African Proverbs and Proverbial Names 096459692X, 9780964596924

Citation preview

Jonathan Musere

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African Proverbs

and

Proverbial

Names

Digitized by the Internet Archive in

2016 with funding from

Kahle/Austin Foundation

https://archive.org/details/isbn_096459692x_0

African Proverbs and Proverbial

Jonathan Musere

Ariko Publications Los Angeles

Names

Publisher’s Cataloging-in-Publication (Provided

by Quality Books, Inc.)

Musere, Jonathan. African proverbs and proverbial names

—

Jonathan Musere. p.

/

CD BR

PN6519 G25 M87

1st ed.

.

cm.

Includes bibliographical references and index.

1999

LCCN: 99-94370 ISBN: 0-9645969-2-X

1.

Proverbs, Ganda-Dictionaries.

language—Etymology --Names. Ganda.

I.

3.

Ganda

Names, Personal-

Title.

PN6519.G25M87 1999

Codman

2.

398.9'963'957

QBI99-255

Sq. Branch Library

690 Washington Street Dorchester,

DEC

MA 071 ?j 2000

All rights reserved.

No

.

1999 Ariko Publications

part of this

book may be reproduced

except for the inclusion of brief quotations in a review or

in

any form,

article,

without

written permission from the publisher or author.

For information and additional copies contact the publisher:

Ariko Publications 12335 Santa Monica Blvd., Suite 155

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Contents

Introduction j

Proverbs and Proverbial References

General Index

Names' Index

Names

8

19g

\

99

203

Acknowledgments Permission for use of the Luganda- English Dictionary by John D. Murphy and Luganda Proverbs by Ferdinand Walser was acquired from the publishers Catholic University of America Press and Dietrich Reimer

Verlag

respectively.

Many

thanks

to these

and the

several other sources

that assisted in the assembling of this volume.

Jonathan Muse re Culver City, California February 1999

—Proverbs of the Baganda-

Eyamikana ku mugendo,

y'efuuka kaasa. The reddish-brown soldier ant that separates from the trail, is the one that becomes the black soldier ant

which

travels singly

Omuddo gw'oluyiira,

and

bites

more

fiercely.

mbuzi agwegomba. The luxuriant green grass that grows following the slashing and burning, is looked forward to even by the

n'atalina

one who does not own a

goat.

Omugano gw'enswa, tiguleka mukadde waka. A swarm of edible flying ants lures every elder to come out of the house. Kasakkya: n’ataayanike abuuza omusana. That the rain

may let up for a

spot of the sun: even the one that will not put anything out to dry asks about the sunshine.

Omwogezi mutambuze; bw'akoowa, awummula. A talker is (like) a traveler; w hen he becomes tired, he

rests.

-Proverbs of the Baganda-

Tuyinza okugamba

nti buli

kuyigiriza bannaabwe.

budde era na

wanlu Abaganda baabanga

bull

mu

Kuba amannya mangi abantu ge beetuumanga era ne

ge baatuumanga ebintu byabwe, ng'engabo, amafumu, emiggo, emmindi

gaabanga ga ngero. Bakabaka ennyumba zaabwe nabo baazituumanga amannya ga ngero. Mali wo n'ebyalo bingi ebyatuumwa n'ebintu ebirala,

amannya Buddu;

mu

ag'eng'ero, okugeza: Bukalammuli, Kisigula,

mu Kyaddondo

n'ebirala.

;

Ssingo; Kijjoomanyi, ...Era

nsuubira

mu

ng’abato

n'abakulu bajja kusanyukanga nga banoonya amakulu g'engero...okufaanana

nga

ab'edda

bwe

baasanyukiranga

okunoonya

n’okuvumbula

amakulu

g’ebikokko. Ate era nsuubira nti abantu abalala bajja kuwandiika ebitabo

ebirimu engero ennyingi okusinga

eziri

muno. Era

mu abo mwe

muliba

abalifuba okuwandiika ebitabo ebinene nga bivvuunula amakulu g'engero

zaffe gonna nga tegannabula. the

Baganda were involved

names

[We can

in teaching

say that

all

the time

one another. That

is

and everywhere,

since

the people gave to themselves and also gave to what they

as shields, spears, canes,

smoking

many

of the

owned such

were based on proverbs. Kings

pipes, etc.

gave their houses proverbial names. There are also many villages that were given proverbial names, e g. Bukalammuli in Ssingo, Kiijoomanyi in Buddu, Kisigula in Kyaddondo, and so forth. ...And will

how

those of the past delighted in searching for and

finding out the meanings of the idioms. write books that contain

large

hope that both young and old

always become delighted as they search for the meanings in the

proverbs...just like

And

I

it

is

among

volumes

meanings get

many more

And

I

hope that other people

will

proverbs than the ones that are in here.

those that there will be

some

that will

work hard

at writing

that explain the significance of all our proverbs, before the

lost

]

—Michael Bazzekuketta Nsimbi (Siwa Mu to Lugero 1948) ,

Introduction African proverbs involve a wealth of "disappearing" oral wisdom and tradition that begs for much further exploration. Proverbial literature, more so in the past, has

been communicated and retained partly by parents giving children names that are related to proverbs. Such maintenance has been important where written communication is limited. A proverbial name is essentially formed when part of or all of a noun or other language form in a proverb, becomes employed as a personal or other type of name. Besides personal names, there are places and other forms and things whose names are derived from proverbs.

Proverbial personal

names have served

as historical reminders for events at

the time of birth of the named,

and through them social rules and lessons are communicated to descendants. Proverbial names, like many types of African names, also indirectly communicate opinions of the name givers towards

The

others.

study

of proverbial

names

is

important since language

is

intimately linked to culture. Types of tensions, emphases and

vary

from

compared

society

to the

content. There

and secrecy

society.

western

is

in

to

phenomena African language communication, when

mode of communication,

is

highly metaphorical in

a salient element of discreteness, circuitousness, allusion

African language that

is exemplified by proverbs. Many African proverbs and proverbial names recall words of wisdom with respect to such issues as intelligence, friendship, cooperation, trust and mistrust,

thankfulness and unappreciation, humility, giving, ignorance, showiness, boastfulness,

jealousy,

allegiance,

alertness,

warning,

speed, hastiness, braveiy, cowardice, and patience.

A

defense,

laziness,

wealth of priceless oral

literature is revealed.

The Baganda ( Ganda ) of Uganda are renowned proverbs and proverbial names which they have

for their generous array of

for centuries involved in their day-to-day conversations. This compilation along alphabetical sequence,

involves translation and interpretation of

Ganda

(or Kigandai) proverbs, as

names that are associated with these proverbs. The Ganda (sing./ pi.) ethnics are commonly referred to as Baganda (pi ), and a single one of them referred to as a Muganda. The Baganda comprise 16.2% (3.24 million people) of Uganda's population, and the language used Luganda is ( mostly of Bantu ethnolinguislic structure. The term Kiganda generally refers to the ways of the Baganda (such as their etiquette, family arrangement, building styles, fashions, naming practices, etc.). The Baganda primarily live in a well vegetated and watered area north and northwest of Lake Victoria that is a quarter of Uganda's land mass. The territory of Buganda lies in the well as personal

African Great Lakes Region that

Congo

is

shared by countries such as Burundi,

Kenya, Tanzania, and Rwanda. The larger lakes in the region include Albert (Kluttanzige ), George (Rwitanzigve ), Kyoga, Tanganyika, and (Zaire),

Nnyanza ). Some Baganda live on Lake Victoria Islands. Additional information on the cultural and historical background of the Baganda is found elsewhere (Musere and Odhiambo 1999). That as well as other works (Musere and Byakutaga 1998; Musere 1998; Musere 1997) contain numerous Victoria

(

Introduction

2

Ganda proverbs and

names,

proverbial

together with

interpretations

of

thousands of other traditional names used in central, eastern, and southern Africa. African

naming

practices are also revealed in those works.

Regarding the proverbs and proverbial names of the Baganda, though there are slight variations in the message the namer (that bestows the proverbial name) conveys, there exist standard interpretations for a proverb and the associated name. There can be a proverbial

name

is

more than one

interpretation of a proverb,

not necessarily associated with just one proverb.

and

When

compared, some of the proverbs have the same meanings, or have the same

when

compared proverbs have slight differences in wording or some other items. The example below, included in the text's compilation, would enlighten many readers on the ordering of the text, and on relationships between the names and the proverbs. interpretations. This is often so

Omu genvi

the

akusuula ku bbania (Walser 1982: 367). 'A visitor puts you in

debt.'

With the to

one often goes to borrow from a neighbor so as give the visitor a proper welcoming treat and cater for the

arrival of a visitor,

be able to

visitor's other needs.

Mugenyi (m) [muh-geh-ndjh-ih]

Guest; a stranger; a visitor.

Banja/ Bbanja (f/m) [bbahn-jah] Debt.

The proverb

is

written out in

its

original language,

Luganda. Documented

sources are then followed by the proverb's translation into English. Generally,

number of sources indicate that the proverb is popular, long-standing, or heavily used. The words underlined in the proverb are corresponding translations that stand for the proverbial names. The next line involves interpretation of the proverb. A listing of names that have been derived from larger

the proverb, together with the meanings of the names, then follow.

It

is

name Mugenyi (derived from the noun omugenvi or proverb), is commonly given to males. And as indicated, the commonly given to people of both genders. For the most part,

indicated that the

mugenyi in the name Bbanja is

to the reader to

imagine or

which a person is A newborn given the name Mugenyi or Bbanja by the parents, could have been bom during a period of famine and poverty that compelled the newborn's parents to borrow money and food from neighbors. Or the child may have been bom around the time the household had many visitors, some of whom proved to be expensive to cater for. Engero ensonge 'Luganda proverbs' are extensively written about. However, it

is left

relate to situations in

given either of the names.

much

less attention

has been given to the study of the associated proverbial

names. This work

is

African

and

proverbs

the

first

comprehensive

proverbial

names

is

which the issue of extensively examined and

effort in

exemplified. Major manuscripts that assisted in the readings, translations,

and interpretations of the proverbs include Duta 1902, Murphy 1972, Nason 1936, Nsimbi 1948 and 1956, Roscoe 1911, Sempebwa 1983, Ssaalongo

Introduction

3

1952, Ssekannva 1995, and Walser 1982.

Father Ferdinand Walser's Luganda Proverbs (1982) has been the most important research tool for this compilation. Luganda Proverbs contains close to 5500 proverbs interpreted alongside alphabetical sequence, although

many of

the proverbs are repetitions of others written in a different tense or with different spellings. Walser meticulously employed several published,

unpublished, and oral sources from English, Dutch, French, German, and Luganda languages. The translations and interpretations are primarily from

Luganda

synonymous proverbs in European, as well as other African languages are brought in now and then. The proverbs are also often made to refer to each other in the cases where they are synonymous, and this also makes their meanings clearer. At a very limited level, Walser mentions some personal (proper) names linked to the proverbs. Although Luganda Proverbs was published in 1982, most of it appears to have been compiled from the 1 930's until 1957, after when Walser left Buganda for his native to English, but

Austria. Like

many

native African writings, Walser found difficulty in getting

work published, and it was not until 1977 that a major grant that would get the book in print was rendered by Missio Catholic missionaries. Although many people thereafter polished up on the book, with the convenience of modern computerized publishing methods, the names of these contributors the

are unfortunately not mentioned. In the introduction, the editors mention an

important aspect of Luganda Proverbs

by the author [Walser]

when most of

who

(vii):

"...the great

advantage enjoyed

lived with the [indigenous] people for

the proverbs he collected were

many

years

and not merely consigned to paper. The reader will surely appreciate Walser's method of listening to the people, and to many of them, to learn the real meaning and usages of the proverbs." Standardized Luganda was employed in the revision and editing of Walser's book, and an index was added. The main translation dictionaries and grammar books used to assist in the rewriting are mentioned. A lot of these were written ten to twenty years after Walser had compiled his original manuscript in 1957.

The

still

living tradition

sources Walser himself used, and which

sources are extensively referenced in this volume include Engero za

Baganda (Duta 1902), "Proverbs of the Baganda" (Nason 1936), Siwa Muto Lugero (Nsimbi 1948), The Baganda: A Study of their Native Customs and Beliefs (Roscoe 1911), and Ndi-Mugezi: Kitabo kva Ngero za Luganda (Ssaalongo 1952).

Michael B. Nsimbi's Amannya Amaganda n'Ennono zaago (1956) does not appear to have been employed by Walser, although Walser references Nsimbi's (1948) earlier work.

"Kiganda Names and

Name

The

title

Traditions."

of Nsimbi's book translates to

The book

is

written for both the

general readers and those in academia, along which lines Nsimbi makes a

making the language much easier to understand than a lot of the earlier Luganda works which contain grammatical and typographical errors, and less standardized language. The major shortcoming of this book is good

that

effort at

it

has never been translated into an international language, though the

4

Introduction

book has stood out for a long time as a major work. The book is well arranged, along which lines Nsimbi examines several aspects of the names of the Baganda including histories, proverbs, clan affiliation, war, royalty, and servitude. Amannya Amaganda n’Ennono zaago was a major inspiration for this title. Nsimbi’s is the first major published effort at Luganda names and name-titles, including proverbial, war, servitude, royalty, civil office, and clan ones. Put together, the very first chapter (1956: 1-30) and the fifth 500 proverbial names. Nsimbi’s later work ( Luganda Names, Clans, and Totems 1980) is a listing of thousands of Ganda names by clan, totem, and gender classification. The introduction is short, but it offers pertinent information on Kiganda naming dynamics. Tonal marks, which serve as accent and pronunciation guides are added to the names, an important aspect absent in most writings on African chapter

(1956:

102-108)

contain

approximately

,

names. Nsimbi's earlier book, Siwa

Speak the

to a

Child in Proverbial

Ganda proverb

"ssiwa

Muto Lugero (1948), translates to "I do not Expression." The title words are derived from

muto

nga talumanyi.

lugero,

Nsimbi

lists

close to

1200 proverbs, they are spread out over 20 chapter groupings, and Nsimbi admits that they can be classified under many more groups The proverbs are

grouped according

with patience, weakness and laziness,

to those associated

war and

and death, kindred and clan interactions, drinking, response to royal and civil authorities, parental and offspring issues, poverty and wealth, marriage, elders, friendship and love, hunger and eating, etc. Nsimbi essentially only lists the proverbs, thereby avoiding the much more arduous task of interpreting them, which he correctly says would entail the writing of several volumes. Luganda proverbs have been formed over centuries, and the major contributors to the construction of these words of wisdom have been great thinkers; people appreciation,

bravery,

sickness

meticulous at observing the behavior patterns of humans, animals, birds, and insects; people who are meticulous at discerning what people mostly dwell on in their talk;

and

and people scrupulous

insects (Nsimbi 1948:

1). It is

at

noting the sounds of animals, birds,

important that Nsimbi emphasizes that

all

of the proverbs, whether they have negative or positive connotations, are worthy of attention. His book is based on the Ganda proverbs he had known, as well as on inquiring from adults about older proverbs

regarding newer proverbs (1948:

5).

and from youngsters

Nsimbi stands out as a painstakingly

dedicated writer that encouraged others to follow his pursuit. He spent decades of his life writing on Ganda proverbs, names, culture and language;

he will for so long time stand out as a major authority' on the areas. Rev. Henry Wright Duta's Engero za Baganda (1902),

approximately

1500 proverbs, and

it

is

hailed as the

largest

contains

and most

remarkable Luganda language collection on the subject. Because missionaries and other church personnel were in the colonial era greatly involved in formal teaching as well as in translation and documentation of oral

communication, works such as those of Duta involve comparison of many of

5

Introduction

the proverbs with biblical sources. Duta, in his work, for the most part

attaches brief but precise interpretations.

He does

not add anything to the

proverbs whose interpretations lean towards obvious. Duta is heavily credited for keeping oral tradition alive through documenting it. There is not much of recorded Luganda proverbial works written prior to the twentieth century.

The

title

of Duta's book translates to "Proverbs of the Baganda."

Proverbs of the Baganda written by C.S. Nason is found in a Uganda Journal of 1936, and it is the first and one of the few journal manuscripts on

Luganda

proverbs.

Nason

translates the proverbs, although there is only a

handful that he sufficiently interprets.

He does

much

not add

to

those

proverbs whose interpretation appears to be sufficiently embedded in the proverb itself. And there is also a handful of the proverbs which Nason questions, thereby admitting that they are too puzzling for interpret.

There

are

also

limited

instances

interpretation either piecemeal or plain wrong.

where

He does

him

one

to properly

finds

Nason's

a good job of placing

most of the proverbs into classes i.e. those under "Kings and Chiefs," "Rich and Poor, Masters and Servants," "Family and Clan and Friends," "Hospitality and Visitors," "Herdsmen and Cattle," "Wild animals and Hunters,"

"Dogs," "Sundry Occupations," "Borrowers and Lenders," and "Miscellaneous." Classification of proverbs or names always serves as a

useful tool for readers

who

are interested in particular themes or other items

Nason (1936: 257), near the end of the article, hints on the importance of studying proverbial names: "Some names of people and places have a proverbial comiection, e.g. Nkokonjeru (The white fowl which attracts the hawk), Nyonyintono (The little bird which sticks out its feathers), Ssebugenyi, Manyangenda Kissosonkole, etc." With the 140 proverbs and in a manuscript.

,

the lengthy introduction, Nason's article remains important in the study of

Luganda

proverbs.

He

gives an excellent perspective on

how

the

Luganda

proverbs can be properly understood, and the difficulties encountered by a foreigner like himself in understanding them. A brief moment in the introduction

involves

Nason demonstrating the magnitude of Luganda

proverbs through reckoning that there are 900 verses in Solomon's Biblical Proverbs, but Henry Duta's little book (1902) contains about 1500 Luganda proverbs, and there are

many more

248). Earlier on page 248 he writes:

the [Luganda] language and

not in Duta's collection (Nason 1936:

"Any one who wants

become

at all intimate

to find pleasure in

with the [Ganda] people

will be well advised to tackle the [Luganda] proverbs."

Rev. John Roscoe in The Baganda:

A

Study of their Native Customs and

Beliefs (1911) lays out and sufficiently interprets about 50 proverbs.

indicated by the

chose his

to limit

title,

the book covers a wide scope such that Roscoe perhaps

himself to just a few proverbs. Although Roscoe

compilation suffers from

sentences.

He

As

many

spelling

very orderly,

Luganda shortened form which can

errors

also presents a lot of the proverbs in

among

is

the

be a major problem for an interested person with limited experience with the subject matter.

He perhaps makes up

for a lot of that deficiency

by devoting

6

Introduction

more time and space Gospel,

many

So as

to the interpretations

spread the

to properly

foreign religious preachers, during the colonial era, had to

and learn the languages and ways of the indigenous people. They often preached in the indigenous languages and wrote excellent accounts about the indigenous people. Roscoe who was in addition an anthropologist, demonstrates that he had acquired intimate understanding of numerous Luganda proverbs. closely interact with

Joseph Sempebwa

Implication for Christianity: to

Moral Norms and their a Case Study of Ganda Ethics (1983) is similar

in African

Traditional

Roscoe in that the scope of his book

dealing with a limited

number of

is

wide, so he confines himself to

They are 69 in number. Some of the interpretations are brief, while some whose interpretations appear obvious are only translated. There are also some cases where Sempebwa interprets the proverb without translating is

of

Ganda

ethnicity,

his

it

proverbs.

Sempebwa

into English form. Perhaps because

mind

is

wander away

able to

straight io the

and application. That then leaves out something for the interested reader that is not that familiar with the language and subject matter. But although the proverbs presented are limited in number, Sempebwa classifies them under headings that would advantage readers that interpretation

are interested in particular aspects of the proverbs. Heading (a) relating to positive social injunctions" under

is

"Proverbs

which are the sub-headings

"Care of one's kin," "Care of one's neighbors," "Generosity, amity and hospitality," "Sympathy and compassion," and "Hospitality" under which corresponding proverbs are placed. Heading (b) is "Proverbs relating to personal

prescriptions"

under

which

are

the

sub-headings

"Courage,"

"Perseverance," and "Patience" again under which corresponding proverbs are placed. Then there is heading (c) which is "Proverbs relating to notions of

power and status" under which corresponding proverbs are placed. Lastly, comes heading (d) which is "Proverbs relating to the concept of justice" again under which corresponding proverbs are placed. Ndi-Mugezi : Kitabo kya Ngero za Luganda (1952) by Sekadde Ssaalongo and Yosamu Semugoma does not have the proverbs arranged alphabetically, authority,

but the proverbs are placed under 19 categories. The proverb categories are: those that relate to intelligence, friendships, cooperation and unity, trustworthiness, thankfulness, humility, hope, giving and receiving, ignorance, contempt and ill will, pride and boastfulness, envy,

vengeance,

preparedness and warning,

laziness,

swiftness and

facility,

bravery and

cowardice, patience, and miscellaneous.

The book contains approximately 1000 proverbs, not taking into account that some of the proverbs are placed under more than one category, therefore repeated. Given the large number of proverbs included, the commendable categorization, and the short but mostly thorough interpretations,

one of the best books on Luganda proverbs. It is a pity that the introduction is only about half a page long, moreover with the acknowledgments meshed in there. It is indeed a very brief introduction that the authors

this is

had the capacity

to

expand through delving into the back-

7

Introduction

ground dynamics of Luganda proverbs. The

of the book translates to "I am wise: a Book of Luganda Proverbs." The first part of the title is derived from the proverb Ndi mugezi, nga mubuulire 'I am wise, like the one who gets title

informed.'

Ebisoko n'Engero ez'Amakulu Amakusike (1995) by J.C. Ssekamwa is among the newer books. The book is excellently arranged in teaching format to benefit both instructors and students. It is important that this book presents the proverbs as intertwined with the folk tales, idioms and riddles of the Ganda. The folk tales take up about half of the book, the other half devoted to interpreting the proverbs, idioms,

and riddles in the folk tales. This enriches the reader's perspective on the proverbs and other aspects of the language. It is to be remembered that many Luganda proverbs are rooted in folk tales, and many contain riddle and idiom aspects. Ssekamwa uses a lot of italics and numbering to highlight and interpret the salient aspects of the language, including the proverbs.

He

also adds a lot of

Luganda language forms that have emerged in this era. But because he deals with each folk tale and its constituents separately, it is common for the frequently used proverbs and other forms to be interpreted many times. And since the book does not exclusively deal with proverbs, the reader will not find

many

of the proverbs

Ssekamwa's introduction is rich insofar as he devotes a lot to defining Luganda proverbs, idioms and riddles. This is important since some Luganda proverbs are either mistaken for, or can be in the idiom or riddle form. Some of the folk tales are translated ones of Greeks and Romans, with many Luganda forms applied. The title of Ssekamwa's book roughly translates to "Idioms and Folk Tales that hold Concealed Significance" Although it is mainly intended to be a tool for translation of Luganda into here.

English words, Luganda-English Dictionary (1972) by John Murphy is a heavy volume where proverbs that contain the words are now and then presented to make the meanings of the words clearer. This is also further evidence that the proverbs are a crucial aspect of the Luganda language. Murphy's interpretations of the proverbs are brief, and this is not surprising,

given the main purpose of the book. And the reader that is interested in the proverbs in the dictionary has to meticulously search through, especially if he is

not a translator that often uses Murphy's dictionary.

than 200 in number.

The proverbs

are less

The Proverbs and Proverbial Names Abaana tebasuulwa be thrown away

(-tibasuulwa) (Nsimbi 1956: 100). 'Children are not to

1 .

In spite of the taxing physiological deficiencies or anesthetic appearance that

would be immoral to just abandon them. They are too precious to be given up on. Children are a burden in numerous ways, but it is unjust to not give them the opportunity to live and grow. The personal

children

may

name

commonly

is

have,

it

associated with a child

who annoyingly

has alarming

stomach pains and appears to be so close to dying. Tebasuulwa (f/m) [teh-bah-suuh-lwah]/ Tib asu ulna (f/m) [tih-bah-suuhIwah] "They (i.e. children) are not to be thrown away (or discarded)."

Abaana tebeesungwa (-tibeesunzwa) eagerly anticipated with pleasure)

Though newborns

.

'Children are not looked forward to (or

.'

are conventionally a source of joy, this can be marred by

the skepticism as to whether they will survive, as to whether they will not be

burdensome to the parents, and as to whether they will eventually lead a healthy and productive life. The personal name is usually associated with a child bom to a woman whose previous offspring died. Tebesungyva/ Tebeesungym (m) [teh-beh-eh-suuhn-gwah]/ Tibesungna/ Tibeesungna (m) [tih-beh-eh-suuhn-gwah] "They (i.e. children) are not too

looked forward to (eagerly anticipated with pleasure)."

A babiri

babibira e bigambo, naye abasatu babisattula (Nsimbi

Walser 1982: people

it is

'

1).

Two

people can keep the words a secret, but with three

easily revealed.'

This implies that the more the people it

1948: 20;

will get unraveled.

It

is

none

whom

a secret

is

revealed, the easier

where two are able to make plans, them. All this is synonymous with "Two is

also implies that

three people can likely frustrate

company, three

to

(or

is

a crowd)."

Babin ( f ) [bah-bih-rih] Two persons; "they are two people." Bigambo (m) [bih-gahm-boh] Words; sayings; matters; affairs. Abafugibwa ngabo; atanagibvaatamu, y'agitenda o bwang u (Duta 1902: 53; Nsimbi 1948: 30; Walser 1982: 1). 'Those that are ruled are (like) the shield the one that has never handled ;

The

task of governing

compared

it

takes

it

and managing people

to

be easy to manage.'

is

quite burdensome.

It

is

handling a weighty shield during war. Those that have never experienced being responsible for controlling people, tend to imagine that it is an easy task. This also applies to the opinions of people regarding tasks to

they have never undertaken.

Ngabo (m) [ngah-boh] Shield; shields. Bwangu ( f ) [bwahn-guh] Speed; facility. Abagagga n'abagagga baagalana;

ekirevu kiyita ku bisige,

ne kigenda

kyegatta n'e nviiri eziri ewala (~kirekerera okugatta n'ebisige ebiri okumpi,

African Proverbs and Proverbial

9

Names

n'ekigenda kigatta n'en viiri eziri engulu ennyingi) (Duta 1902: 80; Murphy 1972: 613; Nsimbi 1948: 25; Walser 1982: 1, 213). 'The rich and the rich love each other; the beard bypasses the eyebrows and goes on to connect with head hair which is further away.'

When grown and

unshaven, men's head hair and the beards (which are typically abundant) often connect with each other. They typically do not

connect to the

much

hair-abundant eyebrows. This images the typical tendency' for the rich to seek out and interact with the rich. It is synonymous less

with "Birds of the same feather, flock together." Indeed people that are like each other, such as in interests, outlook, intelligence, and vocation tend to hang around each other. Nviiri (in) [nviih-rih] Hair of the head.

"Abaganda baakalya olumanyo";

"Nkonge wuuyo" (Ssaalongo 1). '"The Ganda ethnics have just partaken of clever that pass by say "There is Nkonge ."' buli ajja nti

1952: 32; Walser 1982: instinctiveness"; all

This proverb

associated with instinct and a folk tale that

came up during warfare between the Ganda and their Nyoro neighbors in the past. The expression okulya olumanyo implies "to feel instinctively," and the word nkonge which is also a personal name, means "tree stump." A Munyoro (Nyoro) with the name Nkonge chanced to hide himself, near a large stump close to a road, from a passing army of Baganda (Ganda). The warriors in the lead, as they passed by, would warn those behind them "Look out, there is a stump (nkonge) there." Since he heard his name mentioned, Nkonge thought the enemy army had seen him, so he came out of hiding. He was is

,

then killed.

Baganda (f/m) [bah-gahn-dah] Ganda ethnics; blood (or kin) relatives. Nkonge (m) [nkohn-geh] Stump of a tree; stumbling block; obstacle.

A b aganda bakaabira

e kitali kyabwe,

G a nda ethnics cry over that This

is

amaziga ne gajja (Walser 1982: 1). 'The which is not theirs, and then the tears flow.'

said of the Ganda, but

it

applies to people in general. People do

and even go on to cry over that which they want but do not have, including that which does not belong to them. The proverb sarcastically advises people to mind their own business, and to not be unfairly strive to obtain

covetous.

Baganda

(f/m) / bah-gahn-dah] Ganda ethnics; blood (or kin) relatives. Kitali (f/m) [tch-ih-tah-lih] That is not.

A baganda bamanyisa 1982:

1,

83).

'The

(-bategeeza) akataayonka (Duta

Ganda

ethnics

make

it

known

1902: 55;

to the little

Walser

one that did

not suckle.'

This proverb more so applies

were more

distinct.

The

to the past

when

classes in serfdom or servitude

rich or powerful groups

servants out of children from the low castes.

had the power to make Sometimes such were captives

African Proverbs and Proverbial

Names

10

from war or even enslavement. Such would then be servants for life or they could gradually be assimilated into the privileged families. Those that were taken into servitude early in their lives became referred to as abataayonka

were not with

'those that did not suckle,' given that they

mothers long enough. They often

lost their identities

parental and clan families, and so they had

little

and grow up among the privileged captor grew up, he or she would to

know

The

masters. This

relatives

was

in part to ensure that

outside, while inside

This proverb

is

Ganda

such a captive or servant did not

relatives.

Ganda

wet

ethnics; blood (or kin) relatives.

it

is still

semisolid. Since

nature. People then it.

The

commonly

The appearance of mirrors such

who

one

to slip

and

fall.

Ganda

on the

surface, is

also

ethnics; blood (or kin) relatives.

Buffalo; buffaloes.

raw, or uncooked, or green, or unripe); one

bavuma

(~bavumaganaj,

Ssaalongo 1952: 38; Walser 1982:

among one

The

turn out to be treacherous.

[muh-bih-sih] Sweet banana juice; honey; that which

kve

tends to

True friends are hard to come by. The proverb always be careful, watching one's steps.

Mbogo (m) [mboh-goh]

Ganda

it

an undesirable mushy

buffalo dung, which dries up quickly

(f7m) [bah-gahn-dah]

)

on the

unknowingly (or knowingly

result is

associated with friends

greenish,

traitors.

advising one to

f

is

it

one's footwear or feet that can even cause is

dries

it

.'

looks solid) often step on

it

dung on

insult

come

Ganda by the Ganda, but it applies to The dung of many herbivores typically dries up on its

become camouflaged with

A baganda

indirectly

ethnics are (like) buffalo dung;

is still

it

surface, while inside

(

and

sarcastically said of the

people in general.

Mubisi

the child captive

busa bwa mbogo: bukala kungulu, so nga munda mubisi (Walser

1982: 1-2, 93). 'The

Baganda

As

families.

was captured or robbed. This is implied in the of such a child would not clearly be identified by the

(f7m) [bah-gahn-dah]

A baganda

proverb

their

choice but to identify with

directly (through being told)

run away to join his or her blood

since

and contacts with

that he or she

proverb.

Baganda

their parental

2,

who kve

is

naive, that

balva

226). 'The

is

fresh (or

uncultured.

(Nsimbi

Ganda

is

1956:

16;

ethnics detest (or

another) the very thing that they eat .'

(or people in general) practically carry out acts that

it

is

seemingly

only in theory or words that they gravitate against. This includes violating cultural

taboos and carrying out other acts considered

common

for people's

words

to

immoral.

It

is

be contrary to their deeds, their theories to be

contrary to their practices as synonymous with "Talk

is

cheap."

Baganda (f/m) [bah-gahn-dah] Ganda ethnics; blood (or kin) relatives. Kyebavuma (m) [tch-eh-bah-vuh-mah] That which they (i.e. people) abuse (or insult, or downgrade).

Kyebalya (m) [tch-eh-bah-ljah] That which they or depend on).

(i.e.

people) eat (or feed on,

11

African Proverbs and Proverbial

Abakan da muliro; gusula mu 'Blood (or kin it

It

nju, sso

Names

nga gugikyaye (Walser 1982:

70).

are (like) fire although the fire dwells in the house, can hate the house (and even burn it down).' rel atives)

:

commonplace for even close relatives to hate and harm each other, as compared to fire which can be beneficial but can also very destructive to the very house in which it dwells. This mirrors people destroying their very own family house which is supposed to serve as a safety kinship zone. is

Baganda

(f7m) [bah-gahn-dah]

Ganda

ethnics; blood (or kin) relatives.

Muliro (m) [muh-lih-roh] Fire. Bagandamuliro (tfm) [bah-gahn-dah-muh-lih-roh "Blood ]

(or kin) relations

are (like) fire."

A baganda mwennyango; bagweyokya The Ganda

2).

while seeing

it

balaba (Duta 1902: 58; Walser 1982:

ethnics are (like) the stinging nettle

with their open eves

:

they get stung on

it

.'

The Ganda (or people in general) will ridiculously carry out acts that they fully know are detrimental to themselves such as befriending bad elements and being hospitable to thieves. It is common for people, more so the stubborn or audacious ones to "Play with fire." This sometimes happens as a result of poor judgment on the person's part.

Baganda

(f/m) [bah-gahn-dah]

Mwennyango

Ganda

ethnics; blood (or kin) relatives.

[mwehn-ndjh-ahn-goh] Species of coarse grass, the nettle. Balaba (m) [bah-lah-bah] Those that see (or perceive, or get); "they are (

f

)

conscious (or are alert)"; "they are awake"; "they are perceptive."

"Abaganda mwetooloola miyagi"; nti "Tuloga akafumbe " (Walser 1982: 2). "'You the G an da go round the egg fruit bushes"; they reply "It is because we want to be rid of (the smell of) the little civet cat ."'

The expression mwetooloola miyagi 'you go around the egg fruit bushes' implies that the Ganda (or people in general) are often evasively dishonest. In response the Ganda are ready with the excuse that they go around such bushes so as

avoid the smell of the civet cat. The civet cat is known to bear an offensive smell which it leaves on the grass and on the bushes

where

it

to

passes.

The passers-by who happen

to get in contact

with such

vegetation will have the smell remain on their clothing for a long time. It thus became common for people to avoid contact with vegetation through

which a

civet cat

had

likely passed.

This aphorism

is

laden with humorous

sarcasm.

Baganda (f7m) [bah-gahn-dah] Ganda ethnics; blood Kafumbe (m) [kah-fuhm-beh] Little civet cat.

(or kin) relatives.

A baganda nswa; engabo bazisuuliranga ku mabega (Walser 1982: 2). Ganda ethnics are (like) edible flying ants they throw their shields :

'The

onto

their backs.'

This

is

a comic statement that the Ganda, in carrying shields on their backs

J

African Proverbs and Proverbial

(which was more

common with men

edible flying ants with their

wings

in the past),

Names

12

have the appearance of the

folded.

Baganda (f/m) [bah-gahn-dah] Ganda ethnics; blood (or kin) relatives. Bagandanswa (f/m) [bah-gahn-dahn-swah "The Ganda ethnics are

(like)

edible flying ants."

Ngabo (m) [ngah-boh]

A baganda

Shields; shield.

zeebikka ku

nswa;

mabega

(Ssaalongo 1952: 48; Walser 1982: flying ants

(~ kungulu),

ng'olubuto

The Ganda

2, 70).

bwereere

are (like) edible

the ants cover their backs with fragile wings, while their

:

stomachs hang out

bare.'

The flying ants superficially look harmless and kindhearted, with the soft wing covering, though inwardly they are coarse and angry. It is implied in the proverb that the Ganda (or people in general, or relations) can harbor a false sense of protection. The wings of edible flying ants are typically fragile and break off easily, so they are perceived as giving the ants a false sense of protection and aesthetic appearance. The proverb can also imply that it is

common

for people to mirror edible flying ants in their false appearance, as

synonymous with "Wolves

in sheep skin."

Baganda (f7m) [bah-gahn-dah] Ganda ethnics; blood (or kin) relatives. Bagandanswa (f/m) [bah-gahn-dahn-s\vah] "The Ganda ethnics are

(like)

edible flying ants."

Abaganda nswenke; kasukusuku tikalina nkuyege (Walser 1982: 2). 'The Ganda are homeless and idle people; the ( kasukusuku ) mushroom that commonly grows in plantain gardens does not have termites.' Like many intra-ethnic proverbs (about themselves), this one is laden with humorous sarcasm. The Ganda are here being critical of many of their kin as being characteristic of the homeless, unreliable.

which

Such

typically

are, in the adage, said to

idle,

mirror the kasukusuku

grows on dry plantain leaves

quite unlike other

mushrooms

weak, foundationless, and

that are rotting

mushroom

on the ground.

have long roots that drive through channels dug by nkuyege 'worker termites.' The kasukusuku which does not have the assistance of nkuyege, is in the adage said to mirror characteristics It is

that

,

of the homeless,

weak, foundationless, and unreliable. Baganda (f/m) [bah-gahn-dah] Ganda ethnics; blood (or kin)

Aba

idle,

kali-buti baseka.

'Those

(i.e.

relatives

naye aba

relatives.

kali- maanvi

and associates)

bakaaba (Walser 1982: 2, 9). of the coward laugh while those of the ,

strong and audacious wail.'

This proverb

is

in reference to war.

The coward

from war, and therefore survive getting rejoice over his being alive.

On

is

killed.

likely to

His kin will consequently

the other hand, the fighter with the audacity

on the frontline has a good chance of getting may then have to mourn their fallen person. The adage

to fight

shy and run away

killed. is

His relatives

synonymous with

African Proverbs and Proverbial

"Cowards

live longer"

Lincoln said

Baseka

"It is

and "Discretion

better to be a live

f ) [bah-seh-kah]

(

'Women

the better part of valor."

dog than a dead

Abraham

lion."

Strength; power; energy.

Abakazi ndagala nnamu; teziggv>a 4).

13

"They laugh."

Maanyi (m) [maah-ndjh-ih]

1982: 2,

is

Names

mu

lusuku (Ssaalongo 1952: 65; Walser are (like) fresh banana leaves new ones always sprout :

out and never cease to exist in the banana plantation

*

implied that there will always be beautiful women, however ugly or bad the circumstances get.

It is

Ndagala (17m) [ndah-gah-lah] Banana leaves; plantain leaves. Lusuku (17m) [luh-suh-kuh] Plantain/ banana garden (or plantation).

Abakondeere bafuuwa mikka (Nsimbi

1948: 43; Walser 1982:

3).

The horn

blowers blow their instruments in harmony.' This urges the spirit of community and cooperation as exemplified by horn blowers who are of dissimilar background and character, yet they function concurrently to produce a fine tune.

Bakondeere (m) [bah-kohn-deh-eh-reh] Trumpeters; horn blowers.

Bafuuwa (m) [bah-fuuh-wah] "They (i.e. people) blow." Mikka (in) [mihk-kah] Blowing (from the mouth); wind instrument

tunes.

Abakopi mayenje; gagwa walime (Duta 1902: 65; Nason 1936 251; Walser 1982: 3, 72). 'Peasants are (like) crickets they fall upon where the land has :

been

cultivated.'

Crickets appear to be

more abundant where land is cultivated. Since the poor people do not have much, they will tend to establish themselves in loci where they can easily seek and obtain help and opportunities to better themselves. Such would be situations where there are such aspects as ample jobs and training, and powerful and giving people. More so in the past, when privileged and underprivileged classes were more clear, commoners tended to establish themselves around a chief. as well as protect them.

Mayenje (m) [mah-yeh-ehn-jeh]

He would

rent peasants land

Crickets.

Abakopi muwemba; bw'ogusaayira, kudda mulala (Walser 1982: 3). 'Peasants are (like) millet to clear it up, is to have new millet grow there.' This proverb more so applies to the past when the king had divine power over life and death, and peasants were often the hapless victims. It is implied in ;

the proverb that

commoners

are so abundant, that those killed by order of

the king hardly diminishes their numbers. Millet seeds are tiny

and they

easily fall off to the

millet

followed by

is

Muwemba

new

and ample,

ground and germinate. Hence the harvesting of

millet plants sprouting.

(m) [muh-wehm-bah] Reddish-brown colored sorghum or millet

(for processing beer).

a

'

]

Names

African Proverbs and Proverbial

14

Abakulu a babiri ab'empii2a si kvalo (Walser 1982: 74, 142). Two masters (or elders) of the same village, that are jealous of each other, is not a vill age.

This implies that heated jealousy between two prominent leaders in the

much friction and disorder down peacefully and thrive.

village will involve so will unlikely settle

Bakulu (m) [bah-kuh-luh] Babiri

(

f

)

[bah-bih-rih]

that the entire

community

Elders; adults; seniors; chiefs; leaders.

Two persons;

"they are two people."

Mpiiga (m) [mpiih-gah] Envy; jealousy. Kyalo (m) [tch-aah-loh Village; large estate; countryside. "A bakulu balya bulungi " v'agwa n'olusuubo (Nsimbi 1948: 46; Walser 1982: 3, 74).

'(The one

who

is

of the opinion that) "The adults eat well ."

is

the one

that falls with the food storing swing.'

Lusuubo

is

a swing-like structure, hanging from the roof, on which food

stored so as to be out of reach of pests like rats.

It is

implied that a greedy

child, with the opinion that older people get to eat better than

attempt to

jump up

is

him, will

the swing he can hardly reach to get to the food. In the

end up falling with the swing and getting punished. The proverb is a message to youngsters to not be greedily irrational, and to always ask for permission where necessary. process, he will

Bakulu (m) [bah-kuh-luh] Elders; adults; seniors; chiefs; leaders. Bulungi ( f ) [buh-luhn-jih] Beauty; goodness; good; quality; well;

nicely;

effectively; properly.

A bakulu

n'

bakulu tibaleekaana: ekigere we kifuluma, kiwakanya kinaakyo?

(Walser 1982:

'

3).

foot emerges, does

Adults and adults are not to yell it

at

each other: where the

get in dispute with the other foot?'

Adults or prominent people are expected to have attained a level of maturity,

whereby they can deal with each other on a reasoning and compromising basis, other than engaging in the quarreling matches that do not tend to lead to much progress. Analogy is made with the feet which are powerful.

The

pair does not normally interfere with or trip each other.

often parallel to one other. Yet they cooperate, its

The two

are

and one would not carry out

proper function without the other.

Bakulu (m) [bah-kuh-luh] Elders; Kigere (f7m) [tch-ih-geh-reh] Paw;

A bakulu 1982:

adults; seniors; chiefs; leaders. foot; footstep; footprint.

n 'a bakulu tibaleekaana, singa Nnamasole avitiriza Alulere (Walser '

3).

Adults and adults are not to yell

at

each other, otherwise the

kin g's mother would dare to insistently call and interrupt the king's chief flutist .'

Adults or prominent people are expected to have attained a level of maturity, whereby they can deal with each other on a reasoning and compromising basis, other than

engaging

in the quarreling

matches that do not tend

to

/

15

African Proverbs and Proverbial

lead to

much

progress.

Bakulu (m) [bah-kuh-luh] Namasole/ Nnamasole ( f the king; the

Names

Elders; adults; seniors; chiefs; leaders.

[nnah-mah-soh-leh] Name-title of the mother of Queen mother. )

Mulere (m) [muh-leh-reh] Flute player; piper; flute; pipe; horn; the nametitle of a high powered personage in the house of the king, the head of the king's flutists.

A bakulu

n'abakulu tibaseerana mukubi, nga za mazzi (-nga si za munnyu munnyo) (Duta 1902: 72; Nsimbi 1948: 16; Walser 1982: 3). Adults and adults do not feel cheated, to the point of fighting, when that (i.e. vegetables or sauce) in question is watery (or saltless i.e. tasteless).' '

Adults are expected to have attained a level of maturity, that they would not quarrel or get angry over trivial things or issues. Grownups are expected to be much more accommodating of situations that juveniles would not easily tolerate.

Bakulu (m) [bah-kuh-luh] Elders; Mazzi (f/m) [mahz-zih] Water.

adults; seniors; chiefs; leaders.

Abalamu magoma; gavugira aliwo (Murphy Nsimbi 1948:

13;

1972: 266;

Roscoe 1911: 489; Ssaalongo 1952:

Nason 1936: 250;

Walser 1982: drums they sound for the one that is

3-4, 6, 243). 'Living people are (like)

16;

:

alive (or present).'

This proverb

is

synonymous with "Out of

of mind" and "The king

sight, out

(or queen) is dead, long live the king (or queen)."

Those that die are often then that they are optimally a resource, people will be held in high esteem while they are still alive. And those that best soon forgotten. Since

appreciated

the

generations that

it

person

know

is

when

little

eventually themselves die out,

alive,

or nothing about this dead person emerge.

as

It is

also implied in the proverb that people tend to support

making progress or has achieved as contrasted to docile and ineffectual. The mighty therefore get a those regarded as nonentities.

High

The proverb

office such as that of president,

is

and laud one that is the one that remains

larger following than

interpreted in another way.

prime minister or chief involves a

lot

of power. The people honor such offices such as by applauding, saluting, and drumming for the people in these offices. The people will respond so to whoever is in such high offices. It is then said that the people in effect get attracted to

and drum

in respect of the

honor and high

which person is in the position of authority. Magoma (m) [mah-goh-mah] Drumming (celebration);

office, regardless

that involves

of

drums,

drums.

Abalamu omuliro baseesa gwaka (Duta Ssaalongo 1952: 16; Walser 1982: 3, 6, adjusting the Firewood of just the fire that

1902:

36;

Nsimbi

1948:

82). 'Living people will is

burning

lively.'

