ANtHARAOPOLOGICAL RECORDS KUANYAMA AMBO FOLKLORE BY E. M. LOEB UNIVR1RSW C1 CALIFORNIA PRESS BE-RK;E1 ANU LOS ANGELES - CALIFORNIA :KUANYAMA AMBO FOLKLORE BY E. M. LOEB ANTHROPOLOGICAL RECORDS Vol. 13, No. 4 ANTHROPOLOGICAL RECORDS EDITORS: E. W. GIFFORD, R. F. HEIZER, J. H. ROWE Volume 13, No. 4, pp. 289-336, 1 figure in text, 1 map Submitted by editors March 30, 1951 Issued November 12, 1951 Price, 50 cents UNIVERSITY OF CALIFORNIA PRESS BERKELEY AND LOS ANGELES CALIFORNIA CAMBRIDGE UNIVERSITY PRESS LONDON, ENGLAND MANUFACTURED IN THE UNITED STATES OF AMERICA CONTENTS Page hiction . . . . ................. 289 ?uanyama culture. .................. 289 tyama folklore ............... . . . .. 292 be translation of texts . o ...... o ... . . . 294 it ........................... ~~~~~~~~~~295 dlodi ...................... 295 lmbaisita ........... 298 Wmbaba no Kadenge Kaje .. 300 )kadona o Nehova ................ 302 3ndudu Kavandje ..............304 kadona. Nekoto la Namu-uandjoba .. . 305 oaal ii .............. . 307 kembe . ... . 310 )WdJaba noipundi .............. 311 Kta eKafifi ne Mbungu .. . .. . . . . .. .. . . . . . . . . . . . . 312 r ..................... ~~~~~~~~~~~~~315 WV ofprophecy ...... o . 315 War songs ...... ..... 318 cattleceremonysong . o . - 320 ongsofsickneus and death . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . 320 egiporb......... 322 "&Il proverbs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 322 hicalproverbs . ....... . . . . .323 hilosophicalproverbs . . . .. .. * 325 sigiousproverbs . . . ..... .. . o . o S ~~~~~~~~~~~~~~~~~~~~~~~~~332 ddenda ... O 335 MAP land .. facng289 z -wy\ '- - ol la 0 co -4 0 .0 s co 6 KUANYAMA AMBO FOLKLORE BY E. M. LOEB INTRODUCTION leretofore, only scanty material on folklore has been pub- d for the Kuanyama Ambo, 1 a Bantu tribe living about y miles on either side of the central part of the internatior boundary between South West Africa and Angola. This is largest of the Ambo tribes, numbering at present over i00 in South West Africa alone. Many of them formerly i in South Angola where, according to Hambly, 2 they e into direct contact with the Ovimbundu in Central Angola either influenced or were influenced by these people in r folklore and customs. A comparison of the Kuanyama ature with that of their immediate neighbors in the south, Dndonga Ambo, 3 indicates that the Kuanyama folklore elements of both the Ondonga and Ovimbundu folklore. In ure, likewise, the Kuanyama are similar to both these ies. To illustrate this point only a brief resume of nyama culture -- not a comparative cultural analysis -- 'be given here. The sections presenting the texts also con- ethnological footnotes and explanations. ;eography. --The Kuanyama country, about 3,300 feet in elevation, is the flat, ge'ntly southward sloping floodplain of the Kunene, the Kuvaley (a dry river bed), and the Okavango rivers. Precipitation and flooding occur from December to April. and during these months the country is intersected by broad, shallow watercourses known as marumbas, which flow south to the Etosha Pan. Thus, as one progresses from Ondonga north into Angola, the land becomes considerably less saline and more fertile. The whole area is covered with white silt- ed sand under which the rich dark humus supports a luxuriant parkland of subtropical trees and vegetation. There are no minerals except for iron ore in the Angola section, and stones are scarce. Thus the people have no stone tools. A long dry season starts in April, the South African autumn, lasts through a June winter, which has an extreme diurnal temperature range of 32 to 70 degrees F., and ends in October or November with temperatures rising above 1000 F. This long dry season and short rainy season regulate native economy, the drought necessitating a seasonal migration of cattle combined with a sedentary agriculture in fast growing grain crops. KUANYAMA CULTURE wellings. --The Ambo do not live in villages, but in tered one-family stockaded enclosures containing many i:and quarters for livestock and surrounded by several indi- *fly owned gardens, which together may cover from ten to ity acres. These round enclosures with their wooden stock- 'are called "kraals" throughout South Africa, but those of Ambo are unique in size and complexity. They are built he raised ground between'the natural watercourses or umbas. An average pagan kraal owner with four wives several servants has quarters covering perhaps an acre. the Ambo a kraal provides not only a shelter for his in- Wing family and livestock, but also a protection from out- "enemies and spirits, while the palisaded labyrinth of sgeways may serve as a traplike maze. MA. Loeb, Bibliography, "Transition Rites of the Kuan- Iva Ambo," African Studies, 7:82-83, 1Q48. The resume rIthe present paper has been abstracted from Pt. 1 of * earlier article. >he map and diagram were drawn by Ella-Marie Loeb. D. Hambly, The Ovimbundu of Angola, Field Museum Because the kraal is the microcosm of the Ambo and enters into almost every story, a Kuanyama diagram of the ground plan is given here (fig. 1), showing kraal place names. In each kraal a broad space leads to the entrance: this is the ceremonial dancing place, the children's playground, men- tioned in proverbs and stories as the oluvanda. Each kraal has three entrances: the two front ones face east toward the sacred rising sun -- one is for cattle and one for people; the third, actually an "exit" beside the cattle kraals, is used as an entrance only by the family and its personal friends. The kraal's family meeting place or living room (10 in the diagram) is called olupale, meaning "a big clear space." It contains a circle of sto'ols and logs for seats, with special places for women and clansmen. The kraal head sits at the sacred fire of Natural IIistory, 1043. Hambly gives a bibliography of Ovimbundu folklore. A. Pettinen, 'Lieder und Ratsel der Aandonga," Zeit- schrift rur Eingeboren Sprachen, Vol.. 15-17, 1924-1927, contains the Ondonga Ambo folklore. 4 The spelling and pronounciation of native words used in this paper are explained in fn. 17, p. 294. 289 V KUANYAM1A AMBO KRAAL ( 2. ATTLE KRAAL 3.CATTLE EN U 1ENTRANCE PASSAGC$ .1~~~~~~~~~~~~~~~~~~~~~~i ).MEETINC PLACE Nf pLF F_ P r c ow,?F OK Hor9 e 4 , I-. urn. Z9.WAATER HOLE asB. LITTLE.E APPROXI MATE ,?? IF I I I :t, *??2w a Y-4 -1 ------- II ??,-* I I I Ir I I Ln P% im 8 W GARDFJ DIMENSIONS .. Fig. 1-Cartograph of a typical Kuanyama Ambo kraal. Based on the ground plan of a kraal built by natives for the hibition at Windhoek, South West Africa, and also on photographs and field notes. Scale: 1/24 in. equals 1 ft. on the plan; 1/16 in. equals 1 ft. on the objects. -4 1 4 t & I LP, ;A_ A OAA A 1 A - 0 -- d.c:ma - r; r I do, n I>- - g. E -.0.4 A pwpl?- - - qv- w I LOEB: KUANYAMA AMBO FOLKLORE ;ing the first wife's sleeping hut, which is built on the in- e of the olupale or just outside its southeast end; to the ith of her hut stands a large wooden rack full of sacred ox ills and horns. The olupale is the family meeting place or rlor; there the wives bring their daily cooking, which is rn apportioned by their husband, the kraal head -- for him- f, his guests, servants, and herdboys, a portion being re- med to each wife for herself and her children. Domestic quarters have four main stockaded divisions: the iil head's quarters, which contain many accommodations for 4tors; the first wife's quarters, where the first wife oversees kdomestic duties, being in charge of issuing butter and beer mal (a sorghum grain) to the other wives and acting as the al's chief hostess; the second wife's quarters, whose occu- Ot are in charge of cooking and issuing cereal (a millet l to the other wives; the third wife's quarters, which the most wives, these being in charge of general house- ng and of issuing beans, greens, nuts, and lesser foods. when about the age of eight, leaves his mother's hut .becomes guard of his father's or uncle's kraal. All boys have their meals at their sleeping huts (7 in diagram) near Iraal's entrance passage. Visitors must walk through the sitting place (8), not around it. They may return there ok their meals, if not invited to dine with the kraal head. cnomy. --Among the Kuanyama, sex division of labor is pounced. A hoe-culture complex belongs entirely to the a; a cattle-raising complex entirely to the men. Large Imic powers are held by the agricultural women, hence plth land-leasing cattle raisers desire a number of wives. gh the Kuanyama still use as mediums of exchange ivory sbell buttons and beads, as well as livestock, the real of prosperity are the granaries (26 in the kraal diagram), by the work of many wives. The plow has been intro- in late years, but has met with only limited success. areas, because of the poor drainage caused by the year- s, the only feasible method of agriculture is by tilling planting in hillocks. This is done by the women, who transplant the seedling grain by hand. women commence planting as soon as rain is expected. chief crops are Kaffir corn (sorghum) and millet, sowed ocks, between which gourds, melons, and Vigna beans ter planted. Tobacco growing was introduced in modern from Angola. Cotton grows wild and was formerly used ect the arrow points in old-fashioned quivers. ides cereal from the millet, Kaffir beer from the sorghum, limited meat supply from cattle and the game hunted in ts between the tribal divisions the Ambo catch many the close of the rainy season. The Kuanyama women and use their own dip baskets, while the men place trap in dam openings. Men also poison fish with the sap of uhongo, a species of Euphorbia. The dried branches tree are used as torches for catching frogs at night. Ambo have access to iron, salt, and copper. Iron is once a year by the Kuanyama blacksmiths from The Kuanyama barter salt from the Ondonga and use soning and preserving fish and meat; it is never used ge. Similarly, the Ondonga formerly bartered copper Heikum Bushmen at Tsumeb -and the Kaokoveld. It smelted, shingled, and traded to the Kuanyama and other Ambo. The men's occupation with cattle raising allows them an increment of wealth without work. It releases men for hunt- ing, trade, travel, social and political activity. The boys herd, milk, and churn butter. During the dry season they take the cattle to grazing outposts in Angola and Eastern Ovamboland. At the end of the rainy season, when the boys bring the cattle home, a ceremony is held in which the animals are presented to the kraal owners (both the living and dead owners) with much singing, dancing, and feasting. Besides cattle, the Ambo raise goats, which are the poor man's property. In Christian kraals there are a few pigs and an increasing number of chickens, although the eggs are rarely eaten and are not used in sacrifice. Horses were intro- duced after contact with the whites and are owned by the wealthy. They are not mentioned in the stories. Nor are .sheep, which thrive only towards the Kaokoveld; the few sheep the Kuanyama possess are considered sacred, being a gift of the High God Kalunga. Every kraal has its native dogs which were formerly used by the nobles and kraal owners in hunting expeditions and in robbing neighbors of their goats. All Ambo eat dogs, but the Kuanyama never ate them in the king's kraal. Like the Ovimbundu5 the Kuanyama formerly practiced cannibalism at the coronation of a king and at the beginning of a war. Since the native aristocracy has been replaced by a council of headmen and cattle raids and intertribal warfare have been outlawed, men now find little to do. Some, under strong pro- test, help their wives in the fields, expecially the Christians who have only one wife. As among other cattle-raising peo- ples, plastic arts are shunned, and now even the native crafts are on the decline. The stores in Ovamboland have done away with native trading and, altogether, this sends the men south to work for the Europeans. The men still do all wood- work, make and move the kraals, weave storage baskets, traps, and mats, and tan skins, including those used in wo- men's costumes. Women make coil baskets, grass brooms, beer strainers, and roof thatching, bead and seed ornaments, and pottery. In Ondonga, the women manufacture and sell ostrich-eggshell beads to all unmarried Ambo girls. A girl buys only a few beads at a time, and wears strands of them about her hips, adding to them year after year until she has a white shell girdle, which should, if she is wealthy, reach to her knees by the time she is ready for marriage. Political and social organization. --Status is determined by sex an'i age, although the Kuanyama have no actual age classes. Each period of life is marked off by appropriate clothing and bead decorations. Besides the ostrichshell-bead girdles worn as symbols of presumed virginity, the unmarried girls also wear headdresses of corded human hair decorated with cowry shells and stiffened with fat and red ocher into Egyptian-shaped head crests. The married women wear hel- mets of corded hair wound into peaked caps, having two horns in front and two in back connected by side brims, thus giving the effect of Mandarin headgear. The sign of mother- hood consists of the skin of an ox face draped over the belt front; of widowhood, the wearing of black bead necklaces. S Hambly, op. cit., p. 335. 291 ANTHROPOLOGICAL RECORDS An unmarried man wore, sticking up above the buttocks, a hollow tail-shaped skin with a small sack beneath, which was filled with fat for oiling the limbs on long journeys; a married man replaced the tail with a cup-shaped skin filled with fat and wore a head decoration to denote his professional status. Today, the men wear whatever European clothing they can afford. Blacksmiths and medicine men are the two professionals still practicing among the Kuanyama. Medicine men cure and sacrifice for the sick, detect thieves and witches, and find lost articles. Abortion is practiced by women professionals. Up to the time of the last king, Mandume, who was killed by the Union forces in 1917, it meant death for any girl to give birth to a child before the efundula, the combined puberty and marriage ceremony of the girls' group. Most of the Ambo, except for a few small tribes along the Kunene River, had sacred kings. The Kuanyama king (ohamba) was thought to be in control of the weather; theoretically, he was above the law, and was owner of all land, cattle, and sub- jects. Kingship descended from older brother to younger brother or to mother's brother's son. A hierarchy of nobles (elenga) received land grants and other concessions according to their special merits; they in turn leased land to the smaller kraal owners in true feudal fashion. Tribes are still organized into matrilineal clans: however, the custom of naming child- ren after the father and the handing down of sacred utensils and knowledge from father to son suggest patrilineal organiza- tion. The main property, which consists largely of cattle, is inherited by the brothers and nephews of the deceased. In former times a new king, before ascending the ti had to kill his father, since the latter came from a plebe clan and was not of royal blood. The kings themselves Vo always strangled or smothered by their servants to prevent their natural death, which would have restricted their rain'4 making powers in the next world. After the reign of King 4 Haimbili, the last of the circumcised monarchs, who died I the middle of the nineteenth century, the rulers were no loN er allowed to live in the royal "palace" (ombala) and lost I some of their divine attributes. After King Mandume's dot in 1917 the Kuanyama were given indirect rule by an adm strative council of headmen and subheadmen acting under d advice of government officials. Religion. --Religious ritual was centered in ancestorword Offerings were made at the graves of kings and of such im- portant men as kraal heads, when special favors were desire or at the times of planting and harvesting. Ordeals were used by the Kuanyama in connection with d detection of witches by the medicine men. The investigati specialist stroked his greased palm with a hot knife and who the knife stuck to the palm, the "criminal" was named. In; the days of the kings at least one witch (omulodi) was killed after every death. Today, the witch is still very much fear The Kuanyama formerly believed in the existence of thN worlds: the world above, in which lived Kalunga, the High God, and the souls of the nobles (called ovakuamunghu); th4 earth itself; and a world below for ordinary souls. Rainfall and abundance characterized the upper world, but very littb penetrated to the world below. KUANYAMA FOLKLORE The following collection of folklore 6 may appear scanty in comparison with what may still be collected in West Africa, but the present state of European acculturation among the Kuanyama makes it difficult to select authentic material. The activity of missionaries since 1870 has caused a large part of the folklore to be replaced by Bible stories, and the old songs by hymns. Kuanyama stories. --The lengthy Jackal and Hyena story has been omitted, since part of it has already been published7 and since it does not portray the culture of the people. The Kuanyama migration story leading into the history of the kings will be given space in a later publication. Melodi 8 is an unusual version of the "Pan- dora's Box" theme. The love motive, symbo- lized by two caged birds, is handled so deli- cately that to one unacquainted with Kuanyama 6 Acknowledgments are made to Professor H. Vedder, his- torical ethnologist, Okahandja, South West Africa, and to the Reverend G. W. Dymond, St. Mary's Anglican Mission, Odibo, Ovamboland, South West Africa. The Reverend Dymond gave me his manuscript on religious proverbs and songs; Professor Vedder made available an old unpublished manuscript by the missionary, HI. Schkiir, which contains valuable ethnographic material and proverbs. Both manu- scripts were che cked and re-translated by my informants. 7 A. Pettinen, op. cit. Melodi is a woman's name, but is similar to the word omulodi, meaning "witch." courtship customs, 9 certain elements in the narrative might seem neither primitive nor African. Nambaisita, or "He Who Was Self-Created," is a combination of culture-hero story and the animal-helpers theme. According to the uni- versal plot of the culture-hero tale a child (the hero) is born in an unnatural manner, arouses the anxiety of the ruling powers, who fear the overturn of their regime, then proceeds to deeds of valor, and finally does overturn the establish- ed order. In the present story the hero, Nambaisita, is born from an egg, and is therefore an unnatural child. According to Kuanyama theory any un- natural child is dangerous; hence, the father tries to kill his son before birth. Once he is born, Kalunga, the High God, plots his destruction. When this scheme likewise fails, Nambaisita overthrows Kalunga and becomes God. Simbaba no Kadenge Kaje, "Simbaba and His Nephew," 10 is a second and less esoteric ver- Kuanyama courtship customs are described in E. M. La "Courtship and the Love Song," Anthropos, 45:821-851' 1950. 10 The name Simbaba comes from osimbaba, "palmleaf ha ket." 292 LOEB: KUANYAMA AMBO FOLKLORE sion of the Nambaisita story. Instead of killing God, the hero kills his father, the king, who then turns into an evil cannibal spirit, ekisi, and devours the hero's mother. Simbaba, the mother's brother, enables the hero to kill the spirit and release his mother. Like the Ovim- bundu, the Kuanyama have a whole cycle of eomakisi (cannibal spirits) stories, and all magi- 'cians are said to turn into omakisi when they die. Okadona o Nehova, "The Girl, Nehova, n is the story of a girl robbed of her status by an im- -personating slave girl. An Ovimbundu story call- 4ed "Ngana Fenda Maria" has a similar plot, pro- bably of European origin, 12 in which a female uival substitutes herself for a girl journeying to her lover. In both stories the criminals are found 4out and put to death; only in the Ovimbundu itory, however, is the suspect tortured. The Kuanyama seldom used torture except when ob- taining confessions from suspected witches. Ondudu Kavandje, "The Medicine Man, Ka- vandje," 13 is a true story, the incidents of %Wich occurred during the reign of the last Kuan- Qyama king, Mandume, who died in 1917. By a clever ruse Kavandje tricked the monarch in- to believing that he was being given supernatural powers. Okadona Nekoto la Namu-uandjoba "The Girl, Nekoto, daughter of Namu-uandjoba, " 14 Is the first of a series of omakisi or "ghost" stories. In this tale the omakisi are albinos and not spirits, although one and the same word is used for both. The omakisi were guarding a water hole and preventing the people of the kraal from fetching water. The heroine, Nekoto, lures the albinos into letting her fetch water and finally entices them to destruction. Albinos are not con- sidered human, so the painful manner of their Adeath, as told in this story, is considered ihumorous by the Kuanyama. Omakisi, "The Spirits," starts with the animal- helper theme and the conquest of evil spirits by a boy. The second part of the story relates how the boy gets the better of his cannibalistic mother- in-law. Omumati Enkembe, "The Boy, Enkembe," 15 is another story with a cannibalistic theme. The 'boy is in conflict with his stepmother, who tries to have him killed so that his flesh may serve as medicine for her own sick son. name Nehova comes from ehove, "oxen." Chatelain, Folk-Tales of Angola, Memoirs of the ierican Folk-Lore Society, 1:253, 1894. *a name Kavandje comes from okavandje, "jackal." a name Nekoto comes from ekoto, "navel." i related to Enkembe are pembe, "white "; elembe, Ibding thing" (a plant). Ondjaba Noipundi, "The Elephant and His Stools, " is the first of an animal series. An ele- phant sends a man to get him some stools. A tor- toise collects a reward in advance for making these stools. Each time the man calls, the tor- toise, by retreating into his shell, makes him- self appear like a finished stool. The elephant investigates and, while traveling with the tor- toise to a distant river where the stools are said to be, he discovers the tortoise stealing a ride in his bag. So he takes the tortoise out of the bag and hangs him on a tree to die. The tortoise is rescued by the cheetah, who in return receives his "stripes. " Oita jo Kafifi ne Mbungu, "The War of the Wren and the Hyena," is an account of a war between animals with wings and those with four legs. It resembles somewhat the fable of La Fontaine in which the birds fight the animals and the bat claims to belong first to one side and then to the other. The present story, how- ever, emphasizes the moral that strategy is superior to brute force. Kuanyama poetry. --The translation and explanation of a few Kuanyama songs comprise the second section of this paper. Song and dance accompany every native occasion except death and burial. when the people chant their grief. While most Kuanyama songs are anonymous, in the present collection names are attached' to the three prophecies. Apparently the Kuanyama had no professional bards, although some of thev men are better than average in the arts of singing and panto- mime. Kuanyama proverbs. --The third section of this paper con- tains proverbs classified as legal (nos. 1-22), ethical (nos. 23-53), philosophical (nos. 54-124), and religious (nos. 125- 137). Kuanyama riddles.