema ndpte kdfl Kdmanwdbe, wu sim-
niye tsurundte Bornun: dhgalniwa dug6 kiruskd, tiloro gadero
rusgqni, dug 6 Bornun pddgigusko.
Kdfl Difu si Bornuro, dinid binem, dug 6 isin. Yim
isinte, dinid magarifutsla, magardntilan*} kdnnu funye kardturo,
dndi fugurd ngdso ndrnnyeya, dndi kardnyenya, kdfl Djfute yim
isenawdte, kdnnu tsuruiya, ise^fugu kdnnuben tsurin. Andi fu-
gurd ruiyeya^ gdnye, kdnnuro koldge, wdrnye, geriyen. Yimte
1 ) more generally tsukkurla.
2 ) 336. 3) or sn. *) 306, 2, d.
74
kdfi Difute, si tsinte, am 'gdsd notsei: si sdrdro tilo frYo 1 ) tsuk-
kurin, dm pdntsei; dm pdntseiya, kute kdfl Difu Jse, tseptsl,
nduye notsl. Nduye notsia, am 'gdso sabardta, botsada^); bo-
tseiya^ dinid ketetsla, gubogem kokoreo tsdko 3 ); tsdkia, nduye
tsitsa*), kdmtsogda 6 } tsogontse gdtsin, kdm ngergua^ ngergentee
gdtsin, kdm keiwdwa keiwdntse gotsin, nduye kdragdro letsa.
Kdfl Di/u, sdndi ngdso fdrl gesgdben. Ndndi lenuwia^ gesgd-
turo ban, sandigd roruwi. Sdndi, dinid bmemte, -iseiya, dinid
bun^tsm^ duno bdgo: kdau Bornubete feow. Sdndi kdgu rftsdna,
kdld gesgdben tseptseiya, kdguye sandigd tseteiya, dndi sandigd
rorenya, sdndi dunontsa tsitibe bdgo: kdguye tsetsena. Atemdn
dndi sandigd r6re: kdm ngergema ngergentse tsembulu 6 ), kdm
kehvdma keiwdntse tsembulu, kdm tsogoma tsogontse tsembulu.
Andi ngdso gonye, pdtoro isyeya, ndndi pdndon nandi ngubu,
lenu kwoya, gebam kura gonu, kdld fugdben gqndnu, kdnnu
kutu, tsedigdntsen funu; kdfl Difu kutuwdte 7 ) gebammo tdmny 'e 7 ),
ngdtsigd g6nye^ tsl gebambe tsdnnye, kdnnu tsedigdntsuro fuge,
sdndi kdnnu pdntseiya, ngdso sdnui. Sdnuiya, gebam gonye,
tsediro sage; gananyeya, butsl kute, funnye, butsllan tdrnye;
kaulan drtsla, pepetontse perte, kdyenye, sigd geriyen.
Ku be'ld dten, si we botsia, be'la botsendten, si nd tiloro
bdtsia, ndiro bdtsim 8 ) bdgo, fuguro letsin. KdflDifute, si Bor-
nuro isla, lard bibitsin bdgo: lard tilo bibttsin, 'betst, lard bibf-
tsinte, kender. Kenderte, si tsuruiya komburo tserdaena; ate-
mdro kulo kenderbeturo gdgla, kolotsin bdgo. Kender tilo genyd,
lard gade bibitsin bdgo. Atemd kdfl Difute saga isenawdte, kal-
Idfla. Kdfl Difute, si kdfl be'labe. Am wuraye nemdiblntse ne-
mjtsei pdnyende. Si nengall isin bdgo: yim isinte, lard kulobe
J ) 202, 1. *) from botsiada 18.
3 ) The Future of ydke'skin , for tstako or tsidko.
4 ) 157. 5) 20 and 199, 2.
8 ) This is the bye -form of the second Indef. mentioned in 62. It
was omitted there to state that, in the third person, it also sometimes ter-
minates in u, in stead of o.
7 ) This alternation of the first and second pers. plur. is another case
belong to the rule of 191.
") 15.
75
ngdso ddtsena, dugo dinid blnemtsla, si is in. Yitn -isla, nduye
tserdgena, da tdtodbe m, fea, tsardgena. Kendio 1 ') kdfl Difu-
bete, si saga tilo ism, wolte , letsla, saga tilo ndi, ydsgudte kuru
wolte isin: dtema si letentse, kdfl Difubete. Si kdfl Kdmanwagd
kurdnyin kotsena, netsin kdtsena; si kdyenyeya, dm wurdma sigd
kenguroro"*} tsardgena , si kdfl kdrlte. Yim isendte kalldfia, fu-
guntse ngala: kdna bdgo^ kdsua dibl bdgo, krige bdgo, keda dm
wuraye; saga kdfl Difu isenawdte tsardgena. Atema ago kdfl
Di/ube, Bornun diye, wu rusgana. Atema ddtsl.
Kdfl Sugundordinbe mdndntsete, wu n6nesgandte: dinid
nengalitsla, si ngepalntse kdltsin, dm bdretseiya, tatodntse gand
gand bdre-loktdte 3 ); yim tsodtseiya, tatodntse wurdgdta. Tsodtsa
ddtsla, drgem bdfii, drtsla^ tsdltsd, tsediro pitseiya, kdfl Sugun-
doramte wurdtsd ddtsl: sdndi kdfl bigeldbe. Dinid bigeldtsla,
tdtoa kuloro letseiya, tsdtd; pdtoro tsagutla^ wdrtsd, tsdgerin', dugo
dinid bigeld kotsia, drgem kulolan keremtsd ddtsla^ ngdlo bdfu^
drtse^ tsddore ddtsla, ngdfell bdfu, keremtsd ddtsla, lard kulobe
ngdso ddtsla, bigeld kotsl. Bigeld kotsia , kdfl Sugundoramte
koangdnyin kdmunyin taguntei; tagunteiya, kdmu ngepal gdtsond',
gotsla, si ngdfareintse , beldga Idtse, tsdke^ ngepalntse beldgdturo
pitsege-, ddtsia, si ndteman nui. Nuiya, ngepalntse tsuro beld-
gaben^ dinid be ise, dibdifu ise, kulo tsasdsd, drgem tsandte,
ddtsia, nengall tseptsia, ngepal kdfl Sugundorambete , tsedl nki
pdntsla, tdtdro kdltsin. Am barer 6 ngutseiya, tdtdntse kdlgata,
sigd tsdrui. Yimte saga tilo tsetl, nduye notsl.
Atema kdfl Sugundordmbe ndptentse Bornun ruiyente. Si
kdfl belabe: yim kdltsla, wurdtseiya, tsuro kuloben lard bibitsei
bdgo. Saga tilon isla, ate fsendte, pdtsegla, kuru saga tsetla,
ngepalntse pitsendtema woltin: saga sagdson Si ma degd dtegeiro
i) 260. 2 ) from gereskin, according to 12.
3 ) This is an instance of compounds in Kanuri. They occur very spar-
ingly, hence the Grammar omitted taking notice of them. Another instance
is: kentsd-m-bu- blood from the nose. The m, in this case, has doubt-
O 7
less to be considered as an evolved sound , and not as a euphonically changed
Locative-termination
76
Bamun. Ate kdfl belabe, sign nonesgana, Sugundordmbe, mdna
ddtsL
Kafl Lagard, si ndptentse rusgandte, si, dinid bigeldtsia,
sigd tilo tilo ruiyen, dugo bigeld kotse ddtsla^ nembinem isla, si
tsuro kdtsimben botsin. Yim dinid binemtsia, sigd kentdntse ra-
ff eya, tawdnye, tsinye, Unye, nd kdtsim 'gubudten, tsuro kdtsimbe
sennyeya, sigd teiyen: si kdgu tserdgeni, si kdguye tseteiya, du-
nontse bdgo. Kafl Lagardte, si nengaldn 1 } kdflngdsogakotsena:
tigintse kdtsl kamebe gadi, kangddlntse gerdsdn gadi nemkurdntse.
Si dinid kau tsulugu, kdguntse tsulugla, lenem sigd tdminya, si
nigd ntsuruiya, fdriro fdrtsm, kdm notsenitiye ngudo f arise tsono:
si nemwurdntse ngudo gadi kdrdntsena, kd/l Lagardte. Sigd, dinid
betsla, runi 2 } bdgo, dibdifutsia, rwm 2 ) bdgo, nehgalitseptsla, rum
bdgo, bigeldtsla, tilo tilo rumin, binemtsia, sandigd rurnin nguburo,
dinid binemte. Atemdro Bornun tsuntse bobdtsei, kafl Lagardte,
8i "kdfl binembe" Lenem sigd tdmla, pdtoro kutemla, kdyenemia,
kanddgua; si netslntse kafl ngdsoga kotsena; sigd rdgena^ ngu-
rontse ketsL Atema kdfl Lagardbe mdndntse nonesgandte, niro
gulntsesko; ate ddttn.
Kafl kell ken derma si ngubu gani, tilo tilo. Dinid
nengalitsla^ kender ndte, litsla, bdrenye, bare kotsla^ nki kotsw,
kender wurdtsin: nengallte si wurdtsin bdgo; nengall kotsla, tsedl
drtsla, si wurdte baditsin; dinid binemtsia, si wurdtse ddtsl.
Kenderte wurdtse ddtsla, kulo kenderbe si leremwa, kdfl kell
kendermdte, tsuro kenderben si kdrgd. Kdm kenderro letsla, tsuro
kenderben letsinya, kdfl kell kendermdte kenderlan ndptsena, sigd
ruining; sigd rumla, tdm, pdtoro kutemla, wdrnem, geremin.
Si tigintse gdmbara kdnte, nemkurdntse kdfl Lagardga kotsena,
si ngubu gani: tilo^ tilo. Si nd gaden ndptsin bdgo^), tsuro
kenderben ndptsin: gesgd gade tsebui bdgo, kendertema si tsebui,
atemdro nd gaden ndptsin bdgo, nd hfnderwdn ndptsin. Ken-
') for nem'yaldn i from nemngaldn.
2 ) 293, 1. 6. "') 192. 4 ) 332, 4.
77
dertema 1 ') kombuntsugo, atemdro sigd tsuntse kell kendermdnyin
bobotsei. Atema kdfl kell kendermdbe ndptentse nonesgandte,
ate ddtsn.
Kdfl Kasdslma, si tsuro belaben bdgo, kdragdn kdrgd; si
tiglntse bul^ nemkurdntse kdfl Sugundordm gadi, si nengall rum
bdgo, binem rum bdgo; dinid betsla, kdragdro lenemla, sigd kd-
ragdn rumla, gesgd Kdsasite sima tsebui, gesgd gade tsebui bdgo.
Atemdro sigd tsuntse Kasdsimdten bobotsei. Si yim -ism, nguburo
isin; &i u-dtsiso isin bdgo. Si lard kulobe bibitsin bdgo, sigd
tsuntse dibiro bobotsei bdgo. Saga siisendte, drgeni tilo, tsuntse
Mdtidnyin bobonyen, saga kdfl Kasdslma isendte, nguburo isia,
drgeni Mdtidte nguburo tsdmbin. Atemdro sigd tsardgena. Ken-
diontse, si isla^ yim isendte fuguntse bul, keda dm wuraye. Kdfl
Kasdsimdte, dtema ndptentse nonesgqndte, ate ddtsl.
3. Mdna mei kdgebe.
Bornuten mei kogibewa geda : mei kSgibete, yim kdm perntse
nuiya, dm bobotse, perte gertsd, ngdfo beldbero tsdsdte, beldn
kuiyinten 2 ) kolotseiya, mei kdgibete^ si fdrin Ufa perbete tsuruiya^
koganawdntse ngdso bobotse, isa; tseptseiya^ sigd guretsei, nd Ufa
perbeten, dugo si derege isia, kogana ngdso tsitsa, ngdford wolta,
sir 6 nd tsdde, ise, nd Ufa per ben ddtsono. Ddtsla, kou ddbun-
tselan tsiisse, tsediro kolotse, tsintse kardttse ddtsla, pertegd tsln
tsetd, gertse, fuguntsuro tsugutla, burgon sim 'diso pitse, tsundla,
telam pitse, tsindo^); tsundla^ ngdntsi perbe retse, kdrge pitse,
tsundla, kamdten pitse, tsundla , kantegdlibl ndiso pitse, tsindo;
tsiinde ddtsia, kogandntse ngdso sigd guretsei. Si kountse adtse,
tsunde, da kolotse, pdrtse^ kald gesgdben ndptsla, koganawdntse
ngdso isa, date komburo baditseda. Daditsa, sdndi tsdbuiya,
meintsa sandiga kald gesgdben ndptsena tsurui, kogana ngdso dd
') 167. J ) 314. 3 ) also twndd.
78
wdrtsei. Ddntsa ngdso wdrtsa, tsdbu ddtee, sildro woltsia, sdndi
ngdso sildte koldtsa. Letsa, nd tulon ddtseiya, mei kdgebe kdld
gesgdben tseptse, ise, sildte tsuruiya, koganawdntse date tsdbu
ddtslte, si notin. Tsttse, pdrtse, aptly a, ngdso tsitsa, parted, siga
tedgd, beldntsdro letsei, dm wuraye geda. Sdndi pdriro letseite y
nduye sandigd tsdrni; nd sdndi degandte, kdm notsena bdgo, keda
dm wuraye. Mdna mei kogibe dmde vciiraye nem/tset, dndi pd-
nyendte: tsiremdo, kdtugumdo x ) dm wura nemetsa. Am wu-
rabete, B&rnuten, dndi kdtugu gullem bdgo; dm wurdte nenie
gedlntse pdntsdnite, sdndi nemStsei bdgo. Atemdro dndi nem<l dm
wuraye nemtltsa pdnyeya , dndi yetsereiyena : u kdm neme dm wu-
rabe tsdtserdnite , nem/ kitdbube tsetserdni; kdm neme kitdbube
tedts&rdnite, nemS komdndebe tsetserdni," keda dm wuraye. -
Mdna mei kogebe wu pdnesgandte, ate ddtsl.
4. Mdna kdm dinidn tussendbe.
Kdmu kagdnigd, tsdmbundte ngallntse midn pindinwa^ dugo
pdtkiguno: wu siga ruski, wu ngall drdsgua^. Nd si degdndte,
nd dndi degeiyendte^ lete bdltebe: si beldntsen tsitsta, nd lete bdl-
tebewdro isin, beldnderd', isia, dndi tdtoa ngdso Unyen ndntsuro,
siga kurruro. Lenyeya, si andigd nosdni; kagdnde, perontsegd,
n6tsena; abdndeso ndntsuro letseiya, notsena; ydndeso ndntsiiro
letaeiya, notsena. Sdndi sigd laftdtseiya^ Id/la tsemdgin. Si tdta
gandro woltse^ mdna tdtabe nemetsin, nemetsla, dndi nementse
pdnyem bdgo, dmde wura pantsei. Tsintsen timi bdgo, kqldntsen
kdndull tselam bdgo, ngdso bul; tsitse, ddtsim bdgo tsdkko, si
ngugdta; letsinya, kdmuskonwa dugo letsin; simtsiye fdran, tigln-
tsiye kdddfu bdgo, tigintse kdrlte kuterdm gei. Yim beldnderd
isla, nduye kurruntse*} tsardgena, ndntsuro isei. " Kombu ngald
si tsibu" tsd, tsdgutla, si tsebui bdgo, siro belem gand kdrtsd,
kedm pitsdga, teddia, tseni gand gOtse, belemte kurumtse, gand
f ) 315. 2 ) 199, 1. 3 ) 258.
79
tseiya, sigd tsetl tse, kolotsin. Si, lokte sdlabe tsetla, notsena,
nki tsugorin: "wuro nki kutogo, woloneske, sdlineske!" tse sir 5
nki tsdgute, wolotse^ sdlitsin ndbgata, si tsitse ddtse sdlitsin bdgo,
ydydnite.
Per 6 bdbdnibe, tsuntse Pdtselam, nigd tsedena, pdntsen si
tdta kengall tsdmbu^ tdtdte kdssena dugo, yim kdssendbe kdn-
tdge ndiwa dugo ydydndete, dinid binem yim Iddoa, pdtsegl,
tsd, labdr tsdgute, kagdni Kodo pdngdnyd, tsitse tatodntse ngdso
bobotse, tstted, si fuguro kotse, letsd, ydntse siterdtse. Dag any a^
tatodntsua woltd, beldndero kdsso, ivu rusgandte. Si kagdndete
pdttegentse wu rusgani, rontsua dugo kologosko: ago ngdfonibete
<wu nonesgani.
5. Mdna kembal kaugd tsetandbe.
Yim kaugd kembalye tsetandte, wu kerbuni meogu Idgari,
dugo kembalye kauga Hid. Dinid binem , yim sebdua, kau ddbu
kitenyd, wu pdton tsinge, nd ydnisobero leneskin, ydniso drgem
wossei bdgdlan, "leneske, ruskin" neske, tsdbd gogasgdnyd^ wu
tsuro tsdbdben leneske, ndntsa kdrangasgdnyd, dinid kauma bu-
netsL Dinid kau bunyegdnyd, wu rmeske, kdseske^ nd ydniso-
bero legasgdnyd, ydniso tsttsa; dntsdnde gonye, pdtoro kdsye.
Kassended, dm wura belabe ngdso, mdlamwa ngdso., kitdbu gotsa,
ddndallo letsei, kemersoa ngdso ddndallo letsei. Letsa, ddndallan
ndptsa, mdlamwa kitdbu peremtsa, komdndegd logotsei; sdndi
logotsei dugo kau Idsar kitenyd , kembal kauga kolotsl. Kologdnyd,
dinid ngdso far an: dm wura komdndero godetsa, wolta, nduye
pdntsen ndptse, nemjtsin: u Dinia kau ddbuma, kembal kau ts/td
kiruiye, agotemdte, ngaldtsono?" J ) tsa dm wura ngdso nemjtsei.
Kau tsdtandbe saga ndiwdte,*} kdfl Kdmanwa kddio. Yim
isinte, dinid nengall, bdre-lokta: dm kulolan bdretsei, dugo dinid
duargdnyd, kegara Gedin tsin gadi, Pote, kdfl Kdmanwa Poten
tsftse Gediro isin, keru. Kerunyd, nduye wutsin, sdndi isei:
275. *) 199, 1.
80
Poten isa, Gediro kogeddnyd, dinla ngdso tseldmtsl , dinla bunetse
gadi i y. Argem kulobe bdregdta, date kuguibegei tsetena, ngdso
kdfiye tsebui. Kdfiye, tsebu drgem ddgdnyd, dinla bunyegdnyd,
kdfl Utsa, bStsei. Bogeddnyd, dinla ketegdnyd, nduye tsigdntse
gotse, lenye^ kdfl rdren. Rore, pdtoro kute, kdnnu funye, gebam
kdld kdnnubero gandge^ kdflte fukke tsuro gebambero, nki gand
pige, tsl gebambe tsdnnye, tsedUga gebdmbero kdnnu yekeya, kdfl
kdnnu pdntseiya, ngdso sdnui. Sdnuiya, gebam tsediro sage,
butsl kute, pernye, kdfl butsiro fukke, tdrnye; drtsia, pepetontse
perte, ddtsia, tsuro ngebero pige, gand ganan 2 ) gdnye, kdyenye,
nki mdndabe pige, geriyen: si kdyegdtdte kengeroro ketsl, nduso
sigd tserdgena. Yim ma, dndi sigd 3 ) nguburo teiye, saga tilote
si ydsguro ism; yasguro iiJia, si, rum bdgo siga.
Loktentse kogdnyd, kdna tsuntse "Ngesenesld"''' kddio. Kadi-
nyd, ago kombube nddrdson bdgo: kdlu gesgdbe kdragdn, lenem,
mdnem, kutemla, yd tatodnembeye kdlute detse, tatodnem tsdbui;
dinla wdtsia, kuru tsinuwl, lenu, kdragdn tdta gesgdbe mdnu isu-
tvia, yd tatodndobe sdndi ndndon tsdmdge, detsa, tatodndo tsdbui
tdta gesgdbe. Bornute tdlagdro ketsl: yim kdna isla, /taw 4 ) kd-
naye ngubu tsetsin bdgo: gesgd iigubu kombube, kdtsim 'gubu
kombube, atemdro kdndte kdm 'guburo tsetsin bdgo.
Kdfl Kdmanwdbe lokte kilugenyd , kasua tilo kadinyd , kdsudte
ngald gani, dm wura Idrdebete kdsudte tamotse. Si beldro gdgla,
kdm tilo tsetd tsetsla, kdmte gotsa, siterdtseiya , kdm belabete
ngdso tilo tilon ngdso tsetse ddtsin: tsuro belabeten kdmte dubu
degd ydye 6 }, si beldturo gdgla, kolotsin bdgo; pdto kdm tulobero
gdgla, tsuro pdtobeten, ndndi kdm pindi degdvd ydye, ngdso 6 ),
tiloma kolotsim bdgo: bela ngdso tdrte 7 ) baditsei. Kdm komdnde
tserdgendte kdbuntse ddtsenite tseteiya, kentsdm-bu isla^ niga kdbu
Idsge, ndi, ydsgeturo 9 ) kolontse: kentsdmbu kentsdnemin tsugla*'),
kdmte tsetsin bdgo , kolotsl. Kdm 'tseotsoro tsetandte, sebd tseteiya,
kdtsirlte tsetsl. Sima Bornuten dm wura wura, mdlamnyin k6-
gandnyin, kedrin kemerson, mdfundin, gdndnyin kurdnyin, ngdso
') 297 and 306, 1. z ) 202, 2. 8 ) 336. *) 124, 2.
5 ) 301, 2. 6 ) 334, 6. 7 ) 212, 5. 8 ) 203. 9 ) 243.
81
sima tamotse: kdsodte ngqld gani. Alia dsirnde tsdktse; si Idr-
dero gagla, Idrdete si pdtsegi, wu ri'isgqna. Lokte kafl Kdman-
wdbe kiliigenyd , si gag 6. Si kdsodte tsuntse "bdmban" siga bo-
botsei, wu nonesgqndte.
Lokte bdmbabe kilugenyd , Fuldtabe *) kargdgo. Fuldta gd-
gendte, kengdgo Fuldtabeteman abaniye wuro: u ngo, kemendete
ngqllnem meogu legdrri, tsd 'galdgldj niro nigd diskin' gasgd-
nyd, dinla tsitsl, nandiro tegen*}, dndi tsdman nonyena: kentd
kembalye kau tsetandte, ngqldro gani kitd, dndi nonyena. Kem-
balbe loJde kogdnyd, kafl Kdmanwa yagl\ kafl Kdmanwdbe lokte
kogdnyd) kdna Ngeseneskl gagl', Ngeseneskibe lokte kogdnyd,
kdsua bdmba gagl. Bdmba gage, dm wura wura Idrdibe ngdso
tsetse ddgdnyd) loktentse kogdnyd, ngo Fuldta gagl. Tdtdni,
andite wurdnye, tsuro beldndeben komdnde gerdseda kdtmdelan,
ndndi tdtoa andndtemdro 3 ) kutugo; andite, kdgende^ ddtsi,"
tse abdniye wuro guleskono. Yimte, kdtsin kau Idsar, kulonde
bdtagu patoben bdrenyen, dugo dnem kirunyd, dm bela Daiabete,
Fuldtaye sandiga yoktse, beldndero kdsso. Isa, beldnden ndm-
nyena, dugo nengqll kogdnyd, andyua sandyua ngdso pddge, ivu
ndturo kddisko.
Atema mdna kaugd kembalye tsetandbe wu simnyin ruskqndte:
ago rummdtema nemenemin 5 ), rummite nemenem 5 ') bdgo: kdtugute
ngqld gani, dm wuraye geda', kdtugumdte, si wage leiran kerf 6
kdnnuben sigd suttsei, geda, wu pdnesgqna, atemdro ago wu rus-
gandte, niro gulntseskin. Ate ddtsi, mdna kembal kauga tseta-
ndbe, sirnniye tsurundte.
6. Mdna Bodebe.
Bode, ndptentsa Bornugei. Kdm noteeniye^ sandiga tsuruiya,
Bomu ganyd, gulli 6 ). Altsa tilo kerdibe, keri tsdgerin, gddu
4 ) 331,1. *)270.
3 ) This is the plural of gand; see also 195.
*) 179. 5 ) 190. 1.
6 ) A rare and irregular future Negative , abbreviated from gultsanni.
L
82
tudyerin: dtema sandiga kerdiro tsedo, geda dm iriiraye. S<'ut<lt
kerdmtsdte gadcga kotsei. Sandite^ mci Bornuma ngdirdlan nap-
tsia, biirgon simdrd kdtsdga kolotsegin mci Bornumaye. Atenia
dkintsdgo. Bodete sdndi kulo, Bornugei, bdretsei; sdndi tsodtsei;
drgem ""betsi ndntean, ngdlo mbetsi ndntsan , ngdfell mbetsi nantsan,
pembetM, kdnl mbet&i; kdnmtsa kura, kdnl Bnrnubega k6tsl; diini
ngubu ndntsan, per iigubu ndntsan. Beldntea ddbu nkiben: Yd-
Idntsaye komodugu^ Anemtsaye komodugit, , Gedintsaye komodugu,
Potentsaye k&modugu: sdndi ddbu nkiben kdrgu. Buni ngulni,
bunt laga,) tsfmtse " tsinem life 1 *)!" keda tsuntse. Bunlte leUa, ko-
moditgun siga nguburo tsdtd, tsdgutla^ ngcro tututsa , botse*);
wdtsla, gotsa, kdlassa; ddtsia, nge kura tsdgute, teordre, tsitro
ngebero tututsa; kdbu ydsge tsetm^ tsatulugii, muttsa, kaulan*}
tdrtsa; drtSm, gotsa, beldga Idtsa, tsuro beldgdbero tsasdke; reptsa^
gandganan g6tsci, kdsuguro tsasdfia, kdtn ago kdlube widtsinte,
ndntsan letee^ tsifin. Bumte^ tsuntse "T-ugimonyin 1 '' bobotsci; keisiia,
kdluro detseia , kdluntse ketsi. Nduydyc kdlu Tugunobcte ivdteani.
Ate mono, Bodebe tild.
Kuru: dm kodntsa 4 } kriguro letseiya, perntsa iigubu, ngdso
bdrede. Sandiye, Mdrgigei , funoira , kdhigua. Sandite Mdrgigd,
kdtseiy nemtsounyin. Wu kr/gentsa rusgana: lenye, nd tulon beld
ngubu ngeremnye, andyua sandyua', dtenidn nemtsountsa kiruiye.
Sandyua nandyua kriguro lenuuna^ bela kdrdnnuuna, nduye sa-
bardtin. Sdndi sabardteiya , p/rlan 5 ') tseptsa^ bell tsatulugu liffin-
tsan, bell peremtsa, ngdfo perntsdbe, nd ndptseite, belin retsa^
buism^ tsdbdj kdld bubeten ^ ndptsei. Sdndi , dtema sabardtentsa.
Bela ngeremnuwlte \ lenu, gdgmna beldtiiro, nandyua sandyuaso
gdgu ddttna, sdndi kdlla tsdtei bdgo, pe tsdtei bdgo, kdnl tsdrti,
tsdtei bdgo, Icmdnplma burgoten wdtsei, keri mdtsa, tsdruiya,
pernyin dutsa, kgrlte belabe ngdso tsabdnde, tsdtd, ddtsta, lemdn
gadeturo kdlaktagei 6 }. Wumaye dtete rusgana.
') Imperation of lafuskin.
*} This singular refers to the collective noun buni.
3 ) 306, 2, d. 4 ) comp. the Germ. 2ftamt$leute. 5 ) 306, 2, g.
6 ) This is another instance of a Compound Conjugation: kdlangin,
I turn, kdlakteskin, I turn myself, kdlakteqeskin) I turn myself to or
towards any thing see 61.
83
Sdndi perntsdro kdrgun tsddena. Perntsdte letsinya, kdm
sandiga tsuru gerdtendte, perte letse, ndte tsuruiya, ddtsin; ko-
mdntsiye dzegdnan tsoktsm, letsin bdgo; komdntsiye notsl perntse
ago tsuruna: nd, kdm gerdtena, per tsurui, koma perma tsuruni.
Kama pe'rma deli de bobotsm, "kdmndten gerdgatdte tsine, luge!
lugemmi kwoya wu ntsctsesko," tsenla, kda gerdgata neme kdr-
mube pdntsia, tsitse, tsulugu: "aba Bode, atouga 1 } sesemmi!' 1 ''
tse, tsulugla, Bode Siga tsetd, tsergere, fuguro tsdke, dptei ngdso
Bodete. Perntsa, sandiro nd kdm gerdtendte peletsegin , wu rus-
gana: kdm gani gulese: wuma rusko. Andyua sandyua^ wute
sdrblte tsuro Sdaben. Sodte, meiye sandiga , u ndndiFuldta gau"
tse, dutse; isa, bela Gezereben ndbgeda; nd ndptsandten Bodeye
isin, Ngetsemye iin, Kareikareiye isin, ndte kdm mciga tsegdnite
ngdso ndten isa, sdptdna^ beldfiso. Atemdn al Bodebete kirusko.
Atema ddtsL
7. Mdna mei Bornubube.
a. Mdna mei Aniddibe.
Mei Dei dm a Ldfla, saga tilo, mei Amddiye siga dogono.
Dog any d, nd meibero leturo wdlsl. Mei kuru kdm tsunotl ndn-
tsuro; leturo wdtSl. Ydsguro kdm kinotoso 2 ); leturo wdtsl. Mei
gergdtsi, keigamma bobotse, kdndegeiro kadinyd, keiga/mmdro:
"woltene, Une, kogandnem ngdso bobone, isa ndniro." Keigamma,
wolte, letse, kogana ngdso bobotse, tsugute fugu meibero, meiro:
"ngd, kogana bernibe ngdso bobonge, isei ndnemmo," kono kei-
gammaye meiro. Meiye keigamtndro: u kda mei Deidma La/idte 3 )
ndnemba?" kono keigammdro. Keigamma: " wu nongV Meiye:
"lene, sdbardtene, kogana ngdso sabardta, tine, koa mei Deidma
Ldfidte tei, kiite fuguniro, wu siga simniye tsuruiya^ rdgeskl"*)
kono meiye keigammdro.
*) for ate wuga, see 18.
2 ) 300. 3 ) 168.
4 ) i. q. wu sigd simniye^ ruskla rdgeskl.
84
Keigamma mdna meibe pdntse, tsitse, pdntsuro letse, dlam
meogu nduriso bobotse; ndntsuro kasinyd, dlam meogu nduriro:
"lenogo, ndiiye sabardte, bdlla kriguro wu meiye sunote, i lene
koa mei Dcidmd Lqfidte tei, kute, fuguniro sirnniye siga tsuruiya,
wu rdgeskl," 1 kono meiye ^ tse keigammaye dlam meogu ndurh'O.
Alam meogu nduriso mdna keigammdbe pdntsa , wolta, pdntsdro
letsa, sabardta: kdm kallgimowa kombuntse kaligimontsurd Idpt∈
kdm korowa, kombuntse korontsuro Idptsin, kdm kaniamoica kom-
buntse kaniamontsuro Idptsin; kdm alfdterdwa kombuntse alfdtc-
rdntsuro Idptsin: ngdso dntedntsa gotsa, sabardta, nd keigam-
mdbero isa. Keigamma tsitse, sabardte, fuguro kotse^pdto meibero
kdsSo. Kasinyd, keigamma perlan tseptse, letse fugu meiben,
meiro: "ngo, nd wuga sunotemmdturo wu dpteskl," kono metro.
Meiye: "lend, alia nigd ngvrnontse!" tse keigammdro meiye.
Keigamma tsitse fugu meiben^ letse , perntse tsetd, tsebd, ndptse,
fuguro kotse, dlam meogu nduriso sigd tsdgd ngdfon, krige mei
Deiamdbcro dbgdta.
Sdndi bernyin tsitsandte, kdbuntsa wurnva nd mei Deiamd-
bero letsei. Legeddnyd^ mei Deidma sandigd kirunyd, sabardte,
kogandntse ngdso sabardta, tsuro berniben tsdluye, ngdfo berniben
ddtsa, keigamma guretsei , dug 6 keigamma -fee, sandiro tsegendge ;
lebdla badigeddnyd, mei Deidma keigammagd yoktse, tsetewolgl
ngdforo. Am keigammdbe ngdso kiira kura mei Deidmaye tsetse,
Idga tsetd , rontsua tsdte, gdruro kolotsegin, kdgana ngdso, krige
tsddinte, tsetse ddtsi. Keigamma kogandntse gandwa ngdforo woltl,
mei Deidmaye dutse.
Keigamma berniro kadinyd, meiye labdrntse pdntsena, u slgd
dutsa, kdgana ngdsd tsesesl," tsa, mei pdntsena; keigamma fugu
meibero legdnyd, mei kullugoro wdtsl: keigamma ddgdta, mei
ndntsuro iseni. Meiye siro kdm tsundte: u lenogd, siro gullogo^
sigd kinotesganyd, dlam milogu nduriso sigd tsdgd, nd mei Deia-
mdbero legeddnyd, Si mei Deidma kirunyd , rilse, tsegdse, kogana
kura kura ngdso tseSese, si wolte ndniro win: wu Sigd wdneski }
si kdmuro woltsl; letse, pdntsen ndptse, kdsagarni lintse, gandtse,
perni tseregere, tsuluge pdnyin, wu simtse kurrii, 'ivdngi" kono
meiye keigammdro. Keigamma nonyufye; kdsagar lintse, gandtse,
85
per tsergere, kilugo pdto meiben. Kilugenyd, kogana ngdso nd
tulon dagdta, meiye sandiro: "'ndndi lenogo, mei Deidma teigo,
wuro kutogo!^ gasgdnyd, ndntsuro legomwid, siga kiruwid, ndndi
rinU) dm 'gdso tsesese, ndndi kdssu^ ndniro basso," kono koga-
nawdro meiye. Kdgana ngdso mdna meibe pdngeddnyd , noiigutsei,
kdm tsl perenitema bdgd', mei sandiga tsurui. Meiye lenogo, bdlla
drogo ndniro, keigamma gade ntsddeske woltti, lenti, tow, wuro
kutogo!" tse meiye.
Kogandwa wolid; pdntsdro legeddnyd, dinid wdgdnyd, meiye
dlam tilo bobotse, nelgam tso, kdsagar lutsege, per krigebe tso.
Keigamma belin sabardte , kogandntse ngdso gotse , dbgate^ nd mei
Delamdbero. Keigamma letse, kdragd kura mbetsi, dndin
Deidn pdrgdn kdragdte kdmtse, kotse, Deid kdrangdnyd, mei
Dciamdbe yaydntseso kardmintseso , dm belabe kura kura ngdso
tsitsa, dinid bunyegdnyd, lemdn nguburo gotsa, nd keigammdbero
tsdsdte, kcigammdro tsdde. Kedriwa kura kura Deiabe ngdso
tsitsa , nd keigammdbero isa, keigammdro: "mdrtegene^ ndmne
nd t/'lon, dndi wolte, lenye , mei Deiamdte teiye, gere, niro ntsiye,
pdtoro woltatem," keda kedriwaye keigammdro. Keigamma md-
na kedriwabe pdntse, lemdn sir 6 tsagutendte si tsemdge^ ndptsl
nd tulon.
Kedriwa letsa, pdton ndptsa, kardmi Deiamdbe bobotsa, ya-
ydntse bobotsa: "ngo, yaydndo bela tdrte tserdgo," keda kedri-
ivaye. Kardmi Deiamdbe tsitse, yaydntse bobotse u dre, lenye nd
yayandebero, siro burgo diye! Teiye, keigammdro yiyende kwoya,
Deid ngdso keigammdye tdrtse, kdm 'gdso tsetso: yaydnde tilo
nanga, kdm belabe ngdso pdltsageiya, ngqld gani," tse kardmi
Deiamdbeye yaydntsuro. Yaydye mdna kardmibe pdntse, dmtse
ngdso bobotse , isa kdndegeiro; kasinyd, dmtse ngdsoro: "kdnde-
geinde kubete, kdm gade ate iseni ndndero!" tse dmtsuro. Amtse
ngdso kdgentse pdntsa, nd tulon ndptsdna; mei, si pdntseni; siro
kdm tilo tsonote, ndntsuro letse, sigd bobotse-, si tsitse, ndntsdro
kadinyd) kdndegeilan kdm gade titoma bdgo, sai kardmintsuso^
yaydntsuso. Siye kardmintsusoro : u dfiro ivugd bobo'skou?" gdnyd,
sandiye: "are, dndi soudrteogo: keigamma tsin, keda, dndi pan-
fjeiye, aji dfyen? burgoye keigamma ndndero ise, sigd dunye, ko-
86
<l<ina ngdso yetsye, pernt-sa ngdso mage, lemdntm ngdso mage;
Ic'tsei, kuni walla, ndndero isei, tsdnyin, pdnyendte-, dtemdrd dndi
nigd bobontsye gulentiye, pane!" keda Deiamdrd kardmiwdntsiye
kdndcgeilan. Stye kardmiwdntsuro : u ndndi dtemdrd wuga bobos-
kou? ndndi krigete rinuwl kwdya, kdssogd, beta koldnogd wurd,
wu nddrdma leneskin bdgo: keigammdte gani, mei isin ydye, wu
kdseskin bdgo krige nanga" kono kardmiwdntsuro. /Sz, kardmi-
icdntse -iigdso kentdntsuro tsl foktsdna notseni, sigd wutsei. Si
tSitse "pdtord, gdgeskin," tse, tsetse , ddgdnyd, kardmiwdntee
ngdso tin foktsdna^ sigd tsdtd^ tsargere, tsinnd peremtsa, kcdriwa
ngdso bobotsa, dm belabe kura kura ngdso bobdtsa, dinid bunye-
gdnyd, sigd fuguro tsasdke, nd keigammdbero tsasdte a ), keigam-
mdro tedde; wolta, pdtord -isa, lemdntse ngdso gotsa, dm belabe
wura wura ngdso lemdn tsdgute, gotsa^ keigammdro tsasdte , Ic-
mdn tsdde^ keigamma lemdntsa tsemdge, mei Deidma muskon-
tsan tsenidge; wolta, pdntsdro Utsei. Legeddnyd, keigamma kdm
tilo bobotse: u aba koa, lene, kedriwa berni Deiabete^ dflma bdgo,
pdntsdn ndptsd, kiddntsa tsdde; mei Deidma wuro tsdtd ildn,
sddendte ago ngqld tsddl: wu berniro leneskla, meiro gulnge, mei
ngala sandiro meiye tsebdtsono" kono keigammaye kedriwa Deid-
bero. Kedriwa ngdso pdntsdn ndptsei.
Keigamma tsitse, sabardte, lemdn sir 6 tsddena ngdso gOtse,
mei Deidma tsetd, per kdddraro sigd gdtsege, fuguro tsdke^ tsdbd
bernibe gogono. Yimte dinid binem, sigd beldnden kekkogo^,
sigd beldndero kegutenyd^ dm wura ngdso tsitsa, letsa, sir 6 ne-
metsagei: kogandwa sigd fuguro tsasdke, tsasdtinte, dm kurru
meibero letseiya, sdndi dmte duteei; si mei tsurui^ siye kogana-
ivdro: " koldnogo sandiga, nduydye wugd ku suru : bulturo
dinid wdtsl tsdbdlan, nduydye koldnogo , wugd wuse!" Atema
nemijntse tsintsen nemetsin^ dugo siga keigammaye fugu mei-
bero kedtd.
Kedtenyd, mei sigd tsurui. Kirunyd, siga kigoro: u nima
') The Accent of this form is also frequently on the first syllable, see 81.
2 ) This is the Causative Conjugation of k6ngin , see 59. The reason
why the radical ft is not changed into g, as we might expect from 7C , is
probably its being doubled , comp. 66.
87
mei Deidma Ldfia tsdnyinte"?" tse mciye, siga kigoro. Siye
metro: u wuma mei Tslgd kamdgunbe," kono meiro. Meiye siro:
U k6gandni dubu yippddgenn, ngo, kuftiguniro, 'tsadisganC neminte,
ku niga ntsdgutl fuguniro kodngd, amdnemye," tse meiye siro.
Siye meiro: " nddrd sdkeminydye, wu ngo, ku muskonemmo gd-
geskl: ago rdgemma del " kono meiro mei Deidmaye. Mei Bornu-
bete\ meimoutsl, nongu-bdgo^ gotsia, si tseteiya, tsetsin bdgo,
- bela tilo, tsuntse Kdtsegd, kdm meiga lebdldtsendte , sigd
tsdteiya, berni Bornuben buntse tsdrui bdgo, bela Katsegdturo
tsebdtsei,
Koa mei Deidma La/idte, si tsuro ydntsiben tsintsen timlntse
piasgiia katdmbo^ keda dm wuraye. Si tdta }gandntseman mdna
pdntsin bdgo, dugo wurdgono. Wurdgdnyd, dm ivuraye siga
tsouro tsardgena; atemdro si kermei kibdndo. Kibandenyd, si
agontse gdtsla, kdm gadero tsin bdgo, sai mdlam Fuldtabeso
genyd; mdlam Bornube tserdgeni; mdlam Fuldtabeso siro wdtsiso
alia tsagorin. Fuldta sdndi ngald gani ^ sandiwa mei Bornubewa
tabdktsdni: dtemdn mei Tsigdbe kdldntse gogeda; tsitse, "'mei
mdlngin," tse, badigdnyd, siga tsdtd, bela Katsegdturo kesdto.
Kesdtenyd, kardmintse tilo mbetsi, tsuntse Salgdmi. Meiye
bobotse, kermei Deiabete keino. Deidten Salgdmi sima meigo.
Nabgdnyd, yd mei Tsigabe so badigono', si tsirin: "meiwa Sal-
gdmlwa burgontsa tilo: tatdni Kdtsegdro tsebdtsei; wu ivutsdni
ddtsi." Atema s6ro tsirin, dugo Salgdmiye tsitse, dm wura berni
Deiabe bobotse , "mdrtegenogo, lenogo, ydni Ugonogo ! yaydnimei
Tsigdte ago tsuro berni Deiaben baditsendte ngald aani, abdnde,
kermeilan yim degdndte, mei Bornubega moltsin bdgo. Si tsftse,
mei Bornubega moltsinte , dndi sigd kolonyeyd, bela ngdso pdrtsin.
Atemdro dndi kardmiwdntse kdld fonnye, sigd teiye, meiro keiye:
tsd si ndptse Man, ngdfon mei Bornubega tsegei kwoya, dndi siro
mandgenbd? Nda 2 *) ydniga korogo, dm wura, ago yaydnde ba-
ditsendte ngalabd simtsenV'' kono Salgdmiye dm wura bernibero.
*) bdgo is not an Adverb in this place, but the consequent of a com-
pound; for if it were an Adverb, it would stand after the verb, see 293.
- For other compounds compare the foot-note on page 75.
2 ) 304.
88
Am im'ira bernibe mdna Salgdmibe pdntea, titsa, nd ydberQ
letsa, yard: u ni tdtdnem, nortgu-bdgo abdntsiijt' tw-deni, aba
abdntsibe tsedeni^ si tsitse tsedinte, tsd kardmintsitso bi'trgo tsdde,
sigd tsdtd, mciw tsddeni kwoyd, mei gergdtse, tsitse, Deidro -is/a,
ni) k/rma "tdtdni pdtsegi" nem yireminte, krige mei Bornuma-
bete, ni kdSigana n&neml, andi kodngd nGnye tsd mei isia,
kdmuten^ tdtdten, ngdso kentsiro wolteei, dndi kod-ngdte, kurdten
gandten, kedrtten kemursoten, ngdso andigd satapddyii dtema ta-
tdnent) mei Tsigdte tserdgo. Si tulontselan ddisendfe, ngald
genya, ni yiremin " tdtdni pdlsegl"" nem; tdtdnemte, mei B6i*numa
tsetSin bdgo^ kerma Unemia, Kdtsegdn rontsna ndbgata; ate kdr-
genem bibffe^ yiremmi! Salgdmi kermeiro komdnde fuyUnemin
gandtsendte^ nigd ntsetl; dfi gade ni mdnemin? kombii mdnemirrd^))
kentsd mdnemtrrd 1 )? dfi mdnemint" tsa dm m'cra Delabe yd mei
Tsigdbero nemegdga. Kdmuye mdna dm wurabe pdntse , tdtdntse
bobotse u Salgdmi dre^ ndmne, yaydnemte ago baditsendte dm
wura ngdso wuro gulesd , wupdneskl; niye 'kermei pdndeskl' nem,
kandnem nuiya, ago yaydnemye baditsendte, badinemla ntsdtd,
mei'ro ntedde, ntsetepddge: kqldnem pdnde!" kono kdmuye td-
tdntsuro.
Salgdmi kermeilan ndptse, kerbu Idsge, ndi, ydsge, dege,
ugudte, Fuldta badigono kriguro. Fuldta badigdnyd, " Fiddta
belabe ngdso, dm belabe nduye Fuldta tsuruiya, tsetse!" tsd;
badigeddnyd, Fuldta pdntsei. Pdngeddnyd, burgon Fuldta Delabe
ngdso letsa, bela tsuntse Gutsibdten ndptsa; nabgeddnyd, kit ye
kriguro letsei, Deidga molteei. Salgdmi ndntsdro kriguro letsTa,
dutsa, kdm tse$<jsin, ild ildn tsedl Deiabe ngdso Fuldtaye tse-
magl. Ago Fuldtaye burgo Idsgen krige Deidn baditsendte^ mei
Tsigd nanga. Mei Tsigd sandiro ag6 ngald tsedin: tsapddgi,
sdndi kerunyd, dtemdn burgon Deidten kriguro Fuldtdsoye ba-
ditea, ngeremtsa, ddgono. Dugo Deid ddgdnyd, Deidn Bornun
pdrgdte, kdragd kura mbetii; wonte Fuldta kdragdn fuguro kote
badigeda. Bela tilo tsl kdragdben, beldtibe 3 ) tsuntse Kaldldwa.
Fuldta tsitsa, kdragd kdtsa, isa, beldte ngeremgeda, yimte kdm
') 316. 2 ) 173. 3 ) 140.
89
ngubu tses<js6, bela Kaldlawdten kdmuye deptsdm ' , kodngaye dep-
tsdm; kuraye, gandye, ngdso tsdruiya, tsesesin; tses/se, datsla,
beldturo kdnnu koUtsa, beldte ngdso kdnnuye tsebii: sdndi ivolta,
letsei.
Mei Bornuma pdntsl; pdngdnyd, keigamma tsundte: u lene,
bela Gutsibdten Fuldtdte ngdso rumia^ ate tdmmi^ yetse!" tse
meiye keigammdro. Keigamma krige gotse; Gutsibdro kadinyd^
Fuldta ngdso keigamma tsdrui. Fuldta tSitsd, keigammagd tsd-
bdlan kdptsd; keigamma ndntsdro kadinyd, lebdla baditsei. Ba-
digeddnyd, keigamma Fuldta ritse, ngdforo wolti. Ngdforo wol-
gatenyd) Fuldta s!gd dutsei ngdfon, kdm ngubu tseseso. Kese-
senyd, keigamma tsdbd gotse, berniro Utsi. Legdnyd, yim letse-
ndwa, meiye siro: "keigamma Made, ni ntsunoteske: lend Gutsi-
bdn Fuldtdte ngdso yonne, tsited! neske, ntsunoske l ^); legdmla,
Fuldtdwa kirumla, krige ndeoro wdneni, kdssem, kdgana ngdso
pinem, tsesese, ni ndniro kddim: wu niga ntsetseskin bdgo, kdsa-
garnem mdgeske, kodngd kamdnemmo yiskin , " tse meiye keigamma
Mdduro. Keigamma Made ndteman mdna meibe pdngdnyd, kd-
sagar Untee, fugu meiben gqndtse, letse, segerin ndbgono.
Nabgdnyd, k6a tilo, tsuntse Ali Mdremi, met bobotee, ise
ndntsuro. Ddgdnyd, meiye siro: u dba Ali Mare mi, nima ku kei-
gammdnigo," tse', kdsagar gotse, kda keigamma Ali Mdremiro
kdsagar lutsege; koa Ali Metre mi, yimte sigd bobotsei u keigamma
Ali Mdreminy in " 2 ) bobotsei. Mei keigamma belin pdltse, Fuldta
Gutsibdn pdngeddnyd, ngdso tsitsa, isa, bela, tstintse Ddmdturu-
ten 3 ) ndbgeda. Mei, Fuldta Ddmdturun ndptsei tsd, pdngdnyd,
u Fuldtawdte , sdndi dfi tsardgo ndnyin? Sdndi Gutsibdn ndp-
tsdna, keigammdni ndteske; ndntsdro legdnyd, dmni ngdso tsesese,
keigammdni dutsd, pdtoro kddio: kuru Gutsibdn tsitsa, isa, Dd-
mdturun ndbgeda!" kono meiye.
Mei koa keigamma Ali Mdremi bobotse: u keigamma, Fuld-
tawdni nongu-bdgo gdtsei: lene, sandigd bela Ddmdturuten sdnge,
ate ndten*) labdrntsa pdnesgani," tse meiye, koa keigamma Ali
') an abbreviation of ntsunoteske, see 74.
2 ) 153. 3 ) 155 ,1. 4 ) 236, 1.
90
Mdremiro. Keiyamma tsitse^ sabardte, koyana nydso bobotee,
kriyirro dbydta: keiyamma fuyuro kotse, kdyana nydso siya nyd-
fon tsdgd, bela Ddmdturu leyeda. Damdtururo leyeddnyd, Fu-
Idta nydso sabardyata, keiyamma yuretsei. Keiyamma ndntsdro
ley any a, kriye baditsei. Badiyeddnyd, Fuldtdwa k6a keiyamma
Ali Mdremiyd dutsei. Duyeddnyd, dmtse nydso tses/se; keiyamma
Ali Mare-mi berniro wolte, lets/. Ley any d, mei yerydtsi; yer-
ydtse, keiyamma Ali Mdremiyd yoktse, kdsayar tsemdye.
Kuru koyana yade keiyamma tfso 1 ), kdsayar lutseye, kei-
yamma koyandte^ tsuntse u keiyamma Dunoma" tsiya meiye yd-
Idtse. Stye tsitse, koyandntse tsdptse, kurii nd Fiddtdbcro wol~
gate. Wolyatenyd, bela tilo tsuntse Tsayaldnten 2 ) , keiyamma letee,
ndptst. Nabydnyd, Fuldtdwa labdr keiyammdbe pdntsei, kei-
yammayd yuretsei: keiyamma leturo nd Fuldtasobero watse, ndp-
teena. Fuldtdwa siya yuretsei: kdntdye pal Mtoso 8 ^ ndten tsitse,
Fiddtdbero leturo wdtsi. Mei bernyin labdr pdntsin , keigammdro
mclye kdm tsunote " siro gullogo, siya ndteske; kriye Fiddtdbcro
legdnydi ku kdntdye tilo kotsl, si leturo ritse, bela Tsayaldrin
ndptsendte, si rftsi kicoya, u-olte pdtoi'6, ise ndniro!" Kei gamma
nd meibero wolturd ritsl, nd Fiddtasobero leturo ritsi, si nd tulon
ndbgata, bela Tsayaldnten.
Fuldta tsdbdntse wutseiya , siya tsdrui bdyo: kdntdyentse ndi,
si ndbyata nd tilon^ leturo ritsi nd Fuldtdbcro. Fuldtdwa tsitsa,
sabardta, nydso nd keiyammdbero, bela Tsayaldnturo , dinid bdlte
kltenyd, isei nd keiyammdbero Fuldta. Keiyamma tsiydnyd, kdn-
yulei baditsi: Fuldta siya dutsa, bela Tsayaldnten, per nydso
nyala nyaldte Fiddta tsdmdye: keiyamma tsdbd gotse, berniro
leyono. Leydnyd, mei gergdtsl, si kdldntsema sabardte^ u Fuld-
tdbero 4 ') lehgin" tse, baditsla, dm icura sigd ddptsei. Sikeigamma
ydsge kinotoso, Fuldta kriyuro sandiro taryuru' }, tmydse, ndn-
tsuro isei: dfigei s-i pdton ndptsin, Fuldta dunontsayd kotsi 1 ?
*) Indefinite II of yiskin. Compare the similar use of ]n3.
2 ) 154, 1. .) 300. 4 ) 134.
5 ) This is an unusual form .of Indef. II , Conjug. Ill , of the verb q&-
reskin. The more usual form is targere or targero, see 78.
91
Mei pdton naptsena, kriguro sabardtinte , Fuldta tsitsa, ncl
meibet'6 kdssd; fsa ] ), berni kdrqngeddnyd , metro wokita tsebdtsd.
Meiye wokita kirunyd, wokitaye meiro: u ni andiga sagdml kwoya,
kqldkele'^ kelene^ andyua nyua lebdla bdgo, ndmnyogo!" tsd
Fuldtdsoye^ wokita meiro tsebdgeddna. Meiye tvokitdntse 3 ) rufutse:
"Fuldta kdlma wu siga gdskin tse, wokita wuro tsebdtsin: wu
sandiga gdskin bdgo; Bornu ngdso ddtSin ydye*}, ivu Fuldta kal
tsigasgqni," tse meiye, icokita tsebdgdnyd, sdndi wokita meibe
tsdrui. Fuldta sabardta, kriguro nd meibero isei; isa, fugu ber-
niben ddgeda ngdso nd tilon. Keigamma tsumi sandiga, tsuluge;
nantsdro lebdldro kadinyd, sdndi keigammagd lebdldro tsdtei,
lebdla tsddin, sandyua kelgammdwa lebdla tsddin. Lebdla dinid
kau dabw baditsandte, kau Idsarso, Fuldta kdnguleiro wdtsei.
Keigamma kdm tsunote nd meibero: "lene, metro guile , Fuldtdte
dunoniga kdtsl: mei tsl Gediben tsuluge!" tse keigammaye, kdm
kinoto nd meibero. Koa letse, meiro: "tsine, sdbardtene, kei-
gamma ivugd sunoto ndnemmo, niro, iseske^ gulntseske: krige
Fuldtabe ate dunontsega kdtsl; ni sabardtem , ydneni fuguro ydkem,
tsi Gediben luge! tse, kelgammaye wuga ndnemmo skinoto ^ kono
kdaye meiro. Mei mdna keigammdbe pdntse, sabardte, ydntse
sabardtse, kaligimolan gqndtse, fuguro tsdke, tsl Gediben tsulugl.
Keigamma "mei tsulugl" 6 ) pdngdnya, Ftddtawdro ngafo tsd,
meiga ngdfon tsegd, dptei Gediro. Fiddta, mei berni koUtse tsu-
lugena kerunyd, ngdso isa, berniro tdmui: kdm bernibe ngdso
tsdluge^ meiga tsdgd Utsei. Mei letse, Kurndwan ndptsl. Fuldta
bernyin ndptsei.
Nabgeddnyd, meite si kedri, tdtdntse tilo tserdgena, kdsagar
ker meibe tdtdturo tsi ; keinyd, dmwurangdsdtsltsa, nd legdlibero
Utsa, legdlifo: u ago mei Amddiye tsedendte ngcddbd? kitdbil
dllabe nda 7 ) peremne, rui! Meite meitsla, si nuiya, gade gdld-
tsei s ): mei Amdde, si ronteua tdtdntsuro kermei tsinte, ngcdd
J ) 228.
2 ) This is another instance of a compound , lit. " head - tie " ; see foot-
note to p. 87 and 75.
3 ) 182. 4 ) 326, 2. 5 ) 331, 1.
6 ) 332, 2. a. r )304. 8 )212,3.
92
kii'oya^ kitdbu wune, kitdbuye ngqld tsenyd, dndi ku pdntseiye,"
tsa dm wiirdye legdliro. Legdli kitdbu pe'remtse, farunyd, dm
wurdro: "ago kitdbulan degdndte wu nandiro gulntsaske, pdnogo! "
fee sandiro, "ago kitdbu gultsendte, met rontsua ndbgata, mei
gade gandtete, kitdbulan wu rusgani;" kono legally e dm wurdro.
Am ivura tsitsa, letsa, metro: " ago dimmdte ngald gani\ tsuro
kitdbuben: mei rontsua ndbgata, dugo gade kermeiro ndpte, bdgo
tsuro kitdbuben" tsdnla siro dm wurdsoye, si pdntsin bdgo. Fu-
Idta bernyin ndbgata; siye Kurndwan ndptsena, syua tatdntsua.
Tdtdntsete a ) tsuntse Dunoma, tilo Ibrdm: tdtodntse kdm 'diye,
Dunoma tserdgena; atemaro^ sinuiya, ngdfontsen kermeite tatdn-
tsuro tsedeni fee, tatdntsuturo keino. Am wura kasdttsdni^ tdta
gand afima ndtseniro^ kermei abdntsiye tsinndte, sdndi kdrgen-
tsaye tserdgeni: meite dunontsagd kotsl, ago nemetseddna bdgo,
ndptsd, sigd tsdrui, dugo si gergdtse, krige badigono.
Badigdnyd) mdlam ttlo, bela Kdnemnyin , mdlam tilo mbetst,
fea, meiye pdntsl. Pdngdnyd^ kdgana tilo bobotse^ per tso: "lene,
bela Kdnemnyin koa mdlam Kdnemwa, labdrntse tsdgute, wu
pdnesgqndte, mdrtege, per ate sintsegotse, -ise ndniro, sigd ruskla
rdge'ski," fee meiye, kogana tilo kinoto nd mdlam Kdnemmdbero.
Kogana fe/fee, per tsetse , bela mdlam Kdnemmdbero letse, mdlam
Kdnemmdro; "aba mdlam , wugd mei sunoto ndne'mmd, l mdrte-
gene, nod per cite, sinem gone, ndniro are!'' kono, si nigd
ntsuruiya ntserdgl, kono^' fee koganaye mdlam Kdnemmdro.
Mdlam Kdnemma mdna meibe pantse , sabardte, kitdbuntse gotse,
per siro meiye tsebdtsendro 3 ) tsebd, fugu kogandbero kotse, kogana
siga ngdfon tseaei; kasio*} nd meibero, meiro: a %o, wuga su-
rumla serdgeml nem, kogana tilo, per ylm, ndniro notem, kddio:
wuye kdtunonem pdnge, atemdro ndnemmo kddisko, kalldfidma!"
kono mdlam Kdnemmaye meiro. Meiye: u aba mdlam, wu ber-
nyin katambusko, wurdgosko^: so krige Fuldtabe ise, wuga yo-
) 334, 5. a. 2 ) 155, 3. 3 ) 155, 4.
4 ) This is the 3 d pers. sing, in the Aorist, of the verb, iseskin. It is
more generally kddid , and sometimes also: kdsyo and kdsso; see 77.
5 ) 217.
93
gese, iseske^ degan kdruwa wuga fusin, ndmgana; atema.ro wu
niga bobontseske: alia logone, leneske, Fuldtdte tsuro berniben
tulugeske 1 )!" kono meiye mdlam Kdnemmdrd. Mdlam Kdnemma,
si mdna meibe pantst, meiro: "ndmne, wu niro alia logonge, kdbu
mage tsetla krigenem gone, lene berniro: Fuldta niga ntsdruiya
ddtsei bdgo," kono Mdlam Kdnemmaye meiro.
Mei ndptse^ mdlam Kdnemmagd guretsin. Mdlam Kdnemma
kidantse baditse, tsede; ddgdnyd^ kdbu mage kltenya, meiro:
u krigenem sdnge, wua nyuaso krtguro lenye nd Fuldtasobero :
Fuldta sdndi koangd kwoya, ku ni tsirum" tse meiro. Mdlam
Kdnemma tsitse^ sabardte, mei Amdde tsitse, sabardte, tdtdntse,
mei Dunoma, tsitse, sabardte, dlam meogu nduri sabardta , tsdbd
bernibe gogeda, krigurd berniro -isei; isa, berni kdrangeddnyd,
mei Amdde luptsL
b. Mana mei Dunomabe.
Mei Amdde lubgdnyd, tdtdntse^ mei Dunoma, dbdntse site-
rdtsl. Ddgdnyd, syua mdlam Kdnemmdwa berniro ^ nd Fuld-
tabero letsa; bernibe kald kerunyd^ Fuldta ngdso tsitsa, sandiga
tsdbdlan kdptsd, lebdldro mdlam Kdnemma sandiga tsurui. Mdlam
sandiga kirunyd, meiro: "ni dte, mdna niro gulntseskla, konemmi!"
tse meiro. Mdlam fugun^ mei ngdfon^ -isa, Fuldtdwa^ kdldfoktsei.
Fokkeddnydj mdlam kdrgun tsede , tsuro tsibi gandben, Fuldtdsoro
gepkigenyd, Fuldta ddtsdni^ kangulei baditsei. Fuldta kdngulei
baditsdna, mdlamye kirunyd, meiro: "sandiga ngdfon gei, yetse
ngdso, sdndi ddtsei bdgo,"- tse meiro. Mei, Fuldtdwa tsagdsin
kirunyd, kogana ngdso perlan Fuldta ddtsei , tseseSin; dutsa z \
nd tite kdbu tilowdro^) sandiga kesdtd. Kesdtenyd, kogana ngdso
ngdforo wolta, berniro isa^ berniro katamunyd 5 ), kdbin Fuldtabe
ngubu; nd mei ndptsanna bag 6: kdbu mdgeso kdbin Fuldtabe
*) This verb being evidently derived from lugeskin, ought to have been
mentioned in 51.
2 ) 313. 3 ) 228. 4 ) 154, 4.
5 ) This is the Conjunctional of the Verb gageskin, which is irregular
in the 3 (l person, see 74.
94
reptsei', kdbin reptsa ddtse, berni perdtsa, mei gage, pdto abd-
ntsiben ndptse; dlam meogu nduriso pdntsdn ndptsa; koa mdlam
Kdnemma, meiye sir 6 lemdn tso, letsl beldntse Kdnemmo. Am
Bornube kdragdbe ngdso, mei bernyin nabgdnyd, beldfiso ivolte^,
beldntsen ndptsi. Fuldtabe labdrma pdnyen bdgo, Bornu ketsiro
icoltsena. Mei Dunoma krige tsedin: nddranydye nd Fuldtdwa
pdntsia, letse, ngeremtsin', Fuldta ngdso siga ritsdna.
Fuldta tilo Poten nibetsi^ tsuntse Mdlam Tsdgl Kdtdgumma:
si tsitse, sabai'dte, Fuldta Potebe ngdso bobotse, nd meibero kri-
guro legono. Legdnyd syua mehca krige tsdde, meiga yoktse;
mei berni kolotse, tsulugl. Kilugenyd, meite, si tdta gand 2 ): nietna
tilo kura mbetsi, meitibe abdntse kura; meindte tsttntee Ngalci-
ruma Gdmseml, Gemse Amlna Talbdrdmbe. Atema %, nd mei
Dunomaben kermei tsemdge, mei Dunomagd yoktse, W-udiro lets/.
c. Kermei meina Ngaleiriimabe.
Legdnyd) meina Ngaleiruma kr-ige tsesdnge, bernird, nd
Fuldtabero ise, Fuldtaro: "ni mdlam kwoya, ivu nigd mdlam-
nyin kontseskl; kontsesgani kwoya , ku wu mei Ngaleirumagd su-
rwm," kono Fuldtaro. Fuldta mdlam Tsdgl, u wu 'mdlam" fee,
meiga guretsin. Mei sabardte^ ndntsuro legono. Ndntsuro le-
gdnyd, mdlam Tsdgl tsitse, berniyen sabardte, Fuldtdwa nadso
bobotse, sabardta, tsuro berniben tsdluge, meiga sdbdgega tsdbdlan.
Mei ise, sandiro ndtsege, kdldfoktsa, krige baditsa; badigeddnyd,
mei sandiga dunon kotsl^ peremta, meiro ngdfo tsdde, kdngulei
bddigeda. Badigeddnyd, mei Fuldtdwa tsagdsin tsurui. Kirunyd,
koganawdntsuro : "kogandwa^ Fuldta, 'wu koangd" 1 tee, ise, ber-
nien 3 ') tdta kardminibe yoktse, gage, tsuro berniben ndptsena; wu
ndntsuro iseskin; skirunyd, sdbdsege tsdbdlan, 'wu koangd^ Ise,
1 ) This verb is in the singular, by a change of the construction first
intended, beldji taking the place of dm, comp. 338.
2 ) This expression does not convey in Kanuri what we mean by " little
boy " : it only represents the king as a young man , lacking the steadiness
and experience of riper years.
3 ) 151, 2.
95
tugd sdndi iciiga kerunyd, ddturd ritsei, kdngulci baditsei: ndu-
ydye perntse ngaldro kdntin tsetd, rumtse muskdn ngaldro kdmtse,
kdsagarntse ngaldro tsetd, ngdlidntse ngaldro tsetd , ku nduydye
kddngdte 1 }, ku ndtseiye ^ tse, kdganawdntsurd ngdfd Fuldtaben.
Kogandica ngdsd pernUdlan Fuldta dutsa, ndtsdga, Fuldta tse-
S/Sin: Ftddtdwa tsagdsin fugun; kdgana sandiga tsdgei ngdfon.
Dinid sebd baditsandte, koWtsdni, sandiga tsesijsin, dugo kengal
kikkiiro. Kengal kikkiirunyd , mei sandiga kolotse , ngdforo icolte,
berniro ise, tseptsL
Tsebgdnyd, mei Dun&mabe 2 ) kardmintse meina Ibrdm bo-
botse, dm wura bobotse, dm wurdro: "wute mei Dunoma yonge,
kermei ndntsen maske, siga yonneske, Wudiro letsl; ngo kardmin-
tse, meina Ibrdm , mbetsi; wute, sandite^}, abantsdwa ?^i 3 ),
aba tilo sasdmbo, ^vu ndntsdn kermei dunon mdskin bdgd', mds-
kia, allay e tsirdgeni. Wute, me may e mdlamye, lukrdn, komdnde
pelesege, noneskl, kitdbu komdnde pelesege ndneskl; kitdbu, kirus-
gdnydj kitdbuye: t kdm kermei dunon tsebdndin bdgo*)J tse kitd-
buye, wu kirusko. Ago iseske, kermeite nd tdtdniben mdsgandte,
Fuldta kdlma ise, Bornu moltse, berniro gdge, pato meiben ndp-
tsinte, dtemd kdrgeniye wdtse, kidisko." Am wurard: "mdrte-
genogo, wute mdndndo k6ngin bdgd, mdna kitdbube kongin bdgd;
kdsagarte meina Ibrdmmo^) wu yiski: kermeite kdgentsa, kdge
gam," tse mei Ngaleirumaye dm wura bernibero. Gulgdnyd,
dm ivura bernibe meina Ibrdm bobotsa; kdndegeiro kadinyd, meina
Ibrdmmo: "abdndo kurakdsagar abdndobe si dunon ndndon tse-
mdgin bdgo, kdsagarte nird ntsi, nima rneigo," tsd Ibrdmmo.
d. Kermei mei Ibrdmbe.
Mei Ibrdm gage, paid abdntsiben ndbgond. Ndptsendte, ivu
sdrblte bdgd, pddgeski. Ago mei Ibramye ngdfonyin tsedena, wu
ndnesgqni: icu kentsird ^c6lnge, Poterd satulugl ladord, wugd
saldde: lokte mei Deiamdbe ivu ruskl, mei Amddibe ruskl, mei
Dundma tdtdntsibe wu ruskl, meina Ngaleiruma kardmintsibe
*) 168. 2 ) 140. 3 ) 334. 5. b.
4 ) 223. 5 ) 335.
96
wu ruskf, meina Ibrdmbe ruskl, mei Deiamdbe kardmintse Sal-
gdmibe wu rusk'i.
Ago rusgqndtema niro nemsneskin, rusgqnite nemetsqsgqni. Ago
rummi nemijnemla, pdnemmi nemenemla, noqld gqni^ wu ndnesgqna,
dugo beldndSman pddgigusko. Mdna niro gullesgqna, ate ngdso wt<
nonesgqna, rusgqna, pdnesgqna: ago tsuro Gdzirben degdndte wu
nonesgqnite ngubu bdgo. Tagardd ate t^ufunemmdte , nd kdm
Gdzirben kardnem, pdntseiya, niro: u koa mdna ate gulentsendte
Gdzirnyin katdmbo^ tseda niro. Ago gedmtse bdgote, nenujro,
si dram: ago gedlntse ndnemmdte, sitema nemenemin. Kenna
wu bag 6, dugo mdndtega nd gaden nemSnem, kdm gade pdntsla,
mdndnite tsirc gani kwoya, koa pdntsendtiye niro: u aba inalafm,
koa Gdzirbe mdna niro nementsegendte, kdtuguntse mdndte, niro
tsire, nemijtseni," tse, ni pdnemia, simngqldn wuga surumba?
Wu beldnden fugu mdlamwa J ) kura kuraben ndmnesgqna, ne~
mentsa tilo tilo wu pdnesgqna', atemdro wuye niro ago ndnesgq-
ndte nenifjneske, ni pane! Mdndnite berni Bornubeten } nemenem,
pdntseiya, ivuro tsire sedo 9 "kodte kantdmbu Gdzirbe" tseda.
Atema ddtsi tilotema.
8. Mdna mdlam Ldmlnu Sogen bobogdtabe.
a. Mdlam Ldmlnu alia logotsin meiro.
Wu Bornun ndriigqndte, sagdni meogu legdrri, Fiddta Bor-
nun tiiitse 2 ), tsedl Bornube ngdso krigen tdrtse 2 ); ddgdnyd,
berni Bornube gdptse; gdpteendte^ Fuldtdwa ngdso tsdptd, saba-
rdta, berni Bornubero kdsio. Kasinyd, isa, berni kdrqnge-
ddnyd, koaana bernibe ngdso Fuldtagd tsdrui; kerunyd, letsd,
meiro: u ngo Fuldta ndnemmo lebdlaro isin" geddnyd, meiye san-
diro: u lenogo, keigammdro mdndgenogo, tsitse, tsuluge^ sabdtsege,
yoktee!" tse meiye kogandwa bernibero. Kogandwa bernibe mdna
meibe panted, nd keigammdbero letsd, keigammdro: "dbakeigamma,
f ) -195. 2 ) 336.
97
meiye, isye, niro gulentsye i sdbardtene, pernemmo bei, luge, Fu-
Idtdwa ndntsuro kriguro iseite sdbdgene, sandigd yonne, ngdforo
woltdr kono meiye" keda kogandwa bernibe keigammdro. Keigamma
mdna meibe pdntse, sabardte, dlam meogu nderi 1 ) bobotse, dlam
meogu nduriso ndntsuro isa; kasinyd, keigamma tsitse, perntsuro
tsebd, fuguro kdlse, dlam meogu nduriso siga ngdfon tsdgd, tsinnd
Poteben isa tsdluge, Fuldtagd kdptsa, lebdldro badigeda. Badl-
geddnyd kelgamma krfge tsedin, Fiddta tsesffsin^ Fuldtaye kogandwa
tsesesin; kesesenyd^ kogandwabe kdm 'gubu tsesesi, Fuldta kelgam-
magd dunon kotsei. Kogeddnyd, keigamma kdm tilo tsunote nd
meibero: "lene, metro guile, Fuldtdte wugd dunon kosei, met
tsinnd Gediben sabardte tsulugu" tse, nd meibcro kdm kinotenyd,
kdmte letse, kdtuno kelgammdbe meiro gidgdnyd, mei mdna keigam-
mdbe pdntse, sabardte, y anise gotse, ngofo kallginwben gqndtse,
si perntsuro tsebd, k6gana ndntsibe ngdso sabardta, perro tsdbd,
mei ydntse fuguro tsdke, si ngdfon ydntse tsegei; koganawdntse
t'lgdso sigd ngdfon tsdgei. Tsdgd, tsl Gediben kelugenyd, keigamma
labdr mei tsulugendbe pdntsl. Pdngdnyd, keigamma Fuldtawdro
ngdfo tso, melga tsegd ngdfon, dptei, pesgdntsa Gediro tsdde.
Fuldtdwa, mei berni koldtse , tsl Gediben tsuluge, pesgdntse Gediro
tsinna, kerunyd, sdndi mei tsegdsl nOtsei. Mei tsegdsl nogeddnyd,
Fiddta ngdso isa, berniro tdmu, ndptsei. Mei tsegdse, letse, be'la
Kurnawdten 2 } si ndptsi: si Kurndwan ndptsena, Fiddta bernien
ndptsdna.
Kdntdge ydsge kitenyd, mei labdr Mdlam Ldmlnube pdntsl:
mei kdm tilo bobotse, per tso, u ydte, mdlam Ldmlnuro ye, mdr-
tege, per ate sintse gOtse, ise, wu sigd ruskla rdgeskl' 1 '' tse mei
koagd kinoto. K6a tsitse , per tsetse , nd mdlam Ldminubero per
tsdte, kdaye: u aba mdlam Ldmlnu, wugd mei ndnemmo sunoto:
mdrtegene, ngo per ate sinem gone, are, ndntsuro lenye, si nigd
ntsuruiya tserdgl (jono,^ tse koaye mdlam Ldmlnuro. Mdlam
Ldmlnu mdna koabe pdhgdnyd, tsitse, pdntsuro leUe, sabardte,
kitdbuntse gOtse, nd kodbero ise, .per musko kodben tsemdge , tsebd-)
sytta kodwa nd meibero kdsso. Kasinyd , kdaye letse , meiro: "mei
l ) nderi and nduri \vere probably at first ndiri. 2 ) 168.
N
98
komani, nd wuyd sunotemmdte wu ndturo Jeneske, hesld: <?,
'lene, bdboneS, ndnemmo ise, sigd rumia rdgeml^ tsdmmdte, ngd. Si
bobonge, m" kono koaye meiro.
Meiye malam Ldmlnuga kirunyd, bobotse; ndntsuro kadinyd,
meiye sir 6: "aba 'malam, wu labdrnem pdngasgdnyd, wu kdni
tilo ndnemmo ndteske, per yiske, tsdte, niro ntso, 'pert/ Sinem
gdnem, are ndniro, wu nig a ntsuruskia ntserdgeski' neske, ate-
mdro wu nigd bobongosko^ Ago bobontsesgandte, ^vu niro guln-
tse'ske, pane!" kono meiye malam Ldmmuro. Malam Ldmlnu
meiro: "dfi ronemye tserdgo, ivitgd boboxyam?" kono malam Ld-
mlnuyS meiro. Meiye: " ago nigd bobontsesgqnate : Fuldta tse-
dlni rtgdso tdrtsa ddtsi 1 ), dm 'gdso tsesese ddtsi, wu bernmyin
ndbgata, Fuldta ngdso nd tilon Uc'tptd, tsitsa^ sabardta, ndniro
isa, wuga tsurd pdniben yoyesd, wu sandiro berni kotigeske,
iseske kaulan ndbgosko: mdrtegene, ni malam, labdrnem kurc
pdngosko, wuro^ mdrteaene, alia logone, allay e, ivua nyfiaso
bdndsdga, Fuldtdte , sandiga leneske, tsvro berniniben yon-
neske, tsdluf/e; Utseiya, wu ndni pdndeske ndtng'ia, ago ro-
nemye tserdgendte, wu niro ntsesko," kono meiye malam Ldml-
nuro. Malam Ldmlnu mdna meibe pdntse , 'meiro: "lene, ndmne!
ago allay e tsedinte^ dlldtema si ndtse, kdm notsena bdgo: wu niro
alia logOtsoskd', logoneske, logonite allay e tsemdgl wu ndneskla^,
niro gulntse'ske, sdbardtene!" kono 'malam Ldmlnuye meiro.
Mei mdna mdlambe pdntse, pdntsen ndptsena^ mdlamga
tsurui. Malam Ldmmu bunyeye alia logdtsin, kauye alia Iog6-
tsin, dugo kdbu tulur kitenyd, tsitse, nd meibero letse, meiro:
"sdbardtene, Fuldtasote, alia koreskc, koronite sandiga tsetei:
bdlla, sdbardtene, wua nyua lenye, Fuldtdte nigd simtsdn ntsd-
ruiya, sdndi ddtsa^ nigd hbdldro gurentseddni , " kono malam
Ldmmuye meiro. Mei mdna mdlambe pdntse, kogandntse liadso
bobotse, keigammdntse bobotse, dlam meogu nduriso bobotse, saba-
rdta, tsitsa. Malam Ldmlnu fuguro kotse, mei siga ngdfon tse-
geiiva 3 *); dbgatdnyd, kogana ngdso sandiga ngdfon tsdgd: kdbuntsa
ydsge tsdbdlan bdtsa, yim kendege tsetenawdte ^), berniro ndtsagei.
') 303, 2, b. 2 ) 242. 3 ) 199, 3. 4 ) 208.
99
Ndgegdnyd, kogandwa ngdso tseptsd perntsdlan, sabardta,
mdlam, Ldmmu sandiro alia tsugore ddgdnyd *), Fuldta tsuro
berniben meiga tsdrui; kerunyd, ngdso sabardta, ngdfo bernibero
tsdlugl. Kelugenyd, Mdlam Ldmmu , Fuldta sabardta, tsdlugu,
kiirtdna ngdfo berniben, si tsurui; Mrunyd, metro: u ate sandiro
mdndgemmi 2 *), wu niro l mdndgene!' > neskla, ni sandiro mdnd-
gene, ivugd wusene, ate musko notuwi!" kono mdlam Ldmlnuye
metro. Mei mdna mdlam Ldmmube pdntse, sigd tsurui. Mdlam
Ldrninute, si, tslblntse kdrgunbe gand laga ndntsen 'bet$i z \
tsiiro Ufiintsiben, kogana tilo per doiwa bobotee, tsibintse kdr-
gunbete lifuntsen gotse, kogana per doiwdturo tso; kogandlurd:
u dndi ngdso tsinye, nd Fuldtdbero lenyeya, Ftddta tsitsa, andiga
sabdsageiya, andyua sandy ua kdrdnteya^ tsiblte, muskon tdm,per-
nem ngeremnem, nd Ftddtasobero lenemla, tsibite Fiddtdsoro geb-
gem, ni wollem, ndndsro isemla, dndi nd Fuldtasoberd lcnyeya y
Fiddta andiga ddtsa 4 ), gureseddni, " kono mdlam Ldmlnuye
koaandro.
Mei mdlam Ldmlnugd guretsin. iSdndi ngdso tsitsa: mdlam
Ldmlnu fuguro kdtse, mei Stga ngdfon tsegei, syua meiwafugun
Utsei, kogana bernibe ngdso sandiga ngdfon tsdgei. Letsa, Fu-
ldta kdrangeddnyd , mdlam tsibl gotse, koa per doiwdro tso. Koa
per doiwa perntselan ngeremtse, Utse, Fuldtdsoro tsibite geptsege,
perntse kdlaktse, nd meisobero^ kadinyd, meisoro: u tsibite wu
ydske, Fuldtdsoro gebgeskl" gdnyd, mdlam metro: u lene nd Fu-
Idtasobero, kogandnem 'gdso tsl tiloro tsitsa, ndndi ngdso lenogo^
Fuldta ntsdruiya^ tsegdso 6 ): kute Fuldta ddtse, lebdldro wu md-
lam Ldmlnu ddgdta"'} dugd s ) Fuldta niaa lebdlaro ntsitdni,"
tse 'mdlam Ldmlnuye.
Mei, kogandntse ngdso sabardta, tsl tiloro nd Fuldtdbero
tigeda; legeddnyd, Fuldta sandiga kirunyd*'), kdngulei baditeei.
x ) 247. 2 ) 332, 4. 3 ) 2G7, 1.
4 ) 125, 4. a ) 210.
6 ) Another form is tsagdsd , see 77.
7 ) This use of dang in for the verb "to be" is peculiar and might have
been noticed in 231.
8 ) 296, 7. 9 ) 336.
100
Badigeddnyd, mdlam Ldmmu Fuldta kdngulei baditsdna kirunyd,
meiro: u Fuldta kdngulei baditsei, sandiga ngdfon gei, yetse!
Fuldta ku ddtsei bdgd," tse mdlam Ldmlmiye meiro. Mei ko-
gandntse ngdso ngafonwa Fuldta dutsa, tsesese, berniro kesakenyd,
tsuro bernibeten ngdso, kdgqna tdmu, tsesese; tilo tilo gdptsendte
tsagdse, beldntsdro letsei. Krige meibe nasdrte, mei gage tsuro
berniben^ kdbuntsa mage, kdbin Fiddtabe reptsei. Kdbin Fuld-
tabe reptsd ddtse^ berni perdtsa, mei gage, berniyen 1 ) ndptse,
ydntse bobotse, ise, ndptse, kogana ngdso pdntsa perdtsa, ndptsei.
Napkeddnyd, dndi Bornube ngdso kunoten, u Bornu ngaldtsl"
nye: nduye beldntsuro letse, beldntsen ndptsi, meiye berniyen
ndptsi.
Nabgdnyd, meiye mdlam Ldmlnugd bobotse, wusetse, mdlamgd
tsugore, u mdlam Ldmmu, lemdn 'ddso ndnier rdgem?" tse siga
kigoro. Kigorenyd, mdlam Ldmlnuye: u wu lemdn nanga gani
beldnyin tsineske, kddisko ndnemmo: afi lemdnno yegdeskin? wu
lemdn wdneska, wuro kdlugu tilo sdldnibe 2 ) Simla , wuga setl, per
tilo wuro 86, sini gonge, beldniro leneske: ago niro disgandte,
wu gani disko, alia tilo wua nyuasoro bdndsdga, Fuldldte bernl-
nemin yonnem; pdnem pdndem, ndmnemmdte, wu rontye 8 ') tse-
rdgi: wugd sdrduge, wu beldniro leneskin!^ kono mdlam Ldml-
nuye meiro. Mei mdna mdlam Ldmlnube pdntse, kdlugu tilo
Stro tsdj tsoga mdlambe tilo sir 6 tso, leima tilo siro tso, daire
ngdfandntse tsdktibe siro tso, per ngala tilo siro tso, kdm ydsge
tsetuluge, mdlamga tsasdrduge, beldntsuro tsasdte; wolta, isa,
pdntsan ndbgeda.
Mei tsuro bernintsiben ndptsena, Bornu ngdso ketsltse, labdr
Fuldtabe pdnyen bdgo, dugo saga tilo kltenyd, Fuldta tilo, tsuntse
mdlam Tsdgl, tilo, tsuntse Bokore, sdndi ndiso Kdtdgumnyin
kdrgu; wu sandiga nonesgana: sandiye tsitsd, nd meibero lebd-
ld.ro kasinyd, mei labdrntsa pdngdnyd, nd mdlam Ldmlnubero
kdm tsunoteni. Mdlam Tsdglwa Bokorewa labdr mdlamtibe sdndi
*) perhaps the original form of the now more usual bernyin.
2 ) lit. one shirt of my prayer, i. e. one prayer -shirt or surplice for
me, 137.
3 ) 193.
101
pdntsdna, nd mdlambero met kdm tsundtenite sdndi pdntsdna:
tSitsa, lebdldro nd meibero kasinyd, mei kelgamma bobotse; kadinyd,
keigammdrd: "ngo Fuldta Potebe, mdlam TsCiyl, tsdnyinte, lebd-
ldro ndniro iiei: dlam meogu nduriso bobdne, kogana bernibe
ngdso bobdne! lugogd, sandiga sdbagenogd, yonnogd, ngdford
n'oltaV tse keigammdrd meiye. Keigamma mdna meibe pdntse,
wolte, letse, ddndal kurdlan ddtse, dlam meogu nduri bobotse:
dlam meogu nduri sabardta, ndntsuro isei. Kuril wolte *), k6-
gana bernibe ngdso bobotse: kogana bernibe sabardta, ndntsuro
isei. Kasinyd, si ts-ftse, perntselan tsebd, ndptse; ddgdnyd, ko-
gana ngdso bobotse, siga ngdfon tsdgeiwa*} nd Fuldtdbero lege-
ddnydj sandyua Fuldtaica lebdla badlgeddnyd, Fuldta kdnguleiro
wdtsei, kogana Fuldta tsese'sin, Fuldta kogana tsesesin: sdndi
ngdso , kdm tiloma kdmdntsuro 3 ) tsegdsena bdgo. Mei gergdtse,
pdton tsuluge', ndntsdro kadinyd, keigammdro: u ni, Fuldtdwa nyua
dinia ivdgonoso^) gdduwl, dugo kau ddbu kitd', kau ddbu tsete-
ndso, ni Fuldta yokturo niro tegeri kwoya, are, bernite sandiro
kolonye, lenye, ate 5 ) kdgandnde ngdso Fuldtaye tsetse ddtseni" 6 )
tse meiye keigammdrd. Kaldkta, Fuldtdro ngdfo tsdde, tsdbd Kur-
ndicabe gogeda. Fuldta mei tsdbd Kurndwabe gdtsena kerunyd,
sdndi meiga ngdfon tsdgd, dutsa, kdm 'gubu tses/so. Kesesenyd,
mei sandiro berni kolotsege, kogandntse ngdso gotse, letse, Kur-
ndwan ndptsena.
Bornu ngdso ^ ago kombube bdgo, kanaye kdm 'gdso tsetsin:
Fuldta dm belabe koUtsa kidd kulobe tsddin bdgo 7 ), kombu bur go
degdndte ngdso nduye tsdbu ddtsl; nd lenem, kombu mdnem, tsi-
bumma bdgo: kana kdm 'gdso tsetse ddtsi; duno Bornube ngdso
Fuldtaye tsemagi. Kdm Fuldtaye ritsendte Soa tild Ion ritsendgo;
Sodturo sdndi mandtsagei bdgo; Soaye runtsan ndptsdna, Fuld-
taye runtsan ndptsdna. Kdm siga kanaye tseteiya, letse , nd Sda-
ben ndptsin-, kdm Fuldta tserdgena, Fuldtaben ndptsin: wu tsuro
Soaben ndmgana. Mei ndiro Fuldtaye berniyen tsetulugendte" wu
rusgqna. Loktete mdlam Ldmlnuye si beldntse Kdnemnyin 8 )
) 331, 3. *) 199, 3. 3 ) 149. 4 ) 300.
5 ) 327. ) 303, 2, a. 7 ) 257, 5, b. 8 ) 335.
102
ndbyata; mei Dunomaye Kurndwan ndbyata; wuyc tsuro Soabiin
ndmyqna; loktete, wu any ally ua, diigo pddyiyesko.
Wu pddyesyandte mdlam Ldminute Bornunyin kdm slya
mdlatti Sdgen bobotsa pdnyende, siyd mdlam Ldmmunyin bobo-
tsei, dugo ten koloyosko; si Soye tsdnyinte icu kentsihyqna,
dago *) labdrntse tsedl Afunoben icu pdnyosko, si Soyen bobo-
tseite. Ago simnyin vusganate shna wu niro yulnteeakin ; ago
rusygnite niro yulntseske aryaldninemin rufutsammi.
b. Mdlam Ldminute, ago tsede kermei ngdfonyin tsebdndendte.
Ldrnlnu Si mei Bornumdro alia tsuyore^ mei Bormtma
Fuldtaye siyd ritsdna, bdrya Si mdlam Ldtninubero ndptsdna,
xyua tnei Bornubewa kdtentsa ketsl, lebdla bdyo. Mei Bornube,
kdbu ti'lo, dm wura belabeye ndntsuro -tsa, sird: u meilbrdm^ ni,
mdlam ate, sdbardtemmi kwoya, ise, kermei ndnemin tmmoyo' i \"
keda dm wuraye mei Ibrdmmo. Mei Ibrdm mdna dm u-urabe
pdntse, ildn ivokita rufutse Wddairo: u mdrtaya, isa ndniro , wiiga
bdndsdya; koa mdlam Ldmlnu ate kermei nanyin mdyo tserdyena:
sdndi isa, wuya bdndsaydni kwoya, mdlamte kermeite nanyin
tsimoyo^y tse, wokita rufutse, mei Wddaibero tsebdyono.
Tsebdydnyd, mei Wddaibe ivokita mei Ibrdmbeyd kirunyd,
tsuro wokitaben, mdna mei Ibrdmye sir 6 tsebdtsena si tsurui, tsuro
wokitaben. Kirunyd, koyandntee nydso bobotse; ndntsuro kasinyd,
siye koyanawdntsuro : "koyandwa, ivuma nandiya bobontsasko,
mei Ibrdm wokita wuro tsebdyono, wu wokttdte peremneske^ kirus-
ydnyd, mdna teuro wokitabete mei, Ibrdmye yono: ( mei Wddaibe
mdrteye, kriye 4 ) wuro tsebdtse; wuro kriye tsebdtseni kwoya, kda
mdlam Ldmlnu ate nanyin kermei moyo tserdyena ,' kono mei
Ibrdmye, mdna tsuro wokitdntsibete '; atemdro wu nandiya bobon-
tsaske, 'mdna wokitabe pdnoyo!' neske, atemdro bobonyedasko,"
kono mei Wddaibeye koyanawdntsuro. Koyandwa mdna mei Wd-
daibe pdntsa, wolta, letsa, sabardta^ kdreintsa kriyibe gdtsa,
perntsdro tsdbd, nd meibero sdndi nydso kdsso. Kasinyd, mei
) 296, 7. 2 ) 257, 5, b. 3 ) from mdyeskin 74. 4 ) 337.
103
Wddaibe koganawdntse sabardta, krlguro nantsuro fsana kirunyd,
.s- t*itse, patoro gage, sabardte, tsulage^ net koganawdntsibero
kddio. Kadinyd, kdgandwa mei sabardtena tsdrui. Kerunyd,
metro: u mdrteaene , fuguro k6ne, nd andiga sdsdteminte sdsdte,
ago rdgemmdte andiro pelesegdmia, dndi niro tsidiye," kcda k6-
(janCiwaye mei Wddaibero.