13;

keep on

]

African Proverbs and Proverbial

Names

16

synonymous with "Out of sight, out of mind" and "The king dead, long live the king." Those that die are often soon forgotten. Since it

This proverb

is

is

is

then that they are optimally a resource, people will be held in high esteem while they are still alive. And those that best appreciated the person when alive,

eventually themselves die out, as generations that

nothing about this dead person emerge.

It is

know

or

little

also implied in the proverb that

making progress or has achieved remains docile and ineffectual. The mighty

people tend to support and laud one that as contrasted to the one that

is

therefore get a larger following than those regarded as nonentities.

Muliro (m) [muh-lih-roh]

Fire.

Abali wano balwaanira ebifo (Walser 1982:

Those

4).

that are present fight

for precedence of position.'

This adage

compares people that are unduly

related to a riddle that

is

fiercely

competitive to nsanafu 'red (or soldier) ants,' pointing out that people will

abnormal lengths to achieve positions of power and dominance. Bali (f/m) [bah-lih] "Those that are"; "they (i.e. people) are." Abalinano (17m) [ah-bah-lih-wah-noh] "Those (i.e. people) that are here." go

to

A balungi mbwaya nnamaaso;

,

1995: 39, 181-182; Walser 1982: 4, 137, 381).

Ssekamwa

1948: 33;

bw'etebba evizza (Murphy 1972: 431; Nsimbi '

The

and startling (or sharp) eyes; it will turn out to either be a thieving dog or one good at hunting A dog would metaphorically use its gift of keen sight for either good or evil. dog with

beautiful are (like) the

big, beautiful,

.'

The keen glistens)

dog may be impressive, but "All that glitters (or not gold" and "Appearances are deceptive." A person's being

sight of the

is

good looking does not imply looks create

first

that this person is pleasant or gifted,

impressions.

It is

although

also implied in the proverb that people

good or evil. Their may vacillate depending on the

are inclined to use the talents they have for either

behavior in employing their talents, circumstances. There

is

also a general tendency for people to believe that

those of exceptional esthetic appearance will exploit the advantage to effect

good or

who

evil, in either

extreme.

characteristically vacillates

The proverb

is

also

from being good

mentioned of someone

to bad.

depending on the

prevailing circumstances.

Balungi

(

f

)

/ bah-luhn-jiih /

"They

(i.e.

the people) are beautiful"; "they

people) are good (or virtuous, or right)"; "they

Mbwa

(m) /mbwah

Yigga

(in)

(i.e.

(i.e.

people) are desirable."

Dog; dogs.

[yihg-gahj

To go on

A balungi ndag ala nnamu;

a hunt; to hunt.

teziggwa

mu

lusuku (Duta 1902: 65; Nsimbi 1948:

banana leaves new ones always sprout out and never cease to exist in the banana plantation It is implied that there will always be good looking people. So those who strive for companionship with the most good looking people, should not be 57; Walser 1982: 4).

'

The

beautiful are like fresh

:

.'

]

17

'

African Proverbs and Proverbial

disappointed

when some

Names

reject or disappoint them.

There are millions of

people of beauty in this world, and more continue to be bom. It is also implied in the proverb that however ugly or bad the circumstances get, there are elements of beauty and good that alw ays emerge.

Balungi

(

f

fbah-luhn-jiihj "They

)

the people) are beautiful"; "they

(i.e.

people) are good (or virtuous, or right)"; "they

(i.e.

(i.e.

people) arc desirable."

Ndagala (f/rn) [ndah-gah-lahj Banana leaves; plantain leaves. Lusuku (f7m) [luh-suh-kuh] Plantain/ banana garden (or plantation). Abangi bob] okulya, nayc ku mirimo (~mirimu ) balungi (Duta 1902; 88; Nsimbi 1956: 12; Ssekamwa 1995: 38, 181; Walser 1982: 5). A mass of people looks bad when it comes to eating food but is good when it comes to allotting work '

,

.*

In either situation, the central ingredient

(i.e.

the food or the work)

becomes

finished quickly. But though with the food there will likely be friction over sharing, in the case ol the work the synonym "Many hands make light

work" would

likely apply.

interrelationships

It

is

also implied in the proverb that

depend on circumstances. Such relationships are

human

rarely or

never unconditional.

Bangi (f/m) [baahn-jiih] Many people; "they are many people." Babi (m) [bah-bih] Bad people; "the people are bad." Kulya (f/m) [kuh-ljaah] Consuming; eating. Mirimo (m) [mih-rih-moh]/ Mirimu (m) [mih-rih-muh] Work; employment; tasks; business.

Balungi

(

f

)

[bah-luhn-jiih] "They

(i.e.

the people) are beautiful"; "they

people) are good (or virtuous, or right)"; "they

Abangi be batta ensonzi (Walser 1982: results in a killing catch

This

5).

(i.e.

people) are desirable."

'The involvement of

of the tiny mudfishes

(i.e.

many people

.

synonymous with "Many hands make light work. There is more progress when many cooperate at working on a task. Bangi (f/m) [baahn-jiih] Many people; "they are many people." Nsonzi (m) [nsohn-ziih] Small mudfish that resembles an eel; mudfishes. is

A bangi bwe

bakusiima (~bakwebaza), ns'o lubimbi luweze (Duta 1902: 65; Nsimbi 1948: 20; Walser 1982: 5). 'If many people congratulate you for

your work, then your day's cultivation

is at it's

end (or

it

has reached quite a

commendable level).' Those who truly achieve or work hard would likely get to be told the honest truth by at least some people. Vocal truth about one's work efficiency and yield is bound to come out in one way or another. It is likely to be truly honest

if it is

said by

many

people.

Bangi (f/m) / baahn-jiih Many people; "they are many Lubimbi ( f ) jluh-bihm-bih] A day's cultivation.

people."

African Proverbs and Proverbial

A bangi 5).

Names

18

tebawulira, wabula e nkuba ebawuliza (Duta 1902: 80; Walser 1982:

'A big crowd

is

disobedient, but rain

would make them

listen.'

Crowds of people tend to be difficult to properly control. But a heavy downpour of rain would cause them to quickly yield to seeking shelter. Similarly, it takes an authoritative personality to control a large group of people.

Bangi

(f/m) [baahn-jiih]

Nkuba (m) [nkuh-bah]

Many people;

"they are

many

Rainfall.

Abangi tibasiimira ddala (Walser 1982: 5-6). 'In a there would not be uniform approval.' The more the people that are involved in an issue, that there will not be

differing likes

and

people."

situation of

many people

the larger the probability

uniform agreement. People, as individuals, have their

dislikes. Universal

consensus would therefore be a hard

situation to achieve.

Bangi

(f7m) [baahn-jiih]

A bangi

Many

people; "they are

tiwabula atoma (Walser 1982:

would not lack someone

that

is

6). 'In

many

people."

a situation of

many people

there

grumblingly unappreciative (or one that

complains in annoyance).'

The more

the people that are involved in an issue, the larger the probability

that there will not be

uniform agreement. People, as individuals, have their

and dislikes. There are then always people within a group grumble or get annoyed over the majority opinion.

differing likes that will

Bangi

(f/m) [baahn-jiih]

A bangi we basimba many This

is

Many

people; "they are

many

olunwe, e kizimba we kyabikira (Walser 1982:

people plant their finger on a swelling (or boil) to

people."

imply that public opinion or action

is

,

is

where

it

6).

'Where

bursts.'

powerful.

Bangi (f/m) [baahn-jiih] Many people; "they are many people." Kizimba (m) [tch-ih-zihm-bah] Builder; swelling.

A bantu a babiri

babibira e bigambo. ate abasatu babisattula (Murphy 1972:

21; Walser 1982: three people It

it is

implies that the

1).

'Two people can keep the words a

secret, but

with

easily revealed.’

more

the people to

whom

a secret

is

revealed, the easier

it

where two are able to make plans, three synonymous with "Two is company, three is none

frustrate

Bantu (f/m) [bahn-tuuh] People; descendants; those of the Bantu

class of

will get unraveled; that

them. This

is

(or

is

a

crowd)."

ethnolinguistic identity or descent.

Babiri

(

f

)

[bah-bih-rih]

Two

persons.

Bigambo (m) [bih-gahm-boh] Words;

A bantu balamu

sayings; matters; affairs.

bitooke bisalire; tibyekwekebwamu (Duta 1902: 118; Nsimbi

]

19

African Proverbs and Proverbial

Names

1948: 13; Ssekamvva 1995: 85, 132, 225, 266; Walser 1982: 6). people are (like) clean-cut plantain stems; they cannot be hidden

This

The

living

in.'

imply that people generally have remarkable awareness, such that a person of despicable mannerisms or reputation would easily be apparent to

is

however much he pretends not to be such a person. Bad reputation therefore follows a person of coarse mannerisms everywhere.

Bantu

(f7m) [bahn-tuuhj People; descendants; those of Bantu ethnolinguistic identity (or descent).

A bantu balamu

o imvennyaneo bagweyokya balaba (Ssaalongo 1952: 89; Walser 1982: 6, 81). 'Living people with sound minds and healthy bodies still get stung by the nettle while having seen it with their open eves '

People will ridiculously carry out acts that they fully know are detrimental to themselves such as befriending bad elements and being hospitable to thieves. It is common for people, more so the stubborn or audacious ones to Play with fire." This sometimes happens as a result of poor judgment on the person's part.

Bantu

(f/m) [bahn-tuuh] People; descendants; those of Bantu ethnolinguistic identity (or descent).

Mwennyango

[mwehn-ndjh-ahn-goh] Species of coarse grass, the nettle. Balaba (m) [bah-lah-bah] Those that see (or perceive, or get); "they are (

f

)

conscious (or are alert)"; "they are awake"; "they are perceptive."

A bantu balamu

tebeesigwa; Jiuniu bamutebuka okutta Mayembe (Walser 1982: 6, 437). 'Living people are not to be trusted; Jmniu was tricked into

killing

Mayembe.'

One is to deal cautiously with may appear to be. Those who

people, however close or friendly the people

did not like Prime Minister

Mayembe

tricked

King Jjunju, whose best friend he was, into killing him. Bantu (f/m) [bahn-tuuh] People; descendants; those of Bantu ethnolinguistic identity (or descent).

Junju/ Jjunju (m) [jjuhn-juh

down

Crest/

crown (on the head of a

fowl); cutting

(or harvesting) of plantains.

Mayembe

(m) [mah-yehm-beh] Horns of animals; the

spirits associated

with

fetishes; hexes; spells.

A bantu

a babi n'a balungi (Nsimbi 1956: world consist of the good and the bad bali munsi,

12).

The

people in the

.'

The proverb

covertly expresses negative opinion about humans, indicating that in this imperfect world, one should always be prepared or expect to also

encounter bad and untrustworthy people.

Bantu

(f/m) [bahn-tuuh] People; descendants; those of the Bantu class of ethnolinguistic identity or descent.

Bali (f/m) [bah-lih] "Those

(i.e.

people) that are."

Balimunsi (m) [bah-lih-muhn-siih] "There are people

in the world."

African Proverbs and Proverbial

Names

20

Babi (m) [bah-bih] The bad ones (i.e. people); "they (i.e. people) are bad." Balungi ( f ) [bah-luhn-jiih] "They (i.e. people) are beautiful"; "they (i.e. people) are good (or virtuous, or right)"; "they (i.e. people) are desirable." basiima baky>agaaya (Duta 1902: 71; Nsimbi 1956: 25; Nsimbi 1948: 14; Walser 1982: 6). People display gratitude only while they are still munching (at your food).' This implies that ingratitude is commonplace. People are often only grateful while they are still gaining from others. But as soon as the source of gain

A bantu

'

becomes depleted, the

recipients often forget about this source

and move

to

greener pastures. "Friends" often desert one that has become impoverished or ineffectual.

Bantu

(f/m) [bahn-tuuhj People; descendants; those of Bantu ethnolinguistic

identity (or descent).

Basiima

f

(

)

[bah-siih-mah] "They display gratitude."

Abantu (balamu) magoma; gavugira aliwo (Duta 1902: 10, Nason 1936: 250; Nsimbi 1948: 13; Roscoe 1911: 489; Ssaalongo 1952: 16; Ssekamwa 1995: they 1 19, 256; Walser 1982: 3-4, 6, 243). '(Living) people are (like) drums :

sound for the one that This proverb

is

is

alive (or present).'

synonymous with "Out of

mind" and "The king queen)." Those that die are often

sight, out of

(or queen) is dead, long live the king (or

soon forgotten or even defamed. Since it is then that they are optimally a resource, people will be held in high esteem while they are still alive. And those that best appreciated the person out,

as generations that

emerge.

It is

know

little

when

alive, eventually

themselves die

or nothing about this dead person

also implied in the proverb that people tend to support

and

making progress or has achieved as contrasted to the one that remains docile and ineffectual. The mighty therefore get a larger following than those regarded as nonentities. The proverb is interpreted in another way. High dffice such as that of president, prime minister or chief laud one that

is

involves a lot of power. People honor such offices such as by applauding,

and drumming respond so to whoever is

in such high offices.

in effect get attracted to

and drum

saluting,

for the people in these offices.

regardless of which person

Bantu

is

It is

The people

will

then said that the people

in respect of the

honor and high

office,

in the position of authority.

(17m) [bahn-tuuh] People; descendants; those of the Bantu class of

ethnolinguistic identity or descent.

Magoma

(m) [mah-goh-mah] Drumming (celebration); that involves drums;

drums.

A bantu mannyo ga 1982: 81).

'

mbizzi: gaseka kungulu,

nga munda mulimu bussi (Walser

People are (like) the teeth of wild hogs

:

their teeth

laughing appearance on the outside, but inwardly the hogs are It is

common

for people to smile outwardly, but

have a

killers.'

have inner feelings of malice.

] ]

21

This

]

African Proverbs and Proverbial

Names

synonymous with ’'Appearances are deceptive." One is therefore to exercise caution when dealing with people, however close or friendly the is

may

people

Bantu

appear.

(f/m) / bahn-tuuh

People; descendants; those of Bantu ethnolinguistic

identity (or descent).

Mbizzi (m) [mbihz-zih

Pig; hogs.

A bantu o muliro

baseesa gwaka (Duta 1902: 36; Ssaalongo 1952: 16; Walser 1982: 3, 6, 82). People will keep on adjusting the firewood of just the fire that is burning lively.' This proverb is synonymous with "Out of sight, out of mind" and "The king is '

dead, long live the king." Those that die are often soon forgotten. Since it is then that they are optimally a resource, people will be held in high esteem while they are still alive. And those that best appreciated the person when alive,

eventually themselves die out, as generations that

know

little

or

nothing about this dead person emerge. It is also implied in the proverb that people tend to support and laud one that is making progress or has achieved as contrasted to the one that remains docile and ineffectual. The mighty therefore get a larger following than those regarded as nonentities. Bantu (f/m) [bahn-tuuh] People, descendants; those of Bantu ethnolinguistic identity (or descent).

Muliro (m) [muh-lih-roh]

A bantu

Fire.

tebagonzeka (—tibagonzeka)

' .

Human

beings are not easily placated

(or soothed, or softened, or flattered )-'

This proverbial expression highlights the negative aspects of humans as hardened people that are difficult to please and satisfy.

Bantu (f/m) [bahn-tuuh] People; descendants; those of

the Bantu class of

ethnolinguistic identity or descent.

Tebagonzeka

(

f

zeh-kah] "They

[teh-bah-gohn-zeh-kah] / Tibagonzeka

)

(i.e.

(

f

)

[tih-bah-gohn-

people) are not easily placated (or soothed, or softened

up, or flattered)."

A basajja bagenda wala

olw'ennaku (Nsirnbi 1956:

'

12).

Men go

distances

afar because of poverty .'

Conditions of poverty motivate people into seeking new avenues and into going to extremes in the quest to alleviate their plight.

Basajja (m) [bah-sahj-jah] Men.

Bagenda (m) [bah-gehn-dah] "They (i.e. people) go." Naku/ Nnaku (f/m) / nnah-kuuh Trouble; sorrow; sadness;

A basajj a

kye balya, tekifa bwereere (Walser 1982;

'

81).

days.

What men

eat

,

is

not

wasted.'

This more so relates that males,

in

to a labor intensive

many ways,

economy.

It is

implied in the proverb

are paramount resources.

Hence the food they

]

/

African Proverbs and Proverbial ingest keeps

them healthy and of viable

hence important

to

keep

men

use, so

Names

it

22

does not go to waste.

It is

well nourished and gratified in several other

ways.

Basajja (m) [bah-sahj-jah] Men.

Kyebalya (m) [tch-eh-bah-ljah] That which they

(i.e.

people) eat (or feed on,

or depend on).

A basaiia

mabale; gasangana; nga bw'oddira ejjinja n'okuba linnaalyo, '

n'eryatika (Duta 1902: 64; Walser 1982: 82).

they shatter and scatter each other just as

with another,

Men

it

Men

when you

are (like) flintstones; take a stone

and

hit

it

breaks.'

can be remarkably good and of tough great use, but on the other hand

they can be so severely malicious and damaging.

Basajja (m) [bah-sahj-jah

A basaiia

Men.

mivule: giwaatula (ate) ne giggumiza (Nsimbi 1956: 18; Ssaalongo

1952: 23; Walser 1982: 6, 82, 151).

'

Men

are (like) iroko timber trees

shed (or lose) their leaves, but they do regrow their thick

:

they

foliage.'

This implies that people experience both good and bad days and times.

It

has

to be accepted that there are times of happiness reciprocated with times of

many

sadness. This images the seasonal processes of timber trees and

whereby they

plants,

will look defoliatingly dry

and ugly

in

other

one season but

then be of heavy leaf or flower beauty in another season.

Basajja (m) [bah-sahj-jah] Men.

Mivule (m) [mih-vuh-leh] Iroko timber trees whose wood termite attack and is used as a substitute for teak.

A basaiia 1902:

is

very resistant to

mu nsiko. awaguza maanyi nga kisolo (Duta 82). Men are (like) wild animals when you

nsolo : bw'omugobera 94; Walser

1982:

'

:

pursuingly follow into the bush after one, he breaks through the thicket with

tremendous force just like an animal This implies that men are tough and do not easily give .'

proverb

is

in without a fight.

The

often associated with war.

Basajja (m) [bah-sahj-jah] Men.

Basajjansolo (m) [bah-sahj-jahn-soh-loh

"Men

are (like) wild animals."

Nsiko (m) [nsih-koh] Bush; jungle; uncultivated land. Maanyi (m) [maah-ndjh-ih] Strength; power; energy. Kisolo (m) [tch-ih-soh-loh] Animal.

A basaiia '

82).

nsolo: ezimu zirya zinnaazo (Nsimbi 1956:

Men,

are (like) animals :

some devour

their

own

102; Walser 1982: 6, kind.'

This implies that men, such as the powerful and the influential, can go to gross lengths to destroy, domineer or oppress their fellow men. This mirrors the actions of some wild animals that kill and even eat their own kind. The

proverb

is

often associated with war.

j

23

,

African Proverbs and Proverbial

Basajja (m) [bah-sahj-jahj Men. Basajjansolo (m) [bah-sahj-jahn-soh-loh

"Men

Names

are (like) wild animals."

A basajja

ssubi ; erimu lisiba linnaayo (~buli erifuluma, lisiba linnaalyo) (Duta 1902: 93; Nsimbi 1948: 49; Ssaalongo 1952: 80; Walser 1982: 6, 82). Men are (like harvested) grass they (are used to) tie up themselves (each ;

stalk that emerges, ties

This

up a fellow

stalk).’

in reference to the hardy grass used for thatching or squeezing out juice from bananas. Grass is used to tightly tie up other grass. It is implied is

in the

proverb that

men

(such as the powerful and the influential) can be so unreasonably domineering and oppressive of their fellow men.

Basajja (m) [bah-sahj-jahj Men. Basajjassubi (m) [bah-sahj-jahs-suh-bih]

"Men

are (like) grass."

Ssubi (m) [ssuh-bih] Grass. Ab'ekika bita; bikoonagana (Walser 1982: (like) calabashes; they

This

knock against each

'Those of the (same)

8).

dan

are

other.’

synonymous with "Blood is thicker than water." Though there is expected to be some degree of friction amongst immediate and extended is

family relatives, they ought to always recognize the importance of family and clan unity. They should not injure each other in any significant way.

Even

they fight or quarrel, this should not cause them to become unduly separated. They ought to forgive and reconcile with each other following if

and they should continue existing or communicating closely with each other. Calabashes are hollow and fragile looking, but they typically do clashes,

not easily break

of noise

when

when

they are

moved around

together. But they

make

a lot

they hit against each other.

Kika (f/m) [tch-ih-kah] Clan; family;

type; kind; deserted kraal.

Ab'oluganda bwe bayomba, tossaawo kikyo (Nsimbi 1948: 42; Walser 1982: 8-9; 28). 'When re lations quarrel, do not place your item (or thing, or word) there.'

There are some people that love the attacking, strife, excitement, disharmony, slandering and dirt associated with arguing. Such people are themselves usually quarrelsome or hot tempered people, and they would endeavor to even get into arguments that do not have anything to do with them.

A

normal or reasonable person especially if her.

expected to mind his or her own business, the issue of contention has scarcely anything to do with him or is

Family arguments or issues tend

member who

interferes into

to

be vciy personal and a non-family

one can end up getting attacked by

all

the

family members involved in the issue.

Luganda (m) [luh-gahn-dahj Brotherhood; kin

relationship.

Ab'oluganda bye bita; bikoonagana ne bitayatika (~bitaatika ~bikoonagana bigenda) (Duta 1902: 56; Murphy 1972: 286; Nason 1936: 251; Nsimbi

African Proverbs and Proverbial

Sempebwa

1948: 42;

Names

24

1983: 239-240; Ssaalongo 1952: 10; Ssekainwa 1995:

65, 207; Walser 1982:

8).

’Blood relatives are (like) the (beer) calabashes;

they knock against each other but they do not break (or they knock together as they go).'

synonymous with "Blood expected to be some degree of

This

is

is

Though

thicker than water."

relatives, they

between

friction

there

is

ought

to

always recognize the importance of family unity. They should not injure each other in any significant way. Even if they fight or quarrel, this should not cause

them

to

become unduly

They ought to forgive and and they should continue

separated.

reconcile with each other following clashes,

communicating closely with each other. Calabashes are hollow and fragile looking, but they typically do not easily break when they are moved around together (such as when they are transported as they hang on existing or

a bicycle). But they

make

a

lot

of noise

when

Luganda (m) [luh-gahn-dah] Brotherhood;

they hit against each other.

kin relationship.

Ab'omugumu baba bakaaba, ng'ab'omuti baseka (Walser relations

(i.e.

and

associates) of the brave

1982:

2, 9).

'Those

one would be wailing, while those

of the coward laugh .'

This

is

The coward is likely to shy and run away from getting killed. He and his relatives will consequently

in reference to war.

war, and hence survive

rejoice over his being alive. to fight

may

on the

On

frontline has a

then have to

mourn

the other hand, the fighter with the audacity

good chance of getting

their fallen person.

with "Cowards live longer" and "Discretion

Abraham Lincoln said "It is better to be Baseka ( f ) [bah-seh-kah] "They laugh." "A gaasaaka

ge gattula,

"

The proverb is

His relatives

killed. is

synonymous

the better part of valor."

a live dog than a dead lion."

ng'akuddako (~ amuddako) mulungi

azze ku mulungi) (Duta 1902: 87; Nsimbi

1956:

13;

ng'omulung i

Nsimbi 1948: 42;

Ssaalongo 1952: 18; Walser 1982: 11-12, 143). "'The strength applied in the beating of barkcloth in

employed in the (or him) is good

The

first

its

initial

final beating stage,"-as

(or as long as a

processing

,

is

the

same as

that

long as the sibling that follows you

good child has followed a good one ).'

processing stage of barkcloth involves rough beating with a large

mallet, whereas the final stage involves gentler treatment with a patterning

mallet that has groves.

preceding one)

is

It is

implied in the proverb that a

first

child (or a

a preparation for a second one (or subsequent one).

proverbial expression

is

also used as a

compliment

to

mothers

The

who have

endured the process of successfully bringing up children. Further, those that parent are likely to beget both desirable and bad children. therefore subject to varying methods of discipline

Gasaaka/ Gaasaaka (m) [gaah-saah-kah] That

is

The children

and treatment. associated with beating (in

processing barkcloth).

Mulungi

(

f

)

are

[muh-luhn-jih] The good (or virtuous) one; the beautiful one.

25

African Proverbs and Proverbial

Akaami akatono kakira o mumvuka (Walser surpasses one of second rank

Tins

to

is

imply that one

Names

1982:

18).

'A

small

chief

.'

who

wields top authority and responsibility in a small entity exercises (or enjoys) more authority than a second in command

works

that

for a large entity.

The person on

top often enjoys the mental

satisfaction of being the

major decision maker. The position of chief that is second in rank over a large jurisdiction may look lucrative, but he often takes a load of the instructions and orders from the chief. Those who have major control in their occupations (such as those that have their

own

businesses and homes, and have clear cut fields or hobbies in which they are much involved) tend to achieve more psychological satisfaction than those that for the most part have to answer to and get advice

from

hatono

(f/m) [kah-toh-noh] That

is little;

others.

that is small (in physique); that is

slight; that is brief.

Mumyuka title

(m) [muh-mjuuh-kah] Deputy; the second in command; a nameof the chief that is second in rank.

Akaami akatono okanyoomera (-okagayira) mitala wa mugga (Nsimbi 28; Ssaalongo 1952: 68; Ssekamwa 1995: 119, 256; Walser 1982: 18, 'You would only

belittle (or

other side of the river

Those

have contempt

for) a small chief if

he

is

1948: 194).

on the

1 .

in the habit of belittling others

would dare not do so to insignificant looking people that still have immediate authority over them. This includes their teachers, landlords, employers, and parents. Even if you despise an immediate authority, you should not do this openly in front of the authority or his supporters. Otherwise you are bound to get into trouble. And it is much easier to despise one that does not wield authority in your immediate

environment.

Katono

(f7m) [kah-toh-noh] That

is little;

that

is

small (in physique); that

is

slight; that is brief.

Mitala (m) [mih-tah-lah] Lands; villages; the newly acquired lands; lands between two streams or swamps used as a measure of distance; across; over;

on the other side of. Mugga (in) [muhg-gah] Water

well; river; large stream.

A kqbqngala: nNsigadde mu malye" left

(Walser 1982:

15).

'The edible rat

:

"I

am

amongst the grass remnants."'

Malye

is

the spot containing the remains of elephant or other grass after the

small animals like rats and rabbits have eaten. Kusigala

amongst such remnants' metaphorically means

mu malye

'to

be

left

to be deserted (such as

by a spouse, or by relatives). Edible rats are vulnerable to a variety of predators, i.e. they usually lose the majority of their relatives. The proverb places a person

who

has

edible rat after

lost

most of his

relatives in the wailing situation of the

most part, been left among malye. Kabangala (m) [kah-bahn-gah-lah] A species of edible (or cane) it

has, for the

rat.

]

African Proverbs and Proverbial

Names

26

akuba n'omusota omukago (Walser 1982: come from yourself* like a person who makes a blood

"A kabi kaliva gy'oli" ng'omuntu

"The danger

15).

will

-brotherhood pact with a snake

1 .

The one who puts himself at grave risk such as by befriending detestable elements, inflicts evil upon himself and has himself to blame. Snakes are notorious for their venomous bites. Kabi (m) [kah-bihj That is dangerous; that is harmful; that is bad. Muntu (f/m) [muhn-tuuh] A person; a human being; one of mankind; one of Bantu ethnolinguistic identity (or descent). Musota (m) [muh-soh-tah] Snake.

Akabimbi akatono kakira ekyosi (Murphy 1972: 258; Nsimbi 1948: 12; Walser 1982: 15). A small measure of completed cultivation is worth more than nothing done (or a haltingly done poor job, or taking time off instead '

of working).' It is

better to give

it

a good try or to

up altogether. Katono (f/m) [kah-toh-noh] That

make slow

but good progress than to

gravitate or give

is

small (in physique); that

is little;

that is

slight.

A kabi nga 126; is to

This

mukvawe (Duta 1902: Walser 1982: 15). 'When danger

kanajja, lubaale akwata (-ejjembe likwata)

Nsimbi 1956: 14; Nsimbi 1948: 34; come, God (or the Spirit) takes hold of a detested person

is

to

medium) of.

imply that

God

1 .

prophesies through (or the spirits use as their

unlikely sources that would not be easily believed or taken notice

Seemingly insignificant things or people are therefore not

to

be easily

dismissed.

Kabi (m) [kah-bihj That is dangerous; that is harmful; that is bad. Lubaale (m) / luh-baah-leh A native God; the heavens; the sky.

Mukyawe/ Mukyaawe (m) [muh-tch-aah-weh] Hated

A kabi

tekabula musombi; Kaiabaga vasomba

Nsimbi 1956: bringer;

14;

Walser 1982:

'

15,

116).

one; enemy.

A bazanda (Murphy

Misfortune

is

K a iaba ga brought together Baganda (into Buddu

1972: 381;

never devoid of a

).'

Kajabaga was a traitor and he showed King Jjunju a ford over the river through which he marched his Ganda army into Buddu territory. Many

Ganda were then

able to settle into Buddu. There

misfortune or evil has a

human

is

a traditional belief that

source. This can be by treachery,

rumor

inongering, witchcraft, or ordinary physical means. Trouble therefore does not lack a cause. Another interpretation of this proverb goes that

of risk

is

involved with those

who

some

seek fortune.

Kabi (m) [kah-bih] That is dangerous; that is harmful; that is bad. Kajabaga (m) [kah-jah-bah-gah] High point of intensity; climax.

Baganda

(17m) [bah-gahn-dah]

Ganda

ethnics; blood (or kin) relatives.

level

27

African Proverbs and Proverbial

Names

Akgbwa

ke weeyolera ke kakuluma enteega (Murphy 1972: 636; Nsimbi 1948: 14; Ssekamvva 1995: 26, 169-170; Walscr 1982: 16). 'The small dog that you raise eventually turns out to bite your tendons.' This is synonymous with "To give is not to receive," showing that ingratitude is

commonplace.

It

>our resources on exploit you or to

not unusual for the one

is

to train or help, to ultimately

harm you

Kabwa (m) [kah-bwah]

who you

dedicatedly spent

employ the same training

to

in other ways.

Small dog; puppy.

A kafumu

k'omuwunda, kafumitira eruuyi n'eruuyi (Duta 1902: 83; Walser 1982: 189). 'A small spear with an iron spike on the other end, stabs either

way.'

This proverb denotes a habitual rumormonger whose habit inflicts harm in all directions. It also denotes a philanderer who maintains illicit relationships with the wife of his friend.

Kafumu (m) [kah-fuh-muh]

Mmvunda

Nib; pen point; pen; small spear; small spear tip. (m) [muh-wuhn-dah] A goad; a spike (such as one at the end of a

pole used to

kill

lung

fish).

Akaganda akatono kakira muhvano (-kakira ekkwano eddene) (Duta 1902: 34; Nason 1936: 251; Nsimbi 1948: 42; Walscr 1982: 16, 378). 'A small (or distant) kin re lationship is worth more than a friend (or a big friendship).’ This

is

synonymous with "Blood

thicker than water." Friendships can come to an end, but kin relatives are forever, and people tend to be most considerate to and show most concern for those that are genetically related to themselves. People are more accommodating and more comfortable with is

those that they are knowingly blood-related to, however distant the genetic connection. Blood relatives are considered the ever present resource one can

always go

to.

Kaganda Katono

(f/m) [kah-gahn-dah] Small blood relationship; small relative. (f/m) [kah-toh-noh] That is little; that is small (in physique);

that is

slight; that is brief.

Muhvano/ Muhvaano

(

f

)

[muh-b\>aah-noh] Friendship; a friend; romantic

love.

"Akagere kampadde": w'osanga nga balya (Walser 1982: 189) ’"The toe has given to me (luck)": so you say when you arrive when the people are eating.' This expression is used in praise of the walking virtue of the foot, in the

instance of one walking into a situation that

Kagere

is

welcoming and

desirable.

(17m) [kah-geh-reh] Small foot; toe.

Akakerenda kaava ku lubava (Murphy 1972: 221; Walser 1982: 131. 190). 'The grain came from the large salt packet This is synonymous with "Charity begins at home," "A chip of the old block," "Like father, like son" and "As the tree, so the fruit." Children are heavily '

]

)

)

African Proverbs and Proverbial

Names

28

influenced by their parenting environment.

Lubaya (m) [luh-bah-yah] That

very strong; large packet of salt.

is

bwe katakukuba magenda, kakukuba amadda (Walser 1982: 17, 188). 'If the small stump in the path does not catch your toes on your going, then your toes will painfully hit against it on your way

A kakonge

ak'omu kkubo:

back.' Difficulties are

always available in

life,

and one has

to inevitably face

them

now and then.' Kakonge (m) [kah-kohn-geh] The stump of a tree. Kkubo (m) [kkuh-boh] Path; street; road; way; method.

A kalagaane

Nkalazaane. ~kalazaani

tekaggya (~ tikaggya) buliika (Duta

1902: 66; Nsimbi 1956: 14; Nsimbi 1948: 25; Walser 1982: 17, 191). 'That which is agreed upon and promised is not (or need not be) arrived at (or

achieved) through extortion (or

force).'

People are expected to stick to their promises. Force

is

not supposed to be

used to extract that which was promised, since a promise

is

like

a contract.

When

one accomplishes what he promised (such as by paying a debt designated time) then he should not be fined.

at

a

Kalagaane (m) [kah-lah-gaah-neh]/ Kalazaane (m) [kah-lah-zaah-neh]/ Kalazaani (m) [kah-lah-zaah-nih That is agreed upon (or appointed, or contracted, or bargained, or promised mutually).

A kaliba 1;

akendo, okalabira ku mukonda (Nsimbi 1956: 14; Ssaalongo 1952:

Walser 1982:

'

17,

191).

calabash, you can judge from Qualities of a person while

That which will eventually become a good

its

stalk (or pedicel).'

young (such as

level of intelligence, motivation,

ambition, aggressiveness, or uprightness) strongly predict

person will be in the future. Tliis

is

how and what

synonymous with "The child

is

the the

father of the man."

Kaliba (m) [kah-lih-bah] "That which will be."

A kambavaava

ke kakaabya

Walser 1982:

18, 34, 193).

nnamube 'It is

(

-e kibe

eggulo (Nsimbi

insolence that

makes a

jackal

1948: 56;

howl

in the

evening.'

A

child that cries, out of sheer impertinence, after dark.

is

likened to a jackal that cries

People detest that howl and will curse the jackal that howls at

such a time.

Kambayaaya (m) [kahm-bah-yaah-yah] Kibe (m) [tch-ih-behj

Insolence; impudence.

Jackal.

A kambe a kaawaase tekaggwako masanda 178, 193). 'The knife that peeled off rid

of the latex

.'

(Duta 1902: 51; Walser 1982:

(i.e.

plantain skins! does not

18,

become

)

29

African Proverbs and Proverbial

Plantain

is

a staple.

plantain,

is

Names

The

latex that sticks to the knife following the peeling of very difficult to remove, so there are special knives made and

put aside for the purpose.

It

is

tarnishing and persistent.

implied in the proverb, that slander is a person is slandered, later defamation

Once about the same person is more readily reckoned as true by others. Kambe (m) [kahm-behj Locally made knife normally used for peeling and cutting food crops.

Kawaase/ Kaanaase (m) [kaah-waah-seh] That

Masanda (m) [mah-sahn-dah] Rubber

(i.e.

the knife) has peeled.

in its natural state; latex; sap.

Akgmegga enjoyu kenkana wa? (Duta

1902: 67; Nason 1936: 254; Nsimbi 1956: 102; Nsimbi 1948: 49; Walser 1982: 18, 193). ’How small is it that makes fall an elephant ? 1

The question posed in this proverb is to imply that it is often brains and not brawn that allow one to subdue the mighty, or to overcome overwhelming obstacles. The elephant is a large animal, but the means employed to kill it or to bring it down are minute in comparison to the size of the creature.

Kamegga (m) [kah-mehg-gah] A

little

one that which pins down (or defeats,

or overwhelms).

Njovu (m) [njoh-vuuh] Elephant. "Akamuli kansaze" nga ggwe akagoogode (~okagogombodde (Nsimbi 1948: 52; Ssaalongo 1952: 68; Walser 1982: 194). The small flower (or reedf ’’’

has cut (or pricked me) " happens only

you disturb the reed by stripping

Though

it

it

when you

of its

disturb the flower (or

when

fiber).'

often happens, one should never

blame others

for the trouble

one

brought upon oneself.

Kamulikansaze

f

[kah-muh-lih-kahn-sah-zeh] "The small flower (or reed) has cut (or pricked me)."

Kansaze

(

f

)

(

)

[kahn-sah-zeh]

"It

has cut (or crossed) me."

Akarmva akangu kakuyitabya ow'e bbania (Murphy 1972: 633; Nsimbi 1948: 25, Walser 1982. 18). 'A hasty mouth causes you to answer the one you have debt with.' Being discreet keeps one away from many problems and troubles. Being careful about how and when one talks is part and parcel of being discreet.

The

cieditor in this case gets to

action of the debtor, that he

is

know by way of the easy and loud talking at home. The creditor then perceives the

opportunity to go and claim what he

Kamwa (m) [kah-mwah]

is

owed.

Small mouth.

Banja/ Rbanja (f7m) [bbahn-jah] Debt.

Akaniwa akangu kassa nnyiniko (Walser 1982. 18). 'A hasty mouth causes its owner to die.' This is synonymous with "Silence is golden." It is important for one to be

African Proverbs and Proverbial

how and when one

Names

30

Not being discreet with speech can lead one to give away what is supposed to be confidential. Those who talk aimlessly are often regarded as unreliable. They are dangerous to society as rumormongers that pit one against another. One who talks in an aimless

careful about

and wavering way to

is

speaks.

vulnerable to being misinterpreted, and consequently

being treated as a perpetrator of some error or

Kamwa

evil.

(m) [kah-mwah] Small mouth.

"A kamwa kanfudde"

ng'ayomba n'ow'omuliraano (Walser 1982: 195). '"My mouth has gone out of order" so says one who has quarreled with a neighbor.'

The expression is associated with one who in implying that his mouth has made a slip, or that he has said enough, seeks to amend the situation with making peace with the neighbor. Kamwa (m) [kah-mwah] Small mouth.

A kamwa

k'o muntu si

ka nte (Nsimbi 1948:

13;

Walser 1982: 18-19). 'The

mouth of a person is not (the same as) that of the cow.' The cow chews noisily in its ruminating manner. This way a human is supposed to eat food. Kamwa (m) [kah-mwah] Small mouth.

Muntu

(ffm) [muhn-tuuh]

Bantu ethnolinguistic

A

person; a

human

is

far flung

from the

being; one of mankind; one of

identity (or descent).

Akamwanyi k'omukago okalya dda, kadda dda; ejjobvo liddira mu mutwe (Murphy 1972: 121; Walser 1982: 194). 'The little coffee bean of the bloodlong ago and

comes back in the future; the bitter green plant (i.e. pentaphylla) comes back on the head.' The pentaphylla which is eaten, grows white flowers and these symbolize brotherhood pact, you ate

gray hairs or old age.

it

One can

it

traditionally be incorporated into a family or

mukago 'blood-brotherhood ritual' which can involve the immersing of a coffee bean in the blood of a member of the family or clan, after which the bean is eaten or swallowed by the inductee. The mutual obligations and

clan by

other effects of the brotherhood ritual last beyond the deaths of those that

made

the pact. Their ancestors are

bound

to be of the

same clan

for

generations to come, just as the often eaten pentaphylla metaphorically later

emerges on the head as gray hair the proverb

is

that

in old age.

what one does now

is

The

general interpretation of

bound

to

produce matching

consequences in the future.

Mutwe (m) [muh-tweh] The

head.

Akamwenyumwenyu (~kimwege) embwa

k'eseka (-kyeseka)

mu lumbe

Iw'ente

(Nason 1936: 255; Walser 1982: 195). 'A continual smile (or a chuckle) is what a dog displays at the death of a cow.' A dog metaphorically laughs quietly at the sight of a slaughtering of a cow.

]

/ ]

3

African Proverbs and Proverbial

1

given that there will be a

Names

of leftover meat and bones for the dog to feed result. The commonplace instances of pretended grief or crocodile tears include people that quietly smile during the funeral of a rich person lot

on as a

they will inherit or gain from.

Mbwa (m) [mbwah]

Dog; dogs.

Akasajja ak abula we kalaga, bakatema engalo (-olunwe) (Walser 1982: 1

88). 'The, little

One whose

man

that fails to present the witness, gets his finger cut off.' witness he claimed to have does not show up, loses the case.

Kasajja (m) [kah-sahj-jah] Little man; the little one that Kabula (f/m) / kah-buh-lah One that lacks.

is

manly.

Akasolo

akafa omukkuto, tekaluluma (Nsimbi 1948: 46; Ssaalongo 1952: 9; Walser 1982: 16, 188). The small animal that dies as a result of satiety '

would not return

The

spirits or

(as a spirit or ghost) to

haunt the

living.'

ghosts of the dead are believed to haunt those

dead person when

alive. Spirits

of one

would not bear any grudge against the did their best to feed

who

who wronged

the

died as a result of overeating

living, given that the living ancestors

him

properly. Another interpretation goes that since the person died as a result of gluttony brought on and indulged in by himself, his ghostly spirits would not have much reason to vent their

anger

on any living soul. Hence one who brings trouble upon himself would not have anyone else to blame for it. Kasolo (m) [kah-soh-loh] Small mammal; a small animal.

Mukkuto

(

f

)

[muhk-kuh-toh] Feeling of satisfaction (or of fullness)

after

eating; satiety.

A kasolo

akanyonyij akalina

otega kalaba (~~olonda ejjinja nga kalaba) (Duta 1902: 36; Nsimbi 1956: 14; Ssaalongo 1952: 69; Walser 1982: 17, 192). The small animal (or small bird ) with two eves notices (

when you

abiri.

a trap (or look for and pick up a stone).' Creatures that are very perceptive will quickly avoid or run away from any hint of danger. This image, likewise images a person of sharp cognizance.

He

set

aware of his surroundings, and will quickly sense imminent danger or problems from small hints, and will escape before it is too late. One of remarkable instinct and intelligence can quite quickly and accurately is fully

gauge a situation basing on the immediate state of affairs. The people's immediate gestures, modes of dressing, and ways of talking offer a lot of cues as to whether they are conniving, thieving, or hateful. Kasolo (in) [kah-soh-loh] Small mammal; a small animal.

Kanyonyi

(f/m) [kah-ndjh-oh-ndjh-iih] Little bird.

Kalina (f/m) [kah-lih-nah

The

little

one that has (or possesses).

Kalinaabiri (m) [kah-lih-naah-bih-rih

The

little

one

that has

two

(i.e.

eyes);

double storied house.

Kalaba (f/m) [kah-lah-bah] One

that

is

alert

(or perceptive, or

awake, or

Names

African Proverbs and Proverbial

32

conscious, or alive); that perceives (or sees, or finds, or gets).

A kasolo a kalva amaggw’a

(-amaiiwa) ke kamanya bwe kagakyusa (Nsimbi

1956: 14; Nsimbi 1948: 57; Ssaalongo 1952: 14; Walser 1982: 18, 193). The small animal that eats thorns knows how it ably manages to ingest and digest them.'

There are seemingly bizarre

Though such

activities

and actions

that are often carried out.

are unfathomable to the average mind, the people

who

carry

them out better understand why and how they carry them out. Further, much of what people perform well or are attached to, dwells on interest and experience. Each one therefore understands his or her matters best. And "One man's meat is another man's poison" and "There is no accounting for tastes."

Kasolo (m) [kah-soh-lohj Small mammal; a small animal. Kalyamaggwa (m) [kah-ljah-mahg-gwah] / Kalyamajjwa (m) [kah-ljah-mahj -jwah] The small one

(i.e.

animal) that eats thorns.

Kamanya (m) [kah-mah-ndjh-aah] The knows how

to;

the

little

A kasolo akateevanira Ssekamwa

1995:

1982:

200).

21,

one

little

one that knows;

that learns (or finds out, or learns

little

how

one that to).

kafa omutego (Murphy 1972: 386; Nsimbi 1948: 11;

ix, x,

49, 116, 129, 144, 148, 192, 252, 265, 278; Walser

'The small animal that does not sacrifice effort and

determination to survive dies following entrapment.'

Surviving in struggle or

involves struggle and determination.

life

work hard would not

progress, achieve, or

One who does not manage to get out of

trying situations. Staying out of danger or trouble involves determination that goes along with

working hard.

Kasolo (m) [kah-soh-loh] Small mammal; small animal. Kateyanira/ Kateeyanira (in) [kah-teh-eh-yah-nih-rah] "(The small animal) that does not look out for itself (or does not struggle to free itself [from the trap], or

does not sound the alarm [when entrapped])."

Akati akaakvama

(Nsimbi 1956:

amamera

tekagololekeka;

bw'ogolola omenya bumenyi

Nsimbi 1948: 37; Ssaalongo 1952: 60; Walser 1982: 17, 191). 'A little plant that became (or grew) crooked while young, cannot be straightened later; when you attempt to straighten it, you just break it.' This is synonymous with "Just as the twig is bent, the tree is inclined." It would be very difficult during the forthcoming teen and adult stages to undo the

harm

that

14;

was imparted

such aspects as proper social

grew up in conditions devoid of training and good education, appreciation, and

to a child that

adequate nutrition. Unpalatable habits or

traits

acquired during childhood,

and not corrected then, are unlikely to disappear in adulthood. It becomes much easier to correct the abnormal growth of a plant while it is still in its early stages of growth. Therefore, adequate care

given to those growing up.

and attention ought

to

be

]

]

33

African Proverbs and Proverbial

Kaakyama

(ni)

[kaah-tch-aah-mah] "The

little

Names

one

(i.e.

one

(i.e.

tree) that got

bent (or

twisted)."