--In native cultures, riddles and pro- verbs are usually associated. This is not necessarily so in our own form of riddle, in which a definite solution is asked, and it is to this type that numbers 26 to 32 of the Kuanyama rid- dles in the fourth section of this paper belong. In numbers 1 to 25, however, the riddle takes the form of two proverbs set off against each other, a type also characteristic of many Ondonga Ambo riddles, some.of which are presented in the Addenda to the fourth section of this paper. There, certain- ly, the riddle is associated with the proverb. In Ondonga each riddle which requires a solution is pre- fixed by the remark, "Listen to this! Now give answer!" Kuanyama riddles, however, have no introduction; the usual pattern is for one proverb to be capped by another.. 16 16 Robert Petach (Studien lber dam Volkaritsel, pp. 58-63, 1898) has presented various introductions to riddles. One is, "Come tell me my riddle, an' I'll gie ye ma head. " 293 ANTHROPOLOGICAL RECORDS THE TRANSLATION OF TEXTS The Kuanyama now have a written language with grammar. dictionary, and published texts. 17 Hence my informants were allowed to write down texts in the manner they had been taught in the missionary schools. An article on Kuanyama phonetics, based on tape recordings, may be published by the University of Witwaterarand, Johannesburg. Union of South Africa. For the convenience of the reader, the following short fable is presented with interlineal translation: paife ondiuete omukongo taende kuin now I see the hunter he is passing over eli nembua. Inda kuje utale nge op with dogs. Go to him and see if h ombili ipe nave. Opone fie hatuhembu peace new with you. Then we get off Ekondodolo lo Rooster of numba okua certain ha( komuti kuamue nenghadi. on tree with chickens. komuti from tree ili lalonda I he climbed Ndele olo And when tu pafeneni to shake together Ndele ombadje taiti, And Jackal he says, lamona ombadje taihondjauninine, he saw Jackal he was approaching, opo then ondiua oupiakadi mahapu, simba Iam busy much,[and I Ithink ombadje ajahovela Jackal he starts akutonga ke to talk to kondobolo Rooster. edi inadisiuda those not have heard naua , sasi ombili well because peace ombadje ojati, "Kaume kange, Jackal says, "Friend my, diako get off komuti, tuje tu kundafane ombili ipe from tree, you come to have talk [about] peace new eji janingua which made mounjuni paife." in world just now." Ekondodolo olanjamukula nde taliti, "Heno mbela, Rooster he answered and he said,"Yes perhaps, ame inasisiva naua I do not know well esi totongo! what you mean! Ndelene And 17 H. T6njes, Lehrbuch der Ovambo Sprache Osikuanjama, and Worterbuch der Osikuanjama Ovambo Sprache, both published in Berlin, 1910. Except for the English spelling of the word "Kuanyama, " the German form of spelling used by Tonjes is employed in this paper. _ is always pronounced "sh"; I indicates "w" before e or j, and elsewhere is pronounced "u" as in "Bantu"; j or y is pronounced "yl" as in "yes"; aspirated "mi" gad "n" are preceded by an h, and not written m and as in Tn'nfe' work. jatongua it is announced paife now tu-esi. " just. " The following is a free translation of this fable. A certain rooster climbed up a tree to roost with the other chickens. While there he saw Jackal approaching. Jackal started to talk with Rooster, saying, "My friend, come down from the tree and have a conversation [with me] about the new peace which just now has been made in the world." Rooster replied, "Reallyl But I hardly know what you mean! And besides, just at this moment I see a hunter pasuing by over there with his dogs. First, you go over to him and see if he [has made] a new peace [pact] with you. After that we will get down from the tree and shake hands with you." But Jackal exclaimed, "Oh no! At this moment I am quite too busy. Besides, it comes to my mind that the dogs have not heard [the news ]very well, since the peace has been announced only very recently." omake." hands." "Ahoue, paifi "No, now 294 STORIES MELODI 1. Okali omulumenu umue osikuna, ndele okuali hombola ovalikadi vatatu, ndene je okuali omufitandaka. &uali ena okafuko kuvakuao avese aka ali ekahole unene omeso javakuao avese, edina lako MWlodi. Omulumenu oo okuali haji kohambo nengobe18 daje. riku limue fimbo ne alipo talifa engobe daje dedidi, okuan- 4 oudila tavaimbi naua, ndele oudila ovo okuali tavaimbi iediva liii popepi. Onghe esi ajapo okuahanga oudila avali veli mosilambo; oudila ava ovali vaua unene okutala, nvavema naua. Ndele ne je sasi okuali omufitandaka, onghe dula okupokia pefimbo tu olo; okuakala ne nokufimaneka udila ovo. Opo oudila okuevatuala kohambo jaje nde wvatula mombija jaje omo evaholeka metuali omu hanangala. idila ovakala nokuimba oufiku ause. 2. Efiku lalandula oje okuaja keumbo pamue navo veli mombija vatuvikiluamo naua nomuenjo uavo. Esi aja meumbo kuevatule mondju uo jamufuko uaje Melodi. Onghe Melodi kala nokuvatekula naua. Opone omulumenu okuatonga. iti komufuko uaje, " Inosilombuela nande umue, ndele oudila Fo inovaefa vaje. Osesi nge uevaefa ohaifiti ondaka natango, dele sama tu uevaefa ohaikudipa." Onghe Melodi okuati, leno, ohaivadininine naua." Osesi omufuko okuali jo ahafa d eudite muene tapopi ngasi ovanu vakuao. Opo okuakala i nge euja keumbo, ohatula ne ombija, omo veli taimbe ne p oudila tavemunja-mukula. Efiku limue ne ovalikadi vaje ovatua emata. Tavati tlile eholike unene pokati ketu edule avese. Opone mualikadi ou uotete okuati, "Ame ndiholike unene, osesi uapange osikelelifo19 saje disidinine." Opo omutivali uiat, "lii Osikelilifo osike. Ame hano okuapange eonga pe noinima jomaulenga aje aise noiluifo jaje ndidinine." 3, Melodi akala asike amuena, asesi oje okuali atalika wakuao ngasi omufiona. 20 Ovakala ne tavemuli osipungo, Sati, "Muene uetu kekuhole." Efiku limue ne nghe tave- Oia nokumuseka, omutima uaje ouali ne ualoloka. Oje Okuvti, "Muene ueumbo okuapange osinima simue esi siua pne sidule aise jeni muapena; osikelelifo, noiluifo, hano. eokuholenge unene." oKhambo nengobe: outpost for cattle. The Ambo keep .their cattle at outposts from the beginning of the dry .ssson to the end of the rainy season. Osikelelifo: war belt, a form of leather armor extend- Inlg up to the chest. MELODI 1. There was once a rich man [named Nasilenge] who was married to three wives. Among his wives, one was newly wed [a young bride] , and she was loved far more than all the others. Her name was Melodi. This man [ Nasilenge ] was in the custom of going to his cattle outpost. 18 One day, while he was there attending his cows, he heard some birds singing beautifully in a near-by pan [water hole] . When he went to the pan he found two birds in a hole; they were magnificent to look at aAd had shining [feathers] . And [strange enough] although the man had been dumb, now he was able to talk; so he stayed [ at the place] in order to praise the birds. Finally the man took the birds to his outpost, and, placing them in a pot, he hid them in the bush shelter where he slept. The birds remained alive singing the whole night through. 2. The next day Nasilenge went home with his birds in the pot; they remained alive although the pot was tightly closed. When he arrived in his kraal, he placed the birds in the sleeping hut of his young bride, Melodi. From that time on Melodi took good care of the birds. Eventually the husband spoke to his bride, saying. "Do not talk to anyone about this, and [above all] do not let the birds escape. If the birds fly away. I will never be able to speak again. Then I will kill you." Melodi answered, "Yes, I will take good care of the birds." Melodi was glad when she heard. her owner [ husband] speak as other people. After this, every time Nasilenge came to the kraal he removed the lid from the pot and sang into it, while the birds answered [his song] . One day Melodi had a dispute with the other wives. They argued which one was the most beloved among them. The first wife said, "I am greatly beloved. because [our husband] gives me his war belt 19 to look after." However, the second wife replied, "Oh! His war beltl That is nothing. He gives me his spear, his ornaments, and all his weapons to safeguard." 3. Melodi merely kept silent, and therefore she was look- ed upon by the other [wives] as a poor woman. 20 They then started abusing her, saying, "Our owner [husband ] does not care for you." One day, while they were scorning and blaming her, Melodi's heart grew weary, so she replied, "The owner of this kraal gave me something better than anything he has given you; something [better even] than your war belt and your weapons. He loves me very much indeed." 20 Omufiona. Poverty is a disgrace among the Kuanyama, so the term omufiona, "poor person," is an insult. 295 ANTHROPOLOGICAL RECORDS Opo vo ovapula, "Osike ajandja kuove?" Onghe je amuena, inanjamukula sa kuvo. Opovo vomuseka unene sidule sito. Kohuninua oje okuati, "Oinima eji muapena ojongaho, kaina omuenjo, ile kaifi jomuenjo. Hano mondjuo jange omuna sa esi sinomuenjo, nosina unene, ndele oso osiholekua, onghe ame ihaidule okusimulombuela." Onghe vakua onjamunghuao2l vemukondijifa evalombuele esi sili mondjuno jaje. Vakala sili tavakula nokuhena olufuuo. 4. Kohuninua Melodi okuati, "Ohamuti ne osike sadinina oudaka ja Nasilenge." "Vo tavapula ohapopi ne?" Melodi: "Ihamudu nge tatopi? Hano ngenge omuapuilikine naua otamudu esi tapopi." Opone oujamunghuao vatia, "Ou omuholike! Tutuala ko ndjuuo joje tukatale, fie utulikile osinima osos silimo siua nosikumuifi." Opo okuevatuala mondjuo jaje nde taidilepo osivelo. Esi ne vajamo, Melodi tatulako osituviko kombija ilipo inene josivela nde tevaulikile oudila velipo vavali vaua unene volududi talivema, nde tavevatale nokuvafimaneka nokupandula22 omake nehafo linene. 5. Ndelene inavakala nokuhafela muinja mondjuo, ovejo pondje nde tavevapitifamo nokukuuilila23 nehafo linene, sasi ngenge oujelele uetango tauminikile momenja avo ohavakala tavavema nenghono. Fimbo ne oudila veli momake avo, otavahale okutukapo, ndele ne kohauhuninua oudila vatukapo nde tavai. Nasilenge okuali taeta keumbo je taimbi, okuapapala esi ondaka jaje vali ngasi nale. Opone esi afika meumbo okuaja ajukilila kondjuo ja Melodi, ndene okuahanga Melodi aja nale afadukapo nde taji kosilongo soina komukunda 24 oku adile. Atale oudila navo vaia vatukapo. 6. Opone esi amona esi sauinguapo, okuakala ne ahanduka oufiku oo ause. Ongula esi kuasa okuatuma omutumua25 komukunda uo Melodi euje keumbo. Opo esi omutumua aja, okuakala ofika kosikulundu26 nde taimbi. Esi omukunda ouali ne mefilu. Melodi okuadiako adiala naua je telituile kokati kosivela, ovakulunu vaje ovemudika ne naua vati opo ne.muene nge temunono emupande nokudime ehandu laje. 21 Onjamunghuao. Wives in a kraal are "njamunghuao," co-wives, to one another. 22 Okupandula: "tv clap one's hands in thanks." The Kuan- yama always clsp their hands when they are pleased with a gift. 23 Okukuuilila: a shrilling sound made by Kuanyama and other Bantu women to show great excitement, as at the sight of cattle. The tongue is made to vibrate against the roof of the,mouth. But when the other wives asked Melodi what their hu* had given her, she kept quiet and answered them not a Therefore they blamed her more than ever. Finally Me said, "Those things which you were given are nothing atI since they have no life. They are not living beings. 4 the thing in my sleeping hut is very much alive, and a1i is very useful. Furthermore it is a secret, and I won't ti anything about it." After this the co-wives [naturally to force Melodi to tell them what was in her hut; withoW ceasing they questioned her over and over again. 4. At last Melodi said, "This object about which you talking contains the voice of [our husband] Nasilenge." > He speaks then?" Melodi replied, "What! You don't he him when he speaks? If only you will listen, you will b him when he talks." The co-wives replied, "Oh dear one! Take us into y hut, so that you can show us the good and wonderful thiq inside of it." Melodi took the co-wives into her hut ad closed the entrance. After they were all inside, Melodt moved the large iron lid from the pot and showed the bli There were two of them; very fine birds with glistenn feathers. The two[ elder women] looked at the birds wI great respect and indicated their intense happiness by c1 their hands. 22 5. But the co-wives were not contented inside the hp they came outside,, bringing the birds with them. (Once' side] the two women shrilled 23 with excitement whentd beams from the sun shone on the birds and made their fi glisten. When the birds were [outside] in the hands of tl women they tried to escape, and at last they got away, were off! Nasilenge was bringing his cattle home to the kraal, ing on the way, when suddenly his voice left him, and I [was dumb] again as before. When he arrived in the krau went straight to the sleeping hut of Melodi; but he found she had fled and gone back to the district of her mothers from whence she had come. The husband looked for hia but he found them also gone; they had flown away. 6. Once Nasilenge found out what had happened he I angry the whole nitht through. The next moming.at dai sent a messenger to Melodi' s district, asking her to c home. When the messenger arrived, he stayed on top a hill 26 and sang [his message] The district of Melodi was in a valley. She appeari finely dressed and leaning on an iron walking stick. Hel ents had dressed her up well, so that, if her husband dhi see her, he would be pleased and his anger would be apI 24 Oina komukunda: "the district of her mothers." TI country of the Kuanyama is divided into districts, under a headman. The word oina or "mothers" I cates both the mother and the mother's sisters, si called "mother."" 5 Omutumua: a messenger. It is customary to sed messenger when a man wishes to retrieve a youn The messenger sings according to a formal patteN 6 Osikulundu: a hill. There are hills between Kum land and Evali to the north. Kuanyama land its. flat. 296 , Esi Melodi euja kondjila okuaimba asike nde tati, ija ngaho ndeete oudila va Nasilenge, ohaija ngaho." )po omutumua aluka nde tasuna keumbo. Opo okuaja mua umue nde taningi ngasi ou uotete. Melodi ohadiko nde teja pondjila taimbi ngasi sito. Hano ovatumua Ipu vejako nde tavaimbi nokuimba nokulisunamo, vahapu vaninga nde fijo otavaloloka. "Omona uetu, fuemutukika Inakulal Kuali-ndisi osiveli Mboli onghelo. Haikongo. Ndalialala omahodi sije 'Nomutue. Omanina sije Nomupolo anapo. Ndalila ndali. Ame ndajolua ne halilifua Ko musuko. Omutima Uonghelo kauli ngau uoiveli." Melodi esi auja keumbo esi tu muene emumona ile esi aja momeso aje. Nasilenge okuaninga edidiliko kovakija venudipae. Olutu luaje lasasaulua moupambu vanini aonga mukonda avo ememo. le ja Melodi okueja nde tatola oupambu avese volutu Dna, tevatula mosako, nde taji najo keumbo. Okuaja nde da eileka meulu londuda jaje, nde tapapiti efimbo lile lela aninge vali omunu. Ndele ne omunu inaninga nande injo, ovakala nokutulako omiti efimbo nefimbo. Kohuni- ne kokulekule, oveuete mueja eke laje limue nalikua, Wdi imue naikuao; vapapale omutue uejamo nosipala. wvemukufamo ne mosako tavemupe oikulia, nomuhunga , Vapapale omunu aninga omunu lela ngasi ali nale. Efiku limue Nasilenge aninga osivilo sakula; oko ne ala omaudano, okulia, nokunua. Onghe ovakulunu va Wdi vemudika omidialo iua noivela koma oka naokuali a unene. tone Melodi okuadiako nondjila nde teuja kosivilo. Esi silenge emumona, okuaingida nde tati, "Kesi mualikadi p uinia Melodi?" Ovanu ovaujamukula, "Heno aje." Itokuaingida i nde tati, "Inaja vali, nakala apa nde kala naje ngasi omualikadi uange." p, Opo Melodi aninga vali omualikadi uaje ngasi vale, takala emuhole unene ngasi nale. Oudila valuka nale *muene Nasilenge adula okupopia. ilenge okuajandja ne engobe dihapu kovakulunu va 1i nde tomuhombola vali. Nde takala ohole jaje ngasi Le L1 rUJLALKr 297 7. As Melodi came walking along, she sang, "I will come back in spite of everything and bring Nasilenge his birds. I will come back anyway." When the first messenger had returned to the kraal, Nasilenge sent another and still another. Each time the same thing happened. Melodi only came partway [to the hill], singing as usual [and then turned back] . Many times Melodi was sent for, and the messengers sang over and over again, until they became tired. [This was what the messengers sang.] "Our child, I married her Too early. We. thought that she was the eldest child; But it was the youngest child I married. As I turn my face up, tears sink back Into my head. My nose runs and the mucus Sinks back again into my nose. I cry and cry And I am laughed at for my lamentations For my bride. The heart of the youngest Is not like the heart of her elder sisters." 8. Finally, Melodi came to her husband's kraal. As soon as she was in sight Nasilenge made a signal to his ser- vants to kill her. The body was hacked with spears and sharp daggers into small pieces. Then the father of Melodi arrived and picked up all the bits of his daughter's flesh, put them in a bag, and brought them back to his kraal. He hung up the bag on the roof of his sleeping hut and waited a long time for Melodi again to become a personS but she did not return to life. Eventually [the inmates of the kraal] put medicine time and again [on the bag ]. Finally they saw one of Melodi's hands appear, and then the other hand. Next the two feet ' emerged, one after the other. Then the face and head were formed inside the bag. The people took Melodi out of the bag and fed her well; and thus she again became a proper human being, as well as she had ever been before. 9. One day Nasilenge gave a big feast; there was food and drink and dancing. So the parents of Melodi dressed her up well and decorated her arms with armbands. Thus she was splendidly attired. [When all was prepared] Melodi started on her way and came to the feast. As soon as Nasilenge saw her, he cried out, "Is this not my wife, Melodi?" His people answered him, saying, "Yes, it is she." Nasilenge cried out again [ this time to Melodi ], "Do not go away, but remain here and be my wife." 10. So Melodi again became the wife of Nasilenge, as she had been before, and was as much beloved as in former days. The birds returned once more to their owner, Nasilenge, and he immediately recovered his power of speech. Nasilenge gave many cattle to the parents of Melodi and was remarried to her; she remained his favorite, as she had been in former times. L O R.- VITA MYA MA AM Rn Fr>T VI nDC L _ V@ Li A. u n&s %l nA ~ ANTHROPOLOGICAL RECORDS NAMBAISITA 1. Ovakulu vonale ovatua ongano, taiti: Opali okakadona kaua, ndele takahombolua koilongo jokokula. Ndele esi kahombolua okali hakadala omaji. Ndele ngenge kadala eji lako ohakelihambelele takati, "Oukana kange! Oukana kange!" Ndele ngenge adipo, ohahange eji laje lihepo vali. Hano esi osakala tasiningua kese efimbo adala eji laje. Ndele kohauhuninua esi akadala vali eji, okualombuela ina, tati, "Meme, oudakala ndadala eji, ndele ngenge ndadiapo ohaihange eji lange lihepo." Opone ina okuemulo- mbaela, tati, "Tala! Samatu ndala eji vali litula kosimato sokanda." 2. Hano esi omualikadi ahangua kedimo, okuaja kaina nde takalako omufiku mahapu atelela adale. Opaningua ne esi adala eji laje otatulua kosimato sokanda. Efiku olo eji latendamo omuadia okana, aka kafikila takapopi, takati, "Aha ndeitasamo omu, ame Nambaisita. Inaisitua komunu ndele itaipangelua ko mune, ile ko mupan- geli uounjuni ou. " 27 3. Opaningua ne esi Omupangeli esiuda kutia opena okana kadalua ndele inakasitua komunu ko ilakapangelua ko mupan- geli uounjuni. Okuatumako tati, "Kaume kange! Oo adalua adia meji, noinasitua nande kumunu, neuje ko!" Hano Nambaisita esi akula okuakonga ovapija vaje voifitukuti aise: endjaba; enghosi; engue; endika; enghuiju; eholengo; omaluviluvi; oinamuenjotu aise jokomaludi elili nokolili. 4. Hano Omupangeli esi aufana okamati okuahala okutala enghono dako apa difike. Okuatula ne oipouga ilili noikele lifo ihapu. Esi ne okamati takaji okuakufa ovapija vaje voifikukuti. Hano fimbo tavaende mondjila ovahanga etunda lesosolo dihapu, nde taufana onghui nde taituna omatutumbo. Onghuiju tainingi omafundo, opone ovanu avese vadula okupita Ndele esi vakoja etunda lesosolo oveuja vali pomu- longa2 uakula uakambakana oudjila javo. Ndele okamati okaufana omaluviluvi nde tajaliko omaluviluvi kambada jomeva. Opone ovanu avese vadula okuenda kombada jomeva. Okudia opo pomulonga ovahanga vali ongoja30 jakula jo jafita. Okamati takaufana endjaba nde tadiningi omanda- kani jataulula ongoja ndele ovanu vadula okupita. Okudia opo ovakahanga epia laumbua onguku ile, nepia lijadi oilia jaindakana. Okamati takaufana endjaba no nghuiju nde tavatejaula onguku noilia aise jomepia. 27 Pangeli uounjuni ou: "the Ruler of this World," that is, Kalunga, the Kuanyama Iligh God. In one of the three texts of this story, the name Pamba, a title for Kalunga, was given. "This World" signifies Kuanyama land. When the reign of a king is mentioned, it is always as the "World of King So-and-so." 28 Omulonga: river. The Kuanyama know two rivers, the Kunene and the Okavango. HE WHO WAS SELF-CREATED 1. Our ancestors long ago created the following stor Once upon a time there was a good girl who was marrea in a faraway country. After she was married she started laying eggs. Each time she laid an egg she gave thanks, saying, "My child! My child! " But every time she we away [when she returned], she was certain to find the e broken. This happened every time she laid an egg. Finally, when at last she laid another egg, she inform her mother [about it], saying. "Mother I have given bird an egg. Yet [it has happened every time] when I have i away, my egg has disappeared." The mother replied, "Look! The next time you lay an egg, place it on top of granary." 2. The next time the woman became pregnant [got a womb], she went to her mother's and stayed there a lonj time waiting for her child. Then when she bore her egg. she placed it on top of the granary. The day that the egg broke open, a child came out, I spoke at once, saying, "I have come out of here. My nM is Nambaisita, since I have been made by no one. Also have no ruler to own me, not even the Ruler of this World."w 27 3. When the Supreme Ruler heard that a child had. been born who had not been made by a person, and who [therefore] was not under the jurisdiction of the Ruler od the World, he sent [a message] to him, which said, "My friend! You who have been bom from an egg, and have not been made by anyone; you shall come here!" As Nambaisita grew up he obtained animals and insea of every variety as servants: elephants, lions, leopards, bits, spring hares, kudus, spiders; indeed, all kinds of animals. 4. Presently the Ruler invited Nambaisita to come ai visit him, since he wanted to test the youth's magical powers. For this purpose he placed all kinds of dangers [in his path] , in order to stop him. [But] when the boy went he took with him his animal servants. As they were walking on their way they encountered s high ground full of thistles. The boy summoned the mo and they piled up heaps of dirt so all the people were ab to pass through. After they had left the hard ground full thistles, they came to a large river28 [which stretched] across their way. The boy then summoned the spiders, spun their webs 29 on top of the water; this enabled every to walk across [on the webs] . After [having crossed] the river, the group came to a large thick jungle. 