Mei Wddaibe mdna koc/anawdntsibe pdntse, fuguro kdtse;
fxdbd gotsa^ nd mdlam Ldmmubcro dbgdta. Mdlam Ldmmu, si
mei Ibrdm wokita rufntse, nd mei Wddaibero tsunOtena, mei
Wddaibe ise, siro bdndtsege fee, wokita tsundtena, mdlam
Ldmmu notseni. Wddai kr'ige ts'i'igute', bela mdlam Ldimnvbe
kdrqngdnyd , kdm tsundte: U len6go, mdlam Ldmlnuro gullogo,
wu nantsuro lebdldro kddisko; sabardte, bdlla, dinid baltetsia,
icRa syua, leneske, kdld foktseiye!" tse mei Wddaibe kdm kinoto
nd mdlam Ldmlnubero. Mdlam Ldmmu mdna mei Wddaibe
pdntse, dm beldntsibe ngdso bobotse; nantsuro kasinyd, siye dm
beldntsibero : "dm beldnibe, nduye Utse, pdntsen sabardte ngqldro!
kute mei Wddaibe -isena, tugo sdndi, dinid baltetsla, ndniro fsa,
wua sandyua krfge badinyen, geda wuro kdmkeonoto: wuye nan-
digd bobontsaske , 'mdndte pdnogo!^ neske, atemdro wu nandigd
bobongedasko '," kono mdlam Ldmmuye dm beldntsibero. Am
belabe mdna mdlambe pdntsa, nduye wolta, pdntsdro letsa, saba-
rdte krfgibe sabardta 1 ), nd mdlambcro dm 'gaso kdsso; kasinyd,
mdlam dmtsega tsurui; kirunyd, mdlam tsitse, patoro gage, sa-
bardte krigibe sabardte, nd dmtsibero kddio. Kadinyd, fugu dm-
tsibero kotse, nd krigibero dbgdta; dbgatdnyd, si fugun, dintse
ngdso siga kddugun tsdgei^ nd mei Wddaibero legeda.
Legeddnyd, mei Wddaibe krige mdlam Ldmlnube nantsuro
isdna, si tsurui. Kirunyd, syua koganawdntsua tsitsa, letsa,
syua sandyua kdld foktsei lebdldro. Kdld fokkeddnyd, mei Wd-
daibe mdlam Ldmmube dm 'gubu tsetsi. Mdlam Ldmmu dmtse
ngubu sdnuna kirunyd , kdngulei baditeei. Wddai mdlam Ldmlnu
kdngulei baditsena kerunyd, sandiga dutsei, mdlam Ldmlnu tse-
gdsin, Wddai sandiga dutsei. Mdlam Ldmmu bela koUtse, Utsl
') 341, l.
104
bela gadero. Wddai mdlam Ldmmu bela kolotsena kerunyd,
icdlta, *sa, bela mdlam Ldmmube ngdso kdnnun wdrtsa, lemdn
gotea, woltdy beldntsdro Utsei.
Mdlam Ldmmu i Wddai beldntsuro wolte , letsena , kirunyd , si
tsitse, dmtse ngdso bobotse, wolta, pdntsdro isei. Kasinyd^ bela
ngdso Wddaiye kdnnun wdrtsena, nem tiloma ddgdta bago^ lemdn
'gdso Wddaiye gOtse, letsL Mdlam Ldmmu dmtsua kdrgentsa kut&j
mdna neme'tsaddna 1 *) notsdni', kqldntsa tsedigdro tsasdke, pdntedn
ndptsdna, ago tsedena J ) notsdni'. Mdlam Ldmlnuye dm beldntxi-
bero: "nduye pdntse perdtse, ndptse, duao dllaye tsedinte^ dndi
ruiyogo^^ tse dmtsuro. Amtse ndvye pdntsa perdtsa, ndpteei.
Nabgeddnyd, mei Ibrdm si beldntsen ndptsena, Ldmmu sic/a
mbeldttsin ntseotsoro^)', mei Ibrdm si nOtseni. Mdlam Ldmmu
tsitse, nd mei Ibr amber o legono. Ley any a, u wu niro bdndntse-
geske^ Fuldta ngdso yonnem, kdraadntsdro letsa, ni pdnemin nc'ttn-
nemma , icfta nyua mdndnde tilo; IKU niya tsuro tilon iigitasko,
ni wugd tsuro ndin skitdm, icu nigd ntserdgesgqna , ni iviigd
wdsemmdte 5 ) ku ^vun^nesk^: mlenem, Wddairo wokita tsebdnem,
Wddai -%, wugd sSse, ni namne 6 ) nem. Wddai isa, wugapdnyin
yogesd, kdrnni ngdso tsextfse, beldni kdnnun ivdrtsa , lemdnni ngdso
gOtsa, Wddai beldntsdro legeda. Wu Wddai letsdna kimsgdnyd,
wolteske^ beldniro iseske, tsedmi perdneske , dnini gdptsendwa ndb-
geiye. Wua nyua sdbdnde kute pdrnye: wu nigd ntsepddgeskia,
kdm ise, niga muskonyin tsemdginte, wu tsiirusko," tse mdlam
Ldmlnuye. Mei Ibrdmga tsetd, debdgono fugu koganawdntsiben:
kdgana tiloma s/ro bdndtsagdni, sigd simnyin tsdrui, duao mdlam
Ldmmu sigd kipdtko pdntseman, mei Ibrdmte.
Kipadgenyd, mdlam Ldmmu gage, pdntsen ndptsl; nabgenyd,
dm beldntsiben dm mei Ibrdmben ngdso bobotse; kqndegeintsuro
kasinyd, slye sandiro: "kdm wugd segandte wuro ndten gulese
pdnge; kdm wugd segdnite, 'wu niga ntsegasgqnC tse gulese
pange," kono dmtsuro kdndegeilan. Amtse mdna mdlam Ldm'i-
nube pdntsa^ siro: u dndi ngdso niga ntsegelye: dfiydye niye rd-
J ) 253, 1. *) 333, 1 and 170. 3 ) 238.
4 ) 252. 5 ) 173 and 324. 6 ) 238.
105
gemmate si ma dndi rage, ago wdnemmdte, andiye wdnye", keda
dmtsiye mdlam Ldmlnuro. Mdlam Ldmlnu si kermeiro ndptslte,
am ivura ngdso notsei; nogeddnyd, siga Ldmlnun bobotsei bdgo,
Soge Ldmmun bobotsei: siga, S6ge Ldmlnun bobotseite, dm Idr-
dibe ngdso, k6a mdlam ate nemmdlam koUtsl, kermei Bornubc
muskontsuro gdglte, nduye notsl. Nogeddnyd^ kdm Slgd 'mdlam
Ldmlnun bdbotema bdgo, S6ge Ldmlnunyin bobotsei. Yimtema,
kermei Bornubete muskontsi'tro kargdgo, geda, u-u pahgoxko.
c. Soge Ldmlnu kermeilan ndbgata.
Wu pdnesgqndte, kermeilan nabgdnyd, krige burgo baditsendte,
Soge Ldmmu tsitse Katdgummo krige kedto. Kedtenyd, Fuldtdwa
Katdgumbe sigakerunyd, ddtsa, guretsdni: penyin, kdnlnyin, di-
minyin, lemdnyin, ngdso pitsa, tsagdse, letsei. Si bernintsdro
kadinyd, Fuldta tiloma bdgo: penyin, kdmnyin, dimin, le many in
geptse. Gebgdnyd, berniyentedn si tseptse, kdgana ngdso tseptsd^
pe tsurdre, tsdgute, debdtsd, dd pebe sima komburo tsdbui, dugd
kdbu ydsge kito. Kitenyd, kendegudte*}, berni Katdgumben sa-
bardta, tsigeda, tsdbd Kdnobe gdgeda. Gotsa, sdndi letsei ^ kdbu,
Idsge, ndi, ydsge , dege, ugu, drasge, tulurro 2 ) legeda-, legeddnyd,
bela Gorgoten, tsl komoduguben, tsebgeda. Tsebgeddnyd^ kdbu
ydsguro*} nabgeddnyd^ kendegudte, tsitsa, tsdbd Kdnobe gotsa,
letsa, Komodiigu tsuntse Saldmtd, nd dten algdma meibe bd-
rttsei, lebdsarso, ydloso, kugudoguso *} , ngdso nd dten bdretsei^
S6ge ndten tsebgono. Tsebgdnyd, kdbu, ndiro ndten bdtst.
Bogdnyd, mei Kdnoma sandiga tsunii; kirunyd, sabardte,
koganawdntse ngdso sabardta, tsdlugl, S6ge satidigd tsurui. Ki-
runyd, Soge^ siye koganaicdntsua^ sabardta; nd mei Kdnobero le-
gdnyd, mei Kdnoma ise, kald foktsd, lebdla badigeda. Lebdla
badlgeddnyd, Soge sandigd tsetsin, sdndi Sogegd tsesesin. Soge
sandiga tsetsin ngitbiiro 5 }: sdndi ddturo u'dtsa^ tsagdse, S6ge
sandiga dutsin ngdfon. Sdndi letsa, berniyentsdro tdmuij kata-
') 208. 2 ) 203. , 3 ) 208.
4 ) 317. 5 ) 299.
tOG
munyd, tSsinnantea tttibtotya. Soge, sdndi tSinnd Udktsdna kiritnyd,
irolte, ndntse burgo ndpteendlan tseptsl.
Tsebgdnyd, bo tea; wag any d sabardta, tsdbd beta Ydkubdbe
gdteei. Gogeddnyd, kdbu Idsge, ndi, ydsge, dege, kenugudte 1 ),
bela Ydkubdbe tsabdndl. Kebandenyd, S6ge koganawdnteua tsep-
teei. Tsepkeddnyd, Ydkuba sandiga tsurut. Kirunyd, pei' mid
txundte: "Unogo, sandiga ruigo! t&iremdro Sdgete si lebdldro
ndniro kddio kwoya, ndndi woltenogo, drogo, giilesenogo!" tse
kdm per mid-ica nd Sogebero Ydkuba ye kindto. Am per midwa
t&itsa', nd Sdgubero kasinyd, sandiga kdrdntsdni, ritsd, ngdforo
iroltd, nd Ydkubdbero legeda. Legeddnyd, Ydkubdro: "krige
S6geye kti ndnemmo tsagntendt4 T }^ ni rdktsammi," keda Yd-
kubdro dm per midwa tsunotendsoye^. Ydkuba mdndntea pdntsi.
Pdhgdnyd, tsar ma Isa bobotse: u dmni letea^ kerunyd, sdndi
rltea, wolta, ndniro isa, wuro, krige Sogeye ndniro tsugfite-
ndte leu rdktsqsgqni, geda: ni tsdrma Isa^ per yoru ydsge
gone, lene, bdlla sandiga rui!" tse Ydkubaye tsdrma Isdro.
Tsar ma ha botse; dinid wag any d, per yoru ydsge gdtee, si fu-
guro kdtse, nd Sogebero kasinyd^ Soge sandiga kirunyd, si kd-
lidntse Bdrgd gand bobotse, tdtdntse Ldgeran bobotse: "lenogo,
dm ndniro iseite ruigo, afi sdndi ndnden tsardgo; ago ndnden
Uarayenati nandiro gulntsd, drogo, wuro gulesenogo!" tse Sd-
geye, kdlidnteua tdtdntsua tsundte. Nd Fuldtasobero legeda', letsa,
kdld fokkeddnyd, kr'tge baditsei. Krige badigeddnyd, sdndi krige
tsddin; dm Ydkubdbe dm Sogebega tsesesin: dm Sdgebe kdngulei
u'dtsei. Mdlam Ydkuba sandiga tsurui: sdndi krige tsddin', kdm
kdmdntse dutsena bdgo. Ydkuba gergdtse, sabardte, pdton ndp-
tsena. Tsdrma Isa > si per yoru ydsge gotse, nd Sogebero -fsendte,
dm pencdte ngdso, tdta Seogebe^ syua kdlia abdntsibewa, per
yoru ydsgete ngdso kdm Mid per bete tsesjjse, perte tsdmdge: per
ydsge gdptse, pdtoro wdlta^ legeda nd Ydkubdbero.
Ydkuba sandiga tsurui; kirunyd, nd mei Nyamnydmbero
kdm kindto. Kdm kinotenyd, mei Nyamnydmbe kdtuno Ydkubdbe
pdngdnyd, dmtee ngdso -bobotse', ndnteuro kasinyd, kdbuntsa ndi
J ) 208. 2 ) 12.
107
kenydsgudte ! ) sabardta , kdmudntsa ngdso bobotsa , kdmua tso-
gontsa gdtsa, nd kodntsdbero kdssd. Kasinyd, mei Nyamnydmbe
tsitse, sabrdte, fuguro kotse, dmtse ngdso ttiga ngdfon tsdgei
Tsdgd, nd mdlam Ydkubdbero kasinyd, mdlam Ydkuba mei
Nyamnydmbero: u ngo, dd isl: sdbrdtenogo, Unyogo nd da ise-
ndbero!" tse mdlam Ydkubaye mei Nyamnydmbero. Mei Nyam-
nydmbe mdna mdlam Ydkubdbe pdntse, kdmun, kodngdn, peron,
ngdso tsitsa, mdlam Ydkubdbero kdsyo. Kasinyd, mdlam Ydkuba
sandiga kirunyd^ sabardte, dmtse ngdso bobotse, -isa, sandy ua
Nyamnydmwa ngdso fokta, lebdldro nd Sogebero kasinyd, Jea,
Sogeye sandiga kirunyd, kdgana Scdgebe ngdso tsitsa, letsa, sdndi
ngdso kdld foktsei lebdldro. Lebdla badlgeddnyd, Nyamnydm
dm Sedgebe ntseotsoro baditsei; badigeddnyd, sdndi tsesesla, kdm
tsesjsendte, rontsema tsuluge ddtseni^ dugo ddro kdmUei: kdm
tsdteiya , Idga musko kdmtsin , kdm si ddgdta , Idga si kdm-
tsin, ngergentsuro tsdkin, Idga kdld kdmtsin , ngergentsuro tsdkin:
ndtemdn kdmtega ddro kdmtsd ddtsin 2 ), kdm tsdteiya; kdlemte,
kdmudso perodso^ tsogontsdwa tsororia^ tsogontsdrd pitsagei. Per
tseisesia, perte rontsema tsuluge ddtseni, diigo ngdso ddro kdmtsei.
Am Seogebe sandiga tsdrui, lebdla tsddin: lebdla dinid bdlte
baditsandte, tsebed sdndi tsdgddin, dugo dinid bunyegono. Dinid
bunyegdnyd^ S6ge koganawdnteua letsa, tseptsei.
Tsebgeddnyd, Nyamnydm sandiye wolta , tseptsei: dm Sogebe
bdnye, "wdtsla, ball lebdla diy en!" tsd, sdndi botsdna 4 ), Nyam-
nydm dinid bunye tsitsa, nd Sogebero lebdldro kdmo. Kasinyd,
kdgana Sdgebe Nyamnydmga kerunyd, sdndi ngdso kdngulei ba-
ditsei. Kdngulei badlgeddnyd^ Nyamnydm sdndi tsagdsin kerunyd,
sandiga dutsei: sandiye tsagdsin, Nyamnydmye sandiga dtitsei,
kolotsdni, dugo dinid wdgono; wdgonoso 5 ) , Nyamnydm sandiga
koUntsa wolturo wdtsei. Kdbuntsa Idsge, ndi, ydsgero dugeddnyd^
kendegudte Sogeye koganawantsuro: " kdnguleindeten, Nyamnydm
dni koldsd pdto pdndem bdgo: wolteogo, ngdforo gand sandiga
yonnye! ngdforo woltdni kwoya, kdmde 6 ) tiloma koldtseddni ,"
J ) 208. ) 303, 2, a. and 231. 3 ) 317.
4 ) 251, 2. 5 } 300< 6) 20!.
108
kono Soyeye kdyanaivdntsurd. Koyanaicdntse mdna Soyebe pdntsa.
Tata Sdaibe, aba Wumanca, Bdrya yandwa, All Tsdrmdwa per
kdlaktsd, wolyatdnyd, koyana nydso sandiya kerwvyd, kdlaktd,
kdbii tiloro sandiya yoktsa nydforo: Nyanmydni tsaydse, leyedd-
nyd, nd Nyamnydm kdbu tilo bdtsandbero dm Sdyebe leyeddnyd,
nd bdtsandten sild kdmman^ kald kdmman, si kdmman, musko
kdmman^ tedyere, sandiya tsete, tsediro pitsanate, dm Sdyebe
kerunyd, kdm tiloma fuyuro kotema bdyo 1 }, Nyamnydmyd ko-
Idtsa, nydforo wolyeda^ kdm ddtema bay 6, tsdbd pdtobe ydisei;
yoyeddnyd, Nyamnydm sandiya tsdydni, beldntsdro woltei.
Soye tsdbd beldntsibe yotsl ; yoydnyd tsdbdlan letsei, kdbuntsa
meoau layqriro tsdbdlan Uyeda: Utsa, bela Tsebdkten"*} tsepted;
boyeddnyd, wag any d, tsitsa, bela Kdtsouleten tsebyeda; tseb-
yeddnyd) botsa; wdgdnyd, tsitsa^ bela Kaduwaten isa, tseb-
yeda', botsa , dinla wdgdnyd^ sebd tsitsa, letsa^ bela Gafeiyeten
tsebyeda', Gdfeiyen bdtsa, dinla way any d, sebd tsitsa, letsa, bela
Tsattsdramten tsepkeda; tseptsd, botsd, way any d, sebd tsftsa,
letsa, bela Adufidten teebyeda; tseptsd, bdtsd, wdydnyd, tsitsa,
bela Murmurten tsebyeda; tseptsd, botsd^ ivdydnyd, tsitsa, bela
TSayudten tsebyeda; tseptsd, botsd, icdydnyd*}, tsitsa , letseite,
kdrbma tsuro karaydntsiben sandiya kiru. Kimnyd, letse, Fuldta
tsfmtee Ddhkoudturo*) letse yulyono kandiraye, u nao S6ye buryo
ndnemmo kriyuro ise, ni siya kirumla, kdsem, beldnem Kdtdyum
sir 6 kotiyem, si nlya ntsiiriini: si tsdbd Kdnobe yotse, Kdnoro
leydnyd, Fuldtdica Kdnobe siya rdktsdni, tMnndntsa tsdktsdya;
si tsinnd tsdkkatayd kir-iinyd, tsitse tsdbd bela Ydkubdbe ydtee;
nd Ydkubdberd ley any d, Ydkuba Nyamnydm bobotse, ndntsuro
isa, syua Nyamnydmma fokta , S6yeya dfitsa, Soye tseydse, be-
Idntsuro let&in: wu sandiya kirusko ddbu kdraydben, aterndro wu
niro iseske yulntseske, pane!" kono kandiraye Ddnkoudro. Ddh-
koua mdna kandirabe pdnydnyd , sabardte, dmtse rtydso bobotse,
S6yeya tsdbdlan kdpkeda. Koyana Sdyebe kriye Ddhkguabe ke-
runyd, tiloma kdm ddtema bay '0, kdnyiilei baditsa, tsagdsin, Ddh-
koua sandiya dutsin. Letsa, komoduyu tilo bela Larebeten,
) 263, 3. 2 ) 168. 3 ) 204. 4 ) 168.
109
komodugute si kura, sdndi kotnoduguturo tdtnu, ngdfo korno-
dugubero kogeddnyd, Ddnkoua kadinyd, tsl kmnoduguben ddtsl:
si Sdgega teegdni, komodugu ddptsl; Ddnkoua ngdforo woltL
Soge koganawdntsua tsl komoduguben botsa; wdgdnyd, tsitsa,
bela Bodebe Gulugudgummo letsei. Legeddnyd Soge kdsu-
waye tsetei; kitdnyd, Gidugudgumin tsigeddnya, kdragd Bode
gandbcro katemunyd, 86ge^ kdsudte dunontsega kotsl: kdragdten
botsa, wdgdnyd, tsitsa, Bode gandro legeda. Legeddnyd, "S6ge
kdsudntsete, ndmnye, kdbu ndiro siga wugeogo!" tsa k6gandwa
Sogibe: kdbu ndiro bogeddnyd, kenydsgete dllaye Sogega mdtsl.
d. Mei Wumar, tdta Soge Ldmmube.
Mag any d, kdgandwa S6gega siterdtsa. Ddgdnyd, tdtdntse,
aba Wumarte kdgandwaye bobotsa, u aba Wumar, abdnemye
kriguro sdgutl, sdgute, krfye lenye, nasdrtende, wolte, pdtoro
isyen, ngo abdnem tsdbdlan siga dllaye mdtsl, pdto tsebdndeni:
tsuro tatodntsiben nima kurdntsugo a ); are, kdsagar abdnembe
niro gonye luntsege, digal abdnemben ndmne!" tsd kogandwaye
aba Wumarro; kdsagar gotsa, lutedga, tsoga abdnfsibe kermeibe
kaldntselan ganatsa, nd abdntsiben ndptse.
Kdbu tulur kitenyd^ sdddga abdntsibe tulurwa^ saddktse;
ddgdnyd) yim saddktsenaicdma sabardta^ tsdbd bernibe gdgeda.
Gdgeddnyd, sdndi letsa, bela Ngdrbudten bogeda. Bogeddnyd,
Ngdrbicdn sebd tsitsa, letsa, Gorotsin bogeda-, bogeddnyd, tsitsa,
letsa, bela Besegeten bogeda. Besegen tslgeddnyd, letsa, Dd-
g am bin bogeda; bogeddnyd, tsitsa, letsa, berni Bornube dinnd
kdtsa, letsa, Kurndwan tsebgeda. Kurndwan tslgeddnyd, letsa,
tsdbdlan botsa; bogeddnyd, tsitsa, bela abdntsibe Kukdwa Tsd-
debero legeda.
Letsa, kdgana ngdso tseptsd, aba Wumar letse, pdntsen
tsebgono, kogana ngdso pdntsdro letsa, kdreintsa krigibe ngdso
tiglntsan miitsa, ganatsa, ndptsei. Aba Wumar, stye pdntsen
') 197. l. b. 2 ) 199. 1.
no
ndptsena, pdto abdntsibero gdgeni , sipdntsen ndptsena, dtigo kdbu
meogu tulurri kitenyd, mdlamwa tsdptd, ndntsuro kdsso. KaSinyd,
mdlamwaye siro: "aba Umar, ago abdnemye tsedinte, ni dimmi
kwoya, kermeite niro ngaldtsanni ," kdda mdlamwaye aba Wu-
marro. Aba Wumar mdna mdlamsobe pdntse. Yim tsemdwa
ydntse siga kasdltse^ si'aa pdto abdntsibero kesdko. Kesakenyd^
yantse bobotse, kdmu abdntsibeso ngdso bobotse; ndntsuro kasinyd,
u nao, ago komdnde tsedendte kdmye kotsin bdgo: abdni pdtsegl,
ivu pdto abdniben ndmneskt, ndndi kdmua abdnibe iigdso ydniga
geigdj pdnyin ndmnogo, dugo ago dllaye tsedena ruiyogo!" kono
ydntsua amwa abdntsibeivdro. Kdmua abdntsibe mdna aba Wu-
marbe pdntsa, letsa, ydntsega tsdgd, pdto tatdntsiben ndptsl; nab-
gdnyd, mei Wumarye pdto abdntsiben ndptsL
Sdndi ngdso ndptsdna, mei Umar kermei tsebdnde ndptse-
ndbe sagdntse ndi kitenyd, nd mei Ibrdmbero kdm kinoto. Mei
Ibramte si Tsendernyin kdrgd; abdntse kanunyd^ lemdn abdntsibe
mei Wumarro tsebdtseni. Mei Wumarye: "lenogo, gullogo, lemdn
abdntse nunabete wuro tsebdtse!" tse aba Wumarye mei Ibrdmmo
kdm kinoto. Mei Ibrdmye kdtunoma mei Wumarbero: "lene-
mla, mei Wumarro guile: ( si abdntse nundte, lemdn abdntsibete
nduro gotse kemo? wu stro lemdn abdnibe yiskin bdgo: si lemdn
abdnibe tserdgo kwoya, tsitse, ise, muskontsen gOtse!^" tse mei
Ibrdmye^ kdtunoma mei Wumarbega kinoto nd mei Wumarbero.
Mei Wumar mdna mei Ibrdmbe pang any d, gergdtsl. Gergdgdnyd,
Si ndptse, u ate atsdltseni: wu leneske lemdn abdntsibete mmkoni-
man gotsosko" tse, si ndptsena. Sabardte, kogandntse ngdso bo-
botse: "lenogd, sdbardtenogo , wu nd mei Ibrdmbero leneske, mus-
koniman lemdn abdntsibete wu gotsosko," kono koganawdntsuro.
K6gana ngdso sabardta, ndntsuro isei; S6a ngdso ndntsuro isei;
Koydm 'gdso ndntsuro isei. Sdndi ngdso kasinyd, si tsitse, sd-
bardte, perntsuro tsebd, dm ate ngdso siga tsdgd, tsdbd Tsenderbe
gdgeda, nd mei Ibrdmbero dbgdta: dpta } letsei, kdbuntsa ugu
kitenyd, mei Ibrdm labdrntsa pdntsl.
Labdrntsa pang any a ^ tsitsa, sandigd tsdbdlan sabdgegdnyd y
kardmi mei Ibrdmbe, tsuntse me ma Bdbd, si kermei nd yayd-
Ill
ntsiben mogo J ) tserdgena , yaydntse notseni. Si yaydntsuro: "ya-
ydni, ni ndmne, ivu per yoru ndi se, ivu sandigd sdbdgeske,
ruskla, sandigd dunondeye rdktstini kwoya, wolteske, iseske, niro
gulntseske, dndi kdsye, sandiro bela kologe," kono meina Bdbaye
yaydntsuro. Yaydntse, si tsoli: kardmmlse siga tsetse, kermeintse
mogo tserdgote si notseni. Met Ibrdm kogana per yoru ndyua
kdrdmintsuro tso. Meina Bdbd per yoru ndi gotse, nd mei Wu-
marbero letse; nd mei Wumarbe kdrqngdnyd, mei Umar siga
kirunyd, u mei Ibrdmba^ knge tsugutot" tse; kogandwa tsitsa,
siga kapkeddnyd, meina Bdbd kogandiva mei Umarbe kirunya.,
perlan tseptse , wute lebdlaro gani nd mei Umarbero kddisko,
wu ngdfontsuro gdgeski," tse, kogandwa mei Umarbe tsunote^
nd mei Umarbero legeda; letsa, mei Wumarro: "meina ndnemmo
isinte, si lebdlaro gani ndnemmo mw, singdfdnemmo gdgl gono;
dfiydye ago rdgemmdte si tserdgl^ ago wdnemmdte si wdtsl, tse,
andiga skenoto ndnemmo^' keda koganawaye mei Wumarro.
Mei Wuwar mdna koganawdntsibe pdngdnyd, kdm tilo bo-
botse, tsunote, "lene, meina Bdbdro guile, si ngdfoniro gdgl gono,
-ise ndniro, wuu syua katenden lebdla bag 6," tse mei Wumarye
kdm tilo tsenote, nd meina Bdbdbero legono. K6a legdnyd, u mema
Bdbd^ mei Wumar niga bobontsin, ni ndntsuro lebdlaro gani
kddim, ngdfontsuro ngdgoro kddim: are ndntsuro, si mdndnem
pdntsl, nyua syua katendon^ lebdla bag 6, kono: are, lenye ndn-
tsuro!'''' tse kdtunoma met Umarbe meina Bdbdro. Meina Bdbd
tsitse, perntsuro tsebd, koganawdntse ngdso tsitsa, perntsdrd tsdbd,
fugu mei Wumarbero meina Bdbd legono. Mei Wumar meina
Bdbdga kirunya, "meina Bdbd, pernemlan tse nine, dmnem 'adso
tseptsd! ni ngdfoniro gdgemin nem, tsinem, ndniro isemmdte, wu
niga ntserdgeski, kermei yaydnembete wu niro ntsiskl: ndmne,
bdlla nd yaydnembero krige ydske, lemdn abdntsibe, si wuro seni,
l wu muskonyin leneske, goneske, tsdnndte, wu iseskl lemdnte g6-
turo," tse mei Wumarye, meina Bdbdga kermeilan gandtse.
Botsa , dinla wdgdnyd, kogandwa wura wura ngdso ndntsuro isa,
1 ) Infinitive of mdskin.
z ) 273. 3 )308,4.
112
siro: u dndi nd mci Ibrdmbero sdsdtem, mei Ibrdmga #imdey
tsuruiya, dndi slgd muskoben 1 } teiye, nttiyende kwdya, andiro
lukrdn sdde, buiye!" keda kogandwayc mei Wumarro. Mci Wu-
mar lukrdn gotse , kogana kura kura rigdso tilo tllon 2 ) -tfta , In-
k-ran tsdbu; dagdnyd mei Wumar sabardtl nd mei Ibrdmbero.
Mei Ibrdm kardmintse, rtieina Bdbd, we, nd mei WuntarbSn^
ngdfo mei Wumarbero gdge, mei Wumar siro ke'rmei tito ndptse-
ndbe 3 } labdrntse pdngdnyd, dm beldntsibe ngdso bobotse; ndntsiiro
kasinyd, siye dm beldbero: "dm ivura belabe, krfge mei Wumarbe
ndndero isin, dndi pdngeiended, mei Wumar %, andiga kdra-
ngdnyd, kardmlni wuro: i yaydni, per yam ndi se, krfgete sdbd-
geske, ruskia, dunonde rdktseni kwoya, IKU wdlteske, nlro gul-
ntseske' fee, icu siro per yoru ndi yiskt; leg any d, si ngdfo mei
Wumarbero gage, mei Wumar siro ke'rmei tsinna geda^ wu pd-
naosko; ndndi ngds.6 mdndni pdnogo: kdm mci Wumar tsegdndte
si nd mei Wumarbero letse, kdm wiiga segdndte k6gandti-a
mci Wumarbe tcura wura ngdso lukrdn tedbuna, wuga sdruiya^
muskoben sdtd^ mei Wumarro sddin, tea, lukrdn kebti, wupdngoskd,
nduye sabardte, wu beldten ku bdngin bago, kdm wuga segd-
ndte, segd, kdm wuga segdnite , ivu silan Idmbmi bdgo" tse. Mei
Ibrdm dmtse ngdso gotse, bela kotitse, tsdbd bela Kdntsibe g6-
gono; si letse, Kantsiro gdgl.
Kargagenyd, mei Wumar, dinla wdtse, sabardte, ko-
gana ngdso tsitsa, sabardta, meina Bdbd sabardte, fuguro kotse,
pdntsa Tsenderro kdsso. Kasinyd, mei Wumar mei Ibrdm
geptseni Tsendernyin, beldro kdnnu kolotsdga, Tsender wdrtsa,
kdmtsa, kdgeda. Kogeddnyd, meina Bdbd mei W'umarro: u nd
yaydni letsendte wu ndnesgqna: drogd, nandiga ntsdsaske," tse,
fuguro kotse, mei Wumar koganawdntsua siga tsdgei. Meina
Bdbd fugun letsin; letse, bela Kdntslte kibandenyd, perntee
kdsse , ddtse, mei Wumarro: "iigo bela yaydni ise, gdgendte icu
l ) 134. *) 202, 1.
3 ) This use of the verb ndmgin is similar to that referred to in 267, 3,
but, in English, the expression of bare existence is often omitted, so that ndmgin
remains untranslated , as e. g. here.
113
nird pelentsegeski " tee mei Wumarro meina Bdbdye. Mei Wumar
mdna meinabe pdntse, kdgandwa ngdso bela deritsa, keltsa*),
pernyin ddtsei. Ddgeddnyd, mei Ibrdm sandiga kirunyd, ger-
gdtse, kallawdntse ngdso sabardtse perlan, kdgana sigd tsdgandte
ngdso sabardta, si kdldntse sabardte, kullugo badigeda degdro.
Tsitsa, isa, tsl tsinndben tsinnd peremtsa, degdro tsdluge^ dd~
geddnyd, mei Ibrdmye: "m, mei Wumar, ndniro krigero -isem,
wu niga ntsiiiisgdnyd , ivu niga rintseske, bela kolontsegeske , kd-
seske, bela mei Kdntsimabero kadisgdnyd, ni wuga segdni, ngd-
fonyin kddim, wuga setdmin^ nem: ni ivuga setdmin kwoya, wu
simnemman dpteski, kodngd wuga seteite, ise, wuga s/td, wu
ruske!" tse mei Ibrdm , sini mei Wumarben kogandntse ngdso
fuguro tsdke, pesgd Potero keino. Kedri kogandbe tilo &ga ki~
runyd) mei Wumarro: "mei Wumar , koa mei Ibrdm ate, pantsen
isiga dunem, pdto niro kotintsege, tsegdse^ ise, berni mei gadebero
gdge, ndptsena, ni siga gam ngdfdn, isem, siga tdminnem^ ka-
dimid , si niga ngirunyd^ sabardte^ kogandntse ngdso sabardtee,
isa^ tsinndlan tsinnd peremtsa, ddtsa; si, kodngd, kdmdntsero
be'ldntse kolotse^ fse, bela gadero gdgena, kdm ise, bela gaden
'siga tdskin' tse isendte, ''kodngd wuga seteite ise, seta, ruske^ tse
niro, pesgdntse Potcro tso, koganawdnUe fuguro tsdke, dptendte,
ate siro mdndgemmi! kda ate, mandgemia, ago dibltsido: kolone
siga, letee!" tse kedri kogandbeye mei Wumarro. Mei Wumar
mdna kedri kogandbe pdntse, kdmtse 2 ) tiloma nd mei Ibrdmbero
titeena bdgo: sdndi ngdso siga tsdrui, dugo si legono.
Mei Ibrdm letse, ddgdnyd, mei Wumar dm tsuro berni Kdn-
tsibete: kdmuten, tdtdten, kdangdten, gandten, kurdten, peten,
pe'i'ten, kaligimdten, kordten, kanlamoten, dirniten, kdniten, ku-
guiten, gabagdten, kull6ten z }, afiso ago lemdnte, ngdso tsorOre,
kdmte ngdso durutsa , beldntsibe tsdbd gdgono. Tsdbd gotse , kdbu
Idsge, ndiro nabgdnyd, kardmi meilbrdmbe, meinaBabdte, siro
ke'rmei tso, berni Tsenderten gandtse, tsdbd beldntsibe gOtse, db-
gdte. Abgdtenyd, si kdbu dege kenugudte*) beldntsuro tsL Ka-
dinyd, bela ngdso kundtei, u mei Wumar nasdrtl" tea, kunotei:
kenneiro ndbgana; dtema krigentse burgo baditse tsedendte.
) 303, 4. 2 ) 201, 2. 3 ) 311. *) 208.
p
114
Si ndbgata, kdbu tflo labdr ise ndntsuro: mei Ibrdm Fuldta
logotse: "drogo, mdrtegenogo, bdndsegenogo , lenyogo, Kugdwa
Buni roreogo!" tse Fuldtagd Iog6gono. Logogdnyd, Fuldta lo-
gotentse pdntsa, tsitsa, sabardta, ndntsuro isa; si t$itse, fugurd
kotse, Kugdwa Buniro iseite, mei aba Wumar labdrntsa pdntee,
koganawdntse ngaso bobotse; ndntsuro kasinyd^ koganawdntsuro :
u wu labdr pdnesgana tilo mbetsi: mei Ibrdm krige Fuldtabe
tsugutin Kugdwa Buniro, tsd pdhgosko: sdbardtenogo , bdlla
dndi rtgdso lenyogo, Fuldtdte dndi sandigd simden ruiyogo!" tse
koganawdntsuro. K&gandwa mei Wumarbfi 1 } mdndntse pdntsa,
icolta, pdntedro letsa, dinm wdgdnyd, sabardta, ngdso ndntsiiro
fsei. Kasinyd, si titse, sabardte, fuguro kotse, tsdbd Kugdwa
Bunibe gogeda: gdtea, Kugawdro kasinyd, Fuldtaye Kugaicdrd
isl. Mei Wumarwa Fuldtawdwa kdld foktsa, krige badigeda.
Krige badigeddnyd, Fuldtdwa krige rdktsei bdgo: kogana mei
Wumarbe Fuldtdwa nguburo tses/si, Fuldtdwa ddturo icaUa^ kdn-
gulei badigeda. Badigeddnyd, kogandwa mei Wumarbe Fuld-
tawdga dutsei^ Fuldtdwa ddturo wdtsei^ kdngulei tsddin. Mei
Wumar koganawdntsua Fuldtdwa yoktsa ddgdnyd, wolte, koga-
nawdntee bobotse ^ beldntsuro legono. Beldntsuro legdnyd , si krige
nd gadero tsetulugeni^ dug 6 Amdde Kugdwa Tsddeben pddgiguno,
ngqlmtee piugua. Am ngdfonyin kerma Idrde Sdloro*) isandte,
sdndi wuro, aba Wumartema kermeilan Bornun koldtsd, geda,
tow pdng6sko. Tata tilo, si kogana pdto meiben, belinno kddio,
kendiontsete : mei Ibrdm, aba Wumarye siga yoktse, letsendte,
mei Wumar wolte, beldntsuro kadinyd, si wolte, beldntse Tsen-
derrd ise, kardmintse, mei'na Bdbd, mei Wumarye siga meiro
gdldtse, deptsendte, si wolte, ise kardmintsetegd yoktse, pdlon tse-
tuluge, kardmintse tsegdse, bela gadero letst, si gage, kuru pdn-
tsen ndptsl: si ndptsena dugo si kentsigono, kono tdta kogandtiye.
Ate ddtsL
4 ) 140.
*) i. e. Sierra Leone , the natives usually abbreviating this long name.
115
9. Mdna Ali Eisdmi Gdzirmabe.
Bela Magirdri Tapsoudten, k6a tsuntse Mdmdde Atsi Kdddmi,
sima abdnigo. Si mdlam, dugo letse, ydniga kdmuro mdtse: dmtsa
wura kdld foktsa , mdndntsa nd tiloro ggndtsdga, dag any d, abdni
sabardte, pdntse mdtse, sdrte nigdbe kdmtsa; sdrte kltenyd, letsa,
nigd ydnibe tsdde, pdto abanibero keoguto. Keogutenyd, sdndi
pdntsan ndptsdna, saga tilo kltenyd, yaydni Tsdrd tdmbi; katam-
bunyd, yaydni Mdmdde tdmbi; katambunyd, wu tambuskl; wu
katambusgdnyd , kardmini Pesam tdmbi ; Pesam katambunyd, kuru
kardmini Kddei tdmbi; katambunyd, ydnde gadero tsdmbum.
Wute, ngellni tulur kltenyd, wuga mdgarantiro skesdko. Kesa-
kenyd, kardmini Kddei pdtsegl, yaydni Mdmdde pdtsegl. Sdndi
ndiso patkegdnyd, dndi ydsge gdmnye: dndi ydsge gdmnyendlan 1 },
ndi kasigana,, wu tiloni kenggligo. Wu mdgarantilan kardngin,
dugo ngellni legdr kltenyd, wuga mdgarantin gosa, nem kdtsd-
bero skesdko. Kesakenyd, kdtsdlan kilugesgdnyd, mdgarantiro
wolteske, kerbuni ndiro nabgasgdnyd, lukrdn kardnge tsemgL Lu-
krdn kardnge tsebgasgdnyd , ngellni meogu laggri tsetl.
Kltenyd, ngell ndiro nabgeiended, kau ketd, yim sebdoa,
dinla binem. Saga pal kilugenyd, dinid nenggll, bdre-loktd, kau
duar kltenyd, Pote wugeiended, kd/l Kdmanwa Poten keggra dl-
labegei kurtsena isin, dinid kauma bunetsl. Lokte kafibe kogdnyd,
kdna Ngesenesklte gdgo. Kargdgenyd, nguburo degdni: gdgendbe
kgntdge ydsgudte tsulugi. Kilugenyd , kdsua bdmbdte gdgo. Kar-
gdgenya, sima bdnnd tsedo Bornun 'guburo^}: dm wura ngdso
sima tsebdtke*} ddtse. Ddgdnyd, ngdfdntsen krige Fuldtabe tsl-
gono. Dinid nenggll, mei Deidma yalntsua Fuldta yoktse, be-
Idndero kdsyo; sdndi isandte abdniye wuro: u tdtdni, dinid nan-
dird teggrl: kemende, ngellnem meogu leg am; t pindi tsetla, niro
per 6 mange, nigd diskin' gasgdnyd, Fuldta Idrde tsesdngl, ago
tsidiyenna ndnyende: dfiydye dllaye dgemesagendte, sitema rui-
4 ) 306,2,1. *)299,
3 ) An irregular Cousative of pddgeskin contracted from tsetepdtsege.
116
f/t'n 1 )," tee abdniye. Argem bdrenyendte karfdfunyd 2 ), dinid
bigeldgdnyd, andyua Deidbua ngdso Fuldtaye sasdnge, lenye,
bdtagu berniben ndmnyena, dug 6 Fuldta tsitsa, yim ladoa kau
duar berniro kasinyd, keigamma tsuluge, sandiga sdbdtsege, kdld
fokkeddnyd, krige baditsei. Sdndi krige tsddinte, kau Idsar kl-
tenyd, keigamma dunontse ddtsL Dagdnyd, mei ts-itse, tsinnd
Gediben tsuluge, tsdbd Kurnoabe g6gono. Gogdnyd^ keigamma
Fuldtaso kolotse, ngdfo meibe tsegei. Fuldtasoye kerunyd, ngdso
isa, berniro tdmui. Katamunyd, dinid mdgar if ute , labdr ndndero
fsL Labdr kadinyd, nduye nd kdld tsesdkena 3 ) notsdni. Dinla
ivdgdnyd, mdlam Fuldtabe kuraye: " nduye beldntsen letse, ndptse^),
krige ddtsi: tdlaga ngdso letsa^ nduye bdretse!" tse mdlam Fu-
ldtabe andiro gulgdnyd, abdniye kardmintsuro bobotse; tsinye,
beldndero kasyended^ ago kombube tilonia bdgo. Abdniye, dinla
bunye, dm 'gdso ledgeddnyd, ydniga bobotse, ydniro: u beldnde
ate beld 5 ) gani^ dndi ndmnyeya Fuldtasoye andiga sepdtko: tsine,
kdreinde tatodndero gogend!" Bela tilo, Magerdrl tsuntse, beldte
S6aro ndbgeda; nd Soaro ndptsandte, Fuldta mandtsegin bdgo.
Andi tsinye, beldturo legeiended , sagdnde tilord nabgeiended, mei
ise, Fuldta bernien tsetuluge, gdge, ndptsena, dug 6 saga pal
kilugo.
Kilugenyd } abdnyua ydnyua, abdni kugei kau duar patklge-
nydj abdni siterdnyende , "dinla wdtsla siterdnyen" nye, dndi
bogeiended, dinla ivdgdnyd, ydni wuga bobose^ yaydni bobotse,
kardmlni bobotse', dndi ydsgesd ndntsuro kasyended, si andiro:
"ndndi ydsge ngaldro ndmnogo, ngo abdndo kdbin bogdta, wuye
abdndoga g asking" kono andiro. Koa tilo mdlam 'betsi ndnden,
k6dtiye ydniro : "dfiro mdndte tatodnemmo gulgamt" gdnyd, ydniye:
"mdndte tsiremdro tdtodniro gulgosko ," tse, koa mdlamturo.
Gulgdnyd , wuga bobose, tstneske^ leneske, fuguntsen ndbgosko.
Nabgasgdnyd, siye wuro: "Jsinem dne, dunonemlan kaldni ga-
nahge" tse wuro. Wu sini dneske, kaldntse tsugute^ dunonilan
l ) 220 , 2.
*) Conjunctional of bdfuskin, comp. 78.
) 253, I. *) 256. 5 ) 271. ) 220, 2.
117
gqndgdnyd, koa mdlamte ndptsena ndnden* andiga tsurui', ydni
kqldntse, dunonilan gqndtsena, wugd tsurui. K6a mdlam tsitse,
ise, bdtagunyin ndptse, sintse dtse, kdld ydnibe dunonilan g6tse,
dunontselan gqndgono. Gqndgdnyd, ndteman ydniga allay e mdtsl.
Mdgdnyd) wuga koa mdlam kirunyd, simnyin simdlo ism. Si
kirunyd, wuro: "ate 1 ) simnemin simdlo rusgqni! ni yiremla,
abdnemma^ ydnemma ku tsitsd, ndptsd, sandiga tsurumbd 2 )?"
kono mdlamye wuro. Wuye mdna mdlamtibe pdnge, yfresgqni^
ndmgqna. Kdbin abdbeye ngdntsinden ^ kdbin ydndebe ngdntsin-
den, ago tsidiyenna nonyende^ dugo am belabe letsa, beldga sdndi
ndibeso geretsa, nd tulon Idtsa, wolta, -isa, kdbin gonyS, ydte,
sandiga siterdnye, wolte^ isye.
Pdton kdntdge ndiro nabgeiended, kardminite, wu siga sobd
abdnibero, nigd diske 3 ) , yiskl-, yaydnlte^ si kodntsua 4 '). Wu kdbu
tilo dinid bunyegdnyd, ydni gandsoro mandgesgqni, tsinge, kdtsdga
abdnibe gonge, leia abdnibe gdnge, kitdbu tilo abdnibe mbetsi 5 ),
gonge, tsdbd gogosko, wu bunye Uneskin, dugo dinla way any d,
bela Sagouturo legasgdnyd, sobd abdnibe tilo mbetsi Soabe; nd
s6bd abdnibeturo legasgdnyd^ sdndi ddndallan ndptsdna. Wu
ndntsdro legasgdnyd, si wuga kirunyd^ wugd nosi, wuye sigd
nongl. Lenge siga Idfidgasgdnyd, wugd kigoro, u nda abdnem?"
gono. Wuye siro: " abdni pdtsegl ^ ydni pdtsegl, yaydnyua kard-
minyua bela Moguno Magirdrlten koloneske, ndnemmo kddisko"
gasgdnyd, s lye wuro } u are tdtdni, wua nyua ndmnye; abdnem
wuro ago ngqla tsedena, ku abdnem bdgotse, ni tsinem, wuga
serdgem, ndniro isemmdte, wuye nigd ntserdgeskl: ago tdtdniro
diskqndte niyero 6 ) tsidisko, " tse wuro gulgono.
Ndntsen ndmgqna dugo saga Idsge, ndi^ kenydsgudte
bela tilo tsuntse Guber, beldten sobdni tilo mbetsi, tdta kdmdni
bobonye, "are, wuga sdrduge!" neske. Tdta tsitse, w&a syua
tsdbdro gage, bela Guberturo lenyente, Fuldta kdm tulur andiga
tsdbdlan kdbesd, andiga sdtd, muskonde ngdfongeltsa , sargere,
tsdbdro sasdke, lenyen dugo dinla wdgono. Wdgdnyd, nd wdtse-
') 236, 2. 2 ) 257, 9. 3 ) 125. 4.
4 ) 199. 2. 5 ) 267, 1. 6 ) i. q. niTO.
118
naten sandiyega kdnaye teetei, andiyega kdnaye sdtei: Idrdete
Idrde Ngezembe. Naten ndmnye, kesgd tilo, tsuntse Gdhga, td-
tdnteete, sitema gdnye^ komburo buiyen, dingo dinid lemgdnyd,
andigd gosa, bela Ngololoturo andigd sdgute, kasuguro sasdke.
Afunosoye yim ate andiga sdsifu, patoro sasdke, stndero saiga
tsasdke, kdbunde ugudte tsigeiended , kdbu pindin ^durlwa^ diigo
Uedl Afunobero kdsye j Kasyended, bela isyendte^ tsuntse Sang dy a,
difuno ngubu naten. Beldten ndmnyena, kdntdge Ammbe ddtse,
Soual ddtse, Kide ddtse. Atsi ddtsendbe kdbuntse ydsgua, wuga
skesdngo. Wuga kesangdnyd , kdbu magnate isye , berni Kdtsman 1 )
leid debdtsa^ kdbunde ugu kitenyd, tsitsa, tsdbd Yduribe gdgeda.
Andi Unyente, kdbunde meogu urite, berni Yduriro i$ye. Yduriro
kasy ended y Afuno andiga salade, lemdntsa gotsa, andiga Bdr-
gdwa sdsifu. Bdrgdwa andigd sasdnge, beldntsdro kdsye. Kas-
yended, k6a wuga sifundte kolosin bdgo: bunye sinyin sdlgdwa,
kauye sinyin sdlgdwa. Kdbu tulurro ndntsen nabgasgdnyd, wugd
gose, bela Saituro sugute, Ydrdbaye sif-ii.
Ydrdba wuga sifundte tdta mei Kdtangamdbe; si wuga tserd-
gena, wuga bobose^ lenge^fuguntsen ndmgla, bell tiglnibete teuruiya,
wurd' u ni tdta meibeba beldndon?" tsenia, wuye sir 6: u abdm } wute,
dinid bibfte, kentsiro komdnde sedl nanga 2 ), kdtugu kdmgin bdgo:
wute, abdnifugurd" neskla, siye wuro: "tdtd ate, kodngd sigd tsdtn-
bundte, Mm ngald siga tsdmbo; wu sigd sim dibin wuteasgani" tse,
wuga, pdntsen gandsena. Naten nguburo^) ndbgosko; ndmgana, md-
ndntsa pdneski. Kerbuni dege namgdnyd, krige tsitse: kdlla nd
krigibero letsi ydye kdm bero woltsin; kdlla ngdso labdr ketsl pdn-
geddnyd, tsagdse, ndturo letsei^ Ydruba sandiga tsdrui. Koa
wuga sifundte, sdbdntsiye siro: "kdlidnem ate Iddemmi kivoya,
tsegdse, kriguro letsono, koandte simtse ngd, kungandnem tsi-
pddgo," tse #iro gulgdnyd, koa wuga seta, seregSre, tatodntse
kdm ydsge wuga g6tsa, bela Atsdsero*} sogute, wdsill tseptsena
beldten, wuga gosa, saiga sinyin tsatuluge, fuguro sasdke, nd
wdsillbero sdsdte, icdsili wuga sifu, ddbuniro saiga, tsdke, ndb-
*) i. q. Katsina, comp. 18.
*) 306, 3. 3 ) 288. 4 ) 335.
119
ffoskd. Ndmgana, dugo kdm 'gdso tsifu ddtse, andiga gosa, tsl
nki mdnddbero sogute, magdrd gand gand tsogute, andiga gosa,
tilo tilon tsuro magdrd kurdbero sdsdte, pisdga.
Am magdrd kurabete, sdndi dibl: dndi kargdgended magd-
rdntsdro, tsdnei gand gand tiginden ngdso tsdmdge, nkiro pitsdga,
saiga gdtsa, kdm 'di sdlgan tsargijrin. Andi magardtibe^ kuran
gandnte, yoru tulur^ sdsifo wdsillte. Andi ngdso smden sdlgdwa ;
ngudu ngdso kura kurdte tsetsl: nkibdgo. Wdtsiso, dlnm wdtsia,
kdm meogu 1 } nkiro, gotsa kolotsagei: dndi kauye dlla logonyen, bunye
alia logonyen^ kantdge ndi, ydsge kltenyd, dllaye andiro kdsdm
pite kirdgenyd, sebd tsfnye, tsinnd peremtsa. Andi ngdso degdro
kilugended, kdlla tilo bdtagunden ddtsena; dndi tsuro nkiben dinid
wdnyen.
Wu dinid wugasgdnyd, ago lagd kuyinten gesgdgei simniye
tsurui. Kirunyd, kdlidte bobonge, siro: "wiiye tugo kuyinten kd-
ragaruskl" gasgdnyd, siye wuro: "gulondon pelene, ruske" fee.
Wu pelegasgdnyd, si nd gulondonibe pelengandte si tsurui. Ki-
runyd, tsegdse^ letse, wdsill tilo wugd tserdgena, kdluguntse wuro
o, duteskin^ si wuro kombu sin, tsdgltsa wdsilite, kdlla Utse,
wdsillturo gulgdnyd, wdsill kuguintse tilo wdrgata muskon tsetdna,
ndniro kdsso, syua kdlidwa. Kdlidte mdndntsa pants ena, Afu-
noye pdntsena, ise, wugdtsugore^ u ago rummdte gulondon pelene,
wdsill feuru!" tse wuro. Wu peleneske, wdsill simtse tsugute,
gulondonilan gandtse. Kirunyd, ago pelegesgana, si tsurui: kugui
wdrgata, u gereskin" tse, muskon tsetdna, fugunyin kolotse, tse-
gdse, nd kurdntsdbero letsl. Legdnyd, wu kugui gonge, tsigdniro
ydkeskl. Sdndi ngdso tsagdsin, bendege kura kurdturo albdru
tsasdkin, dndi ruiyen, suntsa kura kura gotsa, tsuro bendegibero
tsasdkin. Andi nonyende , kdlidte, si Afuno pdntsin, sigabobonye:
u dfiro wdsilisote bendegentsa tsdsei?" geiyended, kdlidtiye andiro:
u ni ago rummdte gesgd gam"*}, magdrd krigibe ndndero ism,"
kono andiro. Andi yeteereiende , u kdm tsuro nkiben krige tsedinte,
dndi ruiyendt" nye nem^nyente, gand tusgeiended, magdrd krigibe,
ise, andiga kdrangdnyd, wdsill kdgendesote bendege sandiro kol6-
) 207. *) 295, 2.
120
tsagei\ sdndi isei. Wdsill ndndebete bendege legdrro kologono.
Kologdnyd, wdsili krigibe gergdtse, bendege tilo magdrdndero ko-
Idtse-, kadinyd, gesgdntsa ddbube tsdnei kura kurawdte kou ben-
degebe kibandenyd, kdmtse^ nkiro kolotsegl. Kologigenyd, wdsili
ndndebe tsagdse, tsedlga magdrdbero tdmu, gerdtei. Koa kdtsalla
krigibe ) tuntse Captain Hick, kdbugu, magdrdntse tsugute, kdgen-
dewa keltsl. Kelgdnyd, dm krigibe ngdso kdsagar muskonwa
teuro magdrandebero tdmu, wdsili kdgendete ngdso gdtea, magd-
rdntsdro tsasdtl. Kesdtenyd^ dndi ngdso bobosa; tsinye^ nd tulon
gdrte, ddgeiended, andiga tamisesd, "ndmnogo" tsd: ndmnye,
saiga slndebe ngdso tsatuluge, nkiro pitsdga, andiro tsdnei sdde,
berdgende tsdnnye, nki peremtsa, dndi nki yeye, andiga sdti,
kombu buiye, sail. Dinid kdtsirigdnyd, gang a tsdgute, andiro
sddl; dndi ngdso kalaindo diyen, diigo dinyd wdtsin. " Wonte ko-
mdnde nent&lan satulugl " nye, komdndegd wusdnyen^ du go wdsili
tilo '%, fugunyin ddtse, wugd kirunyd, tsegdlmi ndiso bdktse,
wuga seta, tsese, nd kombu detseiro*} sate, wugd gandse, wuro:
u nima kombu dene, dmdneni tsdbu^ tse; wu kombu dengin,
nkiye muskonyin kegeskin, dugo andiga sdgute, beldten satuluge,
pdto meiben pisgeddnyd, kdbunde mdge kitenyd, isa, andiga sa-
gge, bela beldro lenye.
Andi lenye, kdragdn , Bathurst, ndbgeiye. Wdsili beldten gem-
nyendte, si kdmua, mdlam goni, tsuntse Mr. Decker. Wdgdnyd,
dndi ngdso pdntsen Unye, ddgeiended, dndi ngasoga kirunyd, ise,
muskoni tsetd, tsese, nemtsuro skedtenyd, wu sigd ringani; dmni
degdbeso nemstsei^ wupdngin: "wdsilite ALlga tsetd, nemmo tsd-
kendte debdtsin," tsdnyin, wu pdngin, tsuro nemben. Wuye wd-
silUega wuneskin, sandiye wugd wusei. Wdsill tsitse, fdrl nem-
bero tsebd) legdnyd^ wu sabardtesgana u wdsili ate tsend g6tse,
muskontsen ruskia, wu sigd tsitasko' 1 '' neskin, dugo wdsili far in
legdnyd, kdlugu gotse, ydnge gotse^ tsoga tselam gdtse, tsediro
tsebgono. Tsebgdnyd, wuro: u tsine, ddne!" tse. Tsinge^ ddgas-
gdnyd, kdlugu segemu, ydnge slniro teake^ jacket wuro so, ts6ga
kaldnilan gandtse ; tsinndperemtse, degdro kilugended , dm de ngdso
*) 155, 1.
121
kunotei. Si koa tilo wdsill pdntsena bobotse, kodturo siye: "guile,
site dmdntse ngdso sima kdtsalldgo," tse; wuro koaye guleskono.
Wu tsdman kdragdrd sdsdtinte, kdmuni ngdfonyinwa legeiye. Le-
geiended, yimtema wdsillye wuro kdmuni, nigd tsede, so, lenye^
pdto dmdeben ndbgeiye.
Bdturete tsdgilsa, wugd tserdgena. Kdbu gandwdte kdmuntse
tiglntse kututse, gonye, sigd bela Hog-brookko ydte; kedtended,
kdsodte dunontsegd kdtsl, komdnde sigd tndtsL Mdgdnyd, si be~
Idnden tsitse, kdreintse gonye, sigd Freetownno kigutended, siye
andiro: "Unogo, ndmnogo^ wu beldndero leneskin; leneskla iseskin,
ndnesgani; iseskin bdgo, nonesganif andiro mitsko sdde, said-
mesa, legono beldntsdro. Andiye wolte, ndbgeiye, dugo meiyS
Minister, tsuntse Mr. Rennerte, beldndero kiguto.
Koaduguso x ) komdnde wugd gqndsgono: "fugubete dlld ndtse"
Bornubuye geda. "Ago fugubete, komdnde genyd, ngudo ddbu
kuruguamai 2 ) tsurui bdgo, " keda dm wuraye pdngosko. Ate
mdna nemgandnibe, tdm kuro kute 3 ), rusgandte^ dtema icu niro
gulentsesgandte , ate datsl.
*) i. q. kodguso.
2 ) This is a contraction of kuruguamaye.
3 ) H7, 4.
122
ENGLISH TEMSLATION OF 1HEFOBE- GOING
KANIJEI TEXT.
II.
STORIES.
1. A Story about Friendship.
There were two youths who were friends from their child-
hood: the father of the one was rich, and the father of the
other was poor. They two remained friends till they were
grown up. When they were grown up and had arrived at the
age of manhood, the son of the rich man went, and married
O ' t
three virgins, and again, after some time, he married a great
woman whom he added to the three girls , so that the number
of his wives became four. While he was possessed of four
wives, the son of the poor man had not one, for his father
was poor. So he and the son of the rich man, his friend,
continued their friendship. After this had been going on one or
two years, the rich man's son called his friend, and when he
was come to him, he said to his friend, "My friend, I and
thou have been friends from our childhood , till we were grown
up and had reached the age of manhood; but then you had
no riches in your home, but we are rich, I have four married
wives at home, and thou hast not one: I will teach thee a
plan to-day which, however, thou must not tell to any one:
come to me this evening!" The son of the poor man attended
to his friend's word, and, when the evening was come, he went
to his friend, and then his friend said to him, "Do not tell
any body the plan which I am going to teach thee. I will
give thee five pounds of copper- money, then thou goest and
askest my four wives, one by one, saying, 'Wilt thou love
me with a love of secrecy?' and when thou hast asked them,
123
come -and tell me, which one loves thee. " The sou of the
poor man listened to the words of his friend, and, when night
had set in, he arose and went to him. When he was come,
his friend gave him five pounds of copper- money which he
accepted and went home. Then the son of the rich man arose,
went to his four wives and said to them, " I am going to another
town to-day." But he arose, went to his friend's house, and
hid himself. He and his friend had one plan , but the women
knew it not, they were of opinion that their husband had gone
to another town.
The son of the poor man attended to his friend's word:
he took the five pounds of copper -money, came to his friend's
house, and went first to the house of the head- wife*). When
he had gone to the head- wife and asked her , " Dost thou love
me?" she said to him: "If thou askest, whether I love thee,
- I shall not love thee : thou and my husband have been friends
from your childhood up, you have grown up, attained the
age of manhood, become possessed of wives as I have seen
you and now, because my husband is not at home to-day,
canst thou arise, come by night, and say to me, 'Lovest thou
me?' If I would love thee, the friend of my husband,
it would not be good before our Lord, in the next world."
When the young man had heard the words of the head-
wife, he was sad, took his money, left the house of the head-
wife, and went to the house of the next wife. When he had
gone, he asked her the same question which he had asked of
the head -wife; but the little woman said the same word which
the great woman had said. When the boy had heard the word
of this little wife, he had heard the words of two wives, and
two more remained. He again went and asked one of the
two who remained, "Dost thou love me with a love of secrecy?"
But the woman said to the young man, "I have seen thee and
my husband live in friendship from your childhood, till you were
grown up and had reached the age of manhood; your words
*) The home of a rich man consists of a number of houses , each of
his wives living in a house by herself, at a small distance from the house
which he himself occupies. The wife whom one marries first is the proper
or head -wife who exercises a kind of authority over the others.
124
never disagreed on a single day, you did eat in the same
place, and drink in the same place: if now thou comest by
night, because my husband is not at home to-day, and askest
me, whether I love thee: I do not love thee; if I would
love thee, our Lord would not like it, I cannot do what our
Lord dislikes." When the young man had heard the woman's
word, he felt sad, took his money, and went out of the woman's
house. Now he had heard the words of three wives, and one
only was left. As soon as it had become night, he took his
money, and went to the house of the one left. When he went,
she was sitting alone in her house, so he went and saluted
her. The woman accepting the young man's salutation, he said
to her, "I am come to thee secretly." Then the woman having
said, "What dost thou want?" the young man replied, "I
love thee with a love of secrecy." The woman said to the
young man , " If thou lovest me with a love of secrecy, I also
love thee: do not let them hear our secret abroad!" The young
man listened to the words of the woman, took his five pounds of
copper-money and gave them to her. The woman having accept-
ed the money from the young man , he left her and went home.
On finding his friend sitting at home and waiting for him,
he said to his friend, "My friend, as for the matter concerning
which thou saidst to me, 'Go and do it!' I went, and, on
asking thy four wives, three did not like it; but, on asking
the other, she consented to what I asked of her." His friend,
the son of the rich man , replied , " Didst thou hear it well,
with thine own ears , that she consented to thee ? - - If she
has consented to thee, come to me to-morrow evening: when
thou art come, and I commence a quarrel with the woman,
do not thou meddle with it, but only look at us." The son
of the poor man listened to his friend's word, and when the
evening had arrived, and it had become dinner-time*), he arose
and went to his friend's house.
On his arrival, his friend's wife brought food and placed
it before them, she brought water and put it down, and then
returned to her own house. The young men began their dinner,
*) The Negroes generally dine late in the afternoon , or in the evening
before sunset.
125
and having eaten their food and drunk their water, they washed
their hands. When this was done, the son of the rich man
called his wife, and when she was come to his place, he said
to her: "Go back and bring me water directly, that I may
wash myself!"" The woman said to the young man, her hus-
band, "Am I thy slave, that thou sayest to me, go and fetch
water directly? I am as free as thou, and dost thou holloa
at me?" When the man heard what his wife said, he became
angry, arose and commenced a quarrel with her , during which
the woman first cursed the man. When the man heard the
woman curse, he disliked the woman's cursing exceedingly;
and , having opened his mouth , he said to the woman , " Get
up and leave my house, I don't want thee any more, go to
your home! If any man likes thee, thou mayest go and live
with him, if thou wilt: I shall not call thee 'wife' in future,
neither can mine eyes see thee live in my house; if all the
people of the town would entreat me to love thee again, I
would not listen to their entreaty; when I say, 'I do not like
thee any more,' I say so in truth: go and seek a husband
whomsoever thou wilt; as for me, I have nothing more to do
with thee; do whatever thou likest!"
The girl obeyed her husband's word, took up all her things,
left the house, and went to their home*). W T hen she had gone,
she said to her father, "I have had a quarrel with my husband;
he said that he no longer likes me, he has driven me away
and said, seek a husband whom thou likest, and live with him:
so I took my things, left his house, and am come to our own
house." When the father of the girl heard the words of his
daughter, he called two men, so that with himself they were
three, he also called his daughter, and they four went to the
house of his daughter's husband. As they went, the girl's
husband was sitting in his house. After they had gone and
met him, the girl's father said to his daughter's husband,
"My son, what happened to thee aud my daughter that ye
quarrelled, and that thou drovest away my daughter to come
to me?" The young man said to the girl's father, "My father,
as I and my friend were sitting, thy daughter brought us food
*) i. e. the home of her parents.
126
and water, and when we bad eaten the food, drunk the water,
and washed our hands, I called her: but when she was come
and I sent her (again) saying, 'Go, fetch water that I may
wash myelf!' she said to me, "Am I thy slave? I am as
free as thon, and dost thou shout at me?" thus putting me to
shame, in the sight of my friend. Therefore, said I, I will
no longer have her, and drove her away that she came to
you." The girl's father listened to the young man's word,
and then said to him , " My son , if thou really dost no longer
like my daughter, and really drivest her away from thy home,
know that, when to-morrow a man comes to my daughter,
saying, 'I wish to marry thee,' whoever that man may be and
my daughter should like him, she shall be married to him."
The young man said to the girl's father, "My father, I have
heard all that thou sayest: call thy daughter and go home with
her; for if to-morrow thy daughter likes to marry any man
she sees, that is nothing to me: she may do what she likes."
The girl's father listened to the man's word, went and abode
at home with his daughter; but neither he nor his daughter
knew that the son of the rich man and his friend had one
plan together.
After one month, the son of the rich man called his friend,
and when he was come, he said to him, "Go and ask the pa-
rents of this girl, saying, '1 like to have your daughter for a
wife;' and when they have called and asked their daughter,
and she has said that she likes thee, then come back and tell
me, that I may know it." The son of the poor man listen-
ed to his friend's word , rose up, and went to the house of the
girl's family. He then called the girl's parents, and when they
were come to him, he asked the girl's father, saying, "My
Father, I am come to your house, because, as your daugh-
ter is without a husband, I should like to marry her, if she
says that she likes to have me for her husband: ask her, that
I may know it, if she says that she likes me." The girl's
father listened to the young man's word, and asked his daugh-
ter, saying, r My daughter, behold this man wishes to marry
thee: if thou wilt have him, tell him, that he may know it."
The girl said to her father: w As for this man, I know him,
I have seen that he and my husband have been friends from
127
their youth up: if the man gets up, comes to me, and says
that he would like to marry me, - if he likes me, I like
him: tell him, my father, that he may go back, get ready
and come again that we may marry, for I agree to it.
The father of the girl said to the girl's mother, "Didst thou
hear what this young man said? and didst thou hear what
thy daughter said?" The mother of the girl replied to the
girl's father, "I have heard the word of both of them: but
if this girl and this boy were to go and marry, it would be
disreputable to me, and I dislike any thing disreputable; for
this young man has lived in friendship with my daughter's
husband from his childhood, till they were both grown up,
and should he come to day and say that he wished me to
give him my daughter into marriage?" The father of the girl
said to the woman, "What is that to thee? Both I and thou
have nothing to do with it: let the girl go and marry whom-
soever she likes." The girl's mother listened to the word of
her husband and remained quietly in her house. The young man
rose up, returned home, went to his friend, and said to him,
"My friend, when I had gone to the place where thou sen-
test me, I called the girl's father, and when they were come
to me, I said to them, 'My father and my mother, I am
come to you for something;' and when they asked me,
'What is the object of thy coming?' I laid my request be-
fore them, saying, 'I have heard that your daughter has no
husband, and this is why I am come: ask your daughter, and
if she would have me for her husband, I wish to marry her.'
They then called their daughter, and , having asked her in my
presence, she said that she loved me, and added, 'Go, get
ready, and then come back that we may marry!' Hence I re-
turned and came to thee."
His friend , the son of the rich man , listened to the words
of his friend, and said to him , " My friend, thou art my friend
of a truth: if thy soul really loves this girl, come (again) to-
morrow morning, and I will give thee twenty pounds of cop-
per-money, and furnish thee with whatever clothes thou likest;
then thou shalt take thy twenty pounds of copper, and go, that
a reverend Priest may marry you, and then thou takest thy wife
and earnest her home: when thou hast got a wife, our friend-
128
ship will be pleasant indeed." His friend listened to his words
and, on the following morning, he went again to his friend,
and said to him, "I am now ready for the place of which I
was yesterday speaking to thee." When he had said so, the
son of the rich man arose, and gave the young man twenty
pounds of copper-money; and when he had also furnished
him with the most beautiful clothes, the young man took his
twenty pounds of copper, and set out for the town of the wo-
man and her friends, and when he had arrived there, he went
to the woman's house, and said to her father, "My father,
behold, I am come to be married to thy daughter." The
father of the girl listened to the man's word, and called his
daughter, and his daughter's mother. When the girl was
come with her mother, and they were sitting with the father,
the father addressed the girl's mother, saying, "Behold, the
young man who said that he wished to marry our daughter,
and who came and asked us for her, he has prepared him-
self and is come for the wedding: speak to thy daughter, and
if she really loves this young man, then I will take them to
the reverend Priest, that he may marry them." The girl's mo-
ther obeyed the word of the girl's father, and asked her daugh-
ter, saying, "My daughter, didst thou hear the word which
thy father has spoken?" The daughter replied to her mother,
"My mother, I have heard the word which my father has
spoken: as the young man did arise, prepare himself, and is
now come to me for the wedding, I cannot change my word;
may my father arise and go before, that I and the young
man may follow him to the reverend Priest, to be married." The
mother listened to the word of her daughter, and said to the
girl's father, "Father, didst thou hear what thy daughter
said?" Then the girl's father answered, "I have heard what
my daughter said; wait till I put on my shirt, my trousers,
my cap, my shoes, and take my staff and go before, that we
may go to the reverend Priest." The girl and her (future) hus-
band waited for their father, as he went into his house, took
his shirt, and put it on, as he took his trousers, his hat, and
his shoes, and put them on, as also he took his stick, came
out again, and called them to go to the house of the reve-
rend Priest.
129
When they had gone and arrived at the reverend Priest's
place, the girl's father saluted the reverend Priest, and when the
Priest had responded to his salutation, he went to him and shook
hands with him ; then he and the reverend Priest again saluted
each other. The salutation being over, the man said to the
reverend Priest, "Priest, I arn come to thee. " The reverend
Priest said to him, "What dost thoii want of me?" The girl's father
replied, "When this my daughter and this young man had
informed me that they love one another, I said, 'If ye love
one another, come and I will take you to a reverend Priest that
he may question you, and, if you consent, he may marry
you,' so I have brought them to thee." The reverend Priest
listened to the word of the girl's father, he called both the
girl and the boy and when they were come to him , the reverend
Priest first asked the boy , saying , " My son , dost thou really
wish to marry this girl ? " The boy replied to the reverend Priest,
"My father, I truly wish to marry this girl." When the
reverend Priest had heard the word of the boy, he also asked
the girl, saying, "My little mother J ), dost thou really wish to
marry this young man?" The girl replied to the reverend Priest,
"I truly wish to have this young man for my husband."
When the reverend Priest had heard the girl's word, he went,
entered into his house, took his surplice 2 ), put it on, took his
trousers and hat for prayer and put them on, put his shoes
on his feet, took his marriage -book, held it in his hand, and
came out of his house to the spot where the girl and her
(future) husband were standing. He then said to them, "I am
come to you: do you see this book here? I do not believe
all that you were telling me before, but now if you will tell
me the truth , I will believe it and marry you. " The girl
and her (future) husband listened to the words of the reverend
Priest and they said to him, "Father Priest, we are come to
thee , because we love each other truly, and wish thee to marry
us: could we have come to thee, if we were not agreed?"
When the reverend Priest had heard the words of the girl and
1 ) Thus young females are addressed by people who are much older
than they.
2 ) Lit. "his prayer-shirt."
130
her (future) husband , he stood up and read to them the words
which were in the book, and when they had heard them, he
said to them, "Do you consent to the words in the book
which I have read in your hearing?'' They replied to him,
saying, "We consent." The reverend Priest attended to their
word and married them. When it was over, the young man
took out the marriage-fee, the twenty pounds of copper-money,
and remunerated the reverend Priest; and when the reverend
Priest had accepted the money, he took out a little (piece of) pa-
per from his bosom-pocket, and wrote (a marriage-certificate) for
them, folded it up, and gave it to the man, saying, "This is
thy marriage -certificate." The man took the certificate from
the hand of the reverend Priest, and led his wife home. Then the
young man put his wife into his house, and they lived together.
On the following day, the young man arose and went to
his friend, and said to him, "What I and thou have been
speaking of has become true: the girl said that she loved me,
and her father took me and her to a reverend Priest who que-
stioned us, and, when we agreed, performed our marriage,
whereupon I and my wife went home together; I then thought
that I would come and tell thee the news of our wedding:
this is why I am come to thee." When the son of the rich
man heard his friend's word, he was much pleased, and said
to his friend, "Thou mayest come to me at any time, every
night and every day: no one in this world shall ever dissolve
our friendship, except God; go and live in thy house, live
well with thy wife, till you may see what God will do."
The son of the poor man listened to the word of his friend,
went, and lived at home with his wife. When they had lived
about five months, the woman became with child, and as the
man looked at his wife, he saw that she was with child, but
he did not tell it to any body. After nine months and nine
days, the woman gave birth to a child, and the child which
God had given her was a boy. When the man had seen that
his wife had brought him a child, he arose and went to his
friend, and said to him, "My friend, God has given to my
wife a safe delivery." And on his friend's asking him, "What
hast thou got?" he replied to his friend, "I have got a male
child." When his friend heard the news of the male child,
131
he was glad; he said, "God has favoured my friend," and
was glad.
When the friend, the son of the poor man, had returned
home, the son of the rich man arose, bought a ram, a goat,
and many fowls, and took all sorts of eatables and carried
them to his friend, saying, "This ram, and this goat, and these
fowls, and all these eatables I give thee, that thou mayest call
the great men to perform the naming of thy child." The
friend listened to his friend's word, and, after seven days,
called a priest, killed the ram, the goat, and all the fowls,
they also pounded millet, cooked many vegetables, cooked the
meat of the ram, the goat, and all the fowls, and called the
great men to perform the naming of the child. When it was
over, they brought all the vegetables and the meat, and set
it before the great men. The great men called some one
to rise, and to distribute all the food for them to eat. When
it was over, they returned thanks and blessed the man, and
then every one started and went home. The man and his
wife continued to attend to their child: the woman gave her
breast to the child to drink her milk. The man and his friend
continued their friendship as before, so that all the people of
the town saw them ; but the people of the town did not know
that they had one and the same plan, they only saw that
they were friends. After about two years , when the time for
weaning the child was come, the man said to his wife, "Now
it is time for this child to be weaned." The woman attended
to what her husband said, and weaned the child.
The child being separated from the breast a few days , it
forgot the milk, grew in intelligence, and began to walk about.
Then , after three years*), the woman became again with child.
When the man knew that his wife was with child, he arose,
went to his friend, and said to him, "My friend, my wife is
again with child." His friend, the son of the rich man, re-
plied, saying, "Go, remain at home, and look well after thy
wife, till we shall see what God will (further) do." His friend
went, sat down, looked after his wife, sought good food and
*) This is the usual time for suckling children, and it is not till after this
period that a woman may again have the prospect of becoming a mother.
132
gave it to her, bought fine clothes and gave them to her, and
attended to her well, till, at the end of nine months and nine
days, God gave her a safe delivery. This being over, the
man arose, went to his friend, and said to him, "My friend,
I bring thee good news to-day." His friend, the son of the
rich man, said, "What is the news thou bringest to me?"
The man replied, "The news which I bring to thee is this,
that my wife has been safely delivered." His friend asked,
" What has our Lord given thee ? " He said to his friend,
"T)ur Lord has given me a little girl." When the son of the
rich man heard the news of the little girl, he was glad and
his heart rejoiced, he also took out many goods, and gave
them to his friend. His friend accepted his goods, and went
home. A week later, he called the great men, and his wife's
parents to name the child; and this being over, he arose and
went to his friend , and said to him , " A week after my wife's
confinement I went, called the great men, and my wife's pa-
rents, that the great men might perform the naming of my
girl; and when this was over, I arose and came to thee to
tell it thee." The son of the rich man listened to the words
of his friend, and they both remained at home and continued
their friendship.
One day the son of the rich man arose and said, "I am
unwell," and he covered himself with clothes, went into his
house, and lay on his bed. But the young man, his friend,
did not know that he (only) made a pretence, and that no-
thing had happened to him: he pretended that his bowels
were aching, he held his body with his hands, and cried for
help, but it was a feigned illness, and the young man, his
friend, knew it not. When the latter arose and went to him,
he was crying out loud. The young man went back, took
medicine, and when he brought it, his friend accepted it of
him, but on his drinking it his bowels would not become
quiet, and he still went on crying out. The young man, his
friend, not knowing what to do, went and called an old man
who, when he came, said to the son of the rich man, "My
son, all the medicine which thy friend seeks and brings, and
which thou takest and drinkest, does not affect thy bowels,
and thou continuest to cry out, so that thy friend does not
133
know what to do : tell me what medicine it is that thou likest,
and when I know it, I will tell it to thy friend that he may
seek it for thee. " But the son of the poor man did
not know that there was an understanding between the old
man and the son of the rich man. The son of the rich
man replied to the old inquirer, "My grandfather, if my friend
will seek the medicine which I like, and bring it for me to
see, then the pain of my bowels will cease." The old visitor
called the son of the poor man, and said to him, "My son,
thy friend has told me to tell thee, that if thou seekest th%
medicine which he likes and bringest it, so that his eyes may
see it, then the pain of his bowels will cease." When the
son of the poor man had heard the words of his friend, he
replied to the old man, saying, "Father old man, ask my
friend! and when he has told me the name of the medicine
he likes, so that I know it, I will seek that medicine, wher-
ever it may be." The old man returned, and said to the son
of the rich man, "My son, thy friend says, 'Think of
the name*) of the medicine thou likest!' and when he hears
and knows it, he will seek that medicine for thee." The son
of the rich man said to the old man, "Old man and grand^-
father, tell my friend that, if he will prepare the medicine which
I like, he must go, catch his boy, bring him, and give him
to me, that I may kill him, and if I see that boy's blood,
the disease will leave me, and I shall recover; but if he does
not bring his boy for me to kill, so that mine eye may not
see his blood, then the disease will not leave me, and I shall
die: this is the name of the medicine, I have told it to thee,
O old man and grandfather, do thou tell it to my friend,
and let him listen to it." The old man said to the son of
the poor man, "My son, didst thou hear the words which
thy friend spoke?" The young man said to his friend, "Is
this a hard thing? stop, I will go home!" The young man
returned to his home. When he came there, his wife was
not at home: she was gone for wood; so he took the boy
who was sitting there alone, by his hand, and led him to his
friend's house. He then said to the old man who was sitting
*) Lit. " lay hold on or catch , the name. "
134
there, "Father old man, here is the medicine which my friend
likes, and which he told thee to tell me of: behold, I have
brought it for him." The old man was cunning, he and
the son of the rich man had an understanding, but the
son of the poor man did not know of it: he thought that
he actually brought and gave his boy to his friend to be
killed. So the old man said to him, "Go home, and to-
morrow thou shalt see whether thy friend will be restored, or
not restored, on (using) the medicine." The poor man's sou
Rstened to these words: he left his boy there, and went home.
Now the son of the rich man had bought and hid a large
ram of which his friend did not know. So, as soon as night
had set in, he took his friend's boy, called a man, and sent
him to a neighbouring town to be concealed , and then he took
his ram from the place where it had been hidden, and the old
man killed it, so as to spill the blood on the ground; and as
soon as the ram's life was expired, they flayed it, and cooked
and ate all the meat of the ram in one night; but the bones
they put into a hole which they dug, and then they all dis-
persed, and the cunning old man also arose and went home.
When he was gone, and the morning had returned, the son
of the poor man arose and went to his friend. When he was
come, he saluted his friend, saying, "Good morning!" On
his friend accepting his salutation, he asked him again, saying,
" How dost thou feel the illness of thy body ? " His friend then
replied, "When I had prepared the medicine which thou
broughtest to me yesterday, this illness left me: behold and
see the place where I killed thy boy, and as soon as I saw
his blood I was well again; dost thou not see the spot here
on the ground where I killed him?" Thus pointing it out to
him , his friend looked upon the ground , and saw the spot where
blood had been shed; but his friend observed that he did not
change his countenance towards him. After this the son of the
rich man said to his friend, "May God bless thee! thou hast
done a great thing for me: if thou hadst not prepared this
medicine for me, the illness would never have left me, but
would have killed me: I shall never be able to recompense
thee for what thou hast done to me, but our Lord will re-
compense thee; go and remain at home, and look after the
135
only daughter which them hast left! and may God give thec
another one! I will remain in my house, and do thou remain
in thine, but we will not leave off our friendship which we
had since our childhood until our Lord may separate us."
So both of them remained in their own houses: they talk-
ed and laughed, they ate and drank in the same place, they
talked of their secrets, and yet the son of the poor man never
one day changed his countenance, or alluded to the loss of his
boy. They were going on thus, till the boy grew up and
attained the age of seven years: then the rich man arose one
day, and said to the great men of the mosque, that he would
like to see all the people of the town on the morning of the
morrow. The people of the town attended to the word of the
young man, and sat down to wait for him. Now as soon as
night had set in, the young man called some one, and sent
him to the neighbouring town, saying, "Go and fetch me the
boy of my friend who is in the house of a certain man in that
town." The person went, took the boy in the house where
he was sent, and brought him to the house of the rich man's
son. When he was brought, the son of the rich man hid him,
so that all the people of the town did not know of it, with
the only exception of that old man. But then, on the following
morning , he called all the people of the town , and when they
were come to the mosque, he said to them, "Ye great men,
I have one word to say. " The great men said to him , " Speak
thy word, we will hear." The rich man's son said to the
great men, "Call ye first my friend, and when he is come to
you and is sitting down , then I will speak out my word , that
the people of the town may hear it." The great men sent
some one to call his friend, and when he was come and sat
before the great people, he began to make his speech. In
commencing, the young man said, "Ye great men, as for this
young man, my friend , I and he grew up together from infancy,
and yet we never once disagreed, even in words." Then he
commenced again, and as he commenced, all the great men
hearkened to him; the young man said unto them, "Ye great
men, hear, and I will speak: whether there is any one who
could do what this my friend has done for me?" The great
men hearkened to him, and he spoke in the presence of the
136
great man respecting his friend, saying, "I assumed a feigned
illness 1 ), went into my house, lay upon the bed and cried out
aloud that my bowels were aching, so that my fried heard ol'
it, and came to me; but having come, and seen me crying out,
he could not stay: so he went, sought a medicine, and brought
it to me; but when I had drunk it, I said, it did not affect
the illness, and went on crying for help. My friend did not know
what to do, so I called him, saying, 'My friend, there is one
medicine which, if thou wilt prepare for me, this illness will
leave me.' To this he replied, 'My friend, tell me the name
of this medicine, and I will seek it, wherever it may be.'
I then said to him, 'Go, take thy boy, lead him here, and
give him to me, and when thou hast gone back to thy house,
I will kill thy boy in the night, for as soon as I shall see
the blood of thy boy, this illness will leave me.' When my
friend heard this, he said, 'Is this a difficult matter?' and re-
turned, seized his boy in his house, brought and gave him
to me, and then returned home. Now I had bought and hidden
a ram of which my friend did not know: he believed that I
was going to kill his boy; but I took his boy and sent him
to a neighbouring town, without his knowing it, and when
it was night, I took my ram out of the place where I had
hidden it, killed it, shed its bood upon the ground and re-
moved all its meat before the morning. On the following
morning my friend came to me, and, having saluted me, we
sat together, and I did not see him change his face, so I said
to him: 'My friend, what thou didst do for me yesterday, no
one will do, except God.' Thou 2 ) hast fetched thy child,
said 'Kill it!' and given it to me, then thou didst return home
and lie down, and when thou earnest back to me again, thou
sawest blood on the ground , as if I had killed thy child , yet
I never saw thee alter thy countenance : now , behold , here is
thy child, I did not kill him; and as for thee, thou art the
son of a man indeed, God has given thee thine heart, and not
man." Then one great man arose, and said to the whole
assembly of men, "Do ye all understand what these two young
J ) Lit. "a lie -illness."
2 ) With this word he begins to address himself to his friend directly,
before the whole assembly of men.
137
men are saying? The friendship of these two young men
is a true friendship: when the son of the rich man had
married wives, and observed that his friend was without a
wife, he and his friend joined in a plan according to which
he took a wife, and gave her to his friend that they lived to-
gether: (this shows that) he is the son of a man; whereas
his friend took the son of his own loins, and gave him to his
friend as a medicine, saying, 'Kill him and see his blood! for
if, on having seen it, the illness does not kill, but leave thee,
I give thee my son;' so he brought his sou, and gave him to
his friend: now who does such a thing as this young man
has done?"
.Accordingly the people now say of women: "A woman
is water: if thou washest thy hand with water, it becomes
dry again directly, and is as if there had never been any wa-
ter there: such is a woman. O thou man, do not tell all
thine inward thoughts to a woman; having told her one half,
do not tell her the other also: never trust a woman, for if thou
trustest her and givest her thy heart, she will kill thee!"
The great men also say, "Friendship is of such a nature, that
when two are each other's friends, there is nothing else in
their hearts 1 ). The secrets of true friends who live in friend-
ship no one ever knows , except God. When two friends love
one another, and they die 2 ), they will neither first look after
their mother, nor after their father, but they will look after
one another, in the presence of our Lord." Friendship is
a great thing in Bornu: I heard great men say, "If any one
says to thee, 'my friend,' and loves thee once, he also loves
thee indeed; him hold fast with both hands!"
The narrative of the son of a rich man and the sou of
a poor man who were friends, and of how they acted, be-
cause of their friendship, as no one else would act, this nar-
rative of two young friends which I have heard, is now finished.
i. e. their hearts are so full of one another that nothing else has room.
2 ) Lit. " and our Lord seeks them."
138
2. Story of a Priest who had a Heathen Friend.
There was once a great priest who knew all books, and
had seen every word within the books; but his only friend
was a heathen whom he loved passionately and to whose
house he went daily, and then they two talked together. The
heathen was exceedingly pleased with this, and said within
himself, "I never fast, I never pray, I never kill the Easter-
lamb, I eat hog's meat, I eat monkey-meat, I eat the car-
rion of cattle, I drink beer, and make water while standing:
the priest sees me (doing all this), and yet likes my friend-
ship." Every day when he came home from his forest where
he had been hunting, he went to the priest, and saluted him ;
and when he rose up in the morning, he never went to the
forest, without first saluting the priest: he and the priest lived
in friendship.
One day when the heathen had come to salute him , the
priest said to the heathen, "My friend, in a week I shall
go to Mecca." His friend, the heathen, said to the priest,
"Father priest, if thoti goest to Mecca, take me with thee!"
His friend, the priest, said to the heathen, "Thou art a hea-
then, thoti never fastest, never prayest, eatest carrion, drink-
est beer, and wilt thoti follow me to go to Mecca? I shall
not take thee with me." When his friend, the heathen, heard
these words, he went and remained at home, and there saw
how the priest prepared himself for the journey, how he kil-
led a cow, cut up and dried all her meat, and preserved it.
Then he also arose, went to the forest, and having killed a
hog for himself, he took it home, cut it up and dried it,
which the priest saw him do. After one week the priest got
ready, took his dried meat and his flour, and put each in a
separate bag, took his calabash for drinking water, took his
book -case and put his books therein, took his prayer -cala-
bash*), and set out on the way to Mecca. When his hea-
then friend saw him start for Mecca, he also went into his
house, took his dried hog's meat, his dried monkey -meat and
*) The prayer -calabash is used for washing the face and hands before
prayer.
139
a calabash with beer, and put it into his bag; he also took
his calabash for drinking water, his staff, his shoes, and got
ready. His friend, the priest, had set out and gone three
weeks; and having started and walked one week, he over-
took the priest on the way. When he had overtaken him, and
the priest had seen him, the priest said to his heathen friend,
"My friend, how couldst thou rise and follow me and come
to me, after I had told thee that I would not take thee to
Mecca, and had left thee behind? I shall not take thee with
me, I and thou cannot walk together in one way and enter
Mecca." His friend, the heathen, made the following reply
to the priest, "Go thou to Mecca alone, and I will follow thee
when thou hast arrived there." So the priest arose and went
on in his journey, the heathen remaining behind.
When the priest had entered Mecca, the heathen arose
and followed the priest to Mecca, and when he entered Mecca
as it were to-day, the morrow was Friday: so when they had
gone to sleep, and t it had become day again, it was Friday.