Kakyama (m) [kah-tch-aah-mah becomes

Menya

"The

little

tree) that

bends (or

twisted)."

[meh-ndjh-aah] Break; break into (such as a house); capture stronghold); destroy; bend at the joint; refute; counter; retract; mention. (in)

Akgtiko kameze

mu

(a

luggya.

ng'osima? (Walser 1982: 49, 193-194). 'The mushroom that has sprouted in the courtyard-do you hastily dig it up?’ Many species of the fragile and delicious mushrooms are known to have brief lifespans. People will rush to pick

them upon discovery. However, in the case of mushrooms that sprout out in your very own yard, there would not be need for you to rush since they would be part of your property. You would then afford to allow the mushrooms to fully mature before picking

One

them.

often gains from being patient. This

is

makes waste" and "God made time, but man made Katiko ( f ) [kah-tih-kohj Mushroom. Luggya (m) [luhj-jah] Yard; courtyard; that is new.

synonymous with "Haste haste."

Akatono 21).

akatuuse kakira e kinene ekisuubize (Nsimbi 1948: 21; Walser 1982: 'A little thing that is fully granted is worth more than something big

that has only

This

been promised.

1

synonymous with "A bird in the hand is worth two in the bush" and "Half a loaf is better than no bread." For that which one longs for or expects to get, one should "Hope for the best, but expect the worst" since expectations often do not go as planned. One should therefore have one foot on properly exploiting what one already has, at least, until that which is anticipated gets to achieve fruition. Those taking on risky ventures are often advised to "Keep their day jobs" in case their other ventures backfire. Katono (ftm) [kah-toh-noh That is little; that is small (in physique); that is is

also

slight; that is brief.

Kinene (m) [tch-ih-neh-neh] That

is

big (or large).

A katono

ak'o mukwano kasinga e kinene eky'e mpaka (Walser 1982: 21). 'A small deed out of friendship is worth more than a great service that is

forced .'

"Friendships" are often based on material possessions, outer appearances, and authority of either or both of the involved parties. People use such attributes to

make

"friends" or they

make

"friends" with those with such attributes.

Should such attributes of either of the parties crumble, then the "friendship" withers away. Friendships that persist, despite whatever circumstances, are the ones that are genuine and these are the ones that should be cherished. Katono (f7m) [kah-toh-noh] That is little, that is small (in physique); that is slight; that is brief.

Mukwano/ Mukwaano (f) [muh-kwaah-nohj

Friendship; friend; romantic

]

African Proverbs and Proverbial

Names

34

love.

Kinene (m) [tch-ih-neh-neh] That is big (or large). Mpaka (m) [mpah-kah] Arguments; disputes; strife; a

A katono kakuweesa

e kinene (Walser 1982: 21). 'A

give (or to get) a big one It

often happens that one

little

is likely to

thing causes you to

1 .

who

gives a small gift or performs a small service to

a superior, later gets a larger gift or even promotion

superior

contest; competitions.

from the superior. The

reciprocate with a gift or service that corresponds to his

power or wealth, and he would psychologically not want an outdo him in weight of generosity.

It is

common

inferior to

for people of lower status

to utilize this strategy, of using small favors so as to be

rewarded with big

Another interpretation of the proverb goes that one can gam by small steps just like "A journey begins with one step." One can eventually get to achieve a lot through efficient communication with seemingly trivial sources that serve as network and marketing systems. favors, to their advantage.

and a variety of media. It hence becomes resourceful for one to make a good attempt at amicable relations with every person one meets. Similarly, it is important for one to look out for and make good use of resources in the vicinity, even where such resources seem to be

These can be

friends, relatives,

insignificant.

Katono

(ftm) [kah-toh-noh] That

is little;

that is small (in physique); that is

slight; that is brief.

Kinene (m) [tch-ih-neh-neh] That

A katono

mu

is

big (or large).

(Nsimbi 1948: 56; Ssaalongo 1952: 6; Walser 1982: 21-22, 201). 'Even a small thing that gets into it, is detested by (or is taboo kazira

liiso

in) the eye.'

Even a into,

tiny thing like

an insect

will give unbearable pain to the eye

causing tears and the need to clean out the eye.

or a needle, that gets into

malfunction. faults in

Katono

One

it,

A

it

falls

small grain of sand

can cause a large system of machinery to

of reasonable conscience becomes troubled by even small

himself and his system of family and associates.

(f7m) [kah-toh-noh] That

is little;

that is small (in physique); that is

slight; that is brief.

A katono

kazza omukwano (Duta 1902: 69; Nsimbi 1948: 44; Ssaalongo 1952: 6; Walser 1982: 22). 'A mere small act of good does restore friendship .'

Even small gift offer or act of goodwill will restore or rekindle a friendship. Katono (f7in) [kah-toh-noh] That is little; that is small (in physique); that

is

slight; that is brief.

Muhvano/ Muknaano

(

f

)

[muh-kwaah-noh

Friendship; a friend; romantic

love.

A katono

ko (~akako) kakira eddene erya rnunno (Nason 1936: 256; Walser

]

35

e

)

African Proverbs and Proverbial

1982. 195, 201).

which

that

is

'

Something small

Names

that belongs to you, is

worth more than

big but belongs to your friend.'

People ought to focus on what they have and on exploiting their talents other than on needlessly spending time and effort dwelling on what others have. The world is a warehouse of opportunities. The proverb is also synonymous

with "A bird in hand than no bread."

Katono

is

worth two

(17m) [kah-toh-noh] That

in the

is little;

bush" and "Half a loaf

that

is

is better

small (in physique); that

is

slight; that is brief.

A katono

okalya ne

munno (Ssaalongo

1952: 6; Walser 1982: 22). 'The

(you have), you eat with your friend.' People who are friends often share their experiences and even the

little

little

they

have available.

Katono

(ftm) / kah-toh-noh

That

is little;

that is small (in physique); that is

slight; that is brief.

Akola bikolemu, ng'atikkula ava e mugga (Walser 1982: 24). 'One who (needlessly) does what has already been done is like the one that takes the water pot off the head of one that has just arrived from the well This proverb decries the commonplace practices of opportunism and vanity. Mugga (m) [muhg-gah] Water well; river; large stream. .*

Ako nno

katiiro: akatiiza e mbwa

n'eggumba (Ssaalongo 1952: 51; Walser 1982: 24). 'Fidgeting around nervously (or suspiciously) with fear is what is involved with a dog which moves its bone from place to place.' This aphorism is directed to or is intended to indicate one whose restlessness and nervousness makes it obvious that he or she is fearful, jealously guarding, or suspicious.

Mbwa

(m) [mbwah] Dog; dogs.

Akufumbira ey'omutwe, omufumbira ya bigere, mwenna ne mwenkanya ewumbe (Murphy 1972: 576; Ssaalongo 1952: 52; Ssekamwa 1995: 63, 123, 205, 259-260; Walser 1982: 25, 27).

when you visit, your host cooks you a meal containing meat cut from the head then when he visits you cook him hoof meat so that you both equally get to breath that strong meaty smell derived from cooking such

This

cow

'If

parts.'

advocating vengeance or pay back. It is synonymous with "Tit for tat," "An eye for an eye and a tooth for a tooth," "To pay back with the same is

coin,"

and

"If one hurts you,

Mutwe (m) [muh-tweh] The

you hurt him."

head.

Akugoba y'akuwa amagezi

(~ kkubo

"Ab'emmanga,

mbaweereza (-mb awa)" (Duta 1902: 102; Nsimbi 1948: 10; Ssaalongo 1952: 1; Walser 1982:25) 'The one who pursues you, prompts you to seek channels (or ,

nti

]

African Proverbs and Proverbial clues) to escaping and, therefore stimulates

wisdom

(or the escape path ) as he shouts

Names

36

you into acquiring

"You fellows down

strategy'

there,

I

am

dnving him towards you!"

The proverb

in this situation of

demanding problems such

that experiencing

and enemies

bosses,

inspiration.

running after a

is

One may

metaphorically conveys

thief,

as work, mishap, pressure,

a great source of wisdom, valuable instruction, and

also decide

how

best he can deal with himself through

getting clues from conversational talk of the people around. There always

are clues or pointers all around us, and the one of adequate awareness

always looks out for these.

Magezi (m) [mah-geh-zih] Braininess; wisdom; knowledge; judiciousness.

Kkubo (m) [kkuh-boh Pathway;

A kukeera '

road; street.

enkya, bw'atakuvuma, asunza (Duta 1902: 117; Walser 1982: 26,

One who

you early in the morning if he does not pominvectives on, pours praises on you.' One who visits you at a time that is generally unconventional for visiting 468).

visits

,

good or very bad news (or intentions) for you. Akukeera enkya 'one who visits you early in the morning' can also mean someone either has very

(such as friend or relative)

who

is

very familiar with or

is

close to you,

someone who would come to you at anytime. Such a person would not have any reservations about criticizing you or praising you when either is due. Another interpretation of the proverb goes that if you come across a person has not seen you for a very long time, he will either react with angered or joyous excitement depending on w hether he considers you a major enemy or a major friend. that

Kukeera (f/m) [kuh-keh-eh-rah] The act of visiting (or doing) early. Kukeera-enkya (f/m) [kuh-keh-eh-rah-ehn-tch-ah // Kukeerenkya (f7m) [kuhkeh-eh-reh-ehn-tch-ah] The act of visiting (or doing) early in the morning.

A kukeera

enkya, bw'atakuzinga muggo, akuzinga bugenyi (Nsimbi 1948: 44; Ssekainwa 1995: 100, 238; Walser 1982: 26, 468). One who visits von early in the mornin g, if he does not come with a stick to beat you with, '

comes with presents to give you.' One who visits you much earlier in the day than is conventional either has very good or very bad news (or intentions) for you. One is therefore advised to

initially

display

neutrality

other

than joyous,

reaction to the appearance of a visitor at such a time,

angered, or i.e.

regretful

to initially display

guarded optimism. Akukeera enkya 'one who visits you early in the morning' can also mean someone (such as friend or relative) who is very familiar with or close to you, someone who would come to you at anytime.

Such a person would not have any reservations about criticizing you or praising you when either is due. Another interpretation of the proverb goes that if you come across a person that has not seen you for a very long time, he

will

either react with angered or joyous excitement

depending on

] ]]

37

African Proverbs and Proverbial

Names

whether he considers you a major enemy or a major

friend.

Kukeera (f/m) [kuh-keh-eh-rah] The act of visiting (or doing) early. Kukeera-enkya (17m) [kuh-keh-eh-rah-ehn-tch-ah]/ Kukeerenkya\f/m [kuh) keh-eh-reh-ehn-tch-ah The act of visiting (or doing) early in the morning. Akukeesa ekiro omusiima bukedde (Walser 1982: 26, 29). 'The one who enables you to survive the night deserves your appreciation in the morning (or you will realize the guide's having been of value, in the morning).' .

,

This proverb

is

subject to various interpretations.

saves you from traveling in the heat of the day.

By It

leading you, the guide

also

means

that

one may

make rigorous demands on you (such as during your youth) but ultimately it may turn out to be for your own good. It also means that it is often much later that the good that was done for us is understood and appreciated. The proverb is synonymous with "Speak well of the bridge that originally

carries

you over."

Kiro (f7m) [Ich-ih-roh] The night;

at night.

Akukira (~akusinga) eka, ne mu kibira (Duta 1902: 60; Nsimbi 1948: 28; Walser 1982: 26, 28). 'One who is your superior at home is your superior even in the forest .'

Elders or superiors are to be honored and respected, regardless of where or what situation you or they are in. A person with authority over you in a

work or home situation, would still have authority over you arose in which the two of you had to run and hide into a forest.

if a situation

Kibira (f/m) ftch-ih-bih-rah] Forest.

Akukuba mu

o mukuba

mu

kutu:

bw'agamba

"Ondabye?" nawe omuddamu nti "Ompulidde?" (Walser 1982: 26). 'If one hits you in the eye, hit him in the ear, and if he asks, "Have you seen me?" answer him, "Have you heard me?"' liiso,

nti

In resorting to a path that will at the

motives of the

same time display that the actions and perpetrator are clearly understood and will be dealt with

accordingly,

is

it

mode of action

Mukuba

reasonable for the assailed to revenge using a different

that has the

same connotations.

(m) [muh-kuh-bah] One

who

strikes (or beats, or hits); "you strike

(or beat, or hit)."

Mukutu (m) / muh-kuh-tuuh

A kulabako akatono Walser 1982: effect

A

"In the ear."

akira alagiriza (Nsimbi 1948: 44; Ssaalongo 1952: 6; '

One who

vou for just a small period of time doing better than the one that just sends greetings.'

visit is

27).

visits

emotionally better appreciated than messages of greetings.

Kulabako ( f ) [kuh-lah-bah-koh] "Taking a look." Katono (f/m) [kah-toh-noh That is little; that is slight;

that

is brief.

is

in

'

African Proverbs and Proverbial

Names

38

Akulembera y'akuwa amagezi (Duta 1902: 99; Walser 1982: 27). 'The one who leads the way, imparts to you wisdom The experience and cautiousness of predecessors, forerunners and elders is very valuable as information and instruction. Magezi (m) [mah-geh-zih] Braininess; wisdom; knowledge; judiciousness. .

Akunkumula o mutwe ng'embuzi

e tenda enkuba (Nsimbi

1982: 28). 'His vigorous shaking of his head

shaking off the water as

The goat

is

known

it

complains about the rain

to often

vigorously shaking

its

shakes his head, such as in disgust or disbelief, of a goat as water rains upon

it

rains

upon

it,

by

body One who vigorously is said to image the action

it.

Muttve (m) [muh-tweh] The head. Tenda/ Ttenda ( f ) [ttehn-dah] Speak well of; glorification;

the goat in the act of

.'

shake off the water, when

head and other parts of

its

is like

1948: 57; Walser

of; praise;

commend;

glorify; tell

honor, describe.

Nkuba (m) [nkuh-bahj

Rainfall.

Akununkiriza e mpaka z'alabaddemu, ye kahvanira (Walser 1982: 8-9; 28). 'One who endeavors to stir up (or worsen) a dispute in which he is scarcely involved, must be a very quarrelsome person.'

There are some people that love the attacking, strife, excitement, disharmony, slandering and dirt associated with arguing. Such people are themselves usually quarrelsome or hot tempered people, and they

to

even get into arguments that normal or reasonable person is expected

A

would endeavor do not have anything to do with them.

more so

if

to

mind

his or her

own

business,

the issue of contention has scarcely anything to do with

him

or

her.

Mpaka (m) [mpah-kahj Argument;

dispute; strife; contest; competition.

Akusinga a maanyi akukubya (omuggo) gw'olinagwo (~gw'okutte) (Murphy 1972: 500; Nsimbi 1948: 28; Ssaalongo 1952: 42; Ssekamwa 1995: 114, 250; Walser 1982: 28). 'The one who wields more authority (or strength) than you, beats you with the very one (i.e. stick) that you have (or are holding).'

synonymous with "Might makes right." One with authority over you may even be able to rule and command you in your very own place. One

This

is

who is stronger or richer than you, generally tends to have more command you. Maanyi (m) [maah-ndjh-ih] Strength; power; energy.

capacity to

Akutemyaako, oyagala wa mbazzi ? (Murphy 1972: 541; Ssaalongo 1952:

Ssekamwa

1995:

Walser 1982: 25, discreet

43, 92, 94, 99,

8,

29).

wink than

'Is it

to

145,

157,

3;

186, 231, 233, 237, 278;

not better to heed the warning given by

way of a

wait for a warning that has the impact of the blow of

,

39

African Proverbs and Proverbial

Names

an ax?' Important warnings often come in small hints that one should attentively heed to them. Mbaud (m) [mbahz-zih] Ax.

Akutwaala

may

look insignificant, but

omusiima (nkya nga) bukedde (Duta 1902: 33; Murphy 1972: 494; Nason 1936: 257; Nsimbi 1948: 11; Ssaalongo 1952: 16; ekiro,

Ssekamwa

1995:

viii, ix,

147, 148, 188; Walser 1982: 29). 'The

guides (or leads) you in the night

morning

you

(or

will

,

one who

deserves your appreciation in the

realize the guide's having been of value,

in the

morning).'

This proverb

is

subject to various interpretations.

saves you from traveling in the heat of the day.

By

leading you, the guide

means that one may make rigorous demands on you (such as during your youth) but ultimately it may turn out to be for your own good. It also means that it is often much later that the good that was done for us is understood and appreciated. The proverb is synonymous with "Speak well of the bridge that It

also

originally

you over."

carries

Kiro (f/m) [tch-ih-rohj The night;

Akuuma omwami

akira

akuuma

(Murphy 1972: 246; Walser 1982: 27). worth more than the one who looks after

ente

'The one that looks after a chief

cows

at night.

is

(or looks after the chiefs cows).'

Leaders are a crucial part of society and so they are

to

be greatly respected

and protected. Further, the one whose work places him very close to the chief, is likely to gain a lot of favors from his superior that may include being given a cow' from the chiefs flock that the herdsman looks after. M>vami (m) [mwah-mih] Chief; master. Akuwaaniriza

~akusuutasuuta) okulinnya bw'ogwa " "Kaddmvannema (Murphy 1972: 579; Nsimbi 3; Ssekamwa 1995: 106, 243; Walser 1982: 30).

(~akuwaliriza

(~ bw'omenyeka) y'akuyita 1948: 13; Ssaalongo 1952:

who flatteringly urges you when you fall down.'

'The one cripple)

to

climb up will

Praise should not necessarily be taken seriously.

may

well be grounds for a decoy or sarcasm.

flatteringly

you

encouraged you

fall. It is

climb

also implied that

advice, to go on to advice.

to

it is

blame or laugh

The proverb mirrors

the

may

you

"

lame" (or a

should not be trusted.

When you

fall,

for people

person

commonplace

who

It

who when

the one

may laugh who gave a person

not help you or

common

at this

It

call

falters

upon using the

hypocrisy.

Kadduwannema (m) [kahd-duh-wahn-neh-maahj A

cripple; a person that is

lame.

A kwaagala. you.'

akubuulilira (Walser 1982: 30-31).

'

One who

loves vou

.

warns

]

African Proverbs and Proverbial

It is

Names

40

warn you first. The one who hastens to warn you, genuinely cares about you even though it might not be what you

true friends that tend to

likely

wanted

to hear.

Kwagala/ Kwaagala

f

(

)

[kwaah-gah-lah] Liking; loving.

A kwaagala akuzimbya ku

Iwazi (Duta 1902: 58; Walser 1982: 31).

'

One who

loves you induces you to even build on rocky and infertile terrain .'

Despite some disadvantages, people tend to strive to be where they are liked. People will also more easily give in to the requests and conditions of those that like or love them, despite the drawbacks.

Kwagala/ Kwaagala ( i) [kwaah-gah-lah] Liking; Lwazi (m) [Iwaah-zih] Rock.

loving.

Akwaagala n'akukyaaye, kyonna kye kimu (Walser 1982: you and one who hates you is the same thing

31).

'One

who

loves

.'

Both tend

to incessantly talk

about you, one quite negatively and one quite

positively.

Kwagala/ Kwaagala

Kimu (m)

f ) [kwaah-gah-lah] Liking; loving.

(

[tch-ih-muh]

A kwaagala

One

(thing).

tebuziba nga tewannabula akwogerako

n'atakwaagala,

1902: 60; Walser 1982: 31).

'

One who

loves vou and one

who does

(Duta

not like

does not get dark before either of the two talks about you.' Both tend to incessantly talk about you, one quite negatively and one quite you,

it

positively.

Kwagala/ Kwaagala

f ) [kwaah-gah-lah] Liking; loving.

(

Akwaatulira akira akugeya (Murphy 1972: 621; Nsimbi 1956: 26; Nsimbi 1948: 18; Walser 1982: 31). The one who directly confronts vou and tells you the honest truth is of greater value than the one who slanders you behind your back.' '

One who,

unlike the slanderer, directly

friend telling you to

mend your ways

tells

you the hurtful truth can be

like a

or adjust to the realistic circumstances

so as to avert potentially dire consequences or injurious disappointment.

Akwatulira/ Akwaatulira

[ah-kwaah-tuh-lih-rah] "The one

who

(

f

)

[kwaah-tuh-lih-rah] "Declaring openly to you."

)

declares

openly to you."

Kwatulira/ Kwaatulira

(

f

Alimu a kambayaaya akakaabya nnamube olw'eggulo (Walser 1982: 193). 'He

(i.e.

the child) has the insolence that causes the jackal to

18, 34,

howl

in

the evening.'

A

child that cries out of sheer impertinence after dark.

is

likened to a jackal that cries

People detest that howl and will curse the jackal that howls at

such a time.

Kambayaaya (m) / kahm-bah-yaah-yah

Insolence; impudence.

]

41

African Proverbs and Proverbial

Names

Aliwaali w'alabira e birungi n'ebibi (Ssaalongo 1952: 85; VValser 1982: 35). The situation a person is in is how the person perceives the good and the bad.’

One's perception of good and bad depends on the situation or the conditions

one

is in.

Aliwali/ Aliwaali (17m) [ah-lih-waah-lih] "The position he/ she he/ she is.”

Birungi (17m) [bih-ruhn-jih Things that are good Aliwaali w'alabira e niuba n'omwezi (Nsiinbi

Walser 1982:

'

35).

the sun and the

The

moon

position a person

is in";

"where

(or nice).

1956:

is in is

how

11;

Duta 1902: 92;

the person perceives

.'

One's opinion or viewpoint depends on the position or conditions one is in, and on compounding circumstances. This is said to mirror the incessantly

changing positioning and appearance of the sun and the moon. implied in the proverb that wherever a person is, he or she is able and experience both big and small things. Aliwali/ Aliwaali (17m) [ah-lih-waah-lih] "The position he/ she he/ she is."

also

It is

to

is in";

behold

"where

Njuba (m) [njuh-bah] The sun. Mwezi (f/m) [mweh-zih] The moon; moonlight.

A maanvi amatono gakugabanya

otulo

makes you resort to sleeping.' This means that feelings of sluggishness

(Walser 1982:

40).

'Having

little

strength

divert one to sleeping other than to

engaging in an exerting activity like work, conversation, or helping others. It can also mean that one's tendency to sleep more than usual can be evidence of the person being weak and lazy. Maanyi (m) [maah-ndjh-ih] Strength; power; energy.

A maanvi ameemanye ge gamala 1952: 46;

Ssekamwa

ebita

1995: 95,

embuga (Nsimbi

137, 233, 271; Walser

inflated confidence in one's strength is ,

pots at the chiefs place

One who

1948: 9; Ssaalongo

1982: 40).

'An

what breaks and decimates the beer

.'

overconfidently imagines himself to be strong, will attempt to

lift

and ends up breaking the beer filled calabashes at the chiefs. This is synonymous with "Pride goeth before a fall" and "Pride will have a fall."

One

should therefore exercise discernment in choosing and taking on tasks,

and should not be overconfident. It is common for damage and injury result from overconfidence. Maanyi (m) [maah-ndjh-ih] Strength; power; energy. Mbuga (in) [mbuh-gah] Chiefs enclosure; court of law. "A maanvi

to

zampweddeko”: ng'omusajja azaala (Walser 1982: 40, 434). "'I do not have any more strength " (says the lazy man): (and they sarcastically

African Proverbs and Proverbial

answer him) "Like that of a man giving This applies to a person who is overly weakness.

He does

want

not

men

lazy,

known

is

42

birth."’

and exaggerates

work when requested

Giving birth

that he lacks strength.

But

to

Names

his level of

to help, so

he claims

to sap the mother's strength.

are not to unduly complain about their strength being sapped since

they do not give birth.

Maanyi (m) [maah-ndjh-ih]

Strength; power; energy.

A maanvi ga nnabugi gamukubya

mu to

(Duta 1902: 57; Nsimbi 1956: 17; Nsimbi 1948: 52; Walser 1982: 40, 244). 'The inflexible hardness of Mr. ficus bark is why they give him a processing beating to barkcloth while he

is still

When that

young

.'

young, the ficus bark is

it

akyaali

is soft

and

pliable.

It is

implied in this proverb

necessary to properly discipline and train those that are

so that they

may mature

vava

young

and resourceful people.

into respectable

Maanyi (m) [maah-ndjh-ih] Strength; power; energy. Muto (flm) [muh-toh] Younger brother or sister; young

A maanvi

still

person; child.

mu

kulva (Nsimbi 1956: 13; Nsimbi 1948: 45; Walser 1982: 40, 172). Strength comes from nourishment .' '

This not only means that one ought to eat properly to stay strong and healthy, but also means that one's wellbeing is dependent on others for support. One's perceived value and strength, as well as potential for promotion, can

depend on being backed up by powerful and influential people. Backing and promotion indeed add to one's strength and power. Maanyi (m) [maah-ndjh-ih] Strength; power; energy. Gava (m) [gah-vah] "(Strength) comes from."

Gavamukulya (m) [gah-vah-muh-kuh-ljaah]

"(Strength)

comes from eating

(or nourishment)."

Kulya (f7m) [kuh-ljah] Consuming; eating

A maanyi

g'endiga gagiva

strength of the sheep

mu mukira

comes from

(Duta 1902: 82; Walser 1982: 40). 'The

its tail.'

The value of a sheep for selling goes down if the fatty tail has been cut off. And when the sheep is attacking or warding off, the tail movement strength is

instrumental

its

the protection.

It

is

implied that one's perceived value

and strength can depend on being backed up by powerful and

influential

people.

Maanyi (m) [maah-ndjh-ih]

A maanyi

Strength; power; energy.

gava ku lukokola; bwotofunyaako tiweebaka (Duta 1902: Walser 1982: 244). Wholesomely sound (or great 1 sleep comes from the g'otulo

'

16;

elbow;

if

you don't fold

it

(and put your arm under your head), you will not

sleep well.'

This

is

a

common

resort observed of

one who

is

sleeping without a pillow

'

43

African Proverbs and Proverbial

Names

structure to lay the head on.

Maanyi (m) [maah-ndjh-ih]

Strength; power; energy.

A maanyi

tegalya jywaqmi, singa engaana ye kabaka w'e nnvonyi (Ssaalongo 1952: 63; Ssekamwa 1995: 136, 270; Walser 1982: 40). 'Mere force does

not lead to the acquisition of duefship authority

would be king of the birds

,

otherwise the hornbill

.

Physical force alone does not accomplish

much and

should be accompanied or adjusted with discernment and negotiation. This reasoning is synonymous with "Discretion is the better part of valor." The person that is careful and discerning can gain a reckless

and

foolish.

lot

The

more than

hornbill

is

a physically strong person that

physically strong and loud, but

it

is

has

never gained the honor of being the king of birds. Maanyi (m) [maah-ndjh-ih] Strength; power; energy.

Bwami/ Hwaami (m) [bwaah-mih]

Power; authority.

Kabaka (f/m) [kah-bah-kah] The king; "the messenger"; "one who the Queen Mother; the Queen Sister. Nyonyi/ Nnyonyi (f/m) [nndjh-oh-ndjh-ih] Bird; birds.

A maanyi

texawala luga (Nsimbi 1956:

Nsimbi 1948:

17, 23;

9;

catches";

Walser 1982:

'

Force does not scrape the thorns off a stick.' Physical force alone does not accomplish much and 40).

it

should be accompanied

or adjusted with discernment or negotiation. This reasoning is synonymous with "Discretion is the better part of valor" and "Slow but steady wins." Successful scraping of thorns from a stick requires carefulness, otherwise the stick would instead break. All undertakings and dealings therefore ought to involve care and discernment.

Maanyi (m) [maah-ndjh-ih]

Strength; power; energy.

Tegawala (m) [teh-gah-wah-lah] "Does not scrape

A maanyi

off."

engaana terya (- tehvata) nkoko (-singa engaana emalawo enkoko) (Murphy 1972: 312-313, 315; Nsimbi 1948: 9, Ssaalongo 1952: 89; Walser 1982: 40). Force does not win (or achieve success); the hornbill tigalya;

'

does not finish off (or catch) the chickens (or otherwise the hornbill would have devouringly decimated all the chickens) .'

Physical force alone does not accomplish

much and

should be accompanied or

adjusted with discernment and negotiation. This reasoning

with "Discretion

is

the better part of valor."

A

synonymous person who is careful and is

more than a physically strong person that is reckless and foolish. The hornbill is physically strong and loud, but it does not catch the chickens. The hornbill images the physically strong but foolish one, while the chicken which often gets away images the weak but discerning can gain a

crafty one.

It is

lot

also implied in the proverb that one

who

is

physically strong

or of authority should not necessarily be rendered a domineeringly evil person.

As

it

goes, "Appearances are deceptive" and so one should not

make

African Proverbs and Proverbial

Names

44

extreme conclusions based merely on appearance.

Maanyi (m) [maah-ndjh-ih] Strength; power; energy. Nkoko (f/m) [nkoh-koh] Chicken; chickens; hen; hens

A maaso '

omu galaba bang i (Duta 1902: have come to see one, get to see many

agajjinra

Eyes that

55;

,

Walser 1982:

41).

.'

"Eyes" and "one" represent a person in general and "many" represents

many

The person who planned to visit one person often gets to see and know many others and many things along the way and upon arrival. Simple people.

actions can hence lead to complications that

One

therefore ought to

relationships that

Maaso

may

may

or

may

not be beneficial.

weigh the possible consequences of actions and

look harmless.

(f/m) [maah-soh] Eyes.

Galaba (f/m) [gah-lah-bah] "They (i.e. eyes) see (or perceive, or find)." Bangi (f/m) [bahn-jih] Many people; "they (i.e. people) are many."

A maaso

agalwa, ku mutwe gatikkira engule (Duta 1902: 117; Walser 1982: '

41, 254, 365).

crown on

the

A

Eves that are patient

their

head

degree of patience

is

achieve

immense

know how

to wait), eventually put

.'

necessary towards the road to the top and to the

achievement of one's goals. to

(or

It is

authority

also implied that a low class person can get

through

patiently

abiding

by with

the

demands of superiors. On the other hand, the adage functions as one of the means of maintaining the subservience and exploitation of a group.

Maaso (f/m) [maah-soh] Eyes. Mutne (m) [muh-tweh] The head.

A maaso asamvuka 1948: 12;

o mutezi. ge zamvuka n'a kasolo (Nsimbi 1956: 13; Nsimbi Ssekamwa 1995: 64, 206; Walser 1982: 11, 172, 436). 'The eyes

of the trapper are subject to paling just as are those of the small animal being pursued.'

People as compared to animals and the mighty as compared to the small, despite the apparent differences, all experience similar emotions, strengths

and weaknesses.

It is

also implied that one

directly or indirectly punishing himself.

It

who is

punishes another

is

often

also implied in the proverb

when you get the chance to punish or hurt a person that gave you so much trouble, then you will likely make use of this opportunity. This is synonymous with "Tit for tat," "An eye for an eye and a tooth for a tooth," that

"To pay back with the same coin," and "If one hurts you, you hurt him." Another interpretation goes that after you work at a task that is so tiring, you will so much

rejoice

when you

later realize

impressive gains from your

labor.

Maaso

(f/m) [maah-soh] Eyes.

Mulezi (f/m) [muh-teh-zih] The animal trapper. Gamyuka (m) [gah-mjuuh-kah] That become red

(or reddish

brown,

or

African Proverbs and Proverbial

45

Names

tanned); that get tanned (from the sun); that redden (with anger); that

become angry;

become discolored

that

(of a bruised part of the body); that

pale.

Kasolo (m) [kah-soh-loh] Small mammal; small animal.

A maaso amabi that are

bad

tegayiwa tulo (Duta 1902:

do not prevent

(or ugly)

Amaaso amabi

'eyes that are

bad

'

1

17;

Walser 1982: 41, 245). Eyes

sleeping.'

(or ugly)' imply

an unattractive

The

face.

proverb insinuates that one should cherish the positive aspects of what one has (such as eyes to see and good health), other than dwell on negatives that are not significant.

common

It is

for people to

have valuable things that are

They should just be glad that such valuable things belong This is also synonymous with "Not all is gold that glitters." ugly.

Maaso

to

them.

(17m) [maah-soh] Eyes.

A maaso

galamusa nnvinimu (Nsimbi 1948: 19; Walser 1982: 41, 244). Eves that are timorous, greet the owner of the house Amaaso amati 'eyes that are timorous' imply a bashful visitor. The proverb amati,

'

.'

exemplifies a person that visitor that is greeted first

is

very timid, given that traditionally

Eyes.

Nyinimu/ Nnyinimu

[ndjh-ih-nih-muuh]

f

)

is

the

by those of the house.

Maaso (Em) [maah-soh] (

it

Owner

of the house; the master

(or mistress) of the house.

A maaso

amatono, gasinga ebitangalijja (Walser 1982: 245). 'Small eves are worth more than things that glitter.'

Amaaso amatono

'small eyes' here imply

an unattractive

set

of eyes or an ugly

and the proverb insinuates that one should cherish the positive aspects of what one has (such as eyes to see and good health), other than dwell on face

negatives that are not significant. This

is

synonymous with "Not

all is

gold

and "Quality is better than quantity." Maaso (Em) [maah-soh] Eyes. that glitters"

A maaso

batadde ku gwaaka, ne beerabira ogunyooka (Ssaalongo 1952: 64; Walser 1982: 41). 'They have set the eyes on the fire that burns, and neglected (or forgotten ) the one that only smolders.'

"They" represents people in general. The attraction to those that

progress, and for those

common

tendency

is

for there to

have achieved riches and fame or are making

who

are regressing or are not in the limelight to be

shunned. The people tend to be much more interested in a product that complete, than in one that has not been started or

Maaso (Em) [maah-soh]

Eyes.

Berabira/ Beerabira

[ beh-eh-rah-bih-rah]

(

f

)

A maaso gamwesimbve nga

be

ag'enkoko enywa

is still in

"They

mu

(i.e.

is

progress.

people) forget."

Iwendo (Ssaalongo 1952: 48;

African Proverbs and Proverbial

Walser 1982:

41). 'His/ her eves stare fixedly

drinking from a

Names

46

and uprightly

like the

chicken

ladle.'

This proverb, laden with the noted action of a chicken which stares fixedly

when

while looking skyward

swallowing, exemplifies a person that lacks

any element of humility.

Maaso (f/m) [maah-soh] Eyes. Nkoko (f/m) [nkoh-koh] Chicken;

A maaso The

chickens; hen; hens.

ge gatya (Walser 1982: 41-42).

'It

is

the eves that are afraid.'

impressions as perceived through the eyes often turn out to be

initial

exaggerations of the reality and the challenges. So one ought to look beyond first

impressions.

Maaso

(f/m)

A maaso

[maah-soh] Eyes.

g'eniala gatuukira

Ssaalongo 1952:

mu

lusuku (Duta 1902: 84; Nsimbi 1948: 45;

Walser 1982: 42, 245). 'The eves of (one nursing) hunger immediately set themselves on the plantain garden 5;

.'

commonly grown and

Plantains are situation

is

mannered,

eaten in Buganda.

of a visitor whose demeanor

tells

This proverbial

of him as covetous, greedy,

inquisitive, or in dire straits. Expressions therefore

ill-

convey a

thousand words.

Maaso

(f/m) [maah-soh] Eyes.

Njala (m) [njah-lah] Famine; hunger.

Lusuku

A masezi '

(f/m) [luh-suh-kuuh] Plantain/

(or plantation).

agaabula ab'e Mityana (Walser

gakubuze,

Knowledge

banana garden

1982:

(or thinking) has eluded you, just like that

36,

87-88).

which eluded the

people of Mityana.'

This

is

said of

someone who

is

in a difficult or perplexing situation, but

appears to completely be at loss or

One

in such a situation

is

unknowledgeable as

to

what

to do.

compared to the situation of the people of Mityana. A legend of the distant past warned the people of Mityana of a big hole at Ttanda where Death is said to have entered earth through the avenue of Walumbe the god of death. Walumbe's shrine was located at Ttanda which came to be regarded as the place of departed souls. Because this is

legend was so old, the subsequent generations of Mityana have come to only have a scanty idea of the legend which had in the past been so significant.

One who

is at

loss as to

people of Mityana

who

what

to

do

is

then said to image the situation of the

hardly remember and regard the legend. Most of the

people just pass by or through Ttanda while going about their day-to-day business.

Magezi (m) [mah-geh-zih]

Braininess; wisdom; knowledge; judiciousness;

stratagem.

A magezi gakuweebwa

rnunno (Ssekamwa 1995: 123, 260; Walser 1982: 36).

]

47

African Proverbs and Proverbial

'Wisdom

Names

imparled to you by your friend (or neighbor).' One should consistently seek the counsel of others as synonymous with "Two heads are better than one" and (from Biblical Proverbs 12:15) "A wise man is

listens to advice."

Magezi (m) [mah-geh-zih

Braininess; wisdom; knowledge; judiciousness;

stratagem.

"A masezi gandi ku

Walser 1982:

mwoyo" nga ag'omufuuwi w'engombe (Duta

37). '"The idea lies

on

my mind" just

1902: 113;

like the (unplayed) tune

on the mind of the homblower.' This relates to one who, in being undisclosing about his or her potentially significant ideas or opinions, is compared to the unplayed tune that is solely on this musician's mind. People often have good ideas or projects that they have voluntarily or involuntarily not disclosed. Magezi (m) [mah-geh-zih] Braininess; wisdom; knowledge; judiciousness; stratagem.

A magezi gasalwa luvannyuma;

e nkonge

emala kukukuba n'olyoka obuuka (Nsimbi 1956: 103; Nsimbi 1948: 21; Walser 1982: 37, 198). 'Prudence comes later (or when it is too late); (just like) it is after your foot hits the stump (in the path) that you jump over this stump.' One learns from one's mistakes, and ideas that emerge in one's mind later are often better than the previous ones. This

when

is

synonymous with "Locking the

and "Second thoughts are always best." Magezi (m) [mah-geh-zih] Braininess; wisdom; knowledge; judiciousness; stable

the horse has gone"

stratagem.

Nkonge (m) [nkohn-geh] Stump of a

tree;

stumbling block; obstacle.

"Kaakano baziruma ebirenge (~ebinuulo)" (Walser 1982: 36, 54, 242). 'The thinking of one who did not go with them and stayed home: "Now' they are gnawing at the leg bones of the goat.'" There is a tendency for one to imagine that those who left home, or those that

Amagezi

g'atagenze:

are elsewhere, are enjoying themselves

one

more than he

is.

It is

erroneous for

ponder over what others are doing since there are drawbacks and advantages to every situation. It is also implied in the proverb that it is to overly

common

for those

who have

not experienced the

same

situation to

imagine

that such a situation is easy to be in or to deal with. In this proverb, the

who

one

home imagines that those that left and are dwelling elsewhere have feasts of meat. The proverb can also be perceived as exemplifying envy by those who do not have over those who have. In this interpretation, the ones who left for the banquet are envied by the one who did not go there and he imagines how they are festively enjoying themselves while he remains home alone and miserable. He sucks his thumbs as he imagines stayed

what his associates are enjoying.

Magezi (m) [mah-geh-zih]

Braininess; wisdom; knowledge; judiciousness.

African Proverbs and Proverbial

A magezi g'omu

(~ ag'omu) gaakisa

kkubo (Nsimbi 1956:

(-gaalesa) Bi gambo

18;

(~Maga/nbo)

ku

Walser 1982: 36, 242). Reliance on individual

(or

Magambo

)

to hide (or be left)

based on a semi-fictional situation in which

is

48

'

wisdom caused Bigambo This

Names

when

along the road

.'

the king's soldiers

came around to gather people to be killed, all ran away except the blind Bigambo who with the thinking that the soldiers could not see him since he could not see them, sat close to the road and consequently met his fate there. The proverb admonishes overly relying on individual judgment. It advises one instead to prudently seek the guidance of others.

proverb

Kyaggwe to

sometimes associated with

is

District.

a distant place.

Magambo who was an

Magambo though blind, did He ended up abandoned and

for people to overly

The same elder of

not inquire about the route It is

hence wrong

depend on personal judgment. One should

strive to seek

helpless.

the judgment or opinions of prudent people.

Magezi (m) [mah-geh-zih] Braininess; wisdom; knowledge; judiciousness. Magezigoomu (m) [mah-geh-zih-goh-oh-muuhj The wisdom of one.

Bigambo (m) [bih-gahm-bohj Words;

sayings; matters; affairs.

Magambo

(m) [mah-gahm-boh] Words; news relayed by word of mouth as opposed to through print or other public media; words associated with a filthy or dirty

word.

Kkubo (m) [kkuh-boh] Pathway;

A magezi luwombo; bwe is like

the leaf from a

new one

young banana

plant;

commonly employed

The proverb has

cooking.

wise

luyulika, osala olulala

(Murphy 1972:

when

it

'

307).

gets torn,

Wisdom

you can cut a

off the plant.'

Plantain leaves are is

road; street.

the

as packaging enclosures for food that

meaning

that if

one technique

fails,

the

having learnt from experience, take on or devise another method,

will,

other than give up.

Magezi (m) [mah-geh-zih] Braininess; wisdom; knowledge; judiciousness; stratagem.

Amagezi muliro; bwe guzikira (~ gukubulako -gukuzikirako), oguggva faogukimq) ewa munno (Nsimbi 1956: 18; Nsimbi 1948: 18; Ssaalongo 1952: 2; Ssekamwa 1995: ix, 83, 148, 223; Walser 1982: 37, 242). Wisdom ,

'

is

(like) fire; if

neighbor (or

Muliro

yours goes out (or

when you

lack

it),

you get some from your

friend).'

the fire of the hearth or of the burning charcoal, commonly used in the village for cooking and warming. The proverb has the meaning 'fire'

is

always room to wisely adjust to better conditions such as through the advice and help of others whose potential to be of assistance ought to be respected. This is synonymous with "Counsel is never out of that there is

date" and

"Two heads

are better than one."

Magezi (m) [mah-geh-zih] stratagem.

Braininess; wisdom; knowledge; judiciousness;

49

African Proverbs and Proverbial

Muliro

(in)

A magez

i

(like) its

[muh-lih-roh]

Names

A fire.

efuluma emmula bwayo (Walser 1982: 37) Wisdom is white ants; each one that emerges displays liveliness and reaction in nsejjere; buli

own

'

way.'

Each person has his or her ways, ideas, drives, and goals. Type and level of intelligence and knowledge is associated with these, and it also varies from person to person. Similarly, each white ant lays out new earth in

way and at its speed. Magezi (m) [mah-geh-zih]

its

own

Braininess; wisdom; knowledge; judiciousness;

stratagem.

Amagezi ntakke (~nswa); ekula y'eebuuka (Duta 1902:

116; Murphy 1972: Nsiinbi 1956: 18; Nsimbi 1948: 18; Ssaalongo 1952: 2; Walser 1982: 449; '

37, 242).

Wisdom

that

grows

first

and then

is (like)

the termite (or the flying edible ant); the one

metamorphoses) gets

(or

flies

to fly

away/

it

grows

(or transforms)

away.'

Generally, the wiser a person gets, the higher in hierarchy the person climbs.

Those that get wiser with age are able to make good use of this wisdom from experience to achieve greater heights. The ntakke 'termite' does not fly until it metamorphoses from the young stage. Those that fail to transform to the point whereby they grow wings, would not be able to fly and so would be vulnerable to ground predators. The term magezi ntakke 'wisdom is (like) the termite' is also a metaphor for a very clever person. Magezi (m) [mah-geh-zih] Braininess; wisdom; knowledge; judiciousness; stratagem.

Amasoma

gavugira (~ga\>uga) aliwo (Nason 1936: 250; Nsimbi 1948: 13; Roscoe 1911: 489; Ssaalongo 1952: 16; Walser 1982: 3-4, 6, 37, 243). Drums sound for the one that is alive (or present).' '

This proverb

is

synonymous with "Out of

(or queen) is dead, long live the king (or

soon forgotten. Since will be held in

it

is

mind" and "The king queen)." Those that die are often

sight, out of

then that they are optimally a resource, people

high esteem while they are

still alive.

things that a person did are often soon forgotten those that best appreciated the person out,

as generations that

emerge.

It

is

know

little

when

when

Even the meritorious the person dies.

alive, eventually

And

themselves die

or nothing about this dead person

also implied in the proverb that people tend to support

and

making progress or has achieved as contrasted to the one that remains docile and ineffectual. The mighty therefore get a larger following than those regarded as nonentities. The proverb is interpreted in another way. High office such as that of president, prime minister or chief laud one that

is

involves a

of power. People honor such offices such as by applauding,

lot

and drumming respond so to whoever is saluting,

for the people in these offices. in

such high

offices.

It is

The people

will

then said that the people

Names

African Proverbs and Proverbial in effect get attracted to

and drum

regardless of which person

Magoma

is in

in respect of the

50

honor and high

office,

the position of authority.

(m) [mah-goh-mah] Drumming (celebration); that involves drums;

drums.

A magombe

1

tomb never abhors Death and burial are both part and parcel of human Magombe (m) [mah-gohm-beh] Graves. tigazira 'The .

.