30 The bO summoned the elephants who plowed through the jungle, that the people also could pass through. From there they came to a garden surrounded with a high thorn hedge a overgrown with thick cornstalks. The boy called upon t elephants and the spring hares, and these destroyed both hedgeand the thick cornstalks in the garden. 29 Omaluviluvi: spider web. The word for spider is "eluviluvi" (plur. "omsluviluvi"). Spider web is "ome viluvi" and is always used in the plural. 30 Ongoja: jungle. Large jungles of dry forests lay bi Kuanyama and the Okavango River impeding intercd between the peoples of these areas. 298 LOEB: KUANYAMA A 5. Okamati esi kauja okahanga oluvanda 31 lilelile omu da ndele ovahanga muatulua omandangalati pango.32 Ndele endjaba odeja nde tadikufapo omand- lati no taditejaula omapango aese dahanga moluvanda. *lele esi euja meumbo Omupangeli nounjuni okuevaham- la nenjeme. Nde esi veuja meumbo vo tavatelekelun oifima joufila uomakipa ovanu nombelela jovanu. le esi vapena oifima je Nambaisita tati, "Aje! Fie ti oifima janingua noufila uomakipa ovanu ndele fie tuli." 6. Hano esi veuja meumbo ovatulua kolupale33 ndele di ojajalua kombada jomakelo potapajalua oumbadua; i cpone ngenge tavakala omutumba vamkulukile makelo. 4 No momakelo omuatulua omeva afulukifua. Esi ne valia osumbulululua, Omupangeli taufana okamati je katale engobe daje mosiunda. Hano esi veuja mosi- Omupangeli okuakala ne ena omedi jaje haitu ovanu. no okuatia ngo esi veujamo omedi ojaumila ku Nambaisi- nde je talondo ke kumketi. Je Omupangeli tati, umketi lange, mutuala! Mutuala! " Ndele fimbo inalonda jandja okakutu, hano esi alonda kekumbeti lo talimu- la. Je tati, "Kakutu kange, naela kakutu kange! Naela!" 7. Omupangeli tati, "Kumbeti lange aluka! Kumbeti nge aluke!" Hano ekumbeti esi laaluka, okamati takalondoloka, nde nupangeli tati, "Kaume kange, tuje tukahungile meumbo. le taveuja meumbo tavanangala. Nde mongula esi kuasa nupangeli okuati, "Ituje mepia ukatale oilia jange, esi Esi veuja mepia Omupangeli okuati, "Kokamati, uete tu lia jange esi ihapu. Tala londa ko muti ou, utale apa lke." Opo okamati alonda ko muti nde tati, "Tambula akutu aka ndele katula mofingo joje." Ndele esi aja muti Omupangele uounjuni tati, "Kamuti kange, mutua- l Mutuala!" Je tati, "Kakukutu naela!n 8. Hano okudia opo ovaja meumbo nde Omupangeli kuevatu la mondjuuo vanangalemo, kutia ne esi vakofa je ,Uufa omudilo evatomekelemo. ,iOluvanda: the passageway leading to a native kraal. 'This one is said to he long (lilelile). IEpango: (pl., omapango): pointed sticks planted in the ground, which pierce the feet when stepped upon. This typ of defense is widely used in Malaysia and Africa. MBO FOLKLORE 299 5. [When the party arrived at the kraal of the Supreme Ruler] they found that it had a very long entrance way31 along which they had to walk and that pointed sticks32 were placed [in the ground along the entrance way] . Therefore the elephants came and picked up logs and broke all the pointed sticks which they found. As the group entered the kraal itself, the Ruler of the World welcomed them, but he was not happy. Once having been admitted, they received a large quantity of porridge; but it was made of ground-up human bones and human flesh. When Nambaisita was given the porridge, he said "No! We do not eat porridge made of human bones; we cer- tainly do not eat that!" 6. When [the visitors] came inside [the center] of the kraal, they entered the sitting room33; here the [usual] wooden stools were placed on top of holes 34 in the ground. while hides covered up the holes. They saw, therefore, that if they sat down they would fall into the holes, into which boiling water had been poured. After his guests had eaten breakfast, the Ruler invited the boy to come and see his cattle in the cattle kraal. After they had entered [the cattle kraal] , the Ruler showed them one of his bulls, which had the habit of charging at people. As they approached, the bull charged at Nambaisita, who then climbed one of the sticks of the stockade. The Ruler then [charmed] , "My stick, go away! Go away!" Nambaisita, however, before he had climbed on the stick, had given the Ruler a little bag: therefore, as he commenced climbing and the stick started moving away, he [charmed], "My little bag, choke! My little bag, choke!" 7. The Ruler [again charmed] , "My stick come back! My stick come back!" After the stick had returned, the boy got off it. Then the Ruler said, "My friend, let us again enter the kraal." So they went inside the kraal and spent the night there. The next morning the Ruler [invited the boy into his garden], saying, "Come with me into my garden and see my corn, [you will observe] what a rich harvest I have." After they had gone out into the garden. the Ruler remark- ed, "You see this corn. To look properly at it and see how much is there, you must climb this tree." The boy climbed the tree, and while he was climbing, he said, "Take this little bag, and put it on your neck." Once the boy was up on the tree, the Ruler of the Universe [charmed] , "My tree, go away! Go away!" [But] the boy [countercharmed] "Little bag, choke! " 8. From the garden they all went back into the kraal, where the Ruler put them in a sleeping hut to spend the night; [ his purpose now being] to set fire to the hut when they were asleep, and burn them all up. Olupale: the main sitting room of the kraal. In it is the sacred fire and the wooden stools (oipundi) on which the kraal owner and his wives or guests are seated. 34 Omakelo: holes. Pit traps still are used for larger animals. Formerly, pit traps for enemies were made in the krsals, set either with sharpened stakes or with boiling water. ANTHROPOLOGICAL RECORDS Hano esi vaja mondjuuo vo tavafe okuena kuakambadu- kila ko mepia. Esi oufiku uaja mokati vo tavasukamo, nde tavatutile omatanga mondjuuo omu kuali, nde vo tavasuka- mo tavapitile kokuena, nde onduda taveitula omundilo. Hano esi onduda taipi, omatanga tatopa, je tati, "Ijalo! Onufu jondjaba taitopa, nonufu jakavandje, nokamati kapi- lamo!" Hano okamati novapija vako vaja onapo. Mondjila javo mokusuna kosilong, natango ovaenda momandiu mahapu ngasi nale. Ndfele esi vafika keumbo okamati okatuma omukifi udiu35 nde taukuta Omupangeli. Tatumbuka oma- fina noitumbuka ilili nde tafi. Opone okamati kaninga ohamba nomupangeli nounjuni ause. 36 SIMBABA NO KADENGE KAJE 1. Omunjeumbo umue okuali ena ounona vavali: okaka- dona nokamati. Efiku limue okamati okuali takaeta oimuna keumbo nde takamono omuti uomuve 37 uli mo luvanda lavo; omuti ou inaukalamo nale. Ndele omuve ouali uati- liana embe. Okamati esi keuja meumbo okalombuela okandenge. takati, "Ituje tukalonde embe komuve uli moluvanda letu uatiliana aves." Nde esi veja komuve okadona takalondoko. Manga kolanda omuve ouavudukapo taui kosilongo oku ua- dile nakadona kaiuanako. Ndele okamati esi kamona okandenge kaiua nako komuve okalandula omuve, takaende takaumbu oikuti. Takati kamuve, "Tualenge kamuvel Tualelenge!" 2. Oso kaninga omafiku sese mokulandula nomokumba oikuti komuve fijo omuve taufikama poluvanda leumbo apa uadile. Eumbo olo olokoilongo jokokule ndele muene ualo ohamba. Ohamba josilonga oso ojo jatumine omuve ukikongele omualikadi koilongo. Hano omuve esi uafikama ouafa opo uamenepo. Nomumati okuafikama pefina lomu- ti fimbo okakadona keli pombada ko muve. Meumbo lohamba omuadia omunu atumua ko hamba atale esi sili komuve uaje. Ndele esi euja komuve okualombuela okakadona kalondolokeko komuve. Esi okakadona kadiako, okuati, "Omumati ou, osike soje okanjamukula?" Takati, "Oje omukulu uange." Esi vatualua meumbo ohamba, ojapula okamati, taiti, "Ove lielie?" Omumati anjamukula, tati, "Ame Simbaba edina lange." Ohamba ojalombuela ovapija vajo vadipae Simbaba opo ahasulepo okakadona. Esi vemudipa. Okakadona okahombolua ko hamba. 3. Okakadona aka omuhoko uako ohaudala omaji. Ndele esi kadala eji lako ohamba ojelidipa. Noso ngojakala 35 Omukifi udiu. Omukifi is an evil wind which brings disease; udiu is a magical poison. 36 The boy kills the Ruler of the Universe and becomes ruler in his place. This is the same concept as "Killing the Divine King." But when [Nambaisita and his friends] went into the h they dug a tunnel which led into the garden, and at mid they escaped [to the garden] . They then brought back into the sleeping hut, and finally they departed again the tunnel. Now the hut was set on fire. While it was ing, the melons exploded [one by one] . The Ruler excli ed, "Thank you! That is the buttocks of the elephant! A that is the buttocks of the jackal! And now it is the boy is burning!" After the boy and his servants had escaped, on their home they encountered as many difficulties as they had b fore. When the boy arrived at his own kraal, he sent a poisonous gas [into the sky] 35; which so affected the Rule that he was afflicted with swellings and sores and spots of various kinds, until finally he died. Whereupon the boy came king and ruled the entire world. 36 SIMBABA AND HIS NEPHEW 1. An old man had two children, a girl and a boy. Oc day the boy was bringing [his] cattle home, when he saw a tree, ealled the omuve tree 37 standing at the entrance of kraal. The tree had never stood there before, and it bore red ripe fruit. The boy came home and spoke to his sister, saying. us go and climb the amuve tree with its embe fruit. The tree stands at the entrance of our kraal. The fruit is all ripe." When [the two] came to the omuve tree the girl cli ed up it. -While she was on the tree, it uprooted itself and started running to a distant land from which the girl had ce thus running away with her. When the boy saw his younget sister run away with by the omuve tree, he followed,and a he ran he kept shooting with his arrows, saying to the omura tree, "Take me, Omuve! Take me with you!" 2. So for many days the boy followed the tree, all the time shooting at it with his arrows. Finally, the omuve tre stopped at the entrance of the kraal from which it had com The country was at a great distance, and was owned by a This king had sent the omuve tree to a far-off country to search for a wife for him. When the tree stood still, as if had grown on the spot, the boy remained by its trunk, whil the girl remained on top. Then a man was sent by the king from the royal kraal to investigate what was on top of the omuve tree. When he a rived. he ordered the girl to climb down. He spoke thus: "Girll You come down! And this boy, who is he? Come a what is your answer?" The girl replied, "He is my older brother." When the two were taken into the kraal, the kin asked the boy, "You! Who are you?" The boy answered, "My name is Simbaba." The king told his servants to kill Simbaba lest he take the girl away. So they killed him. The girl was married by the king. 3. The girl belonged to a tribe of people whose women laid eggs. But every time [the woman] laid an egg the kit broke it. This happened for a long time, for the king Rhamnus Zeyhori Soad. Botanical identifications were made by Robert Rodin, of the University of Califomi 300 LOEB: KUANYAMA AMBO FOLKLORE kudipa omai omafiku mahapu. Nokuali isi oxuxua haida- e mondjuo jomualikadi uajo. Efiku limue omualikadi Fuakufa eji laje nde tekeliholeka kosimato sokanda kaje. ptalikalako omafiku mahapu. Efiku limue ohamba -ningilua oitendele ko munjeumbo umue. Ndele taiko Fralikadi vaje. Ndele ou adala eji esi euete lafika okuda- ile okutendula, okuanjako inajako. Manga eli meumbo aeke eji laje olelitendula, nokana kdiamo takapopi, takati, "A-ha! Ndelitasamo omu! " iafana ina, takati, "Meme, oko tukosilongo seni oku?" a okuanjamukula tati, "Aje! Hoko kosilongo setu oku.n ana okamati takati. "Ouejako ngahelipi oku?" Nde ina [ahepaululile esi senda nana. Okamati takapula, "Okuli ipafe?" Ina tati, "Okuadipaua." Okamati, "Okuafudi- a peni?" Ina tati, "Okomudingilio uengobe. "38 4. Okamati tati, "Inda ukatalelenge osihua somu- W."39 Opo ina esi aeta osihua, okana okadenga ombila Simbaba nosihua takati, "Mulumenu ove uli medu ngenge mulumenu mo tujeni, ngenge omualikadi fialamo!" ;Simbaba anjumukamo nde teuja ko kamati noko kandenge ije. Okamati takati, "Tujeni ko silongo oku muadile." Ie tavalongelepo eumbo alise fimbo avese veli ko itendele. 5. Esi vahanga omufita kengobe ovemuteta ohulo jelaka de tavemutumu akalombele vokeumbo kutia Simbaba en- be aja nado. Esi euja popepi okuaingida, tati, "Fimbo umunu omalodu Simbaba engobe ajo nado." Oso aingida ihapu ndele ovanu kaveuditeko osesi itasiva okupopia naua. bitapopi endjovo duditike, opo ovemuifana euje kuvo nopo iuda kutia Simbaba engobe aja nado. Opo ovanu tavatondoka vakalandule engobe. Esi vahanga Isnbaba okana okati, "Inova umba. Ame naivaumbe adike." Okuali okamati kena oikuti ihapu jouta uanan- 1 40 "go. Mokumba kuako otakati, "Sikuti sange hondjela pmue tujeni!" Opo osikuti tasijasele kumue ovanu vefike dfele limue. Oso kaninga fijo ovanu avese tavapupo. cle xe esi afialapo aeke okamati okemujasa mongolo dkulu ndele okulu takutokokako. 41 SOkomudingilio uengobe. The passageway to the cattle kraal. The Kuanyama pagans still bury their dead in the kraals. A young boy ordinarily would be buried in the calf kraol. IOmufiati tree. Called "mopane" by the whites. It is the Copaifera mopane Kirk. Omufiati means "person dead." Branches of the tree are believed to have the power of bringing a dead person to life; hence the thought that it was a hen who was laying the eggs in the sleeping hut of his wife. One day the woman took her egg and concealed it on top of her corn granary, where it re- mained [for many days] . Then finally when the king was invited to a feast at another kraal and went there with his [ other] wives, the woman who had laid the egg refused to go, for she knew that hatching time was near at hand. While the woman was alone in the kraal, her egg hatched and a child came out. The child spoke, saying, "Aha! I am hatched!" [Then] he called his mother, saying, "Mother, is this country your [land] ?" The mother answered, "No. This country is not our land." The boy asked, "How did you get here?" The mother told the boy the true story of how she came [to the country] . Then the boy asked, "With whom did you come?" The mother replied, "I came with Simbaba." The boy asked, "Where is he now?" The mother said, "He was killed." The boy: "Where is he buried?" The mother replied, "In the passageway leading to the cattle kraal."38 4. The boy said, "Go bring me a branch of a mopane39 tree." When the mother had brought the branch, the youth hit the grave of Simbaba with it [charming] , "You who are in the ground, if you are a man, come out so that we may leave! If you are a woman, stay where you are!" Simbaba arose [out of the grave] and came to the boy, to his younger sibling [nephew] . The boy said, "Let us go to the country from whence you came." So they gathered everything in the kraal while the inmates were at the beer party. 5. They found a boy herding cattle and cut off the end of his tongue. Then they sent him to tell the people at the [other] kraal that Simbaba had stolen their cattle. When the messenger came near he shouted, "While you people were drinking beer Simbaba stole your cattle!" The messen- ger shouted many times, but the people failed to understand him, since he was unable to speak distinctly. So the people called him to come closer, so that they could hear what he was saying. Then they heard that Simbaba had run off with their cattle. At once the crowd [of men] commenced running after their cattle. When they found [the fugitives] the boy said to Simbaba, "Don't shoot at them, I alone will shoot." The boy had a bow40 and many arrows. As he shot [he charmed] , "My arrows, shoot together, so that we may depart!" The arrows all shot at the same time, killing about one hundred people. The boy continued shooting un- til all the people were finished off. Only the father [of the boy] now was left. The youth shot him in the knee, and his leg broke off.41 name. Branches of this tree are used in the native cattle ceremony to insure long life to the cattle. 40 Jouta usnangongo: a bow with string. A gun would be called simply "jouta. " Guns are not mentioned in old stories, since the Kuanyama had none until after 1870 41 Okulu takutokokako. The father's leg was broken off. In Kuanyama belief, a child born in unnatural circum- stances, is bound to bring misfortune to his family. I k, i I t I I . 301 ANTHROPOLOGICAL RECORDS 6. Ndele esi vaja ovahanga endjila mbali: imue ojana- madi diolololo; imue oja namatudi. Okamati takalombuele ina, tati, "Tujeni mondjila eji janaitudi." Ina tati, "Aje! Ame ohandi muaji janamadi djolololo." Ovaninga emata, opone okamati na Simbaba nengobe dimue tavaji nado kond- jila janaitudi; ina novalikadi vamue vovapika vadja navo keumbo lohamba vali ovapika vohamba. Ovaja nondjila janamadi djolololo. Xe je mumati esi atetua okulu okuasituka ekisi 42 lokulu kumue. Manga omukulukadi veli mondjila oveuete ekisi talidi komese javo. Ekisi: "Penge ndilie!" Je temupe on- gobe. Ekisi ohakuti ngo es'i lapeua lo, talikevadia vali, komeso fijo engobe adise tadipupo novanu. 7. Hano okamati na Simbaba ovafika naua keumbo ndele ovali nekutelela ina afike keumbo. Opone esi vamona ina akalako, Simbaba okuakufa ongoma. Teisiki taiti, "Tilindindi, kisi ualja Nehova lameme, ila kongoma. Tilindindi, kisi ualja Nehova lameme, ila kongoma." Opone takudi omakisi amue taende, tati, "Nande hame ndalia Nehova lanjoko haija kongoma. Nande hame ndalia njoko." Omakisi esi afika Simbaba okuevapula makisi. "Onje jee, onje mualiapo Nehova lameme?" Nde tati, "Aje! Aje!" Esi leuja Simbaba okuelipula, tati, "Kisi ove ualia Neho- va lameme?" Lo taliti, "Ehe, ame ndemuliapo." Simbaba tati, "Haija hano ikukunde, jee!" Nde taji meumbo. 8. Ekisi okuali ladjala etango nohani nenjofi noivela aise taivema naua nemba nomakipa ondjaba. Ekisi talpeua omakunde nde talili. Fimbo ne talili omakunde okamati okeuja nokakuva kenememo nde tateteko ofingo jalo. Nde tavelidula oivela iua netango nenjofi. Nde tavelitaula medi- mo lalo ndele Nehova noinima aise eji jaliua kekisi taveikufamo. OKADONA 0 NEHOVA 1. Okuali kuna omusamane ena omualikadi uaje. Okua- li vena ovana vavali: okakadona nokamati. Lokakadona o Nehova, lokamati o Hehova. Nokuali ena omupika uokaka- dona edina laje o Namutako. Efiku omusamane okuali taumbu outa uaje uanangongo ndele tauteka oje muene okuelitua kosixuanda souta uaje ndele tavele unene fijo otafi. 6. As they were traveling they came upon a fork in'. roadway: one path was dripping with honey: the other wa [covered] with manure. The boy said to his mother, "L go on the path with the namure[ on itl ." But his mother plied, "No! I intend going Pn the path] dripping with honey." Then they disputed. But the boy and Simbaba some of the cattle went on the manure-spread way. The4 mother, on the other hand, [taking with her] some of the slave women she had brought from the king's kraal, went'4 the path which dripped with honey. The father of the boy, after he had been shot in the le 42 turned into an evil spirit possessing one leg. While th women were on their way they saw this spirit coming to them. He was in front of them. The spirit said, "Give something to eat!" The women gave him a head of catl The spirit took it, and then came around again in front, happened until all the cattle were eaten up, and the wol also. 7. Meanwhile the boy and Simbaba arrived safely ho where they awaited the mother. However, when they fo that the mother took a long time [in coming] Simbaba I a drum. While drumming he [charmed], "Boom-boom- boom! May the spirit who ate Nehova, our mother, coC the drum! Boom-boom-boom! May the spirit who ate hova, our mother, come to the drum!" Then the spirits rived, walking one after the other. Each exclaimed, " It was not I who ate your mother! I come to the drum, it was not I who ate your mother! " As each spirit arrive Simbaba asked, "You, eh! Perhaps it was you who ate hova, our mother?" But each answered, "No! No, indee Finally a spirit came, who, when Simbaba asked if hit eaten the mother, Nehova, answered, "Yes, I ate her." baba said, "Eh! You just wait awhile until I am ready to greet you [properly]," Then Simbaba went into his kraa 8. The spirit wore [as decorations] the sun, the moon - and the stars. These [decorations] consisted of shining l4 [beads], and fine seashell and ivory [buttons] . [The p ple] gave the spirit beans, and while he was eating the b the boy came with a small but very sharp axe and cut off, [his head] at the neck. He cut through [the spirit's] ston and removed Nehova and all the other things which the s had eaten. THE GIRL, NEHOVA 1. Once upon a time there was an old man who had a i wife. He also had two children: a boy and a girl. The g name was Nehova and the boy's name was Hehova. The also was a slave girl by the name of Namutako. One day the old man was shooting with his bow, when broke and the man was hurt by one of the pieces. He got sick, and finally he died. 42 Ekisi: an evil spirit. When a magician dies he is lieved to turn into this kind of cannibalistic spirit loss certain precautions are taken at his burial. albino also is called "ekisi." I ?"i i f 302 LOEB: KUANYAMA 2. Okuala ena ongobe jodidi ombulutue, edina lajo ulu. Omukulukadi okualila omulumenu uaje unene nen- no, Oje okualombuela ovana esi alila omulumenu uaje h "Ngenge ndafi Kodilanene jameme eli koilongo emutekule. " Omukulukadi nokuafi, omumati esi amona ina afia, akufa okandenge nomupika ndele tavai koilongo oku ombuelua ku ina fimbo ali ena omuenjo. Novaja non- be jaxe Mbulu. Fimbo vali monjila ovali vena onjala in- zen; 3. Efiku limue ovahanga omuti uomuandi43 una enjandi ttiliana; omuti okuali mule unene. Itavasiva okulondako amati takake omani44 kalondela oukadona enjandi pom- da, Oukadona esi vakuta omupika okuafapo omani pefina Imuti ndele teiholeke. Okamati tavekafile omuti itaka- N okudjako. Omupika esi amona nokutia okamati kafiala Omuti, okuadula oilanda aise mokakadona aka kokadalua lele teidjala aise. 4. Talombuele okana ndele tati: "Singa ongobe tuje, dele ngenge tuafiki inotia ove omudalua. Outia ove omu- pka ndele ame omudalua. Nokutia ondadalua kunjoko, Pve uninga omupika ponele janga." Okakadona okaitavela puoluombada sasi omupika okuali omukulunu nenghono. Esi vafika oku tavai, omupika okualombuela omukulukadi iati, "Okana aka okaxuna, osesi oko kaxunapo tate na uieme. Meme okuali hemupele mumue nembua ndele te- piunangeke kosiuna soutana. Je takapendula ongula inene ikakelele oudila mepia." 5. Omukulukadi okuadimina endjovo domupika. Okuadi- ludila okana aka kafiona oko okapika sili, ngasi alombuelua. Hao okadona tekapele mumue nembua ndele tekanangeke mumue noutana. Tekapendula ongula inene kakakelele udila mepia. So takakelele oudila ohakaimbi takati: "Sooje, sooje, oudila vaku kavakelelua; Kepongo kavaimbua kumujeni ehena xe naina. Meme okuati ngenge afi natuuje ku Dilanene jaina koilongo. Dilanene okueja okutuninga osilila mumue nembua Osikofela noutana osimbuandjadja kengula." 1Omuti uomuandi: the omuandi tree (Diospyroo mespilifor- mis Hochst). The tree has edible fruit called enjandi. 'Omani: a ladder made of a tree trunk with some bran- ches attached. AMBO FOLKLORE 303 2. [The father] had a hornless cow named Mbulu. The wife wept profusely over her husband. While she was tnourn- ing she spoke thus to her children: "When I die go to Dilane- ne, who is a relative of my mother. She lives in a far-off country, and she will look after you." Then the woman died. When the boy saw that his mother was dead, he took his sister and his slave, and they went to the distant country spoken about by their mother while she was still alive. They took along Mbulu, their father's cow. While they were on the trip they suffered much hunger. 