About 9 'o'clock in the morning all the great men of Mecca
prepared themselves to come out of the open place of prayer ;
and when they had come out, the crier rose up, shouted the
prayer- hour and then sat down at the gate, while all the
great men entered the mosque and sat down. The priest who
had come to Mecca, went and stood at the entrance of the
gate; then the heathen also arose, and came to the entrance
of the gate. When he was come, the priest wished to enter
the mosque, but on his attempting to do so, the crier at the
entrance of the gate asked the priest, "Father priest, whence
art thou?" The priest told him the name of his town; but
the crier continued, "Father priest, thou hast a friend who
followed thee hither, but whose coming thou dost not like, and
whom thou callest a heathen: as thou not only callest him a
heathen, but at first also a friend, thou knewest that he was
a heathen, that he eats dogs, hogs, monkeys, that he drinks
beer 1 , and makes water while standing; thou knewest that he
never fasts, never prays, and never kills the Easter -lamb, that
his parents, his grandparents, and his great grandparents were
heathen: all this thou knewest, ere thou calledst him friend,
and ere thou and he made friendship ; and yet thou never one
140
day saidst to him, 'thou art a heathen': but when thou ro-
sest up and saidst to him that thou wantedst to go to Mecca,
and he solicited thee, saying, 'May I follow thee, that, when
we are gone to Mecca, and God gives thee a good place, I,
by thy blessing, may also obtain one,' thou didst not like a
heathen to come. Now, as thou saidst, 'I arn a priest,' dost
thou know who is a heathen? If thou dost not know who is
a heathen, I will tell it to thee to-day, and thou shalt hear
something about a heathen : not he is a heathen who eats hog's
meat, or monkey- meat, or carrion, or who drinks beer, and
makes water while standing, but a heathen is he who quar-
rels with his neighbour and then keeps him in his heart (ma-
liciously), and always remembers it, when he sees him with
whom he had had a quarrel; yea, hear what I tell thee to-
day, that he is a heathen who keeps another in his heart (ma-
liciously)! Because when thy friend, the heathen, hoped, on
his following thee hither, to obtain heaven by thy blessing,
but thou didst not like his coming, therefore it is that I will
not let thee enter the mosque; but the man whom thou call-
est a heathen, he may enter." So they called the heathen
to come, and the porter opened the gate, and the heathen en-
tered, but the priest was prevented and remained standing
before the gate. All the great men prayed in the mosque,
and when they came out, the priest was standing before the
gate; but his friend, the heathen, had prayed with the great
men. Then all the great men went home, and afterwards cal-
led the heathen, and gave him a beautiful house to live in,
but to the priest they gave some small place to live in: thus
both remained.
At the end of a month the heathen arose, went to the
chief magistrate, and said to him, "I wish to go home." Then
the magistrate gave him a silver basin, a scarlet cap, a sil-
ver staff, a cloak, a beautiful upper garment, food to eat on
the journey, and a golden plate for his food. The heathen
took all his things which the chief magistrate had given him,
returned, and sat down in his house. After this the priest
arose and went to the chief magistrate and said to him, "My
father, I wish to go home." When the magistrate -had heard
this, he gave him a little food, a water-pan, a copper-basin, and
141
an iron staff. The priest took his things, went and sat down
in the house. After a week the priest and his heathen friend
got ready, took their things, and started on their way home.
Then, after walking two months, they came home, and the
priest went and sat down in his house, and the heathen went
and sat down in his house: thus they lived in their houses
about a month.
Then on one day the priest was taken with fever in the
morning, and the heathen between morning and noon, so that
both had to lie down. Early the following morning, when
the priest had said his prayer, he died, and between morning
and noon the heathen died also, so that both died in one and
the same day. When they were dead, all the people of the
town talked about it, saying, "The priest and his heathen
friend went together to, and returned from Mecca, and after
one month they both died on the same day." The chief ma-
gistrate of the place said to the people of the town , " Go,
wash and dress them both, then carry them and lay them in
the grave-yard, and dig their graves , not far from one another,
but in the same place." The people of the town arose, went,
took them, washed and dressed them, laid them in rough
mats, tied them up, and laid them down on the grave -yard.
Then they took spades, measured the ground, and began to
dig the grave of the heathen. They had soon dug the grave ;
for the grave of the heathen was not hard, the ground having
no stones, but sand; the sandy ground was soft, and watery
underneath, hence they had soon finished the grave of the
heathen. As soon as it was finished, they also commenced
digging the grave of the priest: they swept and measured the
ground, but when they had dug one foot deep, they met with
rocks. On finding that the grave was stony, they left it, went,
and began at another place; but again, when they had digged
one foot deep, they met with rocks which prevented their
digging further. All the people of the town did not know
what to say, as they were prevented from digging the grave,
because it was rocky wherever they digged. Then the chief
magistrate said to the people of the town, " Now dig again a
grave, and when you have digged a little, then put him in
and cover him!" The people of the town took their spades,
142
and when they had digged another grave about knee -deep,
it was rocky underneath, so they took the priest, and put him
into the hole. However, they could only cover him half.
But when they buried the heathen, there was very white
ground in the grave, and underneath it water. So they took
the heathen, put him into his grave, and covered him; then
when they began to leave the grave -yard, and looked at the
grave of the priest, all the people saw that one half of the
priest was within, and one half without the grave; but when
they looked at the grave of the heathen, they saw water
come out, fill the grave, and flow over. When they had seen
this, they all left the grave -yard and went their way home,
and having arrived at home, they went to the chief magi-
strate, who said to them, "This priest did not like to take
the heathen with him to Mecca; but our Lord accompanied
the heathen who went, attended the prayers, followed the
great men of Mecca to the mosque, entered there, and prayed ;
but the priest who relied on his being a priest, did not ob-
tain admission to the mosque: as to the creation of our Lord,
he has created all, the black and the red, the small and the
tall; our Lord did not create any one, saying, 'this is a hea-
then, and this a believer,' but he has created all alike; with
our Lord there is neither slave, nor priest, nor free man, but
every one is free. Ye priests say, 'We are priests' and ye ex-
pect to obtain heaven; but (merely) on account of thy being
a priest thou canst not obtain heaven. If a man has a good and
white heart, he will obtain heaven: it is the heart that carries
one to fire, and that carries one to heaven; as for reading,
thou mayest have read through all the books of the world,
but if thine heart is black, thou shalt not obtain heaven.
The priest who had a heathen friend, expected, in his heart,
that he would obtain heaven, because he was a priest who
knew the books, fasted, prayed, killed the Easter-lamb, and
gave alms; whereas his heathen friend neither fasted, nor
prayed, nor gave alms, but ate carrion, and hog's meat, and
monkey-meat, and drank his beer, and made water while stand-
ing: and nevertheless our Lord who knew their hearts, made
out the priest for the fire and the heathen for heaven."
In the next world there are seven fires and eight hea-
143
vens: the seven fires were created for the priests. The reason
why the seven fires were created for the priests is this, that
the priests know the books, so that, on opening them, they
may see the good way and the bad way; now if one who
sees the good way, leaves it, and follows a bad way, he en-
ters into fire. This the great people said, viz. that there are
seven fires and eight heavens, and that the seven fires were
created for the priests: for when priests who see, know, and
hear what is good, turn back themselves, and do what is bad,
our Lord will not give them a good place. This story of
the priest and his heathen friend is now finished.
3. Story of a Servant of God.
There was a Servant of God who had one wife and one
horse; but his wife was one-eyed: and they lived in their
house. Now, this Servant of God understood the language
of the beasts of the forest, when they spoke, and of the birds
of the air, when they talked, as they flew bye; this Servant
of God also understood the cry of the hyena, when it arose
at night in the forest and came to the houses, and cried near
them; so, likewise, when his horse was hungry, and neighed,
he understood what it neighed, rose up, brought the horse
grass, and then returned and sat down.
It happened one day, that birds had their talk, as they
were flying bye above, and the Servant of God understood
what they talked. This caused him to laugh, whereupon his
wife said to him, "What dost thou hear that thou laughest?"
He replied to his wife, "I shall not tell thee what I hear,
and why I laugh." The woman said to her husband, "I
know why thou laughest: thou laughest at me, because I am
one-eyed." The man then said to his wife, "I saw that thou
wast one-eyed, before I loved thee, and before we married
and sat down together in our house. " When the woman heard
her husband's word, she was quiet.
But on one occasion, at night, as they were lying on
their bed, and it was past midnight, it happened that a rat
144
played with his wife at the top of the house, and that both
fell to the ground, whereupon the wife of the rat said to
her husband, "Thy sport is bad: thou saidst to me that
thou wouldst play, but when we carne together, we fell to
the ground so that I broke my back." When the Servant
of God heard the talk of the rat's wife, as he was lying on
his bed, he laughed. Now as soon as he laughed, his wife
arose, seized him, and said to him, as she held him fast,
"Now this time I will not let thee go out of this house, ex-
cept thou tell me what thou hearest, and why thou laughest. "
The man begged the woman, saying, "Let me go!" but the
woman would not listen to her husband's entreaty, and said
to him again, "I shall not let thee go, except thou tell me
what thou heardest to-night, and why thou didst laugh." When
the man had heard the word of his wife, he said to her, "I
am God's: let me go and I will let thee know why I was
laughing." The woman then relaxing her hold, her husband
said to her, "The reason why I laugh, is this, that I under-
stand the language of the beasts of the field, as they talk, and
what the birds of the air say, as they fly past, and that I un-
derstand the cry of the hyena, when it gets up in the forest
and cries near the town in order to carry off people's goats;
also that I understand the neighing of our horse in the stable,
as it neighs when it is hungry, so that I may arise and go
to give it grass." Then he and his wife were at peace with
each other, and slept on their bed. When they had slept, and
it was day , the Servant of God arose , and went to his horse ;
but when it neighed, he did no longer understand it; so as to
the birds of the air, which talk, when they see that it is day,
he did no longer understand their talk, on listening; neither
did he any longer understand the cry of the beasts of the
field, when they cried, nor the cry of the hyena, when it
came near the town and cried. So he went, sat down in his
house, hung down his head, and said to himself, "If a man
opens and tells his inward thoughts to a woman, God will
punish him for it: formerly I understood the language of all
the beasts of the field , when they talked , and of the birds of
the air, and of the rats in the house, and the neighing of
my horse; but to-day Satan has taken me out of the (right)
145
way: when I told my secret to a woman, our L/ord shut mine
ears; therefore, henceforth let no man tell all his secrets to
a woman!"
The great men also say, "If a man tells his secrets to
a woman, the woman will bring him into Satan's way: if he
had not told them to his wife, the whole creation of God,
men and beasts, birds and the fish in the water, they would
all understand one another's language. A woman never brings
a man into a good way. Now we are all such whose language
our Lord has divided."
I have told thee what I heard them say, that a Servant
of God and his wife did. I do not tell thee for the purpose
of writing on paper what I never heard: whatever is here
written on paper is only truth and no lie. This is finished.
4. Story of an Old Man who had Six Sons.
An old man called his six sons to come to him , and when
they were come, he said to them, "I have called you: are
all six of you come to me?" They replied to their father,
saying, "Father, all six of us are come to thee." Their fa-
ther said to them, "Hearken, I have something to tell you."
They said to their father, "Father, speak, we hear." Their
father said to them, "Let me know which employment each
of you six wishes, in order to maintain himself."
They obeyed their father's word, and one of them rose
up before his father, and said to him, "I will tell thee what
employment I like: listen!" His father said to him, "My
son, tell me what employment thou wishest for: I will hear."
He replied to his father, "I will get up and go to the king's
residence, that the king may provide me with a horse, for I
like war." The father said, "Thou likest this for an em-
ployment? Go and sit down, I have heard thy part." So
one son went and sat down. Again one arose and came, and
standing before his father, said, "Behold, I am come to thee."
The father said to him, "If thou art come to me, I will ask
thee: which employment dost thou wish, to maintain thyself
146
by?" The son said to his father, "I will tell thee the em-
ployment I like: listen!" His father said, "Tell me: I will
hear." He said to his father, "My father, as for me, I like
stealing for my employment." His father said to the boy who
liked stealing, "Thou likest stealing for an employment? -
Go and sit down, I have heard thy part." Again one arose
and came before his father, saying, "I am come to thee." His
father said to him, "As thou art come to me, let me know
the employment thou likest." He answered and said to his
father, "I like highway -robbery for an employment." His
father said to the son who liked highway - robbery , "If thou
choosest highway -robbery, thou hast got thy part, I have
heard it: go and sit down." Again another son arose, came
and stood before his father, saying, "Behold, I am come be-
fore thee!" The father said to his son, "Thou art come be-
fore me, as I see, and now I will ask thee to let me know
the employment thou likest." The son said to his father, "My
father, listen, and I will tell thee the work which I like."
His father replied, "Tell me, I hear." He said to his father,
"The employment which I like , is , I will go with my asses,
my bullocks of burden, and my camels, and will trade." The
father said to his son who fixed upon trading, "Go and sit
down, I have heard thy part." Again one arose, came and
said, as he stood before his father, "My father, I am come
to thee." His father said to him, "As thou art come to me, I
will inquire of thee what employment thou likest: tell me, and
I will hear." He said to his father, "My father, I like
farm -work for an employment." The father said to his son
who had fixed upon farm -work, "As thou hast fixed upon
farming for an employment, I have heard thy part: go and
sit down!" Again one arose, came, stood before his father,
and said, "My father, behold, I am come to thee." His
father said to him, "As thou art come to me, I will ask
thee what employment thou wishest for: tell me, that I may
know." The son said to his father, "My father, I like the
employment of a blacksmith."' His father said to him, "My
sou, thou likest the work of a blacksmith: I have heard thy
part; go and sit down." The boy went and sat down.
The old father again called all his six sons, and said to
147
them, "Arise, stand up: I have heard all the words which
ye have spoken, and now go home, and let each of you be-
gin and carry out the work of his profession, and I will see
you (again)." Then they all arose from their father's, and went
to their own homes: the young man who liked war went to
the king's house , the young man who liked stealing went and
remained by himself, the young man who liked trading went
and remained by himself, the young man who liked highway-
robbing went and remained by himself, so did also he who
liked the profession of a blacksmith, and he who liked farm-
work: all six of them dispersed, one after the other.
So it happened as respects the man who liked war,
and who went and remained in the king's house, that, after
two months, the king received the news of war from a hea-
then town. Then the king summoned his soldiers, and when
they had come, they said to him, M Behold we are come to
thee, as thou hast called us." The king said to the soldiers,
"I have had intelligence of war from a heathen town, there-
fore I have called you: go home and get ready, and to-mor-
row go to the heathen town which is at war, as I am told,
take the inhabitants, and bring them to me." All the soldiers,
obeying the king's word, got themselves ready, and went to
the heathen town. Then, as soon as the heathen had seen
them, they all arose and met them on the way, and, as the
soldiers prepared themselves, the heathen began the battle,
in which they drove back the soldiers, so that the whole
army of the soldiers was broken up and put to flight: all the
soldiers fled, and the heathen pursued them. Then the son of
the old man who had said to his father, "I like war," was
killed by the heathen. All the other soldiers hastened home,
and then went and said to the king, "The heathen of the
town to which thou sentest us, have pursued us, so that we
had to come back to thee." The king said to them, "How
many men did these pagans kill?" They answered, saying,
"They only killed the son of the old man who came to thee
for war." The king called some one, and said to him, "My
man, go and tell the old man, that I sent his son who was
living with me to war, and that he was killed in the war."
The messenger went, and said to the old man, "Father and
148
old man, the king has sent me to thee, requesting me to come
and inform thee that, when thy son who came to stay with
him, went to war, he was killed in the war." The old man
said , " When I asked my son what employment he would like,
he said to me that he liked war: now he has got what he
wished for." Thus ends the story of the man who liked war.
The thief who had replied to the old man's question,
"I like stealing," arose day by day*), and stole people's things,
without knowing that they watched him. On one occasion
he arose , and went to the house af a man who had his horse
tied up and was asleep: so he went into the man's house,
opened the door, untied the horse, and was about to lead
it away; but as he came out, the owner of the horse arose,
saw and seized him, and then raised a cry for help, that all
the people of the town arose, came to his assistance, and
held the thief. When the man asked them , as they were hol-
ding the thief, "what shall we do to him?" they replied,
"On the spot where thou hast seized this horse -thief, there
also be his execution!" Accordingly they carried him there,
and hanged him. When they had hanged him, the people of
the town called some one, and sent him, saying, "Man and
father, go and inform the old man that, when his son stole
a horse here, we saw it, and caught and hanged him." The
messenger went, and said to the old man, "Father and old
man, the great people of the town sent me to come and tell
thee, that thy son went, and loosed a man's horse which was
tied to its post, but as he was about to lead it away, the
owner of the horse arose, seized him, and raised a cry for
help that all the people of the town came to his assistance,
held thy son, carried him away, and hanged him." The old
man said, "When I asked this young thief what employment
he would like, he said to me that he liked stealing: and UOAV
he has got what he wished for." This is the end of the
young thief's story.
The merchant arose, prepared himself in his house,
loaded his camels, his asses and his bullocks with merchandise,
and set out for a trading journey. He traded in a distant
*) Lit. "to -day and to-morrow."
149
town, and took his goods, but as he returned, they way-
laid him, seized his goods, and killed him. News being brought
to the old man, saying, "Father and old man, thy son set
out on a trading journey and traded, but as he was coming
home, they waylaid and murdered him;" the old man said
referring to his son who liked trading, "When I (once) asked
him, 'What employment dost thou like?' he said 'I like tra-
ding:" now he has got what he wished for." Thus end's
the merchant's story.
The highway-robber, time after time, when the people
of the town went to a neighbouring market, rose up after
them, went, and hid himself by the way, and when he saw
the people come home from the market, he stopped them, and
took their goods, not knowing that some people were on the
watch for him. So he arose one day, went, and hid himself
on the way to the market, and on seeing two men come home
from market, he arose and stopped them; but when he began
to take their goods, they overpowered him, struck, and killed
him. When the old man heard the news of the highway-
robber being killed, he said, "I once asked the youth, what
employment he would like, and he said he liked highway-
robbery: now he has got what he wished for."
Two only remained, the farmer and the smith. At the
end of two years the old man called some one , and sent him,
saying, "Go, that my six sons may come to me, I wish to
see them." The man arose, and on coming to the dwelling-
place of the old man's sons, two (only) were left there, to
whom he said, "I come to you, because your father has sent
me to call all six of you to come to him: for he wishes to
see you." The two sons arose, and having gone there, they
called their father, the old man, and said, "Behold, thou
hast called us, as a man told us: we obeyed, and therefore
are come to thee. " Their father listened to what they said,
arose, came out of his house, and, having come to them
and seen them, he observed that, when he called them the
first time, six of them came to him, but having called them
now, (only) two sons came to him. The old father asked
the two sons, "Did not six of you come to me, when I
called you before? why, on calling you to-day, came only
150
you two? where are the four others?" Then the two sons
said to the old father, "Our father, of the four others one
said he liked (to be) a soldier, but when he had gone to the
king's place, and the king sent him to war, he was killed in
a battle." The old father said to them , " And where are the
three others?" They answered, saying: " One was a merchant,
so he travelled about and traded; but, on his way home, he
was murdered." The old father said to them, "And where
are the two others?" They replied: "One was a thief: he
once rose to steal some one's horse, but he was caught and
hanged." The old father asked again, "And where is the
other?" They said to him, "The other was a highway-robber:
he, day by day, used to go and hide himself on the way to
the market, and when he saw people get up in the market
and return home, he stopped them, and took away their things.
But on one occasion, when he had gone and hid himself by
the market-way, two men arose in the market at night to go
home; as soon as he saw them, he arose and stopped them;
but when he had begun to take their things, the two men
were stronger than he, and struck and killed him."
The old man said to his two sons, "Only you two are
left: what business do you pursue?" One arose and said to
the old man, his father, "My father, when thou didst ask
me before what work I would like, did not I tell thee that I
liked farming?" The old man said to his son, the farmer, "I
thank thee, my son, thou hast chosen a good profession; go
and sit down, my son, thou art wise: not I have given thee
thy wisdom, but the one God." The other rose up before
his father, and said to him, "My father, thou didst call us."
The father to the son, "I have called you, and thou only
art now left for me to ask what business thou pursuest." The
young blacksmith said to his father, "My father, when, on
a previous occasion, thou didst call and question all six of
us, did not I tell thee, 'My father, I like the profession of
a smith?'" His father, the old man, replied, saying, "Thou,
my son , hast a good profession , hold it well with thy hands !
thou art wise : not I have given thee thy profession , but God
alone has given it thee; hold it well with thy hands! After me,
when I am dead, thou, the smith, and thine elder brother,
151
the farmer, will maintain yourselves, and if, in future, God
gives you wives and children, and you live in your homes,
then teach your children also your professions!"
The old man said also, "Whatever one's soul likes, our
Lord will give him, if he asks." So it was with his two
sons, the farmer and the smith; and also to the four others
our Lord gave the professions which they liked, and for which
they asked him.
This story of the old father and his six sons which was
narrated to me, and which I told thee, so that thou mightst
write it well with thy pen, this is now finished.
5. Story of a Cunning Girl.
There was a man who had a beautiful daughter, and he
saw that all the boys loved her on account of her beauty.
Now, two boys who were rivals arose one day, and went to
the girl, saying, "We are come to thee." The girl asked
them, "What do you want of me?" The two boys answered,
and said to the girl, "We love thee, this is why we came
to thee." The girl arose, went to her father, and said to
him , " Behold , two boys are come to me." The father arose,
came out, went to the two boys, and asked them, "What
do you want, my sons, that ye have come to me?" The boys
said to the girl's father, "We are rivals of one another, and
are come to thy daughter, because we wish her for a wife."
The girl's father listened to what the boys said, and replied
to them, "Go, and sleep at home to-night, and when ye
come again to-morrow ye will see who shall have my daugh-
ter for a wife."
The boys attended to what the girl's father said, and
went back to sleep at home. But when it was day, the fol-
lowing morning, they arose, and went again to the girl's father,
saying , " Behold , we are here ; on account of what thou saidst
to us yesterday, therefore are we come to thee." The girl's
father listened to the words of the boys, and said to them,
" Stop , and wait for me , whilst I go and buy a piece of cloth
152
in the market, and then, when I have brought it to you , you
shall hear what 1 say. " The young men attended to the words
of the girl's father, and stayed, whilst the girl's father arose,
took money, and went to market. He went to the place
where cloth is sold, bought a piece of cloth, and came back
with it to where the young men were. Having returned, he
called his daughter, and when she was come, he said to the
young men, "My sons, ye are two, but the girl is only one:
to which of you shall I give her, and to which of you shall
I refuse her? Behold this piece of cloth: I will rend it into
two dresses and give it to you , and then , whoever has first
finished sewing his, he shall be the husband of my daughter."
The young men took each his cloth, and got ready to"
sew, whilst the girl's father looked at them. Then the father-
also called his daughter to where the two boys were, and
when she was come, he took yarn, and gave it to her, saying,
"Behold this yarn: do thou twine it and give it to these
young men." The girl obeyed her father; she took the yarn,
and sat down by the young men.
But the girl was cunning, and neither her father nor the
young men knew it: the girl knew already whom she liked.
The girl's father went, sat down in his house, and waited
for the young men to sew the cloth, saying, "Whoever first
has finished sewing, he shall be the girl's husband." The
girl began to twine the yarn, and the young men took their
needle and began to sew. But the girl was cunning: for the
young man whom she liked she twined short (threads), and
for the young man whom she disliked she twined long (threads).
So the young men were sewing the cloth, and the girl was
twining yarn, and at noon she saw that they had not yet
finished sewing the cloth; so she continued twining the yarn
for them, and they went on sewing. About three o'clock in
the afternoon the young man who had the short threads had
finished sewing the cloth, but the young man with the long
threads had not yet finished.
When the girl's father arose and came to the young men,
he said to them, "Did ye sew till now, and is the cloth not
yet finished?" The one young man arose, took his cloth, and
said to the girl's father, "My father, behold: my part is
153
finished." The part of the other young man was not yet fini-
shed. The girl's father looked at them, and they looked at
the girl's father; then the latter spoke, saying, "My sons,
when ye came to me, and both of you said that ye wanted
my only daughter, I would not be partial to either of you;
therefore I brought a piece of cloth, rent it into two dresses,
gave them to you, called my daughter to twine thread for
you, and said, 'Make these dresses!' Ye began to make them,
and I said to you, 'He who has first finished the dress, he
shall be the husband of my daughter.' Did you understand
that?" The young men answered, saying, "Father, we un-
derstood what thou saidst: behold, the man who made the
dress he shall be the girl's husband, and the man who did
not make it, shall not be the girl's husband."
It was the cunning girl who decided the contest of the
two young men. The girl's father did not know, that his
daughter, when she twined the thread, had made short threads
for the man she liked, nor did he know that she had made
long threads for the man she disliked: he did not know that
it was the girl who had chosen her husband. The girl's father
thus reasoned in reference to the young men, "If the man
who first finishes sewing, takes the girl, he will work fast
and maintain the girl , but were he to take the girl who does
not finish sewing, would he also work fast, and maintain
the girl?" So the two young men arose, and went to their
town: but only he who had first finished the dress took the
girl for his wife. Now the story of the cunning girl which
I heard, is finished.
154
III.
FABLES.
1. Fable of a Hen and a Cat.
A cat arose in her house, went to a hen, and said to her,
"Let us make friendship!" The hen replied to the cat, "Dost
thou like me for a friend?" The cat said, "yes," and went
away, and, after having been at home for a while, she sent
her child to the hen, saying, "Go and tell the hen to rise up
early to morrow morning, and to come and accompany me
to a neighbouring town." The child arose, went to the hen's
house, and saluted her. The hen arose, and asked it, "Thou
child of the cat, dost thou come to me in peace?" The
cat's child replied, "I come in peace: my mother has sent
me to thee." The hen said to the cat's child, "Say, what
thy mother has sent thee for: let me know!" After the cat's
child had told it to the hen, it said, "I will go," and set
out, and went home.
When it was gone, the hen arose, called a child of hers,
and said, "Go and ask the cat, at what time we shall go to
the neighbouring town." When the child had already started,
she called it back again, saying, "Come back, I must tell
thee something." The child returned, and when it had come
to its mother, she said to it, "When thou goest to the cat,
open thine ears, and hear well what she says, and come and
tell me!" The child went to the cat, and saluted her, and
when the cat arose and came out to it, the hen's child was
standing there. The cat asked the hen's child, "Why did
thy mother send thee to me?" The hen's child said, "My
mother said , I must come and ask thee , ' How early shall we
go to the neighbouring town?'" The cat said to the hen's
child , " Go and tell thy mother to arise and come at the cock-
crowing: for what should eat her?" The hen's child returned
155
to its mother, and said to her, "Behold, I went to the cat's
place where thou sentest me, and am come back." The hen
said to her child, "What did the cat say? Let me hear what
word she spoke." Her child answered and said to her, "My
mother, the word which the cat spoke is this, 'Go and tell
thy mother to come to me when the cock crows, that we
may go: for what should eat her?"
Its mother, the hen, said to her children, "My children,
lie down in your house: for I have heard what the cat said."
The children of the hen obeyed their mother, went, and lay
down, and also their mother lay down. They slept their
sleep till the cock crew, which when the cat heard, she arose,
got ready, and waited for the hen, thinking, "May she come
that we may go!" The cock crew the second time, and the
cat looked out on the way whence the hen was to come, think-
ing, "May she come, that we may go!" The hen did not
get up at home, and day came on. When it had become
day, the cat arose in her house, went to the hen's home, and
said to her, "Hen, thou sentest thy child to me, and askedst
at what time we should rise up, and I said to thy child, 'Go
and tell thy mother to come, when the cock crows, that we
may go;' did it not tell thee what it was told by me, that
thou art still sitting at home, although it has become day?"
The hen said to the cat, "Sister cat, if thou wishest to have
me for a friend, I must never get up in my house and come
out at night." The cat said to the hen, "What art thou
afraid of that thou sayest, 'I will never come out at night?'
What is there on the way?"
The hen listened to what the cat said, got herself ready,
and called her children, saying, "Come and let us accompany
the cat to a neighbouring town!" All the children arose, and
when they had set out on their way, the cat went before,
and having gone on a little , she seized two children of the
hen: and the hen saw that the cat was seizing two of her
children. So the hen said to the cat, "Sister cat, we have
scarcely set out on our way, and dost thou seize two of my
children?" The cat replied, "Thy two children which I took
have not strength enough to walk: therefore did I take them
to my bosom, that we may go on." The hen said to the
156
cat, "If thou actest thus, I and thou must dissolve our friend-
ship." The cat replied, "If thou wilt not have a friend, I
shall not let thee go home." So, as the hen began to go
home, the cat made a bound, and seized the hen's head, where-
upon the hen cried for help. All the people of the town heard
her, arose, ran, and when they were come, the cat was hold-
ing the hen's head tight. When the cat saw the people of
the town , she left the hen , ran away, and entered her forest.
There the hen was standing, and the people of the town
said to her, "Thou fool, didst thou, a hen, arise, and go to
befriend a cat? If we had not heard thy screams, and come
to thee, she would have killed thee and carried away all thy
children into her forest." The hen said to the people of the
town, "God bless you: you have taken me out of the cat's
mouth.' 1 The people of the town said to her, "To-day our
Lord has delivered thee, but for the future do thou no more
make friendship with the cat. The cat is too cunning for
thee: beware of the cat in future!" I have heard old people
say, that on that day the cats and the fowls dissolved their
friendship. This is finished.
2. Fable of a Stork and Toads.
A stork went and laid eggs in a tree, brooded, and hat-
ched young ones. Then she left, and went to seek food for
herjittle ones; but she did not get any food, and all her little
ones were crying for hunger: the stork did not know what
to do. So she arose one day, went to her friend, and said,
"My friend, I am come to thee." Her friend said, "What
dost thou want that thou art come to me?" She replied to
her friend, "My children are hungry, and I have no food;
therefore am I come to thee : teach me a device ! " Her friend
said to her, "Arise in the morning, go to the brook,' and see
whether there are toads in it; then come back, and on the
following morning go again , and lie down by the side of the
brook: stretch out thy legs and thy wings, shut thine eyes.
keep quite silent, and lie in one place, till the toads come
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out in the morning, and, after seeing thee, go home and call
all their people to come , to take thee by the wing and to drag
thee away: but don't thou speak to them, be perfectly quiet!"
She listened to what her friend said, and at night she
arose , and went to the brook , when all the toads were singing ;
but as soon as they saw her, they went and hid themselves
at the bottom of the water. So the stork went home and
slept, and having slept, she rose up early, and went back
again to the brook, without being observed by the toads: she
went softly, and lay down by the side of the water, pretend-
ing to be dead, stretching out her legs, her wings, and her
mouth, and shutting her eyes. Thus she lay, till, after break
of day, one toad arose, and, finding that it was day, came
forth, and saw the stork lying. He went back, and called all
the toads, "Come, behold I have seen something dead, lying
at the door of our house, and when I had seen it, I came
back to call you." So all the toads arose and followed him.
and having come out, they all saw a stork lying at the door
of their house: but they did not know that the stork was
more cunning than themselves. They returned home, called
a council together and said, "What shall we do? Some one
who came we do not know whence, has died before the gate
of our town." All their great men answered and said, "Arise,
all of you, go out, drag this dead body far away, and leave
it there!" So they all arose, went, and, taking the stork by
its wings and legs, dragged it away.
The stork was cunning, she saw them , without their know-
ing it. They sang, as they dragged her away, "Drag her
and leave her! drag her and leave her!" The stork did not
speak to them, as they all dragged her away, although she
saw them. Now, when they had carried her far away, the
stork opened her eyes, which, when they saw, they all be-
gan to run away. As soon as the stork saw that the toads
had begun to run away, she arose, and pursued them: ha-
ving overtaken one, she took and swallowed it, and so she
went on taking and swallowing them. The toads kept run-
ning, but by the time they would have got home, the stork
had swallowed them all, one by one. She had filled her bag,
and then started on her way home: as soon as her children
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saw her, they all ran to their mother, saying, "Our mother
has brought us food." When they were come, their mother
threw all the toads in her bag down to her children, and her
children ate them, so that their hunger was appeased.
The stork arose , went to her friend , and said , " My
friend, what thou toldest me yesterdey is excellent: I went
and lay down by the side of a brook, and when the toads
saw me in the morning, they thought I was dead; they came,
dragged me along, and when they had carried me far away,
not knowing that I was wiser than they, and thinking that
I was dead , I opened mine eyes to look at them ; but on see-
ing me open mine eyes, they all began to run away. Then
I arose , pursued them , and when I had overtaken one , I took
and swallowed it; and when I had overtaken a second, I took
and swallowed it: so by the time they would have reached
home, I had swallowed them all, and filled my bag with them.
I brought them to my children, and when all my children
were around me, I threw the toads before them out of the
bag, and they ate them, that their hunger was appeased."
She also thanked her friend, saying, "God bless thee: thou
hast taught me an (excellent) device."
Thus the stork and her friend devised a plan, and thus
they acted to maintain their children, while the toads were
sitting in their house. So now , when the toads are croak-
ing in a brook, and they see any one come, they are all
quite silent, supposing that a stork is coming. This fable
of the stork and the toads which I heard, is now finished.
3. Fable of a Weasel and Ms Wife.
The wife of a weasel bore a child, and then called her
husband and said, "Seek such clothes as I like, and bring
them to me." The husband listened to his wife's word, and
said to her, "What kind of clothes dost thou like?" The
wife replied to her husband, "I like the hide of an elephant."
The husband attended to his wife's wish, arose, and went to
a fowl, saying, "Sister fowl, listen, and! will tell thee some-
159
thing which my wife told me." The fowl replied to the
weasel, "Tell me what thou hast to say: I will hear." The
weasel said to the fowl, "Sister fowl, yesterday, when
my wife had given birth to a child, she said to me that she
does not like any kind of clothes, except an elephant's hide:
now what shall I do to obtain an elephant's hide, so as to
give it to her?" The fowl answered, and said to the weasel,
" Stop , and I will teach thee a trick , that thou mayest obtain
an elephant's hide: go, call the muck -worm, the fowl, the
cat, the dog, the hyena, the leopard, the lion, and the ele-
phant, call them all and ask them, saying, 'Be pleased to
come: my farm is overgrown with grass 1 ),' and when they
are come, thou mayest obtain an elephant's hide."
The weasel attended to what the fowl said: he called all
whomsoever he liked, and when they were come to him, he
asked them, and they agreed to his request, and went home.
Next morning the muck -worm arose first, took his hoe and
his spear 2 ), and went to the farm of the weasel. Then he
stuck his spear in the ground, and began to hoe. The weasel
was sitting in the midst of his farm, while the muck -worm
hoed, and the fowl came. The fowl having come, she said
to the weasel, "Who came before me?" The weasel replied,
"Behold, the muck -worm has come, and is at work." As
soon as the fowl had seen the muck -worm, she took and
swallowed it, and then began to work.
When the cat arose and went to the farm, she asked the
weasel, "Brother weasel, who did come before me?" When
the weasel replied, "The muck -worm came," the cat asked,
"Where is the muck -worm?" and on being told that the
fowl had swallowed it, she asked, "Where is the fowl?" The
answer was, "Yonder the fowl is at work." The cat went,
seized and swallowed the fowl, and then fell to work alone.
*) This refers to a practice, almost universally prevalent among the
Negroes , of working their farms in company. The number of men thus
uniting for mutual work is sometimes very great , and on these occasions
they are most industrious, so that they do a great amount of labour in a
single day.
*) The spear is not used as an agricultural implement; but the sense
of insecurity is such among the Negroes , that , in most countries , they do
not even go to their farms, without being armed.
160
The dog arose, and on arriving at the farm, asked the
weasel, "Brother weasel, who came before me?" The wea-
sel replied, "The muck -worm came." He asked the weasel,
"Where is the muck -worm?" The weasel replied, "The
fowl swallowed the muck- worm." He asked again, "Where
is the fowl?" The answer was, "The cat has swallowed the
fowl." Next question, "Where is the cat?" Answer, "Be-
hold, here is the cat at work." The dog took and swallowed
the cat, and then began to work alone on the farm.
The hyena arose, and when he came to the farm, asked
the weasel, "Who came before me?" The weasel answered,
"The muck-worm came before thee." He asked again, Where
is the muck -worm?" Answ. "The fowl swallowed the muck-
worm." Qu. "Where is the fowl?" Answ. "The cat swallo-
wed the fowl." Qu. "Where is the cat?" Answ. "The dog
swallowed the cat." Qu. "Where is the dog?" The weasel
answered to the hyena, "Yonder the dog is at work." When
the hyena saw the dog, he went, seized and swallowed him,
and then went, and began to work.
Next the leopard arose, took his hoe, and went to the
farm. When he had come and asked the weasel, the weasel
said, "The muck-worm came first." He asked, "Where is
the muck- worm?" Answ. "The fowl swallowed it." Qu.
"Where is the fowl?" Answ. "The cat swallowed it." Qu.
"Where is the cat?" Answ. "The dog swallowed it." Qu.
"Where is the dog?" Answ. "The hyena swallowed it." Qu.
"Where is the hyena?" Answ. "Yonder he is at work." As
soon as the leopard saw the hyena, he went, seized, killed,
and ate it, and then began to work.
Next the lion arose, took his hoe and went to the farm.
When he came, and saw the weasel sitting, he asked him,
"Brother weasel, who came first, before me?" The weasel
replied, "The muck -worm came." He asked again, "Where
is the muck -worm?" Answ. "The fowl swallowed it." Qu.
"Where is the fowl?" Answ. "The cat swallowed it." Qu.
"Where is the cat?" Answ. "The dog swallowed it." Qu.
"Where is the dog?" Answ. "The hyena swallowed it."
Qu. "Where is the hyena?" Answ. "The leopard swallowed
it." Qu. "Where is the leopard?" The weasel answered to
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the lion, "Yonder the leopard is at work." When the lion
looked before him, he saw the leopard at work. Then he
went, seized the leopard, and, after some wrestling, killed
him, upon which he went and began to work.
Next the 'elephant arose, took his hoe, and went to the
farm. They did not know that the weasel was more cun-
ning than all of them. "When the elephant asked the wea-
sel, "Brother weasel, who came before me?" The weasel
replied, "The muck -worm came." He asked again, "Where
is the muck -worm?" Answ. "The fowl swallowed it." Qu.
"Where is the fowl?" Answ. "The cat swallowed it'" Qu.
"Where is the cat?" Answ. "The dog swallowed it." Qu.
"Where is the dog?" Anw. "The hyena swallowed it." Qu.
"Where is the hyena?" Answ. "The leopard swallowed it."
Qu. "Where is the leopard?" Answ. "The lion swallowed
it." Qu. "Where is the lion?" The weasel replied to the ele-
phant, "The lion is working yonder." The elephant listened
to what the weasel said, but did not know that the weasel
was cunning. The weasel had made a trap -hole, fastened a
pointed pole in it, shut it with a mat, and covered it with earth.
The elephant did not see it, so when he went and attacked
the lion, and they fought and wrestled, they came near the
trap -hole, and the elephant fell in. When he had fallen in,
the lion went back to his forest. Then the weasel arose, and
when he came to the trap -hole, he saw the elephant in it.
As soon as he saw this, he fetched his knife, flayed the ele-
phant's skin, and brought it to his wife, saying, "As thou
saidst to me, that thou didst not like any clothes, except an
elephant's hide, to-day I bring thee, by the help of God,
what thy soul likes: behold, here it is." The wife arose,
took the hide from her husband, and also took her children,
and covered them with the elephant's hide. At that time was
this done by the weasel and his wife.
The weasel's wife had not known, that her husband was
more subtle than all the beasts of the earth, nor that he was
more subtle than herself; but then she knew that her husband
was most subtle. Now it is said of any one who is observed
to be subtle: "This man is as subtle as a weasel." This
is finished.
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4. Fable of a Jackal and a Hyena.
Once upon a time there was a famine in which every
body had to suffer from hunger: there was nothing to eat.
One did not know where to go and seek food: all were sitting
at home and reflecting. One day the hyena arose, and went
to the forest to seek food , and there fell in with a great many
monkeys who were bathing in a lake. Then the hyena ad-
dressed the monkeys , saying , " My skin is dirty : please to
let me bathe with you." The monkeys replied to him, "Bro-
ther hyena, God has prepared this lake: come and wash thy-
self!" The hyena accepted the invitation, followed the mon-
keys, and so they went into the lake and bathed. As they
were bathing, the monkeys did not know that the hyena was
come to devour them. The hyena was subtle: he took hold
of a monkey, squeezed it into the water, and hid it under the
water. The monkeys did not know of it, but having bathed,
they went home. When they were gone, the hyena went
again into the water, took the monkey which he had killed,
and went home.
The monkeys, on their return. home, missed one of their
number, so their chief asked all his people, saying, "We are
all come home, but one of us is not here: whither did he
go?" But none of his people knew, so the monkey -chief
sat silently down in his house. Then, on the following day,
all his people came again to him, and they started to bathe
in the lake. When they had arrived at the lake, and the
hyena came again to them, they asked him, saying, "Bro-
ther hyena, thou earnest yesterday to us, and we bathed to-
gether in the lake, but on going home we did not see one of
our number: didst thou catch him?" The hyena answered
the monkeys and said, "When we bathed together in the
lake, and all came out again to take our way home, did you
see me hold one of your fellow -monkeys in my grasp whom
I had killed? or do you see blood on my body? will you
charge me with stealing?" The monkeys heard the word of
the hyena, and said to him, "Don't come to us any more, we
will no more see thee: if we see thee again, we will all as-
semble, and kill thee."
163
The hyena listened to what the monkeys said, and went
home, and having slept, he arose again the following mor-
ning, and, having taken a small stone and concealed it, he
went again to where the monkeys bathe. Then, when he had
come near to the lake, he hid himself under a tree, so that,
as the monkeys came and bathed , he saw them , but they did
not see him. He took his stone, watched his opportunity,
and knocked one of the monkeys on his head with the stone,
so that the monkey fell into the water. Upon this all the
other monkeys dispersed and went home. So the hyena went,
took his prey, and returned to his home.
Then priest jackal arose and went to the hyena, saying,
"Brother hyena, I am come to thee!" The hyena said to priest
jackal, "What dost thou want of me?" Priest jackal replied
to the hyena, saying, "All my wives and my children are
hungry, and have nothing to eat, therefore am I come to
thee : please to show me a way how to get food ! " The hyena
listened to priest jackal's request and said , " Go and sleep in
thine house to-night, and come again to-morrow morning, then
I will show thee where I obtain food to eat." Priest jackal,
attending to what the hyena said, returned home and went
to bed, and, on the following morning, he arose and came
again to the hyena, saying, "Brother hyena, I come to thee
on account of what thou didst tell me yesterday." The hyena,
attending to the priest's word, arose, and went before, priest
jackal following him, and so they went to the lake where the
monkeys bathe. When they had come nigh to the lake, they
hid themselves under a tree and waited. Then all the mon-
keys came to bathe , and as the hyena saw them bathe in the
lake, he said to priest jackal, "Brother priest, as thou hast
asked me, saying, 'I am hungry,' behold, here I will show
thee what I eat: play thou a trick, and, whilst I return und
wait in my house, pray thou to God to help thee, and having
gone and succeeded in catching (something), bring it to me,
that we may divide it, and thou take thy part, and I take
my part."
Priest jackal, attending to what the hyena said, arose
and hid himself alone; but the hyena arose and went home.
Priest jackal being hidden, he saw the monkeys bathe in the
lake. Then he arose, went beyond them, and entered into the
water. Now, as priest jackal is acquainted with water, he
dived, and came diving to where the monkeys were: the mon-
keys did not see him, as they were bathing, nor did they
know that there was any thing in the water. Priest jackal
gently lifted his head out of the water , seized a monkey , held
it tight, and drew it under the water. Then, as soon as the
water went into the nostrils of the monkey , the monkey died.
When the monkey was dead, he seized it, swam far away
with the monkey in his gripe, and came out. He then took
his monkey, and went to the hyena, saying, "Brother hyena,
thou hast done a (great) thing for me: when I was hungry,
thou showedst me a place where there is food; I went, and
with the help of God obtained the food which thou showedst
me: behold, here it is, come, divide it, take thy part, and
give me mine!" The hyena, attending to what priest jackal
said, arose, took his knife, cut off one fore -leg, and gave it
to priest jackal. Priest jackal accepted his one fore -leg of
meat, and went home.
Then, on the following morning, he arose again, went
to the lake where the monkeys bathe, and hid himself: but
the monkeys did not know that he was hidden, and so they
all came to the lake. When they had gone in, priest jackal
saw them play in the lake. So he dived, and coming to the
spot where the monkeys were playing, he watched one great
monkey, and seized him. The monkey screaming aloud, all
his people ran off. Then priest jackal seized it, tied it, took
it upon his head, and went his way home. As he went, priest
jackal reflected, and said to himself, as he held his prey in
his hand, "The hyena is sitting at home: and I come, kill an
animal, carry it to him, and he gets up, takes it from me,
and gives me a little, whilst he takes much." So he arose,
took his animal, turned from the way to the hyena's house,
and went to his own home. The hyena (all the while) was
waiting for priest jackal, but saw him not.
The hyena knowing the subtlety of priest jackal, arose,
went, and hid himself by the way, where the jackal was to
come. The jackal, not knowing of this, took his prey, and
was going his way home, when the hyena who was already
165
in wait, went and met him. As soon as they met, the hyena
arose, and stood before him, and the jackal, when he saw
the hyena, stood before him, with his meat in his hand. Then
the hyena arose and said to priest jackal, "Brother jackal,
may no one of the present generation do any good to you*):
when I was sitting at home, thou arosest, earnest, and en-
treatedst of me, saying, 'I am hungry, and my wife is hungry,
and my children are hungry;' I attended to thy request, called
thee, arose, went before thee to the place where food could
be obtained, showed thee the place, and having told thee,
'when thou hast obtained the food by the help of God, bring
it to me, that we may divide it,' thou wentest on one occa-
sion, obtainedst meat, and when thou hadst brought it to me,
I arose, cut up the meat, gave thee thy part, and took mine,
and yet, after this, thou to-day goest back to the meat, and
when God had helped thee to get it, thou hast left the road
to me, and gone the road to thine own home: I have done
good to thee, but if thou dost not like the good which I did
to thee, thou shalt be prey, and what thou hast taken shall
be prey, both of you shall be prey for me, and home thou
shalt not go. " Thus saying, he seized priest jackal, and they
struggled with each other, till priest jackal left him the meat,
and ran home. The hyena took the meat, and went home.
Now priest jackal is the priest of all the beasts of the
forest, knowing a great many charms. When he had come
home, he transformed himself into an old man, and went again
to the hyena, and said, "Hyena, dost thou not know me?
The man priest jackal came to me, and told me, that thou
interceptedst him on his way , and tookest from him what God
had given him in the forest , and , after having beaten him,
wentest away: thou, dost thou not know priest jackal? dost
thou not know, that he is our priest, the priest of all the
beasts of the forest? bring out instantly what thou tookest
from him on intercepting him in his way, I will take it to
the priest, and give him what is his: but if thou wilt not
bring it, I will go and call my sons together to tie thee, and
to bring thee to me; then I will take thee, and carry thee to
*) viz. the whole tribe of jackals.
166
priest jackal , and give thee over to him , that he may destroy
thee. " As the hyena heard the words of the old man, his
heart failed him, his whole body trembled, and he did not
know what to do, as the old man stood and looked at him-
He arose, went into his hole, took the meat which he had
taken from priest jackal, brought it out of his hole, and gave
it to the old man who was standing there. As the old man
accepted the meat, he stood and said to the hyena, "To-day
is past: but if in future I am again informed that thou hast
touched any thing belonging to a priest, thou shalt not
come out from the hole into which I will then put thee; to-
day the matter is over, let me not hear evil tidings of thee
to-morrow!" The old man took the meat of priest jackal, left
the hyena in his home, and went to his forest.
The hyena was a fool: he did not know that priest jackal,
knowing many arts, had rubbed himself with charm-medicines,
and turned himself into an old man, and then come to the
hyena.
Now, when a hyena and a jackal see one another, they
do not draw near: when a hyena sees a jackal, he does not
approach it, and when a jackal sees a hyena, he does not
approach it. --- This fable of a jackal and a hyena, in a fa-
mine, which I have heard and told thee, is now finished.
5. Fable of the Weasel and the Hyena.
The weasel and the hyena went and lived in the forest.
Once the hyena killed an animal, took it, and came to the
weasel, saying, "Behold, I have brought meat: fetch fire,
that we may roast our meat and eat it. " The weasel arose
to seek fire; but when it had gone a little way, and did not
see fire, it returned to the hyena, saying, "Brother hyena,
as I did not see fire, when I went, being sent by thee, I
came back again."
The hyena, on seeing the sun set in the West, thought
it was fire, arose, and said to the weasel, "Look after our
meat, while I go and fetch the fire." The weasel attended
167
to what the hyena said, prepared itself, and waited for the
hyena. The hyena went towards the setting sun, wishing
to fetch fire; but when it had gone, the sun set. Then it
returned to the weasel, saying, "Though I went towards the
place of the fire , I did not see the fire. " The weasel having
put all the meat into a hole, the hyena did not see it, and
said to the weasel, "Where is our meat? I said to thee 'Wait,
whilst I go to fetch fire;' but when I had gone to fetch fire
and not seen any, I returned , and having come , I do not see
any meat: where didst thou put the meat? let me know it!"
The weasel answered the hyena and said, "Behold, two men
came out of the forest, took the meat, and put it into a hole:
stop, I will go into the hole, and then thou mayest stretch
out thy tail to me, and I will tie the meat to thy tail, for
thee to draw it out." So the weasel went into the hole, the
hyena stretched its tail out to it, but the weasel took the
hyena's tail, fastened a stick, and tied the hyena's tail to the
stick, and then said to the hyena, "I have tied the meat to
thy tail: draw, and pull it out!" The hyena was a fool:
it did not know that the weasel surpassed it in subtlety, it
thought that the meat was tied; but when it tried to draw
out its tail, it was fast. When the weasel said again to it
"Pull!" it pulled, but could not draw it out: so it became
vexed, and, on pulling with force, its tail broke. The tail
being torn out, the weasel was no more seen by the hyena:
the weasel was hidden in the hole with its meat, and the
hyena saw it not.
The hyena went its way, and having set out for its forest,
it met two men. On seeing them it rejoiced, and said, "Now
I have got meat." So also the two strong men, on seeing
the hyena, rejoiced, and said, "Now we have got meat."
The hyena went towards them, and they towards the hyena,
and having thus met, the hyena arose, but when it began to
lay hold on one of the strong men, expecting to obtain him
for meat, the strong man did not regard it as any thing, but
made fire*), and when the fire had caught the wood and got
*) viz. by quickly rubbing a hard piece of wood on a rotten but dry
part of the kdfl-treQ.
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up, the other man arose, and, having gone to the hyena, and
the hyena having seen him, he began to attack it, seized one
of the hyena's ears, held it tight, tore it off, and laid it on
the fire; and having exposed it to the fire a little, the man
took the ear again , * and ate it , so that the hyena saw the
man eat the ear. When the hyena saw this, it said, "Will
the man who tore off mine ear and ate it, spare me, if I
stay?" and it ran away into its forest.
The weasel said to the hyena , " Come and let us make
friendship!" but the hyena was a fool, not knowing that the
weasel surpassed it in cunning : the weasel rendered the hyena
tailless and earless, and then they dissolved their friendship.
So I heard people say. This is finished.
6. Fable of a Fowl and an Elephant.
An elephant and a fowl had a dispute, saying, "Which
of us can eat most?" The fowl said to the elephant, "I can
eat more than thou," and the elephant said to the fowl, "Thou
fowl art not a mouthful for me , and wilt thou say, that thou
canst eat more food than 1? Stop, and next morning we will
go together to the forest, and then we shall see which of us
is he whom eating never satisfies."
The fowl accepted the elephant's proposal, and having
slept at home, it arose next morning, got ready, and went to
the elephant, saying, "Elephant, behold it is day, get up,
and let us go to the forest, to seek food and eat!" The ele-
phant attended to the fowl's word, prepared himself, and so
they arose, and went their way to the forest, and on their
arrival there both the fowl and the elephant began to eat.
Whatever trees the elephant saw, he broke and ate, and what-
ever tree-fruit he saw, he plucked and ate. The fowl scratched
the ground, and whatever insects it saw, it took and swal-
lowed. Both of them sought food for themselves, and ate it,
till about noon the belly of the elephant was full and his
appetite died:*) so he went, and lay down under a tree,
*) i. e. was appeased.
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whilst the fowl whose appetite had not yet died, scratched the
ground and sought food to eat.
About two o'clock in the afternoon the fowl arose and
went to the elephant, and finding the elephant lying down,
it said to him, "Brother elephant, thou thoughtest to surpass
me in eating, but when we had begun to eat together, and
thou hadst eaten a little food, thou saidst, 'I have enough,'
and earnest to lie down in the shade: get up and let us seek
food to eat, ere it becomes night; then let us go to sleep, and
iu the morning begin again!" The elephant was vexed, as
he heard the fowl speak, yet he arose, and began again to
eat. Whatever trees he saw, he broke and ate, and whatever
leaves of trees he saw, he pulled down and ate. When it
became dark, the elephant's hunger was appeased, and the
fowl saw him go and lie down in one place. The fowl still
went on scratching the ground, and seeking and eating food;
and when the sun had set, it went back again to the elephant,
stood, and said to him, "Thou who quarrelledst with me,
saying, that thou couldst eat more than I, but who earnest
in the evening, when I had not yet enough, and saidst, 'I
have enough,' and laidst down: to-morrow morning we will
again begin to eat together!"
The elephant heard what the fowl said ; and having slept,
the fowl arose the next morning, and went to the elephant,
saying, "Brother elephant, get ready, that we may go to our
forest, to seek food to eat!" Then, when the elephant had
stood up, he had to move his bowels, and having done so,
the fowl saw the elephant's dung; and as soon as it saw it,
it went and scratched the elephant's dung, in sight of the ele-
phant. Then the elephant said in regard to the fowl, "To-day
it is three days that I have been eating with the fowl, and
I have now eaten enough , but this little thing has never eaten
enough; and now I saw it even come, as soon as I had dung-
ed, to scratch my dung, thinking that there was food in it:
if I and this fowl remain in the same place , it will , by and
bye, even eat me up*)."
On that day the elephant and the fowl dissolved their
*) Lit. " it will not leave me."
170
friendship: the elephant went to the forest, and the fowl re-
mained in the house.
In Bornu, if one goes and makes a farm in the forest,
and plants kuskus a ) and guinea -corn, and weeds it, the ele-
phants come to the farm, when they see that is has become
food, and spoil it. Now if one sees this, one becomes vexed,
returns home, catches a fowl, goes back to the farm, and
beats the fowl with the hand till it cries : and as soon as the
elephant hears the cry of the fowl, he runs and enters his
forest. This is how they do in Bornu, if one has a farm in
the forest, and the elephants come to the farm: we have seen
it. Now the elephant and the fowl have dissolved their
friendship, and each lives in a place of its own. This is finished.
7. Fable of a Cock and an Elephant.
An elephant and a cock expected to get one and the
same girl for a wife. The cock arose first, and went to the
girl by day, and when he and the girl had had their talk
till night, the cock rose again and went home. Then the ele-
phant, observing that it was night, arose in his forest, and
went to the girl. But as he came, he saw the track of the
cock, and therefore asked the girl, "Who came to this house
to-day?" The girl replied to the elephant, "No one came
here: the track which thou sawest on the ground is not the
track of any one, except that I had taken a rough broom and
swept the house." When the elephant was gone, and the
cock came back again to the girl, he said to her, "The foot-
steps which I see on the ground are footsteps like those of
the elephant." The girl said to him, "The footsteps which
thou seest on the ground are not the footsteps of an elephant:
I put a mortar on the ground, and pounded something."
The cock knew the girl's trick, and did not want to go
home; so he and the girl sat together, till the girl made up
a dish and gave it to the cock, who ate it, and then lay
*) Kuskus is a coarse, and guinea -corn a fine sort of millet. In Bornu,
horses are fed on the former, and the latter is used by man.
171
down on the bed, and as he lay, he fell asleep. Then the
elephant, observing that it was night, rose again, and went
to the girl. When he came, he entered the house, wishing
to sit down on the bed, but as he sat down on the bed, he
sat upon the thigh of the cock who was lying there. So when
the cock arose from his sleep, saying, "What has happened?"
the elephant was sitting upon his thigh; but on the cock's
crying out aloud, the elephant arose and ran into his forest.
Then, as the cock arose, he halted; but he went home and
prepared a medicine, so that his thigh got well again, and
afterwards he arose and went to the forest to watch the ele-
phant, and on seeing him lying asleep, the cock went gently
to the elephant, and picked out one of his eyes. The ele-
phant, on arising out of his sleep, missed one eye, and with
the other he saw the cock, as he was running home.
Then the elephant went, and sat down, and sent for the
lion. The lion having come to him, he said, "Brother lion,
as I was lying at home and sleeping, the cock^ame, plucked
out one of mine eyes, and ran home: this is why I called
thee: help me, and we will make war, and storm the town
of the cock." The lion, responding to the elephant's request,
went back to call all the beasts of the forest, and when all
his people were come to him, he said to them, "Come, let
us go, and help the elephant, for a cock has plucked out his
eye, hence the elephant called me, and spoke to me, saying,
'Please, go, call all the beasts of the forest, that we may go
and storm the town of the cock.'" All the beasts of the field
attended to the lion's request, and went home to prepare
themselves to war against the town of the cock.
Whilst they were doing this, the ostrich saw them, and
then ran and gave information to the cock, saying, "Brother
cock, yonder I have seen the elephant gather together all
the beasts of the forest to war against thee: hence I came
to tell thee of it; for, as for me and thee, we are one: thou
indeed art in the house, and I in the open field, but I am
winged and thou art winged, thou art two-legged and I am
two-legged, therefore I came to tell it to thee." When the
cock heard the words of the ostrich, he thanked him, gave
him a blessing, and sent him back again, saying, "Brother
172
ostrich, be so good as to call all the birds of the forest,
whatever is winged, to come and help me." So the ostrich
arose, went, and called all the birds of the forest, every wing-
ed thing, and brought them to the cock. Then, on seeing
all his people, the cock's heart was glad, and he waited with
them, till the elephant should levy war, and begin to come
to the cock's town.
The lion arose, and said to his warriors, "Who is a swift
runner, that we may give him the charm -water 1 )?" When
the gazelle of the desert heard it, she said, "Is running dif-
ficult? give me the charm- water!" The jackal also arose and
said to his people, "Any thing connected with running is not
hard for me: give me also of the charm -water!" So the
jackal also received charm -water. Then the cock's people
arose, and the ostrich went before them, and asked, "Who
understands (the use of) the arrow?" The bee answered, "I
understand it," and received the arrows. Then the ostrich
asked again, "Who understands the use of the spear?" The
wasp arose, and received the spears. Next they pulverized
some cam -wood 2 ), and filled a small calabash with it, and
the question being put, "Who will take this cam -wood?"
the vulture took the cam -wood. When the vulture had taken
the cam -wood, they took the white head-dress, and said,
"Who will take this white head-dress, that we may go to
war?" The white vulture said, "I will take the white head-
dress," and he took it. Then all the people of the cock pre-
pared themselves, and arose.
When also the people of the elephant had got ready,
and stood up, the lion, knowing that he was the Generalis-
simo, took the lead, and so they went towards the cock's
army: but when the lion saw that they were near them, he
ordered all his men on one side, called the gazelle of the de-
sert and the jackal, and gave them each charm -water. Then
the jackal and the gazelle, holding the charm -water in their
hands, ran towards the cock's army, and when they came
J ) This refers to the practice of sending a man to the hostile army, be-
fore a battle , to throw a calabash full of charm - water against them , in
order to secure a victory.
2 ) Cam -wood is a red dye-wood, and is also used in preparing charms.
173
there, they were seen by the cock's men. Upon this the bee
took his arrow, marched on, and encountered them. The
wasp also took his spear, and followed the bee; so they both
went and stood in one place, till the gazelle of the desert,
thinking that she was swift, came running with her charm-
water, and was about to throw it amongst the warriors, when
the bee took out his arrow, and, having shot it into the ga-
zelle's neck, left the gazelle on the spot where the arrow had
hit her. The gazelle having fallen, the jackal, considering
himself a man, came running with the charm -water in his
hand , and as he was about to throw it amongst the war-
riors, the wasp took his spear, waved it, and cast it at the
jackal, so that it hit his face, and the jackal fell down on
the spot. Next the lion came forth, he being the Generalis-
simo, but when he saw that the two men had fallen, he
went back again. Then, on seeing their Generalissimo run,
all the elephant's warriors began to flee, and when the cock's
soldiers saw all the elephant's warriors flee, they advanced,
pursued them, and would not cease killing them: the cock's
soldiers killed the elephant's whole army, so that only one
here and there was left to go home.
When the cock's army had been successful, and were re-
turning home, they became thirsty, and on seeing a lake in
the forest, they went to drink water in that lake, and when
all the men had drunk, and were leaving again, the hawk, on
drinking water, saw an old man of a toad 1 ), who, having
no strength to run, had gone into the lake and hid himself
there. On seeing him, he said to the people, "Behold, here
is a toad hidden: I will take and swallow him." But the hole-
Piri 2 ), observing it, said to the hawk, "Thou hawk, wilt thou,
as soon as thou seest him, take and swallow the toad, who,
on seeing us, prayed to God, and went into the lake to
hide himself there? Thou canst keep no secret: wilt thou
expose that man's secret, whose secret God covers? It is
*) This is a literal translation which we have left unaltered, as well as
several other passages that have a strange sound in English, in order to pre-
serve the character of the Original as much as possible.
2 ) A bird living in holes; see Vocabulary.
174
not well , thus to trouble oue's fellow man : leave him alone,
and let us go!"
The hawk left the toad, and having come home, the
cock called the ostrich, and said to him, "Brother ostrich,
thou hast done a (great) thing for me, may God bless thee:
true , thou art a man of the open field , and I a man of the
house, but if thou hadst not been, and, when the elephant
assembled and brought all the beasts of the field against me,
ye had not helped me, would I now have a word to say?"
Thus the cock said to the ostrich, and blessed him.
The toad also went, and told our Lord what the hole-
Piri had done for him. Then our Lord called the hole-Piri,
and said to him, "As thou hast covered the toad's secret, I
also will cover thine*): whereas all other birds have their
little ones in the open air above the ground, thou shalt dig
a hole and have thy little ones in the hole, so that none
may know where they are, nor come to take them: this is
the deliverance which I grant thee."
In Bornu, when the people see that any birds have young
ones , they take them : but the young ones of the bird " hole-
Piri," no one sees and no one takes. This fable which I
heard from Omar Pesami, I have now told thee, and it is
finished.
8. Fable of the Rat and the Toad.
The toad said to the rat, "I can do more than thou."
The rat replied to the toad, "Thou dost not know how to
run; having flung thyself any where, thou stoppest there:
this is all thy running; and wilt thou say that thou canst do
more than I?" When the toad had heard the words of the
rat, he said to him, "If (according to thy opinion) I cannot
do more than thou, thou shalt see what I will begin to do
to-morrow; and if thou beginnest and doest the same, with-
*) This figurative expression means : as thou hast delivered the toad , I
also will deliver thee.
175
out any thing happening to thee, thou canst do more than I."
The rat agreed to the toad's proposal, and waited to see
the toad.
The toad prepared himself, and when the sun reached
about the middle between the horizon and the zenith, the
great men felt its heat, and went to sit down in the shade
of a tree. The toad, on seeing this, arose, went to where
the men were sitting, and passed through the midst of them:
when the men observed hirn, they said, "Here comes a toad:
let him pass, and do not touch him; if you touch him, your
hand will become bitter." So no one touched him, and the
toad passed through and went home.
Then the toad said to the rat, "Didst thou see me? -
Now if thou canst do what I do, arise, and begin to do it:
I will see!" The rat, attending to what the toad said, got
ready, and the following morning, when the sun had gained
strength, and the great men had stood up and gone under
the shade of a tree , the rat saw them sitting there , and want-
ed to do what the toad had done; but when he came to where
the men were sitting, and just wanted to pass through the
midst of them, they saw him, and then they all took sticks,
and sought to kill him: one man, intending to kill him with
a stick, struck at him, but did not hit him well, the stick
touching him only a little on the back: so he ran away to
the toad.
On his arrival, the rat said to the toad, "Brother toad,
as thou wentest to where the people were sitting, no one said
a word to thee: thou didst pass through the midst of them,
and earnest home again with a sound skin; but when I went,
and they saw me, just as I wanted to pass through them, they
all took sticks, and sought to kill me; and one man taking
a stick, and striking at me to kill me, our Lord helped me,
that the stick hit me only a little on the back: so I ran away,
and came to thee. I disputed with thee, thinking that I could
do what thou doest : now to-day I have seen (i. e. experienced)
something; to-morrow let us begin again, and when I have
the experience of to-morrow, I shall be able to give thee an
answer." The toad said to the rat, "The things of to-day
are passed: to-morrow, when the great men have gone and
176
sat down under the tree, I will get ready, and when thou
hast seen, that, on observing me coming to them and passing
through the midst of them , they will not say a word to me,
then thou also shalt do what I did." So the rat waited to
see the toad.
As soon as the toad saw the great men sitting under the
tree, he again began, saying to the rat, "Look at me, as I
go to the place where the great men are sitting, with a sound
skin: but if, on my return to thee, thou seest the wale of a
stick on any part of my body, thou hast spoken the truth,
and canst do more than I." The toad got ready, and on com-
ing to where the men were sitting, no one said any thing
to him ; so he passed through the midst of them , and went
again to the rat, saying, "Look at me! Look at my whole
body! Ganst thou see the wale of a stick? If thou seest one,
tell me of it!" When the rat had looked at the toad's whole
body, and not seen any wale of a stick, he said to the toad,
"Brother toad, I have looked at thy whole body, and not
seen any wale of a stick: thou art right." The toad said to
the rat, "As thou disputest with me, and maintainest that
thou canst do what I do, get up again, and go to where
the great men are sitting: and if, on seeing thee, these men
do not say any thing to thee, so that I see thee come back
to me again with a sound skin, then I know that thou canst
do more than I."
The rat, attending to what the toad said, arose, got
himself ready , and , when he saw the great men sit under the
tree, he went towards them; but, on observing him, they
said, "Here comes a rat!" and they every one took a stick,
and pursued him, in order to kill him; so he ran away, and
as he ran, a man with a stick pursued him, saying, "I will
not let this rat escape." The rat ran till his strength failed
him: the man pursued him with his stick, to kill him; and
having come near to him, he took his stick, and struck at
him, with the purpose of killing him; but the stick did not
hit him, and God saved him, his time being not yet over, by
showing him a hole into which he crept. When the man
saw that he was gone into the hole, he went back and re-
turned home. The rat, on seeing that the man had gone home,
came again out of the hole, and went to the toad, saying to
him, "Brother toad, I indeed at first disputed with thee,
saying that I could do more than thou ; but, as for my dis-
puting with thee, thou, in truth, canst do more than I: when
the people saw thee, they did not say a word to thee, but
when they saw me , they wished to kill me ; if our Lord had
not helped me and shown me a hole, they, on seeing me,
would not have left, but killed me: thou surpassest me in
greatness."
At that time the rat entreated our Lord, and he placed
it in a hole, but the toad he placed in the open air. The
rat does not come out by day, before any one: as to the
time when it comes out, it, at night, stretches its head out
of the hole, and when it does not see any body, it comes
out to seek its food. As for the toad, it comes out by day
and by night, at any time, whenever it likes, it comes out
and goes about, not any thing likes (to have, or molest) it:
it is bitter, no one eats it, on account of its bitterness the
toad is left alone; therefore it goes about wherever it likes-
The rat does not come out of its hole and walk about, except
at night. What the toad and the rat did, this I heard and
have told it to thee. This fable of the toad and the rat is
now finished.
9. Fable of the Lion and the Wild Dog.
The lion said to the wild dog that he did not fear any
one in the forest, except these four, viz. tree -leaves, grass,
flies, and earth*). And when the wild dog said, "There is
certainly one stronger than thou," the lion replied to the wild
dog, "I kill the young ones of the elephant, the wild cow,
and the leopard, and bring them to my children to be eaten:
if I give one roar, all the beasts of the forest tremble, every
one of them, on hearing me roar: none is greater than I,
within this forest."
*) i. e. dirt.
178
The wild dog said to the lion , u As thou saycst that thou
t'earest not any one in this forest, come, let us go, and show
me thine house : and I will come and call thee , in order to
show thee a place where a black bird comes to eat, as soon
as I shall see him again." The lion took the wild dog with
him , and showed him his house ; and then the wild dog went
home.
Next day, when a hunter was come to the forest, the
wild dog, on seeing him, went to the lion's house, and said
to the lion , " Brother lion , come , follow me , and I will show
thee something which I have seen." The lion arose and fol-
lowed the wild dog, and when they were come to where the
hunter was, the hunter had prepared himself: he had put on
his forest -garment, had sewn the bill of a long bird to his
cap and put it on his head, and he walked as a bird. The
wild dog, seeing him, said to the lion, "Brother lion, yonder
is that black bird: go and catch him, and when thou hast
caught him, please give me one of his legs, for I want it for
a charm. " The lion attended to what the wild dog said , and
went softly to where the bird ,was ; but the wild dog ran back.
The lion went, thinking, "I will kill the bird," but he
did not know that, on seeing him, the hunter had prepared
himself and taken out his arrow; so as he thought, "I will
go and seize the bird," and was come close to the hunter,
the hunter shot an arrow at the lion , and hit him. Then the
lion fell back , and having got up and fallen down three times,
the arrow took effect ] ) , and he felt giddy. In the same mo-
ment the hunter had disappeared 2 ), so that he saw him no
more. Then the lion recovered his courage, and went very
gently home.
On his arrival at home , the wild dog said to him , " Bro-
ther lion, as thou saidst to me, that thou art not afraid of
any one in the world, except our Lord, tree -leaves, grass,
flies, and dirt: why didst thou not catch that black bird which
*) i. e. its poison took effect; for the arrow was poisoned.
2 ) This refers to the universal belief that hunters are able to render
themselves invisible, in moments of danger, by the operation of charms and
witchcraft.
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I showed thcc, and bring it to thy children?'' The lion re-
plied, "This man's strength is greater than mine." Then the
wild dog said again, "Thou saidst that thou fearest no one,
except grass, flies, earth, and tree -leaves: thou fearest, lest,
when thou enterest the forest, the leaves of trees should touch
thee , or lest grass should touch thy body , or lest flies should
sit on thy skin, thou also fearest to lie upon the (bare) earth,
and thou fearest our Lord who created thee: all these thou
fearest; 'but not any other man I fear, within this forest,'
thou saidst; and yet I showed thee a bird, the which thou
couldst not kill, but thou leftest it, and rannest home: now
tell me, how this bird looks." The lion answered and said
to the wild dog, "Wild dog, what thou saidst is true, and
I believe it: a black man is something to be feared; if we
do not fear a black man, neither shall we fear our Lord who
created us."
Now, all the wild beasts which God has created, hunt for
their food in the forest, and eat it; but as soon as they see one
black man standing, they do not stop and wait, but run away.
Now the following beasts are dangerous in the forest, viz.
the leopard, the lion, the wild cow, the wild dog, and the
hyena: but when they see a black man, they do not stop and
wait. As for the dispute which the lion and the wild dog
had, the wild dog was right, and the lion gave him his right;
then they shook hands again, and each went and remained
in his own home. This fable which I heard respecting the
wild dog and the lion, is now finished.
10. Fable, showing how Sense was distributed.
In the beginning not one of all the beasts of the forest
was endowed with sense: when they saw a hunter come to
them, intending to kill them, they stood and looked at the
hunter, and so the hunter killed them: day after day he killed
them*). Then our Lord sent one who put all the sense into
a bag, tied it, carried it, and put it down under a large tree.
*) Lit. "To -day he killed them and to-morrow he killed them."
180
The weasel saw the man put the bag down, and after-
wards went, called the hare, and said to him, " Brother hare,
I saw a man put something down under a tree, but as I
wanted to take it, I could not: come, let us go, and if thou
wilt take it, I will show it to thee, that thou mayest do so."
When the weasel and the hare had gone together to where
the bag was, the weasel said to the hare, "Behold, here is
the thing which I could not take, and for which I called thee
here." But as the hare went and attempted to take it, he
could not, so he left it and went away.
When he was gone, the weasel went again, took hold
of the bag, but, as he attempted to take it, it was too heavy:
so the weasel did not know what to do. Then came a pigeon,
sat upon a tree , and said something to the weasel : the weasel
heard it say, "lean it over, and take it!" and again, "bend
it, and take it!" As soon as he had heard this, he dragged
the bag along, and thus brought it and leaned it against a
tree, and caused it to stand in an inclined position : then, having
gone to the bottom of it, he bowed down, put his head to the
bag, and , as he drew the bag towards him , it went up on his
head; this being done, he pressed himself upon the ground,
rose up, and stood there. After this he went his way home,
and on putting the bag down upon the ground and untying
it, the weasel saw that there was no other thing in the bag,
but pure sense.
So he went and called the hare again , and when the hare
was come, he said to him, "Brother hare, there was not a
single other thing in that bag, but pure sense: God has loved
us, so that to-day we have obtained sense; but do not tell it
to any body, then I will give thee a little , and what remains
I will hide in my hole , till some one comes and begs of me,
and then I will give him also a little. " So he took one sense
and gave it to the hare, saying, "If thou takest home this
one sense which I give thee , it will preserve thee : when thou
sleepest by day, open thine eyes! then if one comes to thee,
thinking, 'I have got meat, I will take it,' and sees that
thine eyes are open, he will think that thou art not asleep,
will leave thee alone, and go; but when thou goest and liest
down, without sleeping, then shut thine eyes, and if one sees
181
thee, and sees that thine eyes are shut, when he comes close
to thee, saying, 'I have got meat, I will take it,' then
thou wilt see him, rise up, and run away into thy forest:
this one sense will be enough for thee; but what remains I
will keep in mine own house." The hare took his one sense,
and went home.
Now if one sees a hare lying with his eyes open, it
sleeps; but if its eyes are closed, it is awake, and does not
sleep. By this one sense which it has got, the hare is pre-
served.
The weasel took all the sense that was left, and hid it
in its house. The weasel surpasses all the beasts of the field
in sense. When you see the weasel, and say, "There the
king of sense has come out," and drive it before you, say-
ing, "We will catch it," it runs into its hole; and if you
begin to dig up the hole, it comes out behind you, and runs
till you see it no more. This is why, now, if one sees a
weasel, one calls it 'the king of sense.' Amongst all the
beasts of the field he distributed sense only little by little,
and this is what they now have. This word, showing how
sense came abroad in the world, and the meaning of which
I heard, is now finished.
11. Fable, showing what employment our Lord gave to Insects.
All the insects assembled and went to our Lord , to seek
employment. On their arrival , they said to our Lord , " Thou
hast given every one his work: now give us also a work to
do , that we may have something to eat ! " Our Lord attend-
ed to the request of the insects, and said to them, "Who
will give notice that to morrow all the insects are to come ? "
The merchant -insect*) arose, and said to our Lord, "The
cricket can give notice well. " So our Lord called the cricket,
and said to him, when he was come, "Go, and give notice
*) See pdtkenia in the Vocabulary.
182
this evening, when the sun has set, that to-morrow morning
all the insects are to come to me, for I wish to see them."
The cricket, obeying our Lord's command, went back
to his house, waited till evening, till the sun set, and as soon
as he had seen the setting of the sun , he prepared and arose
to give notice. So when the cricket had given notice till
midnight, our Lord sent a man to him, saying, "Go and tell
the cricket, that there has been much notice, and that it is
now enough: else he will have the head-ache." But the cricket
would not hear, he said, "If I am out, they will see me":
so he went into his hole, stretched only his head out, and
began again to give notice. The cricket went on giving no-
tice, till the day dawned; but when it was day, he became
silent, and stopped giving notice. Then all the insects arose
and went to the prayer-place of our Lord, the merchant alone
being left behind. To all the insects who came first, our
Lord gave their employment, which they all took and went
home.
Afterwards also the merchant -insect went to our Lord,
and our Lord said to him, "To all thy people who came
before I have given their work, and they are gone: now what
kept thee back, that thou earnest to me last?" The merchant-
insect replied to our Lord, "My bags are many, and on the
day when I took my bags, and bound them up in my large
travelling sacks to load them upon mine asses, then my people
left me behind, and came to thee first." Our Lord said to
him, "All other employments are assigned: the people who
came first, took them and went away; but stop, I will also
give one to thee: go, and having arrived at the entrance of
the black ants, where are a great many ant-heads, when thou
seest these many heads of the black ants , take them, and fill
thy bags with them; then load thy bags upon thine ass, carry
them to market, spread mats there, and sell them!"
So the merchant -insect obtained his employment, drove
his ass, arose, and went from our Lord, picked up ant-heads
at the entrance of the black ants, loaded his ass, and went
his way to the market. As he went, the ass threw off the
large bag. Then, he alone not being able to lift the bag,
he called people, saying, "Coine, be so good as to help me:
183
let us take the sacks and load mine ass!" But not any of
the people would do so. Then the little red ants *) came after
him; and when they were come to where he was, he said to
them, "Please, come and help me to load mine ass!" The
little red ants said to the merchant-insect, "We will not help
thee for nothing." The merchant-insect said to the little red
ants, "If you will not help me for nothing, then come and
help me, and when I have come back from market, I will
pay you." The little red ants helped him to load his ass,
and the merchant -insect drove his ass to the market, put
down his sacks in the midst of the market-place, prepared
the ground, spread his mat there, and having sold his ant-
heads, he bought his things, and the market-people began to
disperse.
Then the merchant -insect started on his way home, and
as he went, the little red ants saw him, and said to him,
"Father merchant, give us what thou owest us!" The mer-
chant, however, refused them their due, and went on on his
way. Now as he went, he got fever, so that he sat down
under a tree, tied his ass fast, and took off the sacks from
his ass's back. As he sat there, the fever overpowered him,
and he lay down. On seeing him lying, the little red ants
assembled, and came to him. Now the fever was consuming
the man's 2 ) strength, and when the little red ants saw this,
they assembled together, and killed the man.
There was one insect who saw them kill him, and he
ran to our Lord, and said to him, "All the little red ants
assembled together, and killed a man in the midst of the town,
that I saw it." When our Lord heard what the insect said,
he called a man, and sent him, saying, "Go and call the
little red ants which kill people, and bring them to me." The
messenger arose, went, called all the little red ants, and
brought them before our Lord. On seeing the little red ants,
') These are so small as to be scarcely perceptible. They are very
troublesome in Sierra Leone, as, from their minuteness, it is almost im-
possible to shut them out from any place where there is something for them
to eat. I have often seen them march across the water, in order to get
at my sugar-glass, which was standing in a large plate filled with water.
*) i. e. merchant- insect's.
-184
our Lord asked them, "Why did you kill the man?" The
little red ant answered, and said to our Lord, "The reason
why we killed this man is this : when he went to market, and
his ass had thrown off the sacks, those sacks were too heavy
for him to take alone, so he called us, and when we came
to him, he said to us, 'Please help me to take my large bag
and load it upon mine ass, that I may go to market, and
when I have sold my things and come back again, I will pay
you.' Accordingly we helped him to load his ass ; but when he
had gone to market, and sold all his things there, we saw
him on his return home, and went to him, to ask him for
what he owed us; but he refused it, drove his ass, and went
homewards. However, he was only gone a little (while), when
he got fever, sat down under a tree, tied his ass fast, took
off his sacks, and laid them down : and on the same spot where
he sat down, the fever overpowered him, that he lay down.
Then, on seeing him lying, we went, assembled ourselves, and
killed him, because he had refused what he owed us." Our
Lord gave them right.
Our Lord said to the merchant, "Thou goest to 1 ) mar-
ket, till thy life stands still." Our Lord said to the cricket:
"Do thou give notice, whenever it is time! This is thy work."
Our Lord said to the little red ants, "Whenever ye see
any insect unwell and lying down in a place, then go, as-
semble yourselves, and finish 2 ) it."
Now, the cricket begins to give notice, as soon as it is
evening, and does not keep silence in its hole, till the mor-
ning comes: this is its employment. The merchant has no
farm , and does not do any work , but constantly goes to mar-
ket: this is its employment, given to it by our Lord. The
little red ants, wherever they see an insect unwell and lying
down, they go and assemble themselves against that insect,
and, even if that insect has not yet expired, they finish it:
this our Lord gave to the little red ants for their employment.
I have now told thee the fable of the insects which I
have heard of Omar Pesami. This is finished.
') Lit. "thou followest the market.'
) i. e. kill.
185
12. Fable of Serpents.
The mother of the serpents is the alligator: the alligator
was big with eggs, and, having laid them, hatched the Ku-
lutshi- serpent for her child. When the Kulutshi- serpent grew
up and laid eggs, she hatched the Abr- serpent for her child.
The Abr grew up and laid eggs, and when it came to the
hatching, she hatched the Gangu for her child. The Gangu
grew up and laid eggs, and when it came to the hatching,
she hatched the Fushi- serpent for her child. When the Fu-
shi serpent was grown up, she hatched the Rokodimi for her
child. The Rokodimi grew up and laid eggs, and, when
it came to the hatching, she hatched the Tshibato- serpent.
When the Tshibato - serpent was grown up, she laid eggs, and
hatched the black serpent for her child. The blaek serpent
having grown up, she hatched the Komontugu for her chlid.
When the Komontugu was grown up, she hatched the Shergo
for her child, and then, when the Shergo was grown up, no
other serpent was born afterwards. They all made their town
in the same place, and remained there: each hunted his own
game, and ate the food of his own mouth*), and none spoi-
led any thing belonging to the other: they all remained in
their own home.
The Abr -serpent said one day, after night had set in,
"I will go after prey," and then went, and stretched itself
out in a forest, and lay down in the middle of the way. Then
a man arose in his house, and wanted to go to the forest to
seek for food; but as he went along on the way, it was night,
so that he could not see any thing lying in the way; the Abr
which was lying there, saw him; but he did not know that
the Abr was lying there. As he proceeded on the way, he
trod on the tail of the Abr which was lying there. The Abr
being bruised, felt pain, and then turned round and bit the
man with its teeth. Upon this the man cried out aloud, so
that the people of the house heard him, and ran to where he
was. When they came, they saw the man lying, and the
*) i. e. of his own taste, or such as he liked.
Y
186
perspiration running from his whole body. They asked him,
saying, "Man and father, what did happen to thee? thou art
a great man, and yet criest out aloud, and as we came to
thee, on hearing thy screams, thou wast lying here, and thy
whole body wringing with perspiration." He answered and
said to the people of the town, "I was on the way, and went
to seek food for myself, and, as the night was dark, I did
not see the Abr which had come and was lying stretched out
in the middle of the road; but it saw me, and as I went and
trod upon it in the way, it said to me, 'Thou hast trodden
upon my tail,' and bit me with its teeth." His people rose,
went, sought medicine and brought it, and gave it to him;
but when he drank the medicine, it had no effect: the teeth
of the Abr are bad, they killed the man. Then the people
of the town took the man, carried him away, and buried him.
After this the people of the Abr\) went and sat down,
and called the Abr. When the Abr arose and went to them,
they said to the Abr, "Thou Abr hast brought us into dis-
repute 2 ): we thought that all of us whom our mother has
borne, both small and great, should all abide in one place
and support ourselves, and so also we abode, and there was
none who offended 3 ) the other; but thou gottest up, and went-
est at night to lie down in the midst of the road, and when
a man came to seek something to eat, and did not see thee
lying stretched out in the middle of the road, thou saidst,
'he has trodden upon my tail,' and didst bite and kill him;
by thy killing him thou hast brought us all into discredit,
so that we shall be killed wherever they see us: now what
shall we do?" The Abr said to his people, "I will go
and entreat God to hide us all; I have done a wicked thing,
but please to wait for me, while I go to our Lord to entreat
him, and when he has heard my request, I will come again
and tell you." The people attended to what the Abr had
said, and sat down to wait for him.
') The people of the Abr mean his relatives, i. e. the other serpents.
?) Lit. " hast spoiled our name."
3 ) Lit. " spoiled the heart of."
187
The Abr arose, and went alone to our Lord, and said
to him, "I have done an evil thing: thou didst create all the
serpents, and, on creating us, didst not tell us, "Go and do
evil things!' so we all made our town, and abode in one place
where every one went, caught his food and ate it, and none
did any harm to the other, but we were all maintaining our-
selves, till, when I arose at night to go and seek my food,
I stretched myself out, and lay on the road. Now, when a
certain man arose to seek food for himself, and met me lying
on the road, he did not see me, as it was dark, and trod
upon my tail, and as soon as I felt pain, I turned myself
and bit him with my teeth. Upon this he cried for help, and
when the people of the town heard his cry and came run-
ning, my teeth had taken effect 1 ), and he was lying (on the
ground). The people of the town went to seek medicine, but
on bringing it, and giving it him to drink, the medicine had
no effect on my bite 2 ); for my bite is bad, but I did not
know it: if I had known that my teeth, on biting a man,
would kill him, I would not have bitten this man with my
teeth: I have done an evil thing, but please to hide us all,
for if thou wilt not hide us, the people of the world will kill
us, as soon as we are seen by them."
Our Lord heard the Abr's request, and said to him, "I
have heard thy request, but do no more ill in future! what
thou hast done is past, and now I will hide you all: when
the days which I have counted and given to a man 3 ), are
over, I will disclose him from the place where I had hidden
him, and the people, on seeing him, shall kill him; but it is
not the people who will kill him, that do it, but I kill him;
on the day when the time which I have counted and given
him is over, I will expose him, and he shall be killed. To-
day I hide all of you, ye serpents: even if you live in the
same place with a man, he shall not see you; on whatsoever
day any of you is seen, then his time which I have counted
*) Lit. a had caught him."
*) Lit. " my teeth did not hear the medicine. "
3 ) i. e. to a serpent.
188
and given is over; but so long as any one's time is not over,
no man shall see him."
On that day our Lord hid the serpents; and if he had
not hidden them, so that the people of the world could see
them with their eyes, they would already have been all kill-
ed: therefore our Lord hid them. It is said that on the
day a man sees a serpent, its time is over. This account
of serpents, as I have heard it, is now finished.
189
IV.
HISTORICAL FRAGMENTS,
OB,
NARRATIVES, RELATING TO THE NATURAL AND
GENERAL HISTORY OF AFRICA.
1. An Account of Serpents.
In our country there are many serpents: some lie exposed,
some in holes, some on trees, some in houses, some within
lakes, some within wells. They have all a place of their own.
The Kulutshi-serpent is the largest of them, and lives
in the forest. When cattle are carried to the pasture , to where
it is lying, and it sees a cow, it rises, goes, seizes the cow,
winds itself round her, and, stretching itself, breaks all the
bones of the cow; but when it swallows the cow, and the
cow's head is horned, it cannot swallow her beyond the neck,
and then holds the head at its mouth, whilst it is lying in
one place. It never rises from the place where it lies, till
the head is rotted off. It may be that it lies two mouths in
the same place, ere the cow's head is decayed at its mouth;
but it must be fallen off, before it rises and seeks another.
When it seeks food, and a hunter sees it, he goes, sits
down before it, and stretches out his legs towards it. The
serpent, thinking, "I have got food," takes the hunter's legs
and swallows them; but when the hunter sees this, he draws
his knife, sticks it in, and rips the Kulutshi up on one side:
as it swallows the legs , the hunter rips it up , and when he has
cut it open half its length, the hunter takes his legs, runs far
away, and hides himself. When he is hidden, the Kulutshi,
feeling the pain from*) the knife, begins to tight and to struggle
by itself: getting held of a tree, it thinks, "I have got the
*) Lit. "of."
190
man," winds itself round it, and breaks it, till, on seeing
nothing more, and its strength being exhausted, it falls down
and dies. As soon as it has died, the hunter comes back to
it, and perceiving it to be dead, he goes and calls people,
and when they are come and see that the Kulutshi is dead,
they draw their knives, skin it, and carry both its hide and
its flesh home. Then they take the hide to give it to some
great man of the town, and its meat they eat. Its hide is
large, and comes near, in size, to a cow-hide. This is how
they deal with the Kulutshi in Bornu.
The Kulutshi never comes into houses, but lives in the
forest. Its length will reach to about two fathoms, its thick-
ness to that of two men, and its head to the size of a cal-
dron used in cooking. Its skin is speckled, it has no teeth
in its mouth, and its flesh is as white as that of fowls. It
surpasses a swift horse in running: when it pursues a rider
who is galloping with his horse, it flings itself along, so as
to fall down again beyond the horse; then, if the man, on
seeing it, is cowardly, he does not go near it, but if the man 5
on seeing it, is courageous, he comes, pierces it well with a
spear, and then runs, climbs upon a tree, hides himself, and
looks at it. It fights a while, and, not seeing any one, re-
turns , rolls itself up , and lies down in one place. If the spear
did not kill it, it rises again from where it lay, seeks beasts
of the field, and devours them. It never eats a man: if it
kills a man, it leaves him on the spot where it killed him.
Sometimes the Kulutshi goes and climbs upon a tree in
the forest, and lies there; at other times it tears up grass on
the ground, spreads it, and, rolling itself up, lies upon the
grass. If it has not swallowed a cow, it does not remain long
in one and the same place: only when it has got and swallo-
wed a large animal, it remains long in the same place. If it
has not swallowed a large animal, it never remains a month
in one place, so that when thou hast seen it to-day, and goest
back to the same place to-morrow, thou canst not see it again.
- This is the way of the Kulutshi, as I know it.
The Abr-serpent has a spotted skin, is a fathom and
a half long, and of the thickness of a thigh, it has a head
191
like a fist, and a short tail. When it lies down any where,
it rolls itself up; sometimes it does not rise from the same
spot for three months. It does not easily bite 1 ): if one does
not see it in walking, and treads or stands upon its head, it
does not mind it 2 ); but if, in walking, you tread upon its tail,
it bites and kills you: it does not like to have its tail trodden
upon.