Tigazira (f7m) [tih-gah-zih-rah]

A mata

"It

nature.

never abhors."

g'annvana (-g'ennyana) ganywebwa muwangaazi (Nason 1936: 252;

Nsimbi 1956: 13; Nsimbi 1948: 56; Walser 1982: 42, 172). The im]k ofa calf is drunk by the one that will live long.' Fostering a spirit of youthful adventure and healthy nutrition promotes longevity. Furthermore, people

who

live

long tend to perform or witness

amazing, virtually impossible deeds. This proverb also images that which

promised or desired, but

is

is

not expected to ever be seen or achieved in this

lifetime or generation.

Mata (f/m) [mah-tahj Ganyana/ Gannyana

Milk. (f7m) [gahn-ndjh-ah-nahj "The milk of the heifer (or

calf)."

A mavumirizi

tegatta

gwe beevana ennyo (Duta

1902: 52; Walser 1982: 87,

'

245). Insulting does not kill the one they speak so

may seem

Actions and words that

trivial to

much

(evil) of.'

the one they are not directed, can

be quite hurtful and have different connotations for the one they are directed to.

However a strong minded or

spirited

person

is

not supposed to be unduly

swayed or influenced by hurtful words. This is synonymous with "Sticks and stones may break my bones, but words will not hurt me" and "Hard words break no bones." Mavumirizi (m) [mah-vuh-mih-rih-zih] That involve

A mazzi bwe

insults (or invectives).

gadda ku mvvala (Walser 1982: 43). 'When a mass of landscape) goes on drying up, it becomes concentrated in a

gakalira,

water (of a stream.'

As

a stream or lake dries up, the water that

in the

is left

concentrates in a stream or

middle of the water basin with the assistance of gravitational

Similarly,

pull.

people become attached to behaviors they were significantly

taught or exposed other influences.

to.

They

When

further

become attached

to family

and many

they mature, people then tend to be significantly

attracted to kin, to persons of the

same race or

ethnicity,

and

to persons

with similar ideas and backgrounds. This can even boil to those brought up

under conditions of dysfunction and deviance, accepting similar conditions later in life

and even tending

backgrounds.

When

to be attracted to persons of

personal circumstances

such detestable

become towering, one tends

to

)

1

5

African Proverbs and Proverbial

Names

run to close associates and kin for help. It is unlikely for people to forget from where they originated. Even after long term absence, they somewhat return to their roots or influences of significance.

Mazzi (17m) [mahz-zih ] Water. Amazzi tigeerabira gye gava; waabo mpewo (Walser 1982: Water does not forget its origin; its home is the cold

43, 199, 398).

'

.*

The origin of water boiling.

It

is

the cold, and water eventually

thus returns home.

As a stream or

becomes cold following

lake dries up, the water that

is

concentrates in the middle of the water basin with the assistance of gravitational pull. Similarly, people become attached to behaviors they were left

significantly taught or exposed

and many other influences.

to.

They

further

become attached

to family

When

they mature, people then tend to be significantly attracted to kin, to persons of the same race or ethnicity, and to

persons with similar ideas and backgrounds. This can even boil to those brought up under atmospheres of dysfunction and deviance, accepting similar conditions later in

life

and even tending

such detestable backgrounds.

one tends

to

When

be attracted to persons of personal conditions become towering, to

run to close associates and kin for help.

It is

not that likely for

people to forget where they originally came from. Even after long term absence, the people somewhat return to their roots or influences of significance.

Mazzi (f/m) [mahz-zih] Water. Mpewo (m) [mpeh-woh] Wind; breeze;

Anaakuggya

draft; air;

atmosphere; cold; cold

air.

ageya nnyoko nga wooli (~ng' olaba, ~ng'owulira (Ssaalongo 1952: 13; Ssekamwa 1995: viii, 147; Walser 1982: 44). The one who will (i.e. wants to) cause your tongue to go off, slanders your mother when you are present (or when you are looking, or when you are ennimi,

listening).'

A

person act in

who

ways

is

intent

starting a quarrel or scuffle with you,

that will certainly

proverb that one

rumoring

on

who

provoke you.

goes as far as to

evil against a close relative in

would openly

can also be implied in the provoke you by such means as It

your presence,

is

inciting

you into

reciprocatingly gossiping about and slandering his relatives and himself. It is also implied in the proverb that when something despicable is openly said

about your close relative, you will be quick to relay such information to that relative.

Asiika o bulamu

Ssekamwa

tassa

mukono (Murphy

1972:

1995: 30, 173; Walser 1982: 49, 65).

493;

The

Nsimbi 1948: 51; one frying (with) fife

does not lay his hand down.'

One who

obulamu 'one who roasts life' is caring of his social and physical wellbeing. Such a person tends to keep on doing exciting things, taking care of his body, and achieving. It is also implied in cherishes

life i.e.

asiika

African Proverbs and Proverbial

Names

52

and mobility in a person also implied that one who is truly

the proverb that behavioral tendencies of passion

are evidence of one enjoying

life.

It is

bent on achieving something or prospering, will tirelessly work towards that goal.

Bulamu

(

f

)

[buh-lah-muuh]

Life; liveliness.

tamulya makoola: amulinda kwengera (Walser 1982: 49, 193-194). 'The one who plants com, does not eat it when it is still in its green foliage stage; he waits for it to mature.' One often gains from being patient. This is synonymous with "Haste makes

A si mb a

kasooli,

waste" and "God

made

time, but

Simba/ Ssimba (m) [ssihm-bah]

man made

haste."

up

Plant; stick

vertically in the ground; trust

(or trustworthiness, or reliability).

Makoola (m) [mah-koh-oh-lah]

A

weeding (or uprooting) period; leaves;

foliage.

Mulinda (m) [muh-lihn-dah] Guardian

(or

one who looks out

for); that

waits

for.

A suubira

(Murphy 1972: 200; Nsimbi 1948: 9; Ssaalongo 1952: Walser 1982: 50). The one who is hopeful is better off than the one who akira aloota

'

27;

merely dreams.'

The one who hopes,

compared

as

to the

one who only dreams, tends

so look forward to achieving in reality. actually

hoped

for,

And

dreams, compared to

tend to be less reflective of that which

which is reality. Subiral Suubira ( f ) [tsuuh-bih-rahj Being

is

more what is

to

attainable or

that

patiently hopeful; the

one that

is

patiently hopeful.

A taakiweereza

y'akiyita ekitunzi (Duta 1902: 8;

1948: 15; Walser 1982: 52).

'

Nsimbi 1956: 23; Nsimbi

The one who did not send

the item to sell at

the market refers to the item as valueless.' It is

common

for people to despise

and discourage

others' efforts that instead

deserve commendation and encouragement.

faakiweereza (m) [taah-tch-ih-weh-eh-reh-zahj "The one who did not send (or present)

to."

it

A tabvetisse tamanya .

buzito

bwabyo (Duta 1902:

91;

Nsimbi

1956:

23;

'

Nsimbi 1948:

Walser 1982: 51, 55, 166, 447). The one not carrying the things (such as loads) would not know how heavy they are.' 15;

,

Ones not bearing the responsibilities or the problems tend extent to which they are burdensome.

to

minimize the

Tabyetisse (in) [tah-bjeh-tihs-seh] "The one not carrying the things."

A takirambudde '

447).

.

y'akiyita

ekigumba (Nsimbi 1956: 23; Walser 1982: 52,

The one who has never surveyed through

the place calls the place

53

African Proverbs ami Proverbial

Names

infertile.'

The

"place"

is

a reference to the place

where mushrooms grow

(ekitiko).

The

proverb conveys the meaning that those not familiar with something or

someone

will tend to underestimate the

worth of

either,

forego reaping benefits from either. In this case, the one

and consequently

who

did not survey

and therefore underestimated the abundance of mushrooms in the place, was likely to forgo the mushrooms to the benefit of a more observing, aggressive, and enterprising person. Takirambudde (m) [tah-tch-ih-rahm-buhd-deh] "The person who has never surveyed through the place."

A tali nnyoko

akulaba

mu

mutwe. naye eyakuzaala akulaba

eri

olubuto

n'akusaasira e niala (Duta 1902: 12; Walser 1982: 53, 56). 'The one who is not your mother looks at your head, but the one who gave birth to you looks

you when you hurt from hunger Parents are more apt to pitifully worry about their child having enough to eat and they will work hard to feed the child (as is represented by olubuto 'the belly'), other than dwell on the child's outer appearance (as represented by mutwe 'the head') which others tend to unduly pay attention to and criticize. Mutu>e (m) [muh-tweh] The head. Njala (m) [njah-lah] Famine; hunger. at

your belly and

A tali

pities

.'

nnyoko, akuwa nsigo ng' o mwaka gugwaako (Walser 1982: 53-54). 'The

one who

is

not your mother, gives you seeds

when

the (planting) season

is

about over.' Parents are more apt to pay utmost attention to and respond immediately to the needs of their children.

Many

other people ignore, downplay, and even

jokingly treat issues which though deserving of serious attention, do not involve their offspring.

Mwaka

(m) [mwaah-kah] Year; season.

A tali

nnyoko, takugerera nnaku za bukulu (Duta 1902: 60; Walser 1982: 53-54). 'The one who is not your mother, ought not to estimate the number

of days in your age .'

The mother normally knows

the age of her child and she

is

honorably

considered the one having intimate knowledge of her child. This proverb

mostly applies to the past

when

dates of birth were not regarded important,

were rarely recorded, and people's ages were presented as rough estimates of the actual.

More

was discouraged from revealing one's or based on superstition.

so in the past, one

another person's age, this partly

Naku/Nnaku (f7m) [nnah-kuhj Days. Bukulu (f/m) [buh-kuh-luh] Importance; power; status;

seniority;

maturity; high

high position; greatness; age.

A talutambudde.

nti

"Kaakano badda" (Duta 1902: 32; Walser 1982: 36,

54).

African Proverbs and Proverbial

The one who has not made are now coming back.'" '

This exemplifies that there lonely

when

the

is

ioumev (with the

others), thinks that

who

home and

stayed

to the feast with his associates, after

wishes that they will come

54

"They

a tendency for people to feel miserable

they are alone. Here the one

on the journey or

Names

home

some

as soon as possible.

and

did not go

time, earnestly

People feel most

and longing when the people they are so accustomed to socializing with and being around go away for a considerable time. Talutambudde (m) [tah-luh-tahm-buhd-dehj "The one who has not traveled the journey"; "the one who has not made the journey." lonely

A talutambudde.

"Kaakano baziruma enteega" (Ssaalongo 1952: 42; Walser 1982: 54, 242). The one who has not made the ioumev (with the others), thinks that "They are now gnawing at the knee (or ankle) tendons nti

of the goat.'"

There

is

a tendency for one to imagine that those

are elsewhere, are enjoying themselves

who

home, or those

left

more than he

It is

is.

wrong

for

that

one

ponder over what others are doing since there are disadvantages and advantages to every situation. It is also implied in the proverb that it is common for those who have not experienced the same situation to imagine

to overly

that

such a situation

who

stayed

is

easy to be in or to deal with. In this proverb, the one

home imagines that those that left, and are dwelling elsewhere, have feasts of meat. The proverb can also be perceived as exemplifying envy by those who do not have over those who have. In this interpretation, the ones who left for the banquet are envied by the one who did not go there and imagines how they are festively enjoying themselves while he remains home alone and miserable. He then sucks his thumbs as he imagines what his associates are enjoying.

Talutambudde (m) [tah-luh-tahm-buhd-deh] "The one who has not traveled the journey"; "the one who has not made the journey."

A talutambudde y'agamba

nti

"(Enkoko) baziriko,

bazirya" (Duta 1902: 47;

Nsimbi 1956: 23; Nsimbi 1948: 46; Walser 1982: 54, 447). The one who has not made the ioumev (with the others), thinks (or says) that "They are now indulgently feeding on the chickens "' '

.

There

is

a tendency for one to imagine that those

are elsewhere, are enjoying themselves to overly

left

more than he

is.

home, or those It is

wrong

for

to every situation.

for those

who have

It is

also implied in the proverb that

not experienced the

same

situation to

one it is

imagine

that such a situation is easy to be in or to deal with. In this proverb, the

who

that

ponder over what others are doing since there are disadvantages

and advantages

common

who

one

home imagines that those that left, and are dwelling elsewhere, have feasts of meat. He does not even consider that journeying, by itself, can be difficult. The proverb can also be perceived as exemplifying envy by those who do not have over those who have. In this interpretation, the ones stayed

]

55

African Proverbs and Proverbial

who

left for

the banquet are envied by the one

Names

who

did not go there and

imagines how they are festively enjoying themselves while he remains home alone and miserable. He then sucks his thumbs as he imagines what his associates are enjoying.

Talutambudde (m) [tah-luh-tahm-buhd-deh

who

the journey"; "the one

Nkoko

has not

made

"The one who has not traveled

the journey."

(f/m) [nkoh-koh] Chicken; chickens; hen; hens.

A talutambudde

v'alunenveza rnunne (Walser 1982: 54).

The one w ho

has not

ioumev reproaches the one who did (i.e. for coming back late).' Difficulties may not seem to be as so to the one that has not actually gone through them. It is also commonplace for people to denigrate others, in an traveled the

.

attempt to elevate themselves.

Talutambudde (m) [tah-luh-tahm-buhd-deh

who

the journey"; "the one

has not

A talutambudde y'aluvita olwangu made

made

"The one who has not traveled

the journey."

The

(Walser 1982: 447).

one

who

has not

an easy one.' There is a tendency for one to imagine that those who are elsewhere are enjoying themselves more than he is. It is unsound for one to overly ponder over what others are doing since there are disadvantages and advantages to the journey calls

every situation.

who have

It is

it

also implied in the proverb that

not gone through the

same condition

it is

for those

imagine that such a

to

situation is easy to be in or to deal with. Difficulties

common

may

not seem to be as

so to the one that has not actually experienced them.

Talutambudde (m) [tah-luh-tahm-buhd-deh] "The one who has not traveled the journey"; "the one who has not made the journey." Atamanvi (~ atamanya) mpewo y'emagombe, olusanja 1902:

1;

Roscoe 1911: 486; Walser 1982:

55).

ajja

na lumu (Duta

The one who

is

not familiar

with (or does not recognize) the cold of the place of the dead brings ,

burial) just

one plantain

The cemetery,

leaf.'

burial grounds,

regarded as cold places. traditionally expected to

(to the

or places of the dead are metaphorically

Many

and friends of the dead person are bring, along with them to the burial, such items as relatives

barkcloth and food. Barkcloth (which can be substituted with money)

important insofar as

it

is

is

regarded as a burial shroud, or a token of

commiseration for the immediate family of the dead person, or a token of sincere

lamentation.

As a

burial

regarded as what blankets do, so It

is

common

burial, for

for

many mourners

one or more days.

that docs not

it is

A

come along with

supposed

to

is

metaphorically

keep a dead person warm.

to sleep outside,

around the place of the

close relative or friend of the dead person

the traditional items,

selfish, inconsiderate, ignorant, or unloving.

such a person as one

barkcloth

shroud,

would be regarded as

The proverb bears

who would come along

reference to

with just a single dry plantain

African Proverbs and Proverbial

Names

56

Large plantain leaves can be used by mourners to sit, lie, or sleep on. However, they are so inexpensive and abundant in the villages, that people leaf.

would form a negative opinion of a mourner whose burial contribution is just one dry plantain leaf. The proverb is also interpreted as imaging a person who you really needed and expected something significant from, but at that very moment of need he came and gave you something that is so small and insignificant. Roscoe interprets the proverb in his words. "The grave and the next world are thought to be very cold, and in consequence the people place numbers of barkcloths for the ghost in the grave, and cover it again, when the earth is filled in, with thatch or plantain leaves to keep off the cold. In like manner, a person who does not understand the amount of work some task entails will send too few workmen to do it, or when he r

does not understand the value of a thing will send too small a

purchase

it,

like the

man who

only puts a

little

sum

thatch on the grave."

Mpeivo (m) [mpeh-woh] Wind; breeze; draft; air; atmosphere; cold; cold Magombe (m) [mah-gohm-behj The place of the dead; the underworld. Lumu (m) [luh-muh] One; on one occasion; once. Atamanyi (~atamanya) mpewo

to

v’e magombe. y’amnia

air.

o mufit olubugo (Nsimbi

1948: 53; Roscoe’ 1911: 486; Ssaalongo 1952: 42; Walser 1982: 55, 166, 447).

The one who

not familiar with (or does not recognize) the cold of

is

the place of the dead

person

,

declines to

come with a barkcloth

for the

dead

1 .

The cemetery,

burial

grounds, or places of the dead are metaphorically

considered cold places. Lubugo *barkcloth'

dead bodies, but

it

has

Some

many

is

traditionally used to

wrap up

other uses (such as for blanketing and bedding,

and friends of the dead person bring along barkcloth (along with such other items as food and money) with them to the burial. Such barkcloth can be a token of sympathy for the immediate family of the dead person, or a token of sincere lamentation. The proverb images a person who was close enough to the dead person to be expected to bring for sitting on).

relatives

along a barkcloth, but then did

not.

He

is

therefore regarded as a selfish,

inconsiderate, ignorant, or unloving person.

Many

people do not regard the

dead as worthy of consideration, more so because the dead would not normally react to or be conscious of the malicious acts of the living. But both the dead and the living ought to be given the respect due. It is also implied in the proverb that responsibilities or the

are burdensome.

it

is

problems

to

The proverb can

common

for the ones not bearing the

minimize the extent

to

which the

also be said of such cases as

workmen are assigned to a job that requires many workmen, or little money is given to one sent to buy something that is quite Roscoe interprets the proverb are thought to be very cold,

barkcloths for the ghost in filled

in,

issues

w here few w here such expensive.

"The grave and the next world and in consequence the people place numbers of the grave, and cover it again, when the earth is in his words.

with thatch or plantain leaves to keep off the cold In like manner.

57

African Proverbs and Proverbial

Names

who does not understand the amount of work some task entails will send too few workmen to do it, or when he does not understand the value of a thing w ill send too small a sum to purchase it, like the man who a person

only puts a

thatch on the grave."

little

Mpe>vo (m) [mpeh-wohj Wind; breeze; draft; air; atmosphere; cold; cold Magombe (m) [mah-gohm-behj The place of the dead; the underworld. Mufu (m) [muh-fuuh] The dead person.

Atambula y’abiraba (Walser 1982:

who

'

55, 117).

The one who

air.

travels is the

one

sees things.'

One, most advantageously, gains strategy wisdom from experiencing and learning to function in a variety of environments instead of relying on just a few. Therefore, confining oneself to a limited

number of environments

knowledge deficiency and intellectual retardation. Without a good variety of experience and practice, one will tend to rely on hearsay, prejudice, and superstition. "Variety is the spice of life" and cultures and economies outside one's familial one always have aspects about them that results in

can be gained from. Ultimately,

is

it

best for people to try out a variety

and opportunities. This provides one the wider allows one to fashion a personal niche that is based on a

solutions, interests, ways,

perspective that

good length and breadth of experiences and choices. Tambula (m) [tahm-buh-lah] "Walk"; "go"; "move"; "travel."

A tamukedde

y'amutenda endya mbi (Duta 1902: 47; Nsimbi 1956: 23; Nsimbi 1948: 46; Walser 1982: 55, 447-448). The one who did not strive to get to (the meal serving of) the host early enough, denigrates the one who

enough as having bad devouring habits.' This exemplifies the commonplace misplaced or scapegoating blame. The one who is to blame for going there late, blames the one who got there on time got there early

more than his share of the food. Tamukedde (m) [tah-muh-kehd-deh] "The one w ho did not get to the person for greedily finishing off or eating

(or to

it)

soon."

A tamukutte y'agamba (-"Situla okube

nti

"Megga (-mu tenge)

eri,

tugende (-twegendere)P'

eri f")

(Duta 1902: 42; Nsimbi 1956: 23; Nsimbi 1948: 15; Ssaalongo 1952: 39; Walser 1982: 56, 448, 462). The one not actually '

doing the wrestling with the opponent will say to his participating friend "Just wrestle down your opponent (to the ground) and let us go" (or "Just lift It is

and bang him over

much

for the

there!").'

easier to give out advice, criticism, encouragement,

one who gives them

to live

and rules than by the same principles and to conceive

the hardship involved in living by these principles. This proverb illustrating the

commonplace hypocrisy,

is

also

synonymous with "Easier

said than

done."

Tamukutte (m) [tah-muh-kuht-teh] "The one who

is

not actually wrestling an

j

African Proverbs and Proverbial

Names

58

opponent."

A tamusuza y'amutenda eggonjebwa (Nsimbi 1956: 448). The one not housing the person praises this ,

and

kind,

23; Walser

1982:

56,

person as being meek,

polite.'

A lot of the time observations

are not as praiseworthy as they

seem

This

to be.

synonymous with "All that glitters is not gold" and "Appearances are deceptive." The one who has directly experienced being around a person or situation, is the best qualified to know the pros and cons involved. is

Tamusuza (m) [tah-muh-suh-zahj "The one

A tamuzadde

v'amukuza (Walser 1982:

to the child is the

one that

not housing the person." '

56).

The one who has

not given birth

(correctly) brings the child up.'

Those that are the child's parents are often regarded as too soft and gentle on the child. Hence extra-familial influence, that tends to more disciplinarian, is

considered essential to bringing up the child.

It is

indeed essential for a

child to experience a variety of enriching environments, other than to

unduly rely on home influence. Eventually, the child would likely have to

go out and face the

"real" world.

does not grow up at

its

father's

The proverb is synonymous with "A child place" and "It takes a village to raise a

child."

Tamuzadde

(17m) [tah-muh-zahd-dehj "The one

who

has not given birth to

the child."

A tamuzadde

amutikka ejjinja (Nsimbi 1956: 23; Nsimbi 1948: 15; Walser 1982: 53, 56, 448). The one who has not given birth to the child will put a '

rock load on

Those it

its

head.'

that are the child's parents or blood relatives are kinder

than those that are

their

own

not. It implies that

and gentler

to

people are more considerate of

kin.

Tamuzadde

(f/m) [tah-muh-zahd-deh] "The one

who

has not given birth to

the child."

A tamuzadde amutunula mu

mutwe, naye amuzadde amutunula en olubuto (Ssaalongo 1952: 41; Walser 1982: 53, 56). The one who has not given '

birth to the child looks at

its

head but the mother (or parent) looks ,

at its

belly.'

Parents are more apt to pitifully worry about their child having enough to eat

and they belly'),

will

work hard

to feed the child (as is represented

by olubuto

'the

other than dwell on the child's outer appearance (as represented by

mutwe 'head') which others tend to unduly pay attention to and criticize. Tamuzadde (17m) [tah-muh-zahd-deh "The one who has not given birth the child."

Mutwe (m) [muh-tweh] The

head.

to

a

59

)

)

African Proverbs and Proverbial

At_annayitaayita

(~ tgnnayita

y'atenda

Names

nnyina

okufumba (~~obufumbi (Murphy 1972: 632; Nason 1936: 257; Nsinibi 1956: 23; Nsimbi 1948: 19; Ssaalongo

1952:

,

Walser 1982: 57, 396). One who has never tourneyed around praises only his mother for cooking so well.’ You do not learn much and see the value beyond the immediate opportunities if you confine yourself to one environment. The wise one explores other horizons. A child that unduly confines itself to its mother's or household environment is vulnerable to becoming narrow-minded. Such a child may 4,

'

34;

,

even entertain the opinion that what is in its home is better than what is elsewhere. The proverb is synonymous with "Home-keeping youths have ever homely wits."

Tatwayita (m) [lahn-nah-yih-tahj "The one who has never traveled around"; "one who has not repeatedly called on others."

A tannaziraba.

y'asekerera ajeera

Walser 1982:

57).

The one who

(Nsimbi

1956:

23;

Nsimbi

1948:

53;

has never experienced such (bad) times

,

laughs at the squalidly poor.'

Experience

is

a valuable instructor.

A

lot

of the time

it

takes experiencing the

hardship, for one to adequately comprehend what the reality

is.

Tannaziraba (m) [lahn-nah-zih-rah-bah] "One who has never experienced them (i.e. bad days)."

A wuiia o bulamu life

tassa

mukono (Walser

1982: 49, 65).

'

The one fanning with

does not lay his hand down.'

One who social

cherishes

awujja obulamu 'one

life i.e.

and physical wellbeing. He tends

and taking care of

his body.

It is

to

who

fans

life' is

caring of his

keep on doing exciting things

also implied in the proverb that behavioral

tendencies of passion and mobility in a person are evidence of one enjoying life. It is

also implied that

prospering, will tirelessly

Wujja

(

Bulamu

one who

is

on achieving something or

truly bent

work towards

that goal.

f)[wuhj-jah] "Fan"; "the one that fans." (

f

)

[buh-lah-muuh]

Life; liveliness.

Azaala e kibi. akiwongerera (Ssekamwa 1995: 5, 152; Walser 1982: 68). 'One who gives birth to an utdv one (i.e. child) makes an offering (to the deity) on behalf of it.'

A

child

is

considered precious, whatever defects

it

may

have.

The parent

is

naturally entrusted to nurturing, encouraging, and protecting this child,

even when

appearance would likely be the object of derision and humiliation. The parent is entrusted with intervening when this child is its

attacked or gets into trouble.

The

parent

is to

pray for the welfare of this

child. Parents are often held responsible for the transgressions of their

behaved offspring. Kibi (m) Jtch-ih-bihJ That

is

bad; that

is

ugly; evil thing; evil action; sin.

ill-

e

)

African Proverbs and Proverbial

Azaala

(

kvana

(

i.e.

~ayiriraj

e kibi, alyowera (-ayiira,

Nsimbi 1948: 37; Walser 1982:

68).

Names

'One

who

60

basesi (Duta 1902: 60;

gives birth to an ugly one

child ) benefits (or pours out for, or roars out for) the scoffers.'

Children

who

are characteristically ugly are often the object of derision.

Kyana (m) [tch-aah-nahj Big on a car or

trailer

child;

plump

child, fat

truck.

Kibi (m) [tch-ih-bih] That

is

bad; that

is

ugly; evil tiling; evil action; sin.

Azaala omubi. azaalira abasesi (Walser 1982: ugly one (i.e. child) gives birth for scoffers.' Children

who

68).

'One

who

gives birth to an

are characteristically ugly are often the object of derision.

Mubi (m) [muh-bih] The bad

one; bad person; ugly person.

Bali munsi. abantu obungi (Nsimbi 1956:

people

and slovenly youngster;

'

12).

There

is

in the

world so many ,

.'

The multitudes of people in this world are cause for amazement. Bantu (f/m) [bahn-tuuh] People; descendants; those of the Bantu

class of

ethnolinguistic identity or descent.

Bali (f7m) [bah-lih] "Those (i.e. people) that are." Balimunsi (m) [bah-lih-muhn-siihj "There are people in the world."

Bubulwa mbwa amagunju gayinaayina .

(~gakinakkina) (Ssaalongo 1952: 24;

Walser 1982: 90, 249, 370, 482). 'Where there are no dogs the wild cats ,

move about This

freely.'

synonymous with "When the

is

cats are

away, the mice will play."

also implied that favorable conditions often appear at a

enabling aspect

is

an emergency. In

missing.

One can

this case the

It is

moment when an

also find himself at loss in the case of

dogs that would frighten them away are not

available, so the troublesome wild cats

move about

freely.

The wild

cats

prey on chickens.

Mbwa

(m) [mbwah] Dog; dogs.

Buno bwa ddiba; 1956:

13;

buli

omu

Nsimbi 1948:

(-muntu. ~afuluma) asika azza

15;

Ssekamwa

wuwe (Nsimbi

1995: 8, 152; Walser 1982: 95).

'These aspects are of the hide everyone (or every person or everyone that :

comes

,

out) pulls in his direction.'

In the processing

and drying of a

hide, the edges are pulled hard in their

from the center of the hide so as for the hide not to end up crumpled when dry. This is compared to the issue of earning and surviving directions

in

life.

living

Each person has to struggle hard in the direction which he makes a so as to survive and be fulfilled. One who does not struggle will not

be likely to survive or live decently.

When

each one struggles appropriately,

whole community benefits. However, there are those that pull too hard. Therefore, community relations involve people arguing and haggling with the

each other.

61

African Proverbs and Proverbial

Ddiba (m) [ddih-bahj Animal

Muntu

(f/m) [muhn-tuuh]

Bantu ethnolinguistic

A

skin; animal hide.

person; a

human

being; one of mankind; one of

identity (or descent).

Busa bwa mbogo bukala kungulu (Duta

Ssekamwa

Names

1902:

17;

Roscoe

’

1995: 41, 184; Walser 1982: 1-2, 93). Buffalo

dung

1911: dries

491;

on the

outside.'

The dung of many herbivores is still

semisolid. Since

it is

typically dries

greenish,

it

up on

tends to

its

surface, while inside

it

become camouflaged with

unknowingly (or knowingly since it looks solid) often step on it. The consequence is an undesirable mushy dung on one's footwear or feet that can even cause one to slip and fall. The proverb is commonly nature. People then

who

associated with friends

which

buffalo dung,

dries

turn out to be treacherous.

up quickly on the

The appearance of

surface, mirrors such traitors.

The proverb is also associated with hypocrisy. True friends are hard to come by. The proverb is also advising one to always be careful, always watching one's steps.

Mbogo (m) [mboh-gohj

Buffalo; buffaloes.

mu

nnyanja, omuvubi abimanya (Walser 1982: 105, that happen in the lake, are known by the fisherman .'

Ebifa

1

17, 204).

'Things

People that have the training and experience in an enterprise or occupation, are the best qualified to relate to

it.

Muvubi (m) [muh-vuh-bih] Fisherman. Ebigambo

engoma okulawa (Duta 1902: 124; Murphy 1972: 269; Walser 1982: 86, 105). Words travel more swiftly than drumming sounds.' News, more especially that linked to rumor, scandal, disaster, or some bikira

'

happening of significance travels veiy fast. Bigambo (m) [bih-gahm-boh] Words; sayings; matters;

affairs.

"Ebi gambo bingi,

empapula ntono" nga taabimalewo (Walser 1982: 105106). "'The words are many, but the paper is inadequate" (is said when he) will not finish (telling you the issues).'

One

writing a

letter,

paper to write

it

on

who is

not enough,

wants

is

tell

but the

just likely in a hurry, or does not

want

major issue he has with the person he addressing, or would rather use the time for other activities. Paper is a

to or like to write, or is

gives the excuse that he has a lot to

commodity

to avoid a

and abundant so this is likely an excuse that the one he is addressing would understand. There is a wealth of excuses that people give to cover up their dislike for the circumstances and for their sounding rude. Excuses are often offered for not committing to that is generally inexpensive

obligation.

Bigambo (m) [bih-gahm-boh] Words;

sayings; matters; affairs.

African Proverbs and Proverbial

Ebigambo

biyiia (Duta 1902: 25;

Walser 1982:

Names '

106).

62

Words pass

(on).'

There are always people around eager to listen to what others are saying. It is as if "Walls have ears." One therefore has to be very careful about what, where,

when and how one

is

What you

talking.

say can be recorded, can be

used against you, and can be used to perpetrate rumor. Even with friends, family and other associates, one has to be carefully selective about what one is

telling them.

Bigambo (m) [bih-gahm-boh] Words;

sayings; matters; affairs.

"Ebigambo bva kuno bingi" ng'omwam y'asuza ababbi (Walser 1982: "'The affairs of this place are plenty"

(is

said)

when

106).

the chief shelters

thieves.'

People would metaphorically

make

this statement

concerning a chief

who

is

dangerously working against the goodwill of the people he governs, such as by giving shelter to thieves. The people would prefer to have such an

he does not mend his ways. Since it is traditionally taboo to talk directly against a major authority, what is told about him will be by means of whisper and rumor. But such a phrase will communicate to others that there is something awfully wrong with their ruler. authority

removed

if

Bigambo (m) [bih-gahm-boh] Words; sayings; matters; affairs. Byakuno (f/m) [bjah-kuh-noh] That belong here; that are of this

Mwami (m) [mwaah-mih]

place.

Chief; master; husband.

"

Ebigambo byakuno nga tibyekweka" nga bamugambye gw'ayagala (Duta 1902: 7; Walser 1982: 106). "'The matters of this place do not hide" (so he says) when they talk of a person he likes.'

This

is

a remark

made by one

in response to a situation

whereby people are People are always glad and are good or popular.

talking positively about a person he likes.

honored

to be associated

with those that

Bigambo (m) [bih-gahm-boh] Words; sayings; matters; affairs. Byakuno (f/m) [bjah-kuh-noh] That belong here; that are of this Ebigambo byangu, o mukwano muzibu (Walser 1982: but friendship

A

someone. This buttered up language

good image or love requires

Words

are easy,

communicate often employed

that they

106).

is difficult.'

volume of impressive words are used by people like or love

'

place.

to take

to

is

to give a

advantage of the party addressed. Real friendship or

commitment,

sacrifice,

and compatibility.

It is

much

harder to

fake than sweet talk.

Bigambo (m) [bih-gahm-boh] Words;

Mukwano/ Muhvaano

(

f

)

sayings; matters; affairs.

[muh-kwaah-noh] Friendship;

friend; romantic

love.

Ebigambo maluma; tigaggwa (like)

mu kamwa

(Walser 1982: 106, 421). Words are food without relish or sauce; it never ceases to journey through the '

)

63

African Proverbs and Proverbial

Names

mouth.'

Hunger or

the need to eat invades us ceaselessly, so there

nourish ourselves with food. Similarly, talking

is

a constant need to

a convenient

communication that people engage in incessantly. Bigambo (m) [bih-gahm-boh] Words; sayings; matters; Kamwa (in) [kah-mwah] Small mouth. Ebi gambo

is

mode of

affairs.

mutwalo (Walser 1982: 106). Words are not a load.’ Requesting someone to deliver a message is much easier than getting the '

si

person to deliver tangible goods.

Bigambo (m) [bih-gahm-boh] Words; "Ebigambo tebvaasa

sayings; matters; affairs.

mutwe" nga tebabyogera (~ tebvabyogedde ku ggwe (Nsimbi 1956: 23; Nsimbi 1948: 16; Walser 1982: 87, 106, 449). "' Words do not shatter the head " (so you say) as long as they are not spoken (~tib vaasa)

of you.' Actions and words that

may seem

one they are not directed, can be quite hurtful and have different connotations for the one they are directed trivial to the

to.

Bigambo (m) [bih-gahm-boh] Words;

sayings; matters; affairs.

Tebyasa/ Tebyaasa (m) [teh-bjaah-sah]l Tibyasa/ Tibyaasa (m) [tih-bjaahsah] "They (i.e. words) do not shatter."

Mutwe (m) [muh-tweh] The Ebikongoolo

tebitta

head.

nnume (Duta

1902:

38;

Murphy

1972:

192; Nsimbi

1956: 12; Nsimbi 1948: 49; Ssaalongo 1952: 86; Walser 1982: 87, 245). Mocking (or making facial expressions) does not kill the bull

'

.'

Actions and words that

may seem

trivial to the

one they are not directed

to,

can be quite hurtful and have different connotations for the one they are directed

to.

However

a strong

minded or

spirited person is not

be unduly swayed or influenced by hurtful words. This

and stones may break my bones but, words "Hard words break no bones." In the proverb, nnume "Sticks

or the hardened.

Mere words would

is

will

supposed to

synonymous with not hurt me" and

1)011' reflects

the brave

not frighten such people.

Bikongoolo (m) [bih-kohn-goh-oh-loh] The grimaces; the

facial expressions

of digust.

Nnume (m) [nnuh-meh] Male animal, Ebweru teremenva (Nsimbi 1956: (the grave), there is

The grave is Teremenva

bull.

23, 27; Walser 1982: 110, 441). 'Outside

no eternity (or

lasting place) .'

indiscriminately the conventional destination of every (f/m)

[teh-reh-meh-rwah] "There

is

human.

no eternity (or lasting

place)."

Eka

e tee/e. etuusa

mu genvi

(Duta 1902: 11; Nsimbi 1956: 23; Nsimbi 1948:

a

African Proverbs and Proverbial

Names

64

51; Roscoe 1911: 489; Ssaalongo 1952: 23; Walser 1982: 115, 162, 449).

'The

home where

there will not be a death ,

would bring

In this proverb, the would-be victim of death

is

1

forth a visitor

.

either a chicken or a resident

of the home. The proverb, that involves averting the death of the chicken or the resident of the home as a result of the arrival of a visitor, is subject to several interpretations. In the instance of expecting or getting visitors, the

host refrains from killing the chicken for his

chicken the opportunity to

own

meal, hence giving the

live longer. Also, the arrival

of a visitor can be

beneficial insofar as the hosts can then turn their attention to the visitor

other than continue with a household argument that was going to be

wrought with deadly ramifications. Also, a child that was about to be severely punished may be spared upon the arrival of a visitor as a result of the joy that follows the visitor's arrival and because the host about to mete out the punishment does not want to form a bad impression on the visitor. Similarly, a wife beating or spousal conflict that is

to take place or

commonly refrained from or dissolved upon the The visitor may have actually interv ened to put an end

going to be deadly,

arrival of a visitor.

was about

is

aforementioned argument. Also, the arrival of a healer at the house of one who is alarmingly sick can avert death. The healer would then, in this to the

instance,

image mugenyi

'the visitor.'

Teefe (m) [teh-eh-J'eh] "Where

(i.e.

Mugenyi (m) [muh-geh-ndjh-ih] Eka ne mu forest

I

.

kibira

a

home) there

Guest; stranger; visitor.

nsobedcha (Walser 1982:

,

will not be a death."

115, 301). 'At

home and

in the

am perplexed.'

This proverb mirrors a situation in which one has two choices available. Each has its shortcomings and one is baffled over which one to choose. The

outcome following the path the man in the related folk tale took, is also perplexing to him. 1 he man was discontented with his wife. One day while in the forest, he

her

found a beautiful

woman

sitting

on a

tree trunk.

He

said to

which she reciprocated "I also love you." She added "But before you can have me, you must bring me a breast because I have only one." The man said he would bring her the breast. He went home, cut off one of his wife's breasts, then went back to the forest. The beautiful woman had disappeared. The man sadly went back home and there he found his "I

love you" to

wife dead from the laceration.

From

The

the frying pan, into the fire."

over so

many

proverbial story It

is

also mirrors one

synonymous with

who

is

perplexed

things, that he is not at all peaceful with himself.

Kibira (Em) [tch-ih-bih-rah] Forest.

Ekibaawo kimala; am aaso g'o mulung i galoga e niala (~ maaso g'o muganzi gamala eniala; -o mufovano guloga e njala) (Duta 1902: 56; Walser 1982: 116, 203).

'That

person (or a

hunger)

.'

l

which

is

available

over ) cure (or finish

is

adequate; the eyes of a beautiful

off)

hunger (or love/ friendship cures

65

The

African Proverbs and Proverbial

Names

available can be utilized resourcefully as long as people appreciate and put their minds to it. So it is important to make the best of that

little

what

is

is

immediately around or available

that are far away. Joy, love,

minimal resources can uplift Maaso (f/m) [maah-sohj Eyes.

Mulungi

(

f

)

[muh-luhn-jih]

and friendship which can be cultivated with people's spirits and wellbeing.

The good

(or virtuous) one; the beautiful one.

Njala (m) [njah-lah] Famine; hunger. Muganzi (f/m) [muh-gahn-zih] Darling;

Muhvano/ Muknaano

(

f

)

to you, before looking to resources

favorite; lover; sweetheart.

[muh-kwaah-noh] Friendship;

friend; romantic

love.

Ekibaawo kimala;

e nnvindo y'enkoko

kye

Ssaalongo 1952: 18; Walser 1982: 116, 203). adequate; the nose of a chicken is its forehead.'

The

little

that

is

(Murphy 1972: 256; 'That which is available is

kyenyi

available can be utilized resourcefully as long as people

appreciate and put their minds to

make the best of immediately around or available to you, before looking to resources that are far away. The nose of a chicken is so extended that its forehead is what

So

it.

it is

important to

is

metaphorically part of

The whole

it.

however, serves

structure,

its

intended

purpose.

Nyindo/ Nnyindo (m) [nndjh-ihn-doh] Nose;

Nkoko

noses.

(f/m) [nkoh-koh] Chickens; hen.

Ekibandula enzige guba musana (Walser 1982: locusts break out into flight

is

the sunshine

116). 'That

which makes the

.'

Each species gets stimulated by particular conditions. Locusts react favorably to heat and light, while during the cold of the morning they are stiff and immobile. Warmth, shelter and food keep the human body comfortable and functioning. However, people do have their particular tastes. Tastes include types of persons and food that one best responds favorably to. Nzige (m) [nzih-geh] Locust; locusts.

Musana (m) [muh-sah-nah]

Daylight; daytime; sun; sunlight; sunshine.

Ekibi ekiba ku mulung i kimanyibwa dda (Walser 1982: 115-116). 'A bad (or u gly) aspect of an apparently good (or beautiful) person gets to be known later.'

People tend

judge by outer appearance, even of those who are lawbreakers and people who have only been beautified by cosmetics. This is to initially

synonymous with "Appearances are deceptive." Kibi (m) [tch-ih-bih] That

Mulungi

(

is

f ) [muh-luhn-jih]

bad; that

is

The good

ugly; evil thing; evil action.

(or virtuous) one; the beautiful one.

Ekibi kigwana wala; ne kitaba ku luuyi 1982:

'

1

16).

A bad

situation deserves to

Iwammwe (Duta happen

1902: 95; Walser

in a far off place other

than

African Proverbs and Proverbial

Names

66

on your side.' No one in the right mind would desire anything bad to happen where one lives and among one's people. Kibi (m) [tch-ih-bih] That is bad; that is ugly; evil thing; evil action.

Kignana (m) [tchih-gwaah-nah] That Ekibi kikira

is

engoma okulawa (Nsimbi

desirable (or suitable, or obligatory).

1956:

15;

Walser 1982: 105, 116). than the sound of a drum.’

'News of an inauspicious happening travels faster News of a bad happening tends to travel very fast. Kibi (m) [tch-ih-bih] That is bad; that is ugly; evil thing; Ekib[ tekiba kitono (Walser 1982:

A

1

16).

evil action.

'A bad situation can never be

trivial.'

calamitous event has a wide ranging number of outcomes. Also, anything that goes wrong should never be considered insignificant. It should be corrected as soon as possible, otherwise

much

worse.

A

small mechanical defect

it

left

something

will escalate into

uncorrected could easily lead to

a whole system malfunctioning. Those that start stealing small items (or display some other aspect of indiscipline) when young, ought to be

corrected by the elders before they start stealing on a large scale.

problems when they have just arisen. Kibi (m) [tch-ih-bih] That is bad; that is ugly; evil thing;

It is

always

easier to correct

evil action.

Ekib] tekibula musombi; e kigere kitunda e kiwanga e Bunyolo (-Kimbagaya yakisombera Balama) (Duta 1902: 17; Roscoe 1911: 491; Ssaalongo 1952: 45; Walser 1982: 15, 116). That '

the foot betrays the skull

which is bad is never devoid of a collector; in Bunyoro (or the ground hornbill brought it to

Balama).'

This proverb more so relates to the past when there was significant enmity between the Ganda and the Nyoro whereby the Ganda considered Bunyoro

enemy

territory.

There

a traditional perception that misfortune or evil

is

always has a discernible

human

source. This can be by treachery,

rumor

mongering, witchcraft, or ordinary physical means. Trouble therefore does not lack a cause. In the case of the proverb, the feet that carried the Ganda person into Bunyoro are metaphorically the traitors that landed him in the strange enemy territory where he was vulnerable to getting harmed or killed

would adage goes that some (i.e.

his skull

seek fortune.

Ssemakookiro

The is

likely get a beating). level

of risk

folk tale of

is

Another interpretation of

involved with those

kimbagaya

who

this

determinedly

'the hornbill' that involves

King

also intertwined with the proverb.

Kibi (in) [tch-ih-bih] That

is

bad, that

is

ugly; evil thing; evil action.

Kigere (f7m) [tch-ih-geh-reh] Paw; foot; footstep; footprint. Kiwattga (m) ftch-ih-wahn-gah] Cranium; a skull; large and healthy Kimbagaya (m) [tch-ihm-bah-gah-yah] The ground hornbill. Ekibi tekirinda agenze

mugga (Nsimbi

1948: 22; Walser 1982:

1

rooster.

16).

'The

67

African Proverbs and Proverbial

Names

announcement of bad news does not wait for the one that has gone to the well to draw water to come back.' There is so much anxiety and fear over a bad happening that bad news tends to travel very fast.

Those who are available

Warnings about harmful

to receive the

news, get

it first.

situations in the area, similarly travel fast. People

also tend to be eager to scapegoat others such that

news of scandals also

travels fast.

Kibi (m) [Ich-ih-bih] That

Mugga

bad; that

is

(m) [muhg-gahj Water well,

Ekibulako o bukulu maturity) does not

tikifa

is

ugly; evil thing; evil action.

river; a large stream.

(Walscr 1982: 117). That which lacks ripeness (or

die.’

Crops that are not yet ripe, are not harvested Employers are often not as hard on new employees as on those that have been on the job for a long time. The

new employees

are granted

some leeway

till

the time lapses through

which During

they are expected to adequately learn the nuts and bolts of the job.

war there

is

reluctance to capture or

kill

those on the

enemy

side that are

children. Public punishments

on juvenile offenders are not as harsh as those on adults. Those that are still young are regarded as innocent and not deemed to have reached a level of endurance and reasoning of that of adults. It is acknowledged that they should be nurtured, therefore given the chance to grow since sooner or later they will replace their elders. Kibulako (m) [tch-ih-buh-lah-koh] That lacks; that is missing in. still

Bukulu

(f7m) [buh-kuh-luhj Importance; power; seniority; maturity; high

status; liigh position; greatness; age.