3. One day they found an omuandi tree 43 whose fruit was ripe, but the tree was very tall and the boy was unable to climb it. So the boy made a ladder4 in order to gather fruit for his sister. After the girl had eaten her fill of the fruit, the slave took away the ladder from the trunk of the tree and conceal- ed it. The boy, being unable to descend, was left as a pre- sent for the tree. As soon as the slave saw that the boy was left on the tree, she removed all the bead [decorations] from the well-born girl and put them on herself. 4. Then the slave spoke to the child, saying, "Drive on the cow; we are leaving. When we arrive at our destina- tion, do not say that you are well-born. Tell the people that you are the slave and that I am well-born; that I was born by your mother and that therefore you are the slave, and not I." The girl was cowardly and agreed; [especially] since the slave was much older [than she was] . When they arrived at their destination the slave spoke -to the woman, saying, "This child is an okaxuna 45; she caused the death of her father and mother. My mother used to feed her with the dogs and make her sleep in the calf kraal. She was awakened early in the momings so that she might drive the birds out of the garden." 5. [Dilanene] believed the words of the slave; she thought that the child, who was poorly [dressed], was really a slave. So she fed the child with the dogs and made her sleep with the calves. She wakened her early in the mornings to chase the birds from the garden. As the girl chased away the birds, she sang: "Sooje, sooje, the birds are very hard to chase away; Poor mel A stranger without father or mother. Mother said that when she died I should go to her relative Dilanene in a distant country. Now that I have gone, I am made to eat with the dogs And sleep with the calves, and make a noise [ to scatter the birds] in the morning." 45 Okaxuna: a child who is unnatural or born in an un- natural manner, for instance, a bastard. According to native belief, such a child would be likely to cause the death of her parents. ANTHROPOLOGICAL RECORDS 6. Ongobe Mbulu jaxe ei veuja najo esi jauda okana ta- kaimbi mepia jo. Taikuena taiti, "Mbuu! Mbuu!" Okana takaimbi natango, takati: "Ojojo taikuenauka taidiladila omufita uajo ou afiala komuti; Mulemule komuti udule oilongo. Meme okuafia koililo talili omulumenu uaje: Tate okuafia kosixuanda souta uaje." Okanona manga takaimbi oka okuahika ko mukulukadi umue uo meumbo omo ndele tapuilikine esi takaimi. Ndele esi adimbuluka kutia okana aka oko okadalua, okuatondoka nde taifana Dilanene meumbo euje apulakene omuana esi taimbi mokulela oudila mepia. 7. Dilanene esi euja popepi oje okudite eui lokana lan- jika oufije, opone Dilanene okuaendlele nde teja pokana. Vo avese nomukulukadi ou ekemufanene meumbo ovapula naua okana ndele okana okaholola oinima aise eji janingua. Dilanene okuakufapo omona temutuala meumbo takufa omadi temuvaeke opone omupika fimbo eli kosini. Okana okati, "Tujeni tukatale omukulu uange. Nge okuna omu- enjo ile pamue afia, natujeni. Na Mbulu jatate te kelele komeso, ojo taitutuala apa tuafile omumati." Vakufa Mbulu vejumba komeso tajende taikuenauka, taiti, "Buu! Buu! " 8. Esi vafika omuti taikuena taidingoloka omuti tailia- mene pombada nokukuenauka. Opo okana takaeta omani eji kuali jaholekua ku Namutako teitula pefina lomuti nde oka- mati takalondolokako. Kali kautama katoka to kaninua kudila. Nde tavekape omeva, takatutike omilungu dako nomunino, tavekakoso nomeva. Tavekavaeke omadi, tave- muningile okandobe ahupaelemo manga. Ndele esi valukila keumbo omupika ou inavemuningila nande oui. Ndelene komafiku okomeso ovafa osilambo sile nde tavatilemo omeva afuluka nenghono kombada jelambo, tavatuvikileko nombadua. 9. Ndele tavaifana omupika. Esi eujapo ovemulombuela ndele tavati, "Kala omutumba pombadua, opo tukupe osilom- be sokuifeta naso, ekako olo osesi ouakaka unene." Namutako okuaitavela ndele tahovele okulininga naua akale, omutumba pombadua okuauila melambo. Ndele mo- kukala omutumba olo, ndele tafilemo. Nde tavemufufilile- mo nedu. Namutako okuafia oso. ONDUDU KAVANDJE 1. Mandume oie ohamba jaxuninua moukuanjama. Esi anangala osilongoV okuapulapula ovaklunu apa pena ondu- 6. The girl's cow, Mbulu, came to [ her mistress] wha she heard her singing in the garden. She [joined in] the a, ing, saying, "Mu! Mu!" Then the child sang again: "I cry when I think about the herdboy who was left on the tree; * It is the tallest tree in the country. Mother died crying for her husband: Father died [pierced] by a piece of his bow." One of the women from the kraal heard the child singir in the garden. While she was listening to her she realized that it was this girl who was the well-born one. So she ra and summoned Dilanene that she also might hear the chill singing while she was chasing the birds away from the garden. 7. When Dilanene approached she heard the sad voice the child. She hurried up and came to her, along with th woman who had summoned her from the kraal. They questioned the child well and she revealed everything that had happened. Dilanene then took the child back into the kraal and rtd bed her with butter and red ocher. In the meantime the slave was stamping grain in the stamping place. The chl said, "Let us go and get my elder brother. Perhaps he stiD is alive, or perhaps he is dead, but let us go! Allow my father's cow, Mbulu, to lead the way. She will take us [to the spot] where we left the boy." So they took Mbult~ and she walked ahead of them crying, "Bu! Bul" 8. When [the people] arrived at the tree, [the cow] k crying and looking up at [its top]. Then the girl brought the ladder which had been hidden by [the slave] Namutakh placed it at the tree trunk, and the boy climbed down. Hi was thin and completely white from the droppings of birds, The people gave him water to wet his lips and throat; they they washed him all over. Finally they smeared him with butter and red ocher, and had him drink gruel a little at a time. Upon arriving home the people showed no anger toward the slave girl. Yet some time afterwards they dug a deep hole and poured a lot of boiling water into it. Then they covered the top of the hole with a dried cattleskin. 9. Then they called the slave. When she came, they said to her, "Stay here. You are very dirty, so sit down 4 this skin and we will give you meal mixed with water so that you may clean yourself." Namutako showed no mistrust, but prepared herself [foi washing] and sat down on the skin. As she did so, she fel into the hole and remained in it and died. Then the peop covered her with earth. So that was the way Namutako met her death. THE MEDICINE MAN, KAVANDJE 1. Mandume was the last king of the Kuanyama. Whi he came to the throne46 he asked the old people for the 46 Nangala osilongo: to lie upon the country, i.e., to sess the country as a man possesses his wife. Ig I 304 LOEB: KUANYAMA AMBO FOLKLORE jakula ei taidulu okupamekela omunu mosilongo kalombuelua nokutia opena umue Kavandje ou tesidulu. amba ojati, "Nakatalue sasi he ndanangala osilongo inan- pma nande." Kavandje esi euja okuati. "Tatekulu, 47 itopame nande abo inonua omeva adja momuti uhena omututu." Ohamba [a jatilapo kanini esi jauda osinima inaisiuda nale. 2. Opo ovafikama vakakonge omuti uhena omututu. Esi ,umona oveutalatala ndele kauna nande omututu. Kavandje iuati, "Ohatuja ne tuke omuti ou." Esi vadjapo Kavandje okuaja kokana kaje tati kuko, "Enda gula inene nekopi lomeva ndele tohondama mengade. !ngama naua opo uninge ngasi hatuningi sito." 3. Ongula fimbo eluua inalitenda Kavandje nohamba apita ndele tavakufa ekuva taveuja pomuti. Kavandje F1ombuele ohamba tati, "Otoke omuti oo lune aluke,48 6mejo ohandiuke lune." Ohamba jalombuelua ike ponele 6ue aike. Opo ne ekuva ngenge lauluka momeva otoku ti, "Uui! Osilongo ndesinangalal" Opone omeva amue Mnu amue tolikoso momutue nomosipala. Esi Kavandje afatululila ohamba ngaho, otai ne komuti kele teuke lune. Opone tadipo ndele talape omona euje tiepo omeva. Omona euja ndele tatilepo omeva. Kavan- pe taendelele atuale ekuva ko hamba. 4. Ohamba taiuja pomuti ndele taihovele okuka, esi Oka okuati ngaho, Koui! Ekuva laka momeva! Ohamba lahovela ne okukuua, "Uui! Osilongo ndesinangalal" Kavandje teuja taltoka tapula, "Uaulula tatekulu?" Reno, ndulula." Kavandje takufa oimbodi, teipe ohamba. I vaja keumbo Kavandje apeua engobe mbali dinoutana. OKADONA, NEKOTO LA NAMU-UANDJOBA49 1. Momukunda uonumba omuali muna omifima petambi imifima opali omakisi akelelapo aluse. Ovanu vo momu- inda ou okuali havatila okukateka moluantile uomakisi. avati pamue otava ualipo komakise. Opaningua nokutia okakadona Nekoto la Namu-uandjoba keuja ouenda. Komukunda ou katalelepo oina vaina veliko. d kali momukunda oina tavati ku Nekoto: "Fie omu iha tunu 7Tatekulu: Uncle, mother's brother; a term of respect. Lune aluke: four strokes. Four is the sacred number among the Kuanyama. In general, though, even num- bers are considered lucky, odd numbers unlucky. name of a medicine man who could make him [magically] powerful. He was told that there was a medicine man by the name of Kavandje who could do this. The king said, "Let him be brought [before me] . Ever since I have ob- tained possession of this country I have not been at all strong. " When Kavandje came, he said, "Uncle, 47 you will not be strong until you have drunk of the water which comes out of a tree which has no hollow spot in it." The king seemed a little afraid when he heard about this; the like of which had never been mentioned before. 2. Eventually they went out to find a tree which had no hollow in it. When they had found one, they examined it well, and determined that it was quite solid. Kavandje said, "We will come then and cut this tree." After all [the other people] had gone away, Kavandje went to his little son, and said to him, "Go early in the morning with a cup of water and hide yourself in the bushes. Be careful to do the thing as we have done it before." 3. The next morning, before the break of dawn, Kavan- dje and the king arose, and taking an ax along, went to the tree. Kavandje instructed the king, "You cut the tree with four48 strokes only, and I will give it four strokes." The king was further instructed to cut each time at the same spot. Then when the ax struck water, he was to shout, "Uui! I have occupied the country! " After this he was to drink some of the water and wash his face and head with the remainder. As soon as Kavandje had explained [ matters in this manner to the king, he went up to the tree and gave it four cuts. Then he departed and motioned his son to come and pour water. After this Kavandje himself came quickly and gave the ax to the king. 4. The king came to the tree and started to chop. As he did this, the ax hit into the water, "Splash!" Then the king commenced shouting, "Uui! I have occupied the country! " Kavandje came running, and asked, "Uncle, did you strike water?" "Yes, I did." Kavandje took herbs and rub- bed them on the king. When Kavandje returned to his kraal, he was given two cows with their calves. THE GIRL, NEKOTO DAUGHTER OF NAMU-UANDJOBA 49 1. In a certain area the place where there were water- holes was constantly guarded by albinos. The people of this locality were afraid to fetch water because of the albinos. They feared lest they be eaten by the albinos. Now it so happened that a girl by the name of Nekoto la Namu-uandjoba came to visit the sisters of her mother at this district. When Nekoto arrived her aunts told her: "We peo- 49 Nekoto la Namu-uandjoba: Nekoto, daughter of Namu- uandjoba. A child always takes the name of its father, never its mother. This form of patrilineal reckoning exists among the Kuanyama in spite of their matrili- neal clans. 305 ANTHROPOLOGICAL RECORDS omeva osesi pomifima opakelelua vomikisi hali ovanu, ndele fie ohatutilako okukutala omeva." Nekoto otati kuvo, "Peinge osito. Ame ndikatale omeva komufima." Ovakulunu tavati, "Ahauel Kana ove otakalikapo komakisi. Inojako nande!" 2. Nekoto otati, "Oko handi. Peninge asike osito ndikatale omeva." Opo Nekoto okuakufa osito ndele tai komufima. Fimbo eli popepi nomifima otaimbi tati, "Nekoto, Nekoto la Namu-uandjoba omuua ondeja okuteka." Omakisi moluasi omalai nokuhole okupuilikina ojimbo, esi veudite okakadona takaimbi oo taati, "Haumue nande uetu emunjamukula." Sasi avesi esi vemudite ovahala asike okuimba ngasi okakadona takaimbi. 3. Natango Nekete taimbi vali ngasi tete. Omakisi esi emunda luvali fijo osesi otasiningi lutatu. Ovanjakukua unene ndele tavemunjamukula taimbi, tati, "Nekoto, Nekoto la Namuandjoba omuua okueja okuteka." Omakisi esi taimbi oo taadana tanuka ahafa. Fijo osesi Nekoto teja popepi nomakisi pomufima jetaimbi ngaho. Osesi posivelo somufima taadipo ndele taanuka moku- le taimbi, "Nekoto la Namu-uandjoba." Opo Nekoto taende- lele tai momufima, tateke omeva fimbo taadana. Fijo ota- suna keumbo vo otavadana ngaho vahafa. 4. Mongula Nekoto tasuna vali komufuma taimbi ngasi sito: "Nekoto, Nekoto la Namu-uandjoba omuua. Oudeja okuteka." Vo Tavati, "Nena inatu munjamukula nande, muefeni ngaho eujetu muliepo." Efiku eli Neketo okueja adiala osikafa sehafuni komatako aje. Nekoto taende ugaho taimbi fijo osesi tafiki puvo. Vo tavati, "Inofeua tu Nekoto, olielie ekufeueka ngaho? Kunatu onguuo iua?" 5. Nekoto sasi ahala okuvaheka vemuefe aje momufima okue-valombuela, tati, "Ovakulunu vange keumbo, ovo va- dikange ngaha." Omakisi opo tati, "lujeni ua Nekoto tuo kaningue jo ngasi je afeua." Opo otavati ku Nekoto, "Tutua- lela jo keumbo leni takaningue ngasi ove ngaho!" Nekoto tateke omeva momufima ndele tati komakisi, "Ileni tujeni keumbo musive mukadikue naua ngasi ame ndili." 6. Omakisi taa-landula Nekoto fijo osesi tavafiki keumbo. Esi vaja meumbo omakisi takala polupale. Nekoto tai kepata talombuele ina, tati, "Tula oihengo50 pediko tuxuike oma- kisi pomatako afie." 50 Oihengo (sing., osihengo): irons used for burning de- signs in wood. ple here are unable to drink water because there are alb the water holes. They will eat our people, and theref are afraid to fetch water." Nekoto answered, "Give me. and I will fetch water at the water holes." But her eld "Oh no, child, you will be eaten by the albinos. Keep from there entirelyl" 2. Nekoto said, "I will go there. Just give me the which to fetch water." So Nekoto took the pot and wen the water holes. As she approached the water-holes, she sang, "Nekot Nekoto la Namu-uandjoba, I am very pretty, and I have, come to fetch water." Now the albinos are very silly, a they love to listen to songs. Therefore when they heard girl singing, they said, " None of us must answer her", s1 when they heard the girl sing they all wanted to imitate song. 3. Then Nekoto sang again the same song as before, albinos heard her sing twice and then a third time. They came very much interested, and answered her song, slng "Nekoto, Nekoto la Namu-uandjoba is pretty. She hasc to fetch water." The albinos danced and jumped while 9 sang. They were very happy. When Nekoto arrived at the water holes she was stilI s ing. The albinos left the gate of the water holes, jumpt high up into the air [as they did so] . They kept on sing "Nekoto la Namu-uandjoba." Nekoto went quickly to tb water holes and fetched water, while the albinos kept on- dancing. When the girl arrived home [she and her relati danced with joy. 4. The next morning Nekoto went back to the water singing as before, "Nekoto, Nekoto la Namu-uandjoba, " am pretty. I come to get water.' The albinos said to a another , "Today, indeed, we must not answer her. Asi as she comes we will eat her up." On this day Nekoto came wearing a squirrelskin on her buttocks. As soon as she reached the albinos, they said I her, "You look fine, Nekoto. Who made such a spendid back apron for you?" 5. Since Nekoto wanted to entice the albinos so that 1 would allow her to approach the water holes, she told thE [all about her apron]. She said, "My elders at the kraal dressed me like this." The albinos said to one another," us go with Nekoto so that the same thing will be done to Then we will look as beautiful as she." So they said to N koto, "Take us with you to your kraal so that we may be dressed the way you are." After Nekoto had obtained water from the water holes, she [invited] the albinos, saying, "Come home with me ai you will be given clothing the same as mine." 6. The albinos followed Nekoto to her kraal. Enterin the kraal they remained in the sitting room. Nekoto wegn to her aunt's cooking place and instructed her: "Place dt marking irons 50 in the fire so that we may burn the albin in their anuses, and they will die." 306 LOEB: KUANYAMA ja Nekoto tatula oihengo pediko ndele taitiliana. ,tavai fanako ekisi limue nalimue. Talituua osihengo ako esi lapetama. Takuti: "Kala naua, uningue 51 Opo kese ekisi olatuua osihengo sipiu ndele talifi. luxunimua okuali talianje okutuua esi lamina vakuao pla. Lo talilombuelua nokutia vakneni opaife tava- kape vakale vafeua. Oso nalo olatuua osihengo sipiu talifi. Esi omakisi sese afia. Ovanu avesi vomomukunda adele tavakateka osesi Nekoto evapa osivelo sokuja OMAKISI 52 Okuali kuna omusamane adala okana okamati. Efiku kajasa okandiba nosikuti. Okaja onapo nosikuti jo- "Okamati takalandula okandiba fijo omofuka. Ndele ti okuali kena ombua dihapu; doifitukuti aise oiliani &a. Ndele takakala omafiku mofuka kehena oikulia. a limue okahanga omatuali omakisi. Ndele momatuali ga mo ekisi limue; vati makao okuaja koukongo. atulapo ombelela mombija taipi. Takalombuele ekisi "Ondahala okujofa okadila kange pediko loja apa." talisiki omuUua lamuena. Esi lakanjamukula olat, apo ndikudenge nena eli." Okamati takakupula okadila pediko, ndele ekisi lahala okamati. Opone embua dako: enghosi, nengue, mngu, tadionene ekisi. Ndele ekisi taliti, "Jofa hano koje, kaume." Okamati esi kalia okadila okaehela kati, "Penge ombelela ei ndiliepo nembua dange." avela osesi latila okulikapo kembua dokamati. tmana okulia ombelela, okamati okaja mofuka nembua pone omakisi makuao aluka koukongo ongulosi afia ovahanga ombelela jaliuamo komumati. Mukuao okololela esi saliamo ombelelela, ovahandukila mu- ene. Ndele tavati, "Ove oumumbadal Ngahelipi kana? Ihokadenge ile ukadipae tukahange apa." Mon- kuasa ovaja natango koukongo peumbo tavafijepo "a enghono. bpone okamati keja nembua dako. Okaninga ngasi onghela. Ndele ekisi eli olatia kokamati, "Pediko ofapo okadila. Sili vati oualunduka." Omumati a.^u uninaue naua: "'Stay well, remain well." WY p olite greeting forms. ksi (sing., ekisi.): spirits. Here the word "oma- means "spirits" and not albinos, as in the pre- AMBO FOLKLORE 307 The aunt placed. the irons in the fire until they became red-hot. Then the albinos were called in, one by one. They were each made to bend over [as if to be fitted], and each was then stuck with the hot iron in the anus. As each albino bent over, [Nekoto and her aunt] said, "Remain in good health! Be well!" 51 As soon as a victim was stuck with the hot iron he died. When the last of the albinos, however, saw all the others lying down, he refused to be stuck. Therefore he was told that his comrades soon would rise and be decorated [with squirrel skins]. Then he too was stuck with the hot iron, and died. After all the albinos had been stuck and were dead, the people of the district were able to go and fetch water. This was because Nekoto had opened the way to the water holes. THE SPIRITS 52 1. Once upon a time there was an old man who had a son. One day the boy shot a hare with an arrow; the hare ran away with the arrow still in it. The boy followed deep into the forest. Now this boy had many "dogs"; they were really carnivorous forest animals of all kinds. The boy remained many days in the forest without food. Eventually the boy came upon some wind-shelter houses of the spirits. In one of the wind shelters he found a spirit who was all alone; the others had gone hunting. The spirit had put some meat in a pot, and the meat was cooking. [The boy] spoke to the spirit, saying, "I would like to roast a bird here in your fire." The spirit whistled, and kept on whist- ling; but he said nothing. Finally the spirit spoke, "If you roast meat here, I will at once beat you." 2. The boy threw the bird into,the fire [anyway], and then the spirit tried to beat him. But the "dogs" of the boy-- the lions, the leopards, and the wild dogs--growled at the spirit. So the spirit said, "My friend, go ahead and roast your bird." After the boy had finished eating the bird, he begged from the spirit, saying, "Give me some of your meat, so that I and my dogs may eat." The spirit dared not refuse the boy, lest he be eaten by his "dogs." After they had finished eating the meat, the boy went [back] into the forest with his animals. Ln the evening the other spirits returned from hunting, all feeling very hungry. So when they found out that their meat had been eaten by a boy they became very angry at the friend who had been left behind. They said, "You cowardl Why did you allow a [mere] child to do that? Why did you not beat him, or even kill him, so that we might find him here?" The next day at dawn the spirits again went hunting, but this time they left at home one of their number who was very strong. 3. Then the boy came back with his animals and acted the same as on the previous day. The |strong] spirit said to the boy, "Do not roast your bird in the fire. Certainly you vious story. The omakisi are supposed to live in anthills, and be half human, half animal. The first whites to come into the country were thought to he Om akisi. ANTHROPOLOGICAL RECORDS takupula kaje pediko amuena. Ekisi talikufa outa ualo tali- luifa okamati. Okamati takakumaida embua dako dilie ekise. Esi lamanua omuenjo, okamati okaliamo ombelela mombija ndele takatetauilemoa ekisi. Emadi, nenjala, nomutue, nomatondo, nooda, okatula kosi jombija ndele takaji mofuka jako. Ongulosi esi valuka koukongo ovahanga ombija ijadi om- belela. Vanjakukua unene tavati, "Ijalol Kuueteko meumbo esi muasalele omulumenu elela. Ombelela inailiuamo nena." Ndele tavatalatala numba vakondja, tavati, "Tala omulu- menua I Numba akondja! " Opone esi valia ombelela kosi ovamonako enjala noilio aise jolutu lamukuao. Novakungana esi vadimbuluka nokutia ovalia olutu lamukuao. 4. Ongula esi kuasa ina vaja vali koukongo, avese ovanan- gela. Okamati avese vekadipae. Okamati okaholoka nembua dako. Nena omakisi aese okualulfa okamati. Omakisi tai onapo momakuena oivanda. Okamati takatu nosihengo seonga komakuena. Ekisi limue esi talituua meiso olati kulikuao, "Ehenakol Handituipulua vali eisol" Okamati esi kamana okudpa omakisi okaja. Ndele vali efiku limue okahanga okaumbo komukulukadi ndele takaimo. Mokaumbo okahangamo omukainu eli mo- kaumbo naina. Okuemuhombola aninge omualikadi uaje. Omualikadi okualombuela omulumenu uaje, tati, "Meme ohall ovanu. Oukala ualungama, otekudipa alie ombelela." 