It never has young ones twice : when it is big with young
and is far advanced 3 ), it stretches itself and lies down its
whole length, upon which the young ones inside of it bore
through every part of its body 4 ), and come out from within
their mother; and when this is done, their mother rises no
more from that place, but dies. The great men say, that the
Abr never at any time brings forth twice.
When it enters a house where there are people, and they
see it, they call a very old woman who has lived well in
holiness: and when she comes, and entreats the Abr, it arises,
comes out of the house , goes its way, and lies down in the
forest rolled up. If you see it lying, and are not afraid, you
may take earth from underneath it with your hand, without
its troubling you. If you take this earth, and bring it to the
people who understand it, they use it for making a charm
against serpents.
How many years the Abr-serpent lives, before it dies, I
do not know. The old people say that, when it is grown
up, it never gives birth twice, but that all is over with it
on the spot where it gives birth for the first time. They also
say, that the young ones of the Abr are so many, that if our
Lord would not let them die, so that they were all to grow up,
*) Lit. "its mouth is heavy."
2 ) Lit. "it does not speak to thee, or does not rebuke thee."
3 ) AH Eisami is well aware that the other serpents lay eggs, instead
of bearing young ones; but he expressly asserts that the Abr makes an ex-
ception to the general rule of procreation amongst the serpents, by bringing
young ones into the world. - Without at all wishing to account for, or to
vouch for the accuracy of, his statements, it seems to me that his descrip-
tion of the strange accouchment of the Abr only denotes an internal hatching
which synchronizes with the moment of laying.
*) That the ngaso of the text must be thus rendered, I know from a
special explanation by Ali Eisami.
192
no one could put his foot upon the ground: none can count
their number, except our Lord. This is what I have heard
regarding the Abr- serpent.
The Gangu-serpent is not quite a fathom long, in
thickness it is almost, and in colour quite like the Abr. When
it rises and comes to a house where people live, it rolls itself
up, and lies under the bed, without the master of the house
knowing it. At night, when the woman has made the bed
and lain down with her husband, the Gangu-serpent arises,
gets upon the bed, rolls itself up, and lies right between the
woman and her husband, whilst they are ignorant of the ser-
pent lying between them. In the morning, when they get
up, the serpent has rolled itself up in the clothes. The woman,
desiring to go out, will take her clothes a ) and dress herself,
bnt on drawing on the clothes, she sees the serpent in them.
As soon as she sees it, she cries out aloud, so that her hus-
band who was still asleep, hears her, and when he rises up,
there is the serpent rolled up upon the bed. If the man who
sees it is cowardly, he runs away, but if his heart is firm,
he does not run. Every one knows the Gangu to be harm-
less. When it sees a hen on her eggs, it goes, takes the
hen upon its head, digs up the ground under the eggs, and
lies there, rolled up, so that the hen, on brooding again on
her eggs, does not know that there is a serpent underneath.
Neither does the owner of the fowl see and know that there
is a serpent underneath, till the time comes for the hen to
hatch, when, after she has hatched and taken away her chickens,
the owner of the hen arises , takes his broom , comes to where
the hen was, and sweeps away the egg-shells, and then sees
the serpent lying underneath. If the man has a firm heart,
he is not frightened , but if a cowardly man sees it , he takes
a stick, and wants to kill it; but if another man sees him^
he prevents his doing so: the Gangu serpent, on being seen,
is never killed. It never lives by itself, but always where
there are men. It does not frighten men: it is said that the
*) The apparel of woman not being sewn up into garments, but loosely
slung around the body , is also used as a covering at night.
193
day on which you see it, is most lucky. The front of the
Gangu serpent is quite white 1 ). This account of it is finished.
The Komontugu-serpent is harmless. When thou seest
it come to thine house, it is not for nothing: it came because
it saw something. If the Komontugu is seen entering a house
where there is a woman , that woman is not empty : the women
having become with child , that is why it comes to her house.
When old people see this, they know it.
In the dry season it lives in towns. Its length is about
one fathom, its thickness is like a wrist, and its colour yellow.
When the sun shines upon it in the dry season, and it
sees any one walk on the way, it winds itself round his legs;
even if it sees a little child walk, it winds itself round it.
Then, when the child screams, and the people who hear it
run to where the child is, and see the serpent wound round
its body, any courageous man takes the child and carries
it to a cool place, when, on putting it down, the serpent
unwinds itself from the child, and leaves it, on having got to
a shady place: it never bites a man.
We know the Komontugu serpent: in Bornu I heard the
old people say, that when the Komontugu serpent has become
big, it turns into a Tshibato. This is what I know of the
Komontugu serpent.
The Tshibato-serpent is a felon. They say in Bornu,
that it is not good , but that it is an evil omen 2 ). If one is
going to a neighbouring town, and sees it on the way, one
does not go on that occasion , but returns home : one does not
like to see it, an account of its evilness. Its length is about
a fathom and a half, its thickness like the calves of the legs,
its head like a little calabash: it is very black, but its neck
and its eyes are red like fire, or like blood.
If it sees any one, it spits spittle into his eyes, and if
it touches the eye, it makes it blind. If it sees a man and
*) This may also mean that to see a Gangu serpent is a most fortunate
circumstance.
2 ) Lit. "that is has a black front."
z
194
bites him, and they give that man medicine to drink, he
does not vomit: it kills him.
If, in a house, it sees a hen on eggs, it comes, takes
and swallows all these eggs, and afterwarc^ bites the hen
with its teeth and kills her. If, on seeing it, people come
with sticks to kill it, it stands up for a fight, and then one
cannot kill it, except a man stand up firm; for it rises, fastens
its tail in the ground, and stands up like a man. After this,
it distends its head 1 ), and if you are no man, but are afraid
of it and run away , it will never leave you : if you run away,
it will fling itself and fall down before you, and if, on seeing
it fall down before you, you turn to another side, it also will
turn to the same side to which you turn: if you do not stand
up, it will bite and kill you. On seeing it, people watch it,
and, when they knock its head with a stick, they kill it.
When they have killed it , they cut off its head , and when
the people who poison 2 ) arrows see it, they take it from you,
and mix this with their poisonous plants; then, when they have
cooked it, every one who has arrows goes to them with his
arrows, to have them besmeared. On their giving your arrows
back to you, you take them home, turn them out of the quiver,
and carry them to dry them in the sun ; and in the afternoon,
when they are dry, you go, take them, put them back in the
quiver, cover them, and hang them up by the fire. Then,
as soon as you see that war is begun , you take your arrows,
go to war, and whatever you shoot in battle with those arrows,
will no more take and move its foot from that place , but will
die there. This is why they say, that what comes after the
Tshibato serpent 3 ) is black.
If, on going any where, you see the Tshibato in the road,
and you will not turn back , but proceed to where you wanted
to go, you will not have any luck there: thus they say, as
I also have experienced. One day the son of a Prince called
my father, to come to his town, and to pray to God for him.
') In this attitude its head is said to become more than twice its usual
breadth.
) Lit. "cook."
s ) Lit. "the Tshibato - serpent's front," i. e. what takes place in front of,
or after seeing it.
195
My father arose and called me early in the morning, and I
called a youth who was my friend, and so, as we three were
going to the nobleman's town, and saw a Tshibato in the road,
my father said, "Let us go back! our going of to-day will
not be successful, as we have seen this villainous serpent: let
us go back, I shall not go to the nobleman till to-morrow."
So we turned back, and on coming home, he called me and
said to me, "Whenever thou goest any where, and seest this
villainous serpent, do not go on: it is villainous, and an evil
omen. Thou art a young boy, and I tell it to thee: if thou
dost not attend to what I say, thou wilt see it on growing up."
Once I took a sickle, and went to cut reed -grass, and
as I cut it, I heard something cry: I arose, and as I stood,
something cried like a goat, which I had no sooner seen,
than I began to run away; but as I ran, it pursued me, till
we were come together to where I saw a Pulo tending his
cows, when Iran right amongst the cows: as I passed on, the
villainous fellow *) at my back left me , when it saw the cows,
dispersed all the cows of the Pulo , and bit and killed one of
them. When 1 came home, I was taken ill, and very nearly
died 2 ). I was lying three months , and my mother and hers
did not expect me to recover. This is what I experienced
that the Tshibato serpent did.
A little boy having once gone for wood, a Tshibato saw
him on the way; then the boy ran, whilst the other boys
saw him, without, however, seeing, that he was pursued by
something. It ran till it overtook the boy, and then bit him,
so that he fell down. When he had fallen down, he cried
for help, but on the other boys corning to him, his strength
had failed him. One of the boys ran to our house, and told
it to us: but when we came to where the boy was, he was
lying there, unable to get up. We took the boy and brought
him home, and then a man who knew about medicines brought
his medicine, and gave it to the boy, but when the boy had
drunk it, he could not vomit: it killed the boy in that place,
and we took and buried him. This is something which I
witnessed that the Tshibato serpent did.
4 ) i. e. serpent.
2 ) Lit. "and little was left to death, er& I recovered."
196
Therefore the great people say that it is a felon: when
it has bitten any one, the bite never yields to*) medicine;
although all the doctors should come, they do not know a
medicine for it: not any one knows a medicine for it. All
are afraid of it. The great men have changed its name : they
never call it Tshibato- serpent, but only " the villainous felon,"
on account of its evilness. Thus much as I know of the
Tshibato is now finished.
The Rokodimi-serpent is lizard-like, and goes into
holes which it digs. If it wants to do mischief, it goes and
lies on the road by night, and when it sees any one walk on
the road, it lies upon its back, in front of the man, in order
to bite him with its teeth. When it has bitten one, it leaves
him there, and goes into its hole, and there it says, "Did
I not get and bite the man, as I do not hear any screaming
till now?" The fact is, that if it bites one, no medicine can
help: it takes away a man's life instantaneously.
The Rokodimi- serpent does not come out of its hole du-
ring the rainy season; but when the rainy season is passed
and the dry season has set in, then it comes out. Every one
who goes out by night, rubs his feet with onions: when it
smells the onions, it does not come to one, for it does not
like the smell of onions. Therefore, when you go any where
in Bornu, by night, you first take onions, chew them, and
rub them over your feet on account of the Rokodimi; for
you cannot see it by night, as it is so small. When, on see-
ing you, it awaits you, lying upon its back, and you come
to where it is, it smells the onions, gets up, and runs away.
As soon as you see it run, yon take a stick, and kill it; but
if, in doing so, you do not cover your mouth and your nos-
trils, its smell, which is very disagreeable, will enter in your
nostrils and give you an illness. When you have killed it,
you take it and bring it to a hunter , and he gives you much
copper- money for it. He takes it to the forest, and boils it
with the proper plants, to make his arrow -poison. Having
made it, he takes his arrows, and whatever beasts of the
*) Lit. "never hears."
197
forest he sees and shoots with them, they never run far, but
fall on the spot.
This Rokodimi -serpent is little, and yet is more hurtful
than those great ones. It is disagreeable. Its length does
not exceed one span and the two joints of the middle finger;
its thickness does not exceed that of the wrist, and its head
is not larger than that of the Gabrga*)- lizard. Its tail does
not exceed a span, it has four legs, and its skin is marked
with square red spots. This much as I know that the Ro-
kodimi-serpent does, is now finished.
The Shargo-serpent is a domestic serpent, and does
not live in the forest. Its skin is striped black and white: it
is beautiful, and if you see it and it sees you, it does not
run away. When it is caught, and you bring it to great
people, they give you an upper garment for it. They take
a cord and tie it round its waist, to look upon it on account
of its beauty. Afterwards they loose the cord, and, on being
let loose , it goes about there , gets upon fences , and lies there.
In lying, it does not roll itself up, but lies down its whole
length. It never bites any one, though it is in the town:
therefore they let it live , because of its beauty.
It attains the length of half a fathom and the thickness
of a thumb. This is a description of the Shargo: I have seen
it, it never does harm. They call it Priest -serpent, on ac-
count of its harmlessness.
The green serpent lives in the forest. If thou goest
to the forest to cut wood, it lies on the wood; but, on look-
ing upon it, thou dost not perceive it, because its skin is
similar to the leaves of trees, till, on mistaking it for wood,
thou takest it with thine hand, whereupon it moves, which
when thou seest, thou art frightened and lettest it go, after
which it runs away.
It does not easily bite: if it bites any one, he must have
done something bad; if a man who does not do evil seizes it,
*) This is a large kind of lizard with a red head which it moves up
and down in a peculiar manner, when standing still.
198
it does not bite him. But whenever it bites a man, say the
great people, there is no medicine for it: it surely kills that
man. The green serpent is in thickness, in length, in its tail,
in its head and in every thing like the Shargo, except that
its skin is different from that of the Shargo: the Shargo has
a striped skin, and this has a green skin. Therefore they
call it "the green serpent" in Bornu, and every one under-
stands it, when it is called thus.
The black serpent is a felon: it is small, but its name
is great. It goes into deep wells; but if any one goes in to
clean the well, its eye does not see him within the well, so
that the man, on seeing it, may take courage, stand up, seize
it, and cast it into the bucket, to have it killed without 1 ); for
in Bornu one does not kill it within the well. This black
serpent is small , but the reason why the great men say, that,
although it is small, it yet has a great name, is this, that its
mouth is indeed heavy, and it does not soon bite a person,
but if one's days are full and it bites one, it yields to no
medicine. Its skin is beautiful to look upon: as black as
your ink. This black serpent which I have seen, does not
often frighten people: it may be that you will not hear its
name for three years connected with mischief 2 ) ; but if it wants
to do mischief, and one treads upon it, without seeing it, it
will bite that man, and not leave him alive, say the old people.
No one knows a medicine against the teeth of this black
serpent, except God. This account of the black serpent,
as I know it, is now finished.
2. An Account of the Locusts.
There are many (kinds of) locusts in our country, each
of which have peculiarities of their own: therefore listen, as
I give an account of them separately.
*) Lit. "that they may take it out and kill it."
*) Lit. "its name as one of evil."
199
Let us begin with an account of the Kaman-locusts.
They never come in the dry season, but when the rainy sea-
son has set in, and when the millet is being weeded which,
after having been planted, has come out and grown a little;
and, when they come, they rise in the West, and go towards
the East. On the day when they rise , they have the appear-
ance as if a thunderstorm of God*) were rising, and as soon
as they are seen, every one prepares himself to go to his
farm. When they come, they darken the whole sky, that it
becomes as night, and the whole world is pitch-dark. Every
one is on his farm, and breaks off branches from the trees
to drive them away. If you do not drive them away, and
there is millet where they settle down, they will not leave a.
single stalk: therefore every one is on his farm, to drive them
away. Even if you drive them, they do not (often) mind it;
there may be too many of them to be driven away. When
the sun sets, then they settle down: by night they do not
march. When you have seen them settle down, you sleep,
and then, as soon as the cock crows, every one gets up to
prepare himself for the place where they have settled down:
all go, both the woman and the children, and every great man,
to gather them, for by night they cannot see. You collect
them till day dawns, for when the sun rises, they get up:
where they have spent the night once, they never spend it a
second time, but march on farther. No one knows the place
where they are going in the East.
At the time when they are come , every one gathers them
in large quantities. When we have gathered them and brought
them home, we take a large pot, and put it upon the fire,
and then put them into the pot, and blow the fire underneath
it. As soon as they feel the fire, their life goes out, upon
which we take the pot from on the fire, and put it down upon
the ground. Then we take mats, empty them upon the mats,
and dry them in the sun. When they are dried, we pluck
their wings and throw them away, and then we gather them
*) A storm of God means a very great and terrible storm, in which
God manifests his power more than usually. In the same manner the Hebrew
language calls great oaks, or mountains, oaks or mountains of God.
200
together, carry them, and heap them up in one place within
the house. At any time we may like to chew them, we take
a few together, put them into a pot, and fry them in salted
water, and when we have fried them, this is what we eat 1 ).
They do not always come to Bornu: when they have come
one year, it may be ten years ere they come again. In the
year they come, there also comes a famine: when a famine
comes, it is because, when they come, they neither leave
guinea- corn, nor kuskus, nor beans. Therefore in the year
when they come , a famine also happens , say the great people.
As they get up in the West and march toward the East, they
never spend two nights in any town they may reach , but only
one , and then they march on : such is their march. We have
never heard of the place where the Kaman-locusts are said to
go and remain in the East. This is a description of the Ka-
man-locusts which mine own eyes have seen in Bornu: when
I saw them, I already had my senses, but I never saw them
any more, till I was lost from Bornu.
The Difu -locusts never come to Bornu till the cold
season. On the day when they came, and we , the school-boys,
were all sitting and reading by a fire which we had lighted
in the school, the Difu -locusts, on seeing the fire, came and
fell down before it. When we, the school- boys, saw them,
we took them , and threw them in the fire , to roast and chew
them. On the day when the Difu -locusts come, the people
all know it : when the people hear one after another fall against
the fence 2 ), every one knows that on that day 3 ) the Difu-
locusts come and settle down. Then all the people prepare
to go to bed, and early in the morning, when the cock crows,
every one gets up, and he who has a basket, takes his basket,
he who has a bag, takes his bag, and he who has a sack,
takes his sack, and they all go to the forest. The Difu -lo-
custs are all up upon the trees , so when you go , you climb
upon the trees, and gather them. When they come in the
1 ) viz. principally, or as our staple article of food.
2 ) To every native house a fenced-in yard is attached.
*) Lit. "to-day."
201
cold season, they have no strength at night, for the cold of
Bornu is severe 1 ). They fear the cold, so that, when they
settle upon the trees , and it gets cold for them 2 ) , we may
gather them, and they have no strength to get up, for the
cold kills them. Then it is that we gather them: the owner
of a bag fills his bag, the owner of a sack, his sack, and the
owner of a basket, his basket. Having taken them all and
gone home, you take a large caldron, if many went from your
house, place it upon the hearth -stones, and bring fire and
light it underneath; then you till the caldron with the Difu-
locusts which you brought, take a cover to cover the caldron,
blow the fire underneath, and then, on feeling the fire, all die.
When they have died, we take the caldron and put it upon
the ground, fetch a mat, and turn and spread them upon the
mat; and when they are dried in the sun, we pluck out their
wings, and fry and eat them.
When they have been in a town one day, they never
remain a second day there, but go on farther. When the
Difu- locusts come to Bornu, they do not spoil any thing that
is cultivated, except the cotton-plant. On seeing the cotton-
plant, they like to eat it; therefore, having once entered a cot-
ton-plantation, they never leave it. But, with the exception
of the cotton-plant, they do not spoil any thing that is cul-
tivated. Therefore is the year in which the Difu-locusts come,
a prosperous one. The Difu-locousts are town -locusts 3 ). We
never hear the great people speak of any mischief of theirs.
They never come in the rainy season : the time when they
come is the cold season, when all the plants of the field are
standing. Every one is glad when they come, and people
say of them, " Children's meat is come." But when the Difu-
locusts have come one year, they do not come again for three
years: such is the case as to their coming They are larger
and sweeter than the Kaman- locusts; even great men like to
eat them , when they are fried. The day on which they come
*) Lit. "hot," i. e. sharp, keen.
2 ) Lit. "and cold catches them."
*) i. e. they are harmless.
AA
202
is a lucky one; they are fore-runners*) of good: the great
men say , that there will be no famine , no grievous epidemic,
and no war; therefore they like the year in which the Difu-
locusts come. This is what we do in Bornu with the Difu-
locusts, as I have seen. This is finished.
An account of the Sugundo-locusts is what I know
well: in the rainy season they hatch their eggs; when people
weed, in the weeding -season, their young ones are very small;
but when people weed the second time, their young ones are
grown. After the second weeding, when the guinea -corn is
ripe and dry, so that they cut it and lay it on the ground,
the Sugundo-locusts are fully grown: they are the harvest-
locusts. When children go to the farms in the harvest -sea-
son, they catch them, and, after bringing them home, they
roast and eat them; this they do during the harvest- season,
till the guinea -corn is all cut, the beans are all ripe, dry, and
gathered, all the kuskus is ripe and cut, and all the plants
of the farm are taken: then the harvest is over. The harvest
being over, the males and females of the Sugundo-locusts
couple, and when the female has conceived eggs, it digs a
hole, puts its tail in, and having laid its eggs into that hole,
it dies on the spot. When it is dead, and the dry and the
hot season are over, and the farms are prepared, and the
guinea -corn is planted, and the rainy season set in, then the
eggs of the Sugundo-locusts, on feeling the ground watery
in the hole, become hatched. When people stoop to weed,
they see that the young ones are hatched. On that day every
one knows that one year is passed.
This is the life of the Sugundo-locusts in Bornu, as we
saw it. They are town -locusts: when they are hatched and
grown up, they never spoil any plants in the farms. When
they have come one year and died, then the next year their
eggs come which they had laid: thus matters stand year after
year in Bornu. This is an account of the Sugundo or town-
locusts, and it is now finished.
*) Lit. "their front is good," i. e. what comes after them is good, or
they are a token of good to come.
203
I am also acquainted with the Lagara-locusts: of them
we see here and there one in the harvest -season, but when
the harvest is over, and the cold season is come, then they
lie in the grass. When it is the cold season , and we wish
to catch them, we rise up early, and go to a place where
there is much grass, and then, by making way in the grass,
we catch them: they do not like the cold, when it is too
cold for them they have no strength. The Lagara-locusts
are more beautiful than any other locusts: their skin is like
a red -spotted guinea-fowl, and their horns 1 ) are like a silk-
thread in thickness. If you go to catch them, after the sun
is risen, so that they no longer feel cold, and they fly up on
seeing you. one who does not know them will think that a
bird flew up: for the Lagara-locusts are nearly as large as
a bird. One does not see them in the dry season, nor in the
hot season, nor in the rainy season, and only here and there
one during harvest, but in the cold season one sees them in
abundance. Therefore, in Bornu, Lagara-locusts are also cal-
led "cold season -locusts". If you go and catch them, and,
on bringing them home , you fry them , they will be fat ; they
are better 2 ) than all the other locusts, therefore we like to
eat them. This I have told thee as an account of the La-
gara-locusts, as I know them, and this is now finisched.
The green cotton-locusts are not numerous, but there
is only one here and there. In the rainy season we plant the
cotton, and after it is sprung up, we weed it, and when the
weeding and the rains are over, then it grows high: it does
not grow high in the rainy season itself, but when the ground
has become dry, then it begins to grow, and in the cold sea-
son it finishes growing. When the cotton-plant is fully grown,
and the cotton plantation is dense, then the green cotton -lo-
custs are amidst the cotton-plants. If you go to the cotton,
and walk amidst the cotton-plants, you see the green cot-
ton-locusts sitting upon the cotton-plants; and when you see
*) or feelers.
*) Lit. "sweeter". The Bornuese call sweet whatever suits their palate:
"good beef" they would call "sweet beef".
204
them, you may catch them, carry them home, and roast and
eat them. Their skin is striped and beautiful, they are lar-
ger in size than the Lagara- locusts, but they are not numer-
ous, there is one only here and there. They do not stay in
any other place, except amidst the cotton-plants: they do not
eat any other shrub, except the cotton - shrub ; this is why
they do not stay any where, except where there is cotton.
The cotton-plant is their food, and therefore we call them
by the name of " green cotton-locusts ". Such are the green
cotton -locusts, as I know them, and this is now finished.
The Kasashi-locusts do not live in towns, but in the
forest. Their skin is white, in size they are like the Sugundo-
locusts; you never see them in the rainy season, or in the
cold season, but if you go to the forest in the dry season,
you see them eat the Kasashi-tree in the forest, for they do
not eat any other tree. This is why they are called by the
name of Kasashi-locusts. When they come, they come in
great numbers; but they do not come every year. They do
not spoil any thing that is planted in the farm, and they are
never named on account of mischief. There is one kind of
guinea -corn which we call by the name of "Matia", and in
the year when the Kasashi-locusts come, and they come in
great number, this Matia- corn bears plentifully. Therefore
they are liked. The great people say that the day on which
they come is a harbinger of good*). This is what I know to
tell concerning the Kasashi-locusts, and this is now finished.
3. An Account of the Eagle-King.
In Bornu the eagles are said to have a king: on any day
when a man loses a horse of his, and he calls people to drag
the horse behind the town, and to throw it somewhere far
from the town, this eagle -king sees the carcass of the horse
from on high, and then calls all his soldiers together. These,
*) Lit. "its front is white", i. e. what follows it is pleasant.
205
on being assembled, wait for him on the spot where the
horse's carcass is; and when he comes at last, all the soldiers
rise, and go back to make room for him, that he may come
and stand by the horse's carcass. Then he vomits his stone 1 ),
lays it upon the ground, and having whetted his mouth, he
seizes the horse with his mouth, drags it along, and having
brought it forward, he first picks out both the eyes, and hav-
ing swallowed them, he also picks out and swallows the
tongue; next he tears open the horse's chest, picks out and
swallows the heart; and then he also picks out and swallows
the liver and both the kidneys, and during this time all his
soldiers wait for him. When he has taken and swallowed
his stone again, left the meat, flown away, and sat down
upon a tree, then will all his soldiers come and begin to eat
the meat. Whilst they eat, their king sees them, sitting upon
the tree, as all the soldiers tear off the meat. When they
have torn off and eaten all their meat to the very bones,
they all leave the bones, go, and stand up in one place. Then
the king of the eagles alights from the top of the tree, and
comes to inspect the bones, to know whether his soldiers
have thoroughly eaten up the meat. On his rising again and
flying away , all rise and fly after him to their town , say the
great people. Every one sees them when they go up, but
no one knows the place where they stay, say the great people.
Our great men give this account of the eagle -king: whether
it be true, or whether it be false the great men told it.
As for the great men in Bornu, they 2 ) do not tell lies; when
the great men have not heard the foundation of a narrative,
they do not narrate it. Therefore, when we hear the great
men narrate any thing, we believe it: "one who will not be-
lieve what the great men say, does not believe the sayings
of the book; and one who will not believe the sayings of the
book, does not believe what our Lord says," say the great
people. -- The account of the eagle -king, as I have heard it,
is now finished.
J ) The eagle -king is supposed always to carry a peculiar stone in its
stomach, which it vomits before eating and swallows again afterwards.
2 ) Lit. "we".
206
4. An Account of How Long one may stay in the World.
The woman who had borne rny grandmother was a hun-
dred and twenty years old, when she died: I have seen her
when I was six years of age. The place where she lived
was a three hours' walk*) from the place where we lived:
she still arose in her town , and came to our town, a distance
of three hours; and when she came, all we little boys went
to where she stayed, to see her. When we came, she did
not know us, but our grandmother, her daughter, she knew,
and she also knew our fathers and our mothers, when they
went to her. When she was saluted, she returned the salu-
tation. She became a child, and spoke the words of a child;
but when she spoke, we did not understand what she said;
our great people, however, understood it. There were not
any teeth in her mouth, on her head there was no black hair,
but all white; she did not rise and stand up erect, but was
bowed down; neither could she walk, except with a stick in
her hand ; yet her eyes were bright, her body was never dirty,
and her skin was beautiful like a mirror. When she came to
our town, every one wished to see her, and went to where
she stayed. When they brought good food, supposing that
she would eat it, she never ate it; so they prepared her a
little gruel with milk, but when they gave it her, she took
a little ladle -calabash, and took out some gruel; however,
when she had drunk a little, she had enough, and left it. -
She knew when the hours for prayer came, and asked for
water, saying, "Bring me water, that I may wash myself
and pray;" on having water brought to her, she washed her-
self, but prayed sitting: this my great -grandmother never rose
up, or stood to her prayer.
A daughter of my aunt whose name was Patselam, was
married, and had a male child born in her house which had
been weaned for two months, when the news came, in the
cold season, on the first day of the week, that our great-
grandmother had died. On hearing this, my grandmother
*) Lit. "a walk of nine o'clock", i. e. a walk occupying the time from
six to nine o'clock a. m.
207
Kodo arose, called all her children, and went before them,
to bury her mother. This being over, I saw her, when she
came back to our town with her children. The death of our
grandmother herself I did not witness, she being still alive
when I left: I do not know what happened afterwards.
5. An Account of an Eclipse of the Sun 1 ).
As to the time of the eclipse of the sun, I was eleven 2 )
years of age when it took place. When I arose at home, at noon,
on a Saturday 3 ), in the cold season, wishing to go and see my
mother and her people who were beating guinea -corn by the
heap, and had come near to them on my way, day became
night. Then I was afraid, and ran, and on coming fo my
mother's, my mother and all arose, and we took our things
and went home. On coming home, all the great people of
the town, and all the priests, took books and went to the
place for prayer, where also all the old women went. They
sat down in the place for prayer, the priests opened the
books, and prayed to our Lord, till the moon left the sun,
about four o'clock. Then all was clear again, and the great
people thanked our Lord, returned, and sat down in their
houses, where they all said, "At noon we have seen the moon
catch the sun: will this thing be a token for good?"
Two years after the eclipse of the sun the Kaman- lo-
custs came. The time when they came was the weeding time
in the rainy season: the people were weeding on the farms,
when, about two o'clock in the afternoon, they saw the Ka-
man-locusts arise in the West and come towards the East,
as if a thunder-storm comes from the East. On seeing this,
every one looked at them as they came: when they passed
from West to East, all was dark, as if it were night. The
guinea -corn of the farms was weeded and as high as a fowl,
*) Lit. " an account of the moon catching the sun."
2 ) On another occasion he said that he was then thirteen years old.
3 ) Lit. "on a seventh day."
208
and the locusts ate it all. When the locusts had eaten up
the guinea -corn, and it became night, the locusts went to
lie down. Then, at midnight, every one took his bag, and
we went to gather the locusts. Having gathered them, we
brought them home , lighted a fire , set a caldron upon the fire,
poured the locusts into the caldron , added a little water , cov-
ered the caldron, put more fire under it, and as soon as the
locusts felt the fire, they all died. When they had died, we
put the caldron upon the ground, brought a mat, unfolded
it, poured the locusts upon the mat, and spread them; when
they \vere dried, and we had plucked off their wings, we
put them into pots , and took them little by little to fry them,
and then we ate them with salted water: when they are fried,
they are good to eat, and every one likes them. When they
come, we catch them in great numbers : in one year they come
three times, and after having come the third time, you see
them no more.
When their time was passed, the famine called "Ngese-
neske" 1 ) came. When this had come, there was nothing to
eat, any where: so you went to seek tree -leaves in the fo-
rest, and, on bringing them, the mother of your children
cooked them for your children to eat; the next morning you
arose again and went to the forest, to seek tree -fruits, and,
coming back, the mother of your children took them from
you, and cooked them for your children, that they might
eat them. Bornu is pleasant for the poor: when there is a
famine, it never kills many people: there are many fruit-
trees and many eatable herbs 2 ); therefore a famine never kills
many people.
J ) This means, "I have forgotten," viz. to preserve provisions from the
preceding time of plenty. Famines recurring very often in those parts,
the natives give each a separate name, and then generally determine the
time by them , saying that an event happened so many years before or after
such and such a famine.
*) kdtsim properly means "grass", but it evidently also has this wider
signification of "plants, herbs.'' - In other Negro - languages , also, there
seems to be only one word for grass and herb. Once, e. g., a Negro who
spoke English was invited by a Missionary to join him at a dish of salad,
but he excused himself, and said that he had not learnt to eat "grass" in
his country.
209
When the season of the Kaman - locusts was passed, there
came a disease which is not at all good, and which put an
end to the great people of the land. When it had come into
a town , and attacked and killed one person , and they had ta-
ken and buried that person, it gradually killed all the people
of that town, one after another: if it came into a town, and
there were even a thousand people, it would not leave any;
if it enters a house, and should there even be twenty persons
in that house, it will not leave one of them all: all the towns
began to be broken up. If it attacked one whom our Lord
loved, and whose days were not yet over, he bled from the
nose, and then it left him on the third day: it did not kill
any one who bled from the nostrils, but left him. If it at-
tacked one, in order to kill him, and it attacked him in the
morning, it killed him in the evening. It put an end to all
the great men in Bornu, the priests and the soldiers, the old
men and old women, the strong men, both small and great:
this disease is not good. God delivered us; for I have seen
that, when it came into a country, that country was lost.
When the time of the Kaman -locusts had passed, it came.
The name of this disease is called "Bamba" 1 ), as I know.
When the time of the pestilence had passed, that of the
Phula came. When the Phula came, my father said to me,
on account of their coming, "Behold, this year thou.art nine-
teen years of age, and though I said that, next year, I will
let thee marry, yet know we now beforehand, that times are
unsettled and difficult for you: we know that the moon's sei-
zure of the sun 2 ) was not a token for good. When the moon's
time had passed, the Karnan-locusts came, and when the time
of the Kaman -locusts had passed, the famine "Ngeseneske"
set in ; and when the time of the Ngeseneske had passed, the
pestilence happened. When the pestilence came and had kil-
led all those great men of the land, and its time was over,
behold , now the Phula are come. My son , as for us , we are
grown old, and our Lord will hide us on our own soil, and
in our own towns, but you, little children, will have woful
') We generally render this word by "pestilence".
*) i. e. the eclipse of the sun.
BB
210
times; as for us, our time is passed.'' At that time we were
weeding our farm, close by our house, in the evening about
four o'clock, and on looking to the South, the people of the
town of Deia were coming to our town , because the Phula
had driven them away. When they were come, we remained
in our town till the rainy season was passed, and then both
we and they w r ere lost, and I cajue to this place.
This is an account of the eclipse of the sun which I saw
with mine own eyes: what you have seen you may tell, what
you have not seen you do not tell: lies are not good, say the
great men; I heard them say, that, in the next world, the
liars shall be whipped with whips of fire, therefore I only
tell thee what I have seen. This account of the eclipse of
the sun which mine own eyes saw, is now finisched.
6. An Account of the Bodes.
The Bodes are like the Bornus ] ). One who does not
know them will say, on seeing them, that they are nothing
else but Bornus. Their manners, however, are the same as
the heathen's: they eat dogs and hogs, and this renders them
heathen,- say the great men. They even surpass their other
fellow -heathen. It is they towards whom the Bornu King,
on being installed 2 ), first shoots the arrows 3 ). This is their
custom. The Bodes cultivate farms like the Bornus, and also
weed them, they have guinea -corn, beans, kuskus, cattle,
goats which -are larger than those of Bornu , many sheep , and
') We generally use the words " Bornus", "Beninese", "people of
Bornu", &c. exactly as they are used in the Original.
2 ) Lit. "after sitting down upon the shield." This ceremony, used at
the inauguration of a Sovereign , answers to our coronation.
3 ) On being inaugurated, the new King shoots arrows in every direction
where the enemies of the country live, in order thus symbolically to indi-
cate his determination of waging war against every one who should dare
to disturb the place of the land. When, in All's time, the King shot
the first arrows against the Bodes, he thereby characterised them as his
greatest enemies, against whom he intended to make the most energetic
exertions.
211
many horses. Their country is in the midst of water: to the
North they have a river, to the South they have a river, to
the East they have a river, and to the West they have a riv-
er; they live in the midst of water. They also have many
fish, the name of some fish is said to be "Guard-thy-mouth!"
They go and catch these fish in great numbers in the rivers,
and having brought them, they press them into pots over
night; in the morning they take and pound them, then they
bring large pots, gather them, and press them into the pots,
and after three days they take them out, and form them into
balls, and dry them in the sun. When they are dry, they
take them, dig holes, and put them into the holes; these
holes they cover up, and then they take one small quantity
of the fish after another, to carry it to market, and any one
who seeks something for sauce*), goes to them and buys.
The name of these fish is also called "Tuguno"; they are
fat, and, when cooked with vegetables, the vegetables are
palatable. Not every one, however, likes vegetables with Tu-
guno. This is one thing of the Bodes.
Again, when their men go to war, they have many hor-
ses, but all are without saddle or harness. They, like the
Margis, wear loin-cloths and wide upper garments. They are
more passionate than the Margis. I have witnessed their wars:
we and they went together, and in one place we stormed
many towns; there we saw their passion. When they and
you go to war, and you approach a town, every one pre-
pares himself. Now, when they prepare themselves, they dis-
mount from their horses, take a razor from their bosom, open
the razor, slash their horses back, on the spot where they sit
down, with the razor, and when the blood flows, they mount
and sit down upon the blood. This is their mode of pre-
paration. When you storm a town, and you and they have
entered the town together, they do not catch slaves, or cows,
or goats: at first they do not want any goods, but they search
for dogs, and on seeing any, they chase them on horseback)
and only when they have got and caught all the dogs of the
*) Lit. "something of loaves," i. e. something to mix with the ve-
getables.
212
town, then they turn themselves towards other goods I my-
self have seen this very thing.
They give their horses charm -water. When they go any
where, and some one sees them, and hides himself, their horses,
on seeing that spot, stand still, and if their masters spur them,
they do not go on; so the master knows that his horse sees
something: the horse sees the spot where some one has hid
himself, but the horse's master does not see it. Then the
owner of the horse calls into the open air *), "Thou man who
hast hid thyself here, arise and come forth! if thou do not
come forth, I will kill thee." The man who has hid himself,
on hearing death threatened, comes forth and says, "Father
Bode, do not kill me!" Then the Bode seizes and ties him,
and puts him in front, and all the Bodes start again. Their
horses show them the place where a man has hid himself; I
have seen it: no one has told it me, but I myself have wit-
nessed it. We and they were together, at the time I was
amongst the Shoas. The King said to the Shoas, "You follow
the Phula," and pursued them: so they went and settled in
a Gezere-town; and also Bodes, and Ngutsums, and Kareika-
reis, and every one who did not follow the King, of every
town they came, and crowded to that place where they had
settled. There it was that I saw the manners of the Bodes.
This is again finished.
7. An Account of Bornu Kings.
a. An Account of King Arnade.
King Amade one year summoned King Lafia of Deia 2 ).
But he did not want to come to the King. The King sent
again to him, but he did not want to come. Although the
King sent three times, yet did he not want to come. So the
King was vexed, called the Commander in Chief, and said
*) Lit. "the empty field."
*) The Kings of Deia were vassals of the King of Bornu.
213
to him in the court, "Go back, and call the soldiers to me!"
The Commander went back , called all his soldiers, and brought
them before the King, saying, "Behold, I have called all the
soldiers of the Capital , and they are come to thee. " The King
asked the Commander, "Dost thou know a King Lafia of
Deia?" The Commander said, "I do." The King said to
the Commander, "Go and get ready, and let all the soldiers
get ready, catch King Lafia of Deia', and bring him before
me, for I wish to see him."
The Commander attended to the King's word, arose, went
to his house, called all the twelve Regiments, and said to
them, "The King has said, 'Go, catch King Lafia of Deia,
and bring him before me, for I want mine eyes to see him.'"
All the twelve Regiments listened to what the Commander
said, and returned home to prepare themselves: one who had
a camel loaded his provisions upon the camel, one who had
an ass loaded his provisions upon his ass, one who had an ox
of burden loaded his provisions upon his ox, one who had a
mule loaded his provisions upon his mule: all of them took
their things, got ready, and went to the Commander. The
Commander also arose, got ready, went to the front, and
then they went to the King's house. There the Commander
dismounted from his horse, went before the King, and said
to him , " Behold , I set out for the place to which thou send-
est me." The King replied to the Commander, "Go, and
may God prosper thee!" The Commander arose before the
King, went, took hold of his horse, mounted it, sat down,
went to the front, all the twelve Regiments following him,
and thus they started to war with the Deia King.
From the time they arose in the Capital, they marched
a fortnight to the dwelling place of the Deia King. He, on
seeing them, got ready, and all his soldiers got ready, so they
came out of the Capital, stood up behind it, and waited for
the Commander, till he came and met them; but when the
battle was commenced, the Deia -King put the Commander
to flight , and drove him back. The Deia King killed all tho
greatest of the Commander's men , some he caught and carried
them alive, and nailed them to the city -wall, and completely
killed all the soldiers who had been engaged in the war. The
214
Commander retreated with a few of his soldiers, pursued by
the Deia King.
When the Commander came back to the Capital, and the
King heard tidings of him , to the efiect that he had been
chased, and all his soldiers killed, then the King would not
come out to the Commander, when he came before him: so
the Commander was standing there, but the King did not
come out to him. The King sent some messengers to him,
saying, "Go and tell him that, when I sent him, and all the
twelve Regiments followed him to the place of the Deia King,
he was afraid, and ran as soon as he saw the Deia King, so
that all the greatest soldiers were killed, and he came back
to me: I will not have him, he has become a woman; let
him go and sit down in his house, let him put off and lay
down my sword, tie up my horse, and go out of my house,
for I will not have the sight of his eye." The Commander
was ashamed, unbuckled the sword and laid it down, tied up
the horse, and went out of the King's house. Then the King
said to the soldiers who were all standing in one place,
"When I said to you, 'Go, catch the Deia King, and bring
him to me ! ' and ye went to him and saw him , ye were afraid,
so that he killed all the men, and ye came running to me.''
All the soldiers, on hearing the King's words, were ashamed,
and the King saw that there was none who could open his
mouth. Then the King said , " Go , and come again to me
to-morrow, and I will give you another Commander, that ye
may return, and catch him, and bring him to me."
The next morning, after the soldiers had gone back to
their homes, the King called a standard-bearer, gave him the
Commandership , hung a sword round him, and gave him a
war-steed. The new Commander got ready, took all his sol-
diers , and started for the place of the Deia King. Now there
was a great forest separating us and Deia: through this forest
the Commander passed, and on approaching Deia, the Deia
King's elder and younger brothers and all the greatest men
of the town arose, took a great many goods, by night, brought
and gave them to the Commander. All the great old men
of Deia arose, went to the Commander, and said to him,
"Please to remain in this same place, and we will go back,
215
catch the Deia King, tie him, and give him up to thee, that
thou mayest return home." The Commander listened to the
word of the old men, accepted the goods which they brought
to him, and remained in the same place.
The old men went, sat down at home, called the Deia
King's younger and elder brothers, and said to them, "Behold,
your brother wants to break up the town." The Deia King's
younger brothers arose, called their elder brother, and said
to him, "Come, let us go to our brother, and play him a
trick! If we do not catch him and give him up to the Com-
mander, the Commander will break up the whole Deia, and
kill all the people: it would not be proper, if only for the
sake of our elder brother all the people of the town should
be lost." The elder brother listened to what his younger
brothers said; he called all his people to the court, and when
they were come, he said to them, "Let not any other person
come to our court to-day ! " All his people listened to his pro-
posal, and remained in the same place. The King had not
heard of it, to him they now sent a messenger to call him;
he arose, and, on coming to them, there was not any body
else in the court, except his younger and his elder brothers,
with their people. On asking his younger brothers, "Why
did ye call me?" they said to him in the court, "Come, and
let us consult together! We have heard it rumoured that the
Commander in Chief is coming: what shall we do? When the
Commander in Chief came to us before, we chased him, kill-
ed all his soldiers, and took all his horses and all his goods;
but as we hear them say that he has again come back to us,
therefore we called thee, to let thee know it." He replied
to his younger brothers, "That is why you called me? if you
fear the war, run away, and leave the town to me, I shall
not go any where: not only if a Commander comes, even if
the King were to come. I would never flee on account of
war." He did not know that all his younger brothers had
plotted together, and were watching to seize him. As he
arose, and was just about to go to his house, all his younger
brothers agreed, seized and bound him, and opened the gate
to call all the old men and all the great men of the town,
and when it became night, they put him before them, carried
216
him to the Commander, and gave him up to him , and then
they returned home, took all his goods, and also all the great
people took of their own goods, and brought them to the
Commander, who accepted their goods and also the Deia
King at their hands; then they returned home. When they
were gone, the Commander sent a messenger to the old men
of Deia , saying , " Man and father , go , there is nothing the
matter with the old men of the Capital of Deia, they may
remain in their houses and do their work; they have done a
good thing by secretly catching the Deia King and giving
him up to me: when I am gone to the Capital, I will tell
the King of it, and he will send them a good King." So all
the old men remained quietly in their homes.
The Commander arose, prepared himself, took all the
goods given him, lay hold of the Deia King, set him on a
pony, put him in front, and thus they started for the Capital.
This was in the cold season, and when they passed with him
through our town, all the great people arose, and went to
speak to him: but the soldiers had put him in front, as they
brought him, and when the people came to see him, the sol-
diers drove them away. Now, when the King saw this, he
said to the soldiers, "Let them alone, every one may see me
to-day: -- day has overtaken the hyena on the way 1 ), -
let every one see me!" This is the saying which he spoke
with his own mouth, when the Commander was taking him
before the King.
When the King saw him, he asked him, "Art thou he
whom they call the Deia King Lafia?" He replied to the
King , " I am King Elephant - bag 2 ). " The King said to him,
" Thou hast killed a thousand of my soldiers , and though thou
saidst, '1 will not come,' yet behold, to-day men who are
thine own relatives bring thee before me." He rejoined to
the King, "Wherever thou wilt put me, behold, here I am;
to-day I have come into thy hands: do with me what thou
likest!" - It must be remarked that, when a sub -king be-
comes refractory, and he is taken, the King of Bornu does
') see I. 41, on p. 4.
2 ) see I. 42, on p. 4.
217
not kill him , but there is a town of the name of Katsega,
and to this town he sends them , for the Capital of Bornu
may not see the blood of one who quarrelled with the King.
The great people say of the Deia King Lafia that he was
born from his mother's womb with thirty teeth in his mouth.
He never obeyed any word from his childhood till he was
grown up. But when he was grown up , the great men loved
him passionately; therefore he obtained the kingdom. After-
wards, however, when he had taken his own, he did not give
any thing to others, except to the priests of the Phula; he
did not like the priests of Bornu , but the priests of the Phula
always asked God for him. The Phula are not good, they
and the King of Bornu never agree: this is why they held
the head*) of the Bag -King; but when he arose and began
to fight with the King , he was caught and taken to the twn
of Katsega.
Now he had a younger brother whose name was Sal-
gami. Him the King called, and gave him the kingdom of
Deia, so that Salgami was King in Deia. Then the Bag-
King's mother began to cry, saying , u The King and Salgami
have plotted together, and sent my son to Katsega: my hap-
piness is now gone." When she thus cried, Salgami arose,
called the great men of the Deia Capital, and said to them,
"Please, go and entreat my mother! What my elder brother,
the Bag-King, began to do in the Deia Capital, was not good;
for when our father had the government , he did not fight the
King of Bornu. If we had left him alone, when he arose
and fought the King of Bornu, he would have destroyed all
the towns. Therefore we, his younger brothers, joined to-
gether, seized him, and gave him up to the King: would we
have meddled with him , if he had remained quiet and follow-
ed after the King of Bornu? Pray, ask my mother, ye great
men, whether what my brother began to do is good in her
eyes?" The great men of the Capital listened to the words
of Salgami, arose, went to his mother, and said to her, "If,
when thy son arose and made a rebellion which neither his
father, nor his father's father had made, his younger brothers
*) i. e. why they took his part.
CC
218
had not played him a trick, seized him, and given him up
to the King, the King would have been wroth, and, on com-
ing to Deia, the warriors of the Bornu King for thou
knowest the ladies , and we know the men - - would have
made slaves of the women and children, and would have
destroyed all of us, the men, both great and small, together
with the hoary men and hoary women: this is what thy son,
the Bag -King, would have liked, and yet thou now criest,
saying, 'my son is lost.' Thou criest, 'my son is lost,' as
if it were good that he alone should now survive; moreover
the Bornu King did not kill thy son , if thou wouldst go at
this moment, thou wouldst find him alive 1 ) at Katsega: so do
not make thyself sad and cry! It may satisfy thee that our
Lord has placed Salgami on the throne before thee ; what else
dost thou want? dost thou want food? or dost thou want
drink? what dost thou want?" The woman listened to the
words of the great men , she called her son , and said to him,
"Salgami, come and sit down. I have listened to what all
the great men told me that thy elder brother had undertaken ;
thine appetite is now satisfied, as thou hast got the kingdom;
but mind thyself, for if thou shouldst undertake \vhat thine
elder brother undertook, they would seize thee also, and give
thee up to the King, to destroy thee."
When Salgami had reigned five years 5 the Phula com-
menced a war. Then it was said, "Let all the people of the
towns kill the Phula of the towns, whenever they see one!"
Now when the Phula heard this, first all the Phula of Deia
went and settled in a town of the name of Gutshiba; and they
were no sooner settled there, than they began war, and at-
tacked Deia. When Salgami went to war against them, they
chased him, killed the men, and gradually the Phula took
the whole country of Deia. The reason why the Phula first
commenced war in Deia, is because of King Tshiga 2 ). King
Tshiga had done them good: so when they saw that he had
been removed, that is why the Phula began a war in Deia,
and completely took it by storm. Ere this, there was a large
*) Lit. " lie would be alive. "
2 ) i. e. "Bag."
219
forest which separated Deia and Bornu; but now the Phula
began to pass beyond the forest. There was a town at the
entrance of the forest , the name of which was Kalalawa. Now
the Phula arose, passed through the forest, came and stormed
this town, and on that day they killed a great many men,
neither sparing the women , nor the men , in the town of Ka-
lalawa, but killing all they saw, both great and small; and,
after having done with killing, they set fire to the town, which
consumed the whole town, and then they went back.
When the Bornu King heard this , he sent a Commander,
saying, "Go to the town of Gutshiba, and do not catch, but
kill all the Phula thou seest!" So the Commander took an
army, and, on going to Gutshiba, the Phula all saw him,
arose, encountered him on the way, and then began the battle.
The Commander, afraid of the Phula, retreated, whereupon
the Phula pursued him and killed a great many men. Then
he set out for the Capital, and on his arrival the King said
to him, "Commander Made, I sent thee, saying, 'Go, and
put to flight all the Phula in Gutshiba!' But as thou went-
est , and sawest the Phula , thou didst not like to make war,
but fledst, throwing away all the soldiers to be killed, and
earnest back to me: now I will not kill thee, but I will take
thy sword, and give it to a man, thy fellow." So Commander
Made, the moment he heard the King's word, took off his
sword, laid it down before the King, went away, and sat
down quietly.
Then the King called a man of the name of Ali Maremi,
and said to him, "Father Ali Maremi, to-day thou art my
Commander in Chief. " He took a sword and hung it on the
Commander Ali Maremi, and on that day the man Ali Ma-
remi was called "Commander Ali Maremi." When the Phula
at Gutshiba heard that the King had appointed a new Com-
mander, they all arose, went, and settled in a town of the
name of Damaturu. When it was said that the Phula had
settled at Damaturu, and the King heard it, he said, "What
do the Phula want of me? When they were at Gutshiba, I
sent a Commander against them whom they chased home,
killing all my men: and now again they have risen in Gut-
shiba, and settled at Damaturu!"
220
The King called the Commander Ali Maremi, and said
to him, "Commander, my Phula are refractory again: go,
and stir them up in the town of Damaturu, so that I may
not any more hear tidings of them." The Commander arose,
prepared himself, called all the soldiers, and set out for the
war: so they marched against Damaturu, the Commander in
front, and all the soldiers following him. All the Phula were
prepared, and awaited the Commander, beginning a battle as
soon as he had arrived. The Phula put Commander Ali Ma-
remi to flight, and killed all his men. On the Commander's
return to the Capital, the King was wroth, drove him away,
and took the sword from him.
Again the King appointed another soldier to be Com-
mander, hanging the sword about him, and his name was
"Commander Dunoma." He arose, collected his soldiers, and
likewise went against the Phula. Now there is a town of
the name of Tsagalari, and there the Commander went and re-
mained. The Phula, on hearing news concerning him , waited
for him: but the Commander did not want to march against
the Phula. Even after the Phula had waited a whole month
for him , he did not want to get up there, and to march against
the Phula. The King had information concerning him in the
Capital, and sent messengers to him, saying, "Tell him that
I sent him to war against the Phula, but now it is more than
a month that he has remained at Tsagalari, and fears to go
to them: if he is afraid, let him return home and come to
me!" But the Commander remained on the same spot in the
town of Tsagalari, being afraid either to return to the King,
or to go to the Phula.
The Phula were looking out for him, but could not see
him: two months he remained in the same place, afraid to
go to the Phula. So the Phula arose, prepared themselves,
and came all to the Commander to Tsagalari, between sun-
rise and noon. The Commander arose, began to flee, and
the Phula pursued him , and took all the most beautiful horses
in the town of Tsagalari: the Commander went his way, and
returned to the Capital. When he came, the King was vexed,
and prepared himself to go to the Phula; but the great men
prevented him. Although he had sent three Commanders , they
221
had run back to him, the Phula having been too strong for
them: why should he remain at home, whilst the Phula sur-
passed them in strength?
As the King was sitting at home and preparing for war,
the Phula arose and came against the King; and, on ap-
proaching the Capital, they sent a letter to the King. They said
to the King, as he saw on reading the letter, "If thou wilt
follow us, use a head -tie 1 ), and there shall be no quarrel
between us and thee." The King sent a letter in reply, in
which he said, "The wretched Phula sent me a letter that I
should follow them: but I shall never follow them; though
all Bornu should be ruined, I will never follow the cursed
Phula. " On seeing this letter the Phula prepared themselves,
came to war against the King, and stood all up in one place
before the Capital. When the Commander saw them, and
came out to them to battle, they at once attacked him, and
they and the Commander continued the battle. Although the
battle had commenced at noon, yet the Phula did not want
to flee, even at four o'clock. So the Commander sent a
messenger to the King, saying, "Go and tell the King that
the Phula are too strong for me : let the King go out through
the East- gate 2 )!" The man went, and said to the King,
"Arise, get ready, the Commander sends me to thee, to come
and tell thee that the Phula are too strong for him : get ready,
put thy mother in front, and leave through the East -gate!"
The King attended to the Commander's word, prepared him-
self, prepared his mother, set her upon a camel, put her in
front, and left by the East -gate. When the Commander heard
that the King had left, he turned his back to the Phula, and
followed after the King, proceeding to the East. As soon
as the Phula saw that the King had left the Capital, they
all came and entered the same: all the people having like-
wise left it and followed the King. So the King went and
remained at Kurnawa, and the Phula remained in the Capital.
*) This is a white cloth, tied round the head in a peculiar manner,
like a turban, and seems to be the shibboleth of a religious faction amongst
the Muhammadans.
2 ) He said the East -gate, because he was detaining the Phula to the
West of the town.
222
Then the King, being an old man, aud loving one of
his sons (particularly), he gave the government sword*) to
this son. But having done so, all the great men arose, went
to a judge, and said to him, "Pray, open the book of God,
and see, whether what King Amade did be good. When a
King has reigned and is dead, then another is inaugurated:
but now look whether it also be good that King Amade gave
the government to his son in his life -time; if the book says
that it is good, we will listen to it." The judge, after having
opened the book and looked, said to the great men, "Listen,
and I will tell you what is in the book : as to what the book
says, I did not see in the book that a King is to appoint
another in his life -time." The great men arose, went, and
said to the King, "What thou didst is not good; it is not
contained in the book that, whilst the King is still alive,
another may become King;" but when the old men had said
so to him, he did not heed it. Whilst the Phula remained
in the Capital, he remained at Kurnawa with his sons. The
name of the one son was Dunoma, and of the other Ibram:
now of both his sons he loved Dunoma best; therefore he
gave the kingdom to this his son, thinking that, after his
death, they would not give it to him. The great men did
not consent that his father should give the kingdom to a young
man who knew nothing; their heart did not like, it: but the
King was too powerful for them, so they did not know what
to say, but sat down and looked at him, till he became wroth
and commenced a war against the Phula.
Then the King heard it mentioned that there was an
(eminent) priest in the Kanum country. On hearing this, the
King called a man, gave him a horse, and sent him to the
Kanum priest, saying, "Go, and may the Kanum priest in
the Kanum country, concerning whom I had information, be
good enough to use this horse for his legs, and come to me,
for I wish to see him." The soldier arose, led the horse to
the town of the Kanum priest, and said to him, "Father priest,
the King has sent me to thee, saying that he would like to
see thee , and that thou shouldst be good enough to take this
*) i. e. a particular sword, belonging to the royal insignia.
223
horse here instead of thy legs , and come to him. " The Kanu
priest attended to the King's request, prepared himself, took
his book, mounted the horse sent him by the King, passed
before the soldier, and went to the King, the soldier follow-
ing behind him, and said to the King, "Behold, thou saidst
that thou wouldst like to see me, and hast sent a soldier to
me with a horse. I have heard thy message, and this is why
I am come to thee: may it be well with thee!" The King
replied to the Kanum priest, "Father priest, I was born
and have grown up in the Capital: but the rumours of the
Pulo war came and chased me away, so that I came and am
now adrift where the storms blow over me; therefore I called
thee: entreat God that I may go and turn the Phula out of
the Capital ! " The Kanum priest listened to the King's word,
and said to him, "Sit down, I will entreat God for thee, so
that in a week thou mayest take thine army and go to the
Capital , and as soon as the Phula see thee , they shall not stay."
The King sat down and waited for the Kanum priest.
The Kanum priest commenced his work, and when it was
completed, after a week, he said to the King, "Raise thine
army, and I and thou will go to war against the Phula: to-
day thou shalt see, whether the Phula be men." The Kanum
priest, King Amade, and his son King Dunoma, arose and
prepared themselves , and the twelve Regiments prepared them-
selves, and set out for the Capital, to war against it. But
on coming near to the Capital , King Amade dived x ).
b. An Account of King Dunoma.
When King Amade was no more, his son, King Duuoma,
buried him. This being over, he and the Kanum priest went
to the Capital against the Phula; and when they saw the top 2 )
of the Capital , all the Phula arose and met them on the way
for an attack. The Kanum priest, on seeing them, said to
J ) i. e. " died. " They almost always speak metaphorically of the death
of a King, scarcely ever using this word.
2 ) The country being entirely level, it seems that, at a great distance,
the upper parts of remote objects are seen first, just as at sea.
224
the King, "Do not go beyond any thing that I tell thee!"
So they met with the Phula, the priest being in front, and
the King behind him. Then the priest made a charm -water,
put it into a little calabash , and having flung it at the Phula,
the Phula did not stop, but began to flee. On seeing that
the Phula began to flee, the priest said to the King, "Follow
after them , and kill them all : they will not stand still at all."
When the King saw that the Phula were running, all the
soldiers pursued them on horseback, and killed them, and,
after having pursued them to the distance of one day's walk,
they returned to the Capital, and, on entering it, there were
so many corpses of the Phula, that there was no room for
the King to sit down: a whole week they were burying the
corpses of the Phula, and, when they had done with this,
they swept the Capital, and the King entered, and sat down
in the bouse of his father. All the twelve Regiments sat down
in their houses, and to the Kanum priest the King gave goods,
and he went to his country Kanum. When the King had
settled in the Capital, all the Bornu people, of every town,
who were in the forests, returned, and settled in their towns.
We never now heard tidings of the Phula, and Bornu became
again pleasant. King Dunoma made war, and stormed every
place where he heard that there were Phula: all the Phula
feared him.
But there was one Pulo in the West whose name was
Priest Tsagi of Katagum; he arose, prepared himself,
called all the Phula of the West, and went to war against
the King. Then he and the King were at war, and he drove
the King out of the Capital. Then the King was only a little
youth: but there was a great Prince, an uncle of the King,
and the name of this Prince was "Ngaleiruma, whose
mother was Gamse, the daughter of the man Amina
Talba. " He came, took the government from King Dunoma,
and drove him to Wudi.
c. Reign of Prince Ngaleiruma.
After this Prince Ngaleiruma raised an army, and went
against the Capital, and said to the Pulo, "If thou art a
225
priest, I am a greater priest; if not, thou shalt sec me to-
day as King Ngaleirmna. " The Pnlo priest Tsagi thought
that himself was a great priest, and waited for the King. The
King prepared himself, and went to him , and then also priest
Tsagi arose, and prepared himself in the Capital, and called
all the Phula to prepare themselves, and so they came out
of the Capital, and met the King on the way. When the
King had encountered them, and they had commenced close
battle, the King proved stronger than they: their ranks were
broken, and they turned their back upon the King, and be-
gan to flee. When the King saw that the Phula were run-
ning, he said to his soldiers, "Soldiers, the Pulo thought
that he was a man, and came and drove the son of my
younger brother out of the Capital, and went in himself, and
settled in it; when he saw me come to him, he met me in
the way, thinking that he was a man, but when they had
seen me yonder, they were afraid to stay and began to flee:
now let each hold his horse well with his thighs, and fix his
spear well with his hand, and let him hold his sword or his
hand -bill well; for to-day we shall know who is a man."
All the soldiers on horseback pursued, and overtook, and kill-
ed the Phula: the Phula were running before, and the sol-
diers followed them behind. Although they had begun after
sunrise, they did not leave off killing them till the sun set.
But when the sun had set, the King left them, went back,
and alighted in the Capital.
Then he called Prince Ibram, the younger brother of
King Duuoma, and the great men, and said to them, "I
indeed drove Dunoma to Wudi, and took the kingdom from
him; but behold, here is his younger brother, Prince Ibram:
one father has begotten both me and them, and I will never
take the kingdom from them by force ; if I should do so, God
would not like it. But as to me, a prince and a priest, our
Lord has instructed me in the Koran, so that I know it, and
our Lord has also instructed me in (other) books, so that I
know them; and if I look in books, I see that they say, 'No
man must ever obtain a kingdom by force.' The reason why
I came and took the government from my nephew, is, be-
cause the miserable Pulo came, fought with Bornu, went into
DD
226
the Capital, and was sitting in my father's house: this is why
I did what my heart did not like." King Ngaleiruma further
said to the great men of the Capital, "May it please you
that I give the sword to Prince Ibram , for I will never go
beyond what the book says, or what you say: the kingdom
is theirs, and not mine." Then the great men of the Capital
called Prince Ibram to the court, and said to him, "Your
uncle will not take the sword of your father from you by
force, but he gives the sword to thee, thou art now King."
d. Reign of King Ibram.
King Ibram entered into his father's house, and abode
there. But this was not in my time, I was then lost 1 ). I do
not know what King Ibram did after me: I became a slave,
and they carried me to the West, and sold me: but I have
witnessed the times of the Dei King, of King Amade, and
King Dunoma his son, of Prince Ngaleiruma his brother, of
Prince Ibram, and also of his brother Salgami, the Deia King.
What I have seen I tell thee; what I have not seen I
shall never tell thee. I knew ere I was lost from our coun-
try that it is not good, if you tell what you have neither
seen nor heard. What I tell thee, all this I know, and have
seen and heard: there were not many things in Gazir which
I did not know. If what thou writest upon paper thou read-
est to any Gazir persons, they will tell thee, "The man who
told thee these things was born m Gazir." To tell a thing
which has no foundation, is aram 2 ): of what you know the
foundation, that you tell. If I should now be no more, and
thou wert to narrate these things in another place, so that
another man should hear it, would not he say to thee, if my
words were not true, "Father priest, the things which the
man of Gazir told thee are his own lies, and he did not tell
thee the truth ;" and couldst thou then look at me with a good
eye? In our own country I sat before very great priests,
and heard one and another of what they said ; therefore listen,
*) i. e. enslaved.
2 ) i. e an unclean , forbidden thing.
227
as I tell thee what I know! If thou narratest my words in
the Capital of Bornu, and they hear them, they will give
me right, and will say, "This man was a native of Gazir."
This one is now finished.
8. An account of Priest Laminu, who is called Sheik*),
a. Priest Laminu prays for the King.
When I was living in Bornu, and my years were nine-
teen, the Phula arose in Bornu , and dispersed the whole Bornu-
country by war, so that only the Capital of Bornu remained;
and then all the Phula gathered together, prepared themsel-
ves , and came to the Bornu Capital. On their approach to
the Capital , the Phula were seen by all the soldiers of the
Capital who, on seeing them, went to the King, and said to
him, "Behold, the Phula are come to thee for a fight." The
King replied to them, "Go and speak to the Commander in
Chief, that he may rise and go out to meet them, and to
drive them away." The soldiers of the Capital, in obedience
to the King's word, went to the Commander in Chief, and
said to him, "Father Commander, the King asked us to come
and tell thee, 'Get ready, mount thy horse, and go out to
meet the Phula who are coming to him for war, and to drive
them back!'" The Commander in Chief attended to the King's
request, got ready, and called the twelve Regiments to come
to him; and as soon as they were come, he rose, mounted
his horse, and went before, all the twelve Regiments follow-
ing him out of the West -gate, to meet the Phula, and to
begin the battle. Then the Cammander made war, killing
the Phula, and having soldiers killed by the Phula; soon a
great many soldiers were killed, and the Phula proved strong-
er than the Commander in Chief. When this was proved,
the Commander sent some one to the King, saying, "Go and
*) It may be worth stating that the narrative contained in No. 7 was
dictated to me by AH Eisami in July 1850, and this account in March 1852.
228
tell the King that the Phula are too strong for me, and let
the King get ready and go out through the East- gate!" So
the man went, and told the King the Commander's message,
upon which the King got ready, took his mother, and set
her on the back of a camel, and he mounted his horse, the
soldiers about him likewise preparing and mounting; then he
let his mother go first, he following her, and all the soldiers
following after him. When the Commander in Chief had
heard the intelligence that the King had passed through the
East-gate, he turned his back to the Phula, and followed
the King: so they started, with their faces Eastward. The
Phula, on seeing that the King had left the Capital through
the East-gate, and had turned his face Eastward, knew that
he was fleeing. As soon as they knew this, all the Phula
came, entered the Capital, and took possession of it; but the
King fled and remained in the town of Kurnawa : so the King
was at Kurnawa, and the Phula in the Capital.
After three months the King had information respecting
priest Laminu: so the King called some one, gave him a
horse, and sent him, saying, "Take it to priest Larninu, and
may he please to come on this horse*), for I wish to see
him." The man arose, led the horse to priest Laminu's place,
and said to him, "Father and priest Laminu, the King sent
me to thee: please to accept this horse for thy use, and to
come, that we may go to him; for he said that he wishes
to see thee." Priest Laminu, on hearing the man's word,
arose, went to his house, got ready, took his book, return-
ed to the man, received the horse at his hand, mounted it,
and then he and the man came to the King's place. On their
arrival, the man went and said to the King, "My Lord King,
I went to the place to which thou sentest me, and am come
back again: behold, I called the man, and he is come, re-
specting whom thou saidst, 'Go and call him', and whom
thou wantedst to come to thee, so as to see him."
When the King saw priest Laminu, he called him to
coine to him , and then said to priest Laminu : " Father priest,
*) Lit "to take this horse for bis legs," i. e. to make use of the horse,
instead of his legs.
229
when I had heard tidings respecting thce, I sent some one
to thce, and gave him a horse to take it to thec, saying,
'Come to me on this horse, for I wish to see thee': there-
fore listen, and I will now tell thee the reason why I called
thee." Priest Laminu said to the King, "What does thy
soul wish, that thou didst call me?" The King replied to
priest Laminu , " The reason why I called thee , is this : the
Phula have completely scattered my whole land, and killed
all the people, and, as I remained in the Capital, all the
Phula assembled in one place, arose, prepared themselves,
came to me , and drove me out of my house , so that I left
the Capital to them, and came to sit down in the sun *): Now,
please, for thou art a priest indeed, and I have heard
thy fame long ago, please to pray to God for me, that
he may assist me and thee, so that I may go and drive these
Phula out of my Capital; and when they are gone, so that I
am again in possession of iny place, I will give thee what
thy soul may desire." Priest Laminu listened to the King's
word, and said to him, "Go and sit down! God knows what
he will do, but no man: I will pray to God for thee, and
as soon as I know that God has accepted my prayer, I will
tell thee to get ready."
The King regarded the priest's word, and sat down at
home, looking to the priest. Priest Laminu prayed to God
by night and by day for seven days; then he arose, and went
to the King, saying to him, "Get ready, for my prayer to
God has prevailed against the Phula: prepare thyself, and
to-morrow, when I and thou go together, and the Phula see
thee with their eyes, they will not stay and await thee for
the battle. " The King attended to the priest's word, and call-
ed all his soldiers, his Commander in Chief, and all his twelve
Regiments, who prepared themselves and arose. Priest La-
ininu went on before, with the King following behind him;
and as they started, all the soldiers followed after them: they
were three days on their way, and on the fourth they reach-
ed 2 ) the Capital.
') To sit "in the sun" means to sit exposed and without any shelter.
2 ) i. e. they came within sight of it, which, in those level countries, is
a great way off. That this is meant we see from the circumstance that
230
Then all the soldiers dismounted from their horses, and
prepared themselves , and when priest Lamina had asked God
on their behalf, the Phula, within the Capital, saw the King,
and, on seeing him, they also prepared themselves, and came
out behind the Capital. When priest Laminu saw that the
Phula were prepared, that they came out and drew themsel-
ves up in straight lines behind the Capital, he said to the
King, "Do not speak to them 1 ), till I tell thee to do so;
look at me, and do not lay 2 ) hands on them." The King
attended to priest Laminu' s words, and looked at him. Priest
Laminu who had some small calabash with charm-water about
him, in his bosom -pocket, called a soldier who had a swift
horse, took his calabash with the charm -water from his bo-
som, and gave it to the soldier with the swift horse, saying
to him, "When we all arise, and go to where the Phula are,
and the Phula also arise to meet us, so that we and they
approach each other, then hold this calabash in thy hand,
and gallop thy horse, and as soon as thou comest to the
Phula, throw this calabash at them, and come back to us,
and when we advance towards the Phula, they shall not stay
and wait for us."
The King waited for priest Laminu. They all arose:
Priest Laminu went before, the King followed after, so that
he and the King went in front, and all the soldiers of the
Capital followed after them. So they went on, and, on com-
ing near to the Phula, the priest took the calabash, and
gave it to the man with the swift horse. The man with the
swift horse galloped away on his horse, flung the calabash
against the Phula, turned his horse, and, on coming back to
the King and those about him, said to them, "I carried the
calabash, and flung it at the Phula." Then the priest said
to the King, "Go against the Phula, let all thy soldiers arise
in a body 3 ), and go ye all together, and when the Phula see
afterwards, on their retreat, the Phula went again iiito the Capital for
shelter.
) This is a general expression for "to attack, to begin."
*) Lit. "send."
3 ) Lit. "for one mouth," i. e. in as compact a body, as the food which
is put into the mouth at one time.
231
you, they will flee: to-day, as I am priest Laminu . the Phnla
shall not stay and engage in a battle with thee."
All the King's soldiers prepared and went in a body to-
wards the Pliula, so that the Phula began to flee as soon as
they saw them coming. Then, on seeing that the Phnla had
begun to flee, priest Laminu said to the King, "The Phula
have begun to flee, pursue them and kill them, for to-day
the Phula will not stop." The King, with all his soldiers
after him, pursued the Phula, and killed them, and, having
driven 1 ) them into the Capital, the soldiers also entered, and
killed all who were within the Capital, so that only here and
there one was left to run and go to their country. The King's
war was successful; the King went into the Capital, and they
were occupied eight days with burying the dead bodies of
the Phula. When they had finished burying the dead Phula,
they swept the Capital, and the King entered and remained
there; he also called his mother, and she remained, and all
the soldiers swept their houses, and remained in them. Then
all we of Bornu rejoiced, saying, "Bornu has become good
again:" every one went and remained in his own town, and
the King remained in the Capital.
Then the King called priest Laminu, and thanked him,
and asked the priest, saying: "Priest Lamiuu, how much of
goods dost thou want from me ? ' But priest Laminu answered
the King and said , " I did not arise in my town and come to
thee for the sake of goods: what shall I do with goods? I
want no goods; if thou givest me one surplice 2 ), I shall be
satisfied, and thou mayest also give me one horse which I
will use instead of my legs, in going to my town: what I
did for thee, not I did, but the one God helped me and thee.
that thou couldst drive the Phula from thy Capital; my own
soul rejoices that thou hast got thine own house, and sittest
down in it again: now accompany me, and I will go to my
town." The King listened to what priest Laminu said, and
gave him one surplice, one priest's cap, one tent, a cloak for
*) Lit. "put them."
2 ) Lit. "one prayer - shirt. " These are white loose upper garments,
very much like a surplice.
232
covering his shoulders , and one beautiful horse ; he also called
out three men to accompany the priest to his town; so they
returned and remained at home.
The King was sitting in his Capital , all Bornu was plea-
sant, and we did not hear any tidings of the Phula, till one
year had elapsed. Now there was a Pulo whose name was
priest Tsagi, and another whose name was Bokore; they both
lived at Katagum, and I knew them: these arose, and came
to attack the King, and when the King 1 ) had heard tidings
of them, he did not send any one to priest Laminu. Priest
Tsagi and Bokore had heard the tidings of this priest, and
they also heard that the King had not sent again to the priest:
so they rose and came to attack the King, upon which the
King called the Commander in Chief, and said to him, "Be-
hold the Phula of the West, a priest Tsagi, as they say, are
come to attack me: now call up all the twelve Regiments,
and all the soldiers of the Capital, and go out to meet them,
and drive them back!" The Commander in Chief, attending
to the King's order, returned, and stood up on the large place
for prayer, and called the twelve Regiments: so the- twelve
Regiments prepared themselves, and went to him. Then he
also called all the soldiers of the Capital, who likewise pre-
pared themselves, and went to him. This being done, he
arose, mounted his horse, called all his soldiers, and went to
the Phula, they following him. But when they and the Phula
had commenced the battle, the Phula would not flee, so the
soldiers killed the Phula, and the Phula killed the soldiers:
of them all not one fled from the other. This vexed the King,
and he left his house, and went to them, and said to the
Commander, "The Phula and thou have been fighting ever
since day, till it has become noon; if thou canst not turn the
Phula to flight, although it has become noon, then come, and
we will leave them the Capital, and go, lest the Phula should
completely kill all our soldiers." So they turned their backs
upon the Phula, and took the way to Kurnawa. As soon as
the Phula saw that the King was taking the way to Kurnawa,
they pursued him, and killed a great many men. Then the
') This was King Dunoma whose father had sent for the priest of Kanum.
233
King left the Capital to them, and took all his soldiers, went,
and abode at Kurnawa.
In all Bornu there was then nothing to eat, and all the
peope died of famine *) : the Phula did not suffer the people
of the towns to do farm -work, and every one had eaten up
the food which had remained from former years; there was
no place where you night go to seek food , so as to have some-
thing to eat: all the people perished from famine, and the
Phula took away all the strength "of Bornu. The Phula do
not fear any nation except only the Shoas 2 ); they never meddle
with 3 ) the Shoas, but the Shoas abide by themselves, and
the Phula abide by themselves. So if any one suffered from
the famine, he went and abode with the Shoas, or if any one
liked the Phula better, he remained with the Phula: I myselt
settled amongst the Shoas. I was twice witness that the Phula
drove the King out of the Capital. At that time was priest
Laminu still in his town in Kanum, King Dunoma was at
Kurnawa, and I myself was amongst the Shoas; at that time
I had my full senses , before I was lost 4 ).
At the time when I was lost, we never heard any one
in Bornu call priest Laminu "priest Sheik," but they only
called him priest Laminu, till I left; I was already a slave,
when I heard the report that he was called Sheik. Only what
I have seen with mine eyes, that I tell thee; but what I have
not seen myself, I do not tell thee to write it with thy pen.
b. What priest Laminu did, after my time, to obtain the
kingdom.
After priest Laminu had asked God in behalf of the Bornu
King, so that the Phula feared the Bornu King, and the people
dwelled quietly By the blessing of priest Laminu , then he and
*) Lit. "the famine killed them."
*) These are tribes of Arabic descent, and live Eastward of Bornu.
Ali also frequently called them Shua. The name has, of course, no con-
nection with the Shoa of Abyssinia.
3 ) Lit. "talk to."
4 ) The expression "to be lost" is used in Bornu for becoming a slave,
and for dying.
EE
234
the King of Bormi were on friendly terms*), and there was
no quarrelling. But one day the great men of the town went
to Ibram, the King of Bornu, and said to him, "King Ibram,
if thou dost not prepare thyself, this priest will come and
take the kingdom from thee. " King Ibram attended to what
the great men said, and quietly wrote a letter, and sent it
to the King of Wadai, saying, "May the Wadais please to
come to me, and to help me; for this man, priest Laminu,
wishes to take the kingdom from me: if they do not come
and help me, this priest will take the kingdom from me."
Then, when the King of Wadai saw the letter of King
Ibram, he saw, in the letter, the invitation which King Ibram
sent to him. Therefore he called all his soldiers, and, when
they were come to him, he said to them, "Soldiers, I have
called you, for King Ibram sent a letter to me, and when I
opened and saw the letter, King Ibram said these words in
his letter, 'May the King of Wadai please to send me war-
riors, for if he does not send me warriors, this priest Laminu
wants to take the kingdom from me;' now I wished that you
should hear the words of the letter, and this is why I called
you." The soldiers understood the words of the King of Wa-
dai, and returned, prepared themselves , took their war -imple-
ments, mounted their horses, and came all back to the King.
The King of Wadai, on seeing that his soldiers were ready
and had come to him for war, arose, went into his house,
prepared himself, and came out again to his soldiers, so that
the soldiers saw the King was ready. Then the soldiers said
to the King of Wadai, "Please to go before, and to lead us
wheresoever thou wilt; inform us of whatever thou wantest,
and we will do it for thee."
The King of Wadai responded to the request of his sol-
diers, and went before them, and so they started for the place
of priest Laminu. Priest Laminu did not know that King
Ibram had written a letter and sent it to the King of Wadai,
that the King of Wadai should come and help him. The
Wadais brought war, and on approaching the town of priest
Laminu , the King of Wadai sent some one to priest Laminu,
*) Lit. "what was between them was sweet, or pleasant."
235
saying, "Go and tell priest Laminu that I am come to attack
him; let him prepare himself, and to-morrow morning at nine
o'clock I will come, that we may meet!" Priest Laminu
listened to the words of the King of Wadai, and called all
the people of his town together, and said to them, "Ye peo-
ple of my town, let every one go, and prepare himself well
in his house! To-day the King of Wadai is come, and yon-
der they will come to-morrow morning at nine o'clock, that
I and they should commence the battle, as they told me by
a messenger: now I wanted you to hear this word, and that
is why I have called you. " The people of the town attended
to what the priest had said, and each went back to his house,
to prepare himself properly for the war, and all the people
came back to the priest; and when the priest had seen them
on their return, he arose, went into his house, prepared him-
self properly for the war, and then returned to his people.
He then went in front of his people, and they went to the
seat of war, even the place where the King of Wadai was,
he in front, and all his people following after him.
Upon this, when the King of Wadai saw the warriors
of priest Laminu come to him , he and his soldiers arose and
went, to encounter them in a battle. As soon as they had
met, the King of Wadai killed a great many of priest La-
minu's men, and when priest Laminu saw that many of his
people were dead, he began to flee. The Wadais, on seeing
priest Laminu flee, pursued them, so priest Laminu ran, and
the Wadais pursued him. When the Wadais saw that priest
Laminu had left his own town and gone to another, they
returned, burnt priest Laminu's whole town with fire, took
the goods, and went back to their own country.
Priest Laminu, on seeing that the Wadais had returned
to their own country, arose and called all his people , to come
back to their own houses. But on their return the whole
town was burnt with fire by the Wadais, so that not a single
house was standing, and the Wadais had taken all the goods
away. Priest Laminu and his people were very sad*), and
did not know what to say; they hung their heads upon the
*) Lit. "their hearts were spoiled."
236
ground, and sat in their houses, not knowing what to do.
But priest Laniinu said to his people , " Let every one sweep
his house, and remain there, till we may see what God will
do. " So all his people swept their houses and sat down there.
After this King Ibram remained in his town, without
knowing that Laminu was watching his opportunity to kill
him. Priest Laminu arose, and went to King Ibram, and
said, "I helped thee *) to drive all the Phula into their forests,
that thou mightest remain in thine house, and I and thou were
of one mind 2 ); but to-day I know that, though I was sincere
to thee, thou to me wast insincere 3 ), and that, though I
liked thee, thou didst dislike me: thou sentest a letter to the
Wadais, that the Wadais should come and kill me, and yet
expectedst that thou mightest sit down quietly. The Wadais
came, drove me from my house, killed all my people, burnt
my town with fire, and took all niy goods away to their own
country. When I saw that the Wadais were gone , I returned
to my town, swept my ground, and sat down with my people
that were left. To-day I and thou dissolve our friendship:
I will see who may come and take thee out of my hand,
when I am going to destroy thee." Then he seized King
Ibram, and slew him before his soldiers 4 ): not one of the
soldiers helped him , although they saw King Ibram with their
eyes, when priest Laminu murdered him in his own house.
When he was murdered, priest Laminu went into his
house, and sat down there; then he called all the people, both
those of his own town and those of King Ibram , and when
they were come to his court, he said to them in the court,
"Let every one who will follow me, tell it me at once 5 ), and
I will hear it; and let every one who will not follow me, tell
! ) That is to say, during the reign of Ibram's brother and father.
2 ) Lit. "our word was one," i. e. we were agreed.
3 ) Lit. "I held thee with one inside, and thou heldest me with two ill-
sides, " i. e. I was what I professed, but thou wast double - hearted and
hypocritical.
4 ) AH expressly states, that Laminu, on this occasion, came single-
handed and without any soldiers, which shows what a daring man he was,
and how much he was held in awe by the people.
3 ) Lit. "in this place," or on the spot.
237
me, 'I do not follow thee,' and I will hear it too!" His
people listened to the words of priest Laminu, and said to
him, "We all follow, thee: whatever thou likest, that we
like, and whatever thou dislikest, we dislike." All the great
men knew that priest Laminu had undertaken the government;
and knowing this , they no longer called him (merely) Laminu,
but Sheik Laminu: when they called him Sheik Laminu, all
the people of the land knew that this priest had left the priest-
hood, and that the government of Bornu had come into his
hand. After this there was none who any longer called him
priest Laminn, but they only called him Sheik Laminu. I
have been told 1 ) that at that time the kingdom of Bornu
passed into his hands.
c. Sheik Laminu as Sovereign.
I heard that, on entering upon the government, Sheik
Laminu began his wars by attacking Katagum. As soon
as the Phula of Katagum saw him , they did not stay to wait
for him, but ran away, leaving behind every thing: cows,
goats, sheep, and goods. When he had come to their Ca-
pital, he did not meet a single Pulo, but only cows, goats,
sheep, and goods. He and all his soldiers dismounted at their
Capital, and gathered the cattle together to kill them, so
that they ate no food for three days , but beef. On the fourth
day they got ready, arose from the Capital of Katagum, and
started on the way to Kano. After having marched seven
days, they alighted at the town of Gorgo, on the banks of
a river. When they had waited there three days, they arose
on the fourth, and continued to march towards Kano, Now
there is a river of the name of Salamta where they cultivate
every thing: king's corn 2 ), onions, yalo, and sweet potatoes,
and here the Sheik alighted again and remained two days.
*) Lit. "they said, and I heard." With these words Ali declares, that
what he here communicates is no longer taken from the stores of his own
observation and experience, but was derived from his countrymen who left
Bornu after him.
2 ) Probably wheat.
238
After this the Kano-Kiug saw them, and then he and
till his soldiers prepared themselves, and went out, that the
Sheik saw them. So the Sheik also and his soldiers prepared
themselves, and when they had come to where the King of
Kano was, he came near, and they met to begin the battle.
When the battle had begun, the Sheik killed them, and they
killed the Sheik J ). The Sheik killed great numbers of them,
so that they did not want to stay, but ran, the Sheik pur-
suing them. They went, and entered into their Capital; and
having entered, they shut their gates. The Sheik, on seeing
that they had shut the gates, went back, and alighted where
he had been staying at first.
Then they slept, and next morning they prepared them-
selves , and started on the way to the town of Y a k u b a 2 ).
On the fourth day of their march they reached the town of
Yakuba, when the Sheik and his soldiers dismounted. Yakuba,
on seeing them, sent a hundred horse to where the Sheik
was , saying , " (jro and see after them , whether the Sheik has
really come to attack me, and then come back, and tell it
me!" The hundred horsemen arose, but on coming to where
the Sheik was, they did not go near him, for they were
afraid, and went back to Yakuba, and said to him, "Thou
wilt not be a match for the warriors whom the Sheik has
brought against thee to-day." When Yakuba had heard their
words, he called Captain Isa 3 ), and said to him, "When my
men went to reconnoitre, they were afraid, and came back
to me , saying to me that I shall not be a match for the war-
riors whom the Sheik has brought against me: now, Captain
Isa, do thou take three hundred horse, and go to see after
them to-morrow!" After Captain Isa had slept, he took three
hundred horse in the morning, and went before them to where
the Sheik was, who, on seeing them, called his slave, the
little Barga, and his son Lageran, and sent them, saying,
"Go and see after the men who are come to me, what they
4 ) That is to say, his soldiers.
2 ) Yakuba was a celebrated Pulo priest and warlike Chief whose town,
which seems now to have his own name, is one of the strongholds of the
Phula in Central- Africa.
3 ) i. q. Jesus.
239
want of us; let them tell yon what they want of us, and then
come and tell me again!" When they went to the Phnln,
and met with them, and began the battle, the men of Yaknba
killed (some) of the Sheik's men, but the Sheik's men would
not flee. Priest Yakuba saw that they were fighting, but that
none could put the other to flight. Yakuba was vexed; he
prepared himself, and waited at home. The Sheik's son and
his father's slave killed all the three hundred horsemen with
whom Captain Isa had come against the Sheik upon their
horses, and then took the horses, so that only three horses
were left to return home to Yakuba.
On seeing them, Yakuba sent some one to the King of
the Nyamnyam*), and when the King of the Nyamnyam had
heard Yakuba's message, he called all his people, who, after
coming to him, prepared themselves three days, and called
all their wives to come to them with their baskets. Then the
King of the Nyamnyam arose, got ready, and went before,
all his people following after him. On coming to priest Ya-
kuba, he said to the King of the Cannibals, "Behold, flesh
has come: prepare yourselves, and let us go to the place
whence the flesh has come!" The Kinff of the Cannibals lis-
o
tened to what priest Yakuba said, and they all arose, and
went to priest Yakuba, both the women, and the men, and
the girls. Priest Yakuba, on seeing them, prepared himself,
and called all his people together, and they and the Nyam-
nyam all joined, and went to attack the Sheik. All the
Sheik's soldiers, on seeing them, likewise arose, and march-
ed on, so that they all met for an attack. When the at-
tack commenced, the Nyamnyam began to kill the Sheik's
soldiers, and then, when they killed one, they cut him up
for meat, ere his life had quite left him: on catching a man,
some cut off' an arm, the man still standing, others cut off
a leg, and put it into their bag, and again others cut off the
head, and put it into their bag: on catching a man, they at
once cut him up completely for meat, and both the women
and the girls with their baskets collected the intestines into
their baskets. So, likewise, on killing a horse, they cut it all
*) Nyamnyam means Cannibal: it is a general and not a proper name.
240
up for meat, even before its life had quite departed. The
Sheik's men saw them fight: the battle which they had com-
menced in the morning at nine o'clock, they fought all the
day, till it became night. When it was night, the Sheik and
his people went and dismounted.
Then also the Nyamnyam returned and dismounted: the
Sheik's men lay down, expecting to resume the fight on the
following morning; but as they were lying, the Nyamnyam
arose at night, and came back to attack the Sheik. Then the
Sheik's soldiers, on seeing the Nyamnyam, began all to flee,
and when the Nyamnyam saw this, they pursued them: the
former ran, and the Nyamnyam did not leave off pursuing
them, till it became day; nay, even after it had become day,
the Nyamnyam did not want to leave them and to return.
After they had pursued them for three days, the Sheik said
to his soldiers on the fourth , "If we continue to flee x ),
these Nyamnyam will not let us reach home: let us return,
and drive them back a little! if they do not go back, they
will not let one man of us remain." His soldiers attended to
the Sheik's word, and when Father Omar, his son, with the
little Barga and Ali Tsarma, turned their horses and rode back,
all the soldiers, on seeing them, likewise turned, and drove
them 2 ) back one day: but as the Nyamnyam retreated,
and the Sheik's men came to where the Cannibals had spent
their last night, they saw human bones, heads, legs and arms
which they had thrown away, after having gnawed them
enough , so that not one of the Sheik's men , on seeing this,
could proceed any farther, but left the Nyamnyam, turned
back, and resumed their way home, none being able to stand
it any longer; neither did the Nyamnyam follow them again,
but returned to their own country.
The Sheik had been pursuing his march to his own coun-
try eleven days, during which time they always arose as soon
as it was day , and after pursuing their march during the day,
alighted in the evening in the following towns successively:
Tsebag, Katsaule, Kaduwa, Gafeiye, Tshatsharam,
Lit. " because of this our fleeing."
i. e. the Nyamnyam.
241
Adufia, Murmnr, Tshagna; but when they arose in the
last- mentioned town in the morning, and proceeded, a hunter
saw them in his forest. On seeing them he went, and told
it to a Ptilo of the name of Dankaua, saying, "Behold, the
Sheik who made war against thee before, from whom thou
fledst, when thou sawest him, and to whom thou didst leave
thy town, that he should not see thee: he started for Kano,
and, as the Phula of Kano were not strong enough for him,
they shut their gates against him; he, on seeing the gates
shut, arose, and set out for the town of Yakuba; having
come to Yakuba, Yakuba called the Nyamnyam, and, united
with them, put the Sheik to flight, who ran away, and is
now going to his country: I have seen them in the middle
of the forest, and am therefore corne to inform thee of it."
Dankaua, on hearing the hunter's words, got ready, called
all his men, and met the Sheik on his way. When the Sheik's
soldiers saw Dankaua's warriors, not one man would stay,
but they began to flee, and were pursued by Dankaua. Now
there is a river at a Lare^-town, which river is large, into
this river they went, and passed to the opposite side; but
when Dankaua came, he stopped at the banks of the river:
so the river prevented him from following the Sheik, and
Dankaua turned back.
