CENTRAL AFRICAN GONG-LANGUAGES

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106 A C O M P A R A T IV E S T U D Y17. iqbiliqbili qgoma21. tu tu lu tu tu tuiqbiliqbili ijgomabóliaktika26. igàli maseseka29. ekita libenikl33. falârjga36. imbimbili gaqgé37. imbembEli soku46. mosoijgó kwabâ mosoqgo48. limbembe likô mbülaB. 1. bamaijga batokllobókusaneimbilimbüi kabóbókoleûsé koleûsé5. ko kokü ko kokû7. cukâcu cukâcu cukâcu8. haniarjga batokllobókusanesakóló sakólókwaklla liqgindóidóbo zElEinbstskoleûsé koleûséD. 1. Basule village :kiborigolü kullkakoibogé yabola2. Yasaqgi village :ibogé yaogonda ibogé yajebé3. Yaqgene village :bosambola ndikó ibogéYaqgene4. Bai]gwade village :kbekilE iqgindókédóbó zelEmbEte(cf. Aqba A 18. Probably this phrasefor « shield » was used by theMba with the meaning : « war »and has thus become used alsofor « spear »)(alert signal)the spear (i.e. war)has comewife, namely girlgroup of childrenfrancslittle goat of ?? elephantEuropean, namely the Europeanevil spirit namely rainpeople of the Mba tribecome togetherthe dancetoday today(onomatopoeic for the gong sounds;no linguistic basis known)crying, crying, cryingpeople of the Mba tribecome togetherbecause becausecircumcision riteslet us eut the penistoday, todaymen accompanied by the birdwhich cries during fightingof the fam ily of Yabola (an ancestor)fam ily of the forest, fam ily of themedecine treegroup of porcupines, Yangana’sfam ilycircumcision rites (cf. B 8 for avariant of this phrase wheretonal and rhythmic patterns areas in this version but phoneticstructure is different)the penis has been eut
OF SOME C E N T R A L A F R IC A N G O N G -LA N G U A G E S 407E. 1. Matebe of Rasule :mulatene maselEbeyou remain in the village, you areignorant of affairs2. Adembo, son of matebe :mulatene maselébe benelikita libakula dombigizagi benem ataba’s sonRoliambe is his mothers’s village3. Alapo, another son of matebe, now a teacher for the Mission :mulatene maselebe benelikita libeniki kyamosoqgomataba’s sonof the group of the EuropeanThis latter part was added when, Alapo became a teacher in orderto distinguish him more easily in gong-calls from his brotherAdembo.Gong-names given to gongs themselves.Two gongs in Rasule village are called :(i) totilasaqgó(ii) mbilo g3e egbabe biiwe have no fatherA gong in another section of Basule village :kolanaijga éswabe kwigiTw o gongs in Mbane village :(i) keqgele keqgele atüasâijgô(ii) manaka vâokéqgéin a big palaver one must not comelatein( the morning it does not teil ofdeathdrifting about from place to place(as water in a canoe)he has no fathermouthpiec of the villageF. 1. The European has arrived and requires food for himself and hisretinue :tükütüküttikütükütükütüküdakadakodokadökodakabosoijgó bólyaküka külekükabosoqgo swaba akundalibógonakaka mutakulakelémbaijgumbaqgu(opening alert)the European has arrivedthe European says he wantsplantain and fowlscome quickly2. Villager tells his w ife who is in the forest to come home andprepare food as he is hungry :kulokuto külókütó (opening alert) (!)igàli masesekaw ifekelémbarigucome quickly(') This alert is rendered elsewhere (more accurately) galogatagülügütü.
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CENTRAL AFRICAN GONG-LANGUAGES

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