5. Opone efiku limue omukulukadi ahala okudipa ositenja saje. Oufiku ause okuaendaenda takongo omundilo konduda jositenja. Okamati esi kanangala embua dako odanangala posivelo sokalupale konduda. Okakulukadi esi takeja konduda takahondjaunine embua tadiono. Omukulukadi tati, "Uul Tandilika kembua dojel" Okamati takapula, "Oto kongo aike?" Okakulukadi: "Omundilo." Takapeua omundilo ndele okakuni. Takekadimi, osei omundilo oko uli konduda jako. Okahala okudipa ositenja. Esi kakofapo omukainu okualombuela omulumenu uaje, tati, "Tuje kosilongo seni tulivake manga meme akofa. Namejo paife esi ondaloloka meme osesi itandimono vali omulumenu. Osesi kese tu ou takongonge meme otemulipo. Navejo otekulipo ngenge itatulivake utje kosilongo seni." 6. Okamati okadimina endjovo odo. Omukainu takufa ongoma 53 ndele tainange komutala uavo ndele tavai. Omukulukadi esi apenduka okuaje konduda jositenja. Ndele esi amona nokutia embua kadiipo pokalupale, okuelipopila muene ndele tati, "Ijalol Embua dositenja sange odakanangala, ohandimudipa nena." Ndele tasasula ongoma pokati. Kuali esi okamati kanangala. 53 Ongoma: the large drum. This is made of a hollow log, and is the size, and roughly the shape, of a person. are as rude as they said that you were." However, withouf saying a word the boy threw the bird into the fire. At on the spirit took up his bow and commenced fighting the boy The latter then shouted to his animals to bite the spirit. soon as the spirit was entirely destroyed, the boy ate the which was in the pot. Next he cut up the spirit. He put feet, fingers, head, testicles, and penis in the pot; then went off into the forest. The other spirits returned that evening from the hunt. found their pot full of meat. They were very happy at th and said, "Thank you! Now you see we left a proper man home. Today our meat was not eaten." Looking around saw the signs of conflict. [ Again ] they said, "What a manI See how he fought! " But after they had eaten the meat in the pot, they found the fingers and other parts of the body their friend. Then they all vomited, remembering that th had eaten the flesh of their comrade. 4. The next morning at daybreak the spirits did not agu go hunting. Instead they all lay down in order to wait for . boy and kill him. Then as soon as the boy appeared all thi spirits attacked him. [ But when they were repulsed ] they r3 away and [hid ] in anthill holes. The boy stuck the blunt t of his spear in [one of] the holes. One of the spirits was in the eye, and called out to the other, "Go further inl eye is being plucked outl" After the boy had finished 1d1 the spirits he left. One day the boy came upon a little kraal belonging to old woman, and he entered it. In the kraal thare was a gi who was living with her mother [ the kraal owner I . The be married the girl, and made her his wife. The wife then spoke to him, saying, "Mother eats people. You must be careful, or she will kill you for her meat." 5. Finally, one day the old woman wanted to kill her son-in-law. That night while walking about she came to i his hut. The boy was lying down, with his animals sleepn at the entrance of his house. As the hag walked on tiptoes to his door, the "dogs" growled. The old woman said, "C1 I am being eaten by your dogsl " The boy asked, "What a you looking for?" The hag said: "For fire." But when she was given fire and a little wood, she put out the fire. She. had fire in her sleeping hut; it was her son-in-law she wisho to kill. That [night] while the girl was in bed she spoke to her husband, saying, "While mother is asleep, let us leave here and without saying a word, go to your own country far away I am tired of my mother. I will never get a husband this w4 since every time a man marries me, my mother eats him ut She also will eat you up unless we leave for your country.' 6. The boy agreed with the words of his wife. They toi a drum 53 and laid it on their bed. Then they left. When old woman arose she went to the hut of her son-in-law. When she saw that the "dogs" were no longer in the open space around the hut, she said, "Thanksl The dogs of my son-in-law have gone to sleep. Now I can kill him." She cut through the middle of the drum thinking that it was the sleeping boy. 308 LOEB: KUANYAMA Okuafikama ekevalandule ndele takufa okakuva kaje, aka ,dipaifa nako ovanu. Esi eja popepi navo omumati no mu- Ikadi uaje oveudite okamepo takapepe. Omualikadi okua- snbuluka kutia ina teuja kuje okualombuela omulumenu uaje t1, "Tulonde! Meme eja okamepo aka takapepe. Meme ulipopepi." Ovalonda komuti. Embua davo tadinangala lina lomuti. Omukulukadi eja pefina lomuti nde tatetepo puti nekuva laje nde tati, "Okakuva kange ihakatilal Omuti mkukutu kedimbue ojou mutalala esi omuti tauele posil! 7. Okamati okasisila embua dako ko mukulukadi nde ta- Oiulipo nomakipa aese no honde deilailafapo. Opone va- Lkila ondijila javo ndele ombua imue esi jalafa ohonde *ndodela posi nde taisituka okakulukadi. Ohonde jomukulu- idi janjumuka janinga omunu omukulukadi okualandula na- ogo omumati nomualikadi uaje. Opo okamepo kahovela iupepa natango, namualikadi okualombuela muene, kutia, Ratulondel Meme eujal" Ovo ovalonda k )muti. Okakulukadi esi kejapo takatetepo muti auise nde tauele posi. Omumati asisila embua natango o kakulukadi nde omualikadi, tati, "Natulikile embua ohon- e eji jauila kehoni aise nailafuepo naua, osesi ojo haisituka." ivo ovaja nondjila javo fijo ovafika keumbo lokamati. '8. Ina jomumati okueva sakeneka konu. Omumati okua- mbuela ina, tati, "Otakudi omukulukadi mukueni tatuiandu- monima jetu." Opone omukulukadi tai akasakeneke nukuao. Ndele ovakulukadi esi vasakena ou ina jomumati *uaponapo ina jokakadona. Nde tapitile komatako, Nde ina kadona taponapo vali ina jomumati nde tapitilejo komatako. ie ina jomumati aponapo vali ina jomukadona nde tafitikeko sijongoti. Ndele esi euja meumbo tati, "Fulukifeni omeva mombija." pone esi omeva afuluka, ina jomumati okuakufako osijon- Ki nde tatamanana kombija jomeva mapui. Nde ina joka- na tauile mombija jomeva mapui nenghono nde tafi. 9. Nena omukulukadi asituka vali aninga osipanu nde ta- kamo mombija nde tali moihua. Omumati okuaninga epia le esine. Fiku limue aja kepia laje okuanhanga oihua aise fikama jafa inaikeua nande nale. Nde tahovele okutetapo bua aise eji ahanga jamena. Nde tahondama. Ndele fimbo Ipo konima josihua epahu olejapo pokahua taliti, "Kahua rualiapa, mutumba tuende. Osihua tasifikama nde talinin- vali. Kahua ualimba mutumba tuande." W Oso ngo laninga oihua aise talipopifa. Nde aise taituama ise ojafa nga inaikeuapo nande nale. Ndele fimbo epahu lipopifa oihua oleja ne popepi nosihua esi sali sahondama amati. Opo okamati okakuata epahu nde takelituala meum- >. Takatulapo ombija jomeva takelitimo mombija nde tava- AMBO FOLKLORE 309 The old woman [after she had found out her mistake ] started to follow the married couple. She took with her her little ax with which she was accustomedf to kill people. As she passed near the fugitives, both the boy and his wife heard a little breeze blowing by. The wife at once knew that it was her mother following them, so she said to her husband, "Let us climb la tree]! This (breeze] passing by means that mother is near." They climbed a tree while their animals lay down around the trunk. The old woman came to the tree and started cutting it with her little ax [ charming], "This little ax of mine never fails! Even though this tree is hard and green, yet it is falling down!" 7. The boy shouted to his "dogs," who ate up the woman, blood, bones, and all, until she was entirely consumed. Then they continued on their way. But one of the "dogs." which had licked up the blood, spilt some of it down again, and it turned into the hag. The old woman, after she had come to life, once more followed the boy and his wife. Then a fresh breeze passed the couple, and the wife said, "Let us climb [ a tree] ! Mother is coming!" So they climbed a tree. When the old woman arrived she started chopping, and the entire tree fell to the ground. The boy urged his animals on the hag [and they devoured her]. The wife said, "Let us point out the drops of blood on the grass to the animals. All must be well licked up, else it will come to life again." Then they were once more on their way, until finally they arrived at the home of the boy. 8. The boy's mother met the couple at the kraal's en- trance. The boy said to his mother, "Another woman, who looks like you, is following us." The mother then went to meet the other woman. When the two women met, the mother of the boy devoured the mother of the girl. TIhe girl's mother, however, passed through the anus of the boy's mother. Then the mother of the girl devoured the mother of the boy, who in turn came out of the other woman's anus. Finally the mother of the boy devoured the mother of the girl, and then stopped up her anus with an amarula pit [from the fruit of the omuongo tree, Sclerocarya Schweinfuthiana Schinz ]. When the boy's mother came to the kraal, she said, "Boil some water in a pot." When the water was boiling, she re- moved the pit and stood on top of the pot of hot water. The girl's mother passed into the pot of boiling water and died. 9. However, the hag came to life again, became a lo- cust, and flew away from the pot into the bush. The boy made his garden there. One day when he went to his garden- he found that the buishes stood up as if he had never before cut them. After he had again cut these bushes, he hid him- self. While he was there behind the bushes, a locust came by and charmed, "Bush, you who were here before, get up and stand upright! Bush, you get up and grow again!- Limba bush, you stand upright and move!" All the bushes which were charmed in this manner sudden- ly grew up as if they had never been cut before. While the locust was charming the bushes, it came very near the bush behind which the boy was hiding. The boy caught the locust ANTHROPOLOGICAL RECORDS vikeko. Opone okakulukadi ina jomukadona ahulapo. OMUMATI ENKEMBE 1. Okuali kuna omunjeumbo umue ena ovana vavali: omumati nokadona. Ndele ina jounona okuafiapo ndele omunjeumbo tahombola omualikadi umue niena. Omukulu- kadi okuali ena omona tavele unene. Nde tekekapupulifa kendudu. Nondudu ojati, "Okana okena oxula jonjama jo- munu."5 Ndele ombelela kaiutike opo omualikadi ovakun- dafana vadipae omunona ou edina laje Enkembe. Okandenge ka Enkembe okaudako esi omukulu takundafanua adipaue oxula jokana. Opo okadona okatondoka tai koufita takaifana Enkembe, takati, "Enkembe ja meme, Enkembe ja tate, nge uaji keumbo moxupa ino dilamo omasisi, 55 osesi omo muna xo joje ahala ehuli loje, endjandja loje, Enkembe." 2. Enkembe tati, "Ndaudako! Tajavaoikani usune mbu- angaja uje keumbo!" Enkembe esi euja keumbo okuakanda nde omasini tatile posi. Omukulukadi tati ku Enkembe, "Dila omasisi moxupa!" Enkembe tati, "Itaidile omasini moxupa! Muna enu." Opo omusamane tadimo, tati, "Hal Ha! Enkembe jange alungamal" Tavakundafana vali numba vena okudipa Enkembe. Ovau- dafana omusamane emuhondame mongobe edina lajo Nain- dongo. Vati fimbo takande je emukuate nde temudipa. Okan- denge kaje esi kesiuda kalotoka nde kalombuela omukulu uako, kutia, "Nge uaji keumbo esi takande munaindongo, inojamo osesi omo muna xo joje, ahala okahuli koje, nound- jadja voje, Enkembe." Enkembe tati, "Ndaudakol Ndenge jange ndele tiava oukuni voje. Usune mbangaja uje keumbo." 3. Ongulosi Enkembe esi aeta engobe keumbo nde tauan- eke okuaefako okatana ka Naindongo, 56 nde tamuena. Ina- hala okuikanda. Nde omukulukadi tati, "Kanda Naindongo!" Opone okamati fimbo takakande, omusamane okuanukila En- kembe. Ndele Enkembe tadipa xe nde temujuvu osipa nde tesidiala. Taningi olupe luaxe nde omudiba uaxe taukala molupe lua Enkembe. Opone esi Enkembe amona kutia eli molupe luaxe okuaja ko mukulukadi uaxe nde tati, "Enkembe ndemudipal Lufufu tamono oxula nena." Ina ja Lufufu okuahafa unene nde tati, "Ijalo! Omumuange opo aveluke koudu uaje nge ali oxula." 54 Oxula jonjama jomunu: the sacrifice of human meat. When a medicine man is consulted, he always asiks for some kind of a sacrifice to the ancestral spirits. A cannabalistic sacrifice would have been unusual but not impossible in former Kuanyama society. 55 Dilamo omasisi: to pour milk into the butter calabash. The calabash then is shaken on a stick, and butter and took it to his kraal. He put it in a pot of water, and covered the pot with a lid. This time the mother of the gl died completely. THE BOY, ENKEMBE 1. There once was a kraal owner who had two childrez a boy and a girl. The mother of the children died, and tb man married again. The second wife had a child who bed very sick, so the woman took the child to a medicine mat order to question him [and find out the source of the troubg The medicine man said, "The child must have the sacrifi of human meat." 54 Since no human meat was available, wife suggested that the boy called Enkembe be killed. When the younger sister of Enkembe heard that her oldq brother was to be killed as a sacrifice, she ran to the cattli kraal, calling, "Enkembe, child of my mother! Enkembi child of my father! When you go to the butter storage hutd do not pour milk into the butter calabash! 55 In it will bel your father who wants your liver and your bowels, Enkeml 2. Enkembe said, "I understand! Collect your wood, . then hurry and return home!" When Enkembe returned h he milked [a cow] and then poured the milk on the groud The old woman said to Erikembe, "Pour the milk into the, labash! " Enkembe answered, "No! I won't pour the milki to the calabash! There is a person in the calabash." The old man came out at once, saying, "Ha! Ha! My Enkemn is clever!" Soon after this [the married couple] made another planl kill Enkembe. They arranged for the husband to hide in a cow by the name of Naindongo. While Enkembe was mil ing the cow, the old man was to catch and kill him. Wh4 the younger sister heard this plan, she ran and said to her elder brother, "After you have returned home you are to Naindongo. Don't go near her, because your father is ind of her. He wants your liver and your bowels, Enkembe. Enkembe replied, "I understand! My little sister, you go collect your wood and then hurry back home!" 3. That evening when Enkembe brought the cattle h he allowed the calf of Naindongo to go to its mother. he did not try to milk the mother cow. The old woman cried out, "Milk Naindongo!" So the boy commenced ml ing, [and while he was doing so] the old man jumped out" him. But Enkembe killed his father and skinned him. A, wardshe put on the skin, thus assuming the appearance of father, while the corpse assumed the appearance of Enke When Enkembe saw that he had the appearance of his father, he went to his stepmother and said, "I have kill Enkembe. Now your. son Lufufu will get a sacrifice." mother of Lufufu was very pleased. She said, "Thank y My child will recover from his sickness after he has eaten the sacrifice." is formed. The calabash would hardly be large * enough to contain a person. 56 Okatana ka Naindongo: the calf of Naindongo. Whs the Kuanyama milk a cow, they always allow a ci to take a little of the milk first in order to sta the milk flowing. 310 LOEB: KUANYAMA AMBO FOLKLORE Enkembe tatetaula omudimba uaxe nde teuleke. Esi "Enkembe okuevatukulila avese, nde Lufufu temupe oulu- .5 Opo esi amona avese vamanapo ombelela Lufufu kilumenu auke, Enkembe okuelikufa olupe luaxe nde i nolaje muene. Opo okuaja kepata nde tati, "Ame o omukulukadi adimbulukua naua nokutia omusamane kaimboli oje adipaua ku Enkembe. Ndele Enkembe tati ufu,' "Ualia oulumenu uaxo." Opo omukulukadi afia rinde tati komona, "Ekelasi oda jaxo, kaifi ja Enkembe, " Ndele Lufufu okuejanjena, ndetati, "Ombelela jange, bekelesi nande. Ohandilipo ngaho.' Oso ngaho ongano hula. ONDJABA NOIPUNDI k Efimbo limue omunu uonumba atuma kondjaba ekei- Ke oipundi. 58 opo euja ponghili ndele tati, "Ondatuma tkulunu uange Ndjaba ndi mukongele oipundi jahongua t Opo nghili atia, "Ame ongisi okulonga naua oipundi lasi ame muene." Opo uinja ajandja ondjambi konghili ttalombuelua elialuke fiku limue. I ekeuja aje ponghili okuahanga jelisuna mosipeta. Opo 1.,ovalikadi vanghili muene apa aja nande. Je muene opo Oveli, unja kuali esi osimue soipundi ei halongo. Sasi anghili ena omutue nomaoko nomaulu. Je inamonako ne 4unona. Ovalikadi vanghili vanjamukula kutia okuaja ffitu akakonga oipundi jaje. Omulumenu aninga efiku nefiku teuja, noihahangepo I kakele kosipundi sajo. Novalikadi vajo ava havemu- ile aluse kutia nghili aja momufitu akakonga oipundi ';-Ondjaba jaloloka okutelela opone jalombuela omunu ie ku nghili ikapule naua osipundi sajo. sija meumba la nghili. Tavapula apa paja nghili, tava- lelua tu kutia nghili akakonga oipundi jaje momufitu. h kuali tu jafa isi onghili inaifa omunu. Nghili kese tu lb evaudu kutia ovovo tavadi oko je omutue uaje tahan- 6usunifa moipeta kumue nomaulu nomaoko aje. Opo X kutia esi, "Osike esi sili apa safa onghili esi?" Omunu -Oso osimue oipundi jaje ei haningi, ngasi tu oipundi tningi ojemufa." Hano ndjaba atia, "Osipundi esi oso ne ngaho handi ci, esi kuali talongelenge oso nasininge saje ponele jasi." a takufa osipundi saje tesipake mekutu, 59 ndele tai, je aunu telijukilejo kuaje. mdjila ndjaba ekutu laje elitula posi akaliepo. Mange pekutu laje okuahanga nghili eli opo. Ndele tati, ko iuneau: the penis. According to Kusanyma belief h human penis is sacred, being the seat of life. puadi (sing., osipundi): stools. The Kuanyama have * trunk stools in the kraal sitting room. The tree aks have the bark removed end are given a good 4. Enkembe cut up the body of his father and hung up the meat. When it was cooked, he divided it, giving Lufufu the penis. 5 When he saw that all the other people had finished eating, although Lufufu still had the penis, he re- moved his appearance of his father, and assumed his own form. He went back to the cooking place, and said, "I am Enkembe." Then the old woman realized that it was her husband who had been killed by Enkembe. Enkembe spoke to Lufufu, saying, "You are eating the penis of your father." The old woman was mortally ashamed, and said to her child, "Throw away the penis of your father. It does not belong to Enkembe, but it is that of your father." Lufufu did not throw the penis away. He replied, "The meat belongs to me. I will not throw it away. I will eat it all up." It is indeed in this way that the story ends. THE ELEPHANT AND HIS STOOLS 1. Once upon a time a certain man was sent by an ele- phant to get him some stools. 58 He met a tortoise and said to him, "I have been sent by my elder the elephant to find him some well made stools." The tortoise replied, "I indeed know how to make fine stools," The man gave a reward to the tortoise and told him that he would return the next day. Upon retuming to the tortoise, however, he found [the animal ] had retreated back into his shell. So the man asked the wives [of the tortoise] where their owner husband had gone, for all that [he thought] he saw there was one of the finished stools. He knew that a tortoise has arms and legs, and therefore he did not recognize the tortoise when he saw him. The wives of the tortoise replied that their husband had gone into the woods to look for his stools. 2. The man came every day, but he did not find the tor- toise, he found only his stool. The wives always told him that the tortoise was in the woods looking for his stools. [Finally] the elephant grew tired of waiting. So he told the man to take him to the tortoise so that he himself could demand his stools. - [The man and the elephant] entered the tortoise's kraal. When they asked for the tortoise, they were told that he was in the woods looking for his stools. The elephant knew that a tortoise is formed differently from a man, and that whenever he hears someone coming, his head, legs, and arms, retreat back into his shell. So he asked [the man], "What is this object here which looks like a tortoise?" The man replied? 'It is one of the tortoise's stools. He made it himself." 3. The elephant said, "I will take this stool with me, it will serve in the place of the one which the tortoise should have made for me." So the elephant took the stool and placed it in his bag. 59 He then went one way, while the man took a different path. While on the trip the elephant put down his bag in order to eat. Then looiking at the bag he found the tortoise inside. 59 Ekutu: a man's bag. This kind of bag is made of goatskin or buckskin and is carried over the shoulder. It is usually used for carrying millet meal on long trip s. 311 ANTHROPOLOGICAL RECORDS ndjaba, "Tatekulu, ame ngaho nghili ou uakufa kuinja. Okua- 1i ngaho ndatila omunu, opone ndelisuna mosipeta sange." Opone atia, "Oipundi joje ondeika naua, ndele oili ne ko- kule komulongo." 4. Kuinja ndjaba tati, "Nandihange hano toi, manga han- dilialiapo, sasi ove ihoendelele." Ndaba akaliapo manga je ou nghili telifefa aja. Ndjaba esi adjapo je nghili teuja telisuna mekutu. Ndjaba teuja tatumbupo ekutu laje ndele tai. Efimbo limue tatulapo vali ekutu laje akalie. Esi aluka okuahanga nghili eli opo. Opo ndjaba apula, "Ove openi todi vali?" Nghili tati, "Ahoue opo ngaho ndili mondjila jange okuja komulonga esi." Ndjaba tati, "Naihange toi hano fimbo hai- kaliapo vali manga sasi ove ihoendelele." Ndaba tai takaliapo manga elifefa afa-aja. Ndjaba esi apilamenako nghili je otalisuna mekutu oso. Ndjaba teuja tatumbupo ekutu laje. Efimbo limue tatula vali aliepo, ekelialuke opo ahanga nghi- ii opo. 5. Ndjaba telipula tati, "Nghili ohaende hano ngahelipi, okutia ngahelipi hano sama nga ho ndatula poima ohatusakene- po?" Naje muena utale ndimuhondame. Ame nditale esi heuja pekutu lange. Ndjaba talombuele nghili aje tu komeso ngasi sito fimbo je takaliapo. Ndjaba okuaja ngaho konima josixua ndele tahondama. Nghili telifefa afa aja, je telialuka tai mekutu fimbo ndjaba ahondama. Ndjaba teuja pekutu laje. Opo apula ou eli me- kutu laje. Nghili anjamukula kutia, "Oje elimo." Ndjaba temukufamo ndele temutulike pokati kemanga domuti, "Opo ufila opo, simbudi ovel" 6. Vali pefimbo olo ongue okuali ilaula foko ihena nande evala. 60 Fimbo nghili all ne pombada jomuti opeuja ongue. Opo nghili atia kongue, "Kufengepo apa, kaume, ame ndi- kupe omulongelo moua ngenge uakufangepo." Ongue taipula onghili taiti, "Omulongelo ouasike topenge ouasike topenge ngenge ndekukufako?" Nghili tati, "Ohaikupe omavala." Ongue ojalonda ndele taikufapo. Onghili opo ne japeua oma- vala aja. Monale okuali ngahe ilaula ngasi oxule musila uajo. OITA JE KAFIFI NE MBUNGU 1. Embungu laile okukatalelapo kaume kalo. Kaume kalo telidipaele osikombo. Embungu lalia naua nolakuta lanjaku- 60 Evala: stripes. The cheetah (ongue) commonly has spots, not stripes. Shortridge says that the Striped Cheetah (Acionyx rex) has been reported, but so far The latter said to the elephant, "Uncle! I am indeed the tortoise whom you picked up [in the kraal I. I was afraid the man, and that was the reason I retreated into my shea Then he added, "I have fine stools for you, but they are , off by the river." 