The Sheik and his soldiers spent the night on the banks
of the river, and when it was day again, they arose and
went to the Bode - town Gulugudgum. Then the Sheik
was taken ill, and when they left Gulugudgum and entered
the forest of Little Bode, the illness overpowered the Sheik:
so they slept in that forest, and next morning they arose and
went to Little Bode. Here the Sheik's soldiers said, "Let
us remain here, on account of the Sheik's illness, and attend
to him for two days!" but, having been there two days, on
the third God took the Sheik away 2 ).
d. King Omar, the son of Sheik Laminu.
When he was dead, the soldiers buried the Sheik, and
then the soldiers called his son, Father Omar, and said to
*) Lare is the name of a country.
2 ) Lit. "God sought him."
FF
242
him, "Father Omar, thy father has brought us to the war,
and, having gone and been unsuccessful, we are returning
home; but behold, God has sought thy father by the way,
so that he did not reach home: now, as thou art the eldest
amongst his sons, come, we will take thy father's sword,
and hang it round thee, and do thou sit down upon thy fa-
ther's couch!" So they took the sword, and hanged it round
him, and also put his father's cap of sovereignty 1 ) upon his
head, and he sat in his father's room.
On the seventh day, when he had offered the seven days'
sacrifice for his father, they got ready, and started for the
Capital. On their way they usually arose in the morning
after day -break, and, after marching the whole day, they
alighted, and spent the night in the following towns succes-
sively: Nyarbua, Gorotshi , Beseye, Dagambi, alsoKur-
nawa, after passing the former Capital of Bornu, and then
they came to his father's town "Kukawa of the Tsade" 2 ).
Here all the soldiers dismounted; Father Omar went and
alighted at his own house, and all the soldiers went home,
unbuckled their war-things from their bodies, laid them away,
and sat down. Father Omar sat down in his own house, and
not in his father's, till, after seven days, the priests assem-
bled, came to him, and said, "Father Omar, the govern-
ment will not be good for thee, except if thou dost as thy
father did." Father Omar agreed to what the priests said.
On a Friday his mother 3 ) washed him, and introduced him
into his father's house. Then, he called his mother and all
the other wives of his father, and when they came to him,
he said to them, "Behold, no^one ever disregards 4 ) what
our Lord does: my father is lost, and I have sat down in
my father's house; may all ye wives of my father follow my
mother, and remain in my house, till we may see what our
Lord will further do." His father's wives listened to what
') answering to our "crown".
2 ) Tsade is the well-known sweet -water lake, which by other tribes
is also called Tshade, the final e being always pronounced.
3 ) Kings' mothers are always of the greatest consequence in those coun-
tries.
4 ) Lit. " passes by. "
243
Father Omar said : they went and followed his mother , to re-
main iu her son's house, and then King Omar abode in his
father's house.
When they were all settled, and King Omar had reigned
two years, he sent to King Ibram 1 ). This King Ibram lived
at Tsundr, and, on his father's death, he did not send his
father's property to King Omar. So King Omar sent messen-
gers to King Ibram, saying, "Go and tell him to send me
the goods of his father who is dead." King Ibram sent King
Omar's messenger back, and said to him, "Go and tell King
Omari 'To whom did he send his father's goods, when his
father died? I shall not give him my father's goods: if he
wants my father's goods, let him arise, and come and take
them with his own hand!" When King Omar heard the
words of King Ibram, he was wroth, and sat down, saying,
"Let him not be in a hurry: I will come, and take his fa-
ther's goods with mine own hand." So he prepared himself,
called all his soldiers, and said to them, "Go and get ready,
I will go to King Ibram, and will take his father's goods
with mine own hand." All his soldiers prepared themselves,
and came to him; also all the Shoas and all the Koyams
came to him. When they were all come, he arose, got ready,
mounted his horse, and all these men followed him, as they
started on the way to Tsundr, and set out against King
Ibram: after they had marched five days, King Ibram heard
tidings respecting them.
Then, as they 2 ) were getting up, to encounter them 3 ) on
the way, King Ibram's younger brother, whose name was
Prince Baba, and who wanted to take the kingdom from his
elder brother, without his knowing it, said to his elder bro-
ther, "Brother, do thou sit still, and give me two hundred
horse, that I may meet them, and when I have seen them,
and we are no match for them, I will come back and tell
') This Ibrain, King of Tsundr, or Dzuudr, or Zundr, was a vassal
of the Kings of Bornu, and has, of course, nothing in common with the
Bornu King Ibram whom priest Laminu murdered, except the name.
2 ) viz. King Ibram and his people.
3 ) viz. King Omar and his army.
244
thee, that we may run and leave the town to them." His
elder brother was foolish: he did not know that his younger
brother wanted to kill him, and to take his kingdom. King
Ibram gave his younger brother soldiers with two hundred
horses. So Prince Baba took the two hundred horse, and
marched towards King Omar, and when he had come near
him, King Omar, on seeing him, said, "Is King Ibram going
to make an attack?" but when his soldiers had got up to
encounter them, Prince Baba, on seeing the soldiers of King
Omar, dismounted from his horse, and said, "I am not come
to King Omar in order to fight, I am going over to him,"
and thus he sent King Omar's soldiers back. When they
were come to King Omar, they said to him, "The Prince
who is coming to thee, does not come to thee in order to
fight, but he says that he is going over to thee; he sent ns
to thee, saying that whatever thou likest, he likes, and what
thou dislikest, he dislikes."
King Omar, on hearing what his soldiers said, called
some one, and sent him to Prince Baba. saying, "Go and
tell Prince Baba, that, as he says he has gone over to me,
he may come to me, and that there will be no dispute be-
tween me and him." King Omar's messenger went, and said
to Prince Baba, "Prince Baba, King Omar calls thee, for
thou didst not come to him in order to fight, but in order
to go over to him: now come to him, for he has heard thy
message, and says that there will be no dispute between thee
and him: come, and let us go to him!" Prince Baba arose,
mounted his horse, likewise all his soldiers arose, and mount-
ed their horses, and so Prince Baba came before King Omar.
King Omar, on seeing Prince Baba, gave him the kingdom,
saying, "Prince Baba, dismount from thy horse, and let all
thy men dismount! As thou sayest that thou wilt go over
to me, and as thou didst rise and come to me, I like thee,
and give thee the kingdom of thy brother: stop, to-morrow
I will war against thy brother, for I am come to take the
goods of his father which he did not give to me, and con-
cerning which he said that I must come and take them with
mine own hand." So they slept, and the following morning
all the greatest soldiers came to King Omar, and said to
245
him*), "Thou hast brought us against King Ibram, and now
give us the Koran, and let us swear that, when our eyes see
King Ibram, we may catch him by the hand, and give him
to thee!" King Omar took the Koran, and when all the
greatest soldiers had come, one by one, and sworn on the
Koran, King Omar got ready against King Ibram.
King Ibram, on hearing the tidings that his younger bro-
ther, Prince Baba, had gone over to King Omar, and that
King Omar had given him the kingdom, called all the men
of his town, and said to them, "Ye great men of the town,
when we heard that the army of King Omar was coming
against us, and when King Omar was approaching us, my
younger brother said to me, 'Brother, give me two hundred
horse, that I may encounter this army, and when I see that
we are not equal to them in strength, I will return to tell it
to thee;' and I gave him two hundred horse; but when he
had gone, he went over to King Omar, and I hear them say
that King Omar has given him the kingdom; therefore hear
ye all my word: whoever will follow King Omar, let him go
to King Omar, but let every one who will follow me, pre-
pare himself, for I have heard that, all the greatest soldiers
of King Omar have taken an oath that, on seeing me, they
will seize me by the hand, and give me up to King Omar:
I shall not sleep in this town to-night; let every one who
will follow me, follow, and every one who will not follow
me, with him I have nothing to do." So King Ibram took
all his men, left the town, set out, and went to the town of
Kantshi.
Then, on the very next morning, King Omar, and all
his soldiers, and Prince Baba, got ready, and the latter led
them to his home Tsundr. On their arrival, King Omar
did not meet King Ibram in Tsundr, for they had set the
town on fire, burnt Tsundr, and gone farther. Then Prince
Baba said to King Omar, "I know where my brother has
gone: come, I will take you there!" so he went before, and
King Omar with his soldiers followed him. Prince Baba went
*) Hereby they seem to intend to guard against a possible intrigue of
Prince Baba's.
246
in front, and on reaching the town of Kantshi, he stopped
his horse, and said to King Omar, "Behold, here I show
thee the town to which my elder brother went, and which
he entered." King Omar listened to the Prince's word, and
all the soldiers completely surrounded the town, and .stood
still with their horses. Then, as King Ibram saw them, he
was wroth, arranged all his slaves on horseback, and then
all the soldiers who followed him, as well as he himself, got
ready, and they began to march out. When they came to
the gate, they opened it, and on coming out and standing
still, King Ibram said, "Thou, King Omar, earnest to war
against me, and, on seeing thee, I was afraid of thee, left
my town to thee, and fled; and yet, after coming to the
town of the Kantshi King, thou pursuedst me, and earnest
after me, intending to take me: now if thou wilt take me,
as I leave before thy very eyes, I will see the man who
would attempt to follow me, and to come and take me."
Thus saying, King Ibram placed all his soldiers in front, in
the sight of King Omar, and turned his face Westward. On
seeing this, an old soldier said to King Omar, "King Omar,
thou puttest this King Ibram to flight in his home, he left
his house to thee, and fled to abide in the Capital of an-
other King; but when thou pursuedst him, and earnest for
the purpose of taking him, he, on seeing thee, prepared
himself and all his soldiers, and then they came, opened
the gate, and stood up; he, a man who had left his town
to another, and come into another town, said to thee who
earnest in order to take him in the other town, 'I will see,
what man will follow me, and come and take me!' and now
he turns his face to the West, puts his soldiers in front*),
and leaves: do not interfere with him! this man would do
something bad, if thou wert to interfere with him: let him
alone, that he may depart!" King Omar attended to the
words of the old soldier; not one of his men went after
Ibram: they all saw him, as he departed.
When King Ibram was gone, King Omar's men gathered
*) viz. in a manner, as if he were determined to protect his soldiers,
instead of being protected by them.
247
together the people , and every thing that was property in the
Capital: the women, the children, the men!, both small and
great, the cows, the horses, the camels, the asses, the bul-
locks of burden, the sheep, the goats, the fowls, the cloth,
the copper- money; then they chained the people together,
and started for their own country, where they arrived after
a five days' journey. Then the whole town rejoiced, saying,
"King Omar has prospered." Now this is the first war which
he made during his reign.
One day the tidings came to him, that King Ibram had
entreated the Phula, saying, "Please to come and help me,
that we may go and take Kugawa Buni ! " and that the Phula
had granted his request, prepared themselves, and come
to him , and that he had risen , taken the lead , and was
marching against Kugawa Buni: whereupon the King, Father
Omar, called all his soldiers together, and said to them,
"There are tidings which I have heard: I heard it said that
King Ibram was bringing an army of Phuli against Kugawa
Buni 1 ): so prepare yourselves, and to-morrow we will all go,
and see -those Phula with our own eyes!" King Omar's sol-
diers attended to his words, returned to their houses, and next
morning they got ready, and all came back to him. Then he
arose, prepared himself, and led them to Kugawa Buni, and,
after their arrival, the Phula also came there. When King
Omar and the Phula met, and commenced "a battle, the Phula
were not a match for the army: King Omar's soldiers killed
multitudes of Phula, the Phula could no longer stand, but
began to flee. Then the soldiers of King Omar pursued them,
but the Phula continued their flight, and would not stay.
When King Omar and his soldiers had chased the Phula, he
returned, called his soldiers, and went back to his own town.
After this he did no more send out an army to any other
place , till Amade 2 ) was lost from Kugawa on the Tsade , in
the fortieth year of his age. People who after me came to
*) This was a large town of Bornu, but not the Capital at the time
here referred to.
2 ) This is a Bornuese who has only been about ten years in Sierra
Leone, and who was Ali Eisami's informant on the present subject.
248
Sierra Leone, at this present time, informed me that they
left Father Omar on the throne in Bornu. One youth who
arrived lately 1 ), and is a soldier in the King's house 2 ), says
that King Ibram came back to his town Tsundr, after King
Omar, who had driven him away, returned to his own country,
and that he drove his younger brother, Prince Baba, whom
King Omar had installed and left as King, from his house,
so that he had to flee to another town, and that then he him-
self entered and dwelled again in his own house: so it was,
when he became a slave, says the soldier. This is finished.
9. A Biographical Sketch of All Eisanii Gazir. 3 )
In the town of Magriari Tapsoua, there was a man, na-
med Mamade Atshi , son of Kodo 4 ) , and he was my father.
He was already a priest when he went and sought to marry
my mother: so when their great people 5 ) had consulted to-
gether, and come to a mutual understanding ), my father
prepared himself, sought a house, and the time for the wed-
ding was fixed, which having arrived, my mother was mar-
ried, and brought into my father's house. After they had
been living in their house one year, my elder sister, Sarah,
was born, next my elder brother Mamade 7 ), and after him
myself; next to me, my younger sister Pesam , and then my
younger sister Kadei were born; on their being born, our
mother did not bear any more. As to myself, I was put to
school when I was seven years of age. Then my younger
) i. e. about 1849.
2 ) This means in the Barracks of Freetown. He is the individual
referred to in the Preface to the Grammar.
3 ) His portrait is prefixed to the Grammar.
4 ) She was his mother, see 126.
5 ) i. e. the parents and other grown up members of their respective
families.
6) Lit. "when they had joined their heads and laid down their words
in one and the same place."
7 ) i. c. Muhammad.
249
sister Kadei and mine elder brother Mamade died, so that
only three of us remained, of whom two were females and I
alone a male. When I had been reading at school till I was
nine years of age, they took me from school, and put me
into the house of circumcision; and after passing through the
rite of circumcision, I returned to school, and having remained
there two years longer, I left off reading the Koran. When
I left off reading the Koran, I was eleven years old.
Two years later, there was an eclipse of the sun 1 ), on a
Saturday, in the cold season. One year after this, when, in
the weeding time, in the rainy season, about two o'clock in
the afternoon, we looked to the West, the Kaman- locusts
were coming from the West, forming a straight line (across
the sky), as if one of God's thunder-storms were coming, so
that day was turned into night. When the time of the lo-
custs was past, the famine Ngeseneski took place, but did
not last long, only three months. After it, the pestilence
came, and made much havock in Bornu, completely destroying
all the great people. Next, the wars of the Phula came up.
In the rainy season the Phula put to flight the Deia King
with his family, and, as they were coming to our town, my
father said to me, "My son, times will be hard for you: this
year thou hast been nineteen years of age, and though I said
that, when thou art twenty, I will seek a girl for thee, and
let thee marry, yet now the Phula have unsettled the land,
and we do not know what to do: but what God has ordained
for us, that shall we experience." When the guinea -corn
which we were weeding had become ripe, and the harvest
was past, the Phula roused both us and the Deiaese, so we
went , and remained near the Capital , till the Phula arose and
came to the Capital, on a Sunday, about two o'clock in the
afternoon. When they were coming, the Commander went
out to encounter them; but, after they had met and been
engaged in a battle till four o'clock, the Commander's power
was at an end. The King arose, passed out through the East-
gate, and started for Kurnoa. Then the Commander left
the Phula, and followed the King; on seeing which, all the
') Lit. " they caught the sun " or the sun was caught.
GG
250
Phula came and entered the Capital. After they had entered,
the tidings reached us about seven o'clock in the evening.
When the tidings came, none knew where to lay their head.
On the following morning, a great priest of the Phula said to
us, "Let every one go and remain in his house, the war is
over: let all the poor go, and each cultivate land!" Then my
father called his younger brother, and we arose and went to
our town; but when we came, there was nothing at all to
eat. So my father called my mother at night, when all the
people were gone, and said to her, "This our town is ruined 1 );
if we remain, the Phula will make an end of us: arise, and
load our things upon our children!" Now there was a town,
Magerari by name, which is subject to the Shoas; and the
Phula never meddle with any place that is subject to the
Shoas. So we arose, and went to that town; but when we
had lived there one year, the King went, turned the Phula
out of the Capital, and went in himself and abode there.
About one year after this event, when my father had
died, as it were to-day, at two o'clock in the afternoon, and
we had not yet buried him , intending to do so next day, then
we slept, and on the following morning, my mother called
me, and my elder and my younger sister, and said to us,
"Live well together, ye three; behold, your father lies here
a corpse, and I am following your father." Now there was
just a priest with us who said to my mother, "Why dost
thou say such things to thy children ? " but my mother replied
to the priest, "I say these things to my children in truth."
Then she called me, and I rose up, went, and sat down be-
fore her. When I had sat down, she said to me, "Stretch
out thy legs , that I may lay my head upon thy thighs. " So
I stretched out my legs, and she took her head, and laid it
upon my thighs; but when the priest who was staying with
us saw that my mother was laying her head upon my thighs,
he arose, came, sat down by me, stretched out his legs, and
took my mother's head from my thighs, and laid it upon his
own. Then that moment our Lord sought 2 ) my mother.
*) Lit. "is no longer a town."
*) i. e. took away.
251
After this there came tears from mine eyes, and when the
priest saw it, he said to me, "Let me not see tears in thine
eyes! will thy father and thy mother arise again, and sit
down, that thou mayest see them, if thou weepest?" I at-
tended to what the priest said, and did not weep any more.
With the corpse of our father before us, and with the corpse
of our mother before us, we did not know what to do, till
the people of the town went and dug graves for both of them,
side by side, in one place, and came back again, when we
took the corpses , carried and buried them , and then returned.
After waiting two months at home, I took my younger
sister, and gave her to a friend of my father's in marriage,
my elder sister being already provided with a husband. On
one occasion I got up after night had set in, without saying
any thing to my little mother 1 ), took my father's spear, his
charms, and one book which he had, set out on a journey,
and walked in the night, so that it was not yet day when I
reached the town of Shagou, where there was a friend of my
father's, a Shoa; and, when I came to the dwelling place of
this friend of my father's, they were just in the place for
prayer. When I came to him, and he saw me, he knew me,
and I knew him. I having saluted him , he asked me, "Where
is thy father?" I replied to him, saying, "My father is no
more, and my mother is no more, so I left both my elder
and my younger sister, and came to thee:" whereupon he
said to me, "Come, my son, we will stay together; thy
father did do good to me, and now since he is no more, and
thou didst like me and come to me, I also like thee: I will
do to thee what I do to my own son."
After I had been there about three years, I called a com-
panion, saying, "Come and accompany me!" for I had a
friend in a town of the name of Gubr. The youth arose, and
we started together, but as we were going towards the town
of Gubr, seven Phula waylaid us, seized us, tied our hands
upon our backs, fettered us, put us in the way, and then we
*) The "little mother," in polygamy, is any of one's father's wives
who is not at the same time one's real mother. Ali's father had one more
wife, besides Ali's mother.
252
went till it became day. When it was day, both they and
we became hungry in a hostile l ) place , the land being the
land ofNgesm. In this place we sat down, and ate the fruit
of a certain tree called Ganga, till it became dark, when they
took us again, and carried us to the town of Ngololo to
market. On that day Hausas bought us, took us into a house,
and put iron fetters on our feet; then, after five days, we
arose, and were twenty-two days, ere we arrived in the Hausa
land. When we arrived, we went to a town called Sangaya,
where there are a great many dates. In this town we re-
mained during the months of Asham, Soual, and Kide; but
when only three days of the (month of) Atshi were passed,
they roused me up, and in a week we came to the Katsina
Capital, where they slew the Easter-lamb, and after five days
they rose again, and we started for Yauri. After marching
a fortnight, we arrived at the Yauri Capital. Here the Hau-
sas sold us, and took their goods, whilst Bargas bought us.
The Bargas roused us up, and when we came to their town,
the man who had bought me, did not leave me alone at all:
I had iron fetters round my feet, both by night and by day.
After I had stayed with him seven days, he took me, and
brought me to the town of Sai , where a Yoruban bought me.
The Yoruban who bought me was a son of the Katunga
King; he liked me, and called me to sit down before him,
and, on seeing my tattoo -marks, he said to me, "Wast thou
the son of a King in your country?" To this I replied, "My
father, as for me, I will not tell lies, because times are evil,
and our Lord has given me into slavery: my father was a
scholar." Then he said, "As for this youth and his father,
his father must have been a fine man; I will not treat him
ill 2 );" and so he kept me in his house. In this place I re-
mained a long time, so that I understood their language.
After I had been there four years, a war arose: now, all the
slaves who went to the war, became free; so when the slaves
! ) Lit. ""unliking, or disliking" which must mean either "untoward,"
"sterile," or "hostile." The latter seems here to be intended, as they waited
till they could march under cover of night.
2 ) Lit. "I will not behold him with an evil eye."
253
heard these good news, they all ran there, and the Yorubans
saw it. The friend of the man who had bought me, said to
him, "If thou dost not sell this slave of thine, he will run
away, and go the war, so that thy cowries will be lost, for
this fellow has sound eyes." Then the man took hold of me,
and bound me, and his three sons took me to the town of
Atshashe, where white men had landed; then they took off
the fetters from my feet, and carried me before them to the
white people, who bought me, and put an iron round my
neck, After having bought all the people, they took us,
brought us to the sea-shore, brought a very small canoe, and
transferred us one by one to the large vessel.
The people of the great vessel were wicked : when we
had been shipped, they took away all the small pieces of
cloth -which were on our bodies, and threw them into the
water, then they took chains, and fettered two together. We
in the vessel, great and small, were seven hundred, whom
the white men had bought. We \vere all fettered round our
feet, and all the stoutest died of thirst, for there was no
water. Every morning they had to take many, and throw
them into the water: so we entreated God by day and by
night, and, after three months, when it pleased God to send
breezes, we arose in the morning, and the doors were opened.
When we had all come on deck, one slave was standing by
us, and we beheld the sky in the midst of the water.
When I looked at the horizon, mine eye saw something
far away, like trees. On seeing this, I called the slave, and
said to him, a l see a forest yonder, far away;" whereupon
he said to me, "Show it to me with thy finger!" When I
had shown it to him, and he had seen the place at which
my finger pointed , he ran to one of the white men who liked
me, and would give me his shirts to mend, and then gave
me food, he being a benefactor; now, when the slave told it
him, the white man who was holding a roasted fowl in his
hand, came to me, together with the slave. This slave who
understood their 1 ) language, and also the Hausa 2 ), came and
') i. e. the Spaniards'.
2 ) which Ali likewise speaks a little.
254
asked me, saying, "Show me with thy linger what thou seest,
that the white man also may see it!" I showed it, and when
the white man brought his eye, and laid it upon my finger,
he also saw what I pointed at. He left the roasted fowl
which he held in his hand and wanted to eat, before me, and
ran to their Captain. Then I took the fowl, and put it into
my bag. All of them ran, and loaded the big big guns with
powder and their very large iron. We, not knowing what it
was, called the Hausa who understood it, and said to him,
"Why do the white men prepare their guns?" and he said
to us, "What thou sawest were not trees, but a vessel of
war is coming towards us." We did not believe it, and said,
"We have never seen any one make war in the midst of
water;" but, after waiting a little, it came, and when it was
near us, our own white men fired a gun at them 1 ); but it
still went on. When the white men with us had fired a gun
nine times, the white man of war was vexed and fired one
gun at our vessel , the ball 2 ) of which hit the middle mast
with those very large sails 3 ), cut it oft', and threw it into the
water. Then the white men with us ran to the bottom of
the vessel, and hid themselves. The war-chief, a short man,
of the name of Captain Hick , 4 ) brought his vessel side by
side with ours, whereupon all the war-men came into our ves-
sel, sword in band, took all our own white men, and carried
them to their vessel. Then they called all of us, and when
we formed a line, and stood up in one place, they counted
us, and said, "Sit down!" So we sat down, and they took off
all the fetters from our feet, and threw them into the water,
and they gave us clothes that we might cover our nakedness,
they opened the water -casks, that we might drink water to
the full, and we also ate food, till we had enough. In the
evening they brought drums, and gave them to us, so that
we played till it was morning. We said, "Now our Lord
has taken us out of our slavery," and thanked him. Then
*) i. e. the crew of the man of war.
2 ) Lit. "the stone."
3 ) Lit. "clothes."
4 ) I wrote this name from Ali's pronunciation, and so I am not quite
sure whether it is correct: it might also be Heck, or Hicks, or Egg.
255
came a white man, stood before me, and, after looking at
me, slapped both my cheeks, took me to 1 ) the place where
they cooked food, and said to me, "Thou hast to cook, that
thy people may eat." So I cooked food, and distributed the
water with mine own hand, till they brought us and landed
us in this town, where we were a week in the King's house 2 ),
and then they came and distributed us among the different
towns.
We went and settled in the forest 3 ), at Bathurst. We
met a white man in this town whose name was Mr. Decker,
and who had a wife , and was a reverend priest. On the fol-
lowing morning we all went, and stood up in his house, and
having seen all of us, he came, took hold of my hand, and
drew me into his house, and I did not fear him; but I heard
inside the house that my people without were talking, and
saying , " The white man has taken AH , and put him into the
house, in order to slaughter him 4 )." So I looked at the
white people, and they looked at me. When the white man
arose and went to the top of the house, I prepared myself,
and thought, "If this white man takes a knife, and I see it
in his hand, I will hold it;" but the white man was gone up
to fetch shirts, and trowsers, and caps down. On coming
down, he said to me, "Stand up!" So when I stood up, he
put me into a shirt, put trowsers over my legs, gave me a
jacket, and put a cap upon my head. Then he opened the
door, and when we came out, all our people were glad. He
called a man who understood the white man's language, and
said to him, "Say that this one is the chief of all his people 5 );"
then the man told me so. When they carried us to the fo-
*) Lit: "took hold of me, drew me, carried me to the place where they
cook food, put me down, and said to me."
*) i. e. in the buildings erected in Freetown for the reception of the
liberated slaves, when they are brought in by the cruisers.
These buildings are now commonly called the "Queen's yard," by the
people of Freetown.
3 ) As the neighbourhood of Bathurst still was in those days.
4 ) Many Negroes believed, on being shipped in slave vessels, that the
white men were Cannibals who had almost eaten up their own countrymen,
and now came to fetch black men to gratify their appetite for human flesh.
5 ) From this time AH was for many years a constable.
256
rest the day before, my wife followed after me; and on the
day after our arrival 1 ) the white man married us, and gave
me my wife, so we went and remained in the house of our
people.
The white man was a benefactor, and he liked me. But,
after a few days, his wife became ill, so we took her, and
carried her to the town of Hog-brook 2 ); and then the ill-
ness exceeded her strength, and our Lord sought her. After
this he arose in our town, and we took his things, and car-
ried them to Freetown, where he said to us, "Go, and remain
quiet; I go to our own country, not knowing whether I shall
come back again, or not." Then he shook hands with us,
bid us farewell, and went to their own country.
Until now our Lord has preserved me, but "God knows
what is to come 3 )," say the Bornuese. I also heard the
great men say, "What is to come even a bird with a long
neck cannot see, but our Lord only." This is an account
of what I experienced from my childhood till to-day, and
what I have been telling thee is now finished.
J ) When I wrote the Preface to the Grammar, I was under the im-
pression that AH was married the day after his arrival in Sierra Leone,
instead of, as this passage shows, after his arrival in Bathurst. Consequently
he was lauded in Sierra Leone a week earlier than is stated in the Pre-
face to the Grammar.
2 ) Now called Regent -town.
3 ) Lit. "the things of the front, or what is before."
aba dber. 257
VOCABULARY.
(Abbreviations: s., substantive; a., adjective; v. , verb; pr. , pronoun;
ad., adverb; con;'., conjunction; Con/., Conjugation; sing., singular; pi.
plural; n. a., noun of action; Gen., Genitive; Dal., Dative; e., cum, = with;
cotnp., compare; intr. , intransitive; trans., transitive; lit., literally.)
aba, or aba, s. i) father. It is also used in addressing males
generally, so that even little boys may be addressed with
u dba gand" and a father may thus address his own sou.
When used in addressing any one, aba is frequently pre-
fixed to the proper name, e. g. aba All', but if the proper
name is not used, you either say abdni, or aba koa. -
Wu ni'ro aba (or nemabd) ntsiski, means, "I acknowledge
thy superiority," or simply, "thou art right."
2) uncle, viz. the father's brother, comp. rdfa.
aba gandj the father's younger brother.
aba kura, the father's elder brother.
abdma, a. belonging to a father; e. y. tdta abdma , as opposed
to tdta ngenlj a fatherless child.
abdnain, v. i) I become a father, am a father.
2) I honour, obey, treat as a father, c. Dat and Ace.; e. g.
ni abdnemmo or abdnemga abdnemba? dost thou honour
thy father as such?
abdwa, a. having a father.
dber, s. a spotted serpent, about nine feet long, and as thick as a
man's thigh. If you tread on its head, it may not mind
it, but if you tread on its tail, it will rise and bite. Its
bite is fatal.
HH
258 ddam agemgin.
ddani, s. the name of Adam, man.
ddam (/and, lit "little Adam" = son of man, man.
ddemteskin, v. I consider, reflect. It is properly the Reflec-
tive Conj. of the obsolete ddemgin.
cidetnma, and ademta, s. reflection.
ddia, s. punishment, ddia adtngin, c. Ace. I inflict punishment.
I punish.
ddidma, s. one who inflicts punishment.
adigata, a. punished, despised.
ddim, s. eunuch: ddimmo ydkeskin, I make one a eunuch.
ddimgin, v. I become a eunuch; also: I make one a eunuch.
ddimgata, a. made a eunuch, unmanned.
adingin, v. I punish, Conj. ni. aditeskin, I am punished, am
in a state of punishment.
adoua, s. (Arabic) ink.
dduguso, or ku aduguso, or koadiiguso^ and even kodguso^ ad.
till to-day ; e. g. ddiiguso wu kdsudwa, I was ill until to-day.
adungin, v. I pray for one, or bless him c. Dat. ; e.g. tatdniro
adugosko, I blessed my son. Conj. 11. adugeskin, id., e.g.
alia andiro adusagei, God has blessed us.
ddurun (from: j<Ac, excusavit) s. what is excused, not exa-
mined into, not punished; e.g. buntse ddurun, his blood
shall not be avenged.
afi (also dpi and obi) , j))'. which ? what ? dflma bdgo, not any
thing, nothing; d/ima kombube bdao, not any food.
afigei, ad. why? wherefore? how?
dfiro, ad. why? wherefore? for what purpose? from what cause?
daar, s. a stick or rod of the thickness of a thumb, or a little
thicker.
ageldbgata, a. troubled, harassed.
dyeldmgin (si dgeldptsin) v. I trouble, harass. Conj. ill. dge-
lapteskin, I have trouble , am in trouble.
dgeldpte, n. a., the act of troubling, harassing.
dgeldptema, s. one who troubles.
dgemgin, (si dgemtsin) v. I judge, decree, order; e.g. dfiydye
ago dlam. 259
dllaye agemesagendte sitema ruiyen, what God has decreed
for us, that we shall see, i. <?. experience.
ago, s. thing, something.
ago ngdfobe, any thing future, the future.
ago fugube, any thing past, the past.
id, ad. verily, truly, really; e.g. di wuma peronemgo, verily
I am thy daughter.
did, s. duty, custom.
al, s. manner, mode, custom, habit, peculiarity, way, fashion.
alahdsar, s. the hour for prayer, about three o'clock p. m.
aldkte, n. a. the act of creating, creation.
dlakte, n. a. the act of turning, fanning.
aldktema, s. creator, maker; also: alia aldktema, id.
dlaktema, s. one who turns, fans.
dlakterdm, s. an instrument for fanning.
dial, s. i) any thing which may be eaten, which is not dram;
2) any thing or any person allowed, lawful: kdmu dial, a
lawful wife; tdta dial, a legitimate child.
dlam, s. (from ^) i) banner, standard, ensign, flag. It usu-
ally consists of from five to ten long slips of cloth , about a
foot in width , fastened to a pole about twelve to eighteen
feet long.
2) The banner -bearer, the flag-officer.
3) The u dlam meogu nduri meibe" or the twelve Regiments
of which the king's army consists, have each an dlam of
their own. The following are the names of these Regiments:
dlam keigammabe, the Regiment of the Generalissimo,
consisting of at least 1000 horse.
dlam yerimabe, the Regiment of the Commander who
is second in rank, consisting of 1000 horse.
dlam fugumdbe, the Regiment of a Commander who is
always in front of the army and has to perform the
reconnoitring, numbering about 500 horse.
dlam tsdrma kura.be , Regiment of a Commander whose
office it is to make the first attack upon the enemy
260 dlam alfdtera.
(tsdrma = drawing, viz. into battle), and numbering
from three to five hundred horse.
dlam tsdrma gandbe. Regiment of a Commander who
follows the "tsdrma kura" in battle, and takes his
place in his absence. It also has from three to
five hundred horse.
dlam kdzalmdbe, a Regiment of about 200 horse.
dlam litntimdbe, likewise a Regiment of about 200 horse.
dlam bagdrimdbe, a small Regiment of about 100 horse.
dlam galddinidbe, a Regiment levied in the Western
dependencies of Bornu, and consisting of about
1000 horse.
dlam setimabe^ a Regiment levied in the Eastern de-
pendencies of Bornu , and consisting of about 1000
horse.
dlam lifuldma, the Regiment of a Commander who
has the right of blowing a certain silver (lifula)-
trumpet; it has about 500 horse.
dlam yirimdbe, a Regiment consisting of about 300
horse.
aldngin, v, (si aldktsin), I create, make (used of God only).
dlangin, v. (si dlaktsin), i) I turn, turn over (e. g. a pancake);
comp. kdldngin. Conj. n., I turn to, upon. Conj. m., I turn
myself, I turn myself head over heels.
2) I fan, winnow (e. g. corn).
albdru, s. (from o^lj) powder.
dlega, s. i) the act of creating, making; creation; dlega dl-
Idbe, God's creation; dlega dinidbe, the creation of the
world.
2) created beings, creatures: dlega allabete ngdso : kamnyin,
bundin, ngudon, bunin, all God's creatures: man, beasts,
birds, fish.
o
ulfdki, s. (from *-^5 juris consultus religionis et reruin divina-
rum) a Priest of first rank.
alf'dtera or alpatera, s. also: koro alfdtera, a mule.
alfdtm dmpd. 26 1
nlfdtia, s. thanksgiving, blessing. alfotla gonyin, I return
thanks (?).
algdma^ s. corn, wheat kctld alydmabe, an ear of corn.
dliti) s. a plant from which a blue is obtained like indigo.
blue colour. dlinyin ddliiyin, I dye blue.
dlld or cilia, s. God.
alia tilord, for God's sake.
alia logongin, I pray to God.
Oo-
dlld, s. (from J^J pi. -1^5! tabula lata, sive lignea, sive ossea),
also: dlld kardterdm, or dlld kardtibe, a tablet of wood
on which children learn to read and write, corresponding
to our slates.
almdkarifu, s. (Arabic) the prayer-hour, at seven o'clock p. m.
alpdtera, see alfdtera.
altSdtsa, s. frog.
altwfar, s. the hour for prayer, about two o'clock p. m.
altisima, or aldzima, s. Friday, the Muhammadan Sabbatli
(from 8x*^-l).
dm, or ham, s. (the plur. of kdm\ people, relatives, family, com-
panions ; e. g. perdd 'mdntsega tsegd, she follows the girls,
her companions.
dmdrngin, v. I will, consent, agree c. Ace. andDat.; e.g. lo-
gontsurd or: logontsega dmdrngl, I consent to his request;
sird (hot: siga) dmdrngi, I agreed with him. dinarnogd!
please! allow! excuse! alia dmdrtsla, D. v. (Deo volunte).
Conj. ii. c. Dat. id.
dmdse, a. cold.
dmcjin, or hdmgin (si dmtsin), v. i) I grow cold, I cool, I am
cold. Conj. iv., I make cold, I cool (trans.).
2) 1 heal (intr.), become well; e.g. kdbu gandwdma sim kdm-
tsi, in a few days the eye was healed.
dmcjin (si dptiin), v. I lift up. Conj. n. and iv., I help one
to lift up something; Conj. in., I break up, rise, start,
depart, set out on a journey.
dmpcl, s. i) miiidfulness, attention, care.
262 dmpdma drdde.
2) support, maintenance, subsistence; e.g. kidd dmpdbe, a
profession, an employment to earn one's livelihood.
dmpdma, s. guardian, keeper.
dmpdngin y v. I mind, attend to, care for, guard, keep.
dmpdram, s. place where any thing is kept; e. g. dmpdram
ddbe, meat-safe.
dmpdte, n. a. the act of minding, guarding.
dmpdtema, s. guardian, keeper, attendant.
dndij pr. we. andiso or dndi nydsd, all of us.
dnem, s. South: dnenmyin, in the South; anem-mo, toward
the S., southward; dnem-pote. South -West; dnem-gedt,
South-East.
dntelesge, s. a bolster stuffed with cotton and laid on the
horse's back, before the saddle is put on; comp. kantdrgi
and furudu.
dntelesgema, s. the maker of such bolsters.
dntsd, s. thing, implement, instrument, effects, personal lug-
gage; e.g. dntsd krigibe, war -instruments; dntsd kulobe,
agricultural implements; dntsd nembe, furniture.
dngal, s. sense, wisdom, prudence, mind ; meaning, signification.
angdlngin, and angaltiskin, v. I act wisely.
dngalwa, a. wise, prudent, clever, sensible.
angqra^ s. denial.
angdrdma, s. one who denies.
angdrngin and angerhgin, v. I deny, disown; c. </. mdndntsuro,
or mdndntsegd ahgdrhgl, I denied his word ; kdmmo (not :
kdmgd) angdrngl, I denied somebody.
aiigdrte, n. a. the act of denying, denial: nd angdrtibe bdgo,
there was no room for denial.
angdrtema, s. one who denies.
dngin, v. (si dktSin)^ I clear my throat.
dngin, v. (si dtsin), i) I stretch out, hold out, (e. g. the hand);
2) unfold, open; e.g. butsi dngin^ I open a mat. Conj. n.
and iv., I stretch out or reach something to somebody.
Conj. in. dteskin, I stretch myself.
drade , s. lightning: drdde kolotsi, there is lightning.
a ram dsdm. 263
G - -
dram, s. (from A: pfj>) i) any thing that may not be eaten,
any thing prohibited; e.g. dd perbe dram, horse-flesh is
dram, or may not be eaten.
2) illegal, unlawful; e.g. tdta dram, an illegitimate child, a
bastard.
3) abomination, detestable thing; e. g. mei ate ago tsede-
ndte dram, what this king has done (viz. incest) is an
abomination.
drasc/e, six.
drasgen, sixteen.
are, or are! sing., drogo! JP/., come! a defective verb, used
only in the Imperative.
drgdlafu, s. caraway -seed, or cumin. There are two kinds
of it in Bornu, one black, and the other red or brown.
drgalam, s. i) pen, made of the stalks of guinea-corn.
2) the ear of a horse : drgalam perbe, (never sumo perbe).
drgalamrdm, or tSend drgalamrdm, s. penknife.
drgata, a. dried, dry.
drgem, s. guinea-corn, used for food. Of this there are two
kinds in Gdzir, viz. drgem mdt'ta, of a white colour, and
drgem moro, of a red colour.
drily s. (Arabic?) silk.
armaldn, s. (Arabic?) the tenth month, in which the disdmy
or fastis kept.
drngin, v. intr. to dry, become dry. Conj. III. , I dry myself.
Conj. iv. I dry, make dry, c. Ace.
drsdse, s. pistol.
drte n. a. the process of drying.
drterdm, s. place for drying.
drtseki, s. luck, fortune: alia drtseJd beiantse! may God give
thee good luck!
drtsinoma, s. a military officer, subject to the Yerima.
dsdm, s. fast: dsdm tsumgin, I keep a fast, I fast; ngumon
dsdmbe, fast-festival, i. e. the festival following the great
annual fast.
264 dtsar dtsi.
dsar, s. a portion of a book, consisting of three kiimsa.
dser, s. loss.
aserngin, v. I lose, i. e. cause to be lost, waste. Conj. m. , I
lose , i. e. am deprived of the possession of a thing , e. g.
wu tsendnyin asertesfa, I have lost my knife.
(isir, s. secret, mystery; concealing one's fault; (help, salvation).
dsir kdmbe peremgin, I expose one, do him harm or
injury of any kind.
wu dsir kdmbe tedngin, I help, deliver one, (originally,
as it would seem, by hiding his evil deeds, but
now in general, e. g. from drowning, wild beasts &c.)
asii'wa, a. faithful to secrets, discreet in keeping secrets.
ate, pr. this (pi. dm}', e.g. kdm dte } this person; agote, for
ago ate, this thing.
dtegeij pr. such , such a one , the same.
dtegeird) ad. thus, so, in such a manner; e. g. dtegeird de! do
it thus!
dt&mdj ad. therefore.
dtemdn, ad. i) there, at that place.
2) then, at that time.
3) therefore.
dtemdrdj ad. therefore, on that account.
dteyaye, or dteyayero or dteyaero, conj. yet, and yet, never-
theless.
ate or wote, a defective negative verb, do not! e.g. ate le-
nemmij do not (thou) go! dtogo lenuwi, do not (ye) go!
(see Gram. 236.)
die, or wote, ad. not.
atedlgata, a. hurrying, hurried.
atedlld, n. a. the act of hurrying, haste.
atedllama, s. one who hurries.
atedlngin, v. I haste, hasten, hurry. Conj. in., I hasten after
or towards a person; Conj. iv, c. Ace., I cause one to hurry,
I hurry him.
atsdlte, n. a. the act of hurrying, haste.
dtsl (from L ^-'-ls>) or dtsl mdkkdma, a pilgrim to Mecca.
bdbd bdktdma. 265
B.
bdbd, s. aunt, i. e. father's sister: bdbd kura, father's elder
sister; bdbd (/and, father's younger sister.
bdbangin, v. (si bdbaktsin) I give many slaps, beat well, beat
out. Conj. n. c. Dat. , I beat upon any thing.
Bddawei, s. a Beduin. The Bornuese call Arabs and Phula
by this name.
badigata, a. begun, commenced.
badingin, v. i) I begin, c. Ace. and Dat.: si kiddntsega or ki-
ddntsuro baditsl, he has begun his work.
2) I endeavour, attempt, undertake: e.g. si goturo badigdnya,
siro goturo tegeri, when he attempted to take it, he could not.
badite, n. a. the act of beginning, commencement.
baditema, s. beginner.
baditeram, s. place for beginning, beginning.
bdfuskin, v. intr. i) I cook; e. g. dd bd/undte, cooked meat;
date bdfuj the meat is done. Conj. iv. c. Ace., I cook
(trans.)
2) to ripen; e.g. drgem bdfi, the guinea -corn is ripe.
3) to be rendered invulnerable by going through a treatment
with medicines and charms. Conj. iv. c. Ace. , I render
invulnerable.
bdgd, s. i) heap; e.g. bdgd ttlo tsdmgi^ I laid it in one heap.
2) crowd, host, number; e.g. wu bdgd kdmma tsdmgl^ I col-
lected a crowd of people. bdgd perbe, a number of horse,
a detachment of cavalry.
bagdri, s. the office of the bagdrlma.
bagdrtma, s. a certain military officer.
bdgd, ad. not, no, never: rufungin bdgo^ I do not write, I
never write, I cannot write.
bdgdngin, v. I shall be no more, shall die. Conj. iv.,I bring
to an end, destroy.
bdkta and bdkte, n. a. of bdngin, the act of beating.
bdktdma, s. one who beats.
1 1
bdktfir banndngin.
bdktar, s. a leather- case for keeping manuscripts and books in.
baldmtdmi, s. a battle-axe, suspended from the saddle bow:
see Fig. 5. in the Appendix to Major Denham's Travels.
baldmbo, s. a kind of dumpling.
bdlbalj s. yard or inclosed piece of ground before the house;
comp. ngdfodl and ndftgadl.
bdlga, s. or suno bdlgd, sandal.
balgdtsl, s. a very deep well of water. It is from 30 to 50
fathoms or 180 to 300 feet deep, and often contains from
10 to 20 fathoms of water. In making the well, they
have to dig through white and red sand to a great depth,
till they come upon a rock , which , when broken through,
sends forth such a quantity of water, that the well -digger
(beldgdma) has to be drawn out immediately to escape
being drowned. The balgdtSl differs from the u soa" by
its greater depth, and also by its spring (kdmtn) being
underneath a rock, whereas the spring of the sod (kddam)
is in the common ground, or sand.
ball, s. and ad. or balm, ad. to-morrow: ball mmwa, next
year; ball kfaifaj on the day after to-morrow.
bald, s. a scar, or mark of a wound; the marks of tattooing.
bdloa, a. having scars, scarry.
bdlte, s. the time about nine o'clock a. m.: dinid baltetsl, it is
nine o'clock a. m.
bdlterdm^ s. breakfast; e.g. -icu bdlterdmni buski, I have eaten
my breakfast. balterdm perbe, or: bdltc perbe, the act
of watering horses in the morning.
bdmba, s. plague, pestilence, cholera.
bambuda, s. robber, especially high way -robber.
hambuda, or nembambuda, s. high -way robbery.
bdnna, s. the process of spoiling, corruption, decay; ruin, de-
vastation, desolation; e.g. bdmbdma bdnna tsedo Bornun
nguburd, the plague caused great devastation in Bornu.
banndngin, v. I spoil, corrupt, intr. and trans.', e.g. kitdbuni
bandtSty my book is spoiled; si kitdbunigd banndtSi, he
has spoiled my book.
banndtema bdrgd. 2(]7
banndteina, s. spoiler, one who corrupts.
band) s. hoe: band kdreskin, I make a hoe.
bdntenye, s. mist, fog, happening only in .the cold and rainy
seasons.
hdntenyewa, a. misty, foggy: dlnia bdntenyewa, it is foggy
weather.
bdhgin, (si bdktsin) v. I knock, beat, strike; also used of the
lion, when he seizes and kills his prey: mina kdm bdktxi,
a lion has killed a person. dogumnyin bdngin, to butt,
(said of animals). wu bendegen bdngin, I shoot with a gun.
bard, s. i) search for game, hunting: da bdrdbe, game, venison.
ken bdrdbe, or kerl bdmwa, or kerl bdrdma , a sporting
dog, a dog trained to search for game, a pointer.
2) game itself.
bdrdram, s. place where game is tracked or hunted.
bardngin, v. I seek, I trace out, I smell out, I track. I hunt.
bardte^ n. a. the act of seeking, spying out, hunting.
bardtema, s. one who finds out, hunts, a hunter.
bdrbu) s. thief, robber: kdtsalld bdrbube, the chief of robbers.
bdrbuma, s. the judge of thieves and robbers, criminal judge.
barbungin^ v. I become a thief or robber.
bare, s. the first farm - cleaning or weeding after planting.
It is performed when the millet is one third or half a
foot high; and, at the same time, the superfluous plants
are rooted up, and only two or three left in one hole,
which holes are about two feet distant from each other.
barciigin^ or bdrehgin, v. i) I weed, or free from weeds, for
the first time; comp. tsua.
2) I grow, plant: komodugu Saldmtdn kugudogu baretsei^ by
the lake Salamta they plant sweet potatoes.
bdrede, a. without saddle, unsaddled; used only of horses; the
reverse of serdua.
ft**.
bdrgd, 6'. (from 85^4, accessio, abundantia, felicitas), blessing;
happiness, felicity; e.g. dlld niro bdrgd tsake, may God
bless thee! wu niro bdrgd ntsiskl, I bless thcc. dlld
268 barydyata bed.
bdrgdnem, or alia bdrgdndo! (viz. yotse!) a great curse:
may God take his blessing from you!
bargdgata, a. blessed, rich, wealthy.
bargdngin, v. I bless, congratulate; e. g. kdsudlan tsitsl, wu siyd
bargdngl, I congratulated him on his recovery from sickness.
bdrgdwa, a. blessed, favoured, graceful.
bdrgala, s. expression of agreement and good will between
two persons, by slowly putting their open hands together,
so that the right hand of the one meets the left of the
other.
bdrgdj s. carpet, blanket.
bdskin, v. I go up, mount up, climb up, c. Dat. ; e. y. wu
perro, yesydro, digallo bdskin.
bdskin, v. I beat, pound, pulverize.
bdta, s. troop; e. g. bdta perbe, a troop of horses; bdta kdmma,
a troop of foot-soldiers.
bdtagii, s. nearness, closeness, vicinity, proximity; e. g. dndi
bdtayuntsan ndmnyena, we were sitting in their vicinity,
i. e. near them.
bdtal, s. robbery: ivu bdtal diskin, I commit a robbery, I rob.
batdli, s. a round bolster of cloth or grass, used in carrying
loads on the head; batdli kelmgin, I make such a bolster.
bdtalma, s. robber.
bdtdlnyin, v. I rob.
bdtdlte, n. a. the act of robbing, robbery.
bdtdltema, s. robber.
batdngin, v. I surround: e. g. sdndi wugd batdsei, they sur-
rounded me.
bdteam, s. a large boiler made of earth, and used for melting
iron-stones. wu bdtsam tdndeskin, I make such a
caldron.
bdtsem, s. bachelor; a man fit for marriage, but still single.
bdture^ s. i. q. ^vdsili, a white man.
be, a. free, free-born: kdm be, a free person, kditiu be, a free
woman.
bed or bid, s. pay, payment; e.g. bidni se! give me my pay!
beidngin beldgdrdm. 269
beidngin ) v. (si beidntsin) I grant, vouchsafe, give; used only
of God: alia kdbu nemkurugii beidntse, may God grant
thee long life!
bcdngin, v. or bidhyin I pay, remunerate.
bedtema, s. paymaster.
bell, s. razor.
bfagin, v. I teach: wu niro lukrdn benyl, I taught thee the
Koran; wu niyd bengl^ I taught thee.
bcogoj s. axe, hatchet.
be ram ^ a. free, liberated; used only of females who are freed
from slavery and taken as wives: kdm beram or kdmu
beram, a woman thus liberated.
bedbedngin (si bedbeWsin) v. I yield an aromatic odour, smell well.
bedbette, 8. perfume, odour; comp. keino.
bela, s. i) a town without a surrounding wall; comp. berni.
2) i. q. nembeld-) the office of the beldma.
3) native place, native country; e.g. dtegei beldnden tsddin,
that is how they act in our native country.
beldaa, s. i) hole. The beldga argembe are holes from six to nine
feet in depth, dug within the yard-fence, for the purpose
of preserving corn or millet. In these subterraneous gra-
naries the corn remains good for three or four years.
They are lined with grass-mats (ngdlle), and covered over
with millet -chaff and sand which entirely keep off the
rain-water.
2) grave, see beldgdrdm.
3) ditch , e. g. beldga gdrube or bernibe, the ditch or moat
round a city.
bddgdma, s. one who digs the balgdtsL
beldgamdngin, v. I become a well-digger.
beldgardm, s. the hole, or pit, in which a corpse is buried. -
When the Bornuese bury a person, they first dig a hole
(beldga), about six feet long, and of a depth so to reach at
the bottom of up to a man's loins. Then , as one side of this,
they dig another hole under the ground, like a coffin, just
large enough to contain the corpse, which is called beldgdrdm.
270 beldguro beremgin.
beldguro, s. (i. q. belamdsi) a neighbouring town or village.
belagurongin, v. I go to a neighbouring town.
beldma, s. mayor; chief magistrate of a town. Frequently there
is only one beldma for about ten smaller towns or vil-
lages.
belamdngin, v. I become a magistrate.
belamdsi, s. a neighbouring town or village. This is now only
one word , but it was evidently composed of be'la, a town,
and mdsi, adjacent.
belem, s. a kind of gruel, made by boiling millet-flour in water,
and drunk after being thinned with milk. During the
month of their fast, it is tasted by every body the first
thing in the evening, before they eat solid food, wu be-
lem kdrngin, I make or prepare such a beverage.
bgllj s. poison.
belin , a. i) new, e. g. band belin, a new hoe.
2) fresh, e.g. drgem belin, new millet (of this year's growth.)
belin tsai, very new, quite fresh.
ben, s. sleep: nd benbe, sleeping place.
benma, s. a sleeper, one who sleeps too much, a drowsy,
sleepy person, a sluggard.
bennd, s. sleep: benndn, in sleep.
benterdm, s. sleeping-place.
bendege, s. gun: bendegen bdngin, I shoot with a gun; bendege
tutungin, I load a gun; bendege kolongin, lit. I let loose
a gun, i. e. I fire a gun.
be I'd, s. a sort of conical barn, consisting of a large rough
grass-mat , resting on , and surrounded by, posts , of a dia-
meter of from twelve to thirty feet, and a height of about
five or six feet, covered with a thatch.
berdge, s. nakedness; e. g. berdgende tsdnnye, we covered our
nakedness.
berdge, and berdgua, a. naked: berdge de for, quite naked.
berber, s. dust.
berberwa, a. dusty.
beremgin, (Si beremtsin), v. I twine yarn into thread. It is
berl bertsem. 271
done on the thigh, with the open hand, one end being
kept fast with the teeth.
be'rl, s. vegetable-food, victuals. berl tsube, a meal in con-
nexion with the naming of a child.
beri s. or beri pebe, i) the place in a field where a herd of
cattle lie by night; comp. dongol.
2) the herd or flock itself.
beri ma, s. the owner of cattle.
berino, s, the red, fleshy protuberance on the head of a spe-
cies of wild duck.
berinoa, a. having such a protuberance: keif ana berinoa, a
wild duck.
berma, s. a peculiar kind of yam. It requires from two to
four years to ripen, after being planted; and then one
seed has often produced from ten to forty yams.
benndj s. guinea-corn (argem), whilst in the husks, before the
chaff is separated.
bermdde, s. bug. The Bornuese consider their smell aromatic,
calling it kabedbedl and not kcino, and they suppose that
the aroma of heaven and that of bugs are of the same
nature.
bermadua, a. full of bugs.
berydta, a. scattered, dispersed.
berni, s. a city surrounded with a wall. It is always the ca-
pital of a province or district, and the residence of a
governor, called mcimoiitsl.
bernlma, s. native of a capital, one belonging to a capital.
berngin, v. I disturb, scatter, disperse by frightening; e. g.
dzddzirma diml ngdso bertsl, the leopard has scattered all
the sheep. Conj. n., I scatter to, towards. Conj. HI., only in
pi., to scatter, disperse, intr.
berte, n. a. the act of scattering.
bertetege, s. or merely: tetege, the largest kind of toad (koko),
with a dark back and yellow front, said to be very fat,
and much relished even by the Moslems.
, s. honour, reverence, respect.
272 berUenigin bige.
bertsemgin, v. (si bwtsemtsin) , i. q, wu kdtnmo bertsem tstskin,
o. Dat. and Ace. wu abdniro or abdniga bertsemgin, I honour
my father.
bertsemwa, or bei'tsejnma ^ a. honourable, reverend, respectable.
besge, s. a dancing party of young people , a ball ; e. g. kdm
kdldntsen nigdwa besgero letsin bdgo, one who has been
married for three years never goes to a ball ; besge pdrngin
or besge besgengin, I take part in a dancing-entertainment.
besgema, s. dancer, especially a clever, accomplished dancer.
besgengin, v. also: besge besgengin, I take part in a ball, I
dance. Conj. n., I dance with another.
besgeica, a. relating to a ball; e. g. beld besgeica, a town where
a ball is given.
bellam, or kdlsagd bellam, s. a javelin: see No. 4 in the Ap-
pendix to Major Denham's Travels.
blj a. male (used of horses, camels, mules, asses, dogs, lions,
leopards and hogs, not of cattle, sheep, or goats).
bitty a. nothing, nothing worth, worthless.
bia, or biardj ad.] for nothing, in vain, gratuitously, without
reward.
bibi, s. the upper part of the arm, from the shoulder to the elbow.
fiibinginj v. i) I spoil; e. g. tdtdte tdgarddni bibitsl, the child
has spoiled my paper. kdrge bibingin, I make dissatis-
fied, offend, grieve; Conj. in., I spoil, intr.
2) I ruin, dishonour, ravish : peroga bibitsl, he ravished the girl.
bibirdm , s. a ring worn on the upper part of the arm by boys
and women.
bibite, s. spoiling: bibite kdrgebe, dissatisfaction, grief, vexation.
bidi, a. (used of horses and serpents) speckled, spotted.
j s. a horse marked with small spots of white, red and black
hair.
) s. the pincers or tongs of a smith.
bige, s. i. q. w6bi, i) left side, left hand; e.g. miisko biguro
ate Unemmi! do not go to the left hand!
2) wrong, evil: tdlagd bige tsedla, dgdtsin, if a poor man
has done wrong, he punishes him.
bigeld bobulngin. 273
bigeld, s. i) the season when fruit is ripe.
2) the in-gathering of ripe fruit, harvest.
bigeldngin, v. only third pers. : dinid bigeldts^ it is harvest-time.
bilge, s. scum, bubble, rising to the surface of liquor or water;
- bilge kdngin, I scum, I skim; bilge kedmbe, cream.
bilgua, a. having scum, scummy.
bind, s. bran, the inner skin of corn.
pe bindbe, a cow whose calf has died, and to which
bran is given, on being milked.
bindrdm^ or nge bindrdm, a large pot in which bran is kept
for the cows.
bindru, s. a kind of sparrow, commonly called rice -bird.
bfnem, s. cold season, which happens between the rainy and
the dry season.
binemma, a. cold; dinla bin&mma, it is the cold season.
binemrdm, s. a tax which every subject has to pay in the cold
season; bfnemram tulugeskin, I pay this tax.
bir^ s. a sort of wooden needle, as thick as a finger and a
foot and a half long, with a hole at the thick end of it,
through which a rope is put, to fasten the grass upon
the laths of roofs.
birtl, s. a wale, the mark of a stripe; birtl kdbe, the wale
caused by a stick.
birtiwa, a. having wales; tlgi tdtdntsibe kirunyd, bh'tiwa, when
he saw his child's skin, it was full of wales.
bisgd, ad. yesterday.
bisgdtemi, ad. i. q. wdgere, on the day before yesterday.
bdald, s. or per bdald, a horse which is either bul tiloa, bul
ndm-a, bul ydsgua, bul degua, or bul ugua, i. e. which
has either one, two, three, or four white legs, or four
white legs and a white nose.
bobongin, v. (c. Ace.) I call.
bdbul, s. urine. This word is considered obscene: see digam.
bobulldm, s. the bladder of men and animals, (considered
obscene.)
bobulhgin, v., only third pers. : bobultsin, bobultsei, to make water,
KK
274 bombom bultfta.
used of animals, with the exception of dogs, horses, ca-
mels, asses.
bombom, s. abdomen.
bogdta, a. lying.
bdngin, v. I lie down; si digallan bdtsin, he goes to bed; si
tsedin botsin, he lies on the ground. Conj. n. : to lie upon,
to brood.
bongo, s. a house with mud -walls, considered the most su-
perior kind of houses.
bote, n. a. the act of lying.
bdterdm, s. place for lying down, resting-place, couch.
bu, s. blood; kqntsdmbu, blood from the nose; kdntsdmbu kan-
tsdnyin tsugin, I bleed from the nose.
bua or buwa, a. bloody.
bubute, or bubutu, s. bellows; bubute fungin, I use the
bellows.
budl, s. the back-part of the head, the neck.
biidu, s. grass, i. q. kdtsim; budu perteskin, I cut grass.
budua, a. having much grass, grassy.
bug and buygo, ad. violently, vehemently, forcibly, with force.
It seems to be a specific Adverb, used only in connexion
with kotingin, gqndngin, bdngin. See Gram. 289.
bugu, s. chicken; e.g. kugui biigu kdltsl, the hen has hatched
chickens.
biigu, s. i) ashes.
2) mortar; e.g. wu bugii kamdngin, I mix mortar, viz. with
clay; biigu sdngin, 1 prepare, make mortar.
bugudj a. having ashes, yielding ashes.
bugiima, s. one who makes ashes for sale.
bul, a. i) white; kdm bul, a white man; bul fog, very
white.
2) clean, pure; e.g. kdrge bul, a clean heart.
bulngin, an impersonal verb, only: bultsin, it becomes white,
bleaches.
bultu, sometimes bulte, s. hyena.
, a. containing many hyenas, rich in hyenas.
bultungin burgugata. 275
bultungin, v. 1 become a hyena, transform myself into a hyena.
Ali maintains that there is a town in Gazir, called Kd-
butiloa, in which every individual possesses the faculty
of transforming himself into a hyena. Any such person
is called ngddza.
bulwa, a. white.
bun, s. lying down; nd bunbe, place for lying down.
bundl, s. wild beast; bimdl delibe, the beasts of the field >
bundl kdragdbe, the beasts of the forest; da bundibe, ve-
nison.
bundlwa, a. containing wild beasts, rich in wild beasts.
buni, s. fish.
bunram, s. place for lying down, sleeping place.
bunye, or benye, s. night; dinla bunye, id., bunyefdrei, it is
quite night, it is very dark.
bunyema, s. a night-walker, one who roves at night.
bunyengin, or bunfingin, v. used only in the third
pers. ; e.g. dinla bunyelsl, it has become night, or
dark.
burgdta, a. friendless, destitute of relatives.
burgo, s. beginning, first time, ancient times, old time.
burgon, or yim dinla burgoben, in the beginning.
burgo, s. prudence, sagacity, understanding, intelligence; sub-
tlety, cunning, slyness; dndi burgo fonnye, we make
a plot, contrive or devise mischief.
burgoa or burgowa, a. prudent, intelligent; cunning, subtle.
burgodngin, v. I become prudent, cunning; I obtain sense (said
of a young child.)
burgoma, s. one of ancient times.
burgoman, ad. before, beforehand, at first.
burgongin, v. I am first, do first. In connexion with other
verbs, it is often used instead of an adverb, e. g. wu
burgdnge iseskl, I came first.
burgu, s. cry for helf; e.g. wu burgu ydkeskin , I cry for help;
I scream, as from violent pain, I cry out aloud.
biirgugata, a. accused, sued.
276 burguma ddbuma
burguma, s. one crying for help, especially before the king,
on account of oppression.
burgungin, v. (c. Ace.) I accuse, I sue, (properly: I seek help,
cry for help against an oppressor.) Conj. n., I accuse to,
sue before.
burgurdm, s. the place, or court, where cases of oppression
and violence are tried.
biirgute, n. a. the act of accusing, accusation.
burgutema, s. accuser.
burngin, v. I am without relatives, I am friendless, forsaken.
Conj. m. : I am become destitute of relatives.
Conj. iv.: i) I deprive of relatives, I make friendless.
2) I lower the price of articles for sale, so that they
may be quickly disposed of, I depreciate.
burtse, s. Queen; mei burtse, id.
buskin, or yibbuskin, v. i) I eat.
2) to devour, consume (said of fire.)
3) I kiss; lukrdtn buskin, I swear.
buiM, s. mat; e.g. butsl tdndeskin , I make a mat; butsl perngin,
I spread a mat.
butslma, s. a maker of mats, a trader in mats.
D.
c?a, s. i) flesh, meat; e.g. da dimibe, mutton, da pebe, beef.
2) animal, beast; e.g. da pdtobe, domestic animals; da kd-
ragdbe, wild beasts; venison.
ddbetsdll-) s. a certain animal, perhaps a kind of badger.
ddbu, s. miracle, wonder; ddbu dabungin, I perform a miracle.
ddbu, or dobu, s. throat, neck; ddbu muskobe, wrist.
ddbu, s. i) middle, midst, centre; ddbu renge kongin, I pass
through the midst.
2) navel, umbilic; na ddbu kdmbe, one's native place (pro-
perly: the place where one's navel-string was buried,
after birth.)
ddbuma, a. wonder-working; e.g. aba ddbuma, a wonder-worker.
ddbungin ddmawdngin. 277
ddbungin, an impers. verb; e.g. dinla kau ddbut&l, it is noon.
ddbilram, s. neck-chain.
dagdmgin^ v. to make holes with a long-handled hoe, for the
purpose of planting, (comp. in Germ, fhtfen).
ddgdna, s. a large round mat, about two inches thick, made
of thin long grass (kdlkalti), and used in thatching coni-
cal houses. It is supported in the middle by a long pole
which stands in the centre of the house, and at its peri-
phery by the Idgard^ over which it does not project, and
it is covered with a layer of grass (kdlkalti), also about
two inches thick. ddgdna tdndeskin , I make such
a mat.
ddgdta, a. standing, erect.
ddgel, s. monkey, ape; ddgel buldngu, a kind of baboon;
per ddgel) a red horse; kaligimo ddgel, a red camel.
ddgelwa, a. containing monkeys, rich in monkeys.
dazre, s. a kind of cloak with a hood.
ddld and ddld belemma, s. the evening -star. It is called be-
lemma because every evening, during the fast-month, the
gruel "belem" is drunk, as soon as this star is seen.
ddlangand, s. the comb or crest of a cock or hen.
ddlngin, v. I dye, colour; wu dlinyin ddlngin, I dye blue;
ivu kamero ddlngin, I dye red.
ddld, s. a male calf up to its second or third year; e.g. wu
ddloni mbeldnno kolongin , I leave my calf entire. When
fully grown, it is generally called kaniamo mbe'ldn, but
sometimes also ddld mbeldn.
ddmttj s. i. q. sunori, butcher.
ddma, s. recovery.
ddmd, s. time, leisure, for doing any thing; e. g. ku wu
ddmdni bdgo, I have no time to-day.
ddmdngin, v. I recover. Conj. m., id.; Conj. iv., I cause to
recover, cure, heal.
ddmdwa, a. recovering, improving in health.
ddmdwa, a. having time at command, being at leisure.
ddmawdngin, v. I recover, become well.
278 dambungin dang in.
dambungin, v. I beat, hammer, as a blacksmith.
dambuteratn , s. a thick bar of iron, about one or two feet
long, and used instead of a hammer.
dambutuma, s. blacksmith.
ddmgd, s. vulture.
ddmgin, v. (si ddptsin) i) I refuse, deny a thing (Ace.) to a
person (Dat.); I withhold, hold back, stop.
ndundoro yiskin, ndundoro ddmginf to whom shall I
give her (viz. in marriage), and to whom shall I
refuse her? Conj. n. and iv. , I refuse to.
2) I do not allow, I prevent, hinder; e.g. keino kdm nuna-
beye siro ndpturo ddptsi, the smell of the dead person
prevented him from remaining.
ddmgin, an impersonal verb, only ddmtsin i) to flow, run, come
out, used only of fluids, as e. g. the water coming forth at
the bottom of a well, milk flowing from the udder, pus
coming out of a sore.
2) to stream together, to assemble in large numbers; e.g.
dm 'gdso ddndallan ddmtsl, all the people assembled in
the mosque.
ddmsdli, s. i) mane (of a horse, ass and mule.)
2) the tuft of heir growing on the shoulder of the ngdran,
or wild cow.
ddmsdliwa, s. having a long beautiful mane.
ddmtse, s. that part of the arm between the wrist and the elbow.
ddndal, s. a place of prayer, including the proper mosque,
or mdslde, and the spacious yard by which it is surrounded.
ddnga,) s. fence, i. q. sard: wu ddnga kdsingin^ I make a fence.
ddngin^ v. i) I stand, stand up, stand still.
2) I stay, stop, wait for any one (c. Dat.)
3) The impersonal ddtsl, it is complete, finished, over, done.
Conj. ii. c. Dat. i) suddenly to meet, or fall in with, to
find; e.g. si ddgello ddtsegl, he fell in with monkeys;
wu kitdbuniro ddgeski^ I unexpectedly found my book.
2) to surprise, e.g. si wuro ddsegl, he surprised me.
3) to intercede (comp. the Germ, fitr einen ctuftefyeit): md-
ddram dcgdga. 279
lamwa kdmuro ddtedga, the priests prayed for the
woman.
Conj. iv., c. Ace., i) to cause to stand, to erect.
2) to cause to stand still, to finish, to complete.
3) to destroy , to consume ; e. g. koa dunontse kdngeye Ue-
teddgl, fever had consumed the man's strength.
ddram, s. a dry measure, equal to four tsaka.
ddrase, s. conference, synod, convocation (an ecclesiastical term.)
ddrmd, s. lead.
ddrto, s. a sharp pointed instrument; ddrto kdmterdm, a saw;
ddrto kerdterdm, a tile.
ddru, s. vomit.
darungin, v. I vomit.
date, s. i) the act of standing up.
2) height, length; e. g. drgem date kuguibegei tsetena, the
millet had reached about the height of a fowl; wu ddteni
kurugu, I am tall; ddteni kd/ugu, I am short.
dategeram, (from ddngin) s. i) limit, boundary, border; e. g. dd-
tegeram kulobe, Idrdibe, dinidbe.
2) end, conclusion; e.g. ddtegeram mdnabe, the end of a narration.
datseban, s. murder; e. g. si ddtseban tsedl, he has committed a
murder.
ddtebanma, s. murderer.
ddwa, a. fleshy, carneous; well favoured, fat.
de, a. empty; kdmu de gani, a woman with child; pe de gam,
a cow with calf; kdtnute tiglntse de, the woman is not
with child; pe tigintee de, the cow is not with calf.
de for, quite empty;
de, a specific adverb, e.g. berdge de, quite naked.
debdngin, v. I kill (viz. with a knife), I slaughter, slay, massacre.
debdtema, s. executioner by the sword.
debdteram, s. place where malefactors are executed by the sword.
dega, s. the outside of any thing.
degdga, s. i) the act of moving the bowels; used of men and
animals ; e. g. kamdunga degdgaye tsetei, the elephant having
to make dung.
280 degan denngin.
2) dung, excrements: e.g. kugui degdga kamdunbe kirunyd, ise,
when the fowl had seen the elephant's duug, it came.
degan, ad. without (Germ. brCUtfjen).
degdro, ad. without, outside, out (Germ. f)inau$.)
degdskin, v. i) I stop, remain, abide.
2) I live, I am.
3) I am long, I do long, I delay.
dege, four.
degerger, s. a string worn as an ornament round the neck, like
a watch-chain; e.g. si degerger drilbe ddbunsturo koldtsegi,
he has put on a necklace of silk.
deld, s. the so-called sleeping (numbness) of limbs; e.g. deld
slniro gdgl, my leg is asleep.
deldge, and sometimes deluge, s. rain: delage tsudurin, rain
falls; kunduro deldgibe, a fall or shower of rain.
deldgengin, v. only deldgetsi, or dinla deldgetsl, it rains.
delam, s. or delam kirdm, a small calabash, about half a foot
in diameter, used as a drinking cup.
dengin, v. I cook, boil; e.g. wu ngdfell dengin, I cook millet;
ddni kdnnulan dengin, I boil my meat on the fire.
Conj. II. and IV., I cook on any thing; e.g.: nge fvgoro
degeskin, I cook in a pot on the hearth -stones.
Conj. in. , I cook myself, i. e. I make myself invulne-
rable by the use of charms and herbal drinks and
lotions.
deri, fourteen.
derl, a. dry, lean, emaciated, wasted (said of men and animals.)
dertgdta, a. dried, emaciated, wasted.
derlgata kelgata, s. (lit. rounded, joined) circle.
deringin, v. I become or am lean, thin, emaciated. Conj. iv.,
I make lean ; e. g. kdsua wugd setedtfrigl , sickness has ema-
ciated me.
denngin, i: i) I turn round, surround, pass round. It is often
joined to kelngin, to express that the circuit was com-
pleted; e.g. wu beldte derlnge keliigl, I walked round the
whole town.
derlvca dibal 281
denwa, a. having fourteen, consisting of fourteen: kembal de-
rma, the moon when fourteen days old, full moon.
dete, s. the act of cooking.
dfaema, or detuma, s. a cook.
dsteram, s. cooking utensil, any vessel used in cooking.
debdo, s. the actual day from sunrise to sunset, i. q. kau, or lokte kaube.
debddngin, v. I spend a day; e. g. pdto abdniben debdogosko,
I spent the day in my father's house. debddnemba?
lit. "dost thou spend the day?" a common salutation
corresponding to our "how are you?" when used in the
evening, or to our "good evening!" - Conj. iv., I cause
one to spend the day, I detain him.
debell, s. a hurtful greegree, a noxious charm, poison.
deld, s. a wild animal, resembling a dog; perhaps a jackal.
It is also frequently called u mdlam da kdragdbe."
deldngin, v. (si deldntsin) I cook, but only used of kdlu^ as:
wu kdlu deldngin, I cook soup.
dell, s. the space out of doors, the open air; e.g.-wu deliro
tingin, I go out of doors, I go out; tdta delintsen wolte,
the boy returns from his stay out of doors , from his walk ;
kdm delibe, a vagabond; dell bul, wilderness, desert, i. q.
Mpe; deli de, the empty space.
demba, s. a large kind of gourd, sometimes four feet in diameter.
When dry and cut into halves, they are used as tubs or pails.
demgin, v. (si deptsin) i) I let, suffer, permit.
2) I let alone, I leave, I spare.
3) I leave behind, I forsake.
Conj. n., I leave to, I give to; e.g. bdrga kdmmo debgeskin,
I bless one.
den gel, s. the calf of the leg.
deiigehca, a. having large calves.
derge, s. Turk, Turkey: kdm dergibe, a Turk.
derte, s. or: dinid derte, midnight.
dertengin, v. only used in the third pers.: dertetsi, or dinid der-
tetSi) it is midnight.
dibal, ft. road, way, path.
282 dibalram diml.
dibalram i s. passage - toll , money exacted for passing on cer-
tain roads.
dibdifu, s. the hot season, between nembe and nengqll, during
which preparation is made for farming.
dibdifungin, only used in the third person, e. g. dinid dibdifutsi,
it is the hot season.
dibl, a. bad, evil.
dibundj or difuno, s. date.
digal, s. bed, couch, sofa.
wu digal yesdskin , I make the bed.
digam, s. urine (digam and ndmase are decent expressions, but
"bobid" is considered obscene.)
digdmgin, v. I make water (rilr. when sitting down for the
purpose, as the Muhanimadans always do ; comp. terterfigin.)
digamrdm, 8. the bladder of men and animals; c. g. tdta gand
digamrdm purgdtsin, the little boy blows up a bladder.
dlgdta, a. rubbed, kneaded.
diger, and digerra, s. praise, worship, adoration: dlger diskin,
i. q. digerngin, 1 praise.
digei'ma, and digerrdma, s. wwshipper.
digerngin, v. I praise, laud, worship, c. Dat., e.g. komdndero
wu digergosko, I worshipped our Lord. Conj. n., id., c. g.,
sdbdntsuro digerteegin^ he praises his friend.
digd) s. grandchild.
digo kengqll) grandson; dig 6 pero^ granddaughter.
digowa, a. having a grandchild.
dilalj 8. the act of dealing ; traffic : wu dilal diskin, I deal, 1 trade.
dildlma, s. a dealer, trader: dildlma perbe, a dealer in horses;
dildlma kaligimobe, a dealer in camels.
dildllam, 8. a market -booth, a stall.
dimly s. sheep, ewe.
diml yerlram, sheep which bear wool, whereas the
common sheep have only hair. If I recollect rightly,
Ali told me that they are called so because they are
brought from a country called Yeri.
diml kundlma, a very large species of sheep, which
are sometimes used by boys for riding.
dimlnia tlingdta. 283
diml g6rid, the common Bornu sheep which have hair,
instead of wool.
dimlnia, s. shepherd.
dimlram, s. pasture for sheep.
dimlwa, a. owning sheep.
dm, a. i) old, as opposed to belin, new; e.g. tsdnei din, old
clothes; nem din, an old house.
2) former, first; e.g. kdmu din, the first wife in polygamy;
sobd din, a former friend (who is such no more.)
dtndr, s. gold, gold -coin.
Aba Alt told me on Oct. 1 st 1850: Beldnden nd dinar
Idtsei rusgqni ; Dinar rusgqndte, pe ngdso gani dinar tsuron-
wago, pe tilo tilo tsuron dindrwago. Beldnden pende tilo,
kangddl tilowa, abdniyetsetd, debdgdnyd, kdtiglntse tsd&irte;
ddgdnyd, tsurdntse regeddnyd, kdlemtse ketulugenyd, kante-
gdlifintse kdmtsd, abdniro kedinyd, kantegdlifl dinarwdte
kura, dinar bdgote gand. Abdni kurdte gotse, nemtsuro
kargdgenyd, tsend gOtse, kantegdlifl regdnyd, tsuron dinar
ngdso rOwa, kullgei leUtsei. Abdni ydnigd bobotse, legdnyd,
u ngo ago tsuro pendeben allay e sddend, ni yuru!" tse ydniro.
Ydni kirunyd, icugd bobose, yaydni bobotse, kardmini bo-
botse, dndi kdm ydsguso ndntsdro kassended, abdni andiro
dinar pulcsdga "ngo, ndndi gand, ago tsuro pendeben dllaye
sddend, ndndi ruigo! tsd dinla bibiteni kwoya, ndndi lemdn
pdnduwl; dinla bibfgata, nd ndmneni, lemdn mdtsamma
bago." Dindrte ngdso rowdte, yimte wu kirusko simnyin.
Dinar ivdsiliye tsagutendte, ro bdgo-, ate Bornubete wuye
rusgandte, ngdso rdwa , kuligei leletsei. Kdm letse , ndi tsifu,
kangddl ngaldrobero drgeni pitsege, kald drgembeturo kal-
gutan pertsege, dinar gdtse, gandtsla, tsdktse, tsdte; nd nga-
lan gandtsla, kerbu pal tse'tla, Un&ni, gdnem, peremneniia,
rutma, ni muskonem ngqld kwoya, dinar ndi gqndnemmdte,
pindiro woltsin, ni rumla, ago ndiye pindiro woltse, rum-
mate kdrgenem ketsl, komdndero godeneml, u dlaye serdgi" 1 nem.
Ago dindrbe, Bornun rusgandte, dtema datsl.
dingdta, a. old, become old.
284 d ing in ding in.
dinyin, v. (si dintSin) I become old, I live long.
Conj. iv. i) I make old , give long life ; e. y. dllaye siga tsete-
dingl, God has given him long life.
2) I use or wear till old , I wear out ; e. g. tsdneini yitedingeskl,
I have worn my clothes, till they became old.
- G y
dinia, and sometimes dunyd, or dinia, s.(\.* io?) world, universe, air.
dinia fdtsar kdmtal, lit. the world cuts the aurora, i. e.
it is about four or five o'clock in the morning.
dinia wdtsl, lit. the world is light, i. e. it is six o'clock
in the morning.
dinia baltetsi, it is about eight or nine o'clock in the
morning.
dinia kau ddbutsl^ lit. the sun is in the centre of the
world, i. e. it is noon.
dinia duartsl, it is the prayer -hour at about one or
two o'clock p. m.
dinia Idsartsl, it is the prayer-hour at about three or
four o'clock p. m.
dinia magarifutsl , it is the prayer -hour at about seven
o'clock p. m.
dinia lesdtsl, it is the prayer -hour at about eight or
nine o'clock p. m.
dinia kdtsiritsi, it is evening.
dinia dertetSl, it is midnight.
dinia lemtsl, it is evening, about six o'clock, it is
evening-twilight.
dinia bunetsl, it is night.
dinia kauma, day, day-time, interval between sunrise
and sunset.
dinia tsitsl, the time is agitated, society is unsettled.
dinia bitriti, there is trouble, misery, calamity in a country.
dinnd, a. i) old, torn, ragged ; e. g. tsdnei dinna, ragged clothes.
2) old, former, previous; e. g. berni Bornube dinnd, the for-
mer capital of Bornu.
dingin, v. I rub, knead. Couj. II. and IV., I rub for one, or
I rub into a thing.
dirngin duar. 285
dirhgin, v. I cut up, cut in pieces, dissect (as meat, leather, cloth.)
Conj. II., I cut on or into something. Conj. iv., I help one to cut.
diskin, v. I do, make, render.
Conj. n. i) I help to do; e.g. wu sir 6 kldd kulobe yegdeskl,
1 helped him to do farm -work.
2) to do with, to use for: afi lemdnno yegdeskin? what shall
I do with goods?
dogum, s. a butt, a blow with the head or horns: dogum yis-
kin, to butt.
dogur, s. ground-pig, a large kind of rat.
doi, a. quick, swift; e.g. per doi, a swift horse; kodte Uturo
doi, this man is a swift walker; ivu ruf tinge musko doiwa,
I write with a quick hand.
dondingin, v. I become ill, unwell, sick: dondingi, 1 have be-
come ill, I am ill. Conj. in. id. Conj. iv., I make ill.
dongin, v. I summon, cite, send for, call.
dongol, s., or dongol kennabe, a long thick rope to which the
calves of cattle are tied for the night in the open field.
To one of these ropes a hundred and more calves are
often tied. The larger cattle lie behind the calves during
the night, without being surrounded by a fence, and the
whole is called beri
doreskin, v. I pick, pick up, gather (e. g. beans.)
ddte, n. a. the act of summoning, summons, citation.
dotema, s. one who summons.
dongur, s. a ball with which children play: wu dongur rungin,
I throw a ball; dongur tdskin, I catch the ball.
dourdngin, v. used only in Conj. n'.: I bend (a bow) c. Dat.,
as si kdfintsuro dourdgiguno, he bent his bow.
dud, s. quickness, rapidity, speed.
dual, or ddal, s. a stirrup.
duama^ a. quick, speedy, fast.
dtian, ad. quickly, swiftly, fast: duan lengin, I go quickly.
duar, s., or dinia duar, i) the prayer-hour at about two o'clock
p. m. dinia duartsl, it is two o'clock p. m.
286 duaro tkd.
2) the act and practice of watering horses at two o'clock
p. m. (see bdltc.)
d&aro, ad. quickly, swiftly, fast.
dubdo, i. q. kdtsirl, s. evening.
dubdonye Id/la , good evening! an evening salutation.
dubu and debit, a thousand.
diigo, ad. before, beforehand, previously, first: see Gram. 296.
dugu, s. a drummer: dugu kuguma, s. a fiddler.
dugidguliml, s. a muck-worm, a winged insect, living in dung.
dugungin, v. 1 become a drummer.
duly s. the right side, right hand.
dullma, s. a leper.
dulo, or dulo pebe, s. a thick rope with which cows are tied to-
gether every night in the beri, two by two.
duldngin, v. I tie or chain two and two together.
duno, s. strength.
duno, s. thigh.
dunowa , or dunoa, a. strong , robust ; e. g. dunoa Icbdldro, strong
to fight.
dunowdngin, v. I become strong.
dungin, v. I pursue, I run after.
dur, s. family, tribe, nation.
durugdta, a. chained or fettered together.
durtingin, v. I chain or fetter more than two together by the
neck (comp. dulongin).
duruskin, an impers. verb, to fall ; c. g. kegard tsudur/, there has
been a tornado; d/ldge tsudure kotsl, the rain has ceased,
the rain is over. This word appears to be a Reflective
form (Conj. in.) of yuruskin, but its use is now restricted
to a fall of rain or other atmospheric productions.
dute, n. a. of dungin, the act of pursuing, pursuit.
dutema, s. one who pursues, a pursuer.
duteskin, v. I sew, I make by sewing; e. g. wu kdluguni dfttes-
kin, I make a shirt for myself.
dzd, s. a measure of length, being the interval between the
elbow and the tip of the middle finger.
dzddzirma fdngin. 287
dzddzirma or zdzirma, s. leopard.
dzdrqfu, s. or kelpu dzdrdfu, a kind of superior natron, so
hard that it must be broken in pieces with an axe or
hammer.
dzebdgdta, a. sent.
dzebdngin, v. I send; e. g. wu tdtdniga dzebdngl sdbdnibero, I
have sent my boy to my friend's.
dzegdli, s. jaw.
dzegdna, s. spur: wu per dzegdnan tsongin, I spur a horse.
dzegdndma, s. maker and vender of spurs.
dzegdndwa, a. provided with spurs.
dzudzu, s. winged teremites, much relished in Bornu, when fried.
dzumgin or tsumgin, v. (si dzumtsin) I fast, keep a fast: asdm
dzumgin, I keep the fast of the appointed fast -month.
Conj. iv., I cause to fast.
dzwhgin, v. I push, press, or move a thing forward. Conj. n.
and iv. dzugeskin, I push any thing to, towards, or upon
another.
E.
eisd, s. a proper name of women. All females who bear this
name are called: mei kdmube, the most excellent of women.
eisakeli, s. breast, chest, shoulder (used especially of meat.)
F.
NB. The sound of f is frequently displaced by p or b.
fdge, s. an enclosed place round a shed where the adult males
assemble for conversation. It is generally in the centre
of a town.
fdgawa, a. cloudy.
fdgou, s. a cloud, especially a dark one.
fal, i. q. pal, one.
fdngin v. (si fdktsin), I touch, I lay my hand on a person
in token of benevolence and affection.
288 far an f on gin.
fdran, a. i) open: tsmna fdran, the door is open; nd /am;},
an open place, i. c,. a place cleared of wood, c. g. in a forest.
2) clear, bright, light; e.g. dinia fdran, it is clear weather,
or: it is day (said in the morning).
fdrei, ad. joined only to bunye, as bunyc fdrei, it is quite
night, it is pitch dark.
fdrga, s. waist.
/oVf, or pan, s. top, summit, height.
/Vw, ad. up, on top of, above.
fdrngw, and pdrngin, v. i) I fly; e.g. ngudo fdriro fdrtsi, the
bird flew up.
2) I jump, leap, dance; e. g. tatodte fdrtsei, the boys dance.
Conj. H. , I jump upon any thing.
3) I cross, pass over, ford; e. g. kogana kdmoduau fdrtsei,
the soldiers have crossed the river.
fdrngin, smdpdrngin, v. i) I separate, part, dissolve, destroy,
e.g. sdndi nenisobdntsa fdrtsei, they dissolved their friendship.
Conj. m. , only used in the pi. , to separate, scatter, intr.
2) I return , I give back , send back ; e. g. wu lebaidte fdrngin,
I return this purchased article.
fdriro, ad. upwards, up, above.
fdtelei or pdtelei^ s. a country - cloth , worn by women.
fateleima, 8. a trader in country - cloths.
fdteleiwa, a. provided with country- cloths.
fdtsar, or dinia fdtsar, s. i) the brightness produced in the
sky by the dawn of day: dinia fdtsar kdnitsl, it is dawn-
ing, lit. the dawn has cut through, i. e. is appearing.
2) the early morning, a little before sunrise, viz. about five
o'clock, the dawning day.
/m, see pin beldgclm<t.
fokkata, a. joined.
fokte or fokta, n. a. the act of joining.
folido, s. whistling, a shrill sound: wu folido fungin, I whistle;
si wuga folidon bobosl, he whistled to me.
fdlidoma, s. a whistler.
fongin, v. (si foktsin) i) I join, bring together, put together.
fog *- fuguga. 289
burgo fongin, only used in the pi. : to make a plan,
plot, conspiracy.
kola /origin , only used in the pi. : to meet face to face,
to confront (used especially of two hostile armies).
musko fongin, only used in the pi. : to shake hands,
to be in close fight (hand to hand).
2) I mix , confound , mistake ; e. g. ni kddiga gesgdwa fonnem,
thou mistakest a serpent with a stick.
3) to set on or against each other, to excite to a hostile
attack (Germ, fytnter cinanbcr bringen, an emanber tyefcen)
e. g. afi nandigd fogentsa, yddu? what set you against each
other to make you quarrel?
Conj. II., i) I join to, put on, add; e. g. kura krfgibe kdm
tila si'ro foktsege^ the war -chief adds one man to
him.
2) I put upon , lay upon , charge with ; e. g. sdndi wuro
kdtugu fogesdga, they charged me with a lie.
fog, a specific ad., only joined to bul, as bul fog, very white.
fog, a specific ad. , only joined to tsim, as tsim fog, very bitter.
for, a specific ad. , only joined to de, as de for, quite empty.
fudd, s. husk; e.g. fudd nrjalobe, the husks of beans.
fuddwa, a. husky.
fugdta, a. (from fungin) blown, swollen; e.g. tigmtse fugdta,
his body is swollen.
fugo* or fugo kdnnurdm, s. three stones, or bricks, placed in
the form of a triangle, on which the pots are set in cook-
ing: fugo ketsingin, I set those stones in their place for
the purpose of cooking; fugo rongin, I place such stones
as are required for a large caldron, or boiler.
fugu, s. i) front, front -part; e.g. fugu dm 'gdsobe, in front,
or before, all the people; fuguniro lene! lit. go in front
of me, i. e. go before me.
2) futurity, omen; e. g. fugu tselam, an evil omen.
3) i. q/nemfugu, the office of a certain military dignitary.
fugugu, s. an honorary appellation of Muhammed, perhaps =
captain, chief, master.
MM
290 fuguma
fiiguma, s. a military officer who has to make the first attack
in war.
fit gun, ad. i) before (used of place and time) ; e. g. fugun
ddgdta, it stands before; wu fugun lengin, I will go first.
2) in future; e.g. ku wu ntsisgani, fugun 'tsesko, I will not
give it thee to-day, but in future.
ftigungin, v. I am before, I go before, 1 go first; e.g. wu b6-
turo fuguhgi) I lay down first, i. q. fugun bongl. Conj. IV.,
I carry before.
fugurd, s. school -boy, scholar.
fugurdma, or mdlam fugurdma, s. tutor, teacher, master, doctor.
fugurdngin, v. I become a scholar.
fuguro } ad. before ; e. g. fuguro lene, go before ! fuguro kongin,
I pass on, so as to leave another behind.
fukkdta, a. emptied.
fukte, andfukta, n. a. the act of emptying.
fuld, s. i) cream.