Ekibula o mwavu kye kimutta (Walser 1982: 117). That which a poor person lacks

This

is

kills him.'

said in humor.

is

have

what

that, (therefore)

Kibula

(

becomes

f

)

A I

poor person often says

do not have

this,

1

do not

am dead."

[tch-ih-buh-lah] That

lost,

"I

or goes astray); that

is is

scarce (or rare); that disappears (or

lacking (or missing); that becomes lost

to.

Mwavu

(f/m)

[mwaah-vuuh]

A poor person.

Ekibunza eggwaatiro eba nkuba kuyinga (Walser 1982: causes the crop peeling place to shift

117).

That which

an excess of rain An excess of rain will cause the accumulated refuse from the peeling to rot fast. Hence the household cooks would shift the location of their peeling activity in the crop garden.

It

is

is

.'

implied that there virtually

is

a reason

behind every significant happening. The reason for a significant change may not be immediately apparent to one who is not familiar with the issues behind the change.

Nkuba (m) [nkuh-bah]

Rainfall.

]

African Proverbs and Proverbial

Names

68

Ekidiba kidda waabukyo (-waabookyo); essaaniiko mu lusuku (Nsimbi 1956: 15; Ssaalongo 1952: 65; Walser 1982: 1 17, 204, 225). That which falls into

& suse

ISt u rns to its origin; the plantain leaves

used for covering plantains while cooking, are returned to the plantain garden (as trash).' People often go to their family members when they get into serious trouble, or

become

incapacitated.

Kidiba (f/m) [tch-ih-dih-bah] Pool; pond; that becomes obsolete; that falls into disuse; that goes out of date; that becomes unsaleable; that becomes canceled (or annulled).

Kidda (f/m) [tch-ihd-dah]

Lusuku

comes

back (or reappears)." (f/m) [luh-suh-kuh] Plantain/ banana garden (or plantation).

Ekifaananyi

kissa

"It

ensekere

(or goes)

(Ssaalongo

'Resemblance causes the louse

1952:

66;

Walser

1982:

117).

to die.'

The

striking resemblance of the innocent louse to the guilty louse, results in the innocent one, that did not do the biting, getting killed. People often

suffer unjustly because of being associated with or resembling transgressing parties or images. Resemblance, stereotyping, racism, ignorance,

or bigotry

play a part in unjustified victimization.

Nsekere (m) [nseh-keh-reh Louse; Ekifaananyi is

lice.

ganda (Nason

si lu

1936: 251; Walser 1982: 117). 'Resemblance not (or does not equate to) kinship .'

People that look alike and are of the same ethmc or racial group are not necessarily of the same family. And if they are of the same family or race group, they are also not necessarily accepting of each other as being of the same origin. It is also implied in the proverb that those that look alike do not necessarily have the same behavioral and cultural characteristics that

would

justify stereotyping them. Further,

"Appearances are deceiving" so

how a person appears does not necessarily equate to what the person is. Luganda (in) fluh-gahn-dahj Brotherhood; sisterhood; kinship; the language of the Ganda ethnics. Ekifa

mu

ffumbiro, omufumbi ye y'abika (Walser 1982: 117). That which happen in the kitchen is best broadcasted (or related) by the cook.' '

People that have the training and experience in an enterprise or occupation, are the best qualified to relate to

it.

Kifa (m) [tch-ih-fah] "That which happens"; "that winch takes place." Ekija

mu

nnyanja, kibuuzibwa muvubi (Nason 1936: 256; Walser 1982: 105,

117, 204).

People that

That wlu gh ha ppens in the lake, is asked of the fisherman have the training and experience in an enterprise or occupation,

are the best qualified to relate to

'

it.

Kifa (m) [tch-ih-fah] "That which happens"; "that which takes place." Muvubi (m) [muh-vuh-bihj Fisherman.

69

African Proverbs and Proverbial

Wamusu (Walser

Ekifo ekimu kissa

Mr. Edible

Not varying

1982:

1

Names

17, 132).

’One place deals death

to

Rat.'

whereabouts, track and habitation, makes high the probability of the hunter catching the edible rat. Similarly, in life one has to exercise some degree of cunning elusiveness, otherwise enemy phenomena will more its

easily exert their injury. Further,

one gets strategy wisdom from learning to function in a variety of environments instead of relying on just a few. Even in expenditure,

judicious to invest in a variety of enterprises other than risk investing in one. Do not "Put your eggs in one basket." It is best to it is

diversify solutions, interests, ways,

Kimu (m)

[tch-ih-muh]

One

and opportunities.

(thing).

Ekifo e kimu tekisala magezi (Duta 1902: 86; Nsimbi 1948: 57; Walser 1982: 55, 1 17). One place does not forge strategy wisdom .' '

A

person, most advantageously, gains strategy

wisdom from experiencing and

learning to function in a variety of environments instead of relying on just a few. Therefore, confining oneself to a limited number of environments

knowledge deficiency and intellectual retardation. Without a good variety of experience and practice, one will tend to rely on hearsay, bigotry, and superstition. "Variety is the spice of life" and cultures and economies results in

outside one's familial one always have aspects about

gained from. Ultimately,

it

is

them

that can be

best to try out a variety solutions, interests,

ways, and opportunities. This offers one the wide perspective that allows one to fashion a personal niche that is based on a good length and breadth

of experiences and choices.

Kimu (m)

[tch-ih-muh]

One

Magezi (m) [mah-geh-zih]

(thing).

Braininess; wisdom; knowledge; judiciousness,

stratagem.

Ekinvonvi e kiboijera ku Iwazi kyesiga mutnwa

mugumu

(~ bugumu) (Duta

1902: 28; Nsimbi 1956: 15; Ssaalongo 1952: 82; Walser 1982: 116). 'The bird that pecks food that

is

on a rock must be

trusting of

its

(hardy) beak.’

Those who take risks or place themselves in apparently demanding situations must, in some aspects, be trusting of themselves. Similarly, those that take to making expensive purchases are trusting of their monetary resources or sources.

Kinyonyi (m) [kih-ndjh-oh-ndjh-ih] Bird; large Kibojjera (m) [tch-ih-bohj-jeh-rah] That pecks

Lwazi (m) [Iwaah-zih] Rock; rocky

bird.

(on); that picks

up

(on).

terrain.

Ekinvwa kv'amaggwa. akisiba y'amanya bw'akyetikka (Duta 1902: 64; Nason 1936: 258; Nsimbi 1956: 15; Nsimbi 1948: 57; Walser 1982: 122, 193). The bundle of thorny firewood the one w ho managed to tie it up knows '

,

how he

is

going to carry

it.'

Actions and activities that are seemingly bizarre, are

still

often carried out.

African Proverbs and Proverbial

Though such

Names

70

are unfathomable to the average mind, the people

who

carry

them out better understand why and how they carry them out. Further, much of what people perform well or are attached to, dwells on interest and experience. Each one therefore understands his or her personal matters best. Kinywa (m) [kih-ndjh-waah] A bundle of firewood. Kinywakyamaggy va (m) [kih-ndjh-wah-tch-ah-mahg-gwah] Bundle of thorny firewood.

o bwami (Walser 1982: 124). 'Overindulgent gestures of kindness result in the degeneration of authority.' This is a situation of authority being too lax. The proverb gives the message

Ekisa ekingi

kitta

people should keep from being too lenient and overindulging in handling any issue that is of importance or that is potentially dangerous

that

when mishandled. Both firmness and

responsibility are hence called for in

exercising authority in situations such as work,

ruling,

and parenting.

Otherwise those under the authority would not be able to cope with the needs and direction of the authority, and they would get out of order and easily rebel.

Kisa (f/m) [tch-ih-sah] Kindness; mercy; generosity. Bwami/ Bwaami (m) [bwaah-mih] Power; authority. Ekisa ekitagaana, kizaala obulimba (Duta 1902: 25; Nason 1936: 250; Walser 1982: 124). Kindness devoid of saying "No," breeds lying behavior.' '

In overindulging a child, a parent

is

not adequately exposing the child to the

and potential challenges of society, such that later, the child as an adult would unlikely be able to cope with living independently in society. Heavy pampering tends to breed immoral and rebellious behavior in children, real

partly because the child

becomes so accustomed to getting what it wants, harshly and disgracefully when these wants are not provided.

and so reacts Another interpretation involves the breeding of lying behavior in the adult that hardly ever says "No" to the child. An adult with this habit would end up telling the child lies in the case that he cannot provide what the child has asked

for.

Kisa (f/m) [tch-ih-sah ] Kindness; mercy; generosity. Ekisa ekiyinga, kikulumya ejjenje (Walser 1982: 124). 'Too

makes

much

gentleness

,

the cricket bite you.'

This situation of handling a cricket, communicates the message advocating refraining from being too overindulging and lax in handling any issue that is ol

importance or that

is

potentially dangerous

when mishandled. Both

and responsibility are hence called for in situations like parenting, job performance and relations, and friendships. Those that are not properly reared and trained are likely, later in life to be immoral and resoluteness

negatively rebellious in

many

ways.

It

has to take numerous steps to protect

then becomes costly to society that itself

from such dangerous elements.

71

African Proverbs and Proverbial

Names

What you do

not handle properly can then turn out to bite you. Kisa (f/m) [tch-ih-sah] Kindness; mercy; generosity.

Ekisa

n'enge etta (Murphy 1972: 204; Nsimbi 1948: 22; Ssaalongo 1952: 18, 89; Walser 1982: 124). Kindness kills, just like malice does.' Going to extremes can be very detrimental. This is synonymous with "Too much of anything is bad." Therefore, prudence and compromise ought to be kitta,

’

exercised. Also, one

as one

who

gives too

much

is

as vulnerable to being disliked,

who

exercises maliciousness. Further, problems do sprout from issues that involve either so much kindness, or so much malice. One who

unduly punishing a child, as well as one who unduly pampers a child, is improperly training the child. A good degree of moderation is therefore

recommended. Kisa (17m) [tch-ih-sah] Kindness; mercy; generosity. Ekisa ky'omugumba

kijja e tnmere

eggwaawo (Ssaalongo

1982: 124). 'The kindliness of a barren

woman becomes

1952: 41; Walser

apparent after most

of the food has been eaten.'

during a meal situation. Unlike the woman with children who is likely accustomed to considering the needs of others, the childless one would tend

This

is

to feed her needs until she is satisfied. Similarly, those with the instinct or

responsibility for looking after others as contrasted with those without such,

w ould more

so understand

and look out

for the needs of others.

Kisa (f/m) [tch-ih-sah] Kindness; mercy; generosity. Mmere (m) [mmeh-reh] Food. Ekisa ky'omuzadde kijja e mmere eggwaawo (Nsimbi 1948: 45; Walser 1982: 124-125). 'The compassion of a parent (or mother) becomes apparent when the food

This

is

running

out.'

during a meal situation whereby the mother then becomes worried about what her children will eat. Similarly, those with the instinct or duty is

for looking after others,

would

pitifully

worry when the needed resources

are running out.

Kisa (f/m) [tch-ih-sah] Kindness; mercy; generosity.

Mmere

(m) [mmeh-reh] Food.

Ekisige tikigatta na nviiri (Nason 1936: 252; Walser 1982:

1,

213).

'The

eyebrow does not connect with head hair When grown and unshaven, men's head hair and the beards (which are typically abundant) often connect with each other. They typically do not .'

connect to the

much

less hairy

for the rich to seek out

and

eyebrows. Tliis images the typical tendency

interact with the rich.

It

is

synonymous with

"Birds of the same feather, flock together." Indeed, people that are like each other, such as in interests, outlook, intelligence,

around each

other.

and vocation tend

to

hang

]

'

Names

African Proverbs and Proverbial

Kisige (m) [tch-ih-sih-geh/ kih-sih-geh] Eyebrow; that seed

72

is

sowed

(or planted

in).

Nviiri (m) [nviih-rih] Hair of the head.

Ekkerenda

liva

mu

lubava (Murphy 1972: 221; Nsimbi 1948: 36; Walser

1982: 131, 190, 199).

This

is

The

synonymous with

comes from the

tablet

.

home,” ”A chip of the old block,"

’’Charity begins at

"Like father, like son" and "As the

large salt packet

so the fruit." Children are heavily

tree,

influenced by their parenting environment.

Lubaya (m) [luh-bah-yah] That

very strong; large packet of salt.

is

Ekkubo limu (~erimu) lyassa Wamusu (Murphy 1972: 587; Ssaalongo 1952: 57-58; Walser 1982: 117, 132). 'One path deals death to Mr. Edible Rat.'

Not varying

its

whereabouts, track and habitation, makes high the probability

of the hunter catching the edible

rat.

Similarly, in

life

one has

to exercise

enemy phenomena will more easily exert their injury. Further, one gets strategy wisdom from learning to function in a variety of environments instead of relying on just a few. Even some degree of cunning

in expenditure,

it is

elusiveness, otherwise

judicious to invest in a variety of enterprises other than

Do

risk investing in one.

not "Put your eggs in one basket."

diversify solutions, interests, ways,

Kkubo (m) [kkuh-boh Pathway;

It

is

best to

and opportunities.

road; street.

mu

Ekyaliiro kv'e mmere bakyagalira

ddiiro (Walser 1982: 117, 225). 'The

plantain leaves that serve as a plate for the meal are appreciated in the

dining place

.'

After the meal, the large leaves are thrown into the plantain garden as trash.

The plantain garden is the origin of the their family members when they get

leaves. Similarly, people often

into serious difficulty, or

immobilized. Further, people often appreciate only those that are,

which

is,

immediately useful

or that falls into disuse,

Mmere

is

to

go to

become and that

them. Anything or anyone of minimal use,

discarded or dismissed.

(m) [mmeh-reh] Food.

Ddiro/ Ddiiro (m) [ddnh-roh] Dining room; the dance

floor; the floor

of the

assembly; eating place.

Ekvalo ddiba lya mbogo: terizingwa omu (Walser 1982: (like) the

A

hide of a buffalo

dried buffalo skin to roll

it

is

;

it

is

not rolled

up by one

so thick and hardy that

up. Similarly, a chief or

it

person.'

takes

more than one person

anyone governing a sizable

requires the help of others.

Kyalo (m) [tch-aah-loh] Village; large estate; countryside. Ddiba (m) [ddih-bahj Animal skin; animal hide.

Mbogo (m) [mboh-goh]

Buffalo.

131). 'A village is

political entity

73

African Proverbs and Proverbial

Names

Ekvalo ekitaliimu busikwasikwa kizikirira (Duta 1902: 18: Roscoe 1911: 491; Walser 1982: 131). 'A village that does not have plantain shoots, dies out.’ A bananary without the young shoots cannot regenerate itself. Children are

and they take care of those in the old age cohort. human group without children would find it difficult to regenerate itself.

the inheritors, the future,

A

People are therefore encouraged to have children.

Kyalo (m) [tch-aah-loh] Village; large Ekyalo ekitatta basenguse, (Walser 1982: 131).

'In

estate; countryside.

ba maaso basenguka musana does not kill deserters, even those

ne bamuzibi

a village that

whose eves cannot see would leave

in

broad daylight

1 .

In the past, those tenants, in the serv ice of a chief, that

left

the village, were

labeled basenguse 'deserters.' Those caught were often dispossessed of most

of what they had including of their children, wives, and animals. In a

where people are not subjected to such harsh rules, and where there so much freedom and peace, people are likely to be liberally unafraid in

territory is

their

way of life.

Kyalo (m) [tch-aah-loh] Village; large estate; countryside. Kitatta (m) [tch-ih-taht-tah] That which does not kill.

Maaso (f7m) [maah-soh] Eyes. Musana (m) [muh-sah-nah] Daylight;

daytime; sun; sunlight; sunshine.

Ekyalo ekivuddeko omumanye okiraza

mumwa

(Walser 1982: 131). 'A village

from which an acquaintance has departed, you point out with pouted lips.' People take most interest in places or aspects that they have a good level of association with. One would not have much interest in a place in which he no longer knows anyone. Kyalo (m) [tch-aah-loh] Village; large estate; countryside. Ekvalo kw'olwalira ebbwa kw'otenda enswera (Walser 1982: 131). 'The village in which you get a wound is the one you complain about for its flies.' This situation mirrors the commonplace scapegoating tendencies in people.

The

sore the

village he

man

has

is visiting.

is

attracting the flies, yet he places the

The blame

is

misplaced.

Kyalo (m) / tch-aah-loh] Village; large Ekvalo kv'o mukadde person

is

Whether

it

often say

called

comes "It is

.

jjingirizi

blame on the

estate; countiyside.

(Walser 1982: 131). 'The village of an elderly

"Too much.'" to eating food,

too

much

for

working, walking, and so forth, the elderly

me!"

Kyalo (m) [tch-aah-loh] Village; large estate; countryside. Mukadde (f/m) fmuh-kahd-deh] Elder; parent; old person;

that is old; elder

of the church; minister.

Embuga

e kwagala,

ekuzimbya ku Iwazi (Nsimbi 1956:

18;

Nsimbi 1948: 28;

African Proverbs and Proverbial

Walser 1982: 135, 247, 267). 'A chiefship that build on hardv (or infertile) ground Being a favorite of the rulers is so cherished

Names

likes

74

you entices you

to

,

even

.'

maintain that closeness even

(which you would anyway be

who

if it

would make anyone means foregoing some personal needs that

when

likely to achieve

living close to a ruler

some drawbacks, people want to be where they are people will more easily give in to the requests and

likes you). Despite

such that

liked,

conditions of those of authority that favor them.

implied in the proverb

It is

one would forego the benefits of living on his own

that

on

it

to build a

likes

home on

infertile

land that

close to a high authority that

is

him.

Mbuga

(m) [mbuh-gah] Court of law; chiefs enclosure.

Kwagalal Kwaagala ( f ) [kwaah-gah-lah] Liking; Lwazi (m) [Iwaah-zih] Rock; rocky' terrain.

Embuga

loving.

teba lusuubo (Walser 1982: 135, 247). 'A chiefs place

swing on which food

is

not a house

is stored.'

This proverb more so relates to the traditional landlord and chiefship that to

and go

fertile land,

have been more significant in the

past.

The land dwellers

sy

stems

are expected

provide food to the chief or landlord, aside from their performing

and paying taxes. The chief in turn governs the locale and protects the dwellers. Because of the chiefs situation, many would expect him to be rich in many ways. However, that which one in power possesses and can provide tends to be exaggerated, and in this proverbial situation, the utterer induces many to look to and go to the chief for assistance and for

communal

duties

relaxation visits, eventually causing the chiefs resources to be depleted from

many

his trying to satisfy

people. Further, such authorities are not to be

looked to as charitable institutions. Those in power cannot provide they ought to be treated with consideration. the roof

A

house swing that

and hangs from all

lusuubo ) functions to store food and to also keep the food out of

(i

reach of pests like

rats.

Mbuga

(m) [mbuh-gah] Court of law; chiefs enclosure.

Embuzi

Iwefa. Iwe

bamanya nnviniyo (Walser

1982: 159, 248, 303).

goat (in the charge of someone other than the

ow ner)

dies,

it is

'When a

then that

its

owner becomes known.'

One who his

has just a few goats or no pasture around his

animals

sources,

to friends or

and herding

infrequent that

expertise.

easily untruthfully claim that

It

is

implied in the proverb that

it is

is

not

in the herdsman's care dies, he

can

one of those that belonged

herding for other than his own. The "owner" died. Before the instance of the

goat that died, the herdsman all

entrust

herdsmen who have more animals, goat feed

when one of the animals

general public that

home would

is

one he

is

quickly told that "his" goat

herdsman reporting

may

to the

it

that

it

is

the "owner's"

well have given the impression to the

the animals in his care belong to himself.

One

is

J

African Proverbs and Proverbial

75

Names

therefore taking chances in trusting others with valuables.

Lwefa

flweh-eh-fah]

(in)

Embwa

bw'ebula agyasira,

anybody

A

"When

to

urge

it (i.e.

the goat) dies."

teyigga (Walser

1982:

'A dog without

137).

on, will not hunt.'

it

hunting dog needs the guidance and encouragement of the hunter for

good

get

to

from others guiding them and

Similarly, people profit

results.

it

encouraging them in their upbringing and endeavors.

Mbwa

(m) [mbwah] Dog; dogs.

Embwa bw'eggwa 'When

dog

a

a maanvi. nga n'a maddu gawedde (Walser 1982:

loses

its

strength then ,

its

desire (such as for food)

is

137).

gone.'

Sickness often results in weakness and loss of appetite.

Mbwa (m) [mbwah

Dog; dogs. Maanyi (m) [maah-ndjh-ihj Strength; power; energy. Maddu (m) [mahd-duh] Strong desire; yearning; craving.

Embwa

bw'olaba egoba ow'ekiwempe, ng'ow'eddiba tooyite (Nsimbi 1948:

21; Walser 1982: 137, 476).

you see a dog chasing after one carrying a mat, then surely you will not escape unmolested if it sees you carrying an animal skin

A dog

is,

'If

.'

by nature, more attracted

to

animal than

to plant products. Pertinent

lessons and their implications are always directly or indirectly learnt from

day-to-day experiences that advise about risk taking and cautiousness.

Mbwa

(m) [mbwah] Dog; dogs.

Ddiba (m) [ddih-bah] Animal

Embwa

ekira ente (kuba

skin; animal hide.

ekuuma waka) (Duta

1902: 82; Nsimbi 1956: 18;

Nsimbi 1948: 57; Walser 1982: 248). 'A dog (since

This

is

it

Dogs

are

known

Mbwa (m) [mbwah] Dog; enjizzi

for,

guards,

is

faithful to,

and comforts

dog

1948:

37;

dogs.

ezaala enkolya (Murphy

1972:

228;

Nsimbi

Ssaalongo 1952: 24; Walser 1982: 137). 'A dog that hunting, gives birth to an unproductive one.'

is

so efficient at

Offspring can turn out to be remarkable opposites of their parents. therefore

common

its

A

from drowning in water. master (by its mourning howl).

to rescue people

even announces the death of its

Embwa

worth more than a cow

guards the home).'

inasmuch as a dog hunts

master.

is

for those

who

It

is

are greatly talented, to give birth to

mediocrcs and incompetents.

Mbwa (in) [mbwah] Dog; Embwa

dogs.

ennyingi ziwabya (~ziwubya) omusu (Nason 1936: 254; Walser 1982:

137, 248). 'The presence of

many dogs

causes the edible

rat to

go

astray.'

]

]

African Proverbs and Proverbial

An army

Names

of hunting dogs would easily surround and catch the prey. Unity and

"Many hands make

cooperation makes tasks easier, as synonymous with

On

work."

light

the other hand, this proverb can be interpreted as having

meaning of the foregone. The presence of many dogs would

the opposite

among them,

confusion

spell

76

animal into the hunter's

net.

spoiling the intended

This

movement of

the small

synonymous with "Too many cooks

is

spoil the broth."

Mbwa

(m) [mbwahj Dog; dogs.

Embwa

etta

na muvimbi (Duta 1902: 75; Walser 1982;

even the singer

248). 'A

dog

kills

.'

Dogs are valued for protection and companionship. However they do, time and again, put their owners in trouble. In this situation, the dog roams about and steals food, or bites someone when its owner who is a singer is out there performing. The singer is held responsible and prosecuted for his dog's misdeeds. Similarly, parents and other high authorities are often held liable for the transgressions

mirrors a

comment made by

of their children and subjects, and the proverb the elders after they are accused.

Mhva

(m) [rnbwah] Dog; dogs. Muyimbi (m) [muh-yihm-bih] Singer.

Embwa

eyiggira amaddu gaayo, n'aga

'A dog hunts to satisfy Altruistic

Mbwa

and

its

mukama waayo

(Walser 1982: 137).

desire (for meat) as well as that of

its

master

.'

go hand in hand.

egoistic motives often

(m) [rnbwah] Dog; dogs.

Maddu

(m) /mahd-duh

Mukama

Strong desire; yearning; craving.

(m) [muh-kah-mah] Lord; God; boss; master; employer;

title

for a

hereditary ruler (or king).

Embwa na ngo

(Walser 1982: 248). Dogs and leopards '

This proverbial expression

would

is

used of two parties that hate each other that they

get at each other's tliroats.

The

Mbwa

ndden hatred or enmity is This is synonymous with "Like

ferocity

likened to that between a dog and a leopard. cats

'

and dogs." (m) [rnbwah] Dog; dogs.

Mbwanango

(m) [mbwah-nahn-goh]

"(It is like

the ferocity ridden hatred/

enmity between) a dog and a leopard."

Embwa

tiyeerabira yagyola (Nason 1936: 255; Walser 1982:

does not forget the one

who

reared

137).

'A dog

it.'

Similarly, regardless of the status of those

who

brought them up, children

often do not forget these persons. Children often display gratitude to parents

and benefactors.

Mbwa

(m) /rnbwah Dog; dogs.

African Proverbs and Proverbial

77

Embwa ya

kkoligo (~nkoligo ) eruma agisemberedde (Ssaalongo 1952: 70;

Walser 1982: 249). 'A dog that near

is

on a leash

that

dogs on a leash tend

one who has gone

be ferocious, partly based on the

to

confinement that emotionally drains them. approaches known danger by himself, is

bites the

,

it.’

known

is

It

Names

It is

implied that a person

who

placing himself at grave risk and,

is

likely to get seriously injured.

Mbwa

(m) [mbwah] Dog; dogs. Nkoligo (m) [nkoh-lih-goh] Piece of wood prevent it from biting; yoke. "

tied

around the neck of a dog

to

Embwa yange

tebba" ng'o lwaniko eyise ku Iwa taaba (Nsimbi 1956: 18; Nsimbi 1948: 25; Ssaalongo 1952: 38; Walser 1982: 137, 249). '"My dog

does not steal" (one

may

say, but that

may only

by the drying place where tobacco leaves are

Dogs

are not attracted to tobacco in the

first

apply to)

when

it

has passed

laid out.'

place, so this mirrors

an instance

of false testing. Similarly, people, by outward appearance, often do not display their vices until they are placed in trying and tempting situations.

Mbwa

(m) [mbwah] Dog; dogs. Lwaniko (m) [Iwaah-nih-koh] Place where items

like coffee

and clothing are

placed in the sun to dry.

Embwa

va nnamaaso, bw'etebba, eyigga (Murphy 1972: 431; Walser 1982: 4, 137). 'Should the keen sighted dog not be inclined to stealing, then it is sure

to

A

be inclined to hunting

.'

dog would metaphorically use its gift of keen sight for either good or evil. The keen sight of the dog may be impressive, but "All that glitters is not gold." Similarly people are inclined to use the talents they have for either

good or evil. There are those whose behavior, while employing their talents, would vacillate depending on the circumstances. The proverb is then mentioned of someone who characteristically vacillates from being good to bad, depending on the prevailing circumstances. There is also a general tendency for people

to believe that those

will exploit the advantage to effect

Mbwa (m) [mbwah] Dog; Yigga (m) /yihg-gah

Embwa

of exceptional esthetic appearance

good or

evil in either extreme.

dogs.

To go on a

hunt; to hunt.

amagunju gayinaayina (Murphy 1972: 629; Nason 1936: 255; Walser 1982: 137, 249). 'The dog s died, the wild cats now stroll around zaafa,

freely.’

This

is

synonymous with "When

the cats are away, the mice will play."

also implied that favorable conditions often appear at a

enabling aspect

is

an emergency. In

missing.

One can

this case the

It is

moment when an

also find himself at loss in the case of

dogs that would frighten them away are not

available, so the troublesome wild cats

move about

freely.

They prey on

African Proverbs and Proverbial

Names

78

chickens.

Mbwa

(m) [mbwah] Dog; dogs.

Emmeeme

ekira ebigere (okwanguwa) (Nsimbi 1956: 26). 'The soul surpasses

and getting

the feet (in hurrying

The

there).'

where the

soul can fantasize to extremes, to

would never be able

138).

of the one fantasizing

to get.

Mmeme/ Mmeeme ( f ) [mmeh-eh-meh] The Emmeeme

feet

soul; heart; the seat of emotions.

ekutundugga nga akanvonvi akakwaate

mu

ngalo (Walser 1982:

'Your heart beats heavily in excitedness, like that of the

little

bird held

in the hand.'

This proverbial expression or anxious.

The

is

said of one

who

has become immensely excited

heart of a small bird held in the hand,

is felt

thumping

at

high anxiety frequency.

Mmeme/ Mmeeme ( f ) [mmeh-eh-meh] The Kanyonyi

soul; heart; the seat of emotions.

(f/m) [kah-ndjh-oh-ndjh-iih] Little bird.

"

Emmeeme engwa" ng'olabye akuwa (Walser 1982: 138-139). ’"My drops (into my breast)" (is what you say) when somebody gives you which you

heart (that

really want).'

In this expression, one reacts in this likeness after

knowing that he or she is going to get something he or she ardently desires. One would naturally be thoroughly delighted at obtaining what one has so much desired to get for a long time.

Mmeme/ Mmeeme (

f

)

[mmeh-eh-meh] The

soul; heart; the seat of emotions.

E mmeeme etefumba (—e tejuuba) kigambo, ekwogeza (-ekugambisa) munno ky'atalyerabira (-ky'atagenda kwelabira, -by'atalyerabira) (Duta 1902: 37; Murphy 1972: 79, 339; Nsimbi 1956: 27; Nsimbi 1948: 17; Ssaalongo

1952: 4, 60; Walser 1982:

139).

'The heart which

is

not discrete in

its

composition of words, makes one utter what the partner (or friend) will never forget.' It is

important to think and calm

down

as

much

as possible before

you speak.

Those who do not think properly before they speak, end up uttering words of filth or foolishness that are so offensive and shaming that they become much regretted. One who is not calm and discrete is also vulnerable to uttering lies about another. facts

It is

also important to be reasonably

aware of the

of a sensitive issue before openly uttering comments.

Mmeme/ Mmeeme Tajuuba

(

f

(

f)

[mmeh-eh-mehj The

[tah-juuh-bahjl Tejuuba

)

(

f

)

soul; heart; the seat of emotions.

[teh-juuh-bah] That does not take

careful consideration.

Emmeeme

eteveebuuza (~eteebuuzaj efubutula eggambo (Walser 1982: 139, 250,295). The soul that does not ask itself (or reflect) blurts out a big (\ e '

,

African Proverbs and Proverbial

79

Names

dirty) word.'

important to think and calm

down

much

you speak. Those who do not think properly before they speak, end up uttering words of filth or foolishness that are so offensive and shaming that they become much regretted. A person who is not calm and discrete is also vulnerable to

It is

uttering lies about another. facts

It is

as

as possible before

aware of the

also important to be reasonably

of a sensitive issue before openly uttering comments.

Mmeme/ Mmeeme

(

f

Mmeemeteyeebuuza

(

[mmeh-eh-meh] The

)

f

)

soul; heart; the seat of emotions.

[mmeh-eh-meh-teh-yeh-eh-buuh-zah] "The soul (or

the heart) that does not ask itself."

Emmeeme

ewuula, n'etefa (Walser 1982: 139).

grieve than to

is

better for the heart to

die.'

normal for one

It is

'It

to feel sorrowful or to regret. Nevertheless, despite the

circumstances, one should never give up hope or continue to overly dwell

on past adverse circumstances.

Mmeme/Mmeeme ( f ) [mmeh-eh-meh] The Emmeeme

soul; heart; the seat of emotions.

gye bikeera (Duta 1902: 58; Murphy 1972: 339; Nsimbi 1956: 26; Nsimbi 1948: 44; Ssaalongo 1952: 27; Walser 1982: 139). 'That which the anxiety of the soul dwells on is what, upon the break of day, the feet will pursuingly lead you to.’ If you are strongly determined to achieve or get to something, you will indeed pursue it and the probability of success will be good. If you go to sleep with the determined intent to do something in the morning, this goal is where your

gv'esula. ebigere

feet will lead to, the next day.

Mmeme/ Mmeeme Emmeeme

f

(

[mmeh-eh-meh] The

)

katale: ky'esiima, ky'egula (~oli ky'asiimamu, ky'agula)

1972: 339;

Nason 1936: 249; Roscoe 1911: 490; Ssaalongo 1952:

1982: 139, 250, 450). 'The soul gets pleased with,

one

The

what

is

it

is (like

buying

at) a

buys (or that which one

(Murphy 8;

Walser

grocery market what :

is

pleased with,

is

it

what

buys).'

many

soul harbors

by what pleases is

soul; heart; the seat of emotions.

thoughts and desires but

its

priorities are

determined

synonymous with "One man's meat (or food) another man's poison," "There is no accounting for tastes," and "Every

man

thinks his

best.

it

own

Mmeme/ Mmeeme (

This

is

geese swans."

f

)

[mmeh-eh-meh] The

soul; heart; the seat

of emotions.

Katale (m) [kah-tah-leh] Market.

Emmeeme

katale

oli

ky'asiimamu (~kyayagala) ky'agula (Duta 1902: 12;

Roscoe 1911: 490; Ssaalongo 1952: 8; Walser 1982: 139, 250). 'The soul is (like buying at) a grocery' market that which one is pleased with, is what :

one buys.'

The

soul contains

many

thoughts and desires but

its

priorities are

determined

j

)

African Proverbs and Proverbial

Names

80

synonymous with "One man's meat is another man's poison," and "There is no accounting for tastes." Mmeme/ Mmeeme ( f ) [mmeh-eh-meh] The soul; heart; the seat of emotions. Katale (m) [kah-tah-leh] Market. by what pleases

Emmeeme

best, as

it

bigere; etuuka gy'otootuuke ng'olowoozayo (Duta

si

1902; 90;

Nason 1936: 249; Walser 1982: 139). 'The soul is different from the feet; the thoughts in the heart can wander to where the feet cannot reach.' The soul can fantasize to extremes, to where the feet of the one fantasizing would never be able to get. Mmeme/ Mmeeme ( f ) [mmeh-eh-meh] The soul; heart; the seat of emotions.

Emmeeme ya munno

1982: 250). 'That which the desire, as long as

naawe ky'oyagala, nga mwagalana (Walser heart of your friend desires, you would also

ky'eyagala,

you love each

other.'

True friends tend to easily adjust to, compromise with, and with each other on several issues.

Mmeme/ Mmeeme ( f ) [mmeh-eh-meh] The Emmeeme elder

is

v'o mukulu esirikira bingi

silent over

many

trust

and agree

soul; heart; the seat of emotions.

(Walser 1982: 139, 250). 'The soul of the

things.'

Experience gained as one gets older, makes one more prudent and patient. And as people get older, they become less energetic than they were when they were young. This in part explains

why

elders tend to be careful

and

selective in the issues they talk about, in spite of their accumulation of

knowledge and impressions over the

Mmeme/ Mmeeme ( Mukulu

(f/m)

years.

[mmeh-eh-meh] The soul; heart; the seat of emotions. [muh-kuh-luuh] Adult; an elder; a grown up; head; a superior; f

)

person in charge.

Emmeeme

v'o mutambuze (~mutambuzi

eruma (-erumwa) madda

amadda

(Nsimbi 1948. 57; Walser 1982: 139, 250). 'The soul of the traveler hurts ,

over returning (home).'

Having been away

for a long time,

home has changed

situation at

or

is

the traveler

would imagine

not as good as

it

that the

used to be, that he or

she will experience difficulty in readjusting to the home, and that relatives

and companions

at

Mmeme/ Mmeeme ( Mutambuze

home may be f

)

gone.

[mmeh-eh-meh]

Soul; the heart; the seat of emotions.

(17m) [muh-tahm-buh-zeh] /

Mutambuzi

(f/m) [muh-tahm-buh-

zih] Traveler; that likes to travel; wanderer.

Emmere

egulwa, kwe kugikolera ekisaakaate (Duta 1902: 52; Walser 1982: 250). Tood is paid for; that is why a chiefs enclosure (or compound) is

made

for

it.'

This proverb more so relates to the traditional landlord and chiefship systems

African Proverbs and Proverbial

81

have been more significant in the

that

past.

Names

The land dwellers

are expected

provide food to the chief or landlord, aside from their performing

to

communal

and paying

duties

taxes.

The chief in

turn administers the locale

and protects the dwellers. It is implied in the proverb that dwellers are obliged to compensate the chief so as to encourage him to serve the people properly. Communal labor contributions and gifts of food to the chief are important to the smooth running of the locale. One of the ways the dwellers help out, is through constructing or maintaining the chiefs compound. The chief has to feed his family as well as deal with several people, including visitors, that

done

favors.

come to his compound daily. Authorities are expected to be The proverb is also synonymous with "There is no free lunch."

Mmere (m) fmmeh-rehj Food. Emmere embi terumya

niala (Ssaalongo 1952: 18; Walser 1982: 250).

'

Food

of inferior quality (at least) prevents you from suffering hunger .*

Hardy foods such as sorghum, maize and cassava are traditionally considered inferior, but they easily fill one up when eaten. In a food scarcity crisis, or

when

they are the only foods available for eating, such foods

nourishment that prevents hunger. The proverb than nothing" and "Half a loaf

proverb that little is It

it

is

is

better than

is sy

still

serve as

nonymous with

no bread."

It is

"Better

implied in the

not harmful for people to be positively thankful for the

they have and the

little

that is given them.

The

proverbial expression

sometimes used as a thanking response for something given that is small. urges one to recognize the merits of, and be thankful for, receiving even

that

which appears

to be small or insignificant.

Mmere

(m) [tnmeh-reh] Food. Njala (m) fnjah-lah] Famine; hunger

Emmere

embisi tekubva mukazi. kubanga akusaasidde e niala (Walser 1982:

husband) inadequately cooked food does not result in the

139). '(Giving her

beating of the wife she has only taken pity on a husband nursing hunger :

This

a situation in which a hungry husband impatiently

is

Likewise, one

who

is

too forceful and impatient in demanding,

and mars the likelihood of good eventual

Mmere

demands

1 .

for food.

is to

blame

results.

(m) [mmeh-reh] Food.

Mukazi

(

f

)

[muh-kah-zihj Wife; woman;

skillful (or

commendable) woman;

the one that abstains.

Njala (m) [njah-lah] Famine; hunger.

Emmere food

A

,

ennyingi etta rnwana

kills the child

wa boowo (Walser

1982: 139-140). 'Too

of the upper class (or the child

child of wealthy status

is

w ith

much

several relatives).'

vulnerable to overindulgence, so that

when

faced

with challenging situations, this child would not be able to properly adjust.

Overindulging can therefore easily be detrimental. everyone

to

It is

hence important for

be subjected to experiencing and conceptualizing a variety of

African Proverbs and Proverbial

and economic

social

settings.

associated with large families.

pampering and

More

Names

82

so in the past times, wealth has been

A child of such would be

vulnerable to heavy

stuffing of food by the several relatives that he has.

Mmere

(m) [mmeh-rehj Food.

Mwana

(f/m)

[mwaah-nah] Child;

kid; a youngster; son; daughter.

Emmere ewooma eggwaawo ng'oyagala (Walser is delicious runs out when you want more.'

1982: 139-140). 'Food that

.

,

Things that are tasty or desirable tend to be scarce, to be run out fast. Further, the scarcity of something that

demand

for

it

much

difficult to get, or to is

liked

makes

the

higher than an abundant presence of something else

that is liked.

Mmere (m) [mmeh-rehj Food. Mmerewooma (m) [mmeh-reh-eh-woh-oh-mah] food"; "food that

is

"The deliciousness of the

delicious."

Emmere ewooma yaleka omugabe emabega (Nsimbi deliciousness of the food

made

the military

commander

1956:

107).

The

stay behind.'

This situation, in which the desirable attributes of the area the commander conquered dissuaded him from going home, illustrates that things that are tasty or desirable

would attract anyone. (m) [mmeh-rehj Food.

Mmere Mmereewooma

(m) [mmeh-reh-eh-woh-oh-mah] "The deliciousness of the

food"; "food that

Mugabe

is

delicious."

(m) [muh-gah-beh] Hereditary

ruler; General; the

commander; one

assigned to head a militaiy expedition.

Emmere

ey'abatabazi gye

basenda balya:

"Twayita

muno nga

tweriisa

enkuuli" (Walser 1982: 140). 'The food of the warriors (that they say) they feed on while going on the march: "We passed through these places while feeding on pride and confidence (or feeding on giving to the tasks our best."'

This proverbial expression

associated with morale boosting and bragging in display of strength by participants in a war situation. It dramatizes the is

determination and strength in the hearts of true warriors.

Mmere (m) [mmeh-reh]

Food.

Bagenda (m) [bah-gehn-dah] "They

(i.e.

people) go."

'Emmere eyala mbuga " y'akozza omwami (Duta 1902: 29; Ssaalongo 1952: 39; Walser 1982: 250). '(The one who says) "There is always an abundance of food at the chiefs place ." is the one that causes the chief to thin down (or to starve).'

This proverb more so relates to the traditional landlord and chiefship systems that have been more significant in the past. The land dwellers are expected to provide food to

the chief or landlord, aside

from

their

performing

African Proverbs and Proverbial

83

communal

Names

and paying taxes. The chief in turn administers the locale and protects the dwellers. Because of the chiefs situation, many would expect him to be rich in many ways. However, that which a person in power possesses and can provide tends to be exaggerated. In this proverbial situation, the utterer induces many to look to and go to the chief for aid and duties

for relaxation visits, eventually causing the chiefs resources to be depleted

from his trying

to satisfy

many

people. Furthermore, such authorities are

not to be looked to as charitable institutions. Those in power cannot provide

everything and they ought to be treated with consideration.

Mmere (m) [mmeh-reh] Mbuga (m) / mbuh-gah]

Food.

Court of law; chiefs enclosure.

Mwami (m) [mwaah-mih]

Chief; master; king; husband.

Emmere ey'omu ewooma kwa one alone It is

is tasty

during a famine

believed that food

That

niala (Walser 1982: 140). 'The food eaten by

is

better enjoyed

with the exception of

is

enough

to

.'

when

go around. Things

when

the food

that are

eaten in is

company with

scarce and there will not be

needed and are

in

and enjoyably shared with others, while things that valuable tend to be monopolized to the adv antage of a few. readily

Mmere (m) [mmeh-reh]

others.

abundance are are scarce and

Food.

Njala (m) [njah-lah] Famine; hunger.

"Emmere yange enfudde ki?," y'akuyita kaliira (Duta 1902: 10; Walser 1982: 250-251). '(The one who says) "What has my food turned me into?" is the

one that There

is

calls

you a heavy

eater.'

a combination of expressions in this proverb. This

what would be She believes that

is

homemaker visited by someone she does not like. the unwelcome visitor has, as is implied in the first expression she utters, come to take advantage of her through eating her food. The homemaker said by a

further expresses disgust by referring to the visitor as one with

an enormous appetite. The proverb exemplifies that someone who does not want you around would talk negatively about you so as to air out the revulsion and to ward you off. It is traditionally important to serve food to a visitor.

Mmere

(m) [mmeh-reh] Food.

Emmere

v'ekv'emisana tegerebwa (Nsimbi 1948: 48; Walser 1982: 140). 'The

food of the midday Traditionally, there

is

not measured.'

is

a good possibility of visitors dropping into a

home

around the middle of the day. Therefore, more than enough food ought to be readily cooked around such a time. It is traditionally important to serve food to a visitor.

Mmere

(m) [mmeh-reh] Food.

Emmese bw'olaba eruma omutwalo, ng'obunnya ewezezza (Nsimbi

1948: 22;

African Proverbs and Proverbial

Walser 1982: surely has

dug up a

One who goes

'Once you see a

140).

sufficient

Names

84

rat biting at a bountiful load,

then

it

number of holes.'

to carry out daring or unpalatable acts usually

armed himself or established a getaway to which he may intended does not go as planned. Mmese (m) [mmeh-seh] Rat; rats; mouse; mice.

has strongly

retreat

when

the

Emmese egenda okubba eby'omu nnyumba ng’obunnva emaze kuweza (Ssaalongo 1952: 4; Walser 1982: 140). 'A rat gets to the level of stealing things in the house only after it has finished digging hideouts (holes).' One who goes to carry out daring or unpalatable acts usually has strongly

armed

himself, or established a getaway to

which he may

retreat

when

the

intended does not go as planned.

Mmese

(m) [mmeh-seh] Rat;

rats;

mouse; mice.

Emmese The

engenyi, tiyeesimira bunnya, esingana busime (Walser 1982: 140). mt that is a stranger in the area, does not dig holes; it finds them dug.'

Visitors or

newcomers

of leeway. This

level

to a situation are

supposed

to be given a reasonable

them time to comprehend and adjust to the new environment. Visitors or newcomers have little choice, but to make use of, or the aid what is already established in the place. Mmese (m) [mmeh-seh] Rat; rats; mouse; mice. is

so as to give

Empiiga n'empiiga

terima kyalo (Nsimbi 1956: 18; Nsimbi 1948: 21; Walser 1982: 74, 142). Jealousy against jealousy does not cultivate the village .' This implies that heated jealousy between two prominent leaders in the '

much friction and disorder down peacefully and thrive.

village will involve so will unlikely settle

that the entire

community

Mpiiga (m) [mpiih-gah] Envy; jealousy. Kyalo (m) [tch-aah-loh] Village; large estate; countryside.