4. Then the elephant said, "I think it best that you g ahead while I remain here, since you walk slowly." So elephant commenced eating and the tortoise made a pre of walking a little way; then he tumed back. After the phant had wandered a bit [to browse], the tortoise crept] into the bag. The elephant returned, picked up the bags off he went! Some time afterwards he placed it down a to resume his eating, and when he once more retumed [fq browsing], there was the tortoise! The elephant asked, it's you! Where did you come from?" The tortoise replied, "I merely stopped here on my W to the river." The elephant said, "Go there while I eat more, since you cannot walk quickly." The elephant a the tortoise pretended to go off. Then when the eleph a short distance away, the tortoise again returned to the The elephant came back, picked up the bag, put it do again while he was eating, and there was the tortoise more! 5. The elephant asked, "Tortoise, where are you w to? How is it that every time that I stop you are at the to meet me?" Then the elephant said to himself, "I hide and in this way find out how he always manages to into my bag." So the elephant again instructed the to to walk in front while he himself was occupied in eatin [This time] the elephant went only a little way, and wards hid himself behind a bush. The tortoise Imean pretended [as usual] to travel on, but [filsteadj he ret the bag near which the elephant was hiding. Then wh elephant asked, "Who is in my bag?" the tortoise sep11 "I am in it." So the elephant took the tortoise out of and hung him up between the branches of a tree. He eC claimed, "There you will die, you thief, you! " 6. At the time [of the story] the cheetah was enti black; he had not as yet acquired his stripes. 60 WhiIla tortoise was hung up there on the tree, along came a The tortoise said to the cheetah, "If you will get me here, my friend, I will give you some good presents." cheetah questioned the tortoise, asking, "What kind of' sents will you give me if I get you 6ut?" The tortoise "I will give you stripes." The cheetah climbed up te and removed the tortoise. So the tortoise gave the his stripes. Before this time the cheetah was black all- like the end of his tail. THE WAR OF THE WREN AND THE HYE 1. The hyena had been off to visit a friend, and friend had killed a goat for him, the hyena had stuffe4 only from Southern Rhodesia. (C. C. Shortridge, Mammals of South-West Africa, 1:109, London, 19, 312 LOEB: KUANYAMA AMBO FOLKLORE Mokualuka kualo esi lahala okusuna keumbo olaenda pati umue kuali una osihadi sokafifi omo muali muna oudi- ' vavali. Oudila ava vakula mosihadi inavahangikamo, ionga oikulia. kibungu esi leuja pomuti ou olahovela okutukana oudilona Waseka nai. Ina joudilona esi euja okuahanga oudilona ili ndele esi evapa oikulia inavahala okulia. 61 Ina esi pula ovemulombuela asise esi saningua ndele tavati fie di nande oikulia fimbo embungu inalitupa ombili. Ina wahekeleka nendjovo diua ndele tati, "Lieni ngaho oi- *Imanga haikasikula embungu. Ngenge ndelimono taliu- kupe ombili." h Okadila tasikula embungu, okelihanga lanangala mo- file uomuti lakofa, sasi kuali lakuta unene. Okadila oka- kkomuti ou ndele takapenduka embungu. Ndele embungu penduka. Okadila kauila posi ndele takatolapo okati Uakalondo ndele takalondo nako komuti kekapula embungu k takelidenge kojulu. Imbungu lapenduka memofi dalo ndele talikevauka. idite komuti takuti, "Mbungu! Mbungul" Embungu olati, * lielie topendulange memofi?" "Ame okafifi ndeuja ie osesi ondahanga oudilona vange tavalili ndele inava- tokulia sasi uevatuka nai. Ndahala ujeko ukaninge om- navo." Embungu olatia, "Ame lielie hano ndije aninge ombili noudilona voje! Ondina sike navo? ma! Inda ukalie omainjo mousoso no udilona voje!" I. Okadila okahanduka ndele takati, "Ngenge itoi kou- ea vange ukaninge ombili otuna okuninga oita notulidenge. tou tateua otelinjongamene kosipala samukuao." Embungu ula mokule esi lesiuda ndele taliti, "Otodipange nasike? ktalungu ile onounjala voje? Inda ne hano ukasive oita , fimbo ame haikasivajo oita jange. Fie tuje tulidenge." ano okadila okaja ndele takasivi oita jako. Kasiva kese kanamuenjo kena omavava: ekola; ekodi; kaimbi; nakese iasituka. Ngasi omue, embodue, nenjeki. Embungu rajo oita jalo kese tu osinamuenjo sina omaulu ane: ond- 4 onghosi; ongue; nalkuao tu aise. I. Oita fimbo tu kuali tailehene ojakundafana esi sina ningua. Oita jakadila ojatuma emue dikapuilikine eji je ingu esi taipangelua. Emue odaja hano sasi odinini in- monika. Opo dauda kutia kavanje oje omuiliki uoita 62 i. Ombadje jatonga tati, "Ngenge omusila uange uajeluka Inavahala okulia: they did not want to eat. If a Kuanyanma is abused and is unable to retaliate, he ,tejects food for the time being. This pattern of behavior starts. in childhood. self and was in fine humor. On his way home, the hyena passed by a tree in which there was a wren's nest with two little birds in it. The parent birds were not there; they had flown off to find food. As soon as the hyena came to the tree he commenced calling the little birds bad names and generally abusing them. When the mother returned she found the little birds in tears, and when she tried to give them food they refused to eat. 61 Upon being questioned the little birds told their mother all that had happened and said that they would eat no food of any kind until the hyena had made peace with them. The mother comforted her children with kind words, and said, "I will go after the hyena; in the meantime you eat your food! As soon as I find the hyena there will be peace." 2. The bird followed the hyena. She found him lying down in the shade of a tree, sleeping [off] his full [stomach]. The bird flew to the tree and [tried I to awaken the hyena, but he did not wake up. Then the bird flew to the ground and picked up a stick. She flew up again into the tree and allowed the stick to fall on the hyena; it hit him on the nose. The hyena woke up and looked about him, and finally up at the tree. The [wren] cried, "Hyena! Hyena! " The hyena replied, "Who are you, that you should wake me from my sleep?" "I am Wren. I came to you because I found my little birds crying. They did not want to eat because you called them bad names. I want ydu to come and make peace with them." The hyena retorted, "Who do you think I am, that I should come and make peace with your little birds? What have I to do with them? Be off with you! Go and pick worms out of the manure with your little birds!" 3. The bird became angry and said, "If you do not in- tend going to my little birds and making peace with them, we will have to fight a war. The one who is defeated will be the slave of the other." The hyena laughed when he heard this, and exclaimed, "You will kill me! And with what? Perhaps with your little beak or those tiny claws of yours! Go then and collect your army while I go and collect mine. After that we will fight." So the wren went and collected her army. She mustered in every living creature which has wings, such as the crow, the eagle, and the hawk. Indeed, she gathered together all creatures that fly, including the mosquito, the hornet, and the bee. The hyena, in turn, collected for his army every living thing that has four legs, such as the elephant, the lion, the cheetah, and all other such animals. 4. Before the combat both armies discussed their plans of war. The wren's army sent mosquitoes to listen to the plans of the hyena's army. The mosquitoes were sent be- cause they were tiny and therefore could not be seen. [First] they heard that the jackal had been appointed war leader. 62 Then they heard that the fox had said, "When 62 Omuiliki uoita: leader of war, or leader of the army. Oita means either "war" or "army.r" The Kuanyama always chose a war leader who conducted the stra- tegy and magic of war but took no part in the ac- tual fighting. 313 ANTHROPOLOGICAL RECORDS pombada opone siveni nokutia tuevata, ndele ngenge tamu- mono uajuka pedu indeni onapo osesi otuateua." Emue esi dauda endjovo edi odaja ndele tadikalombuela ombinga javo. Ombinga ei ojaholola enjiki odo dininge ovau- iliki voita javo. Ndele tailombuele enjiki taiti, "Ngenge muamono ombadje jajelula omusila uajo endeleleni muje kosi jomusila uajo mulieni nenghono fijo otaendjeleleke omusila uaje. " 5. Oita esi jasakena enjiki daja kosi jomusila uombadja ndele tadiuli unene. Ombadja jahetekela okudilinika ije- lule omusila uajo ndele ojanjengua, osesi enjiki dadinina uene. Opo ombadja jaefela omusila uajo posi. Oita aise jembungu ojafadukapo sasi jamona omusila uombadja uaendjelela. Enjiki daefa ombadja ndele tadikuata embungu tadilihe- peke unene. Opo olakuua mokule, taliti, "Uoo! Uool Efeinge ehamba dangel Ndikaninge ombii noudilona." Embungu laja ndele talikaninga ombili noudilona. you see my tail standing up high you may know that we defeating [ the enemy]; but should it droop down, you m run, since it is[ our side] that is being defeated." After the mosquitoes had heard these words, they retu and reported what they had done. The scorpions then w chosen as war leaders of their army. They spoke to the. thus: "When you see the fox raise his tail, you must be to get under it and sting hard, until he again lowers it." 5. When the [ two]armies met, the bees got under th4 fox's tail and stung himseverely. The fox tried to endun [the pain ] of keeping his tail raised, but he could not, bees had stung too hard. So the fox lowered his tail. A once the army of the hyena fled, for they saw the tail ol fox hanging down Lin surrender ]. Now the bees left the fox and came to the hyena, wh they treated very badly indeed. Then the hyena let out loud shout, "Oh! Oh! Let me be, my kings! I will mn peace with the little birds." So the hyena went and nm peace with the little birds. 314 POETRY SONGS OF PROPHECY imbili was the greatest of the known Kuanyama kings, he last to be circumcised. The missionary Schkir gives ates of his rule as 1805-1850. Both dates are probably 1; the first is too early and the second even more so. it was in Haimbili's reign that the first whites came to nga. Galton and Andersonn, in 1851, 63 were the first plore the country. Hence 1861, given me as the date of Mbil's death, appears more probable than Schkar's date. THE PROPHECY OF SISAAMA jonoleki tai-i tauluka osilongo, 64 crosses goes across country, kepia to the garden jesi n. was done je-uja okufi it comes to di ende po, happened it, mu ninga they must let okutala will come to look ja Haimbili. I of Haimbili. ingila ondjaba ei, by elephant this, [la mepia laje. ie in garden his. osike oso? why like that? ende omulenga, pass big men, 65 mepia omo. in garden in it.66 Hi I uete ko cannot see Nda mona-ko I have seen only oku tava di, where they are coming from, oku taveja. that they are coming. Ve ja, va-tula mo mondonga. They have come they have settled in Ondonga. Ndele va- juka koukuambi no koungandjera,68 And they go towards Oukuambi and Oungandjera, Ndele va-juka And they go towards jo also koukuanjama. Kuanyama. Ohnuao jepongo? 69 Cry for help of the poor? Hinga tai-ka lotokua ku Pamba; Perhaps he will run for help to Pamba; Hinga, Hinga, efiku Perhaps, perhaps, day detu nadi hule; 70 our must stop; Hinga omunu ou akalele It may be a person who will serve Hinga elimalima Perhaps the bat Ova -endanandjila 72 The strangers tava they ohamba; the king; akalela.71 will serve [the king] lombola nomondjila. will say the right way. mnu uouhamba ua Pamba67 epeople of the palace of God pita-ko va juka oku. ky went away but they are coming this way [again] . Vedder. South-West Africa in Early Times, p. 294, London, 1938. The Kuanyama believed that, when an elephant left the herd and wandered into cultivated land, the ,-omen signified the coming death of the king. -That is, white men. They will come here also. Pamba is another name for Kuanyama hligh God, Kalunga. The missionaries have taken the name of Kalunga for the Christian God. "People of the palace of God," i.e., the missionaries. 68 The whites first came to the southern tribe, the Ondonga. They then went to the Oukuambi and Oungandiera tribes, who are west of the Kuan- yama. All these tribes are Ambo. 69 This line and the next line form a paraphrase of the Kuanyama proverb: "When a poor man cries for help, only God will aid him. " (See be- low proverb no. 138.) The noun ohnuao signifies a call for aid, either in war or at the time of a cattle raid or other emergency. 70 Perhaps the king will die. 71 The bat was believed to bring good luck to the Kuanyama. In the days of the kings, every kraal owner kept a bat alive in a cage in the milking place. The bat was fed with mice, and it was believed that the animal would cause the cows to yield an ample supply of milk. The bat was killed when the iraal owner died. At present some women keep a snake or frog for good luck. 72 Ovaendanandjila. those who walk on the trails, hence "strangers." Here the missionaries are im- plied. 315 Dndjaba elephant ANTHROPOLOGICAL REC.ORDS Ovanu ava People who Tave ja They indeed veli momadimo73 are in stomachs okusimona. will come to see it. Onandanga tai- kufua oluvala luajo;74 [From the]polecat will be taken the color [of its fur] its; Ohnuao A cry for help Hal It tai-ku, is heard, dilile kosihulo. comes from the headmen. Ova -oukuamundja75 The people of Kuamundja Ava kave-fi Those who are not from Ovo kombala 77 They to the palace Ombala The palace va tambula; will have yielded76 ova-oukuamundja Kuamundja tavai. they will go. ja tambula will receive Ava vei-huika Those who burned it Haimbili. ninga tafi, Haimbili will die, Na Nangolo ja Hamutenja 80 And Nangolo son of Hamutenja omudilo78 fire va-ninga omatuali79 avo. make bush shelters their. ninga will tadi, die, The following is a free translation. An elephant loose from his herd crosses the count He enters Haimbili's garden. This elephant indeed was a portent of ill omen Since he died in Haiinbili's garden. But if misfortune were to come, why of this kind? In Ondonga, big men have forced their way throu They will even come here to look at the garden,-, These people are from the palace of God: They have left, but they will return again. I cannot see from whence they came, I can only see that they are coming. These people have settled in Ondonga; Now they go towards Oukuambi and Ougandjera; Presently they will turn towards Kuanyama. Is the king so poor that he too must cry for help? Then he likewise must seek the aid of Pamba; Or perchance his days are numbered. Is there no one who can serve our king? It may be that only a bat can protect him. The new-comers will point to the proper way. The unbom children, It is they who will be instructed. From those who have, all will be taken. A cry for help is heard, I comes from the headmen. Only the Kuamundja district will yield to the stral The remainder of the people will seek refuge in tl palace. Then they will burn the palace, And when it is burned, the people will house in bi shelters. It is fated that Haimbili will die And his successor likewise will perish. It is the strangers who will thrive in our country. Ndele ova-endanadjila And the strangers tave-lihanene they will spread oilongo. in the country. The prophet Sisaama also spoke a parable, which rul follows: 73 Unborn children. 74 The polecat will have its colored fur removed; i.e., prominent people will lose their honors and their wealth. 75 Peop'le of the district of Kuamundja. 76 To the white man. 77 The Kuanyama have been taught to translate om- bala (king's kraal) as "palace." The Kuanyama palace was never burned, but Hlaimbili was the last king to live in it; his successors were not circumcised. 78 Will be burned. 79 The omatuali usually are bush shelters erected in the rainy season by herdboys. They resemble Bushmen shelters. 80 Nangolo ja Hamutenja. This man is said to have been Haimbili's nephew (sister's son), and there- fore his possible successor. Efuma latukile Frog flees [froni Hangalili mokuenje, He cries in dry season, Medu In ground Okavandje; Jackal; kuananjanala. no rain. lasitamo okukalopo he sinks before odulajaloka rain comes Ndele omafuma asituka. Then frogs come out [in the rainy season] Kavandje notanoloka ne ta-emuli Jackal comes and eats [frog] Ehnulundja dasi emulukile mokuenje. Angry because impudent in dry season 316 LOEB: KUANYAMA AMBO FOLKLORE lhis parable evidently refers to the future fate of Haim- after the arrival of the whites in Kuanyama land. Freely slated it runs as follows: Frog is fleeing from Jackal, and complaining because there is no rain. Then just before the rain falls he buries himself in the ground where Jackal cannot get at him. As soon as the rains fall, all the frogs come out and croak. Then Jackal comes along and eats up Frog, who has been able to elude him in the dry season. (ing Musipandeka, who ruled from 1861 to 1881, was I when the whites first entered Kuanyama land. The owing prophecy of Nakulenga was uttered after the Finnish uionaries had entered Kuanyama country. Miangadi tasi likokole momeva; bmething strange is creeping on the water; )va-endanandjila tave- likokole oilongo. Foreigners creep into the cou kokule, se-uja far, it has come Inandi mofla omaumbo I did not see kraals Ndele engulu nde But European houses I omalenga; of the nobles; di-uete. have seen. Freely translated this runs: Something strange is creeping over the waters; Foreigners are entering the country. They were far off, now they are near: they have arrived. When people start walking somewhere Perhaps an omuhama tree will fall across their path. The strangers are coming from distant countries; They are bringing new ideas: When they talk, they should receive attention. I walked many times through the country And always saw the kraals of the nobles. Now I have walked there again; This time there were no kraals of the nobles; It was only European houses which I saw. King Uejulu ruled from 1884 to 1904. He was a great friend of the missionaries, although he himself was never converted. It was in Uejulu's reign that the German missionaries came to Ovamboland and joined the ranks of the Finnish missionaries. The prophet Muselenga opposed Uejulu's friendship for the whites: untry. popepi, se-uja. near, it is here. tava-hovela okuenda. start to walk [somewhere]. omuhama tau uile ondjila. 81 an omuhama tree will fall [across the] path. vanu va-dia The strange] people come koilongo; from a [distant] country; ave-uja nendjovo dimue; hey come with words different; dele, esi tava-tongo si udeni. )I when they are talking [they] should be lis- tened to. Uejulu I Hi Uejulul I Hi uete I do not see uete eumbo do not see the kraal lohambo. of the king. eumbo lenga. the kraals of the nobles. Eli laminda, olo alike ndi uete Only that of Naminda,82 this alone I see mosihedi in Osihedi.83 Engulu ndi uete metunu European houses I see in what were the fields nda enda walked and walked mona omaumbo saw the kraals mosilongo through the country omalenga. of the nobles. la-Haindongo. of Haindongo. Engulu ndi uete ko itoka ngoufila. Houses I see which whiee like millet meal. dia-ko osinima siua, from it thing good, enda walked ko there Ounjuni tau xulu, tau-di kondongolondongo, The world will end, it will end completely, lutivali, twice, is considered a bad omen if the omuhama tree Llbizzia anthelmintica Brongn) falls across the th. This indicates the approaching death of k king. Taudi kambala It goes to the palace jefuma .84 of the frog. 82 A noble woman. A district. 84 The king will die and go underground with the frogs. 317 ANTHROPOLOGICAL RECORDS Ame hai-di-po apa, hai I will go away from here, I nouisi; '' the bees; Handi i moikutu I will go in clothing Nda I tuka have cursed sama will stay with jedu, of earth 86 ohamba. the king. The following is a free translation: Uejulu! I no longer see the kraal of the king; I no longer see the kraals of the nobles; The kraal of the noblewoman Naminda I still can- European houses are now in the fields of Haindong Everywhere there are houses, white like millet nu Surely the world will end, it will be destroyed completely. The king too will die and be buried underground, I, likewise, will find my subterranean abode: In the grave earth will be my clothing. I must die, for I have cursed my king. WAR SONGS War songs actually are songs of praise, sung when the troops return safely home from a victory. This type of song is called osiimbo, (plur., omaimbo, verbal infinitive, okuimba). The same native word is used as a general name for "song." These words also are now used to describe the singing of church hynms. The following are two examples of war songs: omondjila, on side path, Omutue ua Head which 88 talela moxuati. lay in bushes. Otuadjako We are safe ne from Vakualta va Nekanda. Soldiers of Nekanda, kondjala. 87 hunger. Kuhaja elume limbada; The coward did not go to war; Halikungile naina, otali alukile mondjila. He followed the advice of mother, so he came back on way. Ikovalumenu For brave men Kefio Deaths ava tavalu osilumenu, kefio lihapu. who fought bravely, deaths many. lafa as Ikongo jongobe Searchers for cattle ja Haivinga Ni for Haivinga son of N Sijala jaina imue mofuka mosilongo. 9 We are of mother one in the forest and in the cc Jo tailitu In [ our own country ] we fight Osesi janinga Because of omupuma. sudden. Simbungu alele tauelele, Haulamba alele The hyena was crying, was crying, the hyena was crying, tauelele. was crying. Oku namukuetu akana momuanda, ahalele There was our comrade left in camp, [he did] not sleep pufie. with us. Oko tuemu fija oko, omaulu nemadi There we left him there, legs and feet 85 The bees also have their holes underground. 86 In the grave. 87 Capture of cattle will save the country from famine. ondubo jealousy Sileni ngaho komupaja, Fasten your belts, Oku mueja From where you have come oumukonda one another jovakainu. about wom DO vakuetu, comrades, okondjala. there is hunger. Ove nima jameme, hai You , so-and-so of my mother, I kuetele have brot omupika.9l a slave. 88 The army left one of their number behind, hun. gry and tired. 89 In camp all soldiers are comrades and do not fight among themselves. 90 Omupaja: war belts. They are inade of leather, like ordinary belts, but broader. They serve as arm or. 91 Cattle and slaves are war booty. The soldier sings that he is bringing home a slave for a relative. 318 LOEB: KUANYAMA AMBO FOLKLORE e translation, this song runs as follows: Jakatumbula ja The army of Naukongo Nambala. Naukongo Nambala. Now we will be free from hunger. It was only the coward who did not go to war; Following the advice of his mother, he re- turned when halfway to the battle. Among those who fought bravely, many met their deaths; Those deaths were sudden ones. Now hear the hyenms crying. We left one sick comrade in camp, he did not sleep with us; We had to leave him there with his feet and legs on a side path And his head concealed in the bushes. Soldiers of Nekanda, We have captured cattle for Haivinga, son of Nasitai. While in camp we are all blood-brothers, But at home we are apt to fight over women. Make fast your belts, my comrades, For you are leaving famine behing you. You, so-and-so, my relative, I am bringing you a slave. a following war song is a variation of the one just pre- Ja ja Haivinga la son of Haivinga ja paka oimbalambinnga.92 has outspreading tusks. ja paka jafa ondjaba nambinga has like elephant tusks mneno nga e they grow if dapama. strong. tadiu otaikatondoka. they break off [the army] will run away. ; uaimo likujeuga, nge uaimo ou go in it will hurt [you], if you go in iohoma. I gouge [you] . alele, was crying, tauelele. was crying. re tuaholekele. re93 we hid him. alele, was crying, uetu tuhalele mpanions did not sle tauelele. was crying. pamue. ep together. ao two wings of the army are compared to e tusks of an elephant. It comp anion. Tailifindi Pressing itself mekulo ngo mundjona in thickets like young steenbock ile oholonga.95 or kudu. Oudidi mekulambo Army going on edge losana. 