2) cold butter, i. e. butter before it is melted.
fulama, s. a dealer in butter.
fulardni) s. a vessel used for keeping butter: kumo fuldrdm,
a butter- calabash.
fuldwa,) a. buttery, containing butter; e.g. kedm fuldwa, but-
tery cream.
fungin, v. (si fuktsin) I empty by turning upside down, I pour
out. Conj. ii. and iv. , I empty or pour into.
fungin, v. i) I blow; e.g. wu kdnnu fungin, I blow afire; wu
mdgum fungin } I blow a trumpet.
2) I swell; e. g. tdta kdldntse futsena^ the boy's head is
swollen.
furgdgata, a. blown up.
furgdngin, v. I blow up.
furudu, s. a pad, or bolster, stuffed with grass, and laid under
the saddle, or load, of an ox of burden; comp. kantdrgl.
fusi, s. a species of serpents.
fute, n. a. blowing, trumpeting.
futema, s. one who blows, a trumpeter.
Jitteram galddi. 29 \
futeram, 6: i) a musical wind-instrument.
2) the bellows of a smith.
G.
gdbagd, s. cotton -cloth of native manufacture. They cannot
weave it broader than about half a foot, hence they have
to sew several pieces together lengthways to render it
fit for use.
gdbargd, see nddliml.
gddagar, s. teacher, tutor, schoolmaster; often: gddagar fu-
gurdbe, id., or gddagar gultegema, id.
gade, pr. i) another, other, different.
2) yet another, one more.
gadegdta, a. changed, pregnant.
gadengin, v. i) I change, or become different ; of women, euphem-
istically, to become with child.
2) I change, or make different.
gadero, ad. more, again; e. g. wu siga gadero tsirusgani, I
shall not see him any more; si ndniro gadero tsddio, he
will come again to me.
gddeskin, v. i) I grumble, murmur with discontent, am dissatisfied.
2) I strive , contend , quarrel, fight ; e. g. ntogo gdduwi, do not
quarrel! krige gddeskin, I make war, fight in war.
3) I scold, blame, c. Dat. : wu siro gddesko, I scolded him.
gddu,) s. pig, hog: bl gddube, or gddu bl, a boar; kurgurl
gddube, or gddu kurgurl, a sow.
gdgeskin, v. i) I enter, go in, come in, c. Dat.; e.g. si nem-
tsuro gdgl, he has entered his house; dtemdn musko wd#i-
libero gdgeski, there I came into the hand of white people.
2) with ngdfo, I follow, yield, submit, obey; e.g. wu ngdfo
abdnibero gdgeskl, I submit to my father.
3) to happen, come to pass, come, (comp. Germ.: etnfdllen),
e. g. kdnd gdgendbe kdntdge ydsgudte tsuhigl, the famine
left three months after it had come.
galddl, s. a certain military office.
292 galddima gand.
galddima, s. a military officer, next in rank to the keigama.
galdgdta, a. taught, learned.
gdldngin, v. i) I teach, instruct; e. g. icu nigd gdldng'ta tine
sdbdnibero, go to my friend when I have instructed thee.
2) I inaugurate, invest with an office; e. g. mei sigd net g ammo
gdldtse, the king invested him with the office of Gene-
ralissimo ; sdndi Umar kermeiro galdtsdna , they inaugurated
Omar as king.
Conj. ii. and iv., I give in charge to; e. g. ivu siro tatdniga
gdldgeski, I have given my boy into his charge; Si wuro
kitdbiintsega gdldsegl, he has given his book into my charge.
gdldte, n. a. the act of teaching, instruction.
gdldterna, s. teacher.
gale, conj. now, then.
galifu, i) a. rich.
2) s. a rich man.
gdlifungin, v. I become rich.
gdmare, s. a kind of bamboo growing as thick as a man's
arm, and very high. The gdmare kurgurl, i. e. female bam-
boo, is hollow within, where the heart ought to be, and is
frequently seen in S. L. ; but the gdmare bl, i. e. male bam-
boo, is not hollow inside, and much stronger than the other.
gdmbd, s. an old female animal which is no longer useful;
e.g. gdmbd perbe^ an old mare; gdmbdpebe, an old cow;
gdmbd dimibe, an old ewe.
gdmbuskin^ v. I scratch.
gdmgin , v. (si gdptsin) i) I am left ; e. g. berni tiloma gdbgono^
only the capital is left.
2) I remain, abide; e. g. wu ngdfonemin gdmgo^ I will remain
behind thee.
Conj. ii., to be left or remain for; e. q. per tilo wuro adbeseae.
v ' 7 /-tO t'O&vo'
one horse is left for me.
Conj. iv., to cause to remain, to leave for; e. g. pernem in'iro
yitegabgd, leave thy horse for me!
gand, a. i) little, small, young; e.g. tdta gand, a little boy.
2) few; e.g. kdbu gand, a few days.
gandngin gandgata. 293
gandngin, v. i) I become little.
2) to become or grow few, to lessen.
gandro, ad. shortly, in a short while , in a short time ; e. g. wu
ndten gandro kargosko, I remained a short time there.
gdndeskin^ v. I lick ; e. g. ddgel muskontse tsegdndin, the monkey
licks his paws.
gani, ad. not.
gdnga, s. drum: kd gangdbe, drum -stick.
gdnga tsdngin, I beat a drum.
gdngdma, a. referring to the drum; e. g. dugu gdngdma, a
drummer.
gdngd, s. a species of palm with fan -shaped leaves.
gdngu, s. a spotted serpent about six to eight feet long, not
poisonous.
gdrngin, v. I place in a line; e.g. kdtsalla kdgandwa gdrtse,
the Captain placed the soldiers in a line; wu sdra gdrngin^
I make a fence ; pdto or pa gdrngin , I make or prepare
a home, a house fnever: nem gdrngin)', beta gdrngin^
I make or build a town.
gdrUj s. the wall round a city: gdru Mrnibe, city -wall; beldga
gdrube, the ditch or moat round a town.
gdrwa , s. 'merchant , trader.
gdrwdngin, v. I become a merchant.
gdsala, s. the washing of a dead body, comp. kdsala.
gasalgdta, a. washed.
gasdlngin, v. I wash a dead person.
gdskin, v. i) I follow.
2) I obey. (Comp. in Germ, folgen.)
gdtsi, s. the last -born child, the youngest child.
galdgeskin, v. I remain, stay, live, till next year. Future:
tsagaldgesko , I shall come next year. Aorist: kagaldgesko,
I came last year.
Conj. iv., yitegaldgeskin, I cause to remain, I keep till
next year.
gqldgia, or dinla galdgia, ad. next year.
gandgata, a. laid down, kept, preserved.
294 gandngin gebam.
gandngin, sometimes gandngin, v. i) I lay down, put down,
set down ; e. g. agote gandne! lay this thing down ! si t*6ya
kqldntselan gandtsl, he has put on his cap; nge kdnnuhin
gandne! set a pot on the fire!
2) I deposit, preserve, keep; e. g. ddntse ngdso tsuro nemtsiben
gandtsena, he keeps all his meat in his house; kdmu ndi
gandnyogo! let us take two wives!
3) to keep alive , preserve (said of God) ; e. g. alia nigd ngu-
buro gandtse! my God give thee long life!
4) I prepare, make; e.g. kodte kulo gandtsl, the man has
prepared a farm; kulugute allay e gandtse, God makes
this pool.
gandte, n. a. the act of keeping.
gandtema, s. a keeper.
gege, s. whisker.
gegewa^ a. having a whisker.
geltawa or geltoua, s. a kind of tree whose leaves are eaten
as a vegetable, and whose wood, being rather soft, is
used for making drums or bowls. The Hausas call it
"Gurtsla," and by this name it is described in Captain
Clapperton's Travels, p. 11.
geme, s., i. q. gege^ whisker.
gengin^ v. i) I wait, await.
2) I wait upon, I attend to.
getema, s. attendant, keeper.
gereskin, and yirgereskin, v. I tie; e.g. ngerge gereskin, I tie a
bag; pefni mulin gereskl^ \ have tied my horse in the
stable. Conj. n., I tie do; e. g. si perntsega slgoro tsergegerl,
he has tied his horse to a post.
gebddgata, a. trodden on, bruised, crushed.
gebalngin, v. I shake, agitate: wu kedm gebalngin, I curdle
milk by shaking it in a calabash. Conj. n. , I shake for,
or into; e. g. wu mdnda nkiro gebalgeskin, I shake salt in
water, for the purpose of melting it.
gebam, or gebam , s. boiler, caldron, kettle.
gebam kdnidntee. a caldron-cover.
gebdngin gerdgdta. 295
gebdngin, v. (si gebdttsin) i) I tread, tread upon; e.g. wu pd-
nem gebdngani, I will not tread (i. e. enter) thy house.
2) I bruise, crush; e.g. si kdld kddibe gebdttsi, he has brui-
sed a serpent's head.
gebdtte, n. a. the act of treading on, bruising.
gebdlerdm, s. from bdskin, a means of ascending, a ladder,
staircase, steps.
gebgdta, a. thrown away.
gedi, s. i) bottom; e. g. gedi ngebe, the bottom of a pot; gedi
gesgdbe, the space between the branches of a tree and the
ground.
2) foundation, certainty; e. g. ago gedlntse bdgote nemsro, si
dram, it is forbidden to tell any thing which has no
foundation.
3) origin, beginning; e.g. gedi krigibe, the beginning of the
war; gedi mdnabe bddlne! begin to tell the story!
4) origin, descent, ancestry; e. g. gedlntse ngdsd kerdl, all
his ancestors were heathen.
5) east; e. g. kau gedin tsulugin, the sun rises in the East.
6) meaning, signification, import; e.g. kandsinnitibe gedlntse
tsirusko, I shall know the meaning of this dream.
gemgin (si geptsin), v. I throw away, I thrust, cast, fling, i. q.
tdmgin.
Conj. n., I throw for, or to, or at any one; e. g. dibuno td-
taniro gebgeski, I threw a date to my boy; kou siro geb-
qeski, I threw a stone at him.
t/o '
Conj. in., I throw myself, i. e. I jump, leap; e. g. si ngdfo
sdrdbero geptegl, he leaped over the fence; koko geptia,
when the toad had jumped.
gemgin v. (si geptsin, and perhaps: gemtsin) I meet, reach, ar-
rive at; e.g. berniga gemgi, I have reached the capital;
siga pdton gemriiende, we did not meet him at home.
Conj. II. id.
gendeskin, v. I shake; e. g. wu gesgd gendeskin, I shake a tree.
Conj. in. degendeskin, I shake myself.
gerdgdta, a. hidden, hid, concealed.
296 gerdhgin gesgd.
gerdngin v. also: ge/ridhgin, I hide, conceal, secret. Conj. n.,
I hide from.
gerdsdn, s, thread, yarn: gerdsdn p&nngin, I spin yarn: gera-
sdn ber enigm^ I twine thread.
gerc s. or nemgere^ the office of the gerema.
geregdta, a. standing up together, or by the side of one ano-
ther; e. g. dmte ngdso nd tulon geregdta, all the people
were standing in one place.
geregeskin, v. i. q. tekkeskin, I lean, incline against, c. Dat.
gerema, s. a certain military officer.
gerengin, v. I give a parallel direction, I place side by side,
I put together; e. g. beldga sdndi ndibeso geretsa^ they
made the graves of both of them one by the side of the
other; kogand kdm 'di geretseiya, tilo kdmdntsegd kolsl,
when they had placed the two soldiers side by side, one
of them surpassed the other in height.
Conj. n. , I place parallel to, place side by side to. Conj. in.,
only used in pL, to stand side by side.
gereskin, v. I champ, chew, gnaw, I eat meat.
gergdngin, v. I am vexed, angry, wroth.
gergata, a. drawn, dragged.
gerngin, v. i) I draw or drag on the ground; e. g, kdbin perbe
gertsly he has dragged the carcass of a horse.
2) to make a low continued noise; e. g. komodugu gertsin,
the sea makes a noise.
3) I murmur, grumble; e. g. djiro tsebesso gernemint why
grumblest thou all day long?
Conj. n. , I drag to, towards; e.g. Iffd beldgard gertsagei,
they dragged the carcass to a hole.
Conj. in., I move a little, as e.g. on a bench, in order to
make room for another.
gerteskin, v. I separate, divide, sever.
Conj. m. degerteskin^ only used in the pi. : degerten, degertuwi,
ddgertin, to separate, disperse, intr.
gertua, a. noisy, murmuring, grumbling.
gesgd-, sometimes kesgd, s. wood, tree: tdta ge'sgabe, tree-fruit:
geskt goni. 297
pdrage gesgdbe, the place where the lowest boughs or bran-
ches grow out of the trunk of a tree.
geske, s. i. q. nemgeske, s. i) moderation, thoughtfulness , stea-
diness.
2) improvement in health, recovery.
geskSj a. i) moderate, temperate, considerate, thoughtful, quiet,
not overdoing or hurrying over, any thing.
2) better, recovering from sickness.
geskengin, i) I become, or am moderate, considerate, quiet;
not urgent; e.g. kiddntse gesketsl, his work is not urgent.
2) I recover, am recovering, getting better.
Conj. iv. I quiet, soften, appease; I cure.
geskero, ad. moderately, temperately, considerately, thought-
fully; e. g. kiddnem geskero del do thy work thought-
fully; dinid geskero tei! be moderate, thoughtful, nothing
overdoing, steady!
godlea, s. a large kind of calabash.
godegata, a. blessed.
godengin, v. I bless, thank, c. Dat. and Ace., e.g. wu dlldro
godengi, I have thanked God ; wu tdtdnigd godengin, I bless
my son.
godete, n. a. the act of blessing, thanking.
godetema, a. thankful, acknowledging.
godo, s. begging: godo godohgin, I beg.
godda, a. begging; e.g. kdm godoa, a beggar.
godo ma, s. a beggar.
godongin, v. I beg, I ask for alms, I beg pardon.
godote, n. a. the act of begging.
godotema, s. beggar.
gogo, s. stump.
gdmbara, a. striped: gdmbara tselarnbe, marked with black
stripes; gombara tselambewa bulbewa, marked with black
and white stripes.
goni, a title of Muhammadan priests, perhaps corresponding to our
D. D.; for every goni is a mdlam, but not every mdlam
is a goni. When goni is joined to mdlam, which is
NN
298 g6ngin gulte.
generally the case, it follows that word. The title
of goni is conferred by the alfdki.
gdngiii) v. i) I take.
2) I assume: kdsila kdtugube goyosko, I assumed a feigned
sickness.
3) I regard, esteem, take for; e. g. bidtega sulweiro gotse,
he regards the hyena as lazy.
4) I conceive, generally joined with tsuro and said of women
and animals; sometimes also joined with ngepql.
Conj. II., i) I assist, or help in taking.
2) I put , set , place upon ; e. g. bdtsam fugoro gdtsega,
they will put the boiler upon the hearth -stones.
3) I load; e.g. kdreinde tatodndero gogene, load our
things upon our children ! kegara gotsegin , a cloud
loads, i. e. it consolidates itself.
gubogem or gubogum , s. cock; gubogum burgdbe, the first cock-
crowing in the morning; gubogum deregebe, the second
coock-crowing. kokoreo gubogembe^ cock-crow; gubogem
kokoreo tsdke, the cock crows.
gubarij s. a kind of crane.
gudu-gudU) a. heel.
guga, s. bucket for drawing water from a well, consisting of
a calabash.
gulbl, s. a bay, creek.
gulgdta, a. told.
gulngin, v. i) I tell, say.
2) to call (comp. the German provincialism: "(Stnem einen
SRarnen fageu," for, " (ginen etu>a0 ^etpcu") niro Mm gul-
tsasgani, I shall no more call thee a person; wu s/'ro
bdrbu gulhgl, I called him a robber.
gulondo, s. finger: gulondo sibe, toe; gulondd mbelan, thumb,
or great toe; gulondd pulcterdm, the first finger, index
(comp. the Germ. 3ft9efin0er); gulondo ddbube, the middle-
finger; gulondd kdmdntse ddbube ', or gulondo kdmdntse gd-
tsibc, the fourth (?) finger; gulondo gdtsi : little finger.
gulte, n. a. the act of telling, speaking, speech.
gultema Han. 299
gultema or gultegema^ s. i) speaker, herald;
2) talker, tale-bearer.
gulumgin, v. or tsl gulumgin, I wash, or rinse my mouth.
gurengin, v. i) I wait for, c. Ace., e. g. wu higd nguburo gu-
rengi, I have waited a long time for thee.
2) I attend to, mind, keep; e. g. wu dimlnem gurengana y I
keep thy sheep; alia gurentse, may God keep thee! a
common reply, on being accosted or saluted.
gvtrgum, s. an animal of the size of a hog, with a long snout,
and red , like a deer ; said to dig instantly into the ground
and to hide itself, when pursued. This is probably the
"koorigum" of Captain Denham's Travels p. 320.
gurumgin, v. (si guruptsin), I prick, push, stick.
gurusu, s. scarlet, velvet.
guteskin, v. I draw, absorb; e. g. wu nki guleskin, I draw water;
kati or tsel guteskin, I sun myself ; kdnnu guteskin, I warm
myself.
gfitser or gutsr, s. a tassel.
gutserwa, a. tasselled.
gutsen, s. a guana, an animal between a lizard and a crocodile.
gutsigan, s. a bird similar to a stork, only larger, perhaps a
kind of pelican.
H.
ham, s. i. q. dm, people.
hdngin, v. i. q. angin, I open, I stretch.
hdrngin, v. i. q. drngin, I dry.
hdtsl, s. i. q. dtsi, a pilgrim to Mecca.
hingigi, or singigl, s. the hiccough, e.g. hingigi wugd setei, I
have the hiccough.
ildn, ad. i) softly, slowly, gently: ild ildn, very gently.
2) with a low voice, not loud.
300
r^-
/'ft, s. (comp. oil and iM , populus, a/fines, familia) i) seed (of
plants, male animals, and men);
2) family, nation, people: ni ilifi? of what nation art thou?
3) sort, kind e. g. ill tsdneibe nddso, how many kinds of cloth?
illwa, a. having relatives, belonging to a family.
Isa, s. Jesus.
fseskin, or iskin, v. i) I come; e. g. sobdni ndniro isl , iny friend
has come to me.
2) to come to pass, to happen: si ago ball fsinte niro gul-
tsin, she will tell thee what happens to-morrow.
E,
kd, s. i) walking-stick.
2) kd tsibe, lip; kd tsendbe^ the handle of a knife.
kdbaad, s. span.
kdbagdmd, s. one measuring with the span.
kabagdngin, v. 1 span, i. e. I measure by spans.
kdbaglj or kdmagl^ s. a nicely ornamented calabash, with its
cover.
kdbar or kdfar, s. burying-ground , grave-yard, cemetry.
kdbedbedl, (from: bedbedngin^) s. perfume, fragrance, odour,
pleasant smell : wu kdbedbedl pdngl, I smell perfume.
kdbeld, a. only used of horses: per kdbeld, a brown, chestnut-
coloured horse.
kdbese, a. soft, tender, smooth, not hard.
kdbin^ s. corpse, cadaver.
kdbineskin or kdbingin, v. I die, but generally only used in the
third person.
kdbinwa, a. referring to corpses, full of corpses; e. g. a battle-
field can be called nd kdbinwa.
kdbu, s., i. q. yim, or Idkte, the day of 24 hours: kdbu mage,
one week; kdbu wuri, fifteen days, but used, like our
fortnight, for two weeks, dlld niro kdbu nts6! may God
give thee long life! The names of the days are Arabic
kdbua kdfdnd. 3QJ[
and the Kanuris pronounce them in the following manner:
Lema, Friday; Sebde, Saturday; Lade, Sunday; Letelin,
Monday; Tdldge, Tuesday; Ldraba, Wednesday; Ldmlse,
Thursday.
kdbua, a. having days, i. e. being rich in or full of days,
being old.
kdbudiigin, v. I get old.
kdbugu, see kdfugu.
kdbum, s. a weaver's shuttle: kdbum tsdgdngin, I pass the
shuttle from one side to the other in weaving.
kdddfu, s. dirt, filth, mire.
kdddfua, a. dirty, filthy.
kdddfudngin, v. I become dirty, make myself dirty.
kddam, or kddam sodbe, s. spring, fountain, well, source, viz.
the water bubbling forth at the bottom of the well called
soa comp. kdsim.
kddamma (Tor: kddamiva), a. having or containing a fountain,
esp. a good, a rich one. Used only in connexion with soa.
kdddra, s. pony, a small horse.
kddardma, s. or koa kddardma, the owner of ponies.
kddardwa, a. containing ponies, abounding in ponies.
kddgun, s. (also kdtkun) load, burden.
kddgunma, s. a man of burden, one able to bear heavy burdens.
kddl, s. serpent, snake.
kddlma, s. a serpent -tamer, a charmer of serpents. For this
purpose chiefly the serpents gdhgu and dber are taken.
kddgata, a. skimmed.
kddugu, s, membrum virile: tsl kddugube, foreskin.
kddugu, s. place behind any thing, rear; e.g. kddugu nemni-
ben kulugu mbetsi, there is a lake behind my house ; dmtse
ngdso meiga kddugun tsdgei, all his people followed the
king in the rear.
kddui, s. tail, (used only of horses, mules, asses and giraffes).
kdduiwa, a. having a fine long tail.
kdfdnd, or ngudo kdfdnd berinoa, a wild duck, with a large
fleshy protuberance on the head.
302 kafar kdgalla.
kdfar, s. a yellow bird, a little larger than a sparrow. It
has become proverbial for its chattering; e. y. one says:
kdm nemewa kdfargei, a person talks like a kdfar.
kdfi, s. a kind of soft wood, used in lighting fires, by being
rubbed with a hard piece of other wood.
kdfl, s. locust. There are various kinds of them, as:
kdfl kdnian, or kafl kdmanwa, the locusts which come
in such swarms as to darken the sun in their flight.
kdfl kell kenderma , i. e, green cotton locusts. They are
striped, large, but few in number, and live on the
green cotton-plant; hence their name.
kdfl difuj dark -coloured locusts, coming in the cold
season, at evening, and always leaving again on
the following morning, a few hours after sunrise.
kdfl lagard, or lager 'a, a large kind of speckled locusts.
kdfl sugundo, or sugundordm^ a large kind of beauti-
fully speckled locusts.
kdfl kell suguma, green locusts, living in the grass
which is called stigu. They have two feelers not
quite an inch long, six legs, four of which are one,
and the two others two inches long. Their head
is half an inch, and their body two inches long
and as thin as a quill.
kdfl kasdsmia, white locusts which feed on the leaves
of the kdsasl-iTQQ.
kdfl, or kdfl kanigibe, s. the cross-piece of a bow.
kdfla, s. shade, a shadowy place: kdfla rOhgin, I cast a shadow.
kdfidwa, a. shady, shadowy.
kdflma, s. an archer, a bow -man.
kdfugu, a. short, small, little.
kdfugungin, v. I become little, small.
kdgd, s. grandfather, grandmother; also: one's husband's or
wife's father and mother, or grandfather and grandmother.
kdgdfu, a. stupid: kdgdfu poleg , very stupid.
kdgalla, s. (comp. sdnya), rank, office, used only of the follow-
ing public bffices: neigam, yeri or nemyeri, pugu or nem-
kdgalmu kaldfu. 303
fugu, galddi, nemtsdrma, bdgdri, ndtsal, nartsino, nemmet'nta,
f/ere or nemgere, nOgana, beta or nembela.
kdgalmu j s. garlic.
kdge, mine, see Gram. . 35 &c.
kdgel, s. anvil.
kdgelma, s. smith, blacksmith.
kdgelmdngin, v. I become a smith.
kdgelldm, s. workshop of a smith, smithy.
kcigem, s. pelican.
kdgu, s. twin.
kdguma, s. a woman who has given birth to twins.
kdgu, s. coldness, frost; e.g. binemtsm kdgu mbctsl^ when it is
winter, there is frost; kdgu setei, I have caught a cold,
lit. cold has caught me.
kdgua, a. cold, not used of water or food, but merely of the
state of the atmosphere and its effect on living beings;
e. g. WU kdgua , I am cold , I feel cold.
kaiga, see: kelga.
kdkade, s. paper on which nothing is written, comp. tdgardd.
kdkdra, s. a rough kind of millet, often called "kuskus. "
kdkdrawa, a. full of kuskus, containing much kuskus.
kalj s. joint (used of the joints of human members, and certain
plants, as Indian corn, sugar cane &c.); also: the part
between two joints.
kal) s. exactness, correctness.
kal, a. alike, identical, the same: gesgd Betoa p&ca kal, the
Beto-tree and a cow are the same.
kaldfia, or probably better kalldfla, comp. lafla, s. health, hap-
piness , prosperity ; e. g. wu kaldfidni mbetsi, I am well.
kola/la, a. i) well, happy, prosperous; e. g. si kaldfia, he is well.
2) good-natured, harmless, inoffensive ; e. g. nduso kddl Gdngu
ndtsdna, si kaldfla, any one knows that the Gangu serpent
is inoffensive.
kaldfidwa, a. healthy, salubrious ; e. g. Idrde kaldfidiva, a healthy
country.
kaldfu, s. a tanned hide, leather.
304 kaldfiima kalgutanica.
kaldfiima, $. a tanner.
kaldfumdngin , v. I become a tanner.
kdldla, 8. noise, sound, cry; e.g. kdldla pingin or gdiigin, I
make a noise.
kdlaldma, s. one who makes much noise, a noisy person.
kdlaldngin, v. I make a noise.
kdlaldwa, a. noisy; e.g. nd kdlaldwa, a noisy place.
kaldli, a. meek: kaldli Ids, very meek.
kdlangin, v. i) I direct, I point.
2) I turn, I turn back.
3) I turn inside out, or bottom up.
Conj. in., I turn myself, I return, I am converted.
kdlasengin^ v. (si kdlassin) I pound, mash.
kale, s. shyness of a horse: per kale tussin, the horse shies.
kaleind, 8. leech, blood-sucker.
kaleindwa, a. containing leeches; e.g. komodugu kaleindwa, a
lake with leeches in it.
kdlewa, a. shy: per kdlewa, a shy horse.
kdlem, s. abdomen, bowels, intestines; e. g. kdlem kura, the
colon or rectum ; kdrgun kdlem kdsobe, lit. medicine of the
bowels' running , i. e. aperient medicine ; kdrgun kdlem ker-
tebe, medicine to counteract looseness of bowels, a purgative.
kdlemma or kdlemiua, s. one having a bowel -complaint, esp.
looseness of bowels.
kalgdfu, s. muslin, fine white baft.
kdlgata, a. i) broken, crushed.
2) hatched.
kdlgo, i. q. kdrei, s. utensils, vessels, instruments, apperatus:
kdlgo kulordm, agricultural implements; kdlgo krigerdm,
war-instruments.
kdlgun and kulgun, s. black mud, or clay: kdlgun 'gebe, pot-
ter's clay.
kdlgunwa, a. muddy, clayey.
kalgutan , s. cotton.
kalgutanma, s. trader in cotton.
kalgutamca^ a. full of cotton, containing much cotton.
kali kdlngin. 395
kali, s. or kali bdlbale, a white bird of the stork kind, but
much smaller than a stork, also called ngiido kendma,
i. e. calf -bird. In Sierra Leone it is called "cow -bird,"
from its habit of following the cattle on the field , to pick
up their ticks.
kail, s. pus, the whitish, watery matter of a sore.
kail, s. chaff.
kdlla, s. a male slave. Ccomp. kir.)
Mlidma, s. the owner of male slaves.
kalidngin, v. I become a slave, I make one a slave.
kdlifl, s. or kdlifl beogobe, the handle of an axe.
kdlifu, s. smell, scent; e.g. ago kdlifuntse pdngin, I smell something.
kaligimo, s. dromedary, camel; kaligimo kutungu, camel. The
latter is smaller than the former, and more calculated to
carry burdens, but not so swift.
kaligimoma, s. the owner of camels.
kaligimowa, a. full of camels, or possessing many camels.
kdligl, s. i) thorn, prick; e.g. kdligl gesgdbe , the thorn of a
tree; kdligl wugd sebui, I have caught a thorn;
2) sting; e. g. kdligl kuli kamdgenbe, the sting of a bee; kdligl
kantdndbe, the sting of a musquito ; kdligl kddlbe , the sting
of a serpent.
kdliglwa, a. thorny, prickly.
kdllram, s. the place where the chaff is separated from millet,
and where consequently much chaff is strown about.
kdlisuno, s. i) pulse: wu kdlisuno kerengin, I feel the pulse.
2) the soft part on the crown of an infant's head.
kdlisunordm, s. that part on the crown of the head which is
soft in infancy.
kdliwa, a. .containing pus, or matter; e.g. tunukdllwa, a sore,
containing pus.
kdllwa, a. having much chaff, chaffy.
kdllin , or kdllo, adv. exactly so , alike ; e. g. alia ndtiso kdllo
aldkkono, God has created all alike.
kdlngin, v. I drive back. Conj. n., I drive any thing back to
or for any one.
oo
30G kdlngin kammmica.
kdlngin, v. i) I break, knock open, (said of eggs, nuts etc.)
2) to hatch; e.g. kitcjui ngepql kdltsin, a fowl hatches eggs.
kdlii, s. 1) leaf of plants;
2) soup, gravy, the Negro's so-called palawer-souce (made of
a great variety of herbs and tree-leaves, with boiled meat or
fish and palm-oil.): kdlu dengin, I cook a soup.
kdlua, a. full of leaves, having a rich foliage.
kdlugo, s. instrument, implement, thing; e.g. kdlugo krtgebe,
war -instruments; kdlugo kulobe, agricultural implements;
kdlugo nembe, things belonging to a house, furniture.
kdlugu or kdlgu, s. shirt, a loose outer garment like a shirt, a cloak.
It sometimes more closely resembles a common shirt, some-
times a surplice. kdlugu krigibe, a shirt of mail, a corselet.
kdlugua, a. having or containing shirts.
kdlugudngin, v. I shall become provided with shirts.
kdluguma, s. a trader in shirts.
kdlun, s. (In Digoa: kolun) i. q. kdtsim, grass.
kdm, s. (Perhaps from en, the great ancestor of the Negroes,
as cnx = "Adam" and "man".) i) a man, a person, an
individual; pi. dm or ham, people.
2) a relative; e.g. sobdnite kdmni, my friend is a relative of
mine, kdm kdnima, a non- relative, a stranger.
kdma, . Cperhaps better kdmma) companion, comrade, asso-
ciate, fellow, friend.
kdma, 8. one who knows to fight well with a stick.
kamdgen, s. honey.
kdmagl, s. or Mbagi, a nicely ornamented callabash, with a
cover, about one foot in width.
kdmagima, s. the maker of such calabashes.
kdman, see kdfi.
kamdngin, v. (si kamdttsin) I mash with the hand, knead.
kamdun or kamdun, sometimes kqmdgun, s. elephant; tlna
kamdwunbe, or: yeli kqmdunbe, ivory.
kamdunma, s. a hunter of elephants.
kamdunwa, a. full of elephants, containing many elephants;
e. g. kdragd kamdunwa, a forest abounding in elephants.
kdmbd kdmpdimdiigin. 307
kdmbd, s. one who has lost his partner in life; kamu kdmbd,
a widow; koa kdmbd, a widower.
kambdngin, v. I become a widow or a widower.
kdmbe, (now united into one word, but originally = kdm, person,
and be, free) a. a free man, free, liberated.
kdmbe or nemkdmbS, s. freedom, liberty: wu nigd kdmbero ko-
loneskin, I let thee go free, liberate thee, set thee free,
kdmbengin, v. i) I become free, gain my personal liberty.
2) I make free, liberate.
Conj. HI. I become free. Conj. iv. I make free, liberate, I set free.
kambeldte, s. shoulder.
kdmgata, a. cut, decided, fixed, appointed.
kdmgin, v. (si kdmtSin, rarely kdptsin) i) I cut, cut through,
cut in pieces; e.g. dd kdmgin, I cut up meat; gesgd kdm-
gin, I cut a tree.
2) I decide (NB "decide" is derived from cado), I settle;
e. g. kdmpigl tdtoa kdm *dibe pero kdmgono, the girl decided
the dispute between the two boys.
3) I fix, appoint; e.g. sdrte kdmgin ke'ndero, I fix a time for
coming.
4) I overtake another on a different way, so as to meet him
from before; also fug it kdmgin, id.
Conj. Hi. , I cut myself, I am cut ; e. g. kdrgeni kdmtl, I have
lost my courage and hope, I am sad, disconsolate.
kdmgin, v. I turn or become a person.
kdmma, a. belonging to, or referring to a person.
kdm kdmma, a person belonging to another and not
your own family, a nou- relative.
gesgd kdmma, a tree owned by somebody; ngudo kdm-
ma, a bird belonging to some one.
kdmpell , s. i) flower, blossom: kdrnpell gesgdbe, the blossoms
of a tree.
2) wrestling: kdmpeli molteskin, I Wrestle; kdmpeliro Ungin,
I go to a wrestling party.
kdmpelwia, 6-. a wrestler.
kdnipelimdngin, v. I become a wrestler.
308 kdmpelirdm kdndm.
kdmpelirdm, s. place for wrestling.
kdmpoij a. light, not heavy, comp. teldla.
kdmpoiwa, a. having any thing light, or fit for swift movement;
e.g. bu or si kdmpoiica, alert, smart, quick, fast; kdrge
kdmpoiwa, rash, exciteable, foolhardy.
kdmpu and kdmpua, a. blind; e.g. kdmu kdmpu or kdmu kdm-
pua, a blind woman.
kdmpu, s. a blind person; e.g. kdmpu kam dege isei, four blind
persons came.
kampungin, v. I become blind.
kdmu, s. i) woman.
2) wife (comp. the Germ. SBeib) i. q. kdmu nigdbe; e. g. si kir
kdmuro tsedin, he makes female slaves his wives; peroga
kdmuro yiskin, I give a daughter in marriage ; kdmu diskin,
I marry a wife , e. g. si kdmu gade tsedi, he has taken
another wife.
3)kdmukura, secundine, afterbirth; not used of animals,
see kdto.
kdmua, a. having a wife, being married.
kdmuma, s. one who is too fond of women.
kdnadi, s. i) meekness, patience; e. g. wu'kcfaadi gdngin, I exer-
cise patience.
2) peace, consolation, comfort.
kanadingin, v. I am tranquil, appeased, consoled, quiet, meek:
kdmmo kanadmgin, I bear patiently with any one.
kdnadiwa, a. meek, patient, gentle, quiet.
kdndm, s. teremite. There are different kinds, as i) kdndm
tserma, a small kind of teremites, which make no hills,
and come out of the ground only by night. When any
one comes near them, they make a loud noise, which
the Natives imitate by u tser".
2) kdndm kurni, the small white teremites, which make black
hills, one or two feet high and surmoimted by a roof.
3) kdndm gdlgalma , the large brownish teremites, which make
red hills of a great size, sometimes as large as a small
house.
kdndan kantdna. 309
4) kdndm letrdbe, a kind of red teremites , fond of consuming
dead bodies in the grave (leira).
5) kdndm dzudzu, winged teremites, a transformation of the
"gdlgalma", which fly about in vast numbers in rainy-
season-nights; when fried, they are much relished by the
natives.
kdndan, s. i) nail, e.g. kdndan sube, an iron -nail; kdndan lei-
mdbe, a tent-peg.
2) especially a sharp pointed pole, rammed into the bottom
of the pit called mdrbd, to go through the body of ani-
mals which fall into it.
kandira, s. a hunter.
kandirdngin, v. I become a hunter.
kandirdram, s. place where hunters are used to go for game.
kdnduli) s. i) hair: kdndull kd tsibe^ mustache; kdndull kerngin^
I plait hair.
2) feather, the plume of birds, i. q. tektigl.
kdndulo, s. the excrements of cows ', bulls and oxen; pe kdndulo
kotitsin, a cow makes dung.
kdndulordm. s. dung -hole, dung -pit.
kdngin, (sikdttsin), v. I skim, take from the surface by draw-
ing off.
kdni, s. goat.
kamamo, s. bullock: kaniamo mbelan or kaniamo butsiri, a bull;
kamamo lapterdm, an ox of burden.
kamamoma, s. the owner of bullocks.
kdnnu or kdnu, s. i) fire; e.g. kdnnu fungin, I light a fire;
nemmo kdnnu ydkeskin, I set a house on fire; kdnnu -soua,
a lamp.
2) hell -fire, hell.
kdnnua, a. warmed, heated by fire, warm, hot; e.g. nki kdn-
nuan tultsin, he washes with warm water.
kannudngin, v. I become warm or hot. Conj. iv., I warm, I
make warm.
kdnnurdm, s. fire-place, hearth.
kantdna , s. mosquito.
310 kantdnawa kdngin.
kantdndwa, a. full of mosquitos.
kantdrgl, s. a pad or bolster, stuffed with grass, and laid on the
back of camels , instead of a saddle or before a load is put
on. comp. dntelesge and puriidu.
kantegdlifl or kantegdlibi , s. kidney.
kdnti, s. the inner part of the thigh, which is turned towards
the horse in riding.
kdntsd, s. drink, beverage, whatever is drunk.
kdntsugu,) s. hip, haunch.
kdntsuguma, s. a wrestler who takes hold of one's hips.
kdntsi) s. smoke.
kdntsua^ a. smoky, emitting smoke, full of smoke.
kdnuwa, s. indifference, coldness of manners, dislike.
kanuwdri, s. hatred, enmity.
kangddi, s. i) horn; e.g. kangddl pebe, cow -horn;
2) feeler; e. g. kangddl kulibe, feeler of an insect; kangddl
kokodobe, feeler of a snail.
kahgddlma, s. a corneter, one who blows a horn.
kangddlwa, a. having a horn, horned : pe kangddlwa, horned cattle.
kdngal, s. milk for about two or three days after giving birth,
before it has obtained its usual nature and appearance.
The word is used of human and animal milk.
kdngalei, s. the stick or stalk of guinea- corn, very marrowy
and sweet, hence chewed by the natives when green.
kdngar, s. the string of a bow; also: kdngar kdfi kanigibe, id.
kdngaraml, s. race, horse-race; nd kdngaramibe, race -course.
kdngaramlma , a. racer, one who contends in a race.
kdngaramlrdm , s. race -course.
kdngaramiwa, a. used for racing; e. g. per kdngaramiwa, a race-
horse.
kdnge, s. fever; e.g. kdnge wuga setdna, I have fever.
kdngin , v. I turn , put on the other side , e. g. wu weina kdngin^
I turn a pancake.
kdngin, v. I escape; e.g. wu kdrmun or kdrmuro kdngi^ I es-
caped from death. Conj. iv. I rescue, deliver, cause to
escape.
kdngema kdramma.
kdng&ma, s. one who has a predisposition to fever, or often
suffers from fever.
kdngeiva, a. feverish, sick of fever.
kdngu, s. wound; e.g. kdngu kdtsagdbe, a wound by a javelin;
kdngu kdsagarbe, a wound by a sword.
kdngua, a. wounded.
kdngulei, s. a running away, flight; e.g. wu kdngulei kdseskin,
I take to flight, I run away.
kdnguleima, .s one who has run away, or fled, especially one who
is given to flight; e. g. kdlla kdnguleima, a run away slave.
kdpe, s. desert, wilderness, arid tract, sterile region.
kdpetdj 8. the plant which bears the gourds used as kumo, i. e.
calabashes.
kdpetoram, s. place where kapeto is grown.
kdpewa, a. desert, arid, sterile.
kdrabu, s. story, fable, tale, narration, narrative; wu kdrabu
nemijngin I relate a story.
kdrabua, a. knowing or containing many stories.
kdrabuma, 8. a story-teller.
kardfl, s. the hide of sheep or goats , with the wool or hair on.
kdragd, s. wood, forest: da kdragabe, wild beasts.
kdragdma, s. one who walks and lives in forests.
kdragdwa, a. containing much forest; e.g. Idrde kdragawa, a
country abounding with forests.
kdram, s. alligator, crocodile.
kdrama, s. a wizard or witch, supposed to trouble especially
infants and horses: koa kdrama, a wizard, kdmu kdrama,
a witch.
karamdngin, v. I become a wizard or a witch.
kdramdwa, a. referring to witchcraft; bela kdramdwa, a town
in which witchcraft is practised.
kdramgin, v. or: tsindde kdramgin, I strike fire.
kardmi, s. one's younger brother or sister: kardmini pfoo my
little sister; kardmini kengali^ my little brother.
kardmlwa^ a. having a younger sister or brother.
kdramma, for kdramiva, a. containing many alligators.
312 kdran kdreskin.
kdran, a specific adverb, as ndi kdran, only two.
kardnffWj v. I read; e.g. wu kitdbu kardngin, I read a book.
Conj. II., I read for one, especially at a funeral.
kardtema, s. a reader.
kdrange^ s. nearness, near.
kdrangen, adv. near, nigh.
kardngin, v. i) I approach, come near.
2) to be almost enough, be nearly done, nearly over: kdtsim
kdmtse, kdrangdnyd, tsftse, he cut grass ; when it was nearly
enough, he arose.
kdrdntema, s. one being near, a neighbour.
kdrbi, s. a bucket for drawing water, made of leather.
kdrbima, s. a trader in leather-buckets.
karbilo, s. a bucket for drawing out dirt from a well, made
of a calabash.
karbiloa, a. provided with a karbilo.
kdrblna, s. i. q. kdndira, a hunter.
karbindngin, v. I become a hunter.
kdre, s. dice, game at dice: kdre pmgin, I throw dice, I play
at dice.
kdrei, s. load, burden, used only in reference to animals; e.g.
kdrei kaligimobe, a camal's burden, comp. kdtkun.
kdrei , or kareikarei, s. i) shell; e.g. kdrei ngepalbe, egg-shells;
kareikarei kumobe, pieces of a broken calabash.
2) vessel, implement, instrument e. g. kdrei krigibe, instru-
ments of war; kdrei kulobe, implements of husbandry;
kdrei nembe, furniture; kdrei perbe, horse's harness.
kareikareima i s. one whose business it is to mend calabashes,
a calabash-mender.
kdreima, s. one who carries heavy loads.
kdreirdm^ s. or keiwa kdreirdm^ the large leather -bags or sacks
which contain the loads of beasts of burden.
kdrema, s. one playing at dice, a gambler.
kdrere, s. spine: kdrere ngdlobe, the fibre or filament of beans.
kdrerewaj a. having a spine.
kdreskin, v. i) 1 mark by incision (e. g. a human body, a calabash.)
kdrgata kdrgun. 3^3
2) I vaccinate.
3) I beat: ivu gdnga kdreskin.
4) I beat, I hammer, e. g. su karfclfunyd, gdtse, kdsagarro
tsegdre, when the iron is red-hot, he takes it and ham-
mers it into a sword.
kdrgata, a. torn, rent.
kdrge, s. heart.
kdrge gereskin, lit. I tie my heart, or kdrge tdskin, I
hold my heart, i. e. I remain composed, quiet, I
comfort myself.
kdrge kdmti, lit. the heart is cut, i. e. the courage is
lost, one is frightened.
kdrge ketsl^ lit. the heart is sweet, pleasant, i. e. one
is glad, pleased.
kdrge kdmbe bibingin, I grieve, offend a person; kdrge
bibiti, the heart is grieved, one is sad.
kdrge kibu, lit. a firm heart, i. e. courage.
kdrge ngala^ lit. a good heart, i. e. benevolence, libe-
rality, e. g. kidd kdrge ngqldbe, a voluntary and
cheerful work.
kdrge tselam, a black, i. e. a wicked heart.
kdrgu, or kdrugu or kiirgu, s. a back or double tooth, a grin-
der (used in regard to the teeth of men and animals),
kdruguni t-sou or tsoutsin, my teeth ache.
kdrgua, a. courageous, bold, excitable.
kdrgum, s. a buffalo or wild cow, with long horns, and living
in large herds. Its flesh is considered unsavoury, but its
hide valuable. Probably Captain Clapperton refers to this
animal in his Travels p. 135, where he says: "the kari-
gum is a species of antelope, of the largest size, as high
as a full grown mule." Ali maintains that it is not a
species of antelope, but a kind of cow.
kdrgun, or kurgun, s. j) medicine; e. g. kdrgun yeskin, I drink
medicine.
2) remedy, expedient, charm; e.g. kdrgun ddgelbe, a specific
against monkeys; kdrgun kdramabe, a charm against witches.
pp
314 kdtytatma kasdlhgin.
kdrgunma, 8. a doctor, physician.
k-argvnmdngin , v. I become a doctor.
ban, s. i) cow-louse, tick.
2) vein.
3) the thin roots of a certain tree which are used in men-
ding calabashes.
kdrite, a. fine, beautiful, fair, excellent.
kdrite, i. q. nemkdrlte, s. beauty, fairness, excellence.
kdritua, a. fine, beautiful; tigl kdritua, corpulent, fat.
kdrmu, s. death; e. g. kdrmu sigd tsdtl, death has carried
him off.
kdrmuma, s. one who is death- like, or about to die.
kdrngin, v. is only used with belem or pdtag and then means
to prepare these kinds of gruel.
kdrngin or kdrneskin, v. i) I tear, rend; e.g. tdtdte kdluguntse
kdrtisi, the boy has torn his shirt.
2) to scratch, as with a claw ; e. g. dzddzirmd pergdnyin kdm
kdrtsin, the leopard scratches one with his claws.
3) I separate, select, divide; e. g. hdmnemte ngdsoga kdrne!
tsuro budube gerdne! separate all thy people and hide them
in the grass!
kdrtema, s. one who is in the habit of tearing, rending.
kdru t s. a first-born child.
kdrua, s. storm, tornado; kdrua mumuria, a whirlwind.
kdrudwa, a. referring to, or having storms; kdm karuawa,
a crazy man.
kdrumd) s. pestle, stick used for beating any thing in a mortar.
kdrumoa, a. provided with a pestle.
kdrumoma, s. dealer in pestles.
kasddgata, a. consented, agreed.
kasdlgata, a. washed, clean.
kdsalla, s. the act of washing the whole body, the act of
bathing.
kdsalldram, s. washing -place, bathing -place.
kasdlngin, v. I wash (viz. the human body, while alive, or horses,
or camels, or mules); comp. Idmgin, and ti'dngin.
kdsdm kasgdsni-ti. 315
kdsdnij s. wind, breeze.
kdtsdmma, or kdsatmca, a. windy, breezy,
kdsdmrdm, s. wind -hole, i.e. the opening through which the
wind is allowed to blow into a house.
kasdngin (si kasdttsin) v. i) I agree , consent ; e. g. wu mdnd-
nemgd or mdndnemmo kasdngl, I consent to thy word ; dl-
laye kasdttsm, God willing, D. v.
2) I persevere.
Conj. m. injthe pi., to agree with one another, to be unanimous.
kdsasi, s. a certain forest-tree with a white bark and used by
blacksmiths for making charcoal. The Kofi Kasdsima, or
the Kdsasl- locusts take their name from this tree.
kasdtta or kasdtte^ n. a. consent, agreement, understanding.
kasdttdma, s. one who easily yields, who is conciliatory.
kdsengin (si kdssin), v. i) I draw, draw out, take out; e. g.
kanige kdsengin, I take an arrow from the quiver.
2) I draw, draw tight, hold tight, I cord -string; serde
kdsengin , I saddle a horse.
3) I wean, keep from the breast; e.g. tdtdni ngall ndi tsetla
kdsengin , when my child is two years old , I shall wean it.
kdseskin, v. I run. Construed with the Dative, it can have
a double meaning, viz. either to run to, or to run from,
to flee: the former is generally the case, when it refers
to a place , the latter when it refers to a person ; e. g. wu
pdto sobdnibero kdsesgana, I am running to my friend's
house; sdndi ngdso kdm tiloma kdmdntsuro tsegdsena bdgo,
of all of them not one has fled from the other.
Conj. IV., I run after; e. g. wolddi tsdnudntsuro tsegagdssin,
the servant runs after his master.
kdsgdr, s. a rough broom, made of branches of wood, and
used in cleaning a farm for plantation.
kdsgdrma, s. one who makes such brooms for sale.
kasgdsi, s. i) bark; e.g. kasgdsl gesgdbe-,
2) scale ; e. g. kasgdsl bunibe or kdrambe.
kasgdslica, a. i) provided with bark.
2) scaled, scaly.
316 kdsgim - kdSagar.' '-*
v
kdsgim or kdsgimma, s., i. q. kiiruma or kuhgandma, a diviiier,
fore-teller, prognosticator, augur, soothsayer.
kdso, n. a. of kdseskin, the act of running.
kdsoma, s. a runner, one who can run well.
kdsdranij s. place where boys practise running.
kdsu, s. i) a loan, a trust: wu kdsu or kdsuro gongin, I take
a loan, I borrow; wu kdsu yiskin, or wu ago kdsuro yiskin,
I lend any thing.
2) a debt: icu kdsu rambuskin, I pay a debt; kdsu dllabe rqm-
buskin, I die.
kdsua, or kdsuwa, sometimes kdsoa, s. illness, sickness, disease.
kdsudma, s. one who is often sick, a sickly person.
kasudngin, or kasitawdngin , v. I become sick.
kdsudwa, a. sick.
kdsugu, s. market.
kdsuyua, a. provided with a market; e.g. bela kdsugua.
kdsuguma, s. one who is in the habit of going to market for
the purpose of buying or selling.
kdsuf/urdm, s. market- toll.
kdsuma^ s. one who has lent, a creditor.
kdsuica, s. one who has borrowed, a debtor.
kdsum, s. i) seed; e. g. wu kdsunl ndteskin, I plant seed.
(NB. the Bornuese never sow it.)
2) offspring; also kdsunl kdmma, id., comp. ini
kdsunrnui^ s. an owner of seed.
kdsumwa, a. seedy, containing seed.
kdsutu, s. laughter: kdsutu goiigin, I begin to laugh: kdsutu
ditskin, I laugh.
kdsutumd, s. one who laughs too much.
kasutungin, v. I deride, laugh at, c. Ace.
kdsutua, a. laughing, especially laughing too much.
kdsagar, s. sword. kdsagar kermeibe, or tsulkapar, is a huge
sword, said to be handed down from the first Muhaminadan
war. It is in the possession of the king and constitutes one of
his insignia. Its presence in a battle insures victory: but on
account of its weight it must be carried on the back of a camel.
kdsagarma kdtkun. 317
a, s. a dealer in swords.
kaSagarwa, a. abounding in swords.
L-dsi, s. the provisions taken for a journey: kdsl koinbube, food
taken for a journey; kdsl nkibe, water carried along on
a journey.
kaStgana, s. lady, mistress. This is a more respectable name
than kdmu.
kdSim,, s. or kdsim balgdtsibe, the water -spring at the bottom
of the well called balgdts'i. comp. kddam.
kdifanma, a. (Tor kdsimwa), having, containing a spring, or foun-
tain , especially a good , rich one. This word is only used
in connexion with balgdtsi.
kasirdm, s. or ngerge kdslrdm^ the bag used for carrying pro-
visions on a journey.
kdShca or kdsyua, a. provided with eatables or drinkables for
a journey.
kdtan, s. i) an awl: kdtan siinotndbe, a shoemaker's awl.
2) a fork.
kdtanma, s. saddler.
kdtanwa, a. provided with an awl.
kdtapar, s, pigeon, see ngigl.
kdte, s. i) midst, interval, space interposed; e.g. nemnyua netn
sdbambeica kdtentsan nem tilo mbetsi, there is one house
between mine and my friend's.
2) mutual relation, connexion, terms between two parties:
st/ua mei Bornubewa kdtenisa ketsl^ he and the king of
Bornu were on good terms; kdtentsa kutu, they are on
bad terms, are out with each other.
kdtl, s. dirt, earth; soil, land, clay.
kdtiyl, s. skin, hide, when taken off from the flesh, leather.
kdtiglma, s. a shoemaker, or saddler.
kdtiglwa, a. leathern.
kdtihgin, v. I become earth, I turn into earth.
kdttwa, a. dirty, earthy.
kdtkun, s. or kddgun, (probably from "gdhgin," viz. as much
as one can " take " ) load ; e. g. kdtkunni se! give me my
318 kdtkunma kdtsi.
load; kdtkunni tseteni^ it is not yet a load for me. It is
used only of loads carried by men; comp. kdrei.
kdtkunma, s. one able to bear heavy loads.
kdtdj s. secundine, afterbirth; used only of animals.
kdtda,) a. containing the afterbirth.
kdto, s. strength, robustness (used only of animals.)
kdto and kdtoa, a. strong, bony, robust.
kdtsaga, s. spear, javelin of any kind: wu kdtsaga dzddzirmdro
kologesla, I speared the leopard.
kdtsaga nkibe, wave (so called from its being dangerous
to human life) e. g. komodugu ate katsagftntse tsou,
the sea is rough.
kdtsaga simulogube^ a star shoot, a falling star: Simulogu
kdtsaga kolotsegena^ a star is shooting.
kdteagama, s. one who has to follow his master close by in
war, and to keep the various kinds of war -instruments
ready for his use.
kdtsalla, s. i) the magistrate of a small district of about two
or three towns.
2) a military officer.
kdtsumu, s. clothes, apparel.
kdtsd, or kdtsid^ s. circumcision. The neni kdtsdbe or the house of
circumcision, is a particular house, in every town, where
this operation is performed and where the boys remain
three weeks, till they are fully recovered.
katsdgata^ or katsidgata, a. circumcised.
katsdma, or katsidma, a. having to do with circumcision: kda
katsdma, or digetsi katsdma, a man whose office it is to
perform circumcision, in the fifth, seventh, ninth, ele-
venth or thirteenth year of boys, and to tattoo the na-
tional and family marks in the skin of infants , about two
weeks after their birth.
katsdngin, or katsidngin-, v. I circumcise.
^ s. i) guinea-fowl.
2) check, i. e. cloth woven in little squares of different co-
lours, similar, in appearance, to a guinea-fowl; kdtsi kame or
kdtsim kdld.
kdtsi kamebe, check with red and white squares ; kdtsi tselam,
or tselambe, check with black or blue and white squares.
kdtsim, s. i) grass: kdtsim perteskin, I cut grass with a sickle;
kdtsim ngdmde^ hay.
2) plants or herbs in general.
kdtsima, s. one who makes it his business to catch guinea-fowls.
kdtsimma, s. one who makes it his business to cut grass for sale.
kdtsimma, for kdtsimwa, a. grassy, full of grass.
kdtsiri, s. evening or afternoon.
kdtsiringin, sometimes kdtsirngin, v. only third pers. : e.g. dinia
kdtsiritsi) it is evening, or afternoon.
kdtugu, s. i) a lie; e.g. kdtugu kdmtsin, he cuts i. e. he frames
a lie, he lies.
2) a vision; e. g. kurumaye kdtuguntse kirunyd^ the diviner
having seen his vision.
kdtugua, a. lying, telling lies.
kdtuguma, s. i) a liar.
2) a charmer, a sorcerer.
kdtuno, s. embassy, message, errand.
kdtunoma, s. messenger.
kau, s. sun; (comp. fcengal); kau ddbutsi, or: dinm kau ddbii
tseti, the sun is in the middle, i. e. it is noon.
kauwa, a. sunny, light; e.g. dinm kauwa, day-time, day.
kdwa, or koua, s. goose.
kdwa, a. having or holding a stick.
kdyegdta,) a. fried.
kdyengin^ v. I fry.
kaudo, s. vapour, steam.
kaudoa, a. raporous.
kadeg, see kedeg.
kdlci, s. i) head.
kdldni pdndeski, lit. I have received my head, i. e. I have
escaped safely, I have been delivered. This expres-
sion is used especially in regard to the delivery of a
woman in childbirth, but also in regard to any other
deliverance.
320 kqldni kqldm.
kqldni rtiskin, lit. I see my head, i. e. I consider, re-
flect, deliberate.
kqldni fdrin gdngin, lit. I lift up my head, i. c. I am
highly pleased.
kqld kdmbelan ddngi, lit. I stand on a person's head,
i. e. I surpass him.
kqld kdmbe mdskin , lit. I take out a person's head , i. e.
I save, deliver, rescue him.
alia kdmmo kqldntse tsin, lit. God gives a person his
head, i.e. he saves, delivers, rescues him. This
expression is used in reference to a recovery from
illnes, the safe return from battle &c. ; if used of
a woman, it generally means that she has got sa-
fely through her confinement.
kqld kdmbe gong in, lit. I hold a person's head, i. e. I
protect, help, support him against others.
kqld kdmbe derltsin, lit. a person's head turns, i. e. he
is "giddy.
2) top, summit, surface; e. g. kqld gesgdbe^ the top of a tree;
kqld algdmabe, an ear of corn.
kqld kdsagarbe, the handle of a sword.
kqld dinidbe, the surface of the earth; e. g. kqld dini-
dben, upon the earth; wu kqld dinidben kwoya, if
I shall be alive.
kqldgd) s. a female kid.
kqlaindd) s. play, caress: kqlaindo diskin, I play, I fondle;
kalaindoro mandngin, I jest, I speak jokingly.
kqlaindoa, a. playful.
kqlaindordm, s. a place for playing, a play -ground.
kqld-kele, s. turban, consisting of a white cloth tied round the
head: wu kqldkqle Mlengin, I tie such a cloth round my
head, I put on a turban.
kqld-kelewa, a. having or wearing a turban.
kqldm, a. i) insipid, tasteless: kqldm sdlag, very insipid.
2) fresh, sweet: nki kqldm, fresh or sweet water, as opposed
to salt-water.
kdldma kandegei. 321
kdldma , s. a person who is used to carry any thing on his head.
kqldram^ s. or tsdnei kqldram, a turban worn by the wealthier
class of women.
kqldwa, a. having a head, especially a good head: intelligent,
wise, clever.
kqllado, s. a felon, a villain, a vile, wicked person.
kqlldfia, see kaldfia.
kqmdgen^ see kemdgen.
kqmdr or kemdr s. courage, bravery: wu kqmdr tdskin, I take
courage.
kqmdrlma^ s. a rhinoceros.
kqmdrma, a. courageous, brave.
kqmdrngin^ v. I remain cool, composed, I show courage, I
am courageous.
kamdrwa, a. courageous, brave.
kqmarwdngin, v. I become courageous.
kqmdten or kemdten, s. liver.
kqmdun, s. elephant, see kamdun.
kame, or kerne, a. red, yellow, brown: kdme tsit, very red.
kdmemdge, a. dumb.
kqmengin, v. I become red.
kamerso, see kemerso.
kammersi, s. trust, confidence.
kdnd, s. famine: kdnd lokte, time of famine (comp. Germ, tfyeitve
3ett, = dearth). Famines being of frequent occurrence, the
Bornuese distinguish them by peculiar appellations , e. g.
they called one which happened about 1792 " kdnd ngu-
rdrdm," another, about 1808, "kdnd ngeseneskL"
kandra, s. and a. one giving milk. It is used only of women,
cows, camels, sheep and goats; e. g. pe kandra j a cow,
giving milk.
kqndsin^ s. dream: kqndsin nasingin, I have a dream.
kdndwa, a. hungry.
kdndegei, s. court, a place near the king's residence, where
councils are held and disputes settled : sdndi kandegei gq-
ndtsdna, they hold a court.
QQ
322 kqndegeiwa kqntdge.
kqndegeiwa, a. having or containing a court; c. g. yim kdnde-
geiwa, court -day.
kdndell, s. a jealous person.
kqndell, a. jealous.
kqndelingin, v. I am jealous; e.g. si kdmuntsuro kqndetitsin , he
is jealous of his wife.
kdndeskin, v. I bind any thing on my back for the purpose of
carrying it. This word is used especially of women tying
their children on their back with a cloth, instead of car-
rying them in their arms.
kdndoma, s. a female carrying a child on her back.
kdndubu, s. joint (viz. of the limbs of men and animals.)
kdndubua, a. having joints.
kdnduburdm, s. that part of a limb where there is a joint.
kqnege, s. vale, valley, abyss.
kqnem , s. sleep : kqnem lengin, I go to sleep ; kqnem kdm gotsin,
sleep seizes one.
kdnemma, for kdnemwa, a. sleepy, drowsy.
kqnige, or kqniage, or kenige, s. arrow: kqnige beliwa, a poisoned
arrow ; bell kqnigibe, arrow-poison ; kqnigen tsdngin, I shoot
an arrow; kdfi kqnigibe, a bow; pdto kqnigibe, a quiver.
kqnigema^ s. an archer, bowman.
kqrii gemdngin, v. I become an archer.
kdntd, n. a. the act of catching, capture; e.g. kdntd bunibe,
fishing.
kqntdge, s. i) new -moon, moon.
2) month.
3) menses, menstruation; e.g. kdmuga kdntdgiye tset&i, a woman
is unwell.
The names of the twelve months are Arabic and are thus
pronounced by the Kanuris:
1) At&i, about October. This is their leia or Easter.
2) Mdram, November. This is tsurombulo.
3) Safer, December.
4) Lqfeloual) or Ldbilloual, January. This is tsdgam.
5) Lqfeldyer, or Ldbilldyer, February.
kantdgema kedm. 323
6) Wotsimadaloual , March.
7) Wdtsimadaldyer , April.
8) Rddzab, May.
9) Sabdn, June.
10) Armaldn, July. This is the dsdm, or fast.
11) Soual, August.
12) Kide, September.
These being lunar months, the seasons of the year do
not always begin in the same month. However, binem, or
the cold season, frequently falls on Atsi; nembe, or the
dry season, on Lafeloual- dibdifu, or the hot season, on
Wotsimadaloual', nengall, or the rainy season, on Rddzab,
Sabdn, or Armaldn. The proper spring, or bigeld, when
plants begin to grow, is in Armaldn and Soual.
kantdgema, s. an astrologer.
kantdmbu, s. a native of any place, e.g. kantdmbu Bornube, a
native of Bornu.
kdntsd, see kentsd.
kdngabdl, s. or kdngabdl kuguibe, fowl -dung.
kdngal, see kengal.
kdngar, s. a certain prickly tree the fruit of which is used in
tanning.
kdngarma, s. a dealer in the fruit of the kdngar -tree,
kangese, s. a louse.
kangufu, or kangefu, s. a species of very larg black ants, which
carry so much provision into their nests , that people search
after them, in time of famine, in order to profit by the
industry and providence of these creatures.
kdrdngin, (si kdrdttsin) v. I whet, sharpen.
kdrdttema, s., one who whets or sharpens.
kdrdtterdm, s. or ddrto kdrdtterdm, a file.
karrdgo, s. i. q. kerrdgo, which see.
kedm, s. milk: kedmkaldm, fresh, sweet milk; kedm kendermu,
sour milk; kedm ngogi, or merely ngogi, butter- milk, i. e.
the milk that remains after making butter; wu kedm
gendeskin, or wu kedm Idndeskin, I churn, I make butter;
324 kedmma keisua.
kedmnyin kdnigin^ I wean, c. Ace.; e. y. uw tdta kedmnyin
kdmgl) I have weaned the child; kedmnyin kdmtd, the act
of weaning.
kedmma , s. one who has milk.
kedmwa^ a. milky, having much milk.
kedra, a. black (used only of horses, asses, and goats): per
kedra,) a black horse (in Germ. Otapp).
kedri, s. an old man.
kedringin, v. I become an old man.
keesa, i. q. kesa.
keesa, a. yellow, brown.
kegara or kegara, s. a heavy storm, a tempest, tornado, co-
vering the whole sky with clouds and often accompanied
by hail -stones, comp. tsubu.
kegardwa, a. stormy; e.g. dinla kegardwa, it is stormy weather.
kegeskin, v. I divide, distribute: ngo woindte, tdtodnemmo kege!
behold these cakes, distribute them among thy children!
kego, n. a. distribution.
keg&ma, s. one who distributes.
keie, s. grease, fat.
keiga, rarely kaiga, s. a song: wu keiga yengin^ I sing (done
only by young people and not considered becoming).
keigamd, s. a singer.
keigamma or keigama^ s. Generalissimo, Commander in chief,
captain. He is at the head of the whole army and comes
next to the king in rank.
keiganwidngin^ v. I become a Commander.
keigammdwa, a. referring to, or provided with, a Commander.
keime, s. shadow, ghost, spirit, things seen in a dream.
keimewa, a. casting a shadow, having a shadow.
keind, 8. stench, stink, bad smell: wu keino pdngin, I smell a
stench.
keinoa, a. stinking, emitting a bad smell.
keise, s. fat: keise gddube, lard; keise pebe, or dimibe &c. . tallow.
kei'sema, s. a dealer in grease or tallow, a chandler.
keisua , a. fat, greasy.
keiwa keldro. 325
s. a large bag of leather made of the whole or half of
the hide of a cow, two of which are fastened together
and slung across the back of beasts of burden (as camels,
buffaloes, and asses) to carry loads in.
keiwdma, s. maker and seller of large bags.
kekeno, s. (from kengin) a little hole, dug in the sand, in order
to get water.
kekenoa, a. provided with waterholes, full of waterholes.
kekenoma, s. one who makes such waterholes.
kemi, s. fellow -wife, (title which wives of the same husband
give to each other in polygamy.)
kemiwa, a. having a fellow -wife.
kengin, v. I draw (especially aside), I remove, as with the open
hand, or a shovel, or a piece of board; e.g. wu kekeno
kehgin, I move sand aside with the hand, in order to
make a hole for water, (i. q. Germ, jlretfen.)
Conj. II. i) I draw to, towards; e.g. kdtite kdluguro kegene!
draw the dirt into the pool!
2) I shut, I fill up: beldgdtega kegenogo! fill up this hole,
and beldgdturo kegenogo! id. The latter is elliptical,
with kdti understood. s
kesa, s. sand.
kesdwa, a. sandy.
kete, s. or dinia kete, early in the morning, about the time
when the cock crows for the first time.
ketengin, v. only third person, dinia ketetsi, it is about the first
cock-crow in the morning.
kedeg, or kddeg, adv. silently, quietly.
keldgo , s. or tdta keldgo, a female kid; keldgo ddfugu, a grown
up kid before the first time of its bringing forth.
keldm, a. unsavoury, unseasoned, unsalted. (used of food and
speech.)
keldmgin^ v. only third person: keldmtsin, to become unsa-
voury.
keldndoma, s. from Idndeskin, one who churns, a churner.
keldro and Idro, n. a. of Idreskin, the act of rejoicing, gladness, joy.
326 keldsga kell.
dsga y s. a neighbour's place, a neighbour's home; e.g. kelds-
garo legono, he went to his neighbour's.
keldsgdma, s. one who visits neighbours too much, instead of
staying at home.
kelege, s. a small kind of wild dog which are a little larger
than a cat, and live in holes which they dig in the ground.
kelegua, a. infested with this kind of dogs.
kelenOj s. the camp of the king and the great men who ac-
company him to battle. It is always a few miles behind
the ngdwa-pdte, or camp of the army.
kelengin, v. I tie a white cloth (kald-kele) round my head in
the form of a turban.
kelese, s. mattress; e.g. si kelesentsuro kalgutan tutiitSl, she has
stuffed her mattress with cotton.
ke'lesema, s. maker and vender of mattresses.
kelfu, or kdlfu, or kelbu, s. natron, trona (This probably is the
word intended on p. 286 of Major Denham's Travels, and
spelled there "tilboo").
kelfu tedrafu, a very hard and superior natron, brought
to Bornu from the desert by the Tubo- traders.
kelfu bekter, the common natron , obtained from a lake
in Munio, called "kulugu ke'lfube", i. e. natron-lake.
kelfua, a. containing natron.
kelfuma, s. a trader in natron.
kelfurdm, s. a place where natron is obtained.
kelgata, a. joined.
kell, a. i) fresh, raw; e. g. da keli, fresh, raw meat; It/earn kelz,
fresh, sweet milk.
2) green; e. g. gesga kell, a green tree, kddl keli, a green-
looking serpent.
3) new, young: tdta kell, a newborn child.
4) underdone, raw; e.g. dd keli tare't, very underdone meat.
5) bad, wicked, mischievous, naughty e.g. mdna kell a cor-
rupt word; ndpte kell, bad ways, bad manners.
kelisargd, a. (used only of horses): per kelisar</d, a
grey horse (Germ. @raufd)tmmel.)
kellfan kemdgenwa. 327
kellfan, or kelifun, or kellpan, s. a coarse mat, answering in
use to our coffin; for corpses are wrapt in them, before
being committed to the grave.
kettgata, a. rolled up, rolled together: ago keligata^ a roll.
Icellmi, s. charcoal, coal.
kellngin, v. I roll up, I roll together, I fold up; e.g. wubutsi
kellngin, I roll up a mat.
Conj. n. I roll up for any one, or on any thing.
Conj. ill. I roll myself up i. e. I bring the knees near the
breast, as when in pain; kddl kelltena, the serpent has
rolled itself up.
Relative -Reflective Conj. kehtegeskin , to wind oneself on or
round anything, e. g. kddl sintsuro kelltege, the serpent
winds itself round his leg.
kellddoj n. a. of ladeskin, the act of selling, sale.
kellddo, see kqllddo.
kelldfla, s. health; e. g. kelldfla tiglkdmbe, the health of one's body.
kelldrO) n. a. of Idreskin, joy, gladness.
kelngin, v. I join, meet, intr. and trans. ; e.g. wtia nyua Mid
kelle, I and thou join heads ?'. e. meet; ngdtua agotua
kelngin, I join these two things; dtrihge kelngin, I sur-
round, I go all round.
Conj. ni. only pi. : kelten, keltuwi, keltei, to meet each other.
kemd, or komd, s. Lord, master. The word is used by slaves
and servants. When applied to God, it takes the pos-
sessive pronoun in the plural, as kemdnde, our Lord.
kemd pdtotna, the master of a house, the landlord (comp.
the Germ. ,<pau%rr.)
kem, 8. or kem muskobe, a handful, i. e. as much as is con-
tained in the closed hand or fist, comp. tsuri.
kemage, s. warmth, heat; e. g. kemage dinidbe, the heat of
the weather; kemage tiglbe, the heat of the body.
kemagua, a. warm, hot.
kemdgen, or kamdgen, s. honey: kuli kemdgenbe, bee.
kemdgenma, s. a dealer in honey.
kemdgenwa, a. provided with honey, abounding in honey.
328 kemdr kendermua.
kemdr, see kamdr.
kemdsi, s. neighbour.
kembdfl, s. (from bdfmkin) the state of being cooked, boiled,
invulnerableness.
kembdma, s. rider, one who understands riding well.
kembal, s. the moon in the second phase of her increase : kern-
bal bulj moon-light; dinidte kembal bul, it is moon-light.
kembalwa^ a. connected with the moon dinidkembalwa, there is
moon-light.
kembdrOj n. a. of mbdreskin, fatigue , weariness.
kemende, (from mende) s. this year, the present year; e. g.
ngdlo kemendebS) beans of the present year.
kemenderdm, s. the taxes or duties of the present year.
kemerso, ('also kamerso and komurso), s. an old woman.
kemersongin, v. I become an old woman.
kena, or kenna, s. a female calf of cows and camels, until its second
or third year: kena mddege, a heifer before she is with calf.
kendge, a. yellow (used only of a horse or camel): per kendge,
a bay horse.
kenddge, s. melted butter.
kenddgema, s. dealer in butter.
kenddgerdm, s. vessel for keeping butter.
kenddgua, a. resembling butter, fat, rich; e. g. pe kenddgua, a fat
cow ; kdfl kenddgua, a fat locust; berl kenddgua, rich victuals.
kendefit, s. a woman in her confinement; ben kendefube, food
eaten by a woman in childbed.
kendefungin^ v. only used by women: I shall be confined, I
shall be delivered.
kendell, s. one who is jealous, also: kdm kendell, id.
kendelingin^ v. I become jealous; e. g, si kendelitsena kdmun-
teuro, he is jealous of his wife.
kender, s. the common cotton-shrub. It grows to a height of
from four to eight feet.
kendernia, s. the owner of a cotton plantation.
kendermu, s. sour milk, as long as the cream is on it ; comp. ngogi.
kendermua, a. containing sour milk.
kendio kengall. 329
kendio, s. coming, arrival; from fs
kendioma, s. one who has arrived.
kendo, s. (Trom diskin) work, workmanship, labour, doing.
kendoma, s. one doing a work, a workman, a worker, a doer.
kendowa, a. laborious, diligent.
kenige, see kanige.
kentd, n. a. the act of catching, seizure: kentd kaube, eclipse
of the sun (the moon then catching, i, e. reaching the sun).
kentd kembalbe, eclipse of the moon.
kentdma, a. catching: kou kentdma, magnet.
kentsd, or kantsd, s. nose: kentsdmbu, blood from the nose;
kul kentsdbe, nostrils; telin kentsdbe, the mucus of the nose.
kentsd, n. a. of yeskin, the act of drinking, a drink, a beverage:
ago kentsdbe, drinkables.
kentsdrna, s. a drinker, drunkard.
kentsdmbl, n. a. of yambuskin, the act of giving birth, or bear-
ing fruit.
kentser, s. (also called kaligimo kdragdbe) Giraffe.
kentserma, s. hunter of Giraffes.
ke'ntsi, s. slave, both male and female, any one bought with
money: kentsi dllabe, a servant of God, i. q. (JovAog $eov.
kentsima, s. owner of slaves.
kentsingin, v. I become a slave. Conj. iv. I enslave, I bring
into slavery.
kentso, kentsid, kendio, n. a. of yiskin, gift, the act of giving.
kenyeri, s. a very cunning little animal, probably a kind of weasel.
kengdgo, n. a. of gdgeskin, the act of entering, entrance.
kengal, sometimes kdhgal, s. the rising or the setting sun; e.g.
kengal gedin tsulugla, potero tsukkurin, when the sun has
risen in the East, it sets in the West; nteukkuro kengalbe,
sun -set. comp. kau.
kengdma, s. a follower.
kengar. i. q. kdnqar. a certain tree.
o t/ ' JL o 7 '
kengali, a. male; e.g. tdta kengall, a boy.
kengall, s. a male, a boy; e.g. ngo kengall yasge, here are
three boys.
KR
330 kengarngin kergdta.
kengarngin ) v. only used in the third pers. , to make water;
- said of horses, camels, asses, and mules.
kenguro or kehgero, s. gnawing, champing, chewing, mastica-
ting, (from gereskin.)
kenkem, s. (from kem) i. q. tsimbl, fist.
kerbu, (sometimes kerf it), s. year; e.g. kerbunem 'ddgut how
many years old art thou?
kerbua, a. well stricken in years, old.
kerbudngin,) v. I become well stricken in years, I grow old.
kerdl) s. heathen, pagan, unbeliever.
kerdingin^ v. I become a heathen.
kerdlwa, a. full of heathen; heathenish.
kere, s. i. q. nere^ liberality, generosity.
kere^ or kerewa, a. liberal, generous.
keregata, a. chosen, selected.
kerengin, v. I become liberal.
kerengin, v. I choose, pick out, select, prefer, discriminate,
make a difference between, am partial.
kerete, s. choice, selection, preference.
keretema, s. a man who chooses, prefers, is partial.
keremgin or keramgin (si keremtsin) v. I cut, cut off, I lop.
It is only used of the cutting off the bunches or heads
of millet, when ripe. This word would be rendered in
Germ, by " dbfcfyneibett " , tsdlngin, on the contrary, by
" abfydlten ", and in English by " chop off".
keremgata, a. cut, lopped: 1 keremgata, having the toes eaten
off by leprosy; musko keremgata, having the fingers eaten
off by leprosy.
keremtema, s. one who cuts, lops.
k/rengin,j v. (si kerektsin) I dig up.
kerengin , v. (si kerentsin) I overhear , listen , hearken ; wu ka-
lisuno kerengin^ I feel the pulse.
kerfo, s. whip.
kerfoa, a. provided with a whip.
kerfoma^ s. a dealer in whips.
kergdta , a. become solid, hard.
keriigin. 33 1
) & ostrich.
kergegema, 8. a hunter of ostriches.
kergegua, a. full of ostriches, abounding with ostriches.
kergen, s. brain.
kergenwa, a. containing brain.
kergenmitn, s. (Tor kergenrdm), that part of the head which con-
tains the brain.
keri, s. dog; keri suti, a kind of wild dog or jackal.
kewma, s. an owner of dogs.
kerlwa, a. full of dogs.
ken, or kri, s. hill, mountain.
kerigata, a. twisted, turned.
kengdta, a. torn, rent..
kerlngin, v. I turn, twist; e.g. tsugurum kerlne, turn the key!
wu t$e keringin, I twist a rope, I make a rope. i&lkerltse,
it shuts the mouth, i. e. it forms a knot, before the fruit
makes its appearance; said of certain plants, as: bananas,
plantains, millet.
Conj. m., I twist myself with pain, I writhe, am in pain,
used especielly of a woman in travail.
keringin, v. I tear, rend; e.g. tdtdni tsdnei keritiJi, my boy has
torn his clothes.
kertwa, a. hilly, mountainous.
kerkcrngin, v. (From, keriigin) i) I tie up; e.g. wu kdtsumuni
t$igdn kerkerngo, I tied my clothes up in a bag.
2) I fold up, used only of paper; e.g. si wokitdntse kerkertisi,
he has folded up his letter.
kenna^ s. present, present time; e. g. dm kertndbe, people of
the present time, i. e. now living.
kerma, or kermama, ad. presently, now, just now, at once.
kermdlanij s. priesthood.
kermdldmgin, v. I attain the priesthood.
kermei) s. royalty: wu kerrneilan ndmgin^ I become a king.
kermeirdm, s. a tax paid for the king.
kerngin (si kertsin), v. i) to get or become solid, firm, hard;
e. g. kenddge kertsl, the melted butter has become firm.
332 kerngin kesai.
kdlu kertsta, the leaves having become hard (viz. from
age).
2) I stand immovably, unflinchingly, as prepared to meet
any danger.
Conj. iv., I cause to become solid, make hard.
kerngin, (sikertsin), v. i) I tie (e.g. a bag, after it has been tilled).
2) to tie on, round (viz. clothes), to dress.
3) to plait, braid ; e. g. kdndull or kald kerngin, I plait the hair.
Conj. II. , I tie upon, I impute to, charge with; e.g. wuro
nembdrbu keresegewlf do ye charge me with theft?
Conj. m., I tie myself, i. e. I tie clothes on myself, I dress,
- used by females only.
kerrdgo or karrdgo, n. a. the act of loving, love, affection:
kerrdgo dllabe, the love of God.
kerrdgda, a. loving, kind, friendly.
kerrdgoma,) s. a lover, a friend.
kerrdra, n. a. of rardngin, the act of reviling, abuse, blame,
reproach: kerrdra rardngin, I abuse, revile.
kerrdmbo, n. a. (also: kerrumbo) i) the act of paying, payment.
2) requital, recompense, compensation; yim kern'imbobe, the
day of retribution, the day of judgment.
kerrdrnboma, s. pay- master, compensator.
kertegeskin, v. evidently a Relative Conj. derived from the Re-
flective of kerngin, properly: I tie myself to, hence al-
ways construed with the Dat.
1) I hold fast, c. g. an animal, lest it should run away, as,
u'u kdnlturo kertegesko, I held the goat fast.
2) I hold: kalemmo muskon kertegena, he was holding his bow-
els with the hand, viz. as if in great pain.
kertsdngm, v. (third pers. kertsaktsin) to sit down, in such a
manner, that one is standing on the toes whilst the back-
part of the thigh rests on the calves of the leg. It is
used of the sitting posture of the following animals: ngam-
pdtu, ddgel, dzadzirma, kurgidi, ken, bultu.
kesai, s. parent-in-law; e.g. kesaini kodngd, my father-in-law,
kesaini kdmu, my mother-in-law.
kesairam kimilma. 333
kesairam, s. a present made to parents-in-law.
kesgd, see gesgd,
ketsl, a. sweet, savoury, pleasant, agreeable.
ketsl, s. i) sweetness, savour, pleasantness.
2) good luck, fortune.
ke'tslma, s. an intimate friend, a favourite, a beloved person.
ketsmgin, v. only used in the third pers. , to be sweet, pleasant;
e. g. nemsobdnde ketsitsl, our friendship is sweet.
Conj. H., to be sweet to, to please, to delight, c. Dat. ; e. g.
siro kosgoli ketsitsegl, the oration pleased her.
ketsingin, v. I set up in order, I place, used only with re-
ference to fugo and nge.
ketsiro, adv. i) sweetly, pleasantly, agreeably.
2) affectionately, fondly, tenderly.
kele, s. a hole in the ground, rendered watertight by being
rubbed out with clay, and used for watering cattle.
kelema, s. the owner of a kele.
kelewa, a. provided with a kele.
ken, a specific adverb, only: dunoa ken, very strong.
kibu, a. i) hard, firm, enduring: kibu tsar, very hard.
2) difficult.
3) fast, fixed, not moving: kdrgekibu, courage; kdrgekibua^
courageous, firm, just, righteous.
4) illiberal, hard-hearted: musko kibua, id.
kibu, s. hardness, firmness, illiberality.
kidd (from: diskin), s. work, labour.
kiddma, s. workman, labourer, especially a good one.
kidangin, v. I work.
kiddwa, a. provided with work, having much to do.
kide, s. the last month in the Muhammadan year, answering
about to our September.
kigi, s. a fly (viz. a winged insect).
kitn il or kimel, s. beer or rum , an intoxicating liquor, prepared
of millet, by boiling and fermentation.
kimilma, s. i) beer -drinker, drunkard.
2) dealer in beer or spirits.
334 kimo koaydye.
kimo, s. hedge -hog: kimo kura porcupine; kdligl kimobe, the
quill of a porcupine, the prick of a hedge -hog.
kimoa, a. abounding with hedge -hogs, or porcupines.
kimoma, s. one who catches or hunts hedge -hogs.
kinta, a. sustaining a parental relation not by nature, but by
agreement: aba kinta, a step-father, abdni kinta, my step-
father ; yd kinta , step-mother ; tdta kinta , step-child , step-
son; pero kinta, step-daughter. In polygamy the children
of a man call such of their father's wives u yd kinta" as
are not their own real mothers.
kir, s. female slave.
kirma, s. owner of female slaves.
kirhgin , v. I become a slave ; only used by females.
kitdbu, s. book.
kitdbua, a. provided with books, possessing books.
kitakita, s. or kull kitakita, the small, scarcely perceptible, red
ants of hot climates.
koa, s. man: koa pdtoma, landlord, master of the house; koa
kdmua, husband.
koaduguso, ad. till now.
koaddngin, v. I boil; e.g. wu berma koaddngin^ I boil yam.
koagei, ad. (from ku?) about this time; e.g. ball koagei, to-
morrow about this time; ball minwa kdagei^ next year
about this time.
kodgeso or kodguso, ad. till now, up to this time.
kodna, s. fellow, a common man, who distinguishes himself
somehow, especially in an evil way. It cannot be used
of females. In addresses, kodna ate is used, which cor-
responds to our "you fellow"!
kodngdy s. man, i. q. koa (composed of koa and ngd.)
koangdngin, v. I become a man.
kodsgil or kwdskil, s. the morning star, Venus.
kodskilwa, a. or dinid kodskilwa, the morning-star is up, is shining.
koawa, a. having a husband, married: kdmukoaiva, a married
woman.
kdaydye, ad. (prop, from: ku), now, at present; e.g. y$r iviiro
koeige. koiiva. 335
biirgo dimte, koayaye wuye niro tsidisko, the benefit which
thou hast done to me at first, I will do to thee now; ate
nangdro koaydye kdmuro mersdtsdni, therefore they do not
trust a woman at present; nda koaydye wolle! pray, re-
turn now!
koeige, s. i. q. noeige, timidity, cowardliness.
koeige and kdeigema, a. timid, timorous, cowardly, pusillanimous.
koeigengin, v. I become or am afraid, timid, cowardly.
kogana, s. soldier: kogana perwa, horse -man, cavalier.
kdgandngin, v. I become a soldier.
kdgandrdm, s. the ration and pay of soldiers.
kogandwa, a. full of soldiers.
koge, s. eagle, vulture (generally six or seven feet from one
end of a wing to the other).
koger, s. tin.
kogerma, s. dealer in tin.
kogerwa, a. containing, or having tin.
kogiewa or kogewa, a. possessing a tuft, tufty: mala kogewa,
a certain bird , of about the size of a pigeon.
kogio or kdge, s. the bunch or tuft of feathers on the head
of certain birds ; e. g. kogio kuguibe, the tuft of a fowl.
kogo, s. voice, sound: kogontse kura, he has a strong voice;
kogo ngulobe, the sound of a drum.
kogogata, a. flogged, whipped, beaten: dal kogogata, kaniamo
or ddlo kogogata , means a buck and bull which have been
castrated by forcing the stones into the body and then
beating the skin which contained them till it be-
comes quite lifeless and thus prevents the return of the
stones.
kogongin^ v. I flog, whip, beat.
kogowa, a. having a good, a strong voice.
koi, s. friend, but used only between females.
koine/in , v. I befriend, choose as a friend, c. Ac.; e. g. meiram
kirgd koitsin bdgo, a princess never makes a slave her
friend.
kohva, a. having a friend or friends.
336 koko kottngin.
kokd) s. the common toad Ccomp. bertetege), with a dark back
and a whitish front. They are said to be very bitter,
hence tsim kokogei, has become proA erbial for any thing
very bitter.
kokd'j s. the udder of mares and asses.
koko, s. lock: koko taberdbe, a door -lock.
kokoa, a. having a large udder.
kokoa, a. provided with a lock.
kokodo, s. snail; e. g. kokodo gertin, the snail creeps.
kokodoa, a. full of snails.
kokonia, s. locksmith.
kokomdngin, v. I become a locksmith.
kokoreo or kokorio, s. the crowing of a cock; gubogem kokoreo
tsdki, the cock crew.
koli) s. a rod of the thickness of a finger, and about one foot
in length, with two of which each of the four servants
of a kosgollma beat on a pestle (kdrmo) as an accompani-
ment to their master's speech.
kollma, s. the servant of a kosgollma, so called from his beat-
ing time with the koli.
kollram, s. a wood -demon, supposed to be of a gigantic sta-
ture, with long flowing hair, and to live in large hollow
trees, whence he comes out by night.
kolo, s. a kind of drum.
koloma^ s. a drummer.
kolomdngin, v. I become a drummer.
kolongin, v. i) I let, leave.
2) I let escape, let go, let loose (e.g. a horse.)
3) I forsake.
4) I let free; e. g. wu sandigd dlldro koloneskl, I have let
them free for God's sake.
Conj. n., i) 1 leave any thing (Ace.) for any thing or any
person (Dat.).
2) I drive in, ram in (e.g. a nail, a post), I nail to.
3) I cast upon, throw into; e. g. tdtoa ngudobe kdruwaye
tsedtro kologono, a storm has cast the young birds upon the
koUte kdngin. 337
ground; wu nigd beldga kolonteegesgandte ni tsilugemmi,
thou shalt not come out of the hole into which I will
cast thee.
kolote, n. a, the act of leaving: kotite kentsibe, the liberation
of a slave.
koltsi, s. ground-nut.
koUsima, s. a dealer in groundnuts.
komd, see kemd.
kombu, n, a. i) the act of eating (Trora buskin.)
2) food, provision, victuals.
kombua, a. abounding with food, well provided with provisions.
k&mbuma, s. an eater, one eating immoderately.
kombungin, v. generally only used impersonally: to become food.
kdmburdm, s. i) the place for taking meals, dining-room, re-
fectory.
2) the hand to take food with , the right hand ; t. q. musko dul.
komodugu, s. sea, ocean, lake, large river (the latter is also
called si komodugube.)
komodugua-) a. abounding with lakes or large rivers.
komontugu, s. a species of greenish serpents, about as thick
as an arm, and from twelve to eighteen feet long.
komumage, s. a person deaf and dumb.
komurso, see kemerso.
konduro, n. a. (from duruskin) the act of falling, a fall; e.g.
konduro deldgibe, a fall of rain.
kongin (si koktsin), v. I stick, pin, erect, fasten any thing
so as to stand upright.
Conj. n., I stick to, on, or in anything.
Conj. in. e. g. with nd tilon, in war, to stick to one's place,
not to give way, to maintain the field.
impers. : koktl, it sticks; e.g. kdtsdga ngdfo mindben kokti,
the javelin stuck in the lion's back.
kongin, v. i) I pass, pass by; e. g. sigd tsdbdlan kongl, I passed
him on the road.
2) to elapse , as said of time ; e. g. kdntdge tilo kotsla ruskin,
I shall see him after the lapse of one month.
ss
338 kohgoll kosgollwa.
3) surpass, exceed: wugd k6Sl dunon, he surpasses me in
strength.
Conj. iv. I pass with any thing, I cause it to pass, I pass
it, c. Ace. e. y. ago tsdde ydlntsa teakdgena kdnd loktdn wu
pdngosko, I have heard what they did, to bring their fa-
milies through the famine ; sdbdni kdtkun siro komodugun
tsekogi, my friend passed a load for him over the river.
kongoll, s. the length of the two top-joints of the middle finger:
kdbagd kongdllwa, a span and the two joints of the middle
finger.
koreskin, v. i) I ask, I question, I inquire of; e. g. si wvgd
sugorem "ndu tsunem?" tse, he asked me after my
name.
2) I ask a gift, I beg; e. g. ni ivuro kdndwa nem sugdrem-
mdte, as thou didst ask of me, saying "I am hungry."
korkor, s. circle, orb.
korkorngin, v. I turn round in a revolving manner; e. g. a
sling or rattle.
koro, n. a. of koreskin: question, request, petition, prayer.
koro, s. ass, donkey: koro bl, a male ass; koro kiirkuri^ a fe-
male ass.
korogo, s. tortoise: kitmd korogobe, tortoise-shell.
korogoa, a. full of tortoises.
koro ma t s. inquirer.
koro ma ^ s. owner of asses.
kororei, s. a bell of a small description.
kosgdli, s. i) harangue, oration: kosgoli pmgin, I deliver a
speech, make a harangue.