Enda mawogo;

ezaala

a balungi

n'a babi

(~ezaala

o mulungi

riomubi

-ng'om ub i azze ku mulungi ) (Murphy 1972: 328-329; Ssekamwa 1995: 181, Walser 1982:

11-12, 143). 'The

produces good and bad ones (or

it

womb

is (like)

39,

the cassava plant;

produces a good and a bad one or ,

.

it

when

a good one precedes a bad one ).'

Those

that parent are likely to

of the children would likely

womb

can

have both desirable and bad children. Not all be of desirable qualities. Children of the same

remarkably vary in looks, in intelligence, and in behavior. Cassava roots of the same plants are characteristically known to be varied in still

size, quality,

and

aesthetic appearance. This proverb

is sometimes used as a consolation to a mother of a child of unappealing appearance or behavior. Balungi ( f ) [bah-luhn-jiih] "They (i.e. the people) are beautiful"; "they (i.e.

people) are good (or virtuous, or right)"; "they

Babi (m) [bah-bih] The bad ones; "they

(i.e.

(i.e.

people) are desirable."

the people) are bad."

African Proverbs and Proverbial

85

Mubi (m) [muh-bih] The bad Mulungi

f

(

Names

one; bad person; ugly person.

[muh-luhn-jih] The good (or virtuous) one; the beautiful one.

)

Ende ge ziba nnyingi ne ziyoogana (~ne ziyomba, ~ne zivuga) (Duta 1902: 5; Murphy 1972: 408; Nsimbi 1948: 10; Roscoe 1911: 486; Sempebwa 1983: 240; Ssaalongo 1952: 10; Ssekamwa 1995: viii, ix, 8, 38, 148, 157, 181; Walser 1982: 143, 272, 487). 'When the bells (hanging on the necks of hunting dogs) are many, they make so much noise (or they quarrel, or they sound).'

There

The

a

is

lot

of strength in unity, and the opinion of the public

more

authorities will

is

powerful.

by a lot of work would

likely iron out grievances that are aired

other than by one person or a few people. Furthermore, a

be achieved with the participation of

many people

"Many hands make

also implied that

light work."

It is

as

lot

synonymous with a sweet tune would

is

flow from the involvement of many musicians and instruments.

Ndege

(f/m) [ndeh-geh] Tiny bell-like ornaments.

Engabo enzira ogirabira

(~ogimanyira) ku biwundu (Duta 1902: 86; Nsimbi '

1948: 49; Walser 1982: 145, 277).

recognized by the dents on

As with

shield of a courageous warrior

is

battle,

is

it.'

the example of a true fighting shield evidenced by the impressions

accrued during

This

The

appearances

tell

a lot about a person

and a

it

situation.

war associated proverb.

a

Ngabo (m) [ngah-boh]

Shield; shields.

Ngabonzira (m) [ngah-bohn-zih-rahj The shield of a courageous warrior.

Engabo

gy'otonakwaatamu,

gy'oyita

ennyangu

(~gy'otenda

o bwangu)

(Ssaalongo 1952: 40; Walser 1982: 145). 'The shield that you have never handled,

is

the one you think

is

easy to manage.'

The task of governing and managing people is quite burdensome and it is compared to handling a weighty shield during war. Those that have never experienced being responsible for controlling people, tend to imagine that is

an easy

task.

it

This also applies to the opinion of people, regarding tasks

they have never undertaken.

Ngabo (m) [ngah-boh]

Bwangu En gabo '

A

(

f

)

Shield; shields.

[bwahn-guh] Speed;

facility.

tekvaala; etabaala butabaazi (Nsimbi 1956: 103; Walser 1982: 277).

shield does not (leisurely) visit :

it

goes for the purposes of pillaging and

fighting.'

The heavy and hardy

shields

commonly used

the purposes of protection during fighting

in the past,

and

not be expected to carry a shield unless there situation involved. This

Ngabo (m) [ngah-boh]

is

a

pillaging.

was a

war associated proverb.

Shield; shields.

were designed for

One would hence

battle or plundering

jJ

African Proverbs and Proverbial

Names

86

Ngabotekyaala (m) [ngah-boh-teh-tch-aah-lah] "A shield does not

(leisure-

ly) visit."

Eniala bugumba; bukutumya n'aataakuweereze (Duta 1902: 16; Walser 1982: ’

147).

Hunger

is (like)

barrenness; you request for what nobody will do (or

get) for you.'

Hunger

so hurtful and

compared to a childless person in that she is disadvantaged with not having anyone easily available to help her. Hunger also causes one to beg from a person one would unlikely get anything from. Njala (m) [njah-lah] Famine; hunger. is

is

Eniala ebuza amazezi (Nsimbi 1956: '

279).

Hunger

Hunger causes one is

19;

Nsimbi 1948: 45; Walser 1982:

to not think properly.

so physiologically, physically, and emotionally draining that

it

can

involve robbing one of the ability to think properly.

Njala (m) [njah-lah

Famine; hunger. Magezi (m) [mah-geh-zih] Braininess; wisdom; knowledge; judiciousness. Eniala ekeeta (Nsimbi 1948: 45; Walser 1982: 147, 279). heartburn (or a sickening feeling).'

Hunger causes one

'

Hunger causes

to feel sick in various ways.

Njala (m) [njah-lah] Famine; hunger. Enjala ekimbya (Nsimbi 1956:

Nsimbi 1948: 45; Walser 1982: 279).

19;

'

Hunger causes one to be disgusted.' Hunger is so physiologically, physically, and emotionally draining. Njala (m) [njah-lah

Famine; hunger.

Enj ala esaza amagezi (Murphy 1972: 415; Walser 1982: 147). Hunger causes one to think hard. This proverb is sometimes associated with the tale of Ssekibakalu who, drained by hunger, tied a dead rat onto his leg to make people believe that he had a festering wound that could not allow him to work. The proverb is '

also

synonymous with "Necessity

is

the

mother of invention."

Njala (m) [njah-lah] Famine; hunger. Magezi (m) [mah-geh-zihj Braininess; wisdom; knowledge; judiciousness. Enjala evumbula (Duta 1902: 93; Walser 1982: 279). Hunger reveals (those in hiding or secrecy).' '

One

suffering from hunger

whatever lengths

in such dire need for food that he will

to obtain food.

timid, or is hidden will

open

is

come

So even a person who

is

go

to

normally reserved,

out of his socially limited cell and go into the

to look for or ask for food.

This would also apply to one that

need that is so essential. Njala (m) [njah-lah] Famine; hunger.

is

in a

African Proverbs and Proverbial

87

Names

Eniala gw'eruma y'atereka amawolu (Duta 1902: 106; Walser 1982: 147). 'The one who suffers from hunger is the one that preserves (cold) leftover ,

food.'

One

in

such dire need

lengths to obtain

it.

or desire for something often goes to whatever

of,

So one who loves (cold

preserve such food, even

leftover) food will bother to

others would normally throw

if

it

away. People's

and drives vary and each has particular things that he or she ardently likes and will go to lengths to get. This proverb is also said of someone who is characteristically frugal and resourceful. He caters to the desires

potential needs of the future.

Njala (m) [njah-lah] Famine; hunger. Enkeiie enfu ekira

ennamu okutambula (Duta

1902: 117; Nsimbi 1956: 19;

Nsimbi 1948: 56; Ssaalongo 1952: 88; Walser 1982: 148, 280).

'

A

dead

sprat travels further than a live one.'

Enkejje enfu (~nkejjenfu )

while ennamu

'a

dead (dried)

sprat' represents

one

in poverty,

'the live sprat' represents a rich person. Just as sprat that die

following becoming fished are transported far inland to where they are sold or eaten, one in poverty

make

is

compelled

to travel far

a living or obtain food and other resources.

from his home so as

On

to

the other hand, a rich

person usually does not have to work as hard since he has most of the necessities.

He does

not have to get up as early or leave

home

as often.

The

can contentedly stay home or relax since they can afford to have what they need delivered to them. The sprat that never leaves its water niche is rich

the live one,

and

this mirrors the rich person.

Nkejjenfu (m) [nkehj-jehn-fuuh] Dead

sprat.

Enkoko bw'ebuhva amagi, tebiika byenda (Nason 1936: 257; Walser 1982: 149). 'When a hen fails to lay eggs, it does not instead lay intestines.' It is

implied here that

if

a hen fails to lay eggs,

it is

not compensated with an

There are therefore limitations to what one can expect. One should never easily imagine that anything beyond reality will ability to lay intestines.

happen.

Nkoko

One should

not

demand

the impossible.

(f/m) [nkoh-kohj Chicken; chickens; hen; hens.

Enkoko bw'esula mu nsiko efuuka nkwale (Murphy 1972: chicken

One

starts living in the

bush

,

it

425).

'When a

turns into a partridge.'

company one keeps. The influence on a person who lives away from his home community can be negative or positive. And one who stays so long away from his family community will likely adapt to foreign ways and abandon some of the domestic manners. tends to adjust according to the

Nkoko

(f/m) [nkoh-koh] Chicken; chickens; hen; hens.

Nsiko (m) [nsih-kohj Bush; jungle; uncultivated

Enkoko ekkuta y'ebiibya essakiro (Duta 1902:

land.

77; Ssaalongo

1952:

20;

African Proverbs and Proverbial

Walser 1982: 149, 281). its

is

the hen that has eaten to

88

its full,

that

makes

crop dance.'

As compared it

'It

Names

is

that

to the

chicken whose gizzard tends

many

happily satisfied, there are is

Nkoko

to

move up and down when

actions and manifestations in a person

contented or pleased.

(f/m) [nkoh-koh] Chicken; chickens; hen; hens.

Enkoko e teefe. etuusa mu^envi (Nsimbi 1956:

Nsimbi 1948: 51; Walser 1982: 162, 449). 'The chicken that will not die would bring forth a visitor This proverb, in which enkoko 'the chicken' represents the would-be victim, is 23;

.'

,

subject to several interpretations. In the instance of expecting or getting visitors, the host refrains

from

killing the chicken for his

own

meal, hence

giving the chicken the opportunity to live longer. Also, the arrival of a

can be beneficial insofar as the hosts can then turn their attention the visitor other than continue with a household argument that was going

visitor

to to

be wrought with deadly ramifications. Also, a child that was about to be severely punished may be spared upon the arrival of a visitor as a result of the joy that follows the visitor's arrival and because the host about to mete out the punishment does not want to form a bad impression on the visitor. Similarly, a wife beating or spousal conflict that is

going

to

to take place or

commonly refrained from or dissolved upon the The visitor may have actually intervened to put an end

be deadly,

arrival of a visitor.

was about

is

aforementioned argument. Also, the arrival of a healer one who is alarmingly sick, can avert death. to the

Nkoko

house of

(f/m) [nkoh-koh] Chicken; chickens; hen; hens.

Teefe (m) [teh-eh-feh]

the chicken) will not die."

"It (i.e.

Mugenyi (m) [muh-geh-ndjh-ih] Enkoko It is

at the

Guest; stranger; visitor.

byenda (Walser 1982: implied here that if a hen fails to tebiika

149). 'A

hen does not

lay eggs,

lay intestines.'

not compensated with an

it is

There are therefore limitations to what one can expect. One should never easily imagine that anything beyond reality will ability to lay intestines.

happen.

Nkoko

One should

demand

not

the impossible.

(17m) / nkoh-koh] Chicken; chickens; hen; hens.

Enkoko tekuba mpiiyi (Duta 1902:

111; Nsimbi 1956. 19; Nsimbi 1948: 57; Walser 1983: 149, 281). 'A hen does not belch.' A hen is not known to belch, so if it belches (or acts atypically in other ways)

then there

This

is

is

something drastically wrong and

likened to people

to disaster.

An example

thoughtlessly squanders

Nkoko En koko

who is

all

act in unusual

a person

who

it

is

ways

probably sick and dying.

that are obviously leading

acquires possessions and then

of them.

(f/m) [nkoh-koh] Chicken; chickens; hen; hens.

teyota;

bw'olaba eyota nga bagiwujja (Nsimbi 1956:

19;

Nsimbi

African Proverbs and Proverbial

89

Names

1948: 57; Walscr 1982: 149, 281). 'A hen does not it

does, they will fan

fan

it'

translates to ''they roast

close to a fireplace, so if

ways) then there

Animals

sick.

by the

itself

fire; if

it.'

The term bagiwujja 'they hen is not known to get in other

warm

is

it

it

over the

fire."

A

does (or acts atypically

something drastically wrong and

it is

probably

sometimes killed and eaten before

that are mildly sick are

death renders them wasted.

Nkoko

(f7m) [nkoh-koh] Chicken; chickens; hen; hens.

Enkoko v 'om\va\’u teggwa meebaza (-nneebaza) (Murphy 1972: 399; Nsimbi 1956: 19; Nsimbi 1948: 23; Ssaalongo 1952: 17; Walser 1982: 149, 281).

'When it comes to a poor man 's chicken the thanking does not cease.' Though this proverb is interpreted in two forms, it is the first one that follows that is more credible. In the first, once a poor man gives you something, he ,

wants

to ceaselessly

be thanked for

it.

Since the poor do not have

much

and be reluctant to give away any of what they have. Poor people therefore want to be very much remembered and acknowledged for whatever gifts or aid they render, partly so that others can readily reciprocate by coming to render them the assistance that they so materially, they tend to treasure

much need when

the situation arises.

And

because the poor people are

conventionally less socially visible than those that are materially endowed, the instance of the poor

man

better recognized socially.

giving allows for

The second

as the recipient of the gift or aid for

Africans, as a display of gratitude,

him

the opportunity to be

interpretation involves the poor

man

which he ceaselessly thanks the donor. traditionally thank a person over and

over again for gifts or assistance rendered.

Nkoko

(f/m) [nkoh-koh] Chicken; chickens; hen; hens.

Mwavu

(m) [mwaah-vuuh] The poor one.

Enkuba bw'etonnya, ne bannamunye banaaba mu bitaba (Duta 1902: 117; Walser 1982: 149). 'When the rain falls, even the pied wagtails wash themselves in the pools.'

This means that

when something appears

in

abundance, then a large volume

of people are availed the opportunity to take advantage of

it.

This includes

those that normally would not have had the opportunity to reap the benefits.

When

a rich person dies,

many

profit

from a large-scale plunder operation

from the

that

was

riches.

Many

also benefit

carried out by just a handful

of warriors.

Nkuba (m) [nkuh-bah]

Rainfall.

Enkuba ekuba o munaku, 'The rain the

falls

tekya; esigala ku

muhve (Walser 1982:

on a poor person does not cease ,

to pour;

it

132, 149).

lingers

on the

head-'

A

poor person to

is

so materially disadvantaged that he has to struggle so

keep surviving.

It

is

as

if

his troubles never cease as

much

bad luck seems to

African Proverbs and Proverbial follow

Names

90

him everywhere.

Nkuba (m) [nkuh-bah]

Munaku

(f/m)

Rainfall.

[muh-nah-kuuh] One

that is distraught (or in misery, or in

poverty).

Mutive (m) [muh-tweh] The head. eyinze erobera e mpungu okweyanjuluza (Walser 1982:

Enkuba

excess of rain prevents the eagle from spreading

As is

is

much

considerably known, "Too

known

to disrupt

of anything

bad." Excessive rainfall

lot

It

causes

of enterprises to a standstill.

(m) [nkuh-bah] Rainfall.

Mpungu Enkuba

(m) [mpuhn-guh] Eagle.

we zenkanya emyoyo (Nsimbi 1948: 50;

k'etonnye, lulabe ensiisira

Walser 1982: 150). 'May the rain

which the huts compare

A

is

'An

wings.'

animal reproduction and migration patterns.

flooding and mudsliding, and brings a

A kuba

its

150).

true test of

how

will not leak

warrior

is,

to the

so that

fall

minds

through

How

it.

is, is

the extent to

physically resilient and

can be tested in a war

the extent to

(of the constructors).'

well constructed a hut r

we may judge

situation.

which rainwater

how courageous

a

Well established enterprises and

friendships survive times of difficulty or adversity. Effects of an earthquake

on a building tests the building expertise and dedication of the builders. This reasoning applies to such other aspects as those with sound family or educational backgrounds. INkuba

(m) [nkuh-bah] Rainfall.

Enkuba teyaza kyayo; singa ekitoogo bakitemya mbazzi (Duta 1902: 42; Nsimbi 1956: 20; Ssaalongo 1952: 38; Walser 1982: 150, 282). 'Rain does not cause its produce to be abundant; otherwise an ax would be employed to chop down papyrus.'

Though

an abundance of water in a papyrus environment, papyrus does not grow to have a sturdy trunk and branches whose cutting down requires an ax. It is implied that one cannot rely on one agency to do the

work

there

is

for him.

Bringing forth a good crop requires the adequacy of rainfall

and dedication of the farmer. Many hands cannot they are properly trained and organized.

as well as the expertise

accomplish much until

Nkuba

(in)

[nkuh-bah] Rainfall.

Mbazzi (m) [tnbahz-zih] Ax.

Ennaku

ennindiza,

zitta

(~etta)

'Allowing for a few more days

Bananas are known

,

amenvu (Walser 1982:

kills the

151,

152-153).

bananas.'

to ripen fast. If they are not harvested

time, they will either rot or their value in

and processed on terms of food, banana juice, or

banana beer will become diminished or destroyed altogether. This proverb is synonymous with "Make hay while the sun shines" and "Procrastination

African Proverbs and Proverbial

91

Names

the thief of time."

is

Naku/ Nnaku

(f/m) [nnah-kuh] Days.

Ennaku ennungi

tezikya

1956: 28; Ssaalongo 1952: 54; not

Good

dawn

sequentially

fortune

is

(Murphy 1972: 251, 297; Nsimbi Walser 1982: 151, 453). 'Two good days dQ

tizikva ) bbiri

.

never consistent and times of peace and good health are

followed by times of friction and misery. Therefore, constant caution and

preparedness on everybody's part

The times of good

called forth for.

is

should be celebrated as well as resourcefully manipulated so as to avert potentially unpalatable situations in the future.

as

The adage

is

also interpreted

synonymous with "Opportunity knocks once."

Naku/ Nnaku

(f/m) [nnah-kuh] Days.

Tezikya

[teh-zih-tch-ah]/ Tizikya

f

(

)

f

(

[tih-zih-tch-ah]

)

"They do not

dawn." Tezikyabbiri

f

(

ahb-bih-rih]

)

[teh-zih-tch-ahb-bih-rih]/ Tizikyabbiri

"Two

(i.e.

good days) do not dawn

(

f

)

[tih-zih-tch-

in succession."

Ennaku mufunza; tegwokya omu (Walser 1982: 151). Misery is (like) the constraining beam of the sun; it does not shine on just one person.' Sufferings and misfortunes are commonplace throughout all levels of society. '

Naku/ Nnaku

(f/m) [nnah-kuh] Troubles; sorrow; sadness; days.

Ennaku musana: tegwokya omu (Nsimbi 1956: it

20). Misery' is (like) sunshine;

does not scorch just one person.

Sufferings and misfortunes are

Naku/ Nnaku

all levels

of society.

(f/m) [nnah-kuh] Troubles; sorrow; sadness; days.

Musana (m) [muh-sah-nah] Ennaku

commonplace throughout

Daylight; daytime; sun; sunlight; sunshine.

nkadde (Walser 1982:

teziba

'

151).

Sufferings (or misfortunes) are

never, issues of the past.'

Sufferings and misfortunes are always present in all levels

afflict

of society.

Naku/ Nnaku Ennaku

some form, and they

(f/m) [nnah-kuh] Troubles; sorrow; sadness; days.

tezigatwa

combined

(Nsimbi

1956:

'

28).

Times of misfortune cannot be

compare Misfortune comes in all shapes and sizes that cannot be quantified. Pain and suffering always accompanies misfortune. Naku/ Nnaku (f/m) [nnah-kuh] Troubles; sorrow; sadness; days. Tezigattwa

combined

(or are difficult to

(

f

)

).'

[teh-zih-gaht-twah

"The

(i.e.

times of misfortune) cannot be

(or are difficult to compare)."

Ennaku tezikuba

Nsimbi

1956:

28;

Sufferings (or misfortunes) do not

come

in a

(~ tizikuba ) misinde (Duta

Walser 1982: 451, 453).

'

1902:

81;

)

African Proverbs and Proverbial

Names

92

1

manner Constant caution and preparedness on everybody's loudly stomping

.

part

called forth for,

is

since weighty problems do encroach on us surprisingly, without warning.

Misfortunes can rain

down

all

of a sudden, and

may

not allow one to

prepare for them or to avoid them altogether.

Naku/ Nnaku

(f/m) [nnah-kuh] Troubles; sorrow; sadness; days.

Tezikubamisinde

(

f

)

[teh-zih-kuh-bah-mih-sihn-deh]/ Tizikubamisinde

[tih-zih-kuh-bah-mih-sihn-deh] "They

(i.e.

bad times) do not come

(

f

in a

loudly stomping manner."

Ennaku

teziraga

nga

zijja

(Nsimbi

1956:

28).

Times of

suffering

and

misfortune do not indicate that they are coming.'

Constant caution and preparedness on everybody's part since weighty problems do encroach

Such misfortunes can rain down

on us

called forth for,

surprisingly, without warning.

of a sudden, and

all

is

may

not allow one to

prepare for them or to avoid them altogether.

Naku/ Nnaku ( 17m ) [nnah-kuh] Teziraga

f

(

)

Troubles; sorrow; sadness; days.

[teh-zih-rah-gah] "They

(i.e.

times of suffering and misfortune)

do not indicate."

Ennaku

tezitta

alya (Nsimbi 1956: 28).

afflict (or affect)

There

is

who

the one

is

'

Sufferings (or misfortunes) do not

(happily) abounding in plenty (of food).'

a tendency for those that have experienced a lengthy period of peace

and prosperity,

to

drop their guard and not be attentive

threat to their well being that always lurks around.

to the potential

Those who are

at

peace

and are well off and properly nourished, often forget that there are many people that are chronically undernourished and are suffering in all kinds of other ways.

The people who

are well off are indeed able to take good care of

themselves, and spare themselves the misery and suffering that plagues millions of people in this world.

Naku/ Nnaku Tezitta

(

f

)

(17m) [nnah-kuh] Troubles; sorrow, sadness; days.

"They

[teh-ziht-tah]

(i.e.

sufferings or misfortunes)

do not

afflict

(or affect)."

Ennaku z'abaana: the one

who

is

n'atali

muzadde akuba. 'The misfortune of

children: even

not their parent, beats them.'

Since they are dependent, immature, and physically underdeveloped, children are vulnerable to several forms of punishment and mistreatment by people that are not their parents.

Naku/ Nnaku

(f/m) [nnah-kuh] Troubles; sorrow; sadness; days.

Ennaku z'abakyala:

buli

omu

azisinda

bubwe (Nsimbi 1948:

33;

Walser

1982: 151-152). 'The sorrows of ladies: each has her particular misfortunes that she grieves over.'

Women

of

all

levels of society are consistently challenged with loss

and

^

African Proverbs and Proverbial

Names

several other problems.

Naku/ Nnaku

(f/in)

[nnah-kuh] Troubles; sorrow; sadness; days.

Ennaku PabasaJJa teziggwa matenda (Duta 1902: Walser 1982: 152). 'The

42;

Nsimbi 1956: 24;

misfortunes of men are consistently highlighted in

every conversation.'

Men

of

all levels

of society are consistently challenged with loss and several

other problems.

Naku/ Nnaku

(f/m) [nnah-kuh] Troubles; sorrow; sadness; days.

Zahasajja (m) [zah-bah-sahj-jah] "Those

(i.e.

misfortunes) of men."

Ennaku z'embyva : n'alagifuna aboggoza (Duta

1902: 59;

Nsimbi 1956: 20; Nsimbi 1948: 56; Walser 1982: dogs: even the person beats

who does

not obtain (or

Nason 1936: 254;

152). 'The misfortune of

own) one makes

it

howl

(or

it).'

Similar to a dog in an African village environment, one who lives a "dog life" i.e. one who is a pauper or who does not have family support, tends to be at the

mercy of the public and

is unduly ostracized and mistreated even by those of the lowest echelons of society. It is hence essential for one to strive to be self sufficient and to establish oneself a network of formidable

familial

and other

social support.

Naku/ Nnaku (f/m) [nnah-kuh] Mbwa (m) [mbwah] Dog; dogs.

Troubles; sorrow; sadness; days.

Ennaku zigwana mu to, omubikira n'aseka (Duta 1902: 73; Walser 1982: 152, 488). 'Misery befits a youngster when you announce to him that so and so ;

died, he

still

laughs.'

Children often tolerate pain and miseiy better than adults. Naku/ Nnaku (f/m) [nnah-kuh] Troubles; sorrow; sadness; days. Muto (17m) [muh-toh] Younger brother or sister; young person; child.

Ennaku zikulaga omulimo (Walser to

where there

is

a job.'

When

indeed faced with taxing problems, one seeking ways to alleviate the situation.

Naku/ Nnaku

'

1982: 152). Problems of poverty lead you

is

induced into aggressively

(f7m) [nnah-kuh] Troubles; sorrow; sadness; days.

Ennaku zikusooka ne zitakuva nnyuma (Duta 1902:

81; Nsimbi 1956: 30; Nsimbi 1948: 24; Ssaalongo 1952: 85; Walser 1982: 152, 488). 'It is better for bad times to come upon you earlier than later.’

It is

easier to avert a

problem

that presents itself early in a project than if

presents itself during the mature stages of the project. Sicknesses are

it

much

when identified and treated in their early stages of development. It is much easier for elders to correct unpalatable behavior in a child than when the person becomes an adult. Training can involve a lot easier

contained

]

]

African Proverbs and Proverbial

Names

94

of suffering and sacrifice, but the long term benefits following completion of the training can include the averting of a lot of pain and suffering. It is

implied in the proverb that the past,

when

it is

better to suffer earlier than later.

social classes based

on royal and

More

so in

power were more distinct, this proverb was used by those of the high classes as a means to encourage the people of the servitude class and to also keep them in subservience.

works

It is

political

then implied in the proverb that

one in the lower rungs

if

unwavering accordance with the demands of his superiors, then he would later be rewarded with favors that can include assimilation into the higher classes and job promotion. It became common diligently

in

in the past for the related personal

names

to

be associated with captives and

those of the servitude class.

Naku/ Nnaku

(f/m) [nnah-kuh] Troubles; sorrow; sadness; days.

Zikusoka/ Zikusooka (m) [zih-kuh-soh-oh-kahj "They misfortunes) come upon you early."

Ennaku ziraba muzaale (Duta 1902: Walser 1982: 488). They person that

is

given birth to

(i.e.

97;

sufferings or

(i.e.

Nsimbi 1956: 24; Nsimbi 1948: 53;

sorrows) are the

lot

of (or they find^ the

1 .

Sufferings and misfortunes are always present in

some form, and they afflict some with deformities, some with

Some are born poor, chronic diseases, etc. As one grows up, troubles and sufferings still manifest themselves in various unavoidable forms. Names associated with this adage are often given to alarmingly sick children not expected to survive. Some all levels

of society.

give themselves such

names

to

imply that

if

they had not been born, they

would not have underwent the unbearable suffering they are going through. Naku/ Nnaku (17m) [nnah-kuh] Troubles; sorrow; sadness; days. Ziraba (m) [zih-rah-bah] "They (i.e. sorrows) seek out and afflict." Muzaale (m) [muh-zaah-leh Native; the person that is given birth to. Zirabamuzaale (in) / zih-rah-bah-muh-zaah-leh "They (i.e. sorrows) are the lot

of the one given birth

Ennaku

ziri

mu

to."

kufiirwa: eyali

mwannyoko okufuuka kitaawo\ (Walser

'

Distress

152)

is

who

involved in bereavement: the one

1982:

your brother,

is

takes the place of your father!'

This would happen when a brother becomes the

heir.

He

expected to look

is

out for his siblings like the father did, but the siblings would find

it

difficult

to adjust to this.

Naku/ Nnaku

(f/m) [nnah-kuh] Troubles; sorrow; sadness; days.

"(Ennaku) zirindaba olwange" tawa musibe

mmere (Nsimbi

1956: 24; Nsimbi

1948: 15; Ssaalongo 1952: 36; Walser 1982: 275, 488-489). says,) fully

"Such bad days will

afflict

me when my

'

(The one

who

time comes" will unremorse-

withhold food from a prisoner.'

This expression mirrors a miser or a

pitiless

person

who

rationalizes his

95

African Proverbs and Proverbial

distaste for helping

one

Names

and need, in an amusing but cruel and unreasonable way. The author of such a statement would likely get the much needed help when he falls into trouble. Those that are endowed, often retrain from helping those in need by rationalizing using similar remarks. Human survival indeed revolves around helping one another. Naku/ Nnaku (17m) [nnah-kuh] Troubles; sorrow; sadness; days. Zirindaba (m) [zih-rihn-dah-bah] "Such bad times will come upon me."

Mmere

(m) [mmeh-rehj Food.

Ennaku ziri is

wa "Zuukuka olye" (Duta

involved in where they

This

is

in trouble

tell

a lamentation by one

1902: 110; Walser 1982: 152). distress

you, "Get up and eat!'"

who

rationalizes his being told to get

as reflecting his being one of low status.

He

up and

eat

therefore imagines that if he

had been one of importance, they would have let him sleep while setting his food share aside until he woke up. The proverb also exemplifies remarks of sarcasm by a lazy person.

Naku/ Nnaku Ennaku

(ftm) [nnah-kuh] Troubles; sorrow; sadness; days.

nga kikande (Walser 1982: misfortunes) creep up like uncultivated land.' Constant caution and preparedness on everybody's This

zisembera

152).

part

is

'Sufferings

(or

called forth for.

because weighty problems are imperceptible as they encroach on us, and so may not allow one to prepare for them or to avoid them altogether.

Land

is

that

is

left

uncultivated, gradually

people appreciate that

Naku/ Nnaku

it is

becomes bushy growth before

because they have

left

the land unattended

to.

(f/m) [nnah-kuh] Troubles; sorrow; sadness; days.

Ennimi ennamu tizisoboka (Walser 1982:

'

152). Lively tongues are impossible

(to suppress).'

Rumoring or gossiping that has spread and is therefore out of hand (i.e. nniminnamu 'the lively tongues'), tends to continually spread without limit and simply begets more untruths and other problems.

Nniminnamu

(

f

)

[nnih-mihn-nah-muuh] "The tongues are

lively"; lively

tongues.

Ennyonyi entono yeekamba (-yeeyemba, -eyala) byoya (Duta 1902: 38; Nsimbi 1956: 20; Nsimbi 1949: 18; Ssaalongo 1952: 73; Ssekamwa 1995: 144, 278; Walser 1982: 154, 292). 'The

little

bird plumes

its

feathers so as

to look big.'

This mirrors those

who make

themselves look more qualified or important

than they really are. Birds are look stronger and

known

to

plume

more aggressive than they

of their defense strategies against predators. that

one who

is

their feathers, in part, to

really are.

It is

This serves as one

also implied in the adage,

not physically strong enough or not authoritative

attain something,

can

still

enough

to

intelligently forge other strategies to achieve his

]

o

*

African Proverbs and Proverbial

The

goals or defend himself.

96

one has can very much be put

that

little

Names

to

several uses.

Nyonyi/ Nnyonyi (f/m) [nndjh-oh-ndjh-iih Bird; birds. Nyonyintono/ Nnyonyinton (m) [nndjh-oh-ndjh-ihn-toh-noh]

Little bird.

Ennyonyi etevise ekololera (~erya) makaayi (Nsimbi 1956: 20; Walser 1982: 154). A bird that does not stop (or pass) bv ends up choking on and coughing out (or eating) food devoid of sauce (or relish ). ,

'

1

Like the lazy bird which ends up with only hardy food that vomits, those

who do

it

consequently

not take the trouble to obtain food, end up going

hungry. This applies to those

who do

not take the trouble to obtain the

means to live properly. Nyonyi/ Nnyonyi (f/m) [nndjh-oh-ndjh-iih]

Bird; birds.

Nyonyiteyise./ Nnyonyileyise (m) [nndjh-oh-ndjh-ih-teh-yih-seh]

The

bird

that does not stop (or pass) by.

Makaayi (m) [mah-kaah-yih] Food devoid of sauce or

Ennyumba 154). 'A

The person happens. in there

meal food

relish.

tegeyerwaamu muntu (Ssaalongo 1952: 67; Walser 1982:

kibira;

house

that is unpleasant to the taste;

a forest ;

is (like)

it is

not the right place to slander a person .*

subjected to slander can unexpectedly

A forest

is

so vegetated and full

would not be

fully

aware of what

show up, as sometimes of numerous critters, that a person

is

lurking around him.

Kibira (f/m) [tch-ih-bih-rah] Forest.

Muntu

(f/m) [muhn-tuuh]

Bantu ethnolinguistic

Ennyumba house

ki saka

is (like)

A

person; a

human

identity (or descent).

(Duta 1902:

a thicket

7;

Roscoe 1911: 487; Walser 1982: 154). 'A

.

Just as with a house, the general public

a thicket.

A

passer-by

is

being; one of mankind; one of

unaware of the detailed contents of thicket may harbor a dangerous animal that an unsuspecting unaware of until it springs on him. Many do houses harbor is

dangerous elements or persons, although such houses, by outward look, appear safe. Similarly, there are many people that look harmless by outward impression, but this appearance serves as camouflage for the dangerous and unpalatable means to attack or wield their evil influences on the unsuspecting. "Appearances are deceiving," so one should always be on the look out, however pleasant the situation or the person encountered appears to be.

Kisaka (m) [tch-ih-sah-kah] Thicket; bush.

Ensambu enkadde

ekuliisa

amaluma (Walser

causes you to eat food devoid of

A

1982: 299). 'An old crop field

relish.'

field that that is overused, gets depleted

of

Thereby, no longer can the field adequately support the growth and development of a soil

nutrients.

97

African Proverbs ami Proverbial

variety of crops.

It is

until the field

is

allowed to

Names rest for a while, that

it

will

be able to support a variety of crops. A sambu (m) [nsahm-buuh] A field near the end of (or after harv est).

Ensanibu y'ewala ekuliisa kiro (~lwa ggulo) (Nsimbi 1956: 20; Ssaalongo 1952: 90; Roscoe 1911: 488; Walser 1982: 155, 299). 'A crop field that is far away causes you to cat late in the night (or in the evening).’

A

away

field that is far

travel to-and-fro,

is

a problem insofar as

it

owner time

takes the

and the transportation labor involved

is

to

considerable.

Depending on such a field results in a disruption in the normal scheduling for cooking and eating. It is hence preferable to have a crop garden that is close to home. Nsambu (m) [nsahm-buuh] A field near the end of (or after harv est). Kiro (17m) [tch-ih-roh] The night; at night.

Ensambu y'ewala lemala

niala (Nsimbi 1948: 46; Roscoe 1911: 488, Walser

1982: 299). 'A crop field that

A

away to-and-fro, and

field that is far

travel

is

is far

away does not

rid

one of the hunger

a problem insofar as takes time for the

the transportation labor involved

Because of the energy involved

is

.

owner

to

considerable.

in carrying the harvested food

home, the amount of food carried home. It is hence preferable to have a crop garden that is close to home. It is to be borne in mind that the main modes of transportation in the African rural setting are feet and bicycles. cultivator

Nsambu

is

forced to limit the

(m) [nsahm-buuh]

A field

near the end of (or after harvest).

Njala (m) [njah-lah] Famine; hunger.

Ensawo

who

A

is

ey'ataliiwo ejjula mayinja (Walser 1982: 155). 'The bag of the one not around, becomes filled with stones .'

long term absence of the owner results in people using and taking the owner's property (and replacing it with mayinja 'stones'). It even becomes gradually difficult for others to realize or acknowledge what easier for thieves to take that

which belongs

is

actually his.

one that is not present. And it is those who are present that are considered and receive more than those that are away, as synonymous with "Out of sight, out of mind." Nsawo (m) [nsah-woh] Pocket; bag. It is

Mayinja (m) [mah-yihn-jah] Rocks;

Ensawo 299).

bwe

stones.

nga muntuv'aki bye (Duta 1902: 33; Walser 1982: 'A bag does not steal; if something becomes missing there, then some_ tebba;

person has stolen If

to

kibula.

it.’

anything becomes

lost

from a bag, then some living agency other than the

bag must have removed it. Nsawo (m) [nsah-woh] Pocket; bag. Kibula (f) [Ich-ih-buh-lah] That which

is

scarce (or rare); that disappears

African Proverbs and Proverbial

(or

becomes

lost,

or goes astray); that

is

Names

98

lacking (or missing); that becomes

lost to.

Muntu

A

(f7m) [muhn-tuuh]

person; a

Bantu ethnolinguistic identity

human

(or descent).

Ensawo tebba kya mukama waakyo (Walser the property of If

its

master

anything becomes

lost

being; one of mankind; one of

1982: 299). 'A bag does not steal

1 .

from a bag, then some agency' other than the bag

must have removed it. Nsawo (m) [nsah-woh] Pocket; bag.

Mukama

(m) [muh-kah-mah] Lord; God; boss; master, employer;

title

for a

hereditary ruler (or king).

Ensawo ya mukulu

wo, tekuterekera (Nsimbi 1956: 20; Nsimbi 1948: 42;

Ssaalongo 1952: 73; Walser 1982: 155, 299). The bag (or pocket) that belongs to your master tor father) does not preserve things for you.'

Though

often

is

it

presumed

that those in authority always

have material

would benefit one should not unduly dwell on that. Many people do not have much to give away, or

possessions, social connections, aid. and valuable advice that their subjects or their children,

parents and other authoritative will not give

away what they

have.

One

therefore ought to struggle to be self

and donations from others. One also ought to respect others' property even if the owners are close relatives, and refrain from trespassing on such property as if it was his own. Nsawo (m) [nsah-woh] Pocket; bag. Mukulu (ftm) [muh-kuh-luuh] Adult; elder; grown up; head; superior; person sufficient other than overly expect favors

in charge.

Ensawo

v'o mukulu

tebulamu (-tebula) zziika (Nsimbi 1956: 20; Nsimbi 1948: 39; Walser 1982: 155, 299). 'The bag (or pocket! that belongs to the master (or father) never lacks treasures.'

It is

often

presumed

that those in authority always

social coimections, aid,

and valuable advice

or their children. People then strive to get

have material possessions,

would benefit their subjects along with and be close to those that

with authority.

Nsawo (m) [nsah-woh] Pocket; bag. Mukulu (ftm) [muh-kuh-luuh] Adult;

elder;

grown

up; head; superior; person

in charge.

Ensiba mbi. e dibva mutere (Nsimbi 1956: 20; Nsimbi 1948: 12; Ssaalongo 1952: 56; Walser 1982: 155, 300). 'Poor packing causes the dried starchy plant food (such as dried pieces of bananas, sweet potatoes, or cassava) to

d epreciate

.'

This proverb

market

is

associated with a situation in which a trader goes out to the

to sell his dried

food crop. Because the crop

is

poorly packaged, the

99

African Proverbs and Proverbial

Names

bu\crs foim a bad impression of him and the food, as they suspect that it is not of good quality. Neatness is therefore essential to presenting a good impression.

Nsibambi (m) [nsih-bahm-bih] Packaging poorly; tying up badly. Dibya (m) [ddih-bjaah] To cause to become obsolete; to cancel; out of date; to cause to

become

Ensiba mbi, ekulwaanya

unsaleable; to cause to

fall

n'ekibira (Walser 1982: 300).

'

make go

to

into disuse.

Bad Wing up

ti e,

of

the bundle of firewood) causes you to battle with the forest .' The situation involves one who goes into the forest to gather firewood. Because the bundle he is carrying is improperly tied up (such as in a criss-

cross fashion), he

is

compelled

to

make

it

through the forest with needless

Both tidiness and orderliness are therefore essential associated tasks easier and to presenting a good impression. Nsibambi (m) [nsih-bahm-bih] Packaging poorly; tying up badly. difficulty.

Kibira (f/m) [tch-ih-bih-rah

Ensibinva

to

making

Forest.

Iw'emanyika (~ Iw'emanyibwa ~Iw'emanyibwako) nnyiniyo (Nsimbi 1956: 20, 29; Nsimbi 1948: 51; Walser 1982: 300). ’When a cow in the charge of someone other than the owner dies it is then that its owner lyvefa,

,

becomes known.'

A

person

who

has just a few cattle or no pasture around his home would entrust his animals to friends or herdsmen who have more animals, cattle feed sources, and herding expertise. infrequent that

It is

implied in the proverb that

when one of the animals

it is

not

in the cattle keeper's care dies,

he can easily untruthfully claim that it is one of those that belonged to the one he is herding for other than his own. The "owner" is quickly told that "his" cow died. Before the instance of the herdsman reporting that it is the "owner's"

cow

that died, the

herdsman may well have given the impression

to the general public that all the

animals in his care belong to himself. One is therefore taking chances in trusting others with valuables. Nsibinva (m) [nsih-bih-nvah] A cow in the charge of someone other than the owner. Lyvefa (m) [Iweh-eh-fah]

"When

Ensimbi embi ewoomera

it (i.e.

the cow) dies."

mu

kyasa (Nsimbi 1956: 20; Nsimbi 1948: 57; Walser 1982: 300-301). 'A bad cowry shell cent looks good (or respectable)

in a string of a hundred.'

A

person of bad character or training gets to look good and gains a hanging in the company of those of good character or training.

Nsimbi (m) [nsihm-bih] Cowry

lot

shell currency; cent.

Ensimbi emu ekummisa ekyasa (Walser 1982: 155-156). 'One cowry cent causes you to be denied the string of a hundred.'

One who

is

from

shameless and indecent

in his

demands

(for

more)

is

shell

presenting

African Proverbs and Proverbial

Names

100

such an offensively bad impression that he forfeits the larger amount that would have been given to him if he had acted in a proper way. Such a person can end up getting nothing at all. A properly behaved person has a

chance of getting his demands met. Nsimbi (m) [nsihm-bihj Cowry shell currency; better

cent.

Ensimbi emu kanvonvi: bw'otokatega, tokakwaasa (Walser 1982: 156). 'One cent is (like) a little bird if you do not trap it, you will not catch it.' Acquiring money involves strategy and hard work. Those that do not want to :

work, therefore ought

to refrain

from

their laziness.

Nsimbi (m) [nsihm-bih] Cowry shell currency; cent. Kanyonyi (f7m) [kah-ndjh-oh-ndjh-iih] Little bird. Ensimbi emu tekuba nnvonvi (Nsimbi 1948: 25; Walser 1982: 156, 300). 'One cowry shell would not hit a bird .'

One

has to employ a good variety or number of resources and strategies to be

able to get things that are elusive or difficult to get.

Nsimbi (m) [nsihm-bih] Cowry shell currency; cent. Nyonyi7 Nnyonyi (f/m) [nndjh-oh-ndjh-iih] Bird; birds. Ensimbi emu tennyombya nga wa luganda v'agitutte (Duta 1902: 32; Nsimbi 1956: 20; Nsimbi 1948: 42; Walser 1982: 300). 'One monetary cowry shell does not make me rave, just as long as the one who has taken it is a relation of mine.' People tend

to,

and are expected

to

more

easily give in to or tolerate the

demands and deficiencies of kin and close associates. But an offensive outsider would likely be treated harshly. The word nsimbi has been generalized to mean money, but it more originally and specifically refers to the small

cowry

shells that

were used

Nsimbi (m) [nsihm-bih] Money; cowry

in

many

(i.c,

tekubalinva

munno (Nsimbi

sisterhood, kinship.

1948: 25; Walser 1982: 301). 'A cent

money) would not be calculated by your

One ought

to be involved in one's

preferences and security.

monetary

One cannot

money.

shell currency; cent.

Luganda (m) [luh-gahn-dah] Brotherhood;

Ensimbi

parts of Africa as

friend.'

affairs since

such entail personal

afford to entirely trust the handling of

money matters to somebody else. Nsimbi (m) [nsihm-bih] Cowry shell currency; personal

Ensimbi tezaalira not productive

mu

when

cent.

ttaka (Walser 1982: 156). 'A it is

in the

cowry

shell (or cent) is

soil.'

Money that is left idle and not used to generate profit is not Money therefore ought to resourcefully be used or invested. Nsimbi (m) [nsihm-bih] Cowry shell currency; cent.

of

much

use.

'

101

African Proverbs and Proverbial

Names

"

Ensimbi tezeeyamba" omutego azitega gumu (Walser 1982: 301). '"(The one who says) money does not help itself' employs just one trap to catch it.' The one who has the sarcastic and low opinion that money does not generate itself is likely relying on a sole source of money that is not profitable. He is compared to the trapper who puts out just one trap and therefore has little chance of catching. resources so as to

best for one to explore

and invest in a variety of increase the chances of generating more money. It

is

Nsimbi (m) [nsihm-bihj Cowry

shell currency; cent.

Ensimbi ziwoome (Nsimbi 1956: 20; Nsimbi 1948: 25; Walser 1982: 301). 'May the money be sweet (to him).' Tliis would be the sarcastic remark of a poor person on those who are so much attached to their riches. Such a person is likely to be nursing envy and sour grapes.

Nsimbi (m) [nsihm-bihj Cowry

shell currency; cent.

Ente ensibe Iwefa, Iw'emanyika (~ Iw'emanyibwa -Iw 'em an yibwako) nnyiniyo (Duta 1902: 80; Nason 1936: 253; Nsimbi 1956: 20; Nsimbi 1948: 51; ,

Ssaalongo 1952: 15; Walser 1982: 159, 248, 303). When a cow in the charge of someone other than the owner dies it is then that its owner ,

becomes known.