96 of open place. Fie inotutembauila: We you must not praise us: Omumuoje okuaile onapo; omumoje kuiuja Your child ran away; your child did not kaileka.97 go. A free transl-ation of this song runs as follows: Nambala, son of Haivinga, has outspreading tusks; For tlre two wings of his army are strong like the tusks of an elephant: If they are broken at the roots, his army will be defeated. If you are caught between the tusks you will be gouged. The hyenas were all around us crying in their sleep, So we hid our sick companion lest he be eaten: That night we did not sleep together. The army of Naukongo Nambala Concealed itself in the thickets like the kudu or young steenbock. We did not cross the open places; we skirted them. Mothers, you must not praise us in your songs: Perhaps it was your child who ran away; Perhaps it was your child who never got to the war. Haulamba is the honorary name of the hyena, simbungu the common name. The hyenas were crying, and kept on crying. The word alele really means "sleeping," but in reference to the hyenas it means "to cry while sleeping." In this version it is clear that the sick com- panion was hidden so that the hyenas would not eat him. Our army was concealed in the thicket like a young steenbock or kudu. 96 Osana: the depressions or open places through which water flo*s in the rainy season. The Ilerero call such a place omoramba, and it com- monly is referred to by whites as a "marumba." In the song, the army is described as going on the edge of the open places, but not entering them for fear of discovery. These places were the cust"mary paths for travel in times of peace. 97 The singer is instructing the women not to praise the army on its victorious way home. Perhaps a son of one of the women turned back while the army was only halfway to battle. nba rena agu rena 319 ANTHROPOLOGICAL RECORDS A CATTLE CEREMONY SONG Every year at the end of the rainy season the cattle are brought home from the outposts and are presented by the herd- boys to the kraal owners. At such times the herdboys are praised, when deserving, and songs also are composed in praise of the cattle. There is also much dancing by both men and women. While an ordinary song is called osimbo, a cattle song is named ongovela (plur. engovela). In the song which follows the outpost to which the cattle are driven is in Angola, on the northem side of the Kunene River, in a region where elephants roam. Njaba Elephant jalja omandakani; ate it opened the way; 98 Sopa, nadije, kuma I Open, jungle, open out! Tulombela Tell us apa where uanokila you jumped Omeva The water Sikede Sikedeo00 omulonga river datile I said uakuenene. Kunene99 tualukene; might go back; Oku uea okukule, liakuo ombo okahet Where you are is far away, to rest under trees of el In free trans lation: The elephants opened a path through the jungle; Open, jungle, open out! Tell us where the cattle will be able To cross the waters of the Kunene River. One of the oxen, named Sikede, I sent back, Since the place was still far off Where the cattle could rest Under the trees, in the land of the elephants. SONGS OF SICKNESS AND DEATH If a person. is very ill, the medicine man may prescribe a certain sacrifice to the ancestors (ovakuamunghu), and also the performance of the magico-religious rite called omakola (literally, "calabashes"). At this rite a femaleshaman beats calabashes with sticks, making a drumlike noise; meanwhile friends of the invalid dance and sing. U ninge So [you] may have Kala Wait manga awhile ombila grave inene; big; nomuenjo, in life, Ombui Ra in taimbuabuile bubbling Hatu uana We are going to meet Hatu uana We are going to meet keulo; from the sky; 101 na Pamba, Pamba [God], na Kalunga. Kalunga [God] . U ninge So you may have Nombila ja pita From grave out of it Naui ua pita From tomb out of it elambo hole lomakoli scooped out v egege; poisonous mushroom; oukola. fungus. 102 pula efiku handi fi, ask the day I will die, nda-tja omongula. said [it will be] tomorrow. Je tati He said: Kala Wait manga, a bit, 98 Made a path. 99 Where there is a ford. 100 An ox name. 101 G.W. Dymond, the Idea of God in Ovamboland, South-West Africa, in Edwin W. Smith, Ed., Afri- can Ideas of God: a Symposium, p. 147, London, 1950. Freely translated this runs as follows: The rain is bubbling from the sky: We are going to meet Pamba, We are going to encounter Kalunga.. I asked for the day on which I am to die, I said, 'It will be tomorrow." But God said, "Wait a bit So that you may have a hole well scooped out, Remain alive yet awhile. Then from your grave a poisonous mushroom will sprout, And from your tomb a fungus." 102 A fungus that grown on anthill. Nda I Ame I 320 LOEB: KUANYAMA AMBO FOLKLORE The burden of this somewhat macabre song is that while e patient is seriously ill, yet life is not despaired of; there still hope of recovery. As stated in this song, every death s attributed to God (Kalunga): Kalunga ailapu omnuuaje, took his life [soul] ," the natives used to say. And deaths were at the same time attributed to slighted ances- (ovakuamunghu), and to the malpractices of witches. The last song was sung to a cheerful tune, but the next a funeral dirge recited by women over the grave of a dead le relative. Each woman recites one line, but many more s, in addition to those here given, may follow as feelings ctate. There is no dancing at a funeral. The mourners p and sing over and over again, "Oh, my fatherl or "Oh, motherl" according to the sex and relationship of the eased. The mourning lasts four days for an adult. geno Sakala, inafia outalala. Make a fire, he must not be cold. Tu ningileni onele, Prepare a place, Inga While Tuli Until ha nena! 103 not todayl tumu hanga, we will find [you], hangeni. we meet, Freely translated this runs as follows: Would it were not today! Kalunga, you have called too soonl Give him water, he has left without food; Light a fire, he must not be cold. lunga 4lunga na ifana called iu pa omeva, okua j lye him water, left withot omiiva! too soon! ja inalia; ut eating food; [Spoken to the dead] Prepare a place for us, In a little while we shall join you, Farewell, until we meet again. 8Lyiymond, op. cit., p. 148. 321 PROVERBS LEGAL PROVERBS Among the pagan Kuanyama, and in part among the Chris- tians, much of the instruction given the young is in the form of proverbs, since these are easily remembered. The proverbs cover the realms of law, ethics, philosophy, and religion. The first proverbs to be presented here are those which might be called legal; they represent to a certain extent the codifi- cation of Kuanyama law. 1. Omunu ohodulu okujasa okadila keli A person should not shoot a little bird which is komutue on head uoje. his. 7. Momutue uomutumua ihamuende omk On head of messenger has never been woui "A messenger while in service is never harmed." The-' messenger of a king or nobleman always carried a knob-ke stick of his master as his credential. 8. Kapena Every mbungu lihesi kofuka. hyena knows[the way] to the fq "Everyone knows how to be crafty." If a member of oi clan is killed, he should secretly retaliate on someone in killer's clan. "Never shoot a bird which is resting on your own head." One should never harm a relative or clanmate. This proverb is used in the modern law courts when one relative refuses to testify against another. 2. Omukulunu embale linene lauvikila omepo. A powerful man basket big protects from wind. "A powerful man, like a big basket, protects one from the wind." A big man in a clan protects his clanmates. He does this by paying a large portion of their fines. 3. Hauli Left auke, alone, londa ! climb up! If your relatives have died, make friends with people in other clans. 9. Oikulia ihailiua nga kahnuti. Food is not eaten as by a dove. "If one does not work, he should not eat." A dove doe no work, only pecks at its food. 10. Toja ngaho uafa He comes just like ombabi judia el a duikerbok with on This is said of a person who comes unannounced to a st kraal. This is considered a breach of etiquette, since a kr owner needs a day's notice in order to prepare beer for his guest. 11. Omudilo uongula Fire of morning oponele on side joje. your. 4. Setekela 104 dipa Setekela kills ondjaba nekuma. elephant with lumps of clay. "Setekela tried to kill an elephant with lumps of clay." Both the king and the elephant may turn on you and kill you. 5. Omukunda [ In] district ombili, osilongo emangela. peace, [in] country law and order. "There must be peace in the 'district to have law and order in the land." 6. Pombili In peace ihapa potua. is not evil. "When there is peace, there is no evil." 104 Meaning "one who tries. " Under the matrilineal laws of inheritance, when a man dies a brother or a sister's son comes to administer the estal The property, consisting mostly of livestock, is divided among the members of the man's clan, the nearer relativei obtaining the greater portion. The distant relatives obtain very little; they keep warm, close to the morning fire. Tb near relatives get most of the property. 12. Ehepo The absent one ihajasua. is not hit. If a clan member is absent from a funeral, he receives nothing from the estate of the deceased. 13. Osiveli The eldest child somunengobe of a cattle owner ta-putu grows up e-ongobe. with cattle. 322 LOEB: KUANYAMA AMBO FOLKLORE Although the children of a rich cattle owner are supposed Inherit nothing when the father dies, yet the oldest son, en still a child, is always given cattle by his father and is 'grows up with cattle." 14. Omuongo ou ulilila ojou kukuminina Backbone which you ask is that related to you. Only relatives and clanmates should be asked for favors. 15. Ohonde okupana idule Blood is thicker than omeva. water. applied to marriage; the first marriage lasts longest. "The first wife is the best wife. She should be the chief wife." 19. Oxuxuena hadela njoko, njoko, nale Young chicken scratches [for] mother, mother before e for ku you hadela. scratched. "A young chicken should scratch for its mother, your mother previously scratched for you." You should support your mother when she is old. ,This proverb was said by my informant to be original iong the Kuanyama. 20. Ondjala Hunger nda-dala. I gave birth to. moita jahada. in the war of the king. "I have given birth to starvation." My children do not support me. ;lWhen the king announces a war, all the young men in the antry should join the army. 21. Osididimbe A shadow si-dule ombila. is better than a grave. 17. Oumjuni ouehongo The world of Ehongol05 lekuu. falls. Even if a man is very rich, if he falls under the displeasure the king, he may lose everything. The king may send bed troops against him and confiscate his cattle and goods. the olden days, being very rich was in itself a danger, and *1 owners tried to conceal the number of their cattle by Oding them out. Even today it is impossible to take a cor- t census of cattle. 18. Jatetekela If you go first ihainu you will not drink onata. muddy water. "It is better to be blind than dead." The Kuanyama were, and of course still are, very considerate of the old and blind. In former days if a man blinded another he had to support the injured one for life by paying him an annual fine. One of the present headmen has a special room in his kraal for blind relatives. 22. Onjiki ja-dala odi. The bee gives birth to the fly. Because of the rules of matrilineal inheritance, "a rich man may give birth to a poor son." The circumstances, of course, may be reversed. LAfter the first man drinks at a water hole, the pool is like- to be stirred up and become muddy. This saying may be ETHICAL PROVERBS The Kuadyama have many ethical proverbs, which are main- ued for the instruction of children. These proverbs are kit the young either by their parents or .close relatives; c is no indication that ethical instruction was given either be time of the boys' circumcision ceremony or during the ' coming-of-age ritual, the efundula. 23. Omundja The steenbok ja kula grows big wid ombabi ja putuka na hc duikerbok is brought up by 1i oukola. they do not eat poisonous mushrooms. P IP ersonal n am e. na xe, th [his] father; I ina, [his] mother, "He who listens to his parents receives the best instruction." 24. Ngeno ihai jada okanda. Supposing does not fill grain basket [granary] . "Mere wishing gets one nowhere." 25. Ufena etondo, omutumba itau etasa. Rubber of testicles, sitting brings nothing. "By sitting down all day long, you accomplish nothing." 26. Si valula, si nondjabi. What hurts, that has reward. 'It pays to accomplish the difficult." 16. Inga Until tulimona we meet 323 ANTHROPOLOGICAL RECORDS 27. Tasi havaela, inga-nasi ningi sili. What tries, it may become true. "If at first you don't succeed; try, try again." This pro- verb is said especially to apply to courtship. 28. Si-i sandjala situala kelolo. A bad thing leads to good fortune. "Misfortune spurs one on." 29. Uhai-imba-umba If you do not try to shoot kujase. you hit nothing. "Nothing ventured, nothing gained." 30. Mokahua ada uadina, In little bush which you did not think of omo muna ndika. in it there is hare. "Good fortune comes when least expected." 36. Kambunga hepa. uninge si-ime Little hyena have hard time, so he may become king somakulu mbungu. of old hyenas. "The hungry hyena may yet become king of hyenas." Xn should not give up hope too readily. 37. Kusamukueni Other people's affairs topopi jusoje, you speak against. totale omeso. you forget your own. "You talk about the faults of others, but forget your own.", The pot called the kettle black. 38. Ulilifa iholikanifa. To look after one's self and not to lose one's self. "If you look after yourself, you won't get into trouble." 31. Tetekela si-i, At beginning hard time, siua sihuninua. good in future. "Every beginning is difficult." 39. Haininga The doer kueni the other siningombua as you do it to a dog otesikuningijo. will do it to you. 32. Oukengeli ihaumonika nokapala kajela. Wealth does not appear with face clean. "If you work hard, you can't always keep clean." 33. Namu ha lombuelua, ohai A person who does not listen, goes with netudi faeces povanu. among the people. "He who does not take advice, must suffer the consequences." "If you treat a person badly, in return he will treat you badly. " 40. Kulupa no Get old with inga I meso eyes omajo, and teeth, ndikutafinina will bite for you. "When you are old, may you have your eyes and teeth!' This is a blessing from the old to the young. 41 Okanja komukulunu [From] mouth old person taka-di come out 34. Kokule Far place ihaku fikua ongula. never reached in moming. ondaka-di-i, itaka-di omuku words bad, never comes out breath Wb "Little by little you get what you want." The natives always start on a long journey early in the morning. 35. Mua-ka nale ndele You cut long time and kamu-na onduba have not heap "Old people may speak harsh words, but they never uto nonsense." 42. Omunue umue ihau Finger one cannot "You can work for a long time and still accomplish nothing." kamue ihaku pandula. one cannot clap thanks. omunu a person, domiti. of sticks. njiko. stinks. tola, ol pick up, a 324 LOEB: KUANYAMA AMBO FOLKLORE 'One finger will not pick something up, one hand cannot ap thanks." The natives express gratitude by clapping seir hands and even by dancing in joy. This and the following to proverbs mean that the people must work together. 43. Omunue Finger umue ihau litola ona one cannot catch lice "When you make a present of some food, it will be return- ed from someone else's pantry." 49. Etimaumbuile lidule ekuta. To keep a promise is better [tharl to have something. 50. Sauana Enough metiti omukulunu ensijandja. in meat pot big person divided it. momutue. from head. "One is unable to catch head-lice with one finger." Under dinary circumstances the people do not suffer from head-lice, lce both sexes usually keep their heads well shaved. "When there is enough in the meat pot, a big person should be present to divide it." 51. Leinda Walks ongula olo halitola osima. morning is that picks up thing. 44. Okulendela kunjenga. To walk alone is impossible. i 45. Lakuata latumbu lamanepo When you have something and you are finished hatia omukofi. it is you have nothing. "When you have food and eat it, there is nothing left." nless you have given some to someone else, so that some y he will return the present). 46. Mupa ekupejo. Give to him [so] that he may give to you. 47. Okujandja okutulika. To give [is] .to keep. 48. Omulongelo ohaukafa ukuao melimba. Gift turns up the other from pantry. "The early bird catches the worm." 52. Toi momeva nenaku. To go in water with sandals. The custom of wearing sandals is widespread in Africa, extending even to the Bushmen. Kuanyama men wear hide sandals as protection from thoms, but remove them before entering water. Hence to enter water without removing one's sandals is to do something inappropriate or rude, such as interrupting a conversation. 53. Sekunjekele ohala ohoendepo What takes things away ostrich feather be careful tofifila. when you pass by. The ostrich feather worn in the hat was a sign of a king or male member of the nobility. Now any old man may wear one. "Be careful when you pass by an old man wearing an ostrich feather. He may take away some of your property." PHILOSOPHICAL PROVERBS Philosophical proverbs are generalizations which influence he actions of the people but still are not legal expressions. Ihus, "Too much butter makes one sick" is a simple Kuany- ma proverb; "You can't take a fish out of water" has wider kplicatiqns. 54. Oita ohaili heita. War kills the soldier. 55. Omupika alio njata, kalia A slave can eat manure, [but] cannot eat uanga. witch's poison. 'It is better to be a slave than a witch." 56. Kapena omudalua ahadjulukua; There is not a person who is not bomesick; nomupika ohale jo and a slave wants(misses) his koina. parents. 57. Tujenil Elao losimbungu Let us go! The luck of the hyena mondjila. is on our path. This is said when an army sets out for a cattle raid. 58. Limbadungila, Trying to run, onapo running jamukueni of other 325 ANTHROPOLOGICAL RECORDS 66. Osikombo sahala okuja koha The goat wants to go to the cattle "No one else can run for you when you are escaping in war." So sisi But he knows kutia osina that he has 59. Dalondoka For warned people hadi oita. there is no war. "Forewarned is forearmed." Goats are able to eat the short grass at home, so th not brought to the cattle outposts. "A weak man cam fight a strong man; a weak tribe is unable to fight a st tribe. " 60. Ombabi Duikerbok tailombuela ovana: tells [his] children: 67. Osikoke noupe. Skin new. "Vo omundja "Those bucks veuditeko. " can hear." If the king told his nobles the place where an attack was planned, the enemy would be warned. The ordinary people in an army never knew whom they were to attack until the night before the battle. Only the war leader was informed. 61. Mundja ohalile komdimbukilo,. The buck dies at last. The army has fought all day, and just when it is about to return to camp the leader is killed. 62. Inota ondjaba touju. Do not drive elephant gladly. The elephant is a symbolic name for raided cattle. "Do not drive off in a joyful manner the cattle you have raided, or you may lose them." 63. Eumbo omuijo. A kraal is a trap. In former days a person entering a strange kraal was likely to be killed. The kraal was a traplike labyrinth, and pitfalls were often placed to catch thieves and hostile people. 64. Otuadiako tuakondoveka omusila. We come from running with tails between legs. We come running home, defeated in war. 65. Oujika jepumba ikutuala A torch of cattle dung leads kuaji jomuhongo until you get [a good hardwood torch] of omuhongo wood. This was said when the nobles first got breech-loaders, since there were not enough rifles to go around. "Anything does in a pinch." "When you have a new wife you put her in the honel hut, she does no work, and you treat her well-- as a no skin. But afterwards she may be neglected." 68. Enguuo nadilomonue Woman's back apron butter is put on it ovafiona, fie tu vave. poor, we get robbed. When butter is used for tanning, what is left is give. to the poor. Hefice, the people of the kraal where the tanning takes place consider themselves robbed, sincec do not get the butter. 69. Oikafa ihapu, ihapu eena. Skins many, many [have] lice. "Where there are many people, some must be wicki 70. Nda- dimbua odikua106 I forgot cradle kosilua. in garden To have food in the kraal and feed one's guests wi neglecting the kraal inmates. 71. Oukongo ohauli haukongo. Hunting suffers the hunter. 'The hunter suffers from the hunt" if he shoots noth 72. Okadila aka ualokua uako, Little bird which rained on with okahojama nako. you shelter with it. "When it rained, you sheltered with a little bird.' rades in trouble remain comrades in fair weather. 73. Sili ihamumono okadila lA Surely when you see little bird wet [shi with 106 A Kuanyama cradle usually consists of a calf- skin or goatskin carried on the back of the mother or older -sister. 326 najo hot joje. the same. omusila tail lb LOEB: KUANYAMA AMBO FOLKLORE ohamuti okadilona. you say it is a young bird. 81. Omadi Butter 'When you see a man who is poor, you think he is useless id cowardly. But he may be sensible and a good fighter." mong the Kuanyama poverty is considered almost a crime, nt you should treat a poor man kindly. 74. Osike saenda mongava. What goes through sorghum grain sprouting in the ground? The Kuanyama make their beer from sorghum which is lowed to sprout in the ground before being placed in boiling nter. The beer is spoilt if a person or dog urinates over the routing grain, or if an osiololo (a harmless red snake which nes in the rainy season) crawls through the grain. Hence a person whom you know well -suddenly changes for the De id his behaviour towards you, you may ask yourself this etion. (The osiololo snake, of course, has only an imagi- ry effect on the beer). 75. Sapopia ohnolue osaenda What is said by a drunken man kept it najo komutima. at bottom of heart. "What a drunken man says comes from the bottom of his art." In vino veritas. 76. Kuadia eundu kuna Where there is millet dough there is ondjala. hunger. When food is cooked for a guest, there may not be enough i go around, and the other people of the kraal may go ugy. 77. Omuali epuka. A woman who just has had a child gets hungry quickly. 78. Ou uaninga osivilo, ove Who makes a feast, you uasiudana. look funny. "You look funny when you make a feast" unless there is lenty of food to go around. ohajena. makes one sick. "Too much of a good thing." Butter is used both for anointing the body and for frying meat after it is boiled. 82. Ongudi ka-tana, osiua Fresh butter is not plentiful, the good kai does not ndjipala. multiply. Butter is usually kept in a gourd where it is preserved with herbs. Fresh butter tastes better, but is rare. "A wicked king rules for a long time; the rule of a good king is short." 83. Ka Your father xo kedule kanjoko. is more than your mother. "You should love your father more than your mother." Half brothers of the same father should mean more to one another than half brothers of the same mother. 84. Hamutemo The worker mondjabi. in the ondjabi feast. A woman who has a large garden to harvest may invite other women of the neighborhood to help her. As reward she gives them beer and perhaps beans. This is called the ondjabi feast. The proverb above applies to a woman who works best in company. 85. Koilonga tamu-tumbula Mbangula; For work you call ( a man's name) ; kokulia kamusi in eating you do not know Mbangula. Mbangula. "You call on so-and-so when there is something difficult to do; when there is a feast you forget all about him." 86. Eonga longula ihalidi honde. Spear of morning does not shed blood. "When an ox Is speared in the morning, not much blood is shed." The Kuanyama always kill their cattle by spearing them. "If you drink beer in the morning, you won't get drunk." ihahikatungua is not built simbuela. for many men. 87. Omunu A person ngenge eli when is "A man should be master of his own kraal." 