2) the assembly collected to hear the harangue; e. g. kosgd-
limaye kosgoligd tdrtsi, the haranguer dismissed his audience.
kosgdllma, s. haranguer, orator. They travel about in the
country and entertain the people in a place called fdge
or in the mosque-yard.
kosgolimdngin , v. I become an orator.
kosgollwa, a. containing a harangue, e. g. yim kosg6im*a, the
day on which a harangue is delivered.
kosla kul. 339
koSia, or'kossa, s. spoon; e.g. kosla Itfuldbe, silver-spoon.
kosiama, s. maker or seller of spoons.
kou, s. stone: kou kentdma, lit. a catching stone, i. e. a mag-
netic iron-stone.
kouma, s. a trader in stones, which are very scarce in Bornu,
and must be fetched from a great distance.
kouwa, a. stony, full of stones; e. g. kulo kouwa, a stony farm.
krige, or kerige, 8. war (comp. the Germ, ^rteg): krige geres-
kin, lit. I tie war i. e. I prepare for making a war-expe-
dition, krige gddeskin, I war, fight in war.
krigema, s. a warrior.
krigerdm, a. belonging to war: per krigerdm, war-horse, battle-
horse; kdlgo or kdrei krigerdm, war -instruments.
kit, s. the present day.
ku, adv. to-day.
kagu, s. violin, fiddle: kd ktigube, the bow of a violin; wu
kugit, tsingin, I play the violin ; kdmpudu k&gube, fiddle-string.
kugudogu, s. a sweet potato.
kugudogiia, a. full of sweet potatoes.
kuguma, s. violinist, fiddler.
kugui, s. fowl: kugui kurgurl, hen.
kuguima, s. a poulterer, one who keeps a great number of
fowls for sale.
kugule s. or per kugule, a horse with large black, red and
white stripes.
kuima, s. a very savage bird of prey, a little smaller than an
eagle, and with a red tail, like a parrot. It sometimes
kills even young calves.
kukd or kugd, s. a large kind of tree, often called monkey-
apple: from which doubtless the town Kugd or Kugdwa,
on the lake Tsdde, or Tshdde derives its name. There is
a full description of this tree in Captain Clapperton's Tra-
vels p. 10.
kukdwa or kugdwa, a. containing many monkey -apple -trees.
kul, s. cavity, hollow, e. g. in a tree, which has begun to decay
(kul gesgdbe) : kul bendegibe, the bore of a gun ; kul pepe-
340 kiddsengin kulwa.
tole, the hollow of a quill; kid meibe, the dwelling room
of the king; kul simbe, the socket or receptacle of the
eye; kul sumobe, the cavity of the ear; kul kentsdbe, nostril.
kiddsengin, v. I stir or seek in the dust, or in any thing re-
sembling dust.
kulgdta, a fattened, fat.
kull, s. insect (winged and unwinged): kull kemdgenbe, bee.
kull drgembe or kull meia or simply meia, the insect bred
in corn, when long kept on a heap; kull ngdlobe , the in-
sect bred in beans; kull mdlam, butterfly; kull kaligimo,
a thin , but long kind of locust , with very long legs ; kull
pdtkema^ a speckled, four-footed insect, living in holes
in the ground ; kull kitakita, the small scarcely perceptible
red ants of hot climates.
kuliwa, a. full of insects.
hullo, s. copper -money .-
kidloa, a. having copper- money.
kulloma,) s. copper-smith.
kulngin, v. I am stout, fat, corpulent. Conj. III., I become fat.
Conj. iv., I fatten, make fat, c. Ace.
kuldj s. farm: kulo kdtngin, I cut a piece of bush -land to make
a farm; kulo bdrengin , I cultivate a farm.
kuloma, s. farmer.
kulomdngin, v. I become a farmer.
kulordm, s. the foot and the track or footsteps of horses, asses
and mules. comp. pergdni and si.
kultdta, s. cock -roach.
kultdtdwa^ a. full of cock -roaches.
kulugordm, s. exit, the opposite of entrance (from luskin).
kulugu, s. a water -pool, a lake.
kulunij s. ring; kulum gidondobe, finger -ring; kulum sumobe,
ear-ring; kulum ydkeskin^ I put on a ring; kulum lingin,
I take off a ring.
kulumma, s. maker of rings.
kulutsi, s. a large serpent of the boa -kind.
kulwa, a. full of holes, perforated.
kumdkuml kungoro. 341
kumdkuml, s. an iron cuirass, of such a weight, that if one
who wears it is thrown from his horse he cannot get up
again, without assistance from others.
kumd kuml kdrambe, s. a war -coat, like the suluge, but made
of the skin of a crocodile.
kumd, s, calabash, the generic expression for all the differently
shaped calabashes, as tseni, tsibi^ de-mba, kdmdgi, delam.
kumoa, a. having many calabashes.
kumoma, s. one whose business it is to prepare calabashes, by
cutting the gourd into halves.
kumsd, s. a portion of a book, consisting of three tusu.
kundanddm, s. prison , gaol ; e. g. kundanddmmo kolotsagei, they
put him into prison.
kundanddmma, s. prison -keeper, gaol -keeper.
kundima, or diml kundima ^ s. sheep (viz. one bearing wool),
also called: yerlram.
kunduro or nduro, n. a. of duruskin, the act of falling, a fall,
used only in regard to rain, like our "shower": kunduro
deldgibe, a shower of rain, a rain.
kuno, s. slight, neglect, disregard.
kunongin, v. I slight, neglect, disregard,
kunongin, v. I rejoice, am glad; e.g. wu sobdniro kunongin, I
rejoice in my friend.
kuntsurd) n. a. of yuwureskin, the act of laughing, laughter.
kuntsuro or kentsuro, n. a. of yuruskin: the act of falling, fall;
e. g. kuntsuro tdtabe^ perbe^ nembe, gesgdbe.
kuntso, s. any new plant, when grown a little above the sur-
face of the ground, and not yet showing signs of bearing
fruit.
kungana, s. small shells used as money in some Negro coun-
tries to the West of Bornu, and commonly called "cowries."
kungana pmgin, to divine or soothsay by shells, i. e.
to throw shells on the ground, and then ascertain
futurity from the manner in which they fall.
kungandma, s. a soothsayer, prognosticator.
kungord) s. (from kSreskm) question, request, petition.
342 kwhgoroma kurngin.
kungoroma, s. soothsayer, diviner.
kura, a. great, large, big, grown up: pi. wura.
kurdngin, v. i) I become great, big.
2) to become important, severe, hard; e. g. lebdla kurdtsi,
the struggle grew hard.
kurdmi, s. i) a would-be-great, a rival.
2) a grandee, a chief.
kure , ad. long ago , long since ; e. g. labdrnem /cure pdngosko,
I have heard news of thee long ago.
kurgata, a. marked.
kuri, s. circle, orb: kuri kurmgin, I make a circle; ddbu kuribe,
the centre of a circle.
Mn, s. a species of cattle with large horns and limbs, in
the neighbourhood of the lake Tsdde.
kurlram, s. a demon, or ghost, supposed to be of enormous
height, with hair and complexion like the Phula, and
living in large hollow trees (kid kugdben). He walks
about after sunset, before sunrise, and at midnight, and
if any body comes into his way, he salutes him with a
fearful slap in his face, in consequence of which many
die. He often holloos, as if to call people, but never
seizes men, as does the water -demon ngdmaram.
kurgoge, a. heavy; e. g. kdtkun kurgoge ydsko, I carried a
heavy load; ngergenem niro kurgoge, thy bag is too heavy
for thee. tsl kadi Aberbe kurgoge, the Abr- serpent does
not easily bite.
kurgogema, s. one who is able to bear heavy things.
kvrgull or kurugull, s. lion.
kurguliwa, a. infested with lions.
kvrguri, a. female (used of horses, mules, lions, asses, leo-
pards, hogs and fowls; not of camels, sheep, goats).
kurngin, v. i) I mark, decorate; e. g. si kumontse kurtsi, he has
marked his calabash.
2) I make regular lines , I mark with lines , I rule ; e. g. wu
kdkddeni kurngl, I have ruled my paper.
kurru kuterdmma. 343
3) I mark out; e.g. sobdni nd nenmibe kurtsin, my friend
will mark out a place for my house.
Conj. in., in the pl.^ to draw up in lines; e. g. Fuldtdwa kur-
tdna ngd/6 berniben, the Phula placed themselves in lines
behind the capital.
kurru , n. a. of ruskin, i) the act of seeing, sight, view, prospect.
2) vision: kurru tsedibe, prognostication, divination.
kurruma, s. i) a seer.
2) a prognosticator, diviner, charmer, sorcerer.
kurte and kurta, n. a. the act of marking.
kurtema, s. or: kumo kurtema, one who adorns calabashes by
engravings.
kuru, s. halter (for horses); kuru yateskin, v. I make a halter.
kurua, a. provided with a halter; e.g. per kurua.
kuru, s. or kuru kembdram, a mortar for pounding any thing.
kuru, ad. again.
kurugu, a. long, tall.
kurugungin, v. I become long, tall.
kuruma, s. one who makes or sells mortars.
kurumgin, v. (si kurumtsin) i) I take out, bale out. (Germ,
2) I help or serve one at table. (Germ, etnem
kurumgin, v. (si kuruptsin) I sew a mat.
kuruptema, s. a sewer of mats.
kuskin or kuteskin, v. I bring, I carry, I take to.
kusoto, s. stranger, foreigner, visitor, guest.
kusotoa, a. provided with strangers, guests.
kusotordm, s. whatever is given to strangers.
kustd, s. colt, foal (used of horses, mules and asses).
kustd kurgurl) female colt; kustd bl, male colt.
kustdma, s. owner of colts.
kustdwa, a. having colts.
kusyengin or kusiengin, v. I scratch, stir, turn about, as e.g.
dust, when seeking a needle, or when a fowl searches
for insects.
kuterdm, s. a looking-glass, mirror.
kuterdmma, a. having a looking-glass.
344 kutsdlla labdr.
kutsdlla j s. a chair.
fcutu, s. i) evil, corruption; grief, anger.
2) greediness, avarice.
kutu, a. i) spoiled, decayed, rotten, bad.
2) evil, corrupt, bad; e. g. mdndnem kutu, thy word is bad.
3) disagreeable, unpleasant, painful, the opposite of ketsl;
e.g. kdrgeni kutu, I am grieved, vexed; tiglm kutu, I am
unwell.
4) greedy, illiberal.
kutungin , v. i) I am bad , greedy ; e. g. si wuro kutusegani, he
was not greedy towards me.
2) to be painful, out of order; e. g. tiglni kututsena, I am
strong unwell.
kutungu, s. or kaligimo kutungu, a species of camel, small and
strong for carrying burdens.
kutungua, a. having camels, rich in camels.
kutunguma, s. owner of camels.
kuturu, s. youngling (used of pigs, dogs, lions, leopards,
hyenas &c.).
kuturua, a. having younglings.
kuydngd, or pero kuydngd, s. a female from the time she arri-
ves at puberty until she gets married, a virgin.
kuyangdngin , v. I become of age (used only by females).
kuyinte^ s. distance; e. g. kdm kuyintibe, a man of a distance.
kuyinte, a. distant, far, remote ; e. g. bela kuyinte, a distant town.
kiiyinten and kuyinturo^ ad. distant, far.
kuyintengin, v. I go to a distance, I go, or am far away.
kwdskil^ see kodsgil.
kwoya, conj. if; see Gram. .218 222.
L.
labdr , s. i) news, intelligence; e. g. ^ou niro labdr kuskl, I
bring thee news.
2) sight, observation, contemplation, spectacle; e. g. wu lenge
labdr ruskin, I will go and see the sight.
labdrma Idga. 345
labdrma, s. conveyer of news, intelligencer.
labdrwa, a. containing news; e. g. yim labdrwa, a day on
which news are communicated.
labdrngin, v. I behold, observe, watch.
labdrtema, s. spectator.
labdrram, s. place for a spectacle, exhibition, play.
Idbertse, s. a kerchief: Idbertse ddbube, a neckkerchief.
Idbertsewa, a. having a kerchief.
labgdta, a. loaded, laden.
Idbilldyer, or lafeldyer, s. the fifth lunar month fsee kdntdge),
also called mamdludu.
labilloual) or lafeloual, s. the fourth lunar month.
Iddan or Idddnma , s. the crier who calls at the different hours
for prayer. He is also the doorkeeper of the mosque,
and is therefore often called: Iddun tsl tsinndbe.
laddngin, v. I become a ladan.
Idddnwa, a. having a crier; e.g. bela Idddnwa, a town with a crier.
lade, s. Sunday (from: <A5>bH).
ladeskin, v. I sell.
Mdo, n. a. the act of selling, sale.
Iddoa, a. referring to the first day of the week : yim Iddoa, Sunday.
Iddoma, s. or kdm Iddoma, a seller.
Idddranij s. place for sale.
la/la, a. (comp. kalafia) sound, well, being in health, happy;
e. g. wu ku Idfia, I am well to-day.
lafla, s. i) health: Wfia tigmibe mbetsi, 1 am in good health.
2) a common salutation; e. g. siro Idfia tsebdngin, I send
him greeting; wu Idfidntse mdski, I have accepted his sa-
lutation; wdnye Id/Ian, good morning!
Idfidngin, v. I wish good health, I salute, I greet.
Idgd, s. the soft part of the human body below the ribs; side.
Idga, a. some, a certain. When. repeated, it answers to our
some some, the one the other, one another ; e. g. koa
laga y a certain man ; Idga kardtsei, Idga kardtsdni, some read,
some read not; sandigd Idgae bobotsin, Idgd kurun tsin,
the one calls them, the other gives them medicine.
TT
34G Idgard Id my in.
Idf/ard, s. a sort of large, coarse mats, about three inches
thick, made of reed- grass which is called stiyu. They
are generally put round the houses, instead of a wall,
and then are from twelve to sixteen feet high, and over-
laid on the outside with a cover of grass, and on the
inside with a close fence of sticks. There are no holes
for windows in them, and the only opening is the door.
Idyardma, s. maker of large mats.
Idgardwa, a. provided with large mats.
Idgarl, num. eleven.
Idge, a. wicked, foolish: kodna Idge, a wicked fellow.
latfl, s. wrong, offence, trouble: laifl gohgin, I confess that I
am in the wrong; laifiyc siga tsetei, he has got into
trouble.
laldngin^ v. (si laldntsin), I scold, rebuke, find fault with,
abuse, revile profusely.
Idlangin, v. I winnow by pouring beaten corn out of a vessel,
in order that the wind may take off the chaff.
Iambi and Idnibo, s. i) care, attention, thought, concern, bu-
siness; e. g. Idmbmi bdgo nilan^ I have nothing to do with
thee, I do not care for thee; dfi lambdnem? what hast thou
to do with it? wu silan Idmbinyfia, she is dear to me.
2) a scarcity of provisions, dearth, not amounting to an ac-
tual famine; e. g. Iambi masendbe mbetsi, there is scarcity
of provision.
Idmbiwa , a. being dear, having scarcity ; e. g. wu pdni Idmbiwa,
my family is hard up; kemende dinid Idmbiwa, this year
is a dear one.
Idnigata, a. joined.
Idrnffofaj a. washed.
Idrngin, v. (si Idptsin), I load; e. g. kaligimoni Idmgin, I load
my camel.
Conj. II. I load upon ; e. g. wu lemdnni kaligimoniro Idbgeskin^
I load my goods upon my camel.
Conj. in. I load myself, I am laden ; e. g. wu kiddn laptes-
gana, I am laden with work.
Idrngin Idrabdram. 347
Idmgin, v. (si Idmtsin) i) i. q. fongin, I join, unite; e. g. wu
neni '<&' Idmgin, I join two houses.
2) I apply to, besmear: sdndi kanigentsd Idptsd mdgalin, they
besmear their arrows with poison.
Conj. ii. I join to, unite with; e.g. wu peroni k6aro Idm-
geski, I have joined my girl to an husband.
Conj. in. only pL: to join, be joined; e. g. syua sobdnyua
nigdro lamtei, she and my friend were joined in matrimony.
lamgin, v. (si Idmtsin) I wash, viz. the face; also: wu pesgd
Idmgin, I wash my face.
Conj. II., c. Ace., I \vash a dead person; e. g. si abdniga
Idmtsegl, she has washed my father, viz. after he had died.
Conj. in. I wash my face. Conj. iv., c. Ace., I wash the
face of a dead body, or a child.
Idmlse, s. Thursday, from (j**A*>t.
lamte, n. a. the act of joining.
Idmte, n. a. the act of washing the face.
Idmtema, s. one who instigates people to quarrel and fight.
Idmtema, s. one who is used to wash the dead bodies of men.
Idndeskin, v. I churn.
langin, v. (si Idntsin), I abuse, revile.
Idnna, n. a. of langin: abuse, reviling.
Idngin, v. i) I dig; e. g. wu beldga langin , I dig a hole.
2) I take the food out of the pot or caldron in which it was
cooked, and put it into a fan, from which it is afterwards
transferred to small calabashes (wu kegeskin) , out of which
it is eaten. The food is never put at once out of the pot
into the calabashes, but always first into a fan.
Idptema, s. one who loads beasts of burden.
Idpterdm^ s. a beast of burden; kaniamo Idpterdm^ an ox of
burden.
/-ra, s. fruit, corn, vegetables, any thing planted and not
growing wild.
Idrdba, S.Wednesday, from UOI.
Idrabdram, s. any thing peculiar to the fourth day of the week:
e.g. kdsugu Idrabdram, a market held on Wednesday.
Idrsd lastirngin.
Idrsdj s. the act of marrying a k virgin.
larsdgata,) a. married.
larsdngin, v. i) I marry a virgin.
2) I give a virgin in marriage. As when a man marries
for the first time it is generally to a virgin, the expression
also conveys the idea of simply marrying for the first time.
But should a man succeed in getting a virgin for his second
or third wife, larsdngin would likewise be used. This,
however, is a case of very rare occurrence, the second,
third and fourth wives being usually women who were
married before (kamu), viz. either widows, or divorced
wives, and not virgins (pero). For marrying a woman
who has been married before, only the term u nigd diskin,
or nigdngin," is used, which however, also applies to
marrying a virgin, or a slave. But larsdngin is never
used in such a case, being confined to the marriage
of a virgin. Slaves, even if properly married, do not
count as wives, but may be taken in an unlimited num-
ber: the expression used with regard to them is, u tvu
kirro nig a dlskin" or: "wu kir nemniro ydkeskin" or u tvu
kir nemniro nigd diske ydkeskin."
cc
Idrde, s. earth, land, country; from (j&j>.
Idrderam, s. tribute.
in^ v. I rejoice, am happy.
j s. a small handsome bag, a purse; also Idrta lifube, id.
Idru, s. i) damage, injury, loss, harm; Idru diskin^ I damage,
do harm.
2) especially murder; Idru diskin, I commit a murder, I do
harm to a man's life.
Idruma, s. one who does damage, injury, harm.
larungin, v. I damage, do harm; e.g. si kidoniga larutsl^ .he
has damaged my farm.
lasar or Idsar, s. or : dinid Idsar , afternoon about three or four
o'clock.
Idsdrngin , only used in the third pers. e. g. dinid Idsartst, it is
or has become about three or four o'clock p. m.
Idsge leia. 349
Idsge, num. one, first.
Idtema, s. one who digs the ground.
Idterdm, s. (from Idngin) an instrument for digging, a spade.
Idterdmma^ a. having an instrument for digging.
Idugata, a. gathered. (NB. lau can be pronounced as two syl-
lables or as a diphthong.)
Idungin or laungin^ v. I assemble, collect, bring together, gather.
Conj. in. only in pi. lauten, lautuwi, lautei, to assemble, intr.
Idtderna, s. collector: Idutema kalgiitanbe, one who gathers
cotton.
Idyd, s. or dtsi Idyd, Easter, i. e. the whole month on which
their Easter falls , and on the first day of which they kill
the ngaldro, or paschal -sheep.
Idydma, s. one who keeps Easter by killing a sheep.
lebdsar , or lebdsar, s. onion.
lebdya, s. trade; e.g. lebdya dlskin, I make trade, I trade.
lebdydma, s. trader, merchant.
lebdyatndngin , v. I become a trader.
lebdydram, s. place where trade is carried on.
leberuj s. clothes consisting of leather, or dried hides.
leberua, a. having, leather -clothes.
leberuma, s. one who makes leather -clothes.
Ufede or Ubede, s. a thick and complete horse -covering, made
of cloth, and being proof against arrows. Between page
278 and 279 of Major Denham's Travels, there is a repre-
sentation of one.
legdfan or legdpan, s. burial - clothes , shroud.
legdli, s. chief justice of a whole country.
legdlingin, v. I become chief judge.
legdliwa, a. having a chief judge; e.g. bela legdllwa.
legdr } num. nine.
legdran, s. bereavement, deprivation, loss of a relative; e.g.
legdram wugd sebdndi, I have had a bereavement.
legdri, s. a Muhammadan dignitary, in rank between a com-
mon schoolmaster and a goni.
leia, s. charm, amulet, i. e. written Arabic sentences or words;
350 leidma lete.
Ma duteskin, I sew i. e. make an amulet; lei'a Inteskin, I
wear charms.
leiama, s. one who sews up charms in leather-cases.
leidwa, a. having charms.
leima, s. a tent; wu leima tungin, I pitch a tent; wu leima ke-.
llngin, I take down, or remove a tent; kdndan leimabe,
tent-peg; tsdnei leimabe, tent-clothes.
leimdma, s. owner of a tent.
leimdwa^ a. having a tent.
leira, or Idhira, s. next world (from j^yM?), sheol, grave.
lelengin, v. I walk to and fro.
leletema^ s. one who walks about, takes a walk.
lemdn, s. goods, wares, property, merchandize, riches.
lemdnma, s. a man of property, a .rich, wealthy man.
lemdnwa, a. having, containing goods.
lengin v. (si lettsin), I sleep; also: kanem lengin, id.
Conj. iv. I loll asleep, cause to sleep, c. Ace.
lentd, s. carefulness, deliberateness , caution.
lentdngin, v. I exercise carefulness.
lentdro, andlentdn, ad. softly, slowly, deliberately, well, care-
fully, properly; e.g. lentdro lene! go carefully! Untdn del
do it properly!
lentdu-a, a. slow, deliberate, considerate, quiet.
lengin , v. i) I go, go away; I walk.
2; I go up, rise, grow: drgem tsitse letSi^ the guinea -corn
sprung up and grew.
lengin , v. I touch; e. g. simtsega lengi, I have touched his eye.
lesd, and dinla lesd, s. evening at about eight or nine o'clock.
lesdngin, only used in the third pers. ; e. g. dinla lesdtsl^ it is
^>r has become about eight o'clock p. m.
lesdram, s. dinner, taken about eight o'clock p. m.
lelterdm, s. place for sleeping, dormitory.
letalin, s. Monday, from Q-yLi^Sl.
lete, n. a. the act of going or walking: a walk; nd lete kau
ddbua, a place distant half a day's walk; bela lete kdbu
ydsgibe, a town at a distance of three days.
lettema llgefeld. 35 j
lettema^ s. a sleepy, drowsy person.
lebdla, s. dispute, quarrel, palaver; fight, battle.
lebdldma, s. a quarrelsome man.
lebdrde, a. and lebdrde tiloa, one-eyed, having only one good eye.
lebdsar, s. onion.
legdrri, num. nineteen.
Uma, s. i) Friday, the first day of the Muhammadan week.
2) week, i. q. mage.
lemgi, v. only third pers. dinid lemtsi, it has become evening,
about seven or eight o'clock.
lerem, s. thicket, density; e.g. lerem kdragdbe, thicket of a forest.
leremwa, a. thick, dense, close; e. g. kulo kenderbe leremwa,
a dense cotton-plantation.
Ufa, s. carcass, carrion.
lifera, s. needle; kentsd or kul liferdbe, the -eye of a needle.
Uferdma, s. tailor.
liferamdngin, v. I become a tailor.
liferdwa, a. having or containing needles.
lifoma, s. keeper, attendant.
lifu, s. bosom-pocket, pocket. The pocket is generally in the
front of the upper garment, in that part of it which co-
vers the chest.
li/ua, a. provided with a bosom-pocket.
li/uld) s. silver, silver-money.
lifuldma^ s. a military musician who blows a certain silver
instrument.
lifuldwa, a. having, containing silver.
lifurdm, s. or kitdbu lifurdm, a pocket-book.
lifuskin, v. I mind, attend to, take care of, keep, (perhaps
originally = to keep in the bosom pocket): Alia ntse-
lifu! God keep thee! this is used as a reply, on being
accosted or saluted. Perhaps the verb was originally
derived from lifu, meaning, "to carry in the bosom".
llgdma, s. next world, eternity.
llqefdd. s. quarter, region of the world. The llqefeld deqe
t/o</ o ? " O 7o/ o is o
are: gedi, E., pote, W. , ydla, N., dnem, S.
352 limdn lokte.
litndn , s. (Arabic) apparently a high religious official in Mecca
to whom the pilgrims have to pay their respects, before
they leave the town.
lingata, a. pulled out, taken off.
lingin, v. (si lintsin) I pull out, put off; used only with regard
to clothes of males, viz. the trousers and upper garment.
lintd, and lintdro, ad. much, very, very much, too much,
most, e. g. kdrlte lintd, most beautiful; kardtsin lintdro,
he reads exceedingly well.
linte and lintd, n. a. the act of pulling off clothes.
Ungin, v. only used in third pers. , to shoot, come up, come
forth (said of plants); to come out, grow (said of feathers,
hair, beard, teeth).
liskin, v. I learn. Conj. IV. to teach; e. g. mdlamye lukrdngd
tdtdniro tsekkell, the priest has taught my son the
Koran.
litsdm, s. bridle.
logd) s. prayer, petition, request.
logoa, a. prayerful; mendicant, begging.
logogata, a. begged, entreated.
logoma, s. beggar.
logongin, v. I beg, pray, ask.
logote, s. petition, prayer, request.
logotema, s. one who prays to God ; a beggar.
lokte, or lokta, s. i) an appointed time, a set, fixed time: e.g.
lokte tsmogobe, the general resurrection.
2) season of the year ; e. g. lokte nengall, rainy season ; lokte
krtgibe, a season of war.
3) the legal hour for prayer, as
lokte fdtsar, morning about six o'clock.
lokte bdlte, nine o'clock a. m.
lokte kau ddbu, noon.
lokte duar, one o'clock, p. m.
lokte Idsar or dlahdsar , three or four o'clock.
loke almdkarifu, seven oclock p. m.
Idkte lesd, eight o'clock p. m.
Ulonyin luskin. 353
lolongin, v. I shake, intr., I tremble. Conj. iv., c. Ace., I
cause to tremble, to fear.
loreskin^ v. only third pers. tsuldrin, to boil, i. e. to be in a state
of boiling. Conj. iv., I cause to boil, I boil.
louani, s. any cloth not sewn, especially the white piece of
cloth which the Phula and certain other Muhammadans
(not the Bornus) tie round their head in form of a turban.
- comp. ^jJ, to twist a cord.
lugata, a. (from lungin) hanged up, hanging.
lugeskin, see luskin.
lukrdn, s. the Koran, from Q^t. lukrdn buskin, lit. I eat
the Koran, i. e. I swear, take an oath, by putting my
hand first on the Koran, then on my forehead and breast.
lukrdnma, s. a man of the Koran, i. e. one who eminently ad-
heres to the Koran.
luldm, s. a little, thin cloud (cirrus),
lumgin, v. (si luptsin), i) I dive, immerge, e.g. si tsedigd ku-
lugubero luptsl, he dived to the bottom of the lake.
2) metaphorically, to die; but only used of the king, viz. mei
luptsl, the king died.
Conj. iv., c. Ace., I put under water, I immerse.
lungin, v. I hang, hang up; comp. rdgeskin.
Conj. II. I hang on, or round anything; e.g. kdsagar abd-
nembe niro gonye luntsige, we will take thy father's sword
and hang it round thee.
Conj. in. I hang on myself, have something hanged on me;
e. g. mdlam leidntsen lutena, the priest has his charms hung
round him.
luskin, or lugeskin, v. i) I come out, off, away; e.g. si nem-
tsen tsulugi, he came out of his house.
2) to pass off, pass, elapse: dugosdgdpal kilugo, before one
year elapsed.
uu
354 mddege mdyaran&ma.
M.
mddege, a. female. This word is joined only to pe, kaligrmo,
and per from the time they are fit for coupling till they
have had their first youngling.
mddiia, s. (cfr. adunyin) prayer, blessing, intercession.
mddudma, s. a man of prayer; e. g. mdlam mddudma) a praying
priest.
madudngin, v. (i. q. mddua diskin), I pray, bless, intercede.
mdfere, s. a short stick, about two feet long, and as thick as
a child's wrist, bent at one end like a sickle, and having
the bent part sharpened like a sword. It is used by se-
veral African tribes in hunting and in war, being thrown
at the mark. A representation of it may be seen in No. 4.
of the Appendix to Major Denham's Travels.
mdferema, s. one who fights or hunts with the mdfere..
mdfl, s. hail -stone, hail: ma/l tsudurin, it hails.
mdflwa, a. containing hail -stones; e.g. deldge mdfiwa, a hail-
storm.
mdfundi, a. big, large; e.g. gebam mdfundi, a large caldron;
kdm mdfundi, a tall or stout person.
mdfundi, s. a tall, stout man, a man in his best strength, a
hero.
mafundingin, v I become a strong man.
mdgall, s. poison with which arrows are poisoned.
mdgallma, s. one who prepares arrow -poison.
mdgallwa, a. having poison, provided with poison.
magdrd, s. canoe, ship, vessel: g^sgd magardbe, a long stick
used instead of oars.
mdgard, s. a kind of drum, smaller than the ganga\ mdgard,
kdreskin, I beat a drum.
mdgardma, s. drummer.
mdgardwa, a. provided with a drum.
mdgaranti, s. school , i. e. a fenced in yard near a priest's house,
where children are instructed.
mdgarantlma, 8. the owner of a school.
mdgarantlwa mdgumi. 355
mdgarantlwa, a. having a school.
mdgarifu, s. or dinid mdgarifu, about seven o'clock p.m.
mdgarifuhgin i only third pers. viz. dinid magarifutsi, it has
become, or it is about seven o'clock p. m.
mdgarifurdm, s. the prayer offered at seven o'clock p. m.
mdgase, s. scissors: mdga.se kdnu soudbe, snuffers.
mdgasema, s. a maker of scissors.
mdgasua, a. provided with, having scissors.
mage, s. or Mbu mage, a week, see Gram. . 206.
mdgeskin and mdskin, v. i) I take from, I take out, I take;
e. g. tdtdntsega tsuro kulftguben mdgeskl, I have taken his
child out of the river.
2) I seize, spoil, steal: bdtalma agoniso tsemdgi, the robber
has taken all my thing.
3) I take away capture : Engallsi, kentsi dlldbe, andlgd sdmdge,
the English, servants of God, captured us.
4) I accept, take; e. g. Idfidntse mdgeskl, I have accepted his
salutation; wu lemdnnetn bidro mdskl, I accepted thy goods
as a present.
5) I help, rescue, save, deliver: sSbdni wugd musko kurguliben
tsemdgl, my friend has delivered me from the lion.
tndgid, s. or n. a. of mdgingin: supplication, entreaty, solici-
tation.
mdgidma, s. one who supplicates, a suppliant, supplicant.
magihgin, v. I entreat, supplicate, solicit, beg; e.g. wu sigd
dlldn mdgigosko, I begged him for God's sake.
rndgira, s. a king's mother.
niagirdri, s. the residence or town of a king's mother.
mdgO) n. a. i) seizure, spoil.
2) deliverance, salvation.
mdgoma, s. i) one who takes, seizes.
2) a deliverer, saviour.
magum, s. a musical instrument made of the horns of cattle,
a horn: wu magum fungin, I blow a horn.
mdgumma, s. one who blows the horn, a corneter.
mdgumi, s. one who is free-born.
356 may unit many in.
mdyumi, s. or kddara mdyumi, a horse, of the size between a
pony and a large horse.
mdlayalmoutu , s. the angel of death, death personified (from
Oo- G -- O o -
or liXJU and
mdlam or mdlam, s. priest.
mdldmyin, v. I become a priest.
<JZo,
maleiya, s. an angel (from *i)^U).
mdlutse, s. or kdtsayd mdlutse ^ a lance, see No. 3 in the ap-
pendix to Major Denham's Travels.
mamdludu, or: labilloual, s. the fourth lunar month, on the
whole corresponding to our January.
mdna, s. i) word, speech, narration, story, tale.
2) desire, wish, thought; e.g. mdna kdryebe, heart's desire;
mdna tsurontsibe aultsla, he having expressed the thought
of his heart; sdndi mdnantsa nd tiloro tsasd&e, they agreed,
were of one mind.
3) language: ndiiye mdna fsdmdntsibe pdntsin, every one un-
derstands the language of the other; komdnde mdnande
yadero tsedl, God has divided our languages.
mandaata, a. spoken.
manama, s. a speaker, especially one who is talkative.
mandnyin, v. I speak, talk. Conj. II. , I speak to, especially
harshly, I disturb, trouble; e.g. nd Sudro ndptsandte, Fu-
Idta mandtseyin bdyo, as to a place subject to the Shuas,
the Phula do not trouble it.
mdnda, s. salt: nki mdndabe, salt-water.
mdnddma, a. dealer in salt.
mdnddram, s. place where salt is got, salt -pit, saltern.
mdnddwa, a. saline, containing salt.
mdnyin, v. (si mdttsin) i) I draw, draw tight.
2) I beckon with the hand.
manydrnyin, v. I love, I like, am fond of; e. y. tsairoa nydsoye
Siyd manydrtsdna, all the boys loved her.
manydrtema^ s. a lover.
man gin, v. (si mdktin) I alleviate pain by gently and fre-
mdngin masendma. 357
qucntly pressing a cloth, soaked with warm water, on an
aching spot.
mdngin, v. I seek: e.g. tsendni kdbu ndiro rndgosko, I sought
my knife for two days. With alia for its subject, it
means: God takes away from this world, causes to die,
e. g. alia abdnigd mdtsl, my father has died.
mdngur, s. the application of a bandage which is soaked in a so-
lution of cow-dung to the nipples of cows and goats , in or-
der to prevent their young ones from sucking, (icomp. ngede.)
mangurngin, v. or mdngur mangurngin, I make mangur.
mdram, s. any person exempted by the king from paying taxes.
tndrarh) s. the second lunar month of the year, corresponding
to our November.
mdrba, s. a hole for catching wild animals, about eight feet
deep, at the margin about four and at the bottom one
or two feet in diameter, with a strong, well sharpened
post in the middle, about two or three feet high, called
kdndan. The hole is lightly covered over, a bait is placed
near it, which when the animals want to take, they fall
into the hole, and are pierced by the kdndan.
margdta, a. pleased, meek, gentle.
mdrgebdn, s. an animal similar in appearance to the guana,
but with the head , tail and legs shorter and thicker than
those of the guana; also not amphibious, like the guana.
Its meat is very fat, and considered excellent by the
Bornuese.
mdrnia, s. an officer next in rank to the meinta, and always
a slave.
mdrnia j s. rainbow: delage mdrma kurtsl, there is a rainbow.
mdrngin, v. I deign, grant, yield, consent, allow; e.g. alia
logdnlga mdrtsi, God has granted my request.
mdriegeskin, v. , evidently a Reflective of an obsolete Relative
of mdrngin, 1 deign, grant, am pleased to; e.g. mdrtegene
bdndsegene! be pleased to help me!
mdsand or mdsend, s. food, victuals, dish, meal.
masendma, s. owner of victuals.
358 masendram meimoutsi.
masendram , s. place where food is eaten , refectory.
masendwa, a. having food.
mdskala, s. slap, a blow with the open hand; wu mdskalan
Silngin, or bdngin, I give a slap, deal a blow.
mdskaldrna, s. one dealing out slaps.
mastdfin, s. a royal speaker and interpreter, also called: mei
mdndbe:
mdside, s. the mosque (comp. ddndal).
mdta pipito, s. wasp.
mdtarl, s. i. q. buc/u, ashes.
mdta sulea, s. a whitish or grey bird, perhaps a vulture, of
the size of a small fowl , sometimes coming close to houses
and flying off with chickens.
mdtca or mafia t s. (i. q. drgem bul), white millet.
mdtema, s. one who seeks: kdmu koa mdtema, a woman anxious
to have an husband; k6a kdmumdtema, a man anxious to
get a wife.
mdtsei, s. or kaligimo mdtsei, a female camel.
mbdngin, v. I swim.
mbdtema, s. swimmer.
mbdreskin, v. I am tired, weary: wu niro mbdreskl , I am tired
of thee.
mbetsi, a defective verb substantive, used for all persons in
both tenses, to be, to exist: see Gram. . 2G6 and 267.
mbeld, or mela^ n. a. the act of watching, waylaying, ambush,
watch.
mbelan^ a. i) male; used only of the kaniamo, ngaldro, and dal.
2) great, strong: gulondo mbelan, or gulondo mbelan, thumb,
great toe.
tnbeldngin or melangin, v. I watch, waylay, lie in wait.
mbeldtema, s. one who watches, or waylays.
meguj or meugu, or meogu, num. ten (from ugu, five.)
mei, s. king.
meidugu, s. the son of a meina, a nobleman.
meimouisl,- s. a Viceroy, a sub-king, the governor of ;i pro-
vince or district.
meimoutsingin mermered. 359
meimoutsingin , v. I become a governor.
mema, s. prince, i. e. a son of the king or the keigamma. A
son of the latter is often called: meina keigammdmi.
meinam, s. mindfulness, attention, care.
meindmgin^ v. (si meindmtsin) I mind, attend to, care for, keep
(used e.g. in reference to children, cattle, &c.)
meindmtema, s. attendant, keeper.
meinta, s. i) a royal Commissary, or Treasurer.
2) i. q. nemmeinta, the office or rank of a Treasurer.
meintdngin, v. I become a royal Treasurer.
meiram, s. princess, viz. a daughter of the king or keigamma.
A daughter of the latter is sometimes called: meiram kei-
gammdram.
meiri) or meiri^ s. the residence of a king.
mengin, v. intr. I turn, return, go back.
Conj. n, I return to.
Conj. iv, I cause to turn, I turn, drive, bring back.
mereskin, or mereskin, v. I recover, get well, heal (intr.).
Conj. iv, I restore to health, cure, heal.
merdj s. recovery.
metera, s. a round piece of iron, used instead of a hammer.
meter dma, s. or koa meterdma, i) a mechanic whose profession
it is to dig the deep wells called balgdtsi. He is also cal-
led meterdma balgdtslma.
2) a common blacksmith, also called: meterdma kdgelma.
meldngin, see mbeldngin.
mende, s. last year; e. g. kena mendebe, the famine of last year;
mende nengali, last rainy season ; mende be, last dry season ;
mende laia, last Easter.
mentse, s. former time, past time, first time; e.g. dnimentSebe,
the men of ancient times; yim dinid mentseben, in the be-
ginning.
mentse, ad. before, formerly.
merdzan, s. coral -beads.
merdzanma, s. a trader in coral -beads.
merrnered, s. or Mrua m/rmered, whirlwind.
360 mersdgata niusko.
mersdgata, a. trusted, relied on.
mersdngin, v. I trust, confide in, rely on, c. Dat. and Ace.; e. g.
wdte kdmunemmo mersdnemmi, do not trust thy wife! abd-
nlga mersdngl, I trust my father.
mersdte, n. a. the act of trusting: confidence, reliance.
mersdtema, s. a credulous person.
meselqm, s. a believer in Muhammad, a Moslim, opposed to
kerdi.
mesengin, v. only used in the third pers. : mesektsin and messin,
it rots, decays.
meste, s. decay, rottenness.
mina, s. i. q. kurgull, lion.
mindwa, a. full of lions.
minwa, s. next year, the coming year; also: ball minwa, id.
moga, a. deaf.
moga, s. a deaf person.
mogdngin, v. I become deaf.
molngin, or molleskin, v. I wrestle, fight with one; e.g. wu
sigd molngin, I fight with him.
moro, s. (i. q. drgem kame), red millet.
moroma, s. owner of red millet.
mdr&ram, s. a farm with red millet.
mull, s. horse -stable: mull perbe, horse -dung; mull alfdterdbe,
mule -dung; mull korobe, ass -dung.
mulima, s. groom.
mumurm, s. or kdrua mumurla, whirlwind.
mungin, v. (si muttsin) I form into balls, make balls.
mungin or mongin v. (si muktsin) I pull out, draw out; wu kd-
tsim mungin, I pull out grass, I weed.
murtd, s. snufi'-box, smelling-bottle.
murtdma, s. a maker of snuff- boxes.
muskin, v. I put on; used only of a shirt, or any thing put
on over the head like a shirt.
musko, s. i) arm, hand: musko yiskin, I shake hands, I give
my hand; musko fohgin, I shake hands. As a military ex-
muskoma nageskin. 361
pression this means "I engage in close fight"; e. g. Fuld-
tdwa musko fohnyeya, when we shall be in close fight with
the Phula. musko noteskin, I attack, begin a dispute, fight,
struggle, battle; e. g. ate musko Fuldtdro notuwi! do not
attack the Phula!
2) branch, bough: musko gesgdbe^ the branches of a tree.
3) menses, menstruation, (a euphemistic expression for it).
muskoma, s. murderer; e. g. muskoma ddtseban tsedl, the mur-
derer has committed a homicide.
muskardm, s. bracelet, a ring worn by women round their
wrists.
mutsi, s. i) a kind of millet used as food for men and horses,
also called ngdfdl mutsi.
2) a red dye, obtained by boiling the plant of the mutsi-
millet: mutsin mdrngin, I dye red.
mutstma, s. a dyer in red.
mutsiram, s. or kulo mutsiram, a farm with red millet.
mutslwa^ a. red.
N.
nd, s. i) place, room, spot, abode, home: nd nemebe bdgo,
there was no room for word, i. e. nothing could be said;
nd dten, in this place, '. e. here; nd abdniben, at my fa-
ther's; nd yiskin, I make place, give way, e.g. aba koa,
nd se, wu tsemge tsediro, father, make place for me, I
will go down to the ground.
2) estate, age: nd kdmube tiskin, to arrive at the age of pu-
berty, used of both sexes, in the case of males in an
active, in the case of females in a passive sense. So also
nd koangdbe tiskin, is used of both sexes in the same manner.
ndbgata, a. seated, sitting.
ndc/e, s. kernel.
ndgema, s. one who cracks shell-fruit and sells the kernels.
nageskin , v. (sindtsegin) I overtake, come to, arrive at, c. Dat.
and Ace.; e.g. beldniro or beldniga ndgeskl, I arrived at
vv
362 naia ndndo.
my town; sdbdni umro and m'tya ndsegl, my friend has
overtaken me.
naia or ndya, s. i) side, e. y. naia tilon gandne! put it a side!
naia did, the right side; naia w6bi, the left side.
2) part, portion, fraction; e. g. wu ndyarti rengin, I divide
into parts.
nainaingin, v. I gnaw.
ndlla or nemndlla, s. slavery (used only of men, comp.
kdlla); e. g. ndliaye siga tsebdndl, he has fallen into slavery.
ncim, s. decency, propriety, politeness; also ndm dinidbe, id.
ndmase, s. urine: wu ndmase diskin, I make water ( comp.
digam.)
ndmbe, s. freedom, liberty.
namgdta, a. broken in two.
namyin^ or ndmgin, v. (si ndmtsin) I break in two; e. g. wu
kdni ndmgin, I break my stick.
Conj. in. to break, intr. ; e. g. ngcifoni ndmtl, my back is
broken.
ndmgin , v. (si ndptvin and sometimes ndmtsin) I sit down,
sit, wait.
2) to be introduced, to begin, to arise: yimtema seda ndb-
gono, on that day the (custom of) bearing witness was
introduced.
Conj. ii., c. D. , I sit down to or with one, in the capacity
of a servant, I am subject to; e.g. beldte Si'idro ndbgeda,
that town was subject to the Shuas.
ndmgin, v. I mark; e.g. wu agdte kellmin ndmgin, I mark this
thing with a coal.
nditima, or ndmtva, a. decent, proper, polite, well-behaved.
nanucura, 8. greatness, magnitude, size, i. q. nemkitra.
nandmiram, s. the refuse in melting butter.
ndndeskin, v. I bite (said of men, horses, camels, asses, dogs,
and insects); e.g. gulondoni keriye tsendndl, the dog has
bitten my finger.
ndndi, pron. ye, you.
ndndo , #. the act of biting, bit.
ndndoma nda. 363
ndndoma, s. one in the habit of biting.
nanga, postpos., on account of, because of, for the sake of,
see Gram. 306, 3.
ndpte, n. a. of ndmgin: i) the act of sitting down.
2) way, manner, habit.
ndrge, s. i) streak, a line of colour, a long stripe.
2) a crack, a chink.
ndrgewa, a. i) streaked, striped; e.g. ngerl ndrgewa, a striped
gazelle.
2) cracked, e.g. nge ndrgeica, a cracked pot.
ndrtsino, s. the office of an drtsinoma.
nasdrngin, v. I make happy, I benefit, prosper, c. Ac.
Conj. in., ndsarteskin, 1 am fortunate, lucky, I gain, win,
am successful.
nasdrtema, s. benefactor.
nasdsa, s. excrements of men and monkeys.
ndsdj s. (i. q. naia), side ; <?. g. ndsd dul, right side ; nd$d wobi,
left side; ndsd tilon, on one side, aside.
ndsin, s. (i. q. kenndin), dream.
ndsingin, v. (si ndsintsin) I dream. Conj. n. I dream of; e. g.
wu abdniro nasingesld, I dreamt of my father.
ndten or ndteman, ad. there, then; on the spot, immediately:
ttdfan fvgun, henceforth, henceforward, in future.
ndtsal, s. the office of a kdtsalla.
ndteskin, v. I plant.
ndtO) n. a. of ndteskin, the act of planting, plantation.
ndya, see naia.
naydngin, v. (comp. naia) I go on one side, I go out of the
way for any one. (c. Dat.)
ndmgin, see ndmgin.
ndndeli, s. jealousy.
ndndeltwa, a. jealous.
ndngall, see nehgqll.
nda, pron. which? what?
nda, ado. where? nda beldnem, where is thy home? abdnem
nda? where is thy father?
364 '''/" neme.
nda, conj. then, pray (Germ, bod}.)
nddgu, pron. how much? how many.
nddliml, s. a lizard: nddliml gdbargd, or nddliml gabargdmi,
a very large kind of Lizards , with a red head.
nddliml tsololotomi, a kind of striped lizards.
nddliml serdifu, a kind of huge speckled lizards.
nddliml hdsefan, a kind of grey, short, but very thick.
lizards, living in forests.
nddliml kololokdmpu, a small kind of lizards, living in
the houses, and supposed to be blind.
nddlngin , v. I steal.
nddltema, s. or kdm 'ddltema, or bdrbu nddltema, a thief, a robber.
nddra, or nddran or nddn, adv. where? whence?
nddrdro, or nddro, adv. whither? where?
nddrdson, or nddrdso, adv. every where, any where.
nddso, pron. who? which? what sort?
nddsoydye, pron. any one, any.
ndebu, s. a knot: wu ndebu ndeinyin, I make a knot; ndebu
wuingin, I open a knot.
ndemgin, v. (si ndeptsin) j) I tie (\ised only with ndebu.)
2) I cause a person to be immovably fixed to any spot, by
means of witchcraft.
ndepterdm, s. place for tying any thing.
ndu, pron. who? which? e. g. ate ndu? who is it?
nduma, pron. some one, some body, any one: nduma bdgo,
there is no one.
ndutoma, s. (from duteskiri) tailor.
ndutomdngin, v. I become a tailor.
nduydye or nduye, pron. any one, any.
negeskin or nyegeskin, v. I mind, attend to, keep; e. g. suni
pentse tsenegin, a swain tends his cows; kauiu tdtantse
tsen(jgin, a woman attends to her child.
neigani) s. (from keigam), the office of a General in Chief or
Minister of war.
neigdingin, v. I become a General in Chief.
le^ s. word, speech, narration, narrative.
nemsgata nemndm. 365
nemegata, a. spoken, told.
nemengin, v. I speak, talk, tell, narrate.
nem or ngim, s. house, building: nem tsairordm, a house be-
longing to one or more unmarried youth; nem kdlunbe,
a house or hut of grass; nem temgin, I build a house.
See also: ngusl and bongo, and compare Captain Den-
ham's Travels, p. 323.
nembe, s. (sometimes merely: be) the dry season.
nemberam, s. freedom, liberty.
nembigeld, s. harvest -time, harvest.
nemdoi, s. swiftness, speed, quickness.
nemgd) s. health, soundness, life.
nemgand, s. i) littleness, smallness; e.g. agdte rdgesgani nemga-
ndntsuro, I do not like the thing on account of its small-
ness.
2) childhood, infancy, youth: nyua koangany&a nemgandndon
sobd diwl, thou and my husband have been friends from
your youth upwards.
nemgata, a. silent, discreet, quiet.
nemgwi) v. (si nemtsin) I am silent, quiet, hold my peace.
Conj. iv. , I silence, quiet.
nemkdbese, s. softness, tenderness, smoothness.
nemkdbugu, s. shortness, littleness, smallness.
nemkdmbe, s. freedom , liberty ;. e. g. nemkdmbe niro ntsiskl , I
have given thee liberty, have made thee free.
nemkdrge kibu, s. courage, intrepidity (comp. the Germ. ^)er^
hdftigfett); e. g. nemkdrge kibu gone! take courage.
nemgudl, s. poverty ; e. g. si nemgudiro woltsl, he has become
poor.
nemketsl, s. sweetness, pleasantness, happiness, affectionatenes,
tenderness; e. g. nemketsi kodwa kdmuntsuabe ngubu, the
affectiouateness of a husband and his wife is great.
n&mkerdl, s. heathenim.
nemkibu, s. hardness: nemkibu kdrgibe, courage, intrepidity.
nemkura, s. greatness, magnitude, size.
nemndm, s. decency, propriety, manners.
366 nemndmu nigdngin
) s. i) womanhood.
2) a female disease connected with menstruation.
nemsobd, s. friendship: nemsdba diskin, I cultivate or exercise
friendship; e.g. wua abdnemwa nemsobd nguburo diye, lit.
I and thy father have made friendship a long time, i. e.
were old friends.
nemtsdnl, s. adultery; e. g. rnndi nemtsdnl tsddl, they have com-
mitted adultery.
nemtsdrma, s. the office of a tsdrma.
nemtsou, s. heat, pain, wrath, anger.
nendell, s. jealousy: nendell diskin , I am jealous; sobdni kdmtin-
tsuro nendell tsedin, my friend is jealous of his wife.
nendelingin, v. I am jealous, apprehensive of rivalship; e. g. si
kdmuntsuro nendeligono, he was jealous of his wife.
nentsl, s. slavery; e.g. wu nents-ilan, I am in slavery.
nengqdi, s. i) the yard behind the house, opposed to bdlbaL
2) yard, court, enclosure in general.
nengall) and sometimes ndngqll, s. rainy season.
neskin, v. I say, suppose, believe. cornp. ngin.
netst, s. (i. q. ketsi), sweetness.
ni, pron. thou.
nibd, s. camwood, a red dye-wood.
nibdma, s. dealer in camwood.
nigd, s. marriage, matrimony: wu nigd diskin, I marry, i. e.
perform the marriage-ceremony, or give in marriage, or
enter into marriage ; e. g. mdlam tdtdnyua perontsuabe nigd
tsedi, or: mdlam tatdnyua perontsuaro nigd tsedi, the priest
married my son and his daughter ; ball minwa abdni kard-
miniro nigd tSidd, next year my father will give my sister
in marriage; yaydnyua sdbdnyua ku nigd tsddl, my sister
and my friend were married to-day.
nigdgata, a. married.
nigdma, s. one who performs the marriage - ceremony.
nigdngin, v. I marry either a virgin or a woman who has been
married before : e. g. wu kardmintse nigdtsasgqni , I shall
not marry his sister, (see larsdngin).
nigdwa ntsdnganga. 367
, a. married, having a husband or a wife.
nogana, s. (from kogana), the profession or occupation of a
soldier.
nogdta, a. known, public, notorious.
nOugin^ v. i) I know, c. Ac.; e.g. wu abdnem noiigl, I know
thy father.
2) I obey, recognise as an authority, c. D.; e.g. wu abdniro
nongi, I obey my father.
Con), iv., I cause to know, acquaint, introduce; e.g. sobdniye
wuga meiro setenOgi, my friend introduced me to the king.
nongii, s. shame, respect, reverence; e.g. wu niro ago nohgube
diskin, I do thee honour, respect thee; nonguntse bdgo,
he has no shame, is shameless, impudent; nongu-bago,
impudence, impertinence, e.g. si nongu-bdgo gdtsin, he is
impudent; nonguro ydkeskin, I put to shame.
nongua, a. shameful, disgraceful, ignominious; e.g. wuro non-
gua, it is disgraceful for me.
nongugata^ a. being considered as disgraceful, ignominious.
nonguma, s. one who is shy, bashful, shamefaced, modest.
nongungin, v. , c. Ac. and Dat. , I am ashamed; e.g. wu nigd
nohgungl, I am ashamed of thee; wu siga nongungqna, I
am ashamed of him ; ate wuro ndngunemmi, be not ashamed
of me! Conj. iv. , c. Ac., I put to shame.
note, n. a. the act of knowing, knowledge.
notema, s. a learned man, one who knows a great deal.
noteskm , v. I send , used with regard to any thing that may
be sent fcomp. tsebdngin): kdmmo musko ndteskin, I attack
any one.
noto,~s. message; e.g. notoni ydte abdniro! carry my message
to my father!
notoma^ s. one who sends a message.
ntsd/on, orntsdfen^ a. similar, like.
ntsdfon, or ntsdfen, s. likeness, image, picture.
ntsdkkarei, n. a. of yakkdraskin, the act of teaching.
ntsdkkareima , s. teacher.
ntsdngahga, n. a. of yangdngaskin, the act of mocking: mockery.
368 ntsdngangdma ntsutlwa.
ntsdngangdma, 8. a mocker.
ntsdrbui, s. (also: ntsdr bui kdlembe) pain in the bowels, gripes.
ntsdrdugo and kentsdrdugo , n. a. of ydrdugeskin , the act of ac-
companying.
ntsdr dug oma , s. one who accompanies, a companion.
ntsdru and kentsdru, n. a. of ydrugeskin, the act of redeeming:
redemption, liberation.
ntsdruma, s. redeemer, liberator.
ntsdsdmo, s. yawning: ntsdsdmo ydkeskin, I yawn.
ntsdto or kentsdto, n. a. of ydskin, the act of carrying.
ntsdtoma, s. carrier.
ntsdsarei, s. cough; e. g. ntsdsarei ydkeskin, or yasardskin, I
cough; ntsdsarei setei, I have a cough.
ntsdsareima, s. one who has a cough, especially a severe one.
ntsdtsarei, n. a. of yetserdskin, the act of believing, faith.
ntsatsareima , s. believer.
ntsekelio, n. a. of yikeliskin, the act of teaching.
ntsekelioma , s. teacher.
ntsergei, n. a. ofyirgdskin, the act of adding: addition, increase.
ntsongin, v. (si ntsoktsin) I open the skin with a needle or
some other sharp instrument in search of a thorn, or
the like.
ntsonmdram, s. hip-bone.
ntsukkuro, n. a. of yukkuruskin, fall, setting: ntsukkuro kengalbe,
sunset.
ntsunibulo, s. state of being full, fulness.
ntsungin, v. (si ntsuntsin) I beg, supplicate, solicit.
ntsuntsungin , v. (si ntsuntsuntsin) I suck ; e. g. tdtdte tegam ydn-
tsibega ntsuntsuntseni , this child does not suck its mother's
breasts.
ntsuntsunte, n. a. the act of sucking.
ntsuntsuntema , s. a suckling.
ntsuntuma, s. a beggar.
ntsuro or kentsuro, n. a. of yuruskin, the act of falling: fall.
ntsuti, s. the beard on the chin.
ntsutiwa, a.' having a chin -beard, bearded.
ntsStso nuskin. 369
ntsetso or kentsetso, n. a. of yetseskin, the act of killing: a murder.
ntsetsoma, s. a murderer.
ntSifo, n. a. the act of buying: purchase.
ntsifoma, s. or kdm 'tsi/oma, a buyer.
ntsilau, 8. snare, gin, noose: ntsilau tungin, I lay a snare.
ntsirgime, s. copper: kulum ntsirgimijbe ', a copper -ring.
ntsirl) s. a nicely tanned and coloured sheep-skin or goat-skin.
ntsirlma, s. one who works in coloured leather.
ntsiringin, v. (si ntsirittsin) to spit out with some force.
ntsiromi, s. elbow.
ntsitd, s. pepper.
ntsitdma, s. a trader or dealer in pepper.
ntsitdrdm, s. place where pepper is grown.
ntsitdwa, a. containing pepper.
ntso or kentso, n. a. ofyiskin, the act of giving: gift, donation,
grant.
ntsolngin, v. (i. q. kertsangin) to sit down on the ground, like
a lion or a dog.
ntsoma, or kentsoma, s. a giver.
ntsugo, s. rumination ; e. g. ntsugo p$be, the rumination of a cow.
ntsugongin, v. to ruminate, to chew the cud.
ntsugowa, a. ruminant: tsdgen tsug&wa, a ruminating animal.
ntsuroma, s. a hole dug in the ground (i. e. sand), from two
to three feet deep, for the purpose of tying horses. This
is effected in the following manner: The horse's rope is
tied round three or six thin , short sticks : these being laid
on the bottom of the hole, and the hole filled up with
sand, the horses are fastened so well, that Ali said, "per
dunoamaye moktsin bdgo". To tie a horse in such a man-
ner is expressed by: per tungin, or per ntsuroman tungin.
nufu, s. a kind of small ground-nuts.
niina, a. dead.
nundrngin, v. to snarl, growl (said of lions and buffalo - bulls).
nundrte, n. a. the act of snarling, growling.
nundrtema, s. one who snarls, growls.
nuskin, v. I die.
ww
370 nusoto ngdfand.
nusoto, s. a foreign country (Germ, bte ^temte): e.g. wu nmo-
toro Ungin, I go to a foreign country.
nusotongin^ v. I am or become a stranger.
nydga, s. sweat meat, confectionary, made of flour, melted
butter and honey or a certain sweet fruit, called dlfd
It is of the size of a large round loaf of bread, and is
dried in the sun, after its dough has been kept in a ca-
labash for about two or three days.
nydgdma^ s. one who makes sweat bread, a confectioner.
nyegdta, a. mashed, pounded.
nyegeskin, see negeskin.
nyengin, v. I mash, pound, pulverize, by rubbing with a stone,
I grind: si drgem rungoro nyetsin, she grinds flour.
nyete, s. pounding, pulverization.
iiyetema, s. one who pounds, pulverizes.
nyeteram, s. a stone prepared in a peculiar manner for poun-
ding, a grind -stone.
N.
ngd, a. (see tser) i) well, sound, healthy; e.g. wu ngd gani,
I am not well; sim s gd, a sound, intelligent eye.
2) alive, living, green; e.g. si nuna gani singdma^ he is not
dead, he is living; gesgd ngd, a green tree.
3) of a quick understanding , intelligent , clever ; e. g. tdtdte
kdgdfu gani, ngd teer, this boy is not stupid, but very
intelligent.
ngddarma^ s. reporter, one who officiously tells tales, a tale
bearer.
ngddarngin, v. I report, bring up; e.g. ni wugd ngddaresemlt
stddnem kute! as thou hast reported me, bring thy witness
Conj. n. , I bring up before, report to: ni wugd abdnemi,
ngddareskigem, thou hast reported me to thy father.
ngddoma^ s. (from gddeskin) a grumbler.
ngdfand, s. i) shoulder; e. g. ngafandnemmo gandgend, put it
upon thy shoulder!
ngdfandrna ngdfongelngin. 371
2) wing ; e. g. tdtdni ngdfand ngudobe ndiso kdmtsi, my boy
cut both the wings of the bird.
ngdfandma, s. one who is accustomed to carry loads on his
shoulders.
ngdfandrdm, s. or tsdnei ngdfandrdm^ a white cloth, worn by
great men on their shoulders.
ngdfarei, s. tail (viz. of cattle, camels, sheep, goats, serpents,
fish, beasts, birds): comp. kddui.
ngdfareiwa, a. having a tail, tailed.
ngdfeti, s. saddle-cloth.
ngdfeli, s. (by a native of Digoa pronounced ngdbeti, and erro-
neously called "beans" in Major Denham's Travels, p. 317)
millet, commonly called u kuskus". In Bornu it is chiefly
grown in the neighbourhood of the Tsdde, and there are
the following different kinds: i) masdgud (Digoa: musord);
2) biirgu; 3) sigeram; 4) sdmbul; 5) kdfuguram (in Digoa:
wologand)', 6) kalakaldno Cin Digoa: kell ketst); 7) sdbdde;
8) keliram, 9) ngd/ell tsdrmd, a large-grained, brown millet,
next to drgem, in quality.
ngdfellma, 8. owner and seller of millet.
ngdfellrdm^ s. or kulo ngdfellrdm, a millet-farm.
ngdfellwa, a. containing millet, being rich in millet.
ngdfo^ s. i) the back -part of the body: ngdfo beldbe or ngd/6
pdtobe, the environs of a town, at some distance from the
houses. ngd/6 muskobe, ngdfo sibe, the upper part of
the hand and foot, opposed to tsuro muskobe and sibe;
ngdfo kdmmo yiskin, I turn my back on any body; ngdfo
kdmbero gdgeskin, I go over to any party, e.g. si ngdfo
Fiddtabero gdgl, he went over to the Phula.
2) the opposite bank , the opposite shore ; e. g. ngdfo komo-
dugubero kogeddnyd, when they had crossed to the oppo-
site bank of the river. .
ngdfon, adv. behind; e.g. si ngdfon gdptsi, he was left behind.
hgdfongelngin, v. I tie a person's hands on his back; e.g. si
wugd ngafongMesl , he has bound my hands upon my back ;
muskonde ngdfongeltsa , they tied our hands on our backs.
372 ngdfongin ngdlo.
) v. I go back, I withdraw.
oi adv. backwards, behind, back.
ngdgard, s. trough, watering- trough.
ngdgardma, s. the owner of a watering - trough.
ngdgardwa, a. provided with a watering - trough.
ngdge, s. the bird magpie.
ngagua,) a. full of magpies.
hgago, n. a. of gdgeskin, the act of entering: entrance; e.g.
ngdgo nembe^ the entrance of a house.
ngaido, i. q. ngeido.
iigalei, s. a plant of which ropes are made.
ngdlgata^ a. measured
ngdlgo, s. recovery, improvement.
ngdlgo, a. (perhaps derived from: ngaldgo) now used as com-
parative of " well , " when referring to health : better , iai-
proved in health.
ngalgongin, v. I am better, I recover, improve.
ngdlio, s. an iron hand -bill, about two and a half feet long,
sharp like a razor , and used by the Bornu Infantry to be
thrown at a retreating enemy. There is a representation
of one in the Appendix to Major Denham's Travels, Fig.
ngdle^ s. a rough grass -mat used to line the holes or pits
in which the Bornuese keep their millet,, instead of in
granaries.
ngdlle, or ngdlte, ad. ever, at any time; e.g. wu sigd ngdlle
rusgqni) I have never seen him; ni ngdllema agotegei pd-
nemba? didst thou ever hear such a thing? wu katambus-
koman ngdlte wua tdtdwa nd tilon lenyende, since I was
born I never walked with a boy in one place.
ngdllema , s. maker of rough grass -mats.
ngdlngin, v. I measure.
) s. bean. The Bornuese have various kinds of beans,
as: ngdlo tsigar, small red beans; ngdlo musko Fuldtd,
another kind of red beans; ngdlo koydm kute^ (in Digoa
called : kulimi), a kind of speckled beans ; ngdlo kdfi^ another
kind of speckled beans.
,
ngdltema ngdntem. 373
ngdltgma, s. one who is in the habit of measuring.
ngdlterdm, s. a measure: tsdka ngdlterdm, a calabash of two
spans and the two upper joints of the middle finger in
circumference, used in measuring grain; ddram 'galterdm,
another dry measure, equal to four tsdka.
ngdmd-sim, s. the eye -lashes and the hair of the eyebrow.
ngdmaram, s. a water -demon, living in wells, cisterns, pools,
lakes, rivers, supposed to be in shape like a white man.
These demons often catch people who fetch water, after
night has set in. If a male demon catches a man, he
kills him at once, if a woman, he keeps her for a time
(a month or a year) and then lets her go again; if a fe-
male demon, she kills the women and keeps the men alive.
ngdmde, a. i) dry ; e. g. tsdneini ngdnide, my clothes are dry.
2) lean, meager, thin (used only of living beings and plants,
not e. g. of meat).
ngdmbo and kengdmbfc, n. a. of gdmbuskin: the act of scratching.
ngamdengin, v. i) I dry, become dry.
2) I grow thin, lean.
ngdmgin^ v. (si ngdmtSin) i) I dry, become dry.
2) I become thin, lean.
Conj. iv., I dry, cause to dry; e. g. kdmu tsdneintse tsete-
ngdmgin, the woman dries her clothes.
ngampdtu , s. cat, viz. a black one: ngampdtu ndurwai, a white,
grey or speckled cat, which are never domesticated, but
live wild in the woods, ngampdtu kdragdbe, i. q. dzd-
dzirma, leopard.
ngampdtua, a. being provided with cats.
ngdndo or kengdndo, n. a. of gdndeskin: the act of licking.
ngdndoma or kengdndoma, s. one who licks, a licker.
ngdngin, v. (si ngdntsin) I milk; e. g. wu pe ngdngin, I milk
a cow; wu kedm ngdngin, or wu ngdnte ngdngin, I milk.
ngdntem, s. i) paramour, a male or female, living in a state
of adultery.
2) adultery, e. g. sdndi ngdntem tsddi, they committed adul-
tery.
374 ngantemgin ngdsagei.
ngantemgin, v. I have or keep a paramour.
ngantema, s. one whose business it is to milk.
ngdnterdni, s. or kumo ngdnterdni , the calabash used in milking.
ngdntsi, s. i) chest, breast: wu ngdntslni bellwa, I am tattooed
(lit. razoredj on my chest.
2) breast, udder: ngdntsi kdmube, a woman's breast; ngdntsi
pebe, the udder of a cow.
3) front (i. q. fugu) : kdbin abdndeye ngdntsinden, kdbin ydndebe
ngdntsinden, ago tsidiyenna nonyende, with the corpse of
our father before us, and with the corpse of our mother
before us, we did not know what to do.
4) fathom (i. e. the measure from hand to hand, when the
arms are stretched out): wuro tsdnei ngdntsi ndi se, give
me two fathoms of cloth.
5) the track of serpents and snails: wu ngdntsi kddibe ruskl,
I have seen the track of a serpent.
ngdntslwa, or ngdntma, a. having breasts, having an udder,
especially of a large size.
ngdngala, a. speckled.
ngdran, s. a species of wild cattle, with large ears, and two
straight horns. They are much dreaded by the natives.
ngdranma^ s. one who hunts wild cattle.
ngdranwa, a. full of wild cattle.
ngdrge, s. dung of camels, sheep, and goats; comp. singe,
ngdrgua, a, full of dung.
ngdrl, s. i) fiction, invention, fabrication.
2) jest, joke.
ngdrima, s. deceiver, jester, joker, one who tells stories to
entertain people.
ngaringin, v. I deceive, disappoint, make a fool of one, fool,
jest 1 , joke.
ngdriwa, a. jocose, jocular, jesting.
ngdrngin, v. I belch.
ngdrtema, s. one who belches.
hgdsagei, s. a species of wild cattle, a little smaller than the
ngdran.
ngdso ngdrlma. 375
ngdso, i) all; e.g. am *gdso , all the people.
2) whole ; e. g. Fuldtd tsedini ngdso tdrtsd ddtsi, the Phula
have completely desolated my whole land.
ngdso , s. stork. It is a bird of passage in Bornu, arriving at
the commencement of the hot season, viz. in March or
April, spending the rainy season there, and leaving again
in the beginning of the cold season, viz. in October.
ngatsigd, s. a cover, especially the cover of a pot or caldron:
ngdtsigd kdldbe, the skull.
ngdwa, or ngoua, s. shield, made of the hide of wild cows
(ngdran) or alligators. ngdwa-pdte, a camp for common
soldiers.
ngdwd, or ngoud, s. wrestling: ngdwd molngin, I wrestle.
ngdwa, a. (i. q. ngd) , well, alive.
ngdwdma, s. trader in shields.
ngdwdtna , s. wrestler.
ngdwdwa, a. having a shield, provided with shields.
ngdwdwa, a. devoted to wrestling, marked by wrestling; e.g.
yim 'gdwdiva, a day on which a wrestling match takes
place.
ngala, a. i) fine, beautiful.
2) good, excellent.
ngaldngin, v. i) I become beautiful, good, pleasing: wu niro
ngaldngin, I please thee.
2) to be an omen for good ; e. g. kembal kau tsdtandte nga-
Idtsonobd? will this eclipse of the sun be a token for good?
ngaldro or ngald , adv. fine , beautifully , well , pleasingly, plea-
santly.
ngaldro, or ngaldro, s. a ram, a male sheep.
ngaldroa, a. provided with a ram, full of rams.
ngaldroma, s. the owner of a ram.
ngall, or ngell, s. year (i. q. kerfu and saga.)
ngallwa^ a. aged.
ngdri, or ngeri, s. (i. q. kdnl kdragdbe) , a sort of chamois -go at,
wild goats, with twisted horns.
ngdrima, s. a hunter of chamois-goats.
376 ng$ ngeremma.
?, s. pot.
ngei, ad. (probably from nyadi), so, thus, in such a manner.
ngeido, or ngaido^ s. jaw.
ngeiro, ad. so, thus: ngeiro de, do it thus!
ngeiya or ngaiya, s. i) sherd: ngeiya ngebe, potsherd.
2) the^ weight affixed to spindles in spinning; also ngeiya
penrdm, id.
ngetna, s. potter: kdlgun 3 gebe, potter's earth.
ngesengin, v. (si ngessin) i. q. sebgeskin, I forget.
naesgata, a. forgetful.
ngewa, a. having a pot or pots.
ngebaldrdm, s. saddle-bag.
ngede, s. a bundle of thorns or sharpened sticks tied over the
mouth of a calf to prevent it from sucking beyond the
time, as it pricks its mother, when it conies near the
udder. ngede ke'lengin , or tdndeskin = ngede diskin.
ngell, see ngall.
ngem, s. orphan, i. e. a child without a father or without pa-
rents: ngeni tdta, an orphan - child ; ngeni kengqli, an or-
phan-boy; ngeni pero, an orphan-girl.
ngeningin, v. I become an orphan.
ngemrdm, s. alms given to an orphan.
ngepql, s. egg; e. g. ngepql kuguibe, fowl -egg; kugui ngepal
kdltsin, the fowl hatches eggs.
ngerbu sisi, s. a species of eagle , a little smaller than the koge.
ngerem, s. a gallop, a race: per-ngerem, or ngerem perbe,
horse-race, e.g. wu per-ngeremmo Ungqni, I did not go
to the horse-race, kaligimo- ngerem or ngerem kaligimobe,
a camel-race.
ngeremgata, a. fatigued or exhaused from running.
ngeremgin, v. (si ngeremtsin) I run, gallop, race: wu pe'rni
ngeremgin^ I gallop my horse; wu pernilan nge'remgin, I
gallop with my horse; be'la ngeremgin, I take a town by
storm.
ngeremma^ 8. racer, one distinguished in racing, (used of men
and animals.)
ngeremte ngoardi. 377
ngeremte, n. a. the act of running: a gallop.
ngeremterdm or ngeremrdm, s. a place for running, a race-course.
ngerge, s. a leather-bag, used for carrying loads on the head;
ngerge kdmube, womb: but with this signification ngerge is
considered vulgar, and yd kura, is used more frequently.
ngergema, s. bag-maker.
ngergua, a. having a bag, or bags.
ngerl, see ngdrl.
ngenfu, s. bastard, a child born by fornication.
ngerma, s. or per ngerma, a common horse, (viz. not a pony.)
ngese, s. a cutaneous disease, resembling struma, consisting
in protuberances, often of a very large size, on any part
of the body. They do not give pain, are common in
men, less so in cows, and still less in camels.
ngesua, a. having such cutaneous protuberances.
ngigl, s, a pigeon, dove: ngigl mdlam, a wild pigeon, grey
and small, with two black rings round the neck; ngigl
gdtu, a large wild pigeon; ngigl bullam, a white wild
pigeon; ngigl kdtafar, the common house -pigeon.
ngiki, s. a cricket: ngiki tsinn, the cricket squeaks, or chirps.
ngin, v. (i. q. neskin) i) I say: ngo tdgarda nigdnembe, tse, here
is thy marriage -certificate, said he.
2) I think , suppose , believe : kulolan kdm bdgo tsa , they
thought there was nobody on the farm; da pdndeski tse^
he thought he had got meat.
3) construed with a Dat.: I call, e.g. siro kerdl gam, thou
callest him a heathen.
4) I wish, want, intend, am just about: mina tslgdnyd, pe-
roga bdktsin gono, when the lion had risen, he wanted to
strike the girl ; leneske, kombu mdngin } ge, I went and in-
tended to seek food.
ngim, s. (i. q. nem) house.
ngo, ad. behold, here.
ngoardi, s. ox, viz. one which was castrated when quite young,
and thus differs from a kanfamo, which was castrated
when older.
xx
378 nfffy* ngudl.
ng6gl, s. sour milk, after the cream is taken off; comp.
kendermu.
ng&gulo, s. the gullet, the canal which conveys food from the
mouth into the stomach.
ngolo, s. i) seat, viz. that part of the human body on which
one sits.
2) back, back -part, hind -part, loins: ngolo liferdbe, the
thick part behind the eye of a needle.
ngololi, s. the plant which bears beans; also kalu ngololl, id.
ngolollrdm, s. a field planted with beans.
ngolordm, s. strings of beads, worn by girls and young women
under their clothes around their waist. These waist -rings
are worn as commonly by Negro females as finger- rings
or ear-rings by Europeans.
ngordoh, s. hamstring, the tendon of the ham.
ngotkem, s. (also ngoatk&m) the hill of that species ofteremites,
which are called kdndm gdlgalma.
ngubu, a. much, many.
ngubungin, v. to be or become many; only used in pi. e.g.
ndndi ngubunuwi, ye become numerous. Conj. iv. I mul-
tiply, make many.
nguburo, ad. much, a long time; e.g. sdbdni ngiiburo bdndsegl,
my friend helped me much; met nguburo degd! long live
the king!
ngudei, s. a wooden hook, sharpened like a knife, and used
in hunting and sometimes even in war.
ngudeima, s. one who makes or uses such hooks.
ngudi, a. poor, wretched, miserable, destitute.
nc/udt, s. a wretch.
ngudi, s. i) poverty, wretchedness, misery, destitution.
2) the disease of the guinea -worm, and also the guinea-
worm itself. It bears this name, because the disease al-
ways reappears at the commencement of the rains, thus
preventing the diseased from attending to their farms and
consequently reducing them to poverty. ngudl pingin,
I take out the guinea -worm.
ngudingin ngurnogdta. 379
ngudihgin, v. I become poor, destitute. Conj. iv. I make poor,
empoverish.
ngudo, s. bird.
ngudda, a. having birds, full of birds.
ngudoma, s. birdman, birdcatcher.
hgudu, s. thirst: wugd nguduye setei, I feel thirst, am
thirsty.
ngudua, a. having thirst, thirsty.
ngugata, a. bowed down, bent.
ngum, s. forehead.
ngumma, a. having a large, prominent forehead.
ngumde, s. handle (viz. of a hoe).
ngumdema, s. one who makes handles of hoes.
ngumdewa, a. provided with a handle.
ngumi, s. chin.
ngumlwa, a. having a chin, especially a large one.
ngumorij s. festival; e. g. ngumorl laidbe, the Easter -festival.
ngungin, v. I bow down, intr.; e.g. wu siro ngungl, I bowed
down before him, made a bow to him.
ngur, s. the stone of fruits: ngur kdlngin, I break a stone;
ngur kenderbe, the cotton -capsule before it opens. After
opening it is called kalgutan.
ngurd, s. a wild plant, whose root, similar in appearance to
ginger, but of a different and disagreeable taste, is often
eaten in time of famine: kand ngurdrdm, the famine of
1792, in which this root was resorted to as a means of
sustenance.
ngurdegl, a. lame.
ngurdegl) s. a lame person.
ngurfu sisl, or ngurbu sisi, s. a sort of hawk or vulture. All
Eisami calls it a "small eagle".
ngurgule, s. the head of the wind -pipe.
ngurno, s. favour, kindness, blessing; e. g. ngurno dlldbcn
wu gdlifugosko, by the blessing of God I have become
rich.
dta.! a. favoured, assisted.
380 ngurnongin
ngurnongin, v. I favour, assist, help, cause to prosper; e. g.
abdni wugd ngurnosl, my father has favoured me.
ngw*note, n. a. the act of favouring, helping.
ngurnotema, 8. assistant, helper.
nguro, s. home, town, i. q. bela.
nguroma, s. headman or magistrate of a town or village.
nguromdsi, s. a neighbouring town (i. q. belamdsi): bela nguro-
mdsiro tingin, I go to a neighbouring town.
ngurungurum, s. knee.
ngurungurumgin ^ v. I kneel.
ngurungurumte ) s. the act of kneeling.
ngundu, s. hippopotamus, (also called kqmdun 'kibe, i. e. water-
elephant.) The Bornuese say, ngurtu kqmdwungd da tsogo
tilon kdtsena, kqmdwun gurluga sild tsogo tilon kdtsena, i. e.
a hippopotamus exceeds an elephant by one basket of flesh,
and an elephant exceeds a hippopotamus by one basket
of bones.
iiguslj s. a hut, hovel, as used in farms, consisting merely of
what would be the thatch in a regular house.
iiki) s. water; e. g. nki tsim, bitter i. e. salt-water; nki kqlam,
fresh or sweet water.
nki ma ) s. (also kir nkima) a female slave whilst selling water
on the market, a privilege which masters frequently allow
their slaves.
) s. or nd nkiranij place where water is fetched, wate-
ring-place; ng$ nkiram, water -pot.
a^ a. watery; e.g. kdfar nkiwa, a watery grave.
0.
dtitimadaldyer , s. (i. q. wotsimadaldyer) the seventh lunar mouth
of the year.
ntsimadaloual , s. (i. q. wotyimadaloual) the sixth lunar month of
the year.
pa pdlngin. 381
P.
pa, s. house, home. This word denotes the house and the
whole premises belonging to it, which are generally sur-
rounded by a fence. g<f s g<i kura tilo tsuro pdnemben 'betsi^
there is a large tree in the middle of thy home.
pddgeskin, v. i) I wander, go astray, have lost my way; e.g.
tdtdntse kdragdn pdtsegena, her child is going astray in
the wood.
2) to be lost; e.g. kitdbuni pdtsegl, my book is lost, I have
lost my book.
3) I perish , die. In this sense it is chiefly used in speaking
of the death of respectable people.
Conj. iv.: i) I cause to be lost, I lose, waste.
2) I destroy , kill , carry off; e. g. dm wura ngdso bdmba tse-
2)dtkd, the plague carried off all the great men.
pdgdta, a. awakened, awake, waking.
palgdta, a. changed: pe palgdta, a cow with calf; kdmit pal-
gdta, a woman with child, a pregnant woman.
pdlgata, a. split.
pdlngin , v. i) I change; e. g. wit kdluguni pdlngl, I have chan-
ged my shirt.
2) I obtain by a change, or by exchange, by barter (Germ,
eintauftfyen); e.g. mei keigamma belin pdltsl, the king made
a change to get a new Commander.
Conj. II., I exchange, e. g. wu kitdbuni kitdbunemmo pdlgeskin^
I will exchange my book for thine.
Conj. in., I change myself, i. e. my mind or my clothes &c.
kdmu pdltl, a woman has changed, i. e. she has become
with child ; pe pdlti, a cow has become with calf.
pdlngin , v. i) I divide or cut in two, I split; e.g. wu gesgd
pdlngin, I split wood.
2) I marry for the first time ; e. g. sdbdni kardmlnigd pdltsl,
my friend has married my sister.
Conj. HI. , I marry , viz. I enter on the married life for the
first time.
382 pdndeskin pdrngin.
pdndeskin, v. i) I catch; e. g. wu ngudo pdndeskl, I have caught
a bird.
2) I hit, reach, catch; e. g. ndni gand lagd ngcifon kaye tse-
bdndo, the stick hit some little spot on my back.
3) I reach, arrive at; e.g. ddbu kdragdbe pdndeskl, I reached
the middle of the forest.
4) I get, find, obtain, acquire; e.g. kalld ngubu pdndeski, I
have got much money ; kdldni pdndeskl, I escaped , was
saved, delivered. If a woman says so, it generally means:
I have safely got over my confinement.
5) to befall, to happen to; e.g. dfi nigd ntsebdndo? what has
happened to thee?
pdngdta, a. heard, understood, obeyed.
pdngin, v. (si pdntsin) i) I hear; e.g. kdtn moga pdntsin bdgo,
a deaf person does not hear.
2) I understand; e. g. wu mdna gullemmdte pdngani, I did not
understand what thou saidst.
3) I agree to, obey, yield; e.g. si abdntsibe pdntsin bdgo, he
does not obey his father; kdsua kdrgun pdntsin bdgo, the
sickness does not yield to medicine.
4) I mind, attend to, care for; e. g. ni yonneml ydye, yokte
pdntsei bdgo, even if thou drive them, they never mind
driving.
5) I feel; e.g. si se'ren pdntsin , he feels pain.
6) I smell; e.g. wu keino kdbinbe pdngl^ I smelt the stench
of a corpse.
pdngin , v. (si pdtsin) I awake , intr. ; e. g. gubogem kokoreo kea-
kenyd, wu pdgosko, I awoke when the cock had crown.
Conj. IV. I wake, awake, waken, trans.; e.g. ball sebd ko-
koreo burgoben wugd setepdge! awaken me to-morrow mor-
ning at the first cock -crowing.
pdrgate, 8. midst, middle (i. q. kdte. comp. also fdrhgiii.)
pdrgaten^ ad. between, in the midst of.
pdrlj see: fan.
pdrmiij s. (i. q. nyeido] jaw-bone, cheek, face.
pdrngin, see fdrngin.
pdtag pe. 383
pdtag, s. a kind of grncl, rather more solid than belem: pdtag
kdrngin, I prepare such gruel; pdtag gdndeskin, I lick it,
the mode of eating it being to take it with the fingers
and lick it off.
pdtelei, see fdtelei.
pdtke, s. goods, merchandise.
pdtkema, s. merchant, trader: kuli pdtkema, a certain insect,
so called from the industry with which it carries all sorts
of things together and hoards them up in its abode in
the ground.
patkemdngin, v. I become a merchant.
pdto, s. home, house: pdto rdmdbe*), heaven ; pdto segdibe (never
nem segdibe} a temporary home or house, made for tra-
vellers or strangers. Pdto and nem differ from each other
thus, that the former implies the whole enclosure or pre-
mises, including kitchen, houses for the women, yard
&c. , whereas the latter signifies a single building.
pdtoma, s. i) the owner or master of a house, a landlord, i. q.
kdmd pdtoma. kdmu pdtoma, landlady.
2) husband, wife. This appellation is generally used by
married people in addressing one another, in preference
to the proper name.
patsdrgata, a. interpreted, explained, expounded.
patsdrngin, v. I interpret, explain, expound.
patsdrte, n. a. the act of interpreting : interpretation, explanation.
patsdrtema, s. Interpreter, expositor, commentator.
pe, s. cattle: pe kdmu, a cow; pe kodngd, a bull. There are
three kinds of cattle in Bornu, all provided with a hump,
and , when castrated , all of them used as kaniamo Idpte-
rdm, or oxen of burden. The smallest kind is called
madard or pe madard, and has small horns like our com-
mon cattle. The next in size is called pe kiin, or simply
kun-j and has short, but very thick horns. This kind
gets extremely plump and bulky, and the cows give a great
*) Is this, perhaps, the original Kanuri name for "God" which is now
generally superseded by the Arabic Alia?
384 pel? per.
quantity of milk. The third kind is called abori or pc
abort: they have very long horns, as long as a man's
arm, and grow higher than the kiiri, but not so big.
pell, s. jaw, jaw-bone, cheek.
pepegata, a. untied, loosed, open.
pepengin, v. I untie, unloose, open, especially a bale of cloth.
Conj. II. I put round, wind round; e.g. wu nemnird kdttim
pepegeskin, I cover my house all over with grass.
Conj. in., to unroll itself, said of a serpent.
pepeto, s. wing -feather, quill, wing.
ptpetoa, a. provided with wings, winged.
pergata, a. spread.
perngin, v. I spread, spread out, not used of things which
are spread by scattering (tdrngin), as grain &c., but of
cloth and the like; e.g. si butsmtse pertse, he spreads his mat.
Conj. IL, I spread over, upon; e.g. si b&tsintse digallo per-
tsege, he spreads his mat upon the bed.
pero, s. or pero tdta, a girl, a female until she gets married.
peroma, s. a mother of only girls.
pesengin^ v. i) I flatten, widen, expand; e. g. kdgelma su pessin,
the blacksmith expands the iron.
2) I winnow; e.g. wu drg&ni peleinyin pesehgl, I have win-
nowed guinea -corn with a fan.
pesgata,) a. flattened, flat, winnowed.
pesterdm, s. or pelei pesterdm, a fan.
peste or pestd, n.a. the act of flattening, winnowing.
peldnye, s. drum: peldnye kdreskin^ I beat a drum.
peldnyema, s. a drummer.
pelei, 8. fan. pelei miiskobe, i. q. ngdfo muskobe; pelei X-
i. q. ngdfo sibe.
peleima, s. maker and vender of fans.
peleiwa, a. provided with a fan, or with fans.
pelengin, v. I show, point out.
per, s. horse: per In, stone -horse, stallion; per kurgurl, mare;
per kddara, pony; per ngernia, a large horse, such as
the common European horses; per mdgomf, horses of a
perrna peresengin. 335
size between a kddara and a ngerma\ per mescri, an un-
broken horse, a horse lately brought from Shdmbul, a coun-
try where horses are said to live wild in the forests ; per
bdala or bdala bul ugua, a horse with four white legs and
a white streak on the nose; per kell, a white horse; per
keara, a black horse; per ddgel, a red or chesunt horse;
per kugule, a horse with large spots of white, red or black,
all over its body; per tsurii, a reddish horse with reddish
eyes; per bidi, a dark grey horse; per kalisarga, a whi-
tish horse with a black mane, and tail; perkeasa, a bay,
or yellow horse ; per bigill, a brown horse ; per kell kandna,
a horse looking almost white, but having brown or red
hairs interspersed with the white ones; drgalam perbe,
the ear of a horse.
pe'rma, s. owner of a horse or horses, a horse-soldier; perbft^
(pi.) horse-soldiers, cavalry.
perwa, a. containing horses, full of horses.
per an, s. the leg of cattle, sheep, goats, asses and camels,
from the knee downwards (not used of horses or mules.)
perdgata, a. swept.
pdrdnyin, v. I sweep.
perate and peratd, n. a. the act of sweeping.
perdtema, 8. one who sweeps, a sweeper.
peremgata, a. opened, open.
peremgin, v. (si pe'remtsin) , I open; e. g, wu lukrdn peremgl, 1
have opened the Koran; wu tsinnd pererngi, I have opened
the gate; berl or dongol peremgin, I remove the night -
lodge of cattle to a new -place; comp. dongol.
Conj. ii. and iv., I reniore the night-lodge of cattle to a
place where it has been before.
Conj. m. i) to open oneself.
2) to get into disorder and confusion , as e. g. an army by
a defeat.
peremte or peremtd^ n. a. the act of opening.
peremtema, s. one who opens: tsinnd per/mtema, porter.
peresengin, v. (si per essin) i) I escape, runaway, get suddenly
YY*
386 P? r $*te pesgdwa.
out of one's grasp , or out of custody ; c. g. Si kundandam-
nyin peressl, he has escaped from prison.
2) I get out of danger by righting again on horseback , when
about to fall, or by laying hold of any thing and thus
stopping the fall from a height already commenced ; e. g.
wit peiian or pernyin peresengl, I escaped a fall from the
horse; icu gesgdlan or gesgdn peresengl, I escaped a fall
from a tree (viz. by laying hold of a bough).
])ereste or perestd, n. a. the act of escaping: escape.
pergdni, s. i) nail of fingers and toes ; claw of beasts and birds.
2) the track or footsteps of dogs, lions, leopards, hyenas,
pigs, and cattle. comp. si and kulordm.
peri, s. the act of spinning: pen dis&n, I spin.
perigata, a. spun.
peringin, v. I spin.
perite, n. a. the act of spinning.
peritema, s. or kdmu peritema, a spinster, a female spinner.
periterdm, s. spindle (mddzall periterdm^ id.J
perte, s. the stump of a tree.
perteg$ 9 s. lying on the belly; e.g. wu perteyero temtcskin, I
lie down on my belly.
pertekte, n. a. of pertengin, agony, pains of death.
pertehgin, v. (si pertektsin), I am agonized, suffer excessive
pains before death.
perteskin^ v. i) I cut as with a sickle; e.g. u'u kdtsim perteskin
teidan, I cut grass with a sickle.
