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&in; 
 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
 
 157 
 
 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
 
 158 
 
 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
 
 161 
 
 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.
 
 162 
 
 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.
 
 168 
 
 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.
 
 169 
 
 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.
 
 179 
 
 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. 
 
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