80. Sihengehenge osakati A bird name to carry a stick kamue. one at a time. ohalunduka. is selfish. "A wealthy person is a selfish person.' When a man makes a kraal he cuts his stakes one at a me, or two at a time. "Little things mount up." 88. Ouafa toli omaxuku apepua: A rich man eats amarula nuts sifted; 79. Eumbo A kraal moukengeli wealthy 327 ANTHROPOLOGICAL RECORDS okulijengela to do alone oxuku nut ihasidi. helpless. "Even a rich man must have his amarula nuts sifted for him. He would be helpless if he tried to eat them by himself." Amarula nuts are always opened and the flour is sifted by women. The meaning is: "If you try to do something without asking advice, you will fail." 89. Kauma koje ihamonika ta daiua. Friend your do not choose before born. The Kuanyama, both men and women, have the custom of choosing close friends of the same sex. There is a constant ex- change of feasts and presents between friends. A man or woman will sometimes even select a friend before he is born. The proverb, however, says, "Do not choose your friend before he is born"; he may be of the opposite sex. Kuanyama male friends do not share their wives, as do the neighboring Herero. 90. Kuama koje edule mumuanjoko uoje. Friend your more than brother your. "A friend is closer to you than a brother." "Lazy-lazy, be early and plant your garden before the rain comes." In Ondonga, millet and sorghum are planted after the first light rain, but the Kuanyama always plant when they think that rain will soon fal,. 96. Omuenda The guest alifile ovaumbo. eats with the people of the kraal, "When a guest arrives, the kraal inmates get sufficient to eat." This proverb is the opposite of No. 76, which say that the kraal inmates may go hungry with the arrival of a guest, since there may not be enough food left to go aroua Both proverbs may be true; circumstances alter cases. 97. Ua-uila, totila okulonda. You fall once, you are afraid to climb[again]., 98. Okahandja jahuika ofuka. A little firebrand burns up the jungle. "A little word may accomplish a big deed." 99. Enamba [Small] frog la kengelela betrays 91. Kuli uoje iha kulepa. Where there is friend not far off. "A friend is never too far away to be visited." 92. Ovanu vandiba ihavakala osixua simue. Children of hare do not live in bush same. These two kinds of frogs are always together; the first i is not eaten, but its croaking tells the hunter where to hut for the larger variety. "Kings are betrayed by the smalle people around them." "The children of the hare do not live in the same bush." If a man has two sons, they do not always live or work in the same place. 93. Omona uondijaba ta-dalua ena omakaka. Child of elephant is bom having thick skin. "A young elephant is born with a thick skin." Even though a child is young, he resembles his parents. "Like father, like son." 94. Ofa jeleta komutemo. The ant comes by itself to the fireplace. In Ovamboland the winged ants fly by night in the rainy season. The Kuanyama catch them in the following manner. In the daytime small holes are dug near an anthill. At night the women come and build fires in the holes. The next morning the fires are out but the holes are full of dead ants. These are then roasted with butter and salt and eaten. "A needed person does not have to be summoned; he comes of his own accord." 95. Muku-dede uhitetuka fimbo edula inadiuja. Lazy-lazy be early before rain comes. 100. Okafifi The little wren ta-tumine ondjaba. sent the elephant. "Even a servant can influence his master." 101. Omuhupi kalia embe, omule A short man does not eat embe fruit, a tall mm kalia does not eat omanule. unripe fruit. Only a tall man is able to reach for the best fruit on a tree. "Although you go to the king's palace with a rich u if you yourself are poor, you will receive nothing. To who has, will be given." 102. Sa anjena onuato kasi kufua kenjala, What defeats pincers is not removed by fi "That which cannot be removed by pincers cannot be moved by thefingers. " The Kuanyama make and use l pincers to remove thorns from their feet. 103. Ngenge ia njengua ombua, omukq If thing defeats dog, hunter efuma. [large ] frog. 328 LOEB: KUANYAMA AMBO FOLKLORE okusisikula vali ito si follows it again never it hange. reaches. 'f a dog is unable to catch the prey, the hunter likewise , never succeed, no matter how much he tries." This and preceding proverb were explained as follows: "What de- s a king certainly will defeat an elenga [nobleman]." 04. To kuata momeva fimbo omafuma taai. You are fishing in water which frogs have left. ,fter the rainy season the ponds in Ovamboland dry up un- hey are too shallow even for the frogs. "What you are . is hopeless." A Kuanyama kraal owner follows the custom of having youthful relatives, especially his sisters' sons, act as herd- -boys. His own sons also take care of the cattle. "One should feed one's own son better than a boy who is a mere relative, for the relative, when grown-up, will leave the kraal and return to his mother." 113. Oudano ihauhanauka inaulififila kadu. African "checkers" not break up before they fight. "African checkers always ends in a fight." 114. Simbungu ngenge adikua Hyena if dressed elenge in herdsman's hat .05. Totete omafuma kondobe. You cut the frog from the pond. ike a fish out of water. "You take a person away from things he understands." 06. Okafifi ke-limumuka Small wren picks up ei lako. egg his. '"Even the small bird rejoices over his egg, no matter how y it is." okenu hakatondoka. goes to other kraals. "If the hyena puts on the fancy hat of a head herdsman, he will be invited to visit other kraals." "Apparel oft pro- claims the man." 115. Okahaluni Little squirrel nopeumba in den lako. his. "A child in his own kraal will be naughty to strangers." 107. Enongo ihai likalele. A climbing plant does not stay alone. 'A person cannot remain alone in this world." 108. Omeva ihaelinjenge ehena kapuka. Water does not move without an insect. ;'A person is not cross without reason." 09. Uvelavela Many times you are sick 'To be sick often is not danger 10. Okuoko ihakulidi Arms not taken away inga ngofi. otherwise you die. ous." peteta. by woman's sexual organs. If your wife is unfaithful, it is not as bad as losing your s." If your wife disgraces you, you should keep it secret. Pahevela mbabi T ries duiker deer ingapatipite. to escape. If you shout at your wife, she will run away." 12. Kamukueni nande kapa Son of related woman, even give him efima, linene okoina ngaho-takaji. porridge, [when] big to mother he may go. 116. Inasilia Do not kill ombua, omukongo okualonda. the dog, the hunter is up on the tree. "A man and his wife may quarrel, and later the woman,- still angry at her husband, might beat the children. She should not, however, since the husband may be within hearing distance. " 117. Okavanda uhela habo takudungua. Anthill where you go not pick mushrooms. "You will not find mushrooms on the first anthill you encounter." The girl with whom you first bundle is not the one you will marry. 118. Omukulunu A grown-up man ihapuka mosipaxu. is not lost among locusts. "Even if an able man has many difficulties, people will say, leave him alone, he can take care of himself." 119. Kapena osikangua sihali ombija. There is not a cracked pot which was not a good pot. A cracked pot is something useless, like an old person. "Every old person was once a useful person, and therefore . should be taken care of." 120. Okuhombola omupofi To marry a blind woman kadule is better 11. 329 ANTHROPOLOGICAL RECORDS omupombolume. than to be a bachelor. 121. Sikokomena ihalukilua A deaf and dumb person no one names for him omona. [his] child. "No one names his child after a deaf and dumb person." A iamesake supposedly has the attributes of the person for whom he is named. 122. Hamuka ihajavala A cutter of bush does not help the olden days one nobleman [elengal would not have fe sorry if another nobleman died or fell into disgrace.' I Kuanyama nobility usually were chosen by the king for I ability, and they were not necessarily connected by bloc 123. Satunga dingili oudila vakuai What is built [by] dingili bird others kavesisi. do not know how. The dingili bird builds his nest of wild cotton. Only dingili bird knows how to build his nest in this fashion. never knows of what another person is thinking." omukoki. the gatherer of the bundles. 124. Unjika If you smell badly iholudu. you can't smell yourself. One man goes ahead and cuts the bush, another follows and picks up the sticks and makes them into bundles. "In "A bad man is not aware of his own wickedness." RELIGIOUS PROVERBS Although many of the old religious proverbs now frequently quoted deal with the nature of the High God (Kalunga or Pamba), many more such sayings were added with the coming of Christianity. The proverbs given below are said by the old men to be authentically pagan. 125. Enhombo hadi ombo omuti umue The cattle shelter under tree same na Pamba. with God. "The cattle shelter under the same tree with God." Cat- tle are sacred among the Kuanyama, although not to the same degree as among the Herero. Formerly sheep were the most sacred of theKuanyama domestic animals. 126. Etango likulia ihali ku The sun [which] kills never you koja. pass by. "The sun which will kill you will never pass you by." The Kuanyama unconsciously identify Kalunga with the sun; both are the givers of life and death, and both move across the sky from east to west in daytime. The Kuanyama believe that a person's soul may be dragged down by the setting sun. The rising sun, however, is health-giving, and for this reason all the kraals face the east. "You will die on your appointed day." 127. Kalunga ailapu omnuuaje. Kalunga took his soul [life]. This was said in the old days when a person died. 128. Ina joito ondjibololo; The mother of pots is a hole in the ground; ina jovanu the mother of people Kalunga. is Kalunga. Among the Kuanyama the women make their pots in' which are covered over and thus sheltered from the wind They say they do this so the pots will not crack. In this verb Kalunga is called "the mother" of the people; usuS he is thought of as male. 129. Omualikadi uakalunga oje ohengas The wife of Kalunga she{also] ran awal If many wives have deserted their husbands in a parti district, the men there are consoled with this proverb. 130. Pamba iha jandje God does not give luvali. twice. "If a man is clever at raising cattle, he should not try to be a good medicine man." 131. Kalunga ihakualelua God needs no help tatenge, [when] he is.c otumuningifa evongo. you bend his way. "God needs no aid when he cuts wood, May I cut U wise." This actually is a charm used in cutting wood, 330 LOEB: KUANYAMA AMBO FOLKLORE 132. Kalunga fulengel God blow mel When a person gets something in his eye, he pulls down Os eyelid and turns his eyes to the sky, asking God to blow iut the particle. 133. Kalunga tupa odulal God give rain! In time of drought, sacrifice and prayer are offered to ancestors, especially to the dead kings; Kalunga also Invoked. 134. Ovanu . We are people of va 'Mbangu. God. During a severe thunderstorm the people invoke God under b name of 'Mbangu. 135. Kalunga ahanduka. God is angry. When there is much thunder and lightning during a storm the people believe that God is angry with them. They then rub their noses and foreheads with charcoal and throw the re- maining charcoal outside their huts. 136. Se kupa Pamba, That given[byl God, tambula take [with] nomaoke avali. hands two. To take with two hands shows special gratitude. The Kuanyama usually receives presents with his right hand while his left hand rests on his right upper arm. 137. Onghuuo jepongo o Kalunga heitondoka. Cry for help of poor man only God will help. "When a poor man cries for help, only God will aid him." 331 RIDDLES Generally speaking, the Kuanyama may be said to have two forms of riddles. In the first form, a proverb is presented to a child or grown-up person, and he is expected to answer with another appropriate proverb. The second form is more like our own; in this a definite solution is requ-ired. Riddles 1 to 25 are of the first type. The exchange of riddles is a form of education among the pagan Kuanyama. and a person unable to give a correct answer is thought stupid. Riddle ex- change. as well as storytelling, takes place usually at night around the fire. 1. Kakunena kedule onguma; A little ax is better than a stone ax; Kapundi kanini kedule omutiohne. A seat little is better than to squat on one's heels. The first proverb refers to the custom of splitting amarula nuts by tapping them with a stick while they rest on the blade of an ax. The people still remember a period long ago when there were no iron axes'07 and stones were used to split the nuts. Ovamboland is stoneless, so the memory must extend to the period before the Kuanyama entered their present abode. The second proverb refers to the oipundi or log seats in the sitting room of the kraal. 2. Ehangu lile laeta Millet crop long brings oudila birds Oluvanda lile laeta oita Kraal entrance long brings war mepia; to garden; meumbo. to kraal. If you work in the Tsumeb white man's copper mine you may lose your life. In that case you will have worked for nothing. ( If you lose your life, a pound is nothing.) 5. Londa kosiva If you climb anthill Dipa [If ] you kill uueko; you fall; njoko umone oihuna. your mother you will have a hard time Matricide will not be punished by the mother's clan, sino it is also the murderer's clan. But, according to the proverb misfortunes will follow the crime. If a father kills his child, after the child has received a name, he has to pay the mother's clan the usual fine for homicide. 6. Hilitu kekija mohambo jatate; I am not hurt by thorns in cattle hedge of my fathei Itandende moupika tate ejadi eng8 I won't be a slave [while] father has [many]ca1 It was a good thing for a man if his father had a large cat tle hedge around his kraal, which indicated the possession of many cattle. It was the father and not the son's clanmates who had to ransom the son if he were taken prisoner in war. 7. Oxuxua japita polumalungusu A chicken passes through an opening between kraaE posts jafijapo leaves oluenja feathers lajo; its; A kraal cannot be concealed if it has a long entrance. 3. Omudile muua ohapo; Shade good [of] new leaves; Epangelo Ruling liua ohamba. good [of] king. "New leaves produce a good shade; the laws of a king are always as good as new." Since royal orders are supposed not to change from one king to the next, they are always as good as new. 4. Siliva Native mousetrap satelua naponda; made for a pound; Afia afijapo [When a person] dies leaves adina laje. name his. "When a person dies he leaves nothing but his name." 8. Okua tuka omadila ku nomeva; Where fly birds is water; Kua jola ongadja oko komaumbo. Where laughs woman's laugh is kraal. "Where one sees birds in their flight, there is water; Where one hears the sound of women laughing, there a kraal." Emba latelua nehaulapa. Ivory button [or] a copper mine made for a penny. 107 For a discussion of African iron-working see Walter Cline, Mining and Metallurgy in Negro Africa, Geneial Series in Anthropology, No. 5, Leslie Spier, ed., pp. 17-30, 1937. This riddle is sung by the men at the time of the girls' puberty and marriage ceremony (the efundula). 9. Ohnulungumbu kaipu An old hedge is full of makija; thorns; 332 b LOEB: KUANYAMA AMBO FOLKLORE Eumbo lakula A kraal big kalipu is full of 10. Ekuva nomomuhnete An ax for the omuhnete tree Ondjala nomomumati Hunger to young man valodi. witches. olatua; is sharp; ojehama. feels it. 'An ax always is sharp as far as the soft omuhnete tree is ocerned; a young man is least able to bear the pangs of nger." Hamupadi muene haje afulula ondjila. Big feet owner does not disturb sand on way. "A person with a big nose does not necessarily sneeze; a person with big feet does not necessarily create a cloud of dust when he walks." A strong man may have a mild temper. 18. Ndili mekuma hifi ndjala; I am in a cave [but] feel no hunger; Ndili moitana jehove hifi ndjala. I am a calf of an ox [but] feel no hunger. 11. Okadila A little bird kaenda apa. takati tui-tui! flys up. says tui-tui! "I am protected by a powerful man." Etango laenda apa taliti, The sun passes by, says tulaleni-tulaleni! sleep well-sleep well! 19. Okahuxuilo koje nande nakakle kaua A small pot for urine your although it is good kulilemo; you cannot eat from it; 12. Efundja kalikungulula enenge; The flood does not wash away the grass; Ombelela janjina kaitokola elaka. Meat fat does not break the tongue. 'If you speak a bad word, your tongue will not come out ryour mouth." 13. Ohnutulia jangongola nositai; A dove runs along on a branch; Onako jangongola nomunino tondoka. A ball of porridge runs along runs down the throat. Mumuanjoko Your sister . nande nakale muua even [if] she is beautiful kumuhaele. you cannot have sexual intercourse [ with her] . 20. Omukuku kauhokua ngoma; The omukuku tree109 does not make a drum; Ohamba jakula kaihongua ndunge. King big hard to give him advice. "The omukuku tree is too hard to be fashioned into a drum; a powerful king is difficult to persuade by advice." 14. Ekuiju la-andamena The wild fig tree 108 leans kondonga; to the south; 21. Omuheke apa Water hole here ombuembuedu apa eheke; is sandy here is white sand; Ovanu avese okefia vatalela. People all death they face. Osilongo apa efia kuinja Country here[at] funerals there are 15. Metiti mualila In the meat pot there is osiua; something good; Medu muapiala ehamba. In the ground there are buried the kings. 16. Osivanda onaili An anthill [is] a walking stick Oilemo ehnaku d Clouds [are] the sandals c jedu; of the earth leulu. )f the sky. The sand at water holes actually is dark, and not white. Dark is the color of mourning and black beads are worn as a sign of mourning. The people never dance at funerals. The riddle says, "If the sand were white at water holes, then the people would dance at funerals." 22. Ondjuuo jomomufitu kaipu Sleeping hut on sand is full of edu; sand; Omunu nande lifeta Person even if he cleans himself 17. Hamujulu r Big nose owl 108 Ficus capensis, L.f. muene haje apemba; rner does not sneeze; kupu cannot keep away oudano. dances. I dilo. the dirt. 109 Combretum imberbe Wawra. x 11 i z z 333 ANTHROPOLOGICAL RECORDS "If one's sleeping hut rests on sand, no matter how much one cleans himself he will still remain dirty." The sleeping hut usually has its floor and walls lined with clay from the anthills. The Kuanyama clean themselves daily with a mix- ture of millet meal and water. "If one goes with bad company, he himself will become contaminated." 23. Eti 110 laua kembuela; Eti falls down in Embuela;111 ndele nafie hatujoto; and we get firewood; Etango lapita kousilo The sun rises in the east A. Omudidimbe. A shadow. 27. Q. Tasili ekunde omulu What eats beanstalk in beans ngaho sili? is in it? A. Kaume koje oje tel Friend your he betral "What insect is in the beanstalk eating it up from I inside." n It is your friend who is living with you and ing you at the same time." ndele laminikila and sheds its light apese. everywhere. 28. Q. Okajumbo A little old man kambuletu I of far-off kraal is i Owing to the shortage of wood, the Kuanyama at present are not allowed to cut down living trees in their own country. When a tree falls by itself, however, it may be used for fire- wood. This kind of a gift is compared, in the riddle, to the gift of sunlight. 24. Ekija lo mumbungululu latiula Thorn of mumbungululu 112 sticks through etende tondjaba; hoof of elephant; Ova uatenda mosivanda. Mushroom comes out of anthill. kejadi has many omandjadia. boils. 29. A. Euni. The wild orange tree. 114 Q. Ndaile namukuetu koilongo, I went with my friend to another counti ndemufijako. and I left him there. A. Ohmadi. A footprint. 25. Samena osadia What grows from ketindi? trunk of a tree? 30. Q. Haidongo 115 Haidongo even if Ngenge xo stokoka nave oso If father is clever also[son] is tokala . clever. Compare "chip of the old block." The following riddles (26-32) resemble our own: a question is propounded and an answer is expected. 26. Q. Tuakaxuikile We are going to burn Kapile. He does not [burn] 110 The name of a large tree. ill A district. 112 The name of the tree. 113 A personal name. Mutope. Mutope.13 nande kukula, otadija even if you cut him in pieces, he corm again. A. Ehuiki. The hair 31. Q. Sikunda ovaenda? What greets visitors? A. Ohnu. The kraal entrance. 32. Q. Omambale a Nangobe The baskets o3f Nangobe pamue. equal in size. 114 Strychnos spinosa Lam. 115 A name meaning something black. nande mud you be 334 LOEB: KUANYAMA AMBO FOLKLORE A. Edu neulu. Earth and sky. ngobe is the father of the High God Kalunga. The word lobe" means "having cattle." Actually it is Kalunga AE be following addenda to my collection of riddles have y been supplied by Archer Taylor. whose book on English es has recently been published. 116 The references here I are either from A. Pettinen, "Lieder und Ritsel der onga," Zum Eingeborenen Sprache, 17: 202-230, 1926- , or fromTaylor's own manuscript. The numbers at the mfing of each paragraph refer to the riddles in the present Pettinen, 3: "The chicken has passed through a and left behind it a feather. -- A person has passed out of world, but he has left his name behind him." * Pettinen, 23: "An old kraal can never be with- homs. -- An old kraal can never remain without young Pettinen, 41: "The ax cuts into the amarula -- Hunger is painful to a young man." 3. Compare "From knocking and thundering there d little balls along a wide board. On seeing the dawn, jumped into the water. -- Dumplings" (Russian: vnikov, 506). See Taylor, English Riddles, headnote to 489-490, sec. 4., 4. Pettinen, 39: "A little thorn bush on the mea- is full of pigeons. - - All human beings approach death." himself, in his role of Sun God, who is supposed to pass around the earth- every day with two baskets. One basket contains millet meal and from it food is strewn to the de- serving; the other basket supplies famine and sickness for the wicked. DDENDA A thorn bush on the meadow full of birds reminds one of a cemetery full of dead people. 15. This has a remote similarity to comparisons of a grave to a locked box by the roadside ( Taylor, headnote to No. 1187) and to comparisons of a graveyard to something that eats meat but not bread ( Taylor, headnote to No. 483). 19. Many riddles referring to the impossibility of marrying one's sister are collected in the headnote to Taylor, No. 1070. None, however, are closely parallel. 24. Pettinen 2: "An onjege thorn has stuck through the hoof of an elephant. - - - A mushroom has broken through the back of an ant-hill." Big, white, edible mushrooms grow on anthills. Both possibilities are therefore unlikely. Taylor believes that this remark misses the point. 26. "A shadow does not burn." Compare "name does not burn," cited in the headnote to Taylor, Nos. 165- 173, sec. 10. 28. For objects compared to a man with pockmarks see the headnotes to Taylor, Nos. 576-577. 31. Compare Pettinen 21: "When I arrive he is al- ready laughing.--- The door." 32. African riddlers often call the earth and sky blankets or calabashes of equal size. See the headnote to Taylor, No. 1252. English Riddles from Oral Tradition, Univ. Calif. Press, Berkeley, 1951. 335