One who

has just a few cattle or no pasture around his home would entrust his animals to friends or herdsmen who have more animals, cattle feed sources, and herding expertise. It is implied in the proverb that it is not infrequent that

when one of the animals

in the cattle keeper's care dies, he

can easily untruthfully claim that it is one of those that belonged to the one he is herding for other than his own. The "owner" is quickly told that "his"

cow

Before the instance of the herdsman reporting that

died.

"owner's"

cow

that died, the

it

the

is

herdsman may well have given the impression

to the general public that all the

animals in his care belong to himself. One is therefore taking chances in trusting others with valuables. Ntensibe (m) [nteh-nsih-behj A cow in the charge of someone other than the owner.

Lwefa (m) [Iweh-eh-fah "When

it (i.e.

the cow) dies."

mu Busoga (Ssekamwa

Ettuufu liba wala; akatale k'e mmese kali 38, 179;

Walser 1982.

162). 'The right

away; the market for rats

A

kind of past, in

is

one

is

thing or path) would be far

in Busoga.'

rat referred to as the edible rat

Busoga which

(i.e.

1995: 37,

to the east of

has been a

tidbit,

Buganda. There

is

more so

in the

sarcasm in

this

proverb in that the Ganda considered their related neighbors the Soga inferiors, and looked down upon the rat eating indulging. It is implied in

Buganda did not have much of a market or use for its so there was envy for Busoga which had one. It is implied in the

the proverb that

edible rats,

proverb that

it

is

common

for

one

to

have an abundance of things

that

he

African Proverbs anti Proverbial

wishes he had a use of value that

is

for; that

it is

common

Names

one

for

to lack

102

something desired

so abundant in a far off or inaccessible place; that often

items of value bypass us because

we

time did not have use for them. The proverb things are hardest to

come

them or at that synonymous with "The best

either did not perceive is

by."

Katale (m) [kah-tah-leh] Market.

Mmese

(m) [mmeh-seh] Rat;

mouse; mice.

rats;

tamanya wa lumu (~ aduulira wa lumu) (Walser 166, 447). 'The one who covers himself with two barkcloths,

Eyeebikka (embugo) 1982: 55,

ebbiri,

would not know how' the person with one with one)

Mbugo

feels (or is scornful of the

.'

'barkcloths' are traditionally used for several purposes.

blanketing, bedding, and sitting on. to not recognize the extent to

having

person

also

less. It is

It is

which the

common

common

These include

for the highly privileged

of

less privileged suffer as a result

for the "haves" to be

unduly scornful of the

"have-nots." Those not bearing the problems, tend to minimize the extent to

which such problems are burdensome. Lumu (m) [luh-muh] One; on one occasion; once.

Gwebaayogeddeko kambe kaawaase; tekaggwa masanda (Nsimbi 1956: 14; Nsimbi 1948: 56; Walser 1982: 18, 178). 'The one they have spoken about (i.e.

slanderingly)

is (like)

the knife that peeled off

plantain skins)

:

it

latex that sticks to the knife following the peeling,

is

(i.e.

does not become rid of the latex .' Plantain

is

The

a staple.

very difficult to remove, so there are special knives the purpose.

It

is

made and

implied in the proverb, that slander

is

put aside for

damaging and

Once a person is slandered, subsequent defamation about the same person is more readily believed by others. Kambe (m) / kahm-beh] Locally made knife normally used for peeling and persistent.

cutting food crops.

Kawaase/ Kaawaase

(in)

[kaah-waah-seh] That

Masanda (m) [mah-sahn-dah] Rubber

(i.e.

the knife) has peeled.

in its natural state; latex; sap.

"Kaa beene " ng'akummye; "We kenkana" ng'akuwadde (Duta 1902: 101; Walser 1982: 187, 473). '(The one who responds to a petitioner with) "It belongs to other people " is really refusing to give you anything; (the one

who

responds with) "This

Responses of people

tell

is all

that

is

available" does give.'

a lot as to whether they are giving or sympathetic.

Beene (m) [beh-eh-neh] "Themselves"; high authority); somebody

"those

who own";

others (that are of

else.

Kaabulindiridde, ng'e nkonge y'oku kkubo: bw'etekukuba magenda, ekukuba

amadda (Walser

1982: 17, 188). 'An insurmountable evil

in the path

does not catch your toes on your going, then your toes will

:

if

it

is like

the stump

103

African Proverbs and Proverbial

painfully hit against

it

on your way

Difficulties are always available in

Names

back.'

life,

and one has

to inevitably face

now and then. Nkonge (m) [nkohn-geh] Stump of a tree; moss; stumbling Kkubo (m) / kkuh-boh Path; street; road; way; method.

A aamukuulo

ng'embuzi e nnume erya olw'eggulo,

ng'efundikiza (Duta 1902: 36; Walser 1982:

devouring

to the full

that the sun

is

is

like

when

going down, so

Goats are known

to

chew

all

it

an end

is

who

compared

realizes that his

to the he-goat at the

going down.

is

ng'e nsambu

all at

That which involves

194).

the time, and a devourer

(m) [nnuh-meh] Male animal; Njuba (m) [njuh-bah] The sun.

uprooted

ng'eraba enjuba egwa

the he-goat eating in the evening notices

Nnume

Kaamukuulo

block; obstacle.

has to bring the action to an end.'

activity is about to be brought to

time the sun

them

the

This mirrors one

ya

kasooli (Walser

same time

who

bull.

is like

1982:

194).

'That

which

is

the field of corn.'

devours or consumes

to the full,

without regard to the

consequences such as of indigestion, of not leaving anything for others, and of not saving for the future.

Nsambu (m) [nsahm-buuhj

Cultivated field near the end of (or after) harvest.

Kaamuwuube

y'e kyengera

ng'engalabi

actions involve continuously

during the season of plenty

Ngalabi

'the

moving about

is

1982:

and the drum

195).

like the

'One whose

ceremonial

drum

.'

ceremonial drum' has a string by which

shoulder. There are plenty,

(Walser

bound

to be

many

it

is

carried

on the

celebrations during a season of

beaten during such ceremonies which involve a lot of feasting and dancing. One who is very mobile or unsteady mirrors the is

movements of the ngalabi during a period of abundance. Kyengera (m) [tch-ehn-geh-rah] Season (or time) of abundance or of ripening);

''it

ripens”; "that

Kabaka afugira wala (Nsimbi

which

(or of plenty,

ripens.”

1948: 28; Walser 1982:

185).

'The ruling

powers of a king cover long distances away.'

More

so in the past, the kings' powers were virtually unlimited, including in regard to decisions regarding the life and property of any citizen.

Kabaka

(f/m) [kah-bah-kah]

The

king; "the messenger”; "one

who

catches";

the queen mother; the queen sister.

Kabaka

akira oluganda (Walser 1982. 185). 'The king

kin relationship

This proverb

is

is

more worthy than

.'

more so applicable

whereby the king was held he could pardon one sentenced

to the past

awe and had such unlimited powers

that

in to

African Proverbs and Proverbial

Names

104

death and even easily appoint anyone to a position of power such as to chief. The king is then considered to be more valuable than kin.

Kabaka

(ftm) [kah-bah-kah]

The

king; "the messenger"; "one

who

catches";

the queen mother; the queen sister.

Luganda (m) [luh-gahn-dah] Brotherhood; of the Ganda ethnics.

sisterhood; kinship; the language

Kabaka akussa owuwo ; essanja libabula e ndagala (—olulagala) sso nga za luganda (Duta 1902: 22; Nason 1936; 250; Nsimbi 1948: 28; Ssaalongo 1952: 69; Walser 1982: 185). 'The king can order you to kill one of your kin, (just as) the dry ones singe the fresh banana leaves (or the fresh banana leaf) though both types are of the same stock .'

This proverb

is

more so applicable

whereby the king's power was divine and unlimited, such that he could order anything to be done. So though the king is regarded as genetically related to his subjects, he to the past

can

go as

far as to order

one

still

This is compared to the dry plantain leaves which are fired so that their quick flame softens the fresh banana leaves that subsequently serve to package cooking food in the pot or pan. The two leaf types are of the same stock, but one burns the other. There is to kill his son.

another interpretation of this proverb. Since the king has divine authority, he has the power to order done that which is outrageous such as ordering one to kill his son. The act of killing one's son following the king's orders is then rationalized as tolerable, partly through comparing it to the situation of the plantain leaves.

Kabaka

(f/m) [kah-bah-kah]

The

king; "the messenger"; "one

who

catches";

the queen mother; the queen sister.

Ndagala (f/m) [ndah-gah-lah] Banana leaves; plantain leaves. Luganda (m) [luh-gahn-dah] Brotherhood; of the Ganda ethnics.

m uzaawula,

Kabaka

sisterhood; kinship; the language

ng owa amalibu asanze we bafutnba emvungu (—we

balya ekjbumba) (Nsimbi 1948: 28; Walser 1982: 185). 'The king is a great finder, just like a toothless person who comes upon where they are cookin vegetable

marrow

g

(or

where they are eating

liver).'

In the past, the king could order for people to be drummed up to prepare for participation in war. This resulted in people getting together, many of whom had not seen each other for so long. Friendships

associations were formed, their kin relatives. in this

way.

It

is

and many came

The king

to

know some

that

and other were actually

then credited for uniting warriors (or people) considered a chance opportunity that images a toothless is

person that happens to

marrow eat

such

Kabaka

or eating

come upon a place where they are cooking vegetable liver. One who is toothless would welcome any chance to

light food that is easy to

(f/m) [kah-bah-kah]

the queen mother; the queen

The

chew. king; "the messenger"; "one

sister.

who

catches";

105

African Proverbs and Proverbial

Aluzaan'ula (m) [muh-zaah-wuh-lah]

One who

Names finds again (or causes to

reappear).

Malibu (f/m) [mah-lih-buh] Gaps; breaches. Bafumba (f7m) fbah-fuhm-bah] "They cook

(or devise, or boil up)"; "they are

cooking."

Kibumba (m) [tch-ih-buhm-bah] The

molder; the Creator;

liver.

Kabaka

nnamunswa; alya ku ns\va ze (Duta 1902; 123; Nason 1936: 250; Nsimbi 1948: 28; Ssaalongo 1952: 87; Walser 1982: 185). The king is

queen termite which lives off her flying ants.' The king is dependent on his subjects, just like the powerful queen termite which depends on its ants. In the past the king had limitless power over life and death, and this images the queen termite who devours her ants. (like) the

Kabaka

The

(f/m) [kah-bah-kah]

king; "the messenger"; one

who

catches";

the queen mother; the queen sister.

Nnamunsna

(f/m) [nnah-muhn-swaah

Queen

termite; a name-title of the

king.

Kabaka nnyanja;

etta n'ata\>uba (Duta 1902:

1911; 490; Walser 1982: 185).

who does

not

The

king

14;

Nason 1936: 250; Roscoe

is (like)

a lake;

it

even

kills

one

fish.'

This applies to the past when the king had limitless powers. He could rain his wrath on those who did or did not deserve it; the medically weak as well as the physically strong could be forced to labor for the king; both the rich the poor could be asked to pay similar

influence of the king

Kabaka

was

amounts of

tax.

and The power and

virtually felt by everybody in the jurisdiction.

The

(17m) [kah-bah-kah]

king; "the messenger"; "one

who

catches";

the queen mother; the queen sister.

Kabaka nnyanja; temanyiirwa (Nsimbi king

is (like)

This applies

a lake;

it is

to the past

1948: 28; Walser 1982: 186). 'The

not familiarized with.'

when

the king had limitless powers.

The powers

are

compared to those of the lake. The lake can be a good servant, as well as a bad master; the waves are erratic and can be gentle, then suddenly travel in deadly swirls. The lake provides water, provides the very nutritious fisheries life, and it is a means of travel. But it drowns people, erodes landforms, and floods the landscape. The lake harbors deadly creatures like crocodiles and hippopotamuses. The power and influence of the king was as hard to get acquainted with as

Kabaka

is

that of a large lake like Victoria.

The

(1/m) [kah-bah-kah]

king; "the messenger"; "one

who

catches";

the queen mother; the queen sister.

Kabaka nnvondo (like) a

hammer

This applies

(~ nnvundo ;

it

kills

to the past

ekussa buzito (Walser 1982: 186). 'The king by its very weight.' :

when

the king had limitless powers. His

is

commands

-

African Proverbs and Proverbial

Names

could be carried out at a whisper. His crushing power a hammer or a thunderbolt.

Kabaka

(f/m) [kah-bah-kah]

The

is

106

compared

king; "the messenger"; "one

who

to that

of

catches";

the queen mother; the queen sister.

Nyondo/ Nnyondo doh] Hammer.

Kabaka away

(in)

[nndjh-ohn-doh]/

Ny undo/ Nnyundo

omuggya agoba o mukadde (Walser

the old one

1982: 186). 'A

(m) [nndjh-uhn

new king

drives

.'

Conditions are never stagnant, they change with time, and each generation of people is in ways inferior or superior to the foregone one. The foregone generations grew up under conditions that differ from those of the present ones. New leaders come into power with new philosophies, attitudes, and policies. A changing of the guard eventually takes place as is synonymous with "The old order changeth, yielding place to new."

Kabaka

(f/m) [kah-bah-kah]

The

king; "the messenger"; "one

who

catches";

the queen mother; the queen sister.

Mukadde

(f/m)

[muh-kahd-deh] Elder; parent; old person;

that is old; elder

of the church; minister.

Kabaka tamanyi b irungi; singa ekitoogo ky'afuusa o lunvago (Walser 1982: '

186). 'The king does not

know

the things that are right

otherwise it is the papyrus that he would transform into a spear shaft This is said in humor, but illustrates that oftentimes people do not make good use of available abundant resources. The papyrus is abundant in the African Great Lakes environment; it is long, it is smooth, and it does not have many branches. It would seem to be well suited for spear shafts. Kabaka (f/m) [kah-bah-kah] The king; "the messenger"; "one who 1

catches";

queen mother; the queen sister. Birungi (f/m) [bih-ruhn-jih] The things that are good (or nice or right or the

’

desirable).

Kiloogo (m) [tch-ih-toh-oh-goh] Stalk of papyrus. Lunyago (m) [luh-ndjh-ah-goh] Shaft of a spear.

Kabaka tatta, omusaakiriza y'atta (Murphy 1972: 472; Nsimbi Ssekamwa 1995: 22, 124, 127, 166, 261, 263; Walser 1982:

1948: 28;

186, 268). 'The

king does not In the past,

one who provokes him that causes the killing.' when the king was invested with divine and absolute powers,

was common

kill;

it

the

One who

be severely punished.

often unduly

it

for his acts of brutality against the subjects to be rationalized

with such reasoning. to

is

blamed

displayed disrespect for the king

was bound

also implied in the proverb that leaders are for the misdeeds of their subordinates. It is common It

is

for close associates of rulers to give the rulers advice that when put in action, causes the people to suffer greatly. It is also common for people to carry out grievous acts in the pretext of carrying them out "In the name of

107

African Proverbs and Proverbial

Names

the ruler."

Kabaka

[kah-bah-kahj The king; "the messenger"; "one the queen mother; the queen sister. (f7ni)

Kabaka tayotebwa nga

rnuliro (Walser 1982: 186). 'The king

oneself over like one does over a

The king

is

so powerful and

fire

catches";

not

is

warmed

.'

much

treated with so

is

who

reverence that he

is

not

be carelessly approached. In the past, when the king had limitless powers over life and death, it was only those with immense authority and those of to

the royal family that were vested with the capacity to approach him.

Kabaka

(f/m) [kah-bah-kah]

The

the queen mother; the queen

Muliro (m) [muh-lih-roh]

Kabaka w'akuleka is

catches";

sister.

Fire.

w'akusanga (Walser 1982:

si

who

king; "the messenger"; "one

186).

'Where a king

left

you,

not where he finds you.'

Conditions, which are never stagnant, change in the course of time. People

grow, they get into

new

positions of authority or occupation, people migrate

new places, and they establish themselves with new families. Kabaka (f/m) [kah-bah-kah] The king; "the messenger"; "one who to

catches";

the queen mother; the queen sister.

Kabambaala taganya

nziee kusula (Walser 1982: 186).

'

The mischievous and

intrusive one does not allow the (edible) locusts to stay around.'

One whose images an to

down and person. He is not

actions prevent locusts from settling irascible, impatient,

and hasty

getting caught patient

enough

allow for anyone to explain.

Kabambaala (m) one that

injects

[kah-bahm-baah-lah

One

that interrupts (or interferes);

himself into a conversation; one that

is

mischievous; one

that is unbridled (or reckless, or wild).

Nzige

(in)

[nzih-geh] Locust; locusts.

Kabamba-guulu nga o bwova obw'omu kifuba (Walser 1982: spreads chest

all

over the sky

one who has thick hairy growth

is like

One who

all

over his

.'

This proverb mirrors one

who

is

disputatious, or

talking loudly and monopolistically. is

'

186).

one who dominates others by

The name Kabambaggulu

mirrors,

and

typically associated with a person of such character.

Kabambaggulu (m) [kah-bahm-bahg-guh-luh] "One who

spreads

all

over the

sky."

Ggulu (m) [gguh-luh] Heaven;

sky; lightning.

Bwoya (m) [bwoh-oh-yah] Small

feathers;

body

hairs; lint (on clothing); fur.

Kifuba (m) [tch-ih-fuh-bah] Chest; strength; breast; bosom; a measure of length (from the center of the chest to the end of the arm); cough (or cold) in the chest, or flu.

African Proverbs and Proverbial

Names

108

Kabanda-maiiwa n'enkanaga azibuuka (Walser 1982: 186). One that ably forces his wav through a thicket of thorns is also capable of climbing (or jumping through) the thorny hardwooded trees.' '

This proverb images a fearless person

whom

nothing frightens.

Kabanda (m) [kah-bahn-dah] One who makes

his

way through (such

as a

which bricks are made; moment; space. Kabandamajjiva (m) [kah-bahn-dah-mahj-jwah] "The one that ably forces thicket of grass); shed in

way through

his

a thicket of thorns"

Kabbiiri akira o mutumba (Duta 1902: 121; Walser 1982: 186-187, 201). 'The pair of trousers

is

of more worth than the (porter's) load

.'

humorous proverb. The reasoning here is that should the loadcarrying porter die suddenly while on the move, he will get to be buried in and therefore keep his trousers. On the other hand he will no longer be able to have anything to do with the load he was carrying, which load will be

This

is

quite a

reclaimed.

It is

implied in the proverb, that anything small that belongs to

you, should be considered worth

more

to

you than

that

which

big but

is

belongs to another.

Mutumba

(m) [muh-tuhm-bah] Bundle (of cloth); load (that a porter

Kabbo ka muwala

carries).

kaddayo kajjudde, ng'alina e ssimba (Duta 1902: 96; Nsimbi 1948: 34; Walser 1982: 187). 'A girl's little basket is full when it comes and is full when it goes back, provided she is kaiia kajjudde, ate

,

trustworthy

This proverb integrity

.'

is

who

with presents to

young or married women. A woman of along with family and friends is bound to be lavished

commonly applied gets

w hen she

visits.

to

In the case of a married

woman, she

is

bound

be loaded with presents from her husband's family to her parents.

Kajja

(

f

)

[kahj-jah] "Here

it

comes";

"it

arrives."

Sintba/ Ssimba (m) [ssihm-bah] Lion; to plant;

ground; power; strength; animal;

to stick

up vertically in the

trust (or trustworthiness, or reliability).

Kabeera kannya, kanditumaze (Walser 1982: 187). If it had been a trap hole (such as dug outside our doorstep, or dug by our enemies), it would have '

finished us

off.'

This expression denotes a "close shave" in escaping danger. Kabeera (f/m) [kah-beh-eh-rahj "If it had been."

Kabine abina a bassaiia banne (Duta 1902: 94; Walser 1982: undaunted (or courageous) man causes his fellow' men to cave in.' This is a war related proverbial expression. Basajja (m) [bah-sahj-jah] Men.

187).

'An

Kabirinnage o bulungi bwamulobera okuwanvuwa (Walser 1982: 187, 381). 'Having the attribute of beauty deterred the attractive and well proportioned .

109

African Proverbs and Proverbial

person from becoming

Those

tall.’

that appear to be perfectly

One cannot have

the

all

Names

handsome or beautiful

good or desirable

of a neat figured person that

is

still

have defects.

qualities, as illustrated in the case

veiy short and small.

Kabirinnage (f7m) / kah-bih-rihn-nah-geh Well proportioned small person; one that is delicate and attractive; a neat figured small person.

Bulungi

f

(

)

[buh-luhn-jih] Beauty; goodness; good; quality; well; nicely;

effectively; properly.

Kabjzzi koto kasigulidde enkulu ekkolero (Duta 1902: 6; Walser 1982: 187). 'The young little hog causes traps to be set for the adult hogs.'

A

young hog

that defiantly

and

carelessly

roams

into a potato

garden in

search of food, causes the garden's owners to set traps for hogs altogether. The proverbial expression denotes a (young) person who gives a bad name to,

or causes

harm

to himself

and

his

community by

his acts of recklessness.

Kabizzi (m) [kah-bihz-zih] Little pig (or hog).

Kato (m) [kah-toh-oh] The little younger (or young) one. Nkulu (m) [nkuh-luhj That is adult (or grown up, or mature, or

older, or

chief, or important, or main).

Kabug a

ente,

ensimbi alina

emu

"Ente efe/ eggwe") (Duta 1902: 33; Nsimbi 1956: 14; Ssaalongo 1952: 68; Walser 1982: 187). One that presses (nti

'

for the

cow

to

be killed ("so

we can buy and

finish off the meat") has got but

mere one cent with him.' This loud mouth is very poor and so will eventually not buy much of the meat from the cow he is loudly urging to be butchered. But he gives the traders a

the impression that he

and

that the overall

is

financially ready to

market for the meat

is

buy a large chunk of the meat,

very good.

The proverb images

weaklings, cowards and other kinds of ineffectual persons

and showing off

who

use loudness

convey the idea that they are stronger, bolder, or more efficient than they actually are. Such persons are eventually the first to run away from danger or war, they are unproductive and will shy away from any challenging be the

to

task.

first to retreat

It is

when

common

for a

coward

to incite a fight,

and then

the fighting begins.

Kabuga (m) [kah-buh-gah] One

that importunes (or urges

on, or pesters, or

annoys).

Nsimbi (m) [nsihm-bih] Money; cowry

shell currency; cent.

Kabula -bugyo. nz'omukazi ow'envuma (Nsimbi 1948: '

One

that does not have a place to take refuge

is like

33; Walser 1982: 187).

an enslaved

woman

.'

This expression applies to the past when some captives were treated as slaves. Kabula (f/m) [kah-buh-lahj One that lacks.

Mukazi

(

f

)

[muh-kah-zihj Wife; woman;

Nvuma

(

f

)

[nvuh-mah]

Profits; booty;

skillful (or

female slave.

commendable) woman.

J

African Proverbs and Proverbial

Names

110

Kabula butegero, ng'ow'obusa asala omunnyu (Duta 1902: 20; Nsimbi 1948: 31; Ssaalongo 1952: 87; Walser 1982: 187-188). One that is not (easily) trapped is like the unmarried woman who went out to (supposedly) cut '

saltgrass.'

When

this

woman

"She went

is

inquired about at her parents' home, the parents respond

to cut saltgrass"

although she probably went visiting and the

parents do not rely on her coming back. is

The proverb mirrors

a person

who

very elusive.

Kabula

(17m) [kah-buh-lah

Kabwa

kabbi

One

that lacks.

hammya musongo

Ssaalongo 1952:

9,

(Murphy 1972:

84; Walser 1982: 188).

maintain a hardy skin and back

Nsimbi 1948: 26; 'A small dog that steals has to 112;

.'

Those who put themselves at risk have to prepare for the potential outcomes. A dog that often steals, often gets thrashed, so it has to make itself tough. It deserves to endure the consequential beatings from putting itself at risk. A person who commits a crime should not get unnerved by a deserved punishment inflicted on him. It is also implied in the proverb that if one gets hurt or inconvenienced

when pursuing something he

really wants, then

he will likely put up with the pain, and continue with the pursuit. Kabwa (m) / kah-bwahj Little dog; puppy.

Kagumya (m) [kah-guh-mjah] That

gives reassurance to (or

makes

firm, or

encourages, or heartens, or cheers).

Mugongo (m) [muh-gohn-goh] The

back (of the body); keel of the canoe;

ridge.

"Kaddu-lubaale tanfuga

semor wife of

the

n

nga

mugole wo (Walser 1982: 188, 287). "'The chief does not rule me": (you can only say that) if she is :

si

not your mistress .'

One who

expresses such a sentiment

is

passively nursing himself in the

psychological comfort that though the chief has authority over him, the chief wife (though she has the impressive title Kaddulubaale as well as the chiefly or royal privileges) does not have power over him Though that may

man would

be the case, this

own

not nurse this sentiment with the case of his

wife. His wife (or mistress)

may

not have the

power and the privileges associated with the chiefs wife. However, wives or mistresses, regardless of their official status, often

have tremendous influence and power over their

husbands. Another interpretation of this proverb involves a polygynous household whereby it is a junior wife that comments on the Kaddulubaale.

She

then challenged with the response that she can only say that as long as the kaddulubaale is not the mugole 'senior wife or mistress of the is

household.' There

almost always a senior wife or mistress in a polygynous or polygamous setting, and she is greatly respected by the co-wives.

Kaddulubaale

(

f

)

is

[kahd-duh-luh-baah-leh]l Kaddu-Lubaare

(

f

)

[kahd-

duh-luh-baah-reh] Name-title of the principal wife of the king; the queen

Ill

African Proverbs and Proverbial

Names

consort; the senior wife of the chief.

Mugole

(f/m) [muh-goh-leh] Bride; mistress of the house; newly appointed

(or graduated) person;

bridegroom; newcoming arrival; newly ordained

priest or minister.

Kagenda kalya tikalaba nnaku (Walser 1982: away while eating (or with food) does not fall ,

A

189).

The

one that goes

little

into trouble

1 .

healthy and contented person has better chances of surviving problems than one who is frail and mentally unstable. This applies to one going on a

may consequently

journey that

new environment and

involve living in a

with strangers. Similarly, a person

who

is

fired or

banished has better

chances of re-establishing himself if he is financially and materially secure, has adequate family network support, is quite knowledgeable, and is physically and emotionally healthy and strong. Kagenda (f/m) / kah-gehn-dah] The little one who goes forth; little traveler; "he/ she/

it

goes (or goes away)."

Naku/ Nnaku

(f/m) [nnah-kuh] Trouble; poverty; sorrow; sadness; days.

Kagenderere, ng'omukadde akogga (Murphy 1972: 135; Nsimbi 1948: 39; Ssaalongo 1952: 26; Ssekamwa 1995: 34, 176; Walser 1982: 189). That which is final (or gone for good) is just like an elderly person who is thinning down.'

That is

is

to say,

what

is

gone

often associated with

affliction,

gone, he will not (likely) get

marked

(irreversible) physical

such that an elderly one that thins down

fully recuperate

something that

Mukadde

is

is

fat again.

and physiological

not expected to ever

from a serious medical malady. The proverb

will never revert to the original state

it

Old age

was

is

also said of

in.

(f/m) [muh-kahd-deh] Elder; parent; old person; that

is

old; elder

of the church; minister.

Kagenderere, ng'omukadde crwuula (Nsimbi 1948: 31; Walser 1982: 189). That which is final (or gone for good) is just like an elderly person who has

become a widower.’ That is to say, what is gone

is

gone, he will not (likely) marry again. Those of

advanced age are unlikely to remarry following the loss of their spouses. Mukadde (f/m) [muh-kahd-deh] Elder; parent; old person; that is old; elder of the church; minister.

Kaggwa is

mulamu we enswa (Walser 1982: 189). One who of shame is like the one who eats white ants with the '

ensonyi, ng'alya ne

completely stripped

brother-in-law (or sister-in-law).'

Relations and contacts with in-laws are, in restricted

and

special.

The

flying white ant

more appropriately shared with an in-law

is,

or

is

many

close to taboo.

friends It

is

African cultures, heavily

a seasonal delicacy that

is

and close family. Eating them with

exemplifies a high degree of insensibility

African Proverbs and Proverbial

Names

112

to disgrace.

Kaggwa

(f/m) [kahg-gwah] That

is

finished (or completed, or exhausted, or

worn, or ended).

Kaggwa

awoza ne bba (Walser 1982: 189). One who of shame is like the wife who takes her husband

ensonyi, ng'o mukazi

completely stripped

'

is

to

court (or vice versa).'

Those who went

to the extent of getting

married ought to dissolve their

on a family basis, other than going to disgraceful extremes. Kaggwa (f/m) [kahg-gwah] That is finished (or completed, or exhausted, or differences

worn, or ended).

Mukazi

Kaggwa

(

f

)

[muh-kah-zih] Wife; woman;

skillful (or

commendable) woman.

ng'omwana abba nnyina (-kitaawe) (Roscoe 1911: 490; Walser 1982: 189). One who is completely stripped of shame is like the ensonyi,

'

child that steals from

mother (or father)' The family is the immediate place of kinship, refuge and assistance so it ought to be the last place one would needlessly display such disgraceful mannerisms.

Kaggwa

(f/m)

its

[kahg-gwah] That

is

finished (or completed, or exhausted, or

worn, or ended).

Mwana

(f/m)

Kaggwa ka

[mwaah-nah] Child;

kid; a youngster; son; daughter.

kasonsomolera ne gye katafumise (Duta 1902: 94; Walser The little thorn of the thistle tree affects the body even where it

ttovu

1982: 189).

has not pierced.'

A

calamity (such as famine or an epidemic) that befalls a small part of the population, can adversely affect the entire population, and a sickness that afflicts

Kaggwa

one part of the body can adversely (f/m) [kahg-gwah] Small thorn.

affect the entire body.

Kagubiiru ng'o mutwe gw'omusasi (~omunafu); gugendera mu kinywa kya nku, ne guddira mu matooke (Ssaalongo 1952: 84; Walser 1982: 189). 'One with a short and thick neck is exemplified by the forager (or the weakling);

head bears a bundle of firewood when bunch of plantains.' his

A

it

goes,

and comes back bearing a

person with a prominent mannerism, tends to develop characteristics that go along with it. A man that is lazy or does not like to dig, may have to do

odd jobs (such as gathering firewood with food to

for others) so as to be

compensated

This person would develop a hardy thick neck from having to often head-carry firewood to barter or sell, and from having to head-carry

home

eat.

the food obtained.

Mutwe (m) [muh-tweh]

Head.

Kinywa (m) [kih-ndjh-waah]

A bundle of firewood.

African Proverbs and Proverbial

113

Names

Kagulumale, ng'o mukazi alya n'abaddu (Walser 1982:

away

his dignity is like the wife

This applies

to the past

when

who

who

Kagumba

'One throwing

eats with slaves.'

captives could be enslaved or

was regarded despicable for a married woman lo Mukazi ( f ) [muh-kah-zih] Wife; woman; skillful the one

190).

made

servants.

It

eat with those in servitude.

(or

commendable) woman;

abstains.

(-kagufa) k'emmale tekanyiginva

mu nnoga

(-ttooke) (Duta 1902:

Nsimbi 1956: 102; Walser 1982: 16, 190, 202). 'The tiny bone of the mudfish is not kneaded together with a small ball of cooked mashed

94;

plantains.'

A

person that

is

opinionated and strong willed

is

not easily influenced even

by majority sentiment. The weak and simple minded do not easily mix with the strong and sharp-witted. A fish bone is so tiny, yet it cannot be melded

mashed

into

plantains.

Kagumba (m) [kah-guhm-bah] Tiny fishbone. Mmale (m) [mmah-leh] Mud fish. Kagumba weegoge, that

you make an

There

is

do not

ng'e mmere v'o mulima (Walser 1982: 190). 'The tiny bone effort to

vomit out

is like

the food of the farmer .'

a general belief that whatever the volume of their produce, farmers like to share their food with others.

fishbone that

is

stuck in the throat.

This

One would

is

then compared to a tiny

ably get

it

out by force of

vomiting.

Kagumba (m) [kah-guhm-bah] Tiny fishbone. Mmere (m) [mmeh-reh] Food. Mulima (m) [muh-lih-mah] One who cultivates. Kajjampuni a balagadde ku bbwa (Murphy 1972: 137; Ssaalongo 1952: 87; Walser 1982: 190). 'The sorrel plant leaf smarts on the sore.'

The

grows as a weed and its leaves are placed on open wounds for medication. There often follows a stinging sensation when they are placed on the wound. The proverbial expression denotes a situation that has greatly sorrel

degenerated.

One

also uses the expression

upon encountering adamant

resistance or a rebellious spirit that one renders impossible to subdue.

Balagadde

(f7m) [bah-lah-gahd-deh /

To be handsome;

to

be very beautiful;

that is smarting (or hurting, or stinging).

Kakande ka nnyoko, kakira olwa kitaawo olubikke (Walser 1982: 190). 'The small uncultivated plot that belongs to your mother, is of more worth to you than the well large preserved plot

(i.e.

one covered with dry plantain leaves)

that belongs to your father.'

The mother of

its

often takes

age), than

its

more

interest in the wellbeing of her child (regardless

father does.

her children than the father

The mother is,

and

is

this is

traditionally

more attached

to

most apparent in polygynous

j

]

African Proverbs and Proverbial

settings.

The

mother has would therefore,

that the

little

Names

114

in

many

instances,

be of easier access and value to a child than some of the abundant resources that the father has.

Kakande (m) [kah-kahn-deh] Small

jungle; small deserted stretch of land;

small wasteland.

Kakejje tabula (~nan tabula) ku 'The dried sprat

The

mbaga (Nsimbi

never missing at a

is

1948: 19; Walser 1982: 190).

feast.'

tiny fishes are often eaten at village ceremonies that involve a lot of

eating (such as weddings, parties, and funeral is

rites).

The

proverbial phrase

also used to denote any aspect or item that tends to always be present at

such ceremonies.

Tabula (m) [tah-buh-lah

That does not disappear (or become

lost,

or go

become missing, or become lacking). Mbaga (m) [mbah-gahj Wedding; feast; banquet astray, or

Kakoloboto kabaka 190).

The

vamutuma okuwera

ekisiibo, n'ate n'alya

king assigned Kakoloboto

allegiance to a

fast,

to

instruct

(Walser 1982:

the people to pledge

but then he himself ate.'

In the tale that relates to this proverb, the king expected and sent orders for the people to engage in a fast. However the king himself did not participate in the fasting. It is implied in the proverb that those in authority ought to

preach by example, otherwise their instructions would likely be questioned or not be taken seriously, since the message is mixed and puzzling. This is

synonymous with ''Do unto others as you would want them to do and "If you talk the talk, then you must walk the walk." Kakoloboto (m) / kah-koh-loh-boh-toh Small scratch; small line.

Kabaka the

(17m) [kah-bah-kah]

The

queen mother; the queen

king; "the messenger"; "one

who

to

you"

catches";

sister.

Kakulu asomba (Nsimbi 1956: 14; Nsimbi 1948: 39; Walser 1982: 190). 'An elderly one gathers (a lot).' Advancing in age is often accompanied by many physiological and physical maladies and deficiencies not as common to those that young. Such include wrinkles, sore limbs and muscles, hair loss, grumpiness, reduced alertness, and grey hair.

Kakulu

(f/in)

[kah-kuh-luhj Little elder.

Kakulu awoomya ttooke (Walser 1982: 190, 309).

'

Elderliness

makes

the

plantain (or banana) sweet.' Just like fruits

become sweeter with

numerous advantages, over one gains from becoming older. These advantages include maturation and maturity, experience and experimentation, respect, education, independence or self-sufficiency, increased personal ownership,

young people,

age, there are

that

giving birth, wisdom, creativeness,

demand

for one's services,

survival

Names

African Proverbs and Proverbial

115

tactics, earning,

understanding, responsibility, and authority.

Kakulu (f/m) [kah-kuh-luh Kakulu

Little elder.

e kyuma

takulinva;

(Walser 1982: 191-192). 'An elderly one charge of the stone (or the

hammer

Iron used in the manufacturing of

from

stones.

The

(~

tikikulira jjinja

is

is

nnyondo

tekulira jjinja)

not ruled over; the iron

is

not in

not in charge of the stone).'

hammers and

stone hence precedes and

is

other instruments,

is

derived

metaphorically regarded as

senior to iron which would therefore not rule over

Similarly, children are

it.

and other elders who give birth to, and nurture them. Children are therefore to maintain an adequate level of honor

to respect

and obey

their parents

for the elders that precede them.

Kakulu

(f7m) [kah-kuh-luh] Little elder.

Kyuma

(m) [tch-uuh-mah] Iron; metal; factory; machinery, machine;

tool;

device.

Nyondo/ Nnyondo (m) [nndjh-ohn-doh]/ Nyundo/ Nnyundo (m) [nndjh-uhndoh] Hammer. Kalaba-niuki y'addira o muliro (Walser

1982:

discovers the bees that brings the fire (to ,

191).

smoke

'It

is

the

one

who

the bees out and extract

them of their honey)." This is synonymous with "First come, first served." The one who is the first to discover or get to an item of value, deserves to have it. Kalaba (f7m) [kah-lah-bah That is alert (or perceptive, or awake, or alive, or conscious); that perceives (or sees, or finds, or gets).

Kalabanjuki (m) [kah-lah-bahn-juh-tch-ih] One that sees/ finds Njuki (m) [njuh-tch-ih] Bee; bees.

Muliro (m) [muh-lih-roh

(the) bees.

Fire.

Kalema ka nsinio: e kyuma kitema kinaakyo (Nsimbi 1956: 32; Walser 1982: 191). Kalema is (like) a cold chisel one iron cuts the other.' The proverb and the name Kalemakansinjo originates from the act of King Kalema in which, in 1888, he shot dead his brother Kiweewa and burnt his corpse. The name Kiweewa is traditionally given to the first born son of the '

:

king and he act

is

entrusted with overseeing his younger brothers.

of Kalema was perceived as a bold

act, since

it

person slaying a family superior. Kalemakansinjo the king.

It

implies that the king's strength

is

Hence the

involved one powerful is

also a name-title for

likened to that of the powerful

which cuts through other metals. The king (more so in the past), has had the power to stamp out any prince, chief, or clan head who disobeys

chisel

him.

Kalema (m) / kah-leh-mah The one

that

is

too

much

for; the little

one that

is

crippled.

Kalemakansinjo (m) [kah-leh-mah-kahn-sihn-joh] The one with the strength of a chisel; "Kalema of the cold chisel."

:

African Proverbs and Proverbial

Names

116

Nsinjo (m) [nsihn-joh] Chisel.

Kyuma

(m) [tch-uuh-mah] Iron; metal; factory; machinery; machine;

tool;

device.

Kaliba akabiri: ngule

emmamba

ev'o mutwe l (Walser

1982:

'

191).

If that

happens a second time do you think I will ever again buy lungfish that has just the head portion?' This is based on a situation in which a person bought lungfish that only had :

head portion. He later found out there was something wrong with the fish (i.e. it was possibly going bad). It is also unusual, in the traditional setting, for one to buy a fish that is not whole. The incidence teaches the its

buyer, as well as others, a lesson based on experience

synonymous with "Forewarned

is

Mutwe

happen a second time"; (m) [muh-tweh] The head. will not

"it

is

forearmed."

Kaliba (m) [kah-lih-bah] "That which will be." Kalibaakabiri (m) [kah-lih-baah-kah-bih-rih] time";

and judgment. This

"will

"If that it

happens a second

happen a second time?"

Kaliba akabiri omusibe tayita Jjimbo (Walser 1982: 191, 446). It will not happen a second time no prisoner (in fetters) passes through the path to '

;

Jjimbo.'

This

based on a situation in which King Ssuuna despisingly challenged a prisoner in fetters on the way to Jjimbo to a wrestling match. The prisoner was ordered killed upon managing to pin down the king who had is

consequently become infuriated. The proverb advises that one ought to take caution in the face of perilous situations, partly on the grounds of lessons learnt of the past. Theoretically,

it

is

consequently risky to challenge the

king and not allow him to win, as well as risky for a prisoner to take that path to Jjimbo. This is synonymous with "Forewarned is forearmed." Kaliba (m) [kah-lih-bah] "That which will be." Kalibaakabiri (m) [kah-lih-baah-kah-bih-rih] time";

"it

will not

happen a second time";

"will

happens a second happen a second time?"

"If that it

Kaliba kaki akalikugwa ku liiso?" ng omunaku ayombve n o mwana wa boowo (Ssaalongo 1952: 52; Walser 1982: 191). '" What (evil) will it he that will fall

upon your eye?"

is

what one of the poor class says when he has

quarreled with a child of the noble (or upper

One who

is

class).'

of the poor other than the privileged class

is

less likely to get

compensation for an offense against him by a person of a noble class. This was more apparent in the past whereby those of the upper class had so much power. They were revered and were not to be attacked. Most of what the offended poor could do was to curse at, and hope that some evil would soon come upon the privileged ones. Kaliba (m) [kah-lih-bah] "That which will be." justice or

Munaku

(f/m)

[muh-nah-kuh] One

that

is

distraught (or in misery, or in

117

African Proverbs and Proverbial

Names

poverty).

Mwana

(f/m)

[mwaah-nah] Child;

kid; a youngster; son; daughter.

"Kaliba kasaiia " akuliisa engo (Nsimbi 1956: 14; Walser 1982: 29, 191). " '(One who in referring to you pompously says) He (i.e. the kid) will turn out to be a

(brave!

little

man "

causes you to be reckless in the hunt and

hence prey meal to the leopard.' Excessive praise need not be taken seriously since

it

can cause you

to

dangerously drop your guard. Untimely praise does more harm than good, a lot

of the time causing the praised person to be overconfident.

Kaliba (m) [kah-lih-bah] "That which will be." Kasajja (m) [kah-sahj-jah] Little man; the Kali mi ka

mwewoze kaweweera majja

Nason 1936: 256; Nsimbi 1948:

little

(-kail a

one that

manly.

is

kawewedde) (Duta 1902: 87;

25; Walser 1982: 17, 192). 'The tongue of

smooth as it approaches (or is smooth when it comes ).' As is commonplace, people are polite and flattering when they request borrow money, but flee and become harsh when the lenders request them a borrower

is

to

to

repay.

Kalimi (f/m) [kah-lih-mihj Little longue. Kajja ( f ) [kahj-j ah] "The little one comes"; "the small one

arrives."

Kalimi ka mwewozi, kwegonza; kaiia ne "Sembera nkubuuze" (Walser 1982: 'The tongue of a borrower

192).

closer so that

As

I

may

is

smoothness;

"

it

comes along with Come

greet you.'"

commonplace, people are polite and about to request to borrow money. is

Kalimi (f/m) [kah-lih-mih] [kahj-jah] "The

flattering

when

they request or are

Little tongue.

one comes"; "the small one Sembera (m) [ssehm-beh-rah] "Approach"; "come near."

arrives."

Kalimi ke keeru (Duta 1902: 87; Walser 1982:

the tongue that

Kajja

(

f

)

little

192).

'It

is

is

white.'

This

is

said of those

hateful,

who

are in actuality conniving, thieving, murderous, or

but outwardly they present an impressive appearance by their

smooth words. Such behavior of "Wolves in sheep skin" is commonplace, so one ought to always be cautious in dealing with others since "Appearances are deceptive."

Kalimi (f/m) fkah-lih-mih]

Little tongue.

Kalimi - ngobva, nga Kanvolo ak'oku muzibo (Walser 1982: 192, 293). 'The

one of a swift changing tongue

A

kalimingobya

is

is like

a

Nvoro child of the

a "double-talker" or a deceitful

border.'

person.

Cheats are

notorious for turning around information in their efforts to deceive and get

away with

it,

and

to unjustly gain.

One

of such a deceptive tongue

is

likened

]]

African Proverbs and Proverbial to a

person

who

lives

Kalimi (17m) [kah-lih-mih] Ngobya (m) [ngoh-bjaah] "I

118

on a language or ethnic border. Such has

the languages used on either side of the border

expelled";

Names

i.e.

he

is

learnt to use

bilingual.

Little tongue. "I

cause to chase (or go after)”;

cause to arrive (or land)";

Kanyolo (17m) [kah-ndjh-oh-loh]

Little

"I

"I

cause to be

cheat."

Nyoro

ethnic.

Kalinnimi,

ng'omuganzi aloopa awolereza (Ssaalongo 1952: 33; Walser 1982: 192). 'A double tongued person is like a favorite who simultaneously accuses and uses excuses.' Those who are liked by many, often want to maintain this position.

Such

will

then use means to court or maintain the favor of the one being accused and the one to whom the accusation is presented. This images a double dealer, or a fickle tongued person.

Kalinnimi (m) [kah-lihn-nih-mih] One that is associated with tongues (or with languages); rumormonger. Muganzi (17m) / muh-gahn-zih Darling; favorite; lover; sweetheart.

KoJonda, is

ng’omusiri gw'omunafu (Walser 1982: 192). like the garden plot of a lazy (or weak) person.'

There

'

A

jumble ofconfiision

an admixture of cultivation of crops like beans, maize, peanuts, vegetables, and plantains all in one small plot. The lazy person is too slothful to farm a large portion of land, and too inattentive to properly is

in there

organize the crops on the small plot that he has afforded to have. Kalonda (m) [kah-lohn-dah] Miscellany; a variety; an admixture; a wide assortment; a jumble; an abundance; detail.