2) I pluck (e. g. a bird after being killed), I pull out any thing.
perto, n. a. of perteskin , the act of cutting as with a sickle;
the plucking out of feathers.
pertoma , s. one who cuts (grass) with a sickle ; one who plucks
a bird.
pertua-) a. full of stumps.
pesga, 8. face: pesga gereskin, I pull a long face, I look sad,
displeased.
pesgdwa, a. j) having a face.
2) meek, mild, not easily vexed or displeased.
pi rcifdwa. 387
pi, pron. from 6fi. which see.
pidgata, a. drawn; e.g. kdsagar pidgata, a drawn sword.
pingin, v. (si pittsin), I draw; e.g. wu kdmgar pingin, I draw
a sword.
pingin , v. 1) I throw away, cast off. Conj. n. I thrust in, put in.
2) I spill; e. g. nd bu pigata, a place where blood is spilt.
3) to bring forth or cast young ones (said of cats, lions,
leopards and dogs): kugui ngepql pitsin, the hen lays eggs.
4) I make free, I liberate, especially connected with u alia
tiloro," e.g. Engglisiye andigd olid tiloro pisgeda , the En-
glish gave us liberty for God's sake.
pin beldgdma, or fin beldc/dma, s. a black bird about as large
as a pigeon, and living in holes (hence the name beldg&ma)
which it digs into the ground, about one fathom in length,
so that boys rarely succeed in taking its nest.
pmnpon, s. a trumpet or pipe, made of a stick, six feet long,
and an inch and a half in diameter. It can be heard at
a distance of about ten miles.
pote or pute, s. West (whether connected with tois?): pote-ydla,
North -West; pote-dnem, South -West.
potema, s. one living in, or coming from, the West.
potengin or putengin, v. I go or travel Westwards.
purte, s. root (i. q. tsar).
R,
rdde, s. lightning (thunder?): rdde kolotsegl or komdnde rdde
kolotsegl) the lightning has struck; rdde kolotsin it ligh-
tens; rdde gertsin, it thunders.
rddua, a. emitting flashes of lightning, accompanied by light-
ning ; e. g. kdrua rddua.
rddzab, or rdtsab, s. the eighth lunar month of the year, cor-
responding to our May.
rdfa, s. uncle, viz. a mother's brother: rdfd kura, a mother's
elder brother; rdfd gand, a mother's younger brother.
rafdwa, or rdfdma, a. possessed of or having an uncle.
388 rdgeskin ravage.
rdgeskin or rdskin, v. i) I like, I love.
2) I will, desire, wish.
Conj. iv. I help one to get, obtain (comp. the Germ.
gen and the E. "to long" with erlcmcjen); e.g. wu kitdbutega
tdtdniro yegerdgesJa, I helped my boy to get the book;
ni wuro agdte segerdgetnmiba? wilt thou not help me to
get it?
rak, s. right, just claim, due; e. g. wuro rdnni se! give me
my due! rak ndi or randi, midday, midnight.
rak, a. straight, right, erect, upright.
rdkkata, a. i) able, strong.
2) wealthy (comp. Germ. 33erm5gen = power and wealth.)
rdkko ^ ad. right, straight, plain: e.g. kiddnem rdkko de, do
thy work aright! rdkko tine, walk straight! rdkko nenijne,
speak plainly!
rdnyin, v. (si rdttsin) i) I lean, rest, press against, stay or
steady myself upon anything, when getting up, in order
thus to increase the spring-power ; e. g. si kou raise tsitse
ddtsl, he stayed himself on a stone, rose and stood;
wu gesgd sin range, kd muskontse kimosko, I pressed with
my foot against a tree and took the stick out of his hand.
2) I check or restrain by waving the hand; e. g. sigd muskon
rddgono, he checked him with his hand.
Conj. n. and iv., I squeeze or press any one to or against
or upon anything.
rdngin , v. (si rdktsin) i) I can , am able ; e. g. wu mbdte rdngi,
I am able to swim; si rdktse gdtsin bdgo, he is not able
to take it.
2) I am a match for, am equal to, strong enough for, c.
Ac.; e.g. si wugd rdgesin bdgo, he is no match for me;
krige Sogeye ku ndnetnmo tsegutendte, ni rdktsammi, thou
wilt not be equal to the war which the Sheik to-day
brings to thee.
rdrd or kerrdrd , n. a. the act of reviling , scolding : abuse,
blame, curse.
ravage, s. bracelet, worn by women round their wrists.
rdragema retan. 389
rdragema, s. bracelet-maker.
rdragerdni) s. place where the bracelets are worn, wrist.
rdragua, a. provided with a bracelet or with bracelets.
rardngin, v. I abuse, revile, scold, blame, curse.
rardte, n. a. the act of reviling: abuse, scolding, blame.
rardtema, s. one who abuses, or scolds profusely.
rdslde, s. a man married and of some consideration.
rdsidua, a. manly.
ratal, s. pound, a weight about as heavy as two English
O 5-
pounds (from JJb^, libraj. Captain Clapperton remarks
of it in his Travels p. 4, "The rotal is now merely
nominal, and represents a pound of copper, eight or ten
of which are equivalent to a Spanish dollar."
rau , s. falso rau ngdlobe) a kind of pan-cake, made of bean-flour.
rqmbuskin, or rembuskin, or rumbuskin, v. I pay, I liquidate
a debt, I return borrowed money: wu kdsuni rambuskin;
I return my loan; si'ro or sigd rqmbuski, I have paid him,
kamdndebe or dllabe rambuskm, I pay what I owe to God,
i. e. I pay the debt of nature, I die.
regdta, a. divided, rent, wounded.
regem, s. i) part, portion: ate regem dm yd Mdmddibete, this
is the portion of the people of brother Muhammad ; regem
ydsge si, he has given me three parts.
2) region, neighbourhood, country; e.g. regempin ni kilugum ?
from what region doest thou come?
rtlma, s. thunder: relrna kolotsin it thunders.
rcfigin^ v. i) I divide, or rend in two; e.g. retdben ngebdltega
retse, he rends the egg into halves.
2) I wound: kdldnde regeda, they wounded our heads.
reta, s. a half: kodngd-reta, an effeminate, woman-like man,
a semi-man.
retan, ad. i) half, in half, asunder; c. g. retan kdnme, cut it
asunder!
2) in the midst of life; e. a. dinla retan deptxi, he has left
the world in the midst of life.
390 retard rd.
retard, ad. half, into halves, asunder; e.g. retard de! divide
it into halves.
rete or reta, n. a. of rehgin, the act of rending: division, se-
paration.
retenia, s. divider.
rebgdta^ a. shut, covered.
rembuskin, see rambuskin.
remain , v. (si reptsin) I shut, or till up a hole; I fill up a
grave, I bury. With the latter meaning it differs from
Siterdngin in this that it merely conveys the idea of cover-
ing with earth, interring, as e. g. a carcass or any thing
unclean is buried , whereas siterdngin means to bury with
the usual funeral -ceremonies, to sepulchre, to entomb.
rendeskin, v. (only used in the third pers. tserendin) it aches,
pains; e.g. kaldni tserendin , my head aches, tsirendo, it
will ache.
repte, n. a. the act of shutting, covering, burying.
reptema, s. one who buries, a grave-digger.
repterdm, s. bury ing -place.
ribd, s. gain; e. g. ribd buski, or ribd pdndeski, I have had or
made a gain.
rigata, a. revered, feared.
rmdeskin, v. I am tired, weary, c. Ac.; e.g. wu nigd rindeski,
I am tired of thee.
ringin, v. I revere, fear, am afraid, c. Ac. and Dat. ; e.g. wu
abdnigd ringana or abdnird ringana, I revere my father.
Conj. iv. , c. Ac. , I frighten.
rfte t n. a. of rmgin, fear, reverence, dread; e.g. rite cillabe,
the fear of God.
ritema, a. fearful, apprehensive, shy.
ritiia, a. terrible, dreadful, awful.
rd, s. life, soul, heart, mind: rd tsulityin, the life goes out,
one expires ; mdna rdnibe, the word which I have on my
mind, which I want to say; rd kurdwa, having a great
heart, i. e. haughty, proud; rd gandwa, having a little
heart, i. c. humble, modest; rd tsouwa, having a hot heart,
roa rungin. 391
i.e. irritable, fretful, peevish, hot, violent; ro dmesfta, cold-
tempered, quiet,
rd'a, a. alive.
rogdta^ a. held fast, kept, preserved.
rdgeskin, v. I hang any one or any thing. (It is evidently Conj. II.
of an obsolete rongin, vid. Gram. 74). Conj. in., rote-
geskin, I hang myself.
rokodiml, s. a small but very poisonous lizard -like serpent,
with four legs, each about one or two inches long. It
is common in Bornu and Hausa.
rongin^ v. i) I hold fast; e.g. si perntse rotsena, he holds his
horse fast.
2) I keep, preserve; e.g. kitdbute wuro rdnd, keep this book
for me!
3) 1 set, place, pile up: wu digal rongin, I make a bedstead
of posts and cross -sticks.
rdreskin, v. i) I collect, gather, put together; e.g. si gesgd tsu-
rdrin, he collects wood.
2) I take, capture, spoil: lenyogo, Kugciwa Buni rdreogo! let
us go and take Kugawa Buni (a town).
rotegema, s. a hang -man.
ru, s. place, side. It seems to be never used alone, but al-
ways with suffixes; e.g. wu runyin ndmgin, I sit down
by myself; ni runemin ndmnemin thou sittest down by
thyself.
ruburubungin, v. I cover over well (as a hole, or a snare).
rufugata, a. written; e.g. tdgarda rufugata, written paper.
ru/tingm, v. 1 write: wokita rufungin, I write a letter.
rufutema, s. writer, secretary, clerk.
rufuterdm, s. (also drgalam rufuterdm) a pen.
rugdta, a. (from rungin} despised, rejected.
rum, s. a spear of about eight or ten feet in length, used
only by soldiers of a particular rank. This is never called
kdtsdga. comp. bellam and mdhi-tse.
rumma, a. having a spear.
rungin, v. I reject, despise, scorn, disdain, contemn.
392 riingo sabardngin.
rungo ) s. flour, obtained by bruising corn between two stones:
rungo drgembc, millet-flour; rungo mdsarmibe, maize-flour;
rungo algdmabe, the common flour.
n'tskin^ v. i) I see, look, behold, view, consider, regard.
2) to see the sun = to be shone upon, e.g. kauye tsuniia,
kdfl drtst, when the sun had shone upon them, the locusts
became dry.
rute or rdtd, n. a. of rune/in, rejection, contempt.
S.
sd 7 s. i) bushel, a dry measure: sd ndi drgembe, two bushels
of millet.
2) time, season; e.g. sdji lenyen? at what time shall we go?
sabd, s. a light armour for the body, a corselet, made of
cloth and several inches thick , ^o that arrows cannot pe-
netrate but remain sticking in it.
sdbabu, s. i) accident, misfortune; e. g. sdbabu siga tsebdndi. an
accident happened to him.
2) mischief, crime; e.g. sdbabu tsddi, they have done amis-
chief.
sdbabuma, s. mischief-maker.
sdbade, s. (also ngdfell sdbade) a kind of millet , eaten by horses,
and, when mixed with a better sort, also by men. Its
stalk is sweeter than sugar-cane, and is sucked by the
natives.
sdbadema , s. the cultivator of sdbade - millet.
sdbaderdm, s. (also kulo sdbaderdtn) a farm where sdbade-millc.t
is grown.
sdbdgeskin, v. I welcome, receive, meet, in a friendly or ho-
stile sense, I encounter, c. Ace. ; e.g. sobdni sdbdgeski, I
have welcomed my friend.
sabdn, s. the ninth month, corresponding to our June: kei-
gamma Fuldtdwa sabdgiguno, the General met the Phula.
sabardnain., see sabrdngin.
saber sdktl. 393
saber, s. trade, commerce.
saber-ma, s. trader, merchant.
sdberngin, v. I trade.
sdb/rte, n. a. the act of trading: trade.
sdbertema, s. trader, merchant.
sabrdgata, a. dressed, prepared, ready.
sabrdngin, v. i) I dress, clothe; e.g. tdtdntse sabrdtsi, she has
dressed her child.
2) I prepare , harness ; e. g. wuro perni sabrdne! harness my
horse for me!
Conj. m., I dress, prepare myself, get ready.
safa'dte, n. a. the act of dressing.
sabrdtema, s. dresser.
sdbuni, s. soap; e.g. wu sdbuni dehgin, I boil soap.
sdbunlma, s. soap-maker.
o, , ,
sdddga, s. (from iOJvXo) alms, especially a dinner given for
God's sake.
saddngin, v. or wu sdddga saddngin, I give or prepare a meal
to others, for God's sake.
saga, s. year.
sdgdwa, a. aged, stricken with years.
sdgeskin, v. I set down a load, I unload myself (used only of
men, comp. wurngin, wusengin).
Conj. iv., I help one to take a load down; e.g. sobdniye
kdtkun segsdgi, my friend helped me to put my load
down.
sai, or sei 9 conj. only, except, but; e. g. kdm bdgo, sai Alia,
none but God.
sdkkata, a. strained, filtered.
sdkte, n. a. of sdngin, the act of straining, filtering.
sdktema , s. one who strains : nydga sdktema , one who prepares
a kind of bread called nydga.
sdkterdm, s. a strainer, filter.
sdkti, s. or sdktl nklrdm, a large bag for keeping water, con-
sisting of the entire hide of a goat or calf, with the hair
zz
394 sdkKma sdmgin.
on it; but inside expressly prepared by the use of ashes
and ground nut-oil. It is said to preserve the water very cool.
sdktima, s. maker of water -bags.
o ' ,
sdld, s. (from S^JUo) prayer: scild diskin, or said sdlingin, I make
or offer up prayers, I pray.
sdldm , s. peace , welfare , health , prosperity , salutation : sdldm
mdskin, I take or accept a person's salutation (= I thank
him); sdldm alegum (from /*^xic *SL**JQ "peace be with
you," a common salutation, to which the regular re-
,*(,' ) O , -
sponse is aleigum assdldm (from j^L*Jt *XJLc), with you
be peace!
salamgdta, a. broken in, disciplined, trained; e. g. si per salam-
gdta tsifo, he bought a horse which was broken in.
sdldmgeskin, v. I wish peace, prosperity, I greet, salute, c. Dat ;
e.g. wit, niro sdldmgeskin, I salute thee.
saldmgin, v. i) I bid good bye to, I send away or let depart
any one, c. Ace.
2) I break in, discipline, train; e.g. si wuroper saldmtsl^ he
has broken in a horse for me.
sdlamma, s. one who breaks in animals.
saiga, s. chain: wu saiga kdreskin, I make a chain.
sdlgdma, s. one who makes chains.
sdlgawa, a. having a chain, being chained.
sdlingin, v. I pray.
sdmdde or sdmademin, s. a species of millet, different from
drgem and ngdfelL Its stalk grows as thick as a man's
arm and from fivteen to twenty feet high: it is sweeter and
more marrowy than the common sugar-cane, and is chewed
by the natives.
sdmgata, a. rubbed, rubbed in, besmeared.
sdmgdta, a. distributed.
sdmgin, v. (si sdptsin) i. q. tsdmgin, I crowd or heap together,
I huddle.
Conj. in., only used in i\\Q pi. to crowd together, to assemble
in irregular numbers.
sdmgm saiigeskin. 395
sdmgin , v. (Si sdtntSin) I rub ; e. g. wu tiglni keien sdmgin , I
rub my skin with fat.
Conj. II., I rub upon; e. g. wu fuld tununiro sdmgeskin^ I rub
butter on my sore.
sdmgin , v. (si sdmtsin) I distribute ; e. g. mei tsdnei dm 'gdsoro
sdmtsi, the king distributed clothes to all the people.
Conj. II. and iv. , I distribute again, in addition to former
distributions.
sdmma, pron. all.
sdmte or sdmta^ n. a. the act of rubbing.
sdmte^ n. a. the act of distributing: distribution.
sdmtema, s. one who rubs, a rubber.
sdmtema, s. one who distributes, a distributer.
sdndi or sei, pron. they.
sdngin , v. (si sdttsin) I shout as a sign that the hour for prayer
has come, I perform the office of a Ladan.
sdnydj s. profession, employment, occupation, trade; e.g. sd-
nydntse kermdlam , he is a priest by profession; si sdnt/dn-
tse kagel, he is a blacksmith by profession; sdnydntse n6-
gana, he is a soldier by profession. comp. kdgalla.
sdnydma, s. one who has a profession, an artisan, artificer,
mechanic.
sdnyema^ s. a pickpocket.
sdnyemdwa,) a. infested with pickpockets.
sangeskin, v. i) I erect, set, place, cause to stand; e.g. sard
tstiruna } lene sahge, the fence fell down , go and set it up
again; kdniu tdtdntse tsesdngin, a woman causes her child
to stand.
2) I awaken, awake; e.g. woladintsuso kenemlan tsesdngl, he
awakened all his servants out of sleep.
3) I raise up, raise from the dead, as: wu kdbinte sdiigexkiit,
I will raise up this corpse.
4) I redeem, deliver, rescue; e.g. wu Siga kundandanmyiii
sdngeskl, 1 delivered him from poison; pe kandra Siga scd-
rean tsesdngi, a milk -giving cow redeemed him in the
court.
396 sdngin segdlma.
sdngin ) v. not used, see: sdgeskin.
sdngin, v. (si sdktsin) I strain, filter, percolate.
Conj. n., I strain upon or into any thing; e.g. kdniii kedm
kumoro sdktsegin, the woman strains milk into a cala-
bash.
sdngin, v. (i. q. dngin) I extend, distend, stretch out.
sdrdj 8. fence: wu sdrd gdrngin, I make a fence.
sdrdma, s. fence -maker.
sdrdwa, a. having a fence, fenced.
sdrbl, s. time; e.g. sarbifi, at what time? sdrbt yiskin, I ap-
point or fix a time.
sdrbiwa, a. having a time given or specified in which any
thing is to be done.
sdrte ) s. time, appointed time, season: wu sdrte kdmgin, I fix
a time; sdrte tseti, the appointed time has come, it is
time.
adrterdm, s. an appointed place, especially one for meeting,
a rendez-vous.
sdrtua^ a. referring to an appointed time; e. g. yim sdrtua, the
appointed day.
sail, s. infantry, foot -soldiers.
segengin, v. I breathe with difficulty and rapidity, I pant; e.g.
kerl kaulan letsena segetsin, a dog having walked in the
sun, pants.
xegete, n. a. the act of panting.
sei, i. q. sai or sdndi, which see.
se'bd, s. the morning at, and a little after, sunrise.
sebdmaj s. an early riser.
sebdram, s. a morning beverage of wealthier men, prepared of
millet -flour.
#ebde, s. (from o*--vJ5) Saturday.
sebgeskin, v. I forget.
xegdi, s. a rough mat of grass, used instead of fences: pdto
segdibe^ a temporary house , made only of mats, and often
preferred by travellers on account of its being airy.
segdima, s. the maker of such mats.
segerl s6a. 397
segerl, s. corner, one -side: segerl nembe, a corner of a
house.
semdna, s. (i. q. mdna) word, narration, tale.
seldgata, a. pointed, sharpened.
seldngin, v. i) I point, sharpen; e. g. wu gesgd seldngin, I point
a stick.
2) I jump over something; e.g. wu koute seldngin, I jumped
over the stone.
sellde, s. slipperiness.
selldua, a. slippery.
sendsen, s. a pancake, thin and about as large as a dinner-
plate. comp. tabiskd and weina.
sengin, v. (si sentsin) I uncover, open, disentangle, disengage.
septegema, s. one who is forgetful.
serag, ad. ever, at any time, always, constantly.
serde, s. saddle (see a sketch of one in the appendix to Major
Denham and Captain Clapperton's Travels.); kdld serdibe,
the saddle -pommel; ddbu serdibe, the thin part under the
pommel of a Bornu saddle ; ngdntsi serdibe, the saddle-bow ;
kurno serdibe, the projecting back-part of a saddle, oppo-
site the pommel.
se'rdema, s. saddler.
serdua, a. having a saddle, being saddled.
seren, s. pain, ache: se'ren kdldbe, head-ache; s/ren sumobe,
ear-ache; se'ren timibe and se'ren kdrgube, tooth -ache.
serenma, s. a sufferer.
serenwa, a. aching, painful.
serin, a. quiet, silent, meek, inoffensive; e. g. kdm serin, a
quiet, inoffensive person.
serin, ad. silent, quietly: wu serin nemgana, I am silent.
so, s. cry, lamentation, wailing: so yireskin, I lament, cry.
soma, s. a crier, one crying or wailing frequently.
soa, s. a well of from two to seven fathoms in depth. This
kind of wells are dug afresh every year, at the begin-
ning of the dry season, the rains destroying them regu-
larly. wu soa Idngin, I dig a well.
398 soama sugu.
sdania, s. the owner of such a well.
sdawa, a. provided with a well, containing a well.
xdbd, s. friend. It is scarcely ever used, except between per-
sons of the same sex. Girls may employ it in addres-
sing boys, when the latter are mere children; but when
married women use it of men who are not their husbands,
it has an evil meaning, signifying "paramour"; for, in the
common sense of the word, no woman dare venture to
call any man her sobd.
sobdngin, v. I befriend, make one a friend.
soloa, a. having peace, marked by peace; e. y. kdtentsa soloa,
there is peace between them.
6-0/0, s. peace.
6'07oma, s. peace-maker.
solongin, v. I make peace, reconcile, appease, pacify.
Conj. in. (in the pi. soloten, soUtuwl, sotitei) to be at peace
with each other.
so'ro, s. store-house, store.
soroaj a. having or containing a store; c. g. pdto soroa, a
house with a store.
soroma, s. store-keeper.
soualj s. the eleventh month, corresponding to our August.
souarrl y s. i) thought, consideration, reflection; c. g. vm souarrl
diskin, or souarrl souarteskin, I will consider it.
2) consultation; e.g. souarrl soudrtei, they hold a consulta-
tion together.
souarriwa, a. requiring or needing consideration, holding a
consultation.
soudrngin, v. I consult, ask advice, ask permission.
su, s. iron: su bultu, a very hard kind of iron, perhaps a sort
of steel.
sUUj a. containing iron; e.g. kou 6#, iron-stone.
6-wraw, s. fouudery, place where iron-stones are melted.
siibe, s. marrow.
a. marrowy.
, s. reed -grass, of great length and often of a finger's
sukkata stintog. 399
thickness, used in making coarse mats and in thatching
huts; sugu perteskin, I cut such grass.
sukkata, a. bored, pierced, pricked.
suktema, s. a doctor who takes out the guinea -worm by a
surgical operation.
sitkterdm, s. i; a gimlet.
2) the knife used in taking out the guinea-worm.
siduge, s. a coat of mail, made up of little chains.
sulugema, s. the wearer of a coat of mail.
sulwei, a. lazy.
siilwei, s. laziness.
sunia, s. smith, iron-smith.
sumbal, s. or sumbal sube, the dross of iron.
sumbdlwa, a. containing dross.
sumo, s. i) the ear of men and animals, with the exception
of horses, see drgalam.
2) a forked stick, (also sumo gesgdbe, id.).
sumoa , a. provided with ears , having an acute sense of hearing.
sumoli, s. (also: bundi sum-oil) ear-animal), a fabulous animal
supposed to have a great number of ears all over its
head, and to know all secrets.
sumordm, s. ear-ring.
sungin, v. (si suttsin) I whip, flog, beat.
sunl) s. shepherd, swain: siinl mdlamti, the chief herdsman,
whose servants attend to the cattle.
sunmgin^ v. I become a shepherd.
sunirdm, s. wages of a shepherd.
suno, s. i) sandal: suno wdhgara, a common, plain sandal;
suno bdlgci, nicely made leather -sandals; suno duteskin,
I make sandals; suno ydkeskin, I put on sandals.
2) shoe: suno sebdde, a common shoe; suno tsircifun, boot;
suno pingin, I take off my sandals or shoes.
sunoa, a. having or wearing sandals or shoes.
sundmcij s. shoemaker, sandal-maker.
suntog^ or suntok, s. i) a filter, strainer for liquids; e.g. suntok
kedmbe, a milk-strainer.
400 suntogma sdrgo.
2) i. q. suntok perdterdm, a broom.
stmtogma, s. maker and vender of brooms.
suntogmdngin , v. I become a broom-maker.
sunuri, s. or siinurl ddma, a butcher.
sunuringin, v. I become a butcher.
simye, s. feeding of herds, the work of a shepherd: sunye pebe,
the feeding of cows.
sunyema, s. shepherd, feeder of cattle. Sunyema, is one who
actually feeds cattle, whereas the sum may remain at
home, and have his work done by servants (sunyema).
sunyerdm, s. pasture, pasturage.
sungin, v. (si suktsin) I bore, prick, pierce, open by a puncture.
suram, s. foundery, place where iron -ore is melted.
surgd, 8. a company or gang of men, working each others'
farms in turn.
sursurl, s. or tsdbd sursuri, path, footpath.
surutegerdm , s. loop; e.g. wu surutegerdm demgin^ or surute-
gerdm surudgeskin , I make a loop.
surumgin, v. (si suruttsin) I sip, sup.
surungin, v. (si suruttsin) I open a loop.
u
s.
saber, or safer, s. the third lunar month of the year, corres-
ponding to our December, and terminating the cold season
in Bornu.
sangdfa, or sankcifa, s. rice: katvim sangdfabe, rice -straw.
sangdfdma, s. dealer in rice.
sangdfdram, s. place where rice grows which is not cultivated
in Bornu, but grows wild in the neighbourhood of the
lake Tsdde, especially in the country of Pergl, whose ca-
cital is . Digoa.
sdrgo, s. a species of serpent, beautifully striped, of about three
feet in length and as thick as a man's little finger. It
is inoffensive and sometimes winds itself round people's
legs, when the sand burns it in the hot season.
serea sigdlngin. 401
Serea , -9. court of justice, judgment, sentence: serea setiiighi,
I pass a sentence; serea diskin, I judge.
serif u, s. a white negro, an albino. They are much feared in
Bornu, because people suppose that they possess super-
natural powers. Some are said to be able to have meat
roasted on their naked arms, or to hold them in boiling
water, without injury.
serif urdm, s. the annual present given to the albinoes by
the king.
setingin, v. I judge, make peace. It is generally construed
with lebdla, e. g. wu sandiro lebdldntsa setingin, I judge
their dispute for them; wu siro setingqni, I did not judge
(viz. his dispute) for him; sdndi wugd setisei, they judged me.
sedctj or seada s. witness: wu seddro ndmgin, I am a witness,
I bear testimony.
serea, i. q. serea.
serwa, a. streaked, striped (i. q. ndrgewa).
si, pron. he, she, it.
si, , s. i) leg, foot: hamper sintse gotsin, lit. one takes a horse
as his leg , i. e. one rides a horse , e. g. sobani perni sintse
gogono, my friend rode my horse; si komodugube, a tri-
butary river; si Koardbe, a tributary of the Niger; si
Tsddebe, rivers emptying themselves into the Tsade.
2) footstep, track. In this sense it is used in reference to
men, birds, goats, sheep, deer, camels; e.g. si Mmma,
the footsteps of a person. comp. pergdni and kulordm.
sibd, s. interpretation and explanation of certain Arabic books.
sibdma, s. or mdlam sibdma, one who interprets and expounds
Arabic books.
sibaram, s. place where Arabic manuscripts are translated and
expounded.
sigal, s. shin-bone.
sigal, s. the signs of the Arabic vowels, and also other ortho-
graphical signs, as Jazma, Tashdid, Wasla &c.
sigalma, s. one who provides a manuscript with the sigql.
sigdlngin, v. I provide a text with the sigql.
3A
402 sikkata sisingin.
sikkata, a. scraped.
sild, s. bone.
sildwa,) a. bony.
silngin, v. (i. q. sungin), I whip, flog, beat.
sim, s. eye: wu kdin sim 'gglan wuneskin, I treat one kindly,
well; mi kdm sim dibin ivuneskin, I treat one unkindly,
ill; sim sibe, ankle -bone; sim muskobe, wrist -bone.
simdld) s. or simdlo simbe, tear: simdlo kmkin, I shed tears.
simdloa, a. having or containing tears.
simdloma, s. one who easily sheds tears.
simulogu, or simuloge, s. star: kdtsdga simulogube, a star-
shooting.
singe i s. the dung of sheep, goats, and all kinds of deer and
gazelles. comp. ngdrge.
singerdm, s. dunghill.
singewa, a. having or containing dung, manured; e.g. kulote
singewa, the farm is manured.
singin, or sisihgin, v. (si siktsin), I scrape; e.g. si ngumde bd-
nobe sisiktsin, he scrapes the handle of a hoe.
slrdm, s. foot -ring, i. c. a large copper -ring, worn by women
round their ankles.
sirgata, a. torn, split.
sirngin, v. I tear, split, as willows, feathers &c.
sirtema, s. a leather- cutter, i. e. one whose business it is to
cut up tanned hides into long narrow straps, which are
then bought and wrought into various articles by the
ntsirlma.
sirteskin, v. I strip off skin, I skin, flay. This verb has in
the third pers. tsesirtin, besides the regular form tsesirtin.
sirto, n. a. the act of skinning.
sirtoma, s. one who skins slaughtered cattle, a knacker.
sirtordm, s. the wages due for skinning a slaughtered animal.
sisingin^ v. (i. q. singin) I scrape.
sisingin, v. I ask, interrogate, put questions to, inquire of,
examine: wu siga kitdbuniro sisingin, I inquire of him after
my book.
ite tagarddram. 403
site, s. i) rib.
2) the act of lying on one side.
xiterd, s. burial, funeral.
siterdgata, a. buried.
siterdma, s. or liman siterdma, a priest who recites the pre-
scribed prayers at a funeral.
sit&rdngin, v. I bury, I sepulchre, I commit to the grave in
the usual ceremonious manner. comp. remgin.
siterdte, n, a. act of burying.
siterdterdm , s. burying -place.
sug6j or syugo^ s. post, pillar, prop.
sum, s. i) blueness, blue colour, indigo. It is gained from
a plant, called dim.
2) blue -baft, blue cloth.
mmma, s. the dyer in blue.
mnimdngin, t\ 1 become a dyer.
$mt0a, a. blue.
syugo, see mgo.
T.
tabdkkata, a. agreed, agreeing, harmonious.
tabdngin^ v. (used only in the pi., tabdnnyen, tabdnnuwi, ta-
bdktsei) to agree, be in union, harmony, concord.
tdbera, s. door, viz. the door itself and not the opening for it:
wu tdbera peremgin^ I open the door.
tdberama, s. one whose work it is to make doors.
tabgdtcij a. hacked , hoed.
tdbgata, a. put in, filled, (see tdmgin.}
tabisM, s. a thick but small pancake: tabiskd kdngin, I make
pancakes.
tddeskin, v. (only used in pi., tdden, tdduwl^ tddin)^ to meet,
meat one another.
tagardd, s. paper on which any thing is written. comp. kdkdde.
tagarddma, s. vender of paper.
tagarddram, s. place where paper is sold.
404 tdgumo tdmgw.
tdgumo, s. the hard knot in which the threads of a tassel are united.
tagungdta , a. coupled , joined.
tagunteskin, v. (only used in the pi., tagunten, taguntuwl, ta-
guntei)) to couple, join, for the purpose of generation,
(said only of locusts, insects, and reptiles).
tdkte, n. a. of tdngin: recollection, consideration.
tdktema, s. one who has a strong memory.
tdlaga, a. poor, a poor man.
tglagdngin , v. I become poor.
tdlagfirdm, s. alms, any thing given to the poor.
tdldge^ s. (from IS^UJf?) Tuesday.
tdlba, s, head of the police: serea tdlbdbe, police-court.
tdlbdrdm, s. fees given to the head of the police.
tdlngin, v. i) I mistake, I do wrong, make wrong, say wrong;
e. g. fugura tusuntse tdltsl^ the scholar missed his lesson ;
kdgelma tsdguram tdltsl, the smith made the lock wrong.
2) I stumble; e. g. wu koulan tdlngl or wu kouro tdlgeskl, I
stumbled over a stone.
tdmd, s. hope, expectation, wish, desire.
tamdll, s. cotton -seed.
tanidngin^ v. I hope, expect; e.g. sobdni wugd tamdsin, ray
friend expects me.
tdmdwa, a. hopeful, promising.
tdmbuskin, v. I taste.
tambuskin, v. I come out (viz. as of a narrow hole, or as a
gimlet on the other side of a board).
tdmgin^ v. (si tdptsin) I hack, hoe.
tdmgin, v. I put in, pour in,, fill (said only of grain, flour and
fluids:) ddntse dargdta ngergentsuro tsdke, rungontse nger-
gentsuro tdptse, he puts his dried meat and his flour into
his bag; kumdnfsurd nki tdbgono, she poured water into
his calabash.
tdmgin, v. (si tdmtSin) i. </. genigin, I fling, throw ofl'.
Couj. II., I throw at; e.g. si kdntse kdniro tdmtsegl. he has
cast his stick at a goat.
tamisengin tdndo. 405
tumisehcjin, c. (si tamissin) I count, enumerate; e.g. Bornun
kdm 'gdso kerbuntse tamistsin, in Bornu every one counts
his years; mdna tamisengin^ I recite slowly and solemnly.
tamisgdta, a. counted, numbered.
taniissa, s. number; e.g. tamissa perbe, a number of horses;
simuloge nd kotsl tamissdbe, or tamissdro, the stars are in-
numerable,
ta/nissdma, s. one who attends to accounts, an accountant.
tamissdwa, a. expert in counting.
tamiste or tamistd, n. a. the act of counting: enumeration, re-
cital.
tdtno, s. end, completion, cessation; e.g. tdmo kiddbe, the com-
pletion of a work; tamo lukrdnbe, the end of the Koran;
tamo kdndbe, the termination of a famine.
tamogdta, a. finished, completed.
tamdngin, v. I finish, end, complete, put an end to, stop;
e. g. wu kiddni tamongi^ I have finished my work; sdndi
krige tamdturo badigada, they began to put an end to the war.
Conj. ii. , [I bring to an end, make an end with: bdrbugd
tamdtsegl kdndiraye, the hunter finished (= killed) the
thief.
Conj. in., I take an end, I die.
tdmordm, s. (or nd tdnwrdni) end, extremity.
tamote, n. a. the act of finishing : completion, termination, end.
tamdtema, s. one who despatches business with speed.
tanisttgu., s. tamarinth, the tree and the fruit. The Kanuris
call the fruit also pe tdlagdbe, because the poor put it
into water, and, when it is well soaked, drink the water
instead of milk.
tdndeskin, v. (si tsetdndin) i) I weave; e.g. tsdgdma tsdneini
nyaldro tsetdndenl, the weaver did not weave my cloth well.
3) I plait (used of mats which ae plaited with the hand,
not woven) ; e. g. butsl tdndeskin , I plait or make mats.
3) I make, as said by a potter; e. g. nge tdndeskin, I make
a pot.
tdndo , n. a, the act of weaving, or of making mats and pots.
406 tdndoma tdrngin.
tdndoma, s. weaver, potter (always females), mat -maker.
tdndu, s. (or tdndu kenddgerdni) a square leather-bag for keep-
ing butter.
tdndtima, s. a maker and vender of such bags.
tdngin, v. (si tdttsin) I ascend, walk up, c. Ace. and Dat. :
e.g. si keriga tdttsin, he goes up the hill; fdri nembero
tattsosko, I shall go on the top of the house.
tdngin, v. (si tdntsin). But the first Conj. is no longer in use
and there only remains
Conj. ni., tanteskin, I stretch myself.
tdntalj s. a bell, tied to the necks of horses and camels.
tdntalma, s. maker and vendler of such bells.
tdntdni, s. catarrh, a cold; e. g. tdntdni wiigd setei, I have
caught cold.
tanteskin, v. I stretch myself.
tdngin, v. (si tdktsin) I remember, recollect.
Conj. m., I reflect, consider, ponder, (comp. the Germ, ftcf)
beftnnen).
Conj. iv. , I cause to remember, I remind.
tdrdngin, v. i) I threaten, especially with signs and gestures, c. Ace.
2) I lay hold on, seize (in this sense generally followed by
tdskiri); e. g. si bdrbuga tdrdtse tsetei, he seized and took
the robber.
tdrentse, s. fog, mist.
tdrentsewa, a. foggy, misty.
tdrgata, a scattered, desolated, spread.
targdta, a. dried.
tdrguna, s. hare, rabbit.
tdrgundrdm, s. place of hares or rabbits.
tdrintse, s. bride, or bridegroom. This title is used from the
day of engagement till the day of marriage.
tdrngin, v. i) I scatter, disperse, strew about; e. g. kugiii drgeni
^gdso tdrteei, the fowls scattered all the millet.
2) I desolate , lay waste , destroy : Fuldta tsedi Bornube ngdso
krigen tdrtse, the Phula desolated the whole laud of Boriiu
by war.
tdrngin tawdngin. 407
3) I spread , spread out ; e. g. ngudo pepetontse tdrtsma , the
bird spreads out its wings.
Conj. IT. , I scatter, strew about for or upon; e.g. wu ku-
guiro drgern tdrgesko, I scattered millet for the fowls.
Conj. in. , (only used in the pi. , dndi tdrten &c.) to scat-
ter, disperse, intrans.
tdrngin, v. I dry; e. g kdmu tsdneintse tdrtsena, the woman is
drying her clothes; kdfi bfttsiro fukke, tdrnye, we poured
the locusts on a mat and dried them.
Conj. II., I dry at or on any thing: e.g. pero tsdneintse sd-
rdro tdrtsegena, the girl dries her clothes on the fence.
Conj. in., I dry myself, I dry, become dry.
tdsd, s. plate, dish, pan.
tdskin, v. i) I catch, take, hold fast, keep fast, lay hold on,
seize: tsu dlldbe tdskin, I take or use the name of God,
ask any thing in God's name; bdrgald tdskin, I bless by
joining hands with any one; tsl tdskin, I hold my mouth,
my tongue, *'. e. am silent.
2) I keep on, continue doing, dwell on; e. g. tsnntse tei, con-
tinue (viz. to call) his name! mdndte teil dwell on this word.
3) I treat, use; e. g. si wugd iigaldro seta, he treated me well.
4) I draw , bring into : e. g. si tdta lebdldro tsetei, she has
drawn the boy into a quarrel.
tdta, s. i) child, descendant, offspring: tdta kengali, a boy;
tdta pero or tdta kasigdna, a girl; tdta pebe^ a calf; tdta
dimibe, a lamb; tdta kdnibe, a kid.
2) fruit, produce; e.g. tdta gesgdbe, tree-fruit, fruits.
3) boy, youth, young man.
tdlkuj a. being with foal (only used of horses, camels, mules
and asses); e. g. per kurgurl tdtku, the mare is with foal.
tdtsingin^ v. I console, comfort, condole with, c. Ac.
tautau, s. i) spider: pdtd tautaube, spin-web.
2) silk-worm: tse tautaube, raw silk.
tdwd, s. the time about "the first cock-crowing", i.e. about
two or three o'clock a. m.
tawdngin, v. I am early, do early, rise early.
408 tawdte teg am.
tawdte, n. a. the act of rising very early.
tawdtema, or tdwdma, s. one who rises early in the morning
between two and three o'clock.
tdyer, or tai'er, s. holiness, righteousness, punctuality in all
religious observances.
tdyer or taier, a. holy, righteous.
tdyerngin, v. I become holy, righteous.
tdyeiwa, a. holy, righteous, punctual in all religious obser-
vances.
teida, s. sickle.
teiddma, s. maker and vender of sickles.
teiddwa, a. provided with a sickle or sickles.
tektigl, s. (i. q. kdnduli ngudobe) feather, the plume of birds:
tektigl teldla, the light hair of very young birds, before
they have feathers.
tereskin, v. i) to carry, -- used only when many people
have to carry any thing to any place; or when one man
has often to return , in order to effect the removal of any
thing (as e. g. the produce of a farm to a store-house).
2) continually to take out a fluid with a spoon and pour it
back again (as e. g. boiling water , in order to prevent its
flowing over).
teldla, a. i) light, not heavy, easily moved by a breeze; tela-
la Ids, very light. Our "light" is rendered by tddla,
when it refers to the nature of a thing as such, but by
"kdmpoi", when it refers to weight ; hence we say kdnduk
teldla, kalgutan teldla, but: kdrei kdmpoi, kdtkun kdmpoi.
2) soft , not rough ; e. g. kdtigl teldla Ids, a very soft hide.
3) gentle, meek; e.g. kdm teldla, a gentle man.
tengin, v. I aim (only used in reference to a bow and arrows);
e. g. kanigentse ngeriro tetsege, he aims at a gazelle with
his arrow.
tete, n. a. the act of aiming.
tetema, s. a marksman.
tegam, s. i) female breast.
2) the udder of all suckling animals except horses and asses
tegamma telamwa. 409
(comp. koko): tegamnyin kdmgin, I wean from the breast:
tegamnyin kdmtdbe, time for weaning a child (two years
after its birth.)
tegamma, a. provided with breasts or an udder.
tegereskin or tegereskin, v. It is only used in the Perfect and
Aorist, and seems to be a second Reflective-Form of the
verb gereskin, with a Passive meaning. Whereas its
first Reflective form, tergereskin, retained the original and
proper meaning of gereskin, the second, tegereskin, became
exclusively connected with the derivative and secondary
meaning, "to be too hard, too difficult, to be inacces-
sible, unattainable, to be averse, hostile"; e. g. pero Sir 6
tegerl, he did not succeed in getting the girl; dinid nan-
diro tegerl, you will have adversity.
tig&ra, s. a kind of large dumplings. After being boiled , they
are generally mashed in milk and then drunk.
tegerdma,) s. a woman making dumplings for sale.
tekkdtaga, a. i) brought near.
2) leaned, bent.
3) warmed by the use of fire.
tekkeskin, v. i) I put near, bring near; e. g. nge kdnnuro tek-
keskin, I put a pot near the fire; napterdmnem wuro tege-
segene, put your chair near me!
2) I lean, incline, bend towards, rest against; e.g. gesga
nemmo tekkene, lean the stick against the house!
3) I warm , by bringing any thing near to a fire ; e. g.
nki te'kkeskin, I warm water.
Conj. in. tektegeskin, i) I go near, approach; e.g. sobani
wuro tektegl, my friend came near to me.
2) I recline ; e. g. si digallo tektegena, he is reclining on the sofa.
telakte, s. (from telangin) drop; e.g. adoua telakte tilo se, give
me one drop of ink!
telam, s. tongue: telamnem tsdnne, keep thy tongue!
telam-tutu, s. a person who stammers, a stammerer.
telamwa, a. being expert in the use of the tongue, bold, im-
pertinent.
410 telangin tigua.
telangin y v. only used impersonally: telaktsin, it drops.
telebii, s. the hollow under the arm, opposite to the shoulder.
telin, s. snot, the mucus coming from the nose.
telinwa^ a. snotty.
tembal, s. i) ring, roll, circle.
2) a large kind of drum.
tembalma, s. a maker of drums.
tembdlngin , v. I roll, roll along; e.g. im kdtkunni tembdlngin,
I roll my load along.
tembalwa, a. having a drum.
temgata, a. built, erected.
temgin^ v. (si temtsin) i) I build; e. g. wu nem temgin^ I build
a house.
2) to overcast, to darken ; e. g. dinid temgdta, an overcast sky.
temte or temtd, n. a. the act of building.
temtema, s. builder.
temtemgin, v. I build all about, I build much or often.
tengeresengin, v. I limp, halt, walk lamely.
tepdngin, v. (i. q. tsilele tepdhgin), I spit.
tengereste, n. a. the act of halting.
tengerestema , a. one who halts.
tergafu, s. flea: tergqfu tsendndin, a flea bites.
te'rqdfua, a. full of fleas.
O 7 V '
terterngin, v. I make water (viz. while standing, said only
of men and dogs.)
tibal, s. baby, infant (children before they are able to sit by
themselves).
tibalma, s. (i. q. kdmu tibalma) a woman who has lost all her
children in infancy.
tiballdm, s. (i. q. kdbar tiballdm) burying- place for infants and
for people who have become childish from extreme old age.
tigi or tige, s. skin: tiglni tsou, I have fever; wu tigi abdnibcn
luski, I came from my father's loins; tigi kdmbe dmtsi,
one is sad, frightened; tigi kdmbe kutu, one is unwell.
tigu, s. brother or sister in law.
tigua, a. having brothers or sisters in law.
tigurdm toso. 411
tigurdm i s. a present given by a bridegroom to his future
brothers and sisters in law.
tildj num. one.
til6mi, a. single, only; e.g. tdta tilomi, an only child.
tilongin, v. I become alone, isolated.
tiloro, ad. once, one time, formerly (plini).
timl, s. tooth (viz. the front -teeth of man, or the teeth of
sheep, goats, cattle): timi gereskin, I grate, grind, gnash
my teeth. comp. kdrgu.
timima, s. one who bites; e.g. kdm timwia, ken timima.
timlwa^ a. i) provided with teeth, having good teeth.
2) sharp, cutting; e.g. tsend ttmiwa, a sharp knife.
tiskin, v. I am enough, sufficient, I am old enough, I am
mature. It is mostly used in the third pers. and may
then be considered as impersonal. comp. 112, 4 of
the Grammar. With gei it signifies "to come up to, to
be equal to": andigei tse'tem, he is not equal to us; ivu
sigei tiskl, I am a match for him.
titi, s. a kind of grass for thatching houses, reed -grass.
titmia, s. one who cuts such grass for sale.
titmgin, v. I cover with such grass: nem titmgin, I thatch
a house.
titlwa, a. full of such grass.
togsdngin or toysahgin, v. I mix; e. g. kdmu nki kedmwa to%sdtsl,
the woman has mixed water and milk. (This and tiigsi are
the only words of the Kanuri language in which I some-
times heard the sound of the Greek % or the German ch.)
togsdgata, a. mixed.
toguba, s. slaughter-house, place where cattle are slaughtered;
also: toguba sunoribe, id.
toll, s. (i. q. fdrl) i) the above, heaven: toll wane, look up!
tolin yer m, salvation came from above.
2) top , pitch ; e. g. toll nembe, the top of a house ; t6ll ges-
gdbSj the top of a tree.
tdsdj s. a disease of horses, showing itself in blaius all over
the body.
412 toso tsdlei
toso, s. the tree from which the shea- or vegetable -butter is
gained, but which is not indigenous to Bornu proper. -
kdnddge tosobe, vegetable - butter , imported to Bornu from
Pika. The Hausas call it kdddnya or mei kddanya; ac-
cordingly the statement in Major Denham's Travels p. 324
is to be corrected.
tosuno, a. grey (said of horses, camels, asses, goats).
tsd, s. a foot or span (a measure).
t-mba, s. road, way, street: tiabd ngimi, a broad, open road,
a high -way; tsdbd Mdkkdbe. i) way to Mecca. 2) the
milky way.
tsdbal, s. i. q. tsdbd.
teabdngin, v. I accompany part of the way.
tsdbgata, a. gathered, collected, assembled.
tsdgar, s. an agricultural implement used for digging. It con-
sits of a wooden handle and an iron socket which latter
is about one foot long and, at the bottom, of the breadth
of a man's hand.
Tsdgam, s. a festival, happening in the month of Lafeloual,
and during which only fowls are eaten.
tsdgata, a. pierced, stabbed, churned.
tstige, s. pomp, fine costly clothes, ornaments, attire.
tsdgegata, a. dressed gorgeously, arrayed.
tedgehgin, v. I dress (any thing) gorgeously, I array, adorn.
tsdkkata, a. covered.
tsdgeskin, v. I put in, drive in, ram in; e. g. kdgelma ba-
nd tsdtsege ngumdero, the smith fastened a hoe to the
handle.
tsfigitsa, s. benefactor.
tsagitsdngin, v. I become a benefactor.
tsdka, 8. a small dry-measure, consisting of a calabash of two
spans and two finger-joints in circumference.
tsdl, s. net, trap -net for the purpose of catching a kind of
deer called ngerl.
t-sdlei, s. a pen or stall in the marketplace where a particular
kind of cattle or other articles are sold.
tsdll tsdngin. 413
7/, s. a large, rough bag, made of a network of ropes, and
used by blacksmiths and traders in natron.
tudlnia, s. one who catches deer with a trap -net.
tsdlngin, v. I cut, as with an axe or sword. This word is
used of chopping off the millet -stalks in harvest, they
being about an inch in diameter, so that they have to
be cut with a kind of hatchet. kulo tsdlngin, lit. I cut
a farm, i. e. I cut the bush for the purpose of making a
farm in its place.
tsdman, s. (i. q. "krtyg), war: tsdman sdngeskin, I raise or begin
a war.
tmmamva, s. a warlike person, a warrior.
tadmamva, a. having or containing war; e. g. Idrde tedmanwa,
a country having war, i. e. being at war; dinid tsdmanwa,
there is war.
tsainamudtsi, or dinid tsamanwdtsl , an impersonal verb, derived
from tsdmanwa, there is war.
tsdnigiv, v. (si tsdptsin), I gather, collect, draw together, bring
together.
Conj. in., only in the pL, to assemble, to come together.
tsamtsdmla, s. a leather -bucket, about a foot and a half high,
and about one foot in width. It is used for carrying water.
tsdnei, s. clothing, clothes.
tsdneiwa, a. having clothes.
tsdni, s. adulterer: kdmu tedni, adulteress.
Os-
tsdnndj s. (from &L>) heaven.
tednua, or tsdnuwa, s. master (an appellation never used of a
priest): tsdnua mbetsi, the master is at home or here;
kdl'la tsdnudbe, a master's slave.
tsdngdngin, or kdnu tsdngdngin, v. I produce or light a fire, by
quickly rubbing any hard stick on a piece of rotten
but dry kdfi-vfood.
tednyin, v. (si tsdktsin), i) I cover, shut: wu pero tsdngin, I
betroth or engage a girl, this being done by buying clothes
for her and giving presents to her parents. The betroth-
ment regularly takes place before the girl has attained
414 tsdngin tsebed.
the age of puberty and precedes the marriage from one
to three years.
2) I shut, close, tie up: wu tsinndni tsdngin, I shut uiy door;
lukrdntsega tsdkkono, he closed his Koran.
tsdngin, v. i) I stick, sting, stab, pierce: si sdbdni tsenndn tsdtsi,
he has stabbed my friend with a knife; kddl koagd thnin
tsdtsl, a serpent has bitten a man; icu kdtsagan sigd teat'iyi,
I have pierced him with a spear.
2) I churn , by means of quickly twirling a stick , called gii-
rumbal, between my hands, in a calabash of cream.
tedpte, or tsdptd, n. a., the act of gathering, assembling.
tsdpterdm, s. place of assembly, rendez-vous.
tsar, s. root; c. g. tsar gesgdbe, a tree -root; tsar kaube,
aurora, the dawn of day; also the evening redness of
the sky.
tsdrma^ s. a certain military officer; see dlam.
tsedl, s. i) ground, earth; as dinidn tsedin, heaven and earth;
tsedl de, bare, naked ground; bela tsedl dero didcin, I
make a town equal with the ground, I demolish it; tsedl
wimgin, I divine or foretel by certain figures made with
the fingers on the ground.
2) land, country (i. q. Idrde)', e.g. ndu tsu teedmembe? what
is the name of thy country? si tsedin kddio, he came by
land.
tsediga, s. ground, bottom; e.g. tsediga nkiben, at the bottom
of the water; toliga wugono, tsedigdga wugono, he looked
upwards, he looked downwards.
txedigdwaj a. having a large rupture.
teedlrdnij s. an annual land-tax.
teebangin, v. I send; e. g. ivu woklta tsebdneskin, I send a letter.
This word is used in reference to letters, presents, and
other things ; in reference to persons only , when they are
sent to a place of punishment. It is never used of sending
a messenger, for which purpose noteskin is employed.
teebed, ad. the whole day, all day long; e.g. sdndi tsebed t-sd-
gddin, they quarrel all day long.
tsegdli tsemgin. 415
tsebed teles, or tsebed telesso, the same as tsebed alone,
only more emphatical.
tsegdli, s. i) the part of the mouth between the teeth and the
cheeks, where e.g. tobacco -chewers insert their tobacco.
2) cheek.
tsekkata,) a. troubled.
tsekkeskin^ v. I hasten, hurry, speed myself, trans, and in-
trans.
tsel, s. sunshine; e. g. kednte tsel tsugutin, the old man suns
himself.
tselam, or tse'lam, a. black : kdm tselam, a black person, a negro.
tselqmgin, v. I become black, dark; e. g. dinid ngdso tselamtsi,
it became very dark.
tseliva^ a. having sunshine; e.g. dinid tselwa, it is sunshine.
tsema, s. (also yini tsemdwa, or altsima, or lema), Friday, the
Muhammadan Sabbath.
tsemgin, v. (si tsemtsin), I groan, sigh.
tsemgin , v. (si tseptsin), i) I descend, come down; e.g. ngo,
sobdni kenlan tseptsin^ behold, my friend descends from
the mountain ; tdta gesgdlan tseptsl, the boy has come down
from the tree.
2) I alight, dismount; e.g. kusotoa kaligimolan tseptsei, the
strangers alighted from their camels. In this sense it is
often used without mentioning the animal, e. g. bermentsan
si tseptse, k6gana ngdso tseptsd, at their Capital he dismoun-
ted, and all the soldiers dismounted.
3) I land, I disembark.
4) I leave off, give up, have done with; e. g. kardnge tseb-
gasgdnyd, when I had left off reading.
5) with ngdwa pdten^ to encamp, viz. in the camp of the Gene-
ral or the common soldiers , e. g. kogana ngdwa pdten tsep-
tedna, the soldiers are encamped; or with keleno^ to en-
camp in the king's camp , e. g. \rnei kelenon tseptsena , the
king is encamped.
6) to bring forth, cast young, said of horses, camels, mules
and asses (comp. the Germ, nieberfommeu).
41 G tsemut tsongin.
7) to settle down; e. g. kafl kdragdn tseptsana, the locusts
settled down in the forest.
Conj. II., i) to come down to or for any thing; e. g. krige
nkiro tsektsagdna, the warriors have dismounted for water.
2) to light upon, to settle down upon; e. g. kafl kuloro tsep-
teagdna, the locusts settled down upon the farm.
Conj. iv. i) I cause to descend, I bring down, c. Ace.
2) I cause to leave off, I cause to finish.
tsemutj s. a species of rats, with a long mouth and a very
offensive smell.
Uehgin, v. (si tsektsin), I shake or wave the hand as an ex-
pression of gladness.
teengin, v. (si tsektsin), I trouble, pester, oppress, plague.
ts&Tj a specific adverb, joined to nga the accent of which it
throws from the a to the n ; e.g. tdtdni ngd tser, my child
is very well.
tserendin, an impersonel form of the obsolete verb rendeskin:
it pains, aches.
tsernie, 8. the heaps in which the millet is laid on the ground
after being cut, for the purpose of drying.
ts6ga, s. cap.
tsdgdma, s. cap-maker.
tsogdwa, a. provided with a cap.
tsoge, s. quiver.
tsogua, a. provided with a quiver.
tsogo, s. a basket, a plight.
tsogoma, s. basket-maker.
tsoll, s. fool, a stupid or infatuated person, a madman.
tsongin, v. I ornament, embellish, adorn by engraving, or
incision of any kind.
Uongin, v. (si tsoktsin) i) I take a pinch with the tips of the
fingers; e.g. wu tdbd tsonge, kentsdro' seringin, I take a
pinch of snuff.
2) I dip; e. g. wu argaldmnyin adouagd tsongin, I dip my
pen into ink.
3) I sow or plant, by letting the seed fall from between the
tsou tsitmgin. 417
tips of the fingers; e.g. si drgem tsoktsl, he has planted
millet.
4) to cut out or pick up , as with a bill ; e. g. gubogum aim
kamdunbe tilo tsoktsl, the cock picked out one of the ele-
phant's eyes.
5) with dzegdnan^ I spur.
tsou, s. i) heat; e.g. tsou kdnnube, fire-heat; tsou kdrgibe, an-
ger, wrath; tsou tigibe, fever.
2) pain; e.g. wu tsou pdngin, I feel pain; tsou simtsibe, the
pain of his eyes.
3) heat of temper, wrath, passion; e. g. Bode Mdrglga kdteei
nemtsounyin , the Bodes exceed the Margis in passion.
tsou, a. hot, hard, difficult, painful, ho t-ternpered , passionate.
tsoungin, v. I become hot, angry, violent.
tsu, s. i) name; e.g. ndu tsunem? what is thy name?
2) the ceremony of giving names to children, corresponding
to our baptism: berl tsube, the food served at such a
cermony.
3) good name, reputation, fame: ni tsunde biblneml^ thou
hast spoiled our good name.
tsubu, s. a tempest in which only part of the sky is covered
by clouds.
tsugull, s. hole, perforation (viz. holes going right through aay
thing, from end to end: thus this word differs from be-
Idga): tsugull gdrube, a hole in a wall; tsugull tsdneibe,
a hole in clothes; tsugull kentsdbe, the nostrils.
tsugullwa^ a. perforated.
tsuguram, s. key: wu tsuguratn kologeskin, I lock with a key.
tsuguramma, s. maker of keys, and one whose office it is to
carry the keys of great men.
tsugure, s. the hump of a camel and buffalo.
tsui, an impers. verb: it is enough, it will do.
tsuma, s. or mdlam tsuma, the priest who performs the cere-
mony of giving names to infants.
tsumgin, v. (si tsuptsin), I put down, I set, place, erect, stick in.
tsumgin, v. (si tsumtsin), see dzumgin.
3C
418 tsungin tsd.
tsungin } v. (Si tsuktsin)^ I pierce, cut open.
tsungu, s. perspiration: wu tsungu gongl, I perspire.
tsnhyua, or tsunguwa, a. perspiring.
tsungurdm, s. (also kdlugu tsungurdni) a small sort of shirt worn
for the purpose of absorbing perspiration.
tsuram, s. the fee due to a priest for performing the ceremony
of giving names to an infant.
teurlj s. (also tsurl muskobe) a handful , i. e. as much as the
hand can contain, when formed into a hollow. comp. kem.
tsuriiigin, v. I measure by handfuls.
tsuro, s. belly, middle, midst, inside: tsuro muskobe, the palm
of the hand; tsuro sibe, the sole of the foot; tsuro kdlem-
ben, within the bowels; tsuro gongin, to become pregnant
(said of women), to become with young (said of animals);
kdm tsuro t'tlon tdskin, I am sincere, faithful, honest,
towards any one; kdm tsuro ndin tdskin, I behave insin-
cerely , perfidiously , treacherously , to any one , e. g. wu
nigd tsuro tilon ngitasko, ni wugd tsuro ndin skitdm, I was
a sincere friend to thee, and thou to me a treacherous
one; sigd tsegei tsuro tilon, he follows him from all his
heart, i. e. gladly.
tsuro-fag, s. (comp. the Germ. 23dud)gurt), the straps by
which the saddle is fastened upon a horse or camel.
tsuroa or tsuroica, a. being with child, being with young.
tsurombulo, s. (lit. belly -filling) a festival, happening in the
month of M'iram, in which there is a great deal of feasting.
The same festival is also called "kdnu gepta" or "fire-
thrown", from the circumstance that the youths throw
burning pieces of wood upon trees , after night has set in.
tsusengin^ v. (si tsussin), I vomit.
tsuste or tsustd, n. a. the act of vomiting.
tsustema or tsustdma, s. vomiter, one who easily vomits.
tsd, s. past time, the past, time previous to that of speaking;
as kdbutsdbe, a former -day; dmtsdbe, i) people of former
times; 2) people who have been here a little while ago;
mdna tsdbeturo, on account of the previous word.
tad tsi. 419
tsd, or tsd-kwoya, con/, if. see Gram. . 318 322.
tsdgen, s. animal, living creature, especially those whose meat
is eaten by man.
tsdman, or tsd, ad. before, beforehand, previously, antece-
dently, at first; e. g. wu tsdman noiigl, I knew it be-
fore; wu tsdman nandiro gulngqnibat did I not tell
you before? ni wugd tsd surumba? didst thou see me
before ?
tSdmSj s. (also tsdme seredrdni) a court of justice, the house
where law -matters are decided.
tse, s. rope, string, cord, line.
tsema, 8. rope -maker.
tSeniy $ a little callabash with a long handle, used as a
ladle.
tsenlma, s. dealer in small calabashes.
tsengin, v. I draw, pull along, lead, conduct.
tsend, s. knife: tsend drgalamrdm, a pen-knif; tsmd dngalttloa,
a one-edged knife; tsend muskordm, u dagger, constantly
worn by the Bornuese on their left arm.
txendma, s. a cutler.
tsl, s. i) mouth: tsl tiloro, at one and the same time, together,
in company, in a body. (The idea is probably "as com-
pact as what is taken into the mouth at once"): e. g. ko-
gandnem *gdso tsl tiloro tsitsa, let all thy soldiers get up
in a body! tsl rOngin or tsdngin, I hold my tongue,
keep or shut my mouth, am silent, quiet; tsi ydkeskin,
I join in a conversation, I intrude, meddle with (comp.
the Germ, ben Sftunb in ettt)a3 fyangeu) ; tsl ndiwa, double-
tongued, deceitful, perfidious, treacherous; kdm tsi ndyua,
a traitor.
2) opening in general: tsl beldgabe^ the opening of a hole;
tsl kdlugube, the opening of a shirt to fit round the
neck.
3) entrance, door, gate; e. g. tsl gediben tsuluge! let him come
out through the East- gate! tsl nembe, the entrance to the
house, the house -door.
420 tsibdto tsingin.
4) end, conclusion; e.g. mdndte, dtema txintsugo, as for the
story, this is its end.
5) shore, bank; e. g. tsl nki mdndabe, the sea -shore; tsl ko~
inodugube, the banks of a river.
tsibdto, s. a black, very poisonous and much dreaded, serpent.
tsibdd, s. an aromatic powder, used for perfuming.
tsiblj s. a small calabash with a long neck; e.g. tsibl sdldrdm,
or tsibl sdldbe, such a small calabash which is used for
washing before prayer.
tSiga, s. the gate of a city.
ttjlgd) s. bag.
tsigdma, s. a porter, a door-keeper. Also a title of the royal
Officers who keep the seven gates of the Capital.
tsigdrdm, s. a toll which has to be paid before the gates of
cities.
tsilele or tsillle, s. spittle: wu tsilele tepdngin, I spit; wu tsillle
ntsiringin, I spit out.
tsillj s. the collector of taxes in the cold season.
tsiliram, s. (i. q. binemram) tax.
tsilicd, s. rat.
tSinii s. bitterness.
t$im, a. bitter, disagreeable, unpleasant.
tSima, s. (i. q. tsill) a collector of taxes.
ttfinibl, s. fist: tsimbi kemgin, I make a fist, I double my fist.
tSimgin, v. (si tsimtsin) to become bitter.
tsimrdm or tsimtsimgordm , s. gall, bile.
tsinade, s. a flint for striking fire: wu tsindde kdramgin, I
strike fire.
ttindderdm, s. a steel for striking fire.
i*innd, s. gate, door.
tvinogowa, a. being characterized by the word "tSlnogo! rise"!
- only yim tsmogvwa , the day of the general resurrection.
tSingal, s. a metal similar to German silver.
tsingin , v. i) I arise, I stand up.
2) I rise from the dead: lokte or yim tsinogobe, the general
resurrection.
tsird tsua. 421
3) I rise from an illness, I recover; e. g. gand kdrmuro gdptse
dugo tsigosko, I was nigh unto death, ere I recovered.
4) I set out, I start.
5) to sprout or shoot out of the ground, to spring; e.g.
mdzarmi tsitsl, the maize is sprung up.
Conj. n. I rise up to or against another.
Conj. iv. I cause to rise, I raise.
tsird, s. gravel: tunu tsird, i) a disease of the bladder, the
gravel.
2) king's evil, i. q. tunu Idfm.
tsirafun, s. (also suno tsirafun) boot, generally reaching up to
the body.
tittrdrdm, s. the stomach of birds, so called from the sand
found in it.
tsirdwa, a. gravelly, full of gravel.
tsire, s. i) truth, reality; e. g. sobd tsirebe, a true, a real friend.
2) revelation of truth, retribution; e.g. nd tsirebe, the place
of retribution, the bar of God's judgment.
tsiremdrd) ad. truly, really, well; e.g. tstremdro nemegam,
thou hast spoken truly; wugd wusene tsiremdro! look at
me well!
tsirehgin, v. (only used in the third pers.), to become true,
real , to be verified , realized , to be true , real ; c. g. mdna
nemenyendte tsiretsl, the thing of which we have been
speaking has become realized.
tsirerO) ad. truly, really; e. g. ronemye perote tsirero tserdgl
kwoyd, if thy soul really loves this girl.
tstrewa, or tsire , a. true, truthful, veritable.
tsity a specific adverb: kdme tsit, very red.
tsitata, s. (also tsitata berdbe) the thatch of the barn, called
berd: tsitata tdndeskm, I make such a thatch.
tsite, n. a. the act of rising: a rise.
tsitema, s. onti who rises, especially one who does not remain
long in one place, but changes places frequently.
a, or tsda, s. the second cleaning or weeding of the millet
farm, after planting.
422 tsudngin tungin.
tmahgin, or tsodngin, v. I weed or dress the millet-field for
the second time. This work is performed when the millet
is from five to seven feet high and it consists not merely
in weeding, but also heaping more soil round the stalks
of the millet.
tsiiru, a. striped (said of horses, camels, mules and asses.)
tu, pron. that (in the pi. toni.}
tubbd, s. honour, respect, reverence.
tubbd may a. honourable, respectable.
tubgata, a. honoured, respected, esteemed.
tuydy ad. yonder, far away.
tugsl or tu%8i (comp. togsdngiri), s. only kdnl tu%8i, a species
of goats with very long hair.
tugundy s. ball, especially the balls which the Bodes make of
a certain fish and which they sell for food.
tulo, see tilo.
tulur, num. seven.
tuluskin or tulugeskin, v. I take out. pull out, drive out. This
verb is evidently derived from lugeskin.
tumbiy s. stomach.
tumgin, v. (si tuptsin) I honour, respect, reverence, c. Dat. ;
e.g. tatvfiydye abdntsuro tuptse, let every child honour his
father !
Conj. iv., c. Ac., I persuade, convince one; e. g. wu siga yite-
tubgeskl magardntiro letiii, I persuaded him to go to school.
tungin , v. (si tuttvin) I squeeze , press ; c. g. wu tununi tun-gin,
I press out my sore.
Conj. H. I squeeze or press against or upon any thing: e.g.
bdrbu siga tsediro tuttsegt, the robber pressed him down
upon the ground.
tunu, s. sore, ulcer, wound, cut: tunu lafra, king's evil.
tunua, a. having a sore or sores.
tunuma, s. one constantly afflicted with sores.
tungin , v. I drive down, ram in, fasten in the ground; e.g. ////
leima tu-ngin, I pitch a tent; wit per tungin, I tie a horse.
(see nttfuroma); ntsilau tungin, I lay a snare.
tun tirmongin. 423
tun, s. leanness.
tun, a. lean, meagre (said of meat and animals, but not of
men; see deri.)
tiisehgin, v. (Si tusisin), I clean from the second, fine, chaff by
beating; e. y. kdmu drgemtsega tussin.
tusengin, v. (si tussin) I stick, pin, ram in; e.g. kani tsediro
tusengl, I stuck my stick into the ground.
Conj. II. I put in, lay in, sow, plant; si nemmo kdnnu tus-
segl, he set the house on fire.
Conj. iv., c. Ac. ^ I plant, sow; e. g. ivu kdsunlni tsediro yite-
tusgeskl, I have sown my seed in the earth.
tustema, s. one who cleans corn from chaff.
tustema, s. one who sticks, pins, or rams any thing in the
ground.
tustema, s. one who rests, waits.
tusn, s. i) pause, a mark in the book after a period or chapter.
2) such a period or chapter itself, a lesson.
tusuhgin, v. (si tussin) I rest, wait, abide, stay. It is only
used intransitively, and to wait for any one is expressed
by gurengin.
tutdma, s. (also tse tutdma, or ntsilau ttitdma) a trapper, one
who makes traps or lays snares.
tuste, s. resting, rest: nd tustibe, resting-place.
tusterdm, s. a mortar for beating or pounding any thing.
tusteram, s. (also nd tusteram) resting-place, especially by the
road, under a kdrage- or ^afe'a-tree.
tut&ngin, s. I stuff any thing full, I press down.
u.
ngu, num. five.
&ri) num. fifteen.
urm6hgin or wurmongin, v. I am pleased, gratified, satisfied,
I am pleased with, I thank, c. Ace. and Dat.
424 icadd wdrhgin.
w.
wadd, s. dwarf.
wddada, s. misery, distress, affliction, destitution; e. g. wddadd
siga tsdtl, distress has carried him off.
wage, s. the hereafter, eternity: dinid wdgebe, the world to
come.
wdge, ad. hereafter, in the next world, afterwards, then.
wdnye, s. morning: wdnye Idfm, good morning! bonye wdnye,
"night and morn", e.g. alia bonye wdnye nguburo nts6!
may God give thee long life! This word is properly
the first pers. pi. of wdngi (comp. ivdtsl) which, in course
of time, seems to have passed into a substantive.
wdngin, v. I see the morning, I have reached the morning
safely. (Perhaps originally = pdngin, I awake.) The
impersonal form dinla wdtsl, or merely watsi means "It is
day". The two verbal forms ivdtsi and wdnye seem to
be frequently converted into substantives, signifying "morn-
ing", "day". Common matutinal salutations are: !)'-
nemba? or wdnuba? to which the reply is respectively:
wdngi, wdnye; 2) wdneml Id/la or wdnuwl Idfla^ to which
the reply is, wdngi Id/la, or wdnye Idfla, or simply Idfta^
or Idfla lei.
wdngin, v. I will not, want not, I dislike, abhor, detest.
Conj. ii., i) to leave to any one what he borrowed; e.g.
wu niro wdntsegeskl, I leave it to thee.
2) to pardop, forgive; e.g. wu niro mdnate wdntsegeskl, I
forgive thee this matter.
Conj. in., only used impersonally, e.g. mdna wdtl, a matter
displeases, offends; sdndi mdndntsa wall or wdtena, they
are out with each other, they are on ill terms.
wdreskin^ v. I am sick.
Conj. iv., I make sick; e.g. mdsendte wiigd skitewdro, these
vegetables have made me sick.
wdrgata, a. burnt, roasted, melted.
wdrnain, v. i) I burn; e.g. wu kulo wdrngl, I burnt the farm
wdrngin wdtsL 42 5
(viz. the wood and grass upon it); krige bela ngdso wdrtsi,
the warriors have burnt all the towns.
2) I roast; e.g. wu kugui wdrngl, I have roasted a fowl.
3) I melt: fuldte kanddguro tvdrtsd, lit. they melt fresh butter
into "melted butter," i. e. they inch butter.
Conj. IV., I burn; e. g. si iigentse tsetiidrgi, she burnt her pots
(viz. as potters do.)
wdrngin, v. I grasp, seize hastily, catch at, snatch, take off,
take away (e. g. prey).
wdrte, n. a. the act of burning, roasting.
K'drte, n. a. the act of seizing, taking.
u'drtema, s. one who seizes hastily.
wdrt&rdin, s. place where meat is roasted.
wani'di'i s. a stricture in the urethra.
wdsd, s. a certain dish prepared of millet -flour, honey, water
in which the dlfa- fruit has been soaked, and butter.
ivdsd kedmbe, cheese.
wdsilt, s. white person, a Caucasian, any one who is not a
J^egro.
wdsilirdm, s. the houses assigned to whites near the residence
of the king.
^vdte, n. a. the act of awaking in the morning; e.g. ivdteni
kaldfta, 1 awoke well.
watsagdl, s. the act of lying on the back.
wdtsaf/dlmci) s. one who is accustomed to sleep on his back.
wdtsagdlngin , v. I lie on my back.
wdtsebgata, a. becoming, proper, decent.
wdtsemgin, v. (si wdtseptsin) it behoves, becomes me, c. Ace.
and Dat. , e. g. agote wugd watseptsi or wdtsebesi, this thing
becomes me ; krige mdlammo ivdtseptseni, war does not be-
come a priest.
ivatsoudla, s. whore, harlot, fornicator.
wdtsl, s. morning, time, year; wdtsiso, every time, every day,
every year, e. g. kdfl wdtsiso isin bdgo, the locusts do not
come every year. This word is properly the third pers.
sing. perf. of ivdngin, governed by the noun dinia in the
3D
42G iveina icolngin.
common expression dinla wdtsi, it is day. After this had
become a standing expression, the noun could be omitted,
without affecting the meaning, and, in course of time, the
remaining wdtsl assumed the character of a substantive.
weina i sometimes woina, s. a thick but small pancake, made
of bean -flour or millet -flour: weina kdngin, I make a pan-
cake; weina gereskin, I eat a pancake.
u-eindram, s. or ngeia weindram, the pan in which pancakes
are baked.
woaladi, s. servant (as opposed to slave).
woaladima, s. the master of a servant or servants.
woaladingin , v. I become a servant.
wfaladitodf a. having a servant or servants.
wobi, s. left side, left hand, i. q. bige.
wobi, a. left, e. g. ndsd wobi, the left side.
woblma,) s. one who is left-handed.
wodlsa, s. the act of sneezing: wodwa ydkeskin, I sneeze.
wodtfdrtffin, v. I sneeze.
wogerma, s. notice: wogerma ydkeskin, I give notice.
wogermdgata, a. published, known.
wogermdma, s. a public crier.
wogermdngin, v. I publish, give notice.
ivokita, s. letter: wu wokita rufuncfin, I write a letter; wu wo-
kita noteskin or tsebdngin, I send a letter.
wokitdrna, s. the writer or reader of a letter.
tuolngin, v. i) I return, go or come back; e.g. dinid bunetsm^
wu wolngin^ I shall return, when it is night.
2) I come to, arrive at; e.g. tdta leletsinno woltsia , when the
child had become able to walk about.
3) to come to , to amount to : tdtoa sdndi kdm ydsguro woltsei,
(the number of) the children amounted to three.
Conj. II., I return to; e.g. wu abaniro wolgeskin, I will
return to my father.
Conj. iv., I cause to return, I turn back, drive back.
4) I turn out, I become : more ngaldro ti'olgono, the millet turned
out well ; si tdta gandro wolgono, she has become childish.
woldngin wufehgin. 427
ivolongin, v. I wash myself (viz. as a religious observance, be-
fore prayer).
woloturam, s. the place for washing before prayer.
wolte, or woltd, n. a. the act of returning: return.
womgin, v. (si woptsin), I strike with something heavy, I
knock, beat.
Conj. n. I strike or knock any body down.
wonte, ad. now, then.
wontsam, s. i) a sort of barber whose work it is to shave the
head of males, to tattoo infants on the eigth day after
their birth, and to circumcise boys, which latter practive
is performed in the fifth, seventh, ninth, eleventh or
thirteenth year of their age.
2) the work or duties of such a barber.
wontsdmgin , v. I perform the work of a barber.
wontsdmma, s. (i. q. wontsam) barber.
wontsammdngin ) v. I become a barber.
wontsdmmdrdm , s. the fee of a barber for shaving, circumcising
and tattooing.
wosag, s. sherd, broken piece; e.g. nge wosaggo tdrtl, the pot
is broken in pieces.
wordbi , s. a sling, an instrument for flinging stones: wu wo-
rdbi wordmgin or wordbi wordbingin, I throw with a sling.
wosengin, v. (si wossin) I beat in a mortar, for the purpose of
cleaning from chaff, as millet, rice &c.
wosgdga, a. shameless, impertinent, rude.
wote, a negative and defective verb (in pi. wotogo): do not,
be not!
wote, ad. not. see Gram. . 236, 1. and 293, 3.
wu, pron. I.
wuagdngin, v. (used only in the third pers. , as: wuagdtse,
wuagdtsi, ivuagdgosko, ivuagdtsosko) , i) to happen, take
place: dfi wuagdtse? what is the matter?
2) to be time for any thing: kiddni wuagdtsi, the time for
nay work has come; sdla wuagdt&i) it is time for prayer.
wufengin, v. I breathe quickly, I pant, I gasp.
428 ivuf&e ii'urngin
wufete^ n. a. the act of breathing, panting.
wufetema, s. one affected with asthma.
wulgdta, a. peeled.
wulngin, v. I peel, strip off skin or bark.
Conj. ni. I lose skin, e. y. by knocking a limb against any thing.
wulwull, s. a certain noise made by women as an expression
of joy, in making which they quickly move the tongue
from one side of the mouth to the other.
wulwulngin, v. (i. q. wulwuti ydkeskin) I make such a noise.
wungin, v. i) I see, look: wu kqldni wungin, I consider, re-
member, recollect.
2) 1 look after, attend to, oversee; e. g. ndu tatodni ngqldro
wutsin? who will look well after my children?
3) I look for, I seek; e.g. koaye kdmuga wugdnya, tsuruni,
the man having sought the woman, found her not.
Conj.n. i)I look after or seek any thing (Ac.) for anybody(Dat-).
2) with Ac. , I look out for , I expect any one.
3) with Ac. and Dat., I wait for one who owes me, i. e.
I do not adopt measures against him to enforce payment,
(cfr. the Germ, (gin em jufefyen = etnem jimxirten).
4) c. Dat. , I help one to see , I show ; e. g. wuro nem-
nemga wiisegene! show me thy house!
wurdrtgin, v. I grow up, I become an adult, I grow: kender
binemnyin wurdtsin^ the cotton grows in the cold season.
wurdte, n. a. the act of growing, growth.
wurdtema, s. one who grows up fast.
w&rij num. fifteen, a fortnight; see Gram. 206.
uwrmOngin, v. (i. q. urmdngin) I am pleased with, I approve
of, I like.
wurngin, v. i) I unload, take off; e. g. kaligimoniga icurngin,
I unload my camel; keiwdntse wurhgin, I take off its load.
2) I unroof a house; e. g. si nemtse wurtsono, he will take
off the thatch from his house.
3) I cut off all the branches of a tree.
Conj. n. I cut off for; e. g. Si gesgd kdnlntsuro
he cut off the branches of a tree for his goats.
wusdngin ydkeskin. 429
wue&mgin, v. I threaten, frighten, c. Ac.
wusdngin or wusengin or usengin, v. I thank, greet, salute, c.
Ac. wuse! or repeated wuse wuse! a common salutation
on meeting, like our "how are you?"'
wusdte, n. a. the act of thanking, greeting.
ivusdtema, s. one who heartily thanks, or regularly greets.
wusdteram, s. instrument for frightening, threatening, as a
whip &c.
wusengin, v. (si wussin) i) I cause a camel to kneel down, by
striking it on one of its legs.
2) I unload a beast of burden.
wusge, num. eight.
wusgen, num. eighteen.
waste, n. a. the act of unloading.
wiitsd, s. happiness, comfort.
Y.
yd, s. i) mother: yd gand, a title given in polygamy to a
father's wife who is not at the same time one's mother;
yd kura, aunt, viz. a mother's elder sister (see yigana).
In addressing, ydi is often used for ydni.
2) womb, i. q. ngerge.
3) trunk, stem; e.g. yd gesgdbe, the trunk of a tree.
yd, s. (i. q. yayd) a brother or sister by the same father and
the same mother.
yakkdraskin, v. (probably a Relative or Causative form of ka-
rdngin or kardskiri) I teach, c. Ac. of the thing, and Dat.
of the person ; e. g. si wuro lukrdngd sakkdrei, he taught
me the Koran.
in) v. i) I put, put in or on: wu kdlugu ydkeskin, I put
on a shirt; tdta ydkeskin, (used of plants) to set on fruit,
to bear fruit; wu ts'ini ydkeshin, I put my mouth into a
conversation, i. e. I interrupt, especially in a rude, for-
ward manner; wu burgu ydkeslein, I cry for help, I cry
430 yal yangdngaskin.
out loud; wu fuguro ydkeskin, I put forth, I go forth, I
advance.
2) I appoint, direct: ineiye kogandwa tsdke^ nd kdmpubero
kdsso, the king appointed soldiers, to come (i. e. to go)
to the blind men.
yal, s. house (viz. in a metaphorical sense), family, friendship,
relationship. It can be used by a landlord so as to com-
prehend his wives, children, servants and slaves: by a
sovereign, to include either merely his family and house-
hold, or all and every one of his subjects. In the latter
sense the word corresponds to our "tribe", "people",
"nation", and they speak e. g. of a yal Afunobe, the Hausa-
nation , yal Niifebe, the Nufe - nation , yal Tubobe, the Tu-
bo-nation, yal Bornumdbe, the Bornu-nation. In the sense
of "relationship, family", the word is very comprehensive,
and may include the most distant relatives.
ydla, s. North.
ydlan, ad. on the North.
yaldngin, v. I go to the North.
ydldro, ad. northward.
ydlma, s. one who has a numerous family.
ydmbuskiri) v. intr., only used in the third pers. , e.g. kdnu
tsdmbin, the fire burns.
yambuskin, v. (si tsdmbin) i) I give birth, bring forth. It is
used of women and cattle, but neither of horses (see
tsemgin) nor of beasts of prey (see pinging.
2) I beget (used in reference to males).
3) I bear fruit, bear: drgem 'guburo tsdmbl, the millet bore
plentifully.
Conj. ill., tdnibuskl, I was born.
ydmgin, v. (si ydptsin) i) I sprinkle; e.g. si wuro -iiki ydbesegi,
he has sprinkled me with water.
2) I throw, throw away: sild ngafo ddiigdben ydbgeda, they
threw the bones behind a fence.
yangdngaskin-) v. I mock, mimic, make sport; e. g. tdtdte Idge
kedrigd sangdngei, that wicked boy mimicked the old man.
ydnge yerima. 431
ydnge ^ s. trousers.
ydngenia, s. maker of trousers.
ydngewa, a. having trousers.
ydrdugeskin, v. I accompany; e. g. abdni wiiga sdrdugi, my
father accompanied me.
ydrugdta, a. redeemed, liberated.
ydrungin , v. I redeem , ransom , liberate , c. Ac.
Conj. ii., c. Ac., I redeem.
Conj. in., ydruteakin, also: wu kdldni ydruteskin, I ransom
myself.
ydrute, n. a. the act of liberating: redemption.
ydrutema, s. redeemer, liberator.
ydskin or ydteskin, v. I carry, bring, take away, take.
ydya or yaia, s. j) great grandparent, great grandfather, great
grandmother.
2) great grandchild, great grandson, great granddaughter.
yayd, s. (sometimes contracted into yd") an elder brother or
sister: yaydni kengali or yaydni kodngd, my elder brother;
yaydni kaslgana or yaydni kdmii, my elder sister.
yaydri, s. i) a grandparent's grandparent, a grandparent's
grandfather, or grandmother.
2) a grandchild's grandchild.
yaydrlwa, a. i) having grandchildren's grandchildren.
2) having grandparents' grandparents (alive).
ydydwa, a. having great grandchildren or great grandparents.
yaydwa, a. having elder brothers or sisters.
yeli, s. i) a long projecting tooth, a tusk, fang: yeli kqmditnbe,
ivory; yeli gddube, the fang of a boar.
2) tooth , as : yeli p/rbe, kaligimobe, korobe, kenbe.
yengin, v. (si yentsin) I move, turn.
Conj. in., to move or turn itself, said of serpents.
yengin, v. i) I answer; c. g. ivu siro yengl, I answered him.
2) keigayenginilsmg (the songs of the Natives being responsive),
ym, or nemyeri, s. the office of the yerima.
yerima, s. a military dignitary, next to the keigamma, leading
a thousand horse to war.
432 yenram yesengin.
yenram j s. (also dimi yenram) a sheep brought from Air (in
Kanuri called Fehf), i. e. a wool -bearing sheep, i. q. kun-
dlma.
yesdkkata, a. gelded, castrated: ddlo yesdkkata, or merely dal
yesak, an ox.
yesdkte, n. a. the act of gelding: castration.
yesdktema, s. gelder.
yesdngin, v. (si yesdktsin) I castrate, unman, geld.
yesdskin, v. i) I repair, restore, prepare, make good: wu digal
yesdskin, I make the bed; wu sobdniro nem yesdskin , I
prepare a house for my friend.
2) I clean; e.g. si tigl perntsibe tsdsei, he cleaned his horse.
yeserdskin^ v. I cough.
yete, n. a. the act of answering or singing: answer, song.
yetema, s. singer, chanter.
yeteskin, v. I plait, twist, braid; e. g. wu tse yeteskin, I twist
a cord.
yetserdskin , v. I believe: wu mdndnem yetserdski, I believe thy
t/O' Ot/O' v
word; wu nigd yetserdskl, I believe thee.
yeteeskin, v. i) I kill, slay, slaughter; e.g. bdrbu kdmuga tsets^
the robber has killed a woman.
2) I break, cut, destroy; e.g. ngepal kuguibe tilo tsl kulbeten
yeUemia, thou having broken one fowl -egg at the entrance
of the hole; si gesgd tsetsi, he has cut down a tree.
3) I cheat, deceive; e.g. kdmte wugd SeiJi, the man has chea-
ted me.
yello, s. loud, immoderate laughter: yello ydke'skin^ I laugh im-
moderately.
yer, or yer, s. i) benefit, kindness, favour, blessing; e. g. wuro
yer diml, thou hast shown me a favour.
2) peace, tranquillity; e.g. ydrmd? or yerbd? is it peace? is
all well?
yerma, s. benefactor; e. g. alia yermdndego, God is our bene-
factor.
ydsengin, v. (si yessin) I politely go out of the way, in order
that another may pass bye (construed with a Dative).
yeskin yiskin. 433
Conj. iv. , yiteyesgeskin , I cause another to go out of my
way. This is considered rude, even in Bornu.
yeskin, v. (si tsei) I drink.
yeste, n. a. the act of politely moving out of another's way.
yestema, s. a polite, modest person.
yibbuskin, i. q. buskin,
yibii, s. pain in the sides.
ylfuskin, or yibuskin, v. I buy.
yigana or yigana, s. (derived from yd gand) aunt, vis. one's
mother's younger sister.
yigata, a. unloosed, loose.
yikeliskin, or yekeliskin^ v. I teach, c. Ace. of the thing, c. Dat.
of the person; e.g. wu kitdbu siro yikeliskl, I taught him
a book. It is probably the Relative form of liskin, to
learn, = to help to learn.
yilhgin, v. i) I shout, halloo.
2) to roar, as said of the lion.
yinij s. day, time.
yimbuluskin or yembuluskin or yumbuluskin , v. I fill; e.g. ngS-
nigd nkin yimbuluski, I have filled my pot with water.
yingin , v. (si yintsiri) I breathe. Conj. n. and iv. , c. Dat.,
I cause one to breathe, i. e. I keep him alive, support,
maintain him.
yini,'sm indefinite pronoun, is used in predicating something
of any one whose name one wishes to withhold; e. g. kdm
yini isi, a certain man came, or, a Mr. so and so came.
yinte, n. a. the act of breathing, breath.
yingin j v. (i. q. wuingin) I loose, unloose, untie.
yirgdskin, v. I add, increase.
yireskin, v. (si tsfrin) I cry, lament, wail, (so yireskin, id),
yirhgin, v. I throw, cast, plunge, sow.
Conj. n. I throw to or before, I plunge, sow into; e.g.
kdmu sankctfa kuguiro yirtsegin, a woman gives (throws)
rice to the fowls ; kdgana perntsa kriguro yirtsagei, the
soldiers precipitated their horses upon the enemy.
yiskin , v. i) I give: wu niro nem tsiskin, I give thee a house.
434 2/% Wi ~~ ywwureskin.
2) I forgive: wuro laifl $c! or wuro nemdilri se! forgive me
my wrong!
3) I give permission, I allow, suffer, permit: se Mndntse-
geske, allow me to help thee! se tdtdnem negeske, let, me
take care of thy child!
4) I place, set, direct (comp. the use of the Hebrew iro):
p&g&ntegga Gediro tso dugo salitvin, he turns his face
towards the East before (= when) he prays.
5) I appoint, make (again like iro): kuru kogana gadtro
keigamma tso, he again made a soldier General.
'I/item, s. sin: yitem diskin, I commit sin.
yitemma, s. sinner.
yongin, v. (si yokt&in with the change of 6 into 0) I drive,
turn to flight.
yfigeskin, v. (only used in the impersonal form tsfigin) to come
out; e. g. bu, kentsdnyin tsugin, I bleed from the nose 5
kail tununyin tsugin, pus comes out of my sore.
yunduskin, v. (si tsundin) I swallow.
yuruskin, v. I fall down, I fall.
Conj. n. or iv. yukkuruskin i) I fall upon, I attack: mina
andiro sak/eurinte, when the lion fell upon us.
2) to set (said of the sun) ; e. g. kengal tsukkurla , nduma
pdto perdtsin bdgo, no one sweeps the house after sunset.
yuwureskin or yurmkin, v. I laugh. Conj. n. yukkuruskin^ or
yukkureskin, c. Dal , I laugh at; e. g. nduma wuro suk-
kurenij nobody laughed at me.
z.
zdzirmctj s. (i. q. dzddzirma) leopard.
zdrd/u, s. (i. q. dzdrdfu) natron.
zegdli, s. (i. q. dzegdli) jaw.
zegdna, s. (i. q. dzegdna) spur.
DATS I.
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