Kaluhve nnantaliirwa is

mu nnyama

(Walser 1982: 192-193).

The

gall

bladder

never eaten with the meat.'

Tilings that are quite useful are often connected with things. The less beneficial often have to be

much

less beneficial

eliminated from the useful

things they are associated with, so as to reap the benefits. Kalulive (m) Ikah-luh-lweh] The gall bladder; bitterness;

hostility.

Kalulwe

ta bula

ku nnyama; omumvuka tabula ku mwami (Walser 1982: 192-193) 'The gall bladder is never missing amongst the meat, just like a

deputizing one

never missing where there is a chief.' There is a tendency for the important to coexist with superficial. They still need each other. is

the

seemingly

Kalulwe (m) fkah-luh-lwehj The gall bladder; bitterness; hostility. Tabula (in) [tah-buh-lahj That does not disappear (or become lost, or go astray, or become missing, or become lacking). Mumyuka (m) [muh-mju uh-kah Deputy; the second in command; a nametitle

of the chief that

is

second in rank.

Mwami (m) [mwaah-mih]

Chief; master; husband.

Names

African Proverbs and Proverbial

119

Kalya bugalula, ng'omumwa gw'e mmandwa (Duta 1902: 14; Walscr 1982: 193) 'One who profits from, while brandishing a weapon at this person, is like the mouth of the spirit medium .'

The kalya bugalula is the equivalent of a double-dealing or two-faced person. He mirrors the spirit medium who gives advice to one who comes for help regarding an enemy, and then gives similar advice to the enemy regarding the client who first came to him. The spirit medium gets paid both ways. Mandwa/ Mmandwa (m) [mmahn-dwahj Spirit medium; oracle; the human mouthpiece (or representative) of a deity; a speaking medium between the people and a deity; a

deity' affiliated

witchdoctor.

Kalya buguga, ng'ow'obusa atatereka bugenyi; olibafumbira ki?" (Walser everything

"When your

who

"Baganda bo bwe

who

193) 'One

1982:

the bachelor

is like

nti

balijja

gluttonously eats

does not preserve for the visitors; he

up is

what will you cook for them?"' Bachelors are often young, often do not have much, are often socially mobile, have often not established their own homes, and they are traditionally not told

relatives visit,

required or expected to fully cater to the needs of visitors. Treating visitors to

food

is

a traditional requirement, so one

who

is

unable to do this

is

likened to a bachelor. Bachelors' meal habits have a tendency to be erratic

hunger needs. Bachelors do not much consider the food needs of the relatives that may pop in any time. And those that visit them

and respondent

to

are usually close friends or associates

who need

not be treated in formal

ways.

Baganda

(f/m) fbah-gahn-dahj

Ganda

ethnics; blood (or kin) relatives.

Kalya kokka, keetenda kulva mpola (Walser 1982:

one who

193). 'The little

eats alone, praises himself as slow at eating .' It is

commonplace

for people to lie about things that cannot easily be

about them, and for people to them. This

is

done so as

tell lies to

to present a

strangers

himself, this situation

is

when alone and

are not familiar with

good impression out of shame,

Even

inflate egos, or to unjustly gain in other ways.

proverb eats slowly

who

proved

therefore with

all

if

to

the person in the

the food available to

not conclusive proof that he generally eats slowly. In a

where he has

meal available with other people, he and gluttonous eater. In such a situation

to share the

may well evidence that he is a fast he may eat fast so as to consume

as

much

food as possible, given the

competition with others from having to share.

Kulya (f/m) [kuh-ljaah] Consuming;

Kamaanvi

(~k'a maanvi ) kaliibwa na mbiro

Nsimbi 1956: 1982:

'

193).

14;

Nsimbi 1948:

That which

is

is

10;

(~na n gabo) (Duta

Ssekamwa

1902: 6;

1995: 109, 245-246; Walser

strong (or difficult)

speed (or with the use of a shield

There

eating.

,

has to be devoured with

).'

always a way to achieve or attack that which

may seem

to

be so

]

African Proverbs and Proverbial long as the one pursuing the goal

difficult, as

courageous, and swift enough. This will, there is a

is

way." This aphorism

is

120

determined, strong, patient,

synonymous with "Where there also associated with the past

and raiding involved shields and

fighting

is

Names

spears.

It

was then

said that

is

a

when it

was

necessaiy to attack with shields (or be well armed) so as to successfully raid.

Kamaanyi (m) [kaah-maah-ndjh-ihj "The little one of strength." Maanyi (m) [maah-ndjh-ih] Strength; power; energy. Kaliibwa (17m) [kah-liih-bwah] That which Mbiro (m) [mbih-roh] Speed.

Ngabo (m) [ngah-boh]

is

eaten (or consumed).

Shield; shields.

Kambayaava kakaabya nga nnamube olw'eggulo (Walser 'The

i

nsolence that causes one

(i.e.

a child) to cry

1982: 18. 34, 193).

is like

the jackal in the

evening.'

A

child that cries out of sheer impertinence after dark.

likened to a jackal that cries

is

People detest this howl and will curse the jackal that howls at

such a time.

Kambayaaya (m) [kahm-bah-yaah-yah]

Insolence; impudence.

Kampwerenda (~kamperenda) ng'e nsimbi egula a maduudu (Walser 1982: 194). 'One who eats to his full is like money that buys datura kampwerenda 'one that eats to the bursting point' here represents one who .'

on himself, and mirrors money that buys datura. The seeds of, or the poisonous drug extracted from the datura plant were formerly used in trials by ordeal. Datura is also known to have an intoxicating effect on inflicts evil

guinea fowls, so widely

known

has been used as bait to trap them. Datura extracts are in the world for their use in folk rituals. They have narcotic, it

medicinal, and hallucinogenic properties and can be treated as Nsimbi (m) [nsihm-bih Money; cowry shell currency; cent.

Maduudu

illicit

drugs.

(m) [mah-duuh-duh] The datura plant.

Kamu kamu gwe muganda (Murphy

1972: 348, 352-353; Nsimbi 1956: 29; Nsimbi 1948: 9; Seinpebwa 1983: 240; Ssaalongo 1952: 84; Walser 1982: 3 > l94 >

There

is

lead to

'On e

little

one

small stick) bv one

(what makes) the bundle.' strength in unity or collective action. Gradual and steady action can fruition. Little by little eventually fills the container. The proverb is (i.e.

is

synonymous with "Many a mickle makes a muckle," "Take care of the pence and the pounds will take care of themselves" and "A penny saved is a penny gained." A journey starts with one step. also

Kamukamu

(m) [kah-muh-kah-muh] "One by one"; "one, one."

Kamunye nnamukwakkula (Walser I

1982: 194).

he brown kite

is

The proverb

used as a reproach to children

Kamunye

is

notorious lor

its

(f/m) [kah-muh-ndjh-eh]

'

The brown

kite is a snatcher.'

swooping, seizing and robbing

The

who

activities.

grab at food.

yellow-billed African kite; the

brown

African Proverbs and Proverbial

121

Names

hawk.

kite;

Kamunye

ow'e mpaka y'akubva nnvinimu e nduulu (Nsinibi 1956: 14; Nsimbi 1948: 58; Walser 1982: 194). 'A contentiouslv swooping hawk causes the

household owner to raise the alarm

Those

in the habit of robbing or seizing without reserve, cause the afflicted to

alarm

raise the

Kamunye kite:

.

to the public.

(17m) [kah-muh-ndjh-eh]

The

yellow-billed African kite; the

brown

hawk.

Mpaka

[mpah-kah] Arguments; disputes; strife; a contest; competitions. Nyinimu/ Nnyinimu ( f ) [nndjh-ih-nih-muuh The owner of the house; the (in)

master (or mistress) of the household.

Nduulu (m) [nduuh-luuh] The mouth sound repeatedly and

is

meant

that involves patting the

mouth

sound the alarm.

to attract attention or

Kamunye w’agwa tewabula luyoogaano (Nsimbi

1956: 14; Nsimbi 1948: 55;

Walser 1982: 195). 'Where the vellow-billed African hawk swoops down, there is not a lack of uproar (from the fowls and the coop owners).'

The hawk would

raise a din at the site of

Kamunye kite;

so notorious for seizing fowls that the hens and the coop owners

is

it

swooping.

(f7m) [kah-muh-ndjh-eh]

The

yellow-billed African kite; the

brown

hawk.

Kamunye w'agwa we waba olubambo (Nsimbi Walser 1982:

195).

1956: 14; Nsimbi 1948: 55;

'Where the vellow-billed African hawk swoops down,

is

where there is a peg with a skin spread out to dry.' The preying and scavenging hawk has such sharp eyesight that it perceives its prey as well as dead meat fast. So it is common for hawks to swoop around a slaughter house or any place where an animal has just been butchered. Kamunye (17m) [kah-muh-ndjh-eh] The yellow-billed African kite; the brown kite;

hawk.

Kamwa

kabi katta (~kassa) "Siro2an2a " (~ "Ss iron any a ") (Duta 1902: 34;

Nsimbi 1956: 14; Nsimbi 1948: 21; Ssaalongo 1952: 73; Ssekamwa 1995: 16, 161; Walser 1982: 18, 195). 'A bad mouth caused the death of "Siroeanga/ Ssiroganga ."'

This adage

is

based on a well

known

folk tale. In the tale, a

man was

unjustly

accused of carrying out witchcraft that resulted in the death of a person. Out of anger he replied to the accusers "If then

I

killed him."

led to be executed for

mercy

"I

He was

I

killed

him

(i.e.

through sorcery),

then condemned to death by burning. As he w'as

and as he

lay in the fire dying, he

exclaimed

in

pleading

have never practiced witchcraft." The word siroganga

equivalent of the words he exclaimed and

is

the

nickname he came to be remembered by. The lesson of the proverb is that one who talks carelessly or pessimistically about himself is easily believed. Further, one is

the source of the

]

African Proverbs and Proverbial

who

Names

122

talks thoughtlessly, jokingly or dismally about the fate of others (such

as regarding their sickness, or their being in danger) can easily be thought to

be a causative factor in the

witchcraft are

fate. Beliefs in

though the consequences for those found

still

significant

to practice witchcraft are not as

dire as in the past.

Kamwakabi (m) [kah-mwah-kah-bih] Bad mouth; anger

based voicing.

Kamwa

(m) [kah-mwah] Small mouth. Kabi (m) [kah-bih] That is dangerous; that Kutta (m) [kaht-tah] That

is

harmful; that

is

bad.

murders, or destroys, or abolishes, or

kills (or

ruins, or cancels).

Siroganga/ Ssiroganga (m) [ssih-roh-gahn-gah]

Kapa

w'etali,

there

This

is

is

no

"I

have never bewitched.'*

emmese yeekola ebigenyi (Walser 1982:

cat,

the

mouse

cats are

away, the mice will play."

also implied that favorable conditions often appear at a is

an emergency. In

'Where

198).

will treat itself like a guest.'

synonymous with "When the

enabling aspect

137,

One can

missing.

moment when an

also find himself at loss in the case of

this case the cats that

would frighten them away are not

move about

available, so the troublesome rats

It is

freely.

Rats are notorious for

nibbling at food and other items, as well as for spreading diseases.

Mmese

(m) [mmeh-seh] Rat;

Kasiru akulembera; kagezi

rats;

mouse; mice.

oluvannyuma (Walser 1982: 37, 198). That of foolishness goes first; that of cleverness comes out later.' One learns from mistakes. Ideas that emerge in one's mind later are often better than the previous ones. This is synonymous with "Locking the stable when the horse has gone" and "Second thoughts are always best." People often become more adept from experience and practice that goes along with '

n'a\>a

increasing age.

Kasiru (m) [kah-sih-ruh] The

little

one that

is

mute;

little

one

that is foolish

(or stupid, or idiotic).

Kagezi (m) [kah-geh-zihj The Kasiru

y'asooka;

little

one that

is

clever (or wise, or learned).

luvannyuma (Walser 1982: foolishness comes first that of cleverness comes later.' One learns from mistakes. Ideas that emerge in one's mind kagezi

ajja

37).

That of

:

better than the previous ones. This

when

is

later are often

synonymous with "Locking the

stable

and "Second thoughts are always best." People often become more adept from experience and practice that goes along with the horse has gone"

increasing age.

Kasiru (m) [kah-sih-ruh] The

little

one that

is

mute;

little

one that

is

foolish

(or stupid, or idiotic).

Sooka (m) / ssoh-oh-kah "Come first"; "be the first one to"; "do first." Kagezi (m) [kah-geh-zih] The little one that is clever (or wise, or learned).

African Proverbs and Proverbial blames

123

Kasobeza ng'enneebaza v'omwavu: ajja akaaba, naye bw'omuwa nti "Onnanze ki ssebo?" (Duta 1902: 15; Nsimbi 1948: 24; Walser 1982: 198, 400). 'A puzzling thing is like the thanking of a poor person he comes lamenting, but when you give to him, he remarks "Why did you give me :

that. Sir?"'

Those who are poor are unduly despised and shunned. People tend to give to those that they can receive from. So when a poor person is given a gift of significance, he would wonder as to why he was done such a favor. Mwavu (ftm) [mwaah-vuuhj A poor person.

Kasuzga kagoba kisambu; a mazzi

tigeerabira gve galaga (Nsimbi 1956: 14;

Nsimbi 1948: 36; Walser 1982: 43; 131, shape according

to the quality of the vegetation

water does not forget where to run

There are two parts related.

to this

The former

chip of the

The

199).

vegetable plant takes

environment

it

grows

in;

to.'

proverb and one

may

or

may

not

deem them

to

be

synonymous with "Charity begins at home," "A old block," "Like father, like son" and "As the tree, so the fruit." is

partly

Children are heavily influenced by their parenting environment. Other

growth such as the genetic, the educational and the nutritional feature in the maturation level mental and physical wellbeing of a person. It is implied in the second part of the proverb that the origin of factors during one's

and water eventually becomes cold following boiling. It thus returns home. As a stream or lake dries up, the water that is left water

the cold,

is

concentrates in the middle of the water basin with the assistance of gravitational pull. Similarly, people significantly taught or exposed

and many other influences.

to.

become attached to behaviors they were They further become attached to family

When

they mature, people then tend to be

significantly attracted to kin, to persons of the

same race or

ethnicity,

and

to

persons with similar ideas and backgrounds. This can even boil to those

brought up under atmospheres of dysfunction and deviance, accepting similar conditions later in

life

such detestable backgrounds.

one tends

and even tending

When

to run to close associates

to be attracted to persons of

personal conditions

and kin

for help.

It is

become towering, unlikely for people

where they originally came from. Even after long term absence, they somewhat return to their roots or influences of significance. Kasugga (m) [kah-suhg-gahj A species of bitter, but delicious, vegetable to forget

leaves.

Kisambu (m) [tch-ih-sahm-buh]

A

patch of overgrown weeds; an area under

stubble.

Mazzi (f7m) [mahz-zih] Water. Kayinia tekanyigirwa

wamu na

202). 'A small stone

mashed

A

is

Itooke (Duta 1902: 94; Walser 1982: 23, 190,

not kneaded together with a small ball of cooked

plantains.'

person that

is

opinionated and strong willed

is

not easily influenced even

)

African Proverbs and Proverbial

Names

124

by majority sentiment. The weak and simple minded do not easily mix with

and sharp-witted.

the strong

mashed

into

stone can be so tiny, yet

it

cannot be melded

plantains.

Kayinja (m) [kah-yihn-jah]

Lukuba

A

(-lutta

A small

stone; pebble.

emyali, ne lutakuba azibumba (Nsimbi

1948: 51; Walser 1982: 238, 357).

'It is

better for

it (i.e.

1956:

17;

Nsimbi

death) to strike the

uncompleted cooking pots, and spare the one who molds them.' Death does not discriminate, and can at any instance strike the very young and spare the elderly. It is also implied that it is more tolerable for material items to be destroyed, than for a resourceful

Lukuba (m) [luh-kuh-bah] That which Lutta (m) [luht-tah]

"It kills"; that

Lukuba hva liiso, ng'ennvindo the eye, and the nose cries.'

An

affliction that reigns

human

to die.

strikes (or beats, or hits).

wliich

kills.

erira (Walser 1982: 238, 357).

'

It

has struck

misery on a person in a family or other social unit

members in the unit to feel the pain, to be compassionate, That which strikes the eye, causes the nose to sniffle.

causes the other

and

to sulfer.

Lukuba (m) [luh-kuh-bah] That which

Mu

strikes (or beats, or hits).

mpafu (-tnuwafu) temujja mulangira (Duta 1902:

78;

Nason 1936: 250;

Ssaalongo 1952: 58; Walser 1982: 261, 398). 'Among the incense trees (or incense tree ), no prince comes around.'

Mpafu is

are the fruit of the incense tree, and the fruit resembles olives.

very

the

and nkonyogo

tall

fruit.

they can

happens

Naturally,

'sticks'

some of

are thrown up into

to hit

the throwing sticks get stuck in the tree,

come down any time and even be under the

it

The tree and bring down

accidentally

liit

anyone

and that

During the season of ripening, kids often throw sticks into the tree, and these and the hardy fruits sometimes hit some people that are standing by when the sticks and fruits land down. People are to

tree.

traditionally cautious about offending or hurting those associated with high

authority, including their children.

Punishment

harming such would be tremendous. However, there are instances where it is difficult to blame anyone for harm caused. As the proverb indicates, an example would be when a prince goes under an incense tree. Since it is common knowledge that there are many throwing sticks that are stuck in the tree and they can slip out and fall anytime, any such stick that slips out and hits a prince hanging around there would not be blamed on anyone, more so if the prince went there on his own accord. That is to say that no one standing around an incense tree would be considered (or treated like) a prince. Other examples

games no one would be

for

include physical

like soccer. If a prince gets accidentally injured in

such,

liable.

The prince

is

subject to the

same

rules

and

regulations that govern everybody in the game. One's level of authority

depends on the situation or location

that

one

is in,

so one should not unduly

African Proverbs and Proverbial

125

Names

think highly of oneself in every situation.

Mun'afu (m) [muh-wah-fuuh] Incense Mulangira (m) [muh-lahn-gih-rah A

tree that bears

mpafu

fruit.

prince.

N'aganaafa vasal irwa e ssubi (Duta 1902: 70; Nsimbi 1956: 13; Nsimbi 1948: 29; Sempebwa 1983: 243; Ssaalongo 1952: 84; Walser 1982: 172, 271). Even those bananas that will not eventually materialize into banana-beer '

,

are

still

catered

to,

starting with the harvesting of grass for squeezing out

their juice.'

"The native beer

is

made from bananas. They

are peeled and

worked with

wooden trough, with a little water added; the grass cuts the fibre, and the juice comes out. Sometimes, however, they are not in the right condition for the process, and 'die' i.e. there is no result, and the labour is wasted; even so, it's worth cutting the grass and trying" (Sempebwa 1983: grass in a

243).

It is

or no one

implied in the proverb that whatever the circumstances, nothing is to

which appears so

is

be of very limited use can

to

determination or perseverance

if

take

be easily dismissed as being of limited use or hope. That

on

risks,

is

made good use of, more One ought to now and then

still

applied.

be

though there are many attempts which finally prove

futile. It

important to "Never give up." The names associated with this proverb are

usually given to children born to those infants

who

whose previous offspring

died, or to

are alarmingly sick.

Ganaafa (m) [gah-naah-fah] Those

(i.e.

bananas) that will

fail to

materialize

(into juice for beer processing).

Ssubi (m) [ssuh-bih] Grass. N'asirika amanya; e kikere bakibikira

Walser 1982: 271). 'Even a silent person is knowledgefor the frog is proclaimed dead in the dry season but it emerges and

(Nsimbi 1948: able,

kwa kyeya ne kikaaba mu (~ku) nkuba

18;

croaks in the rain season.'

Though

the frog's presence

croaks, the frog

is

is

mainly

always present.

felt in

It is

the wet season

when

it

distinctly

implied that nobody should easily be

dismissed as being of limited use or power on account of being reserved, quiet, or

unassuming.

Kikere (m) [ tch-ih-keh-reh] Frog.

Nkuba (m) [nkuh-bah] N'asirikirira

Rain.

amanya; kikere bwe bakibikira okw'e kvanda. olumbe kwa ttogo

kwe kyabiza (Duta 1902: 18; Walser 1982: 271). 'Even a person who becomes very silent is wise, for after the frog is proclaimed dead in the dry season it puts an end to the funeral rites in the wet season.' ,

Though

the frog's presence

croaks, the frog

is

is

mainly

always present.

felt in

It is

the wet season

when

it

distinctly

implied that nobody should easily be

dismissed as being of limited use or power on account of being reserved, quiet,

or unassuming. Funeral rites involve a

lot

of noise, but even then, the

'

African Proverbs and Proverbial

Names

frog's voice is metaphorically quite distinct during

such

1

26

rites in the rain

season.

Kikere (m) [tch-ih-keh-reh] Frog. Kyanda (m) [tch-ahn-dah] Dry season; drought. N'atte

erya'wuumanga bw'erimala okugwa

balituula

wansi

nga n'abaana a bato

mu mayembe

(Duta 1902: 77; Walser 1982: 271). 'It is so that when the bull that was fierce falls down, even the small children sit between its horns .

A harshly offensive person or an enemy that dies,

can no longer harm. Rato (f/m) [bah-toh] Younger brothers; young persons; children. Mayembe (m) [mah-yehm-beh] Homs of an animal; spirits associated with fetishes.

Ndi nkoko mpanga; ntambula ntolooma (Walser 1982: 275). 'I am the rooster I walk while grumbling.' This image of the cock that often walks while making a grumbling noise, is :

applied to a person

Nkoko

who

often attempts to intimidate others.

(f/m) [nkoh-koh] Chicken; hens.

Mpanga

(m) [mpahn-gah] Rooster; cock.

Ndi nkoko njeru; seekweeka kamunve (Walser 1982: 275, 281). white feathered hen: I would not be able to hide from the hawk.' Just as the color of the white feathered fowl

one who

makes

it

'I

am

the

so conspicuous to prey,

adorned other than camouflaged for battle is vulnerable to the enemy. Another implication is that those in plain or public view, i.e those of high standing (such as presidents, queens, kings, and flashily

is

chiefs), are

highly vulnerable to criticism.

Nkoko

(f/m) [nkoh-koh] Chicken; hens.

Nkokonjeru

Kamunye "

(f/m) [nkoh-kohn-jeh-ruuh]

White feathered hen.

(f/m) [kah-muh-ndjh-eh Yellow-billed African ] kite/ hawk.

Ndiraba (ennaku) ezange" taw a musibe mmere (Ssaalongo 1952. 36; Walser 1982: 275, 488-489). '(The one who says,) "such bad davs will afflict me when my time comes" will unremorsefully withhold food from a prisoner.’

This expression mirrors a miser or a pitiless person who justifies his distaste for helping one in trouble and need, in an amusing but cruel and irrational

way. The author of such a statement would likely get the much needed help when he falls into trouble. Those that are endowed often refrain from aiding those in need by rationalizing using similar statements. But human survival indeed revolves around helping one another.

Naku/ Nnaku

Mmere

(f/m) / nnah-kuh ] Troubles; sorrow; sadness; days.

(m) [mmeh-reh] Food.

"Ndya kya bukaba ng'e mmese ey'omu ggwanika" (Walser 1982: 276).

"'I

eat

127

Names

African Proverbs and Proverbial

shameful way like the

in a

This mirrors one

who

rat

of the cupboard.'"

who

lavishly plunders, or one

steals

your food from

under your nose.

right

Mniese (m) [mmeh-seh]

Rat; mouse.

Nkoba za mbogo zeggya zokka mu bunnya (Walser

1982: 236, 281, 397).

'The straps from buffalo hide pull themselves out of holes on their own.'

A

made from

strap

buffalo that

is

buffalo hide

is

And upon

very strong.

trapped in a narrow hole, the hunters spear

so heavy they cut straps from

its

sturdy skin

The proverb

or survive in trying situations.

who

helps those

is

it,

which they

carcass out. This images the toughness of those

who

bail

encountering a

and since

it

is

pull to get the

themselves out of

synonymous with "God

also

help themselves."

Nkoba (m) [nkoh-bah]

Belts; straps; bootlaces.

Mbogo (m) [mboh-goh] Buffalo. Bunny a (m) [buhn-ndjh-aah] Small

holes; small pits; small abysses.

Nkoko nieru veevoleka

kamunve (Duta 1902:

(~yeeyolese)

103; Walser 1982: 275, 281).

'

A

white feathered hen

is

94;

Nsimbi 1956:

so conspicuous to

the hawk.' Just as the color of the white feathered fowl

one

who

makes

it

so conspicuous to prey,

adorned other than camouflaged for battle is vulnerable to the enemy. Another implication is that those in plain or public view, i.e. those of high standing (such as presidents, queens, kings, and chiefs), are is flashily

highly vulnerable to criticism.

Nkoko

(f/m) [nkoh-koh] Chicken; hens.

Nkokonjeru

Kamunye

(f7m) [nkoh-kohn-jeh-ruuhj

(f7m) [kah-muh-ndjh-eh]

The

White feathered hen. yellow-billed African kite/ hawk.

Nnaabatuusa "—omukazi o mubi akutuusa ku mu lung i (Walser 1982: 275). will take you there"-an ugly woman can lead you to a beautiful one

"

"'I

.'

It is

implied that

initially

dealing with filthy or undesirable things (such as a

employment) can (with patience and perseverance) lead one to lucrative and desirable conditions. One can hence greatly achieve through humble means. A small and insignificant looking opportunity often opens

dirty

doors for big opportunities as one becomes advantaged by experience, work

and new

contacts,

ideas. Cultivating

the planting of plantain stumps.

woman,

ugly or bad

Mukazi

Mubi

(

)

A man may

thus start off by marrying an

but can eventually end up with a beautiful or good one.

[muh-kah-zih] Wife; woman;

skillful (or

commendable) woman.

[muh-bih] The bad one; bad person; ugly person.

(in)

Mulungi is)

f

sweet potatoes prepares the ground for

(

f

)

[muh-luhn-jih] "(He/ she

is)

the good (or virtuous) one"; "(she

the beautiful one."

"Nnakkwale lanfuga": nga

si

mugole wo (Ssaalongo 1952: 49; Walser 1982:

African Proverbs and Proverbial 188, 287). '"A

your mistress This

dwarf does not

Names

28

rule me": (you can only say that) if she is not

.'

a polygamous situation in which a junior wife

is

1

sentiment about a very short

woman

is

who

passively

expresses such a

nursing

herself in

psychological comfort. She despises a person because of her deformity, but then she is challenged with the response that she can only say that as long as this

There

dwarf

not the mugole 'senior wife or mistress of the household.' almost always a senior wife or mistress in a polygamous setting,

is

is

and she is greatly respected by the co-wives. It with low self esteems or inferiority complexes

is

commonplace

for persons

to search for and scapegoat others to despise. Otherwise, one would not dare display contempt for a boss because of the boss' deformity.

Mugole

(f/m) [muh-goh-leh] Bride; mistress of the house; newly appointed (or graduated) person; bridegroom; new coming arrival; newly ordained

priest or minister.

Nnyoko abeeranga (-abanga) Omunyoro, n'akuzaala mu kika (Nsimbi 1948: 42; Ssekamwa 1995: 8, 38, 157, 181; VValser 1982: 298). 'It is okay for your mother to be of Nyoro ethnicity, as long as she gives birth to you in the dan (i.e.

as long as the mother gives birth one of a father of

This proverb appears

when

this

kingdom

to

Ganda

ethnicity).'

have emerged in the past glory days of Buganda,

state

was a formidable

political

and

cultural

power

in

the eastern and central African Great Lakes area. Naturally, the growing pride of the Ganda made them view a lot of their neighbors as inferiors. Bunyoro to the west of Buganda was also a powerful kingdom-state in the

and squabbles took place between the two as Buganda expanded in all directions. These squabbles took more violent proportions with the arrival of European and Arab commercialists, religionists and colonialists in the eighteenth and nineteenth centuries. The complex drama involved the area,

British favoring

Buganda and

the ceding of a lot of

Bunyoro territory to Buganda. The resulting resentment, more so in the past, has involved the two groups making crude remarks about each other. It is implied in the proverb that to be of Nyoro ethnicity is to be of rather low status However it acceptable for you to have a Nyoro mother, as long as your father

is

Ganda

is

of

Buganda is traditionally a patrilineal society, whereby the clan or nationality to which your father belongs, is the one you are bom into. The Nyoro can here also be perceived as a scapegoat representation of all

ethnicity.

foreigners

(i.e.

non-Ganda) such

have a non-Ganda mother and Ganda hither is acceptable. The Ganda, given their conquests and their sociopolitical wealth and stability, naturally perceived themselves as a gifted

and blessed people.

Kika (f/m) [tch-ih-kahj Clan; family; Nsobedchva eka ne ,

'I

am

that to

perplexed, at

mu

type; kind; deserted kraal.

kibira (Ssaalongo 1952: 87; Walser 1982:

home and

in the forest

.'

1

15, 301).

129

African Proverbs and Proverbial

Names

This proverb mirrors a situation in which one has two choices available. Each has its shortcomings and one is baffled over which one to choose. The

outcome following the path the man in the related folk tale took, is also perplexing to him. The man was discontented with his wife. One day, while he found a beautiful

in the forest,

her

woman

sitting

a tree trunk.

He

said to

love you" to which she reciprocated "I also love you." She added "But

"I

me

before you can have me, you must bring

The man

one."

on

a breast because

would bring her the breast. He went home, cut off breasts, then went back to the forest. The beautiful woman

man

sadly went back

home and

wife dead from the laceration. The proverbial story over so

frying pan, into the fire."

many

have only

said he

one of his wife's had disappeared. The

"From the

I

It

there he found his

is

also mirrors one

synonymous with

who

is

perplexed

things, that he is not at all peaceful with himself.

Kibira (f/m) ftch-ih-bih-rah] Forest.

Nze kamunve. I

am

nnamukwakkula (Walser 1982:

kite

is

notorious for

used as a reproach

Kamunye kite;

194).

'I

am

the

brown

kite

.

the snatcher.'

The brown is

me

its

to children

seizing

who

(f7m) [kah-muh-ndjh-eh

and robbing

activities.

The proverb

grab at food.

The

yellow-billed African kite;

brown

hawk.

Obukopi bugezza

ng'omutpno ye mwami (Walser 1982: 309, 395). 'Being a peasant (or commoner) causes one to swell up his chest, if a small

man

is

People

effuba,

the chief.'

with

compensate

inferiority

complexes tend

to

for their feelings of inferiority

endeavor

to

psychologically

by demonstrating how, in some

ways, they are superior to or better than some with significant power. So one who is a lowly peasant may psychologically compensate for his defects or inferiority

,

by airing that though the other person

so small in physique and so

much

is

a chief, this chief

is

smaller than himself. "To swell up his

chest" implies show ing off or being proud.

Mutono

(f/m) [muh-toh-noh]

Mwami (m) [mwaah-mih]

Obukulu

buwoomya

The one

that is small (or slender).

Chief; master; husband.

ttooke (Nsimbi 1948: 39; Walser 1982: 190, 308, 309).

'

makes the plantain (or banana) sweet.' Just like fruits become sweeter with age, there are numerous advantages, over young people, that one gains from becoming older. These include respect, Elderliness

experience and experimentation, education, wisdom, survival birth,

tactics,

giving

maturation and maturity, independence or self-sufficiency, increased

personal ownership, responsibility, creativeness,

demand

for one's services,

understanding, earning, and authority.

Bukulu status;

(f/m) fbuh-kuh-luh

Importance; power; seniority; maturity; high

high position, greatness, age.

'

African Proverbs and Proverbial

Obukulu ndege; tezivugira '

377).

water

Authority

mu

Names

130

mazzi (Duta 1902: 41; Walser 1982: 309,

ornaments they do not ring when placed

is like bell

:

in

.

People, including those in authority have limited capacities and they have their likes

and

two big tasks

dislikes.

at the

It is

same

difficult to properly

time, so

it

is

concentrate and work on

best to delegate or leave

one of the

One may have immense authority somewhere, but elsewhere he may be nearly a nonentity. And though people require a lot of guidance,

tasks to others.

erroneous

is

it

have interest

to

in.

unduly force them into

Instead

it is

aspects they are interested

best to help

in.

occupations they do not

fields or

them make resourceful use of the

The reasoning

is

paralleled with the bell

ornaments which can ring loud and clear in the open, but do not work when placed into an environment of water. This is synonymous with "You cannot serve two masters" and

Bukulu status;

Ndege

"You cannot

serve

God and mammon."

(17m) [buh-kuh-luh] Importance; power; seniority; maturity; high

high position; greatness; age.

(17m) [ndeh-geh] Tiny ornaments that look like bells.

Mazzi (f/m) / mahz-zih] Water.

Obulema

tebujja

dda (Nsimbi 1956: 23; Nsimbi 1948: 51; Walser 1982:

309). 'Lameness does not

The

come

later in life .'

and vices of a person are displayed early in the person's life and do not just show up later in life from nowhere. The proverb also conveys the meaning that the youth should always be careful, not thinking of themselves virtues

as invincibly invulnerable to defects

and mishaps

that are usually associated

with old age.

Tebujjadda (m) [teh-buhj-jahd-dahj

"It (i.e.

lameness) does not

come

later in

life."

Obutasingwa mpaka butta omukwano (Walser 1982: 314, 345, 378, 394). 'To not give in during an argument (or dispute) kills friendship Friendships do not tend to last when there are persistent disputes that are not settled, and whereby there is a dearth of consideration on either of the .'

friends.

A

successful friendship involves negotiation

otherwise the weight of persistent arguing will not continue the friendship.

and some giving in, make it worthw hile to

Mpaka (in) [mpah-kah] Argument; disputes; strife; contest; competitions. Mubvano/ Mubvaano ( f ) [muh-kwaah-nohj Friendship; friend; romantic love.

Obwavu

bukuliisa ebikonde (Duta 1902: 18; Walser 1982: 316, 399). Poverty causes you to bite the fists.'

One who it

'

poor often worries, and often uses imagination in picturing what would be like if he was materially well endowed or had what he desires.

His

fist

is

placed on or near his chin mirrors his frequent worrying. If he does

African Proverbs and Proverbial

131

Names

nol have anything to eat, he will put his hands

on his lips and wonder "How can I get food?" The posture also mirrors his imagining that if he had this or that (such as a bone steak), this is how he would hold and eat it. Bwavu/ Bwaavu (m) [bwaah-vuuh] Poverty; indigence.

O bwavu

tebukozza (Nsimbi

1956: 2, 23; Nsimbi

1948: 24; Walser 1982:

"

Having little (or being in poverty) does not make you thin down This proverb more so applies to the past when money was not as significant as it is now. In an agriculturally prolific territory of Buganda, one's being poor would not result in the person starving. The adage, in wider meaning, conveys the message that being at a disadvantage in one aspect still leaves you w ith a lot of opportunities that you can exploit and make up for the one 316).

."

disadvantage.

Bwavu/ Bwaavu (m) [bwaah-vuuh]

Poverty; indigence.

Tebukozza (m) [teh-buh-kohz-zah] down."

"It (i.e.

Obwavu tebukumanyisa gw'oyagala

poverty) does not

make you

thin

kwagala ) (Duta 1902: 103; Nsimbi 1956: 27; Nsimbi 1948: 23; Ssaalongo 1952: 7; Walser 1982: 316, 449). Poverty prevents you from getting to know the one who you love (or the one (~

'

who

loves you) .'

In the case of being poor, one cannot afford the gifts

meant

to

symbolize the

liking or the love.

Bwavu/ Bwaavu (m) [bwaah-vuuh]

Poverty; indigence.

Tebukumanyisa ( f ) [teh-buh-kuh-mah-ndjh-ih-sah] "It (i.e. poverty) you from getting to know." Kwagala ( f ) [kwaah-gah-lah] Liking; loving; searching for. Okuliraana o mukulu ataddiza, 1995:

return favors),

One w ho is

is

is to

oliraana e mpagi ev'e mpumbu (Ssekamwa

'To be next to an adult

vii, viii, 147).

be next

deters

to a pole

who does

with dry rot

not give (or share, or

.'

not sociable, sharing and giving tends to be shunned as he or she

considered of

little

worth

to the people,

perhaps a danger to society.

It is

important for one to demonstrate, in one or more ways, worth to society

which everyone poor neighbor

neighbor

who

is

interdependent on.

who is

is

to

have a

kindhearted and sympathetic, than have a wealthy

uncaring and ungiving.

helpfully strong, but if

hence more worthwhile

It is

it is

A

housing support pole

inwardly rotten and

is

may

look

not replaced or avoided,

it

soon give away and the housing structure may collapse and injure those the area of the pole.

will in

Mukulu

(ftm) [muh-kuh-luuh] Adult; elder;

grown up; head;

superior; person

in charge.

Mpagi

(in)

Mpumbu

[mpah-jiih] Pillar, post; pole.

(m) [mpuhm-buuh] Sawdust; rotted and dried patch

looking substance produced by

worms

in

wood, dust

or insects that bore; powdery coating

]

African Proverbs and Proverbial

Names

132

found on some leaves and peanuts.

Okwagalana kvavi kya mpiso: bwe kitasobako,

Sempebwa

tikitunga (Nason 1936: 249;

1983: 240-241; Ssaalongo 1952: 9; Walser 1982: 314, 345, 378,

394). 'Friendship

is

like the textile fiber of the needle

through (the eye of the needle),

The friendship

will

most

it

if it

:

does not get

will not sew.'

likely survive if at least

one of the two involv ed

is

outgoing and ambitious such as in matters of love, wisdom, work, and

One

courage.

friend caters for the other's deficiencies.

Kyayi (m) [tch-aah-yih] Dry plantain

fiber used in

making

bundles of food during the cooking process, and in

Mpiso (m) [mpih-soh] Sewing

ty ing

rope, in tying

up

poles in building.

(or hypodermic) needle.

Olubwa

lukuggya we bajjula, ne lukutwaala we basaamika (Ssaalongo 1952: 69; Walser 1982: 238). Misfortune (or bad luck) causes you to go from the '

place where they are dishing out food to where they are just packing the covering for cooking.'

it

up

in

Strokes of bad luck (such as those involving economic or natural disaster) are

commonplace

whereby one finds himself in direfully unimaginable conditions far different from those he is accustomed to. Lubwa (m) [luh-bwah] Misfortune.

Oluganda

in life

lu gwana kulya; olu genda e niala.

1936: 252; Nsimbi

Ssekamwa

1995:

1956:

54,

terudda (Duta 1902: 31; Nason

Nsimbi 1948: 42; Sempebwa 1983: 242; 196, 276; Walser 1982: 237, 356). Kin

17;

143,

'

relationships go along with eating

:

if

while hungry then this relative will not ,

a related person leaves your

come

home

back.'

Treats are (traditionally) important in cultivating relations not only with friends, but also with kin. A relative, especially an infrequent visitor, who is not offered food would easily assume that he

regarded as important. Food

is

was not welcome or

an important aspect of

hospitality.

not

is

It

is

generally implied in the proverb, that people prefer to go to situations where they know they will gam something worthwhile from, to where they will be liked

and

where they will be comfortable, or to where they will be fed properly, or to where they will be happy. Otherwise if they were not accorded such aspects when they visited previously, then they would not visit again. treated properly, to

Luganda (m) [luh-gahn-dah] Brotherhood; the language of the Ganda ethnics.

Lugwana

(in)

[luh-gwaah-nah] That

Kulya (f/m) [kuh-ljaah] Consuming;

Lugenda (m) [luh-gehn-dah] Njala (m) / njah-lah

sisterhood; kinship; relationship,

is befitting;

that

ought

to be.

eating.

A going away;

that goes (away).

Famine; hunger.

Oluganda luva ku kkubo (Nsimbi 1956:

17;

Walser 1982: 237, 356). Kinship '

African Proverbs and Proverbial

133

comes from meeting on

the road .*

know how and

Oftentimes people get to

Names

that they are related

by bumping into

each other while walking along. Even those that are not blood related, but develop to become great friends or associates, often meet in this way. therefore important for one to be cordial to

whomever one

Luganda (m) [luh-gahn-dah] Brotherhood; sisterhood; the language of the Ganda ethnics. Kkubo (m) [kkuh-boh] Path, street; road; way; method.

0

It is

meets.

kinship; relationship;

Uganda Iwala mukwano (Nsimbi 1956: 17; Nsimbi 1948: 42; Walser 1982: 237, 356). Kin relationships improve further with friendship

1

'

.'

It

is

counterproductive to be genetically related without liking each other.

People ought to take resourceful advantage of blood relatives through appreciating, cooperating with, and respecting them. Kindred are important since they are considered the ever present resource that one

would always

go to. Luganda (m) [luh-gahn-dah] Brotherhood; sisterhood; kinship; relationship; feel free to

the language of the

Ganda

Mukwano/ Mukwaano

(

f

)

ethnics.

[muh-kwaah-noh] Friendship; friend; romantic

love.

Oluganda

Iw'e mbwa lu lamusa

Nsimbi 1956:

na mannyo (Duta 1902:

35;

Nason 1936: 255;

Nsimbi 1948: 42; Ssaalongo 1952: 45; Walser 1982: 237). 'The relationship of a dog involves greeting with its teeth.' A dog often displays appreciation and welcoming by opening its mouth as it exposes its teeth and wags its tail. A dog cannot speak, so these actions may 17;

be misinterpreted as violent confrontation by one unfamiliar with a dog. Similarly,

many

actions of people, that are intended to display cordiality

and welcoming, may be misinterpreted as otherwise. Another interpretation of this proverb somewhat contradicts the foregone one. It states that when people that no longer like each other meet, they greet each other with a grin that is more or less devoid of words. The greeting action is not genuine since it is not from the inner heart, but an outer false or sarcastic action with the display of the

teeth.

This then images the habitual action of the

dog.

Luganda (m) [luh-gahn-dah] Brotherhood; the language of the Ganda ethnics. Mbwa (m) [mbwaah] Dog; dogs. Lamusa (m) [lah-muh-sah] "Greet.”

O luganda 1902: 34;

nkovu;

sisterhood; kinship; relationship;

teggwa (~ teruggwa) ku mubiri (~sirunaabibwq

Nason 1936: 251; Nsimbi 1956:

17;

Nsimbi 1948: 42; Sempebwa

'

1983: 239; Walser 1982: 237, 356). Kinship the body (or

Kinship

is

it

cannot be washed

more

(Duta

is (like)

a scar;

it

never leaves

oft).'

significant than friendship. Friendship can

come

to

an end

African Proverbs and Proverbial

and may not be genuine, but genetic relationship

Names is

forever. Scars

134

and moles

are impossible, if not difficult, to entirely remove.

Luganda (m) [luh-gahn-dah] Brotherhood; the language of the Ganda ethnics.

sisterhood; kinship; relationship;

Olugero olukadde lusala oluggya (Walser 1982: 356, 386). 'An old proverb is a devising precedent for a new one Literary and academic works, laws, and societal values build on past works and stipulations as references. Lusala (m) [luh-sah-lah] That cuts (or cuts up, or slaughters, or divides, or .'

apportions, or decides).

Luggy a (m) [luhj-jah] Yard; courtyard;

that is new.

Oluso

olugenvi terumanya mbuzi mponge (Nsimbi 1956: 17; Nsimbi 1948: 26; Walser 1982: 356). The miserably hungry leopard prowling in new '

territory, neither

knows nor

respects

which goat

is

destined for sacrifice (to

a deity).'

Both

and the proverbial names are often associated with pillagers and war situations. Ravages involved in war and raiding naturally involve gross disrespect for the adversary's norms and territorial bounds. Further, a newcomer (such as a new employee or recent inmiigrant) would not be this proverb

expected to immediately know and adhere to the rules and etiquette of the place that is new to him. Some leeway therefore ought to be given to a

newcomer, although the newcomer should as much as possible be prevented from being negligent and from violating the regulations of the place. Lugo (m) [luh-goh] Leopard; enclosure; kraal; fence enclosing cattle. Lugolugenyi/ Lugoolugenyi (m) [luh-goh-oh-luh-geh-ndjh-ih] "A miserably hungry leopard prowling

in

new

territory."

Olukadde olwa Nnyenga, w'otolulaba

mu katale. ng'ogamba nti old man of Nnyenga, if you do

(Walser 1982: 356-357, 372). 'The him in the market you would say that "He died

"Yafa

"

not see

"'

,

The

elderly are often quite

programmed

and movements. So if an old man has for many years been a habitual presence at a market place, people would presume that something tragic happened to him if he is no longer seen around there. Otherwise, it is presumed, the old man would in their habits

surely have been there.

Katale (m) [kah-tah-leh] Market. Ntiyafa (m) [ntih-yah-fah] "That he died."

Olukka e nnyanja teruleka nkanga (Duta 1902: 36; Nsimbi 1956: 17; Nsimbi 1948: 56; Walser 1982: 238, 357). One that is going down to the lake does '

not leave the fish basket behind.'

One

expected to take advantage of obvious opportunity, and to also carry along the appropriate apparatus for a given situation. The one who goes is

African Proverbs and Proverbial

135

down

would take advantage by fishing the waters, or buying

to the lake

from the fishermen

directly

at

(f/in)

fish

a low price.

Lukka (m) fluhk-kah] That which Nyanja/ Nnyattja

Names

descends; one

who

descends.

[nndjh-ahn-jaah] Lake; large body of water.

Nkanga (m) [nkahn-gahj A

basket (or container)

woven from grass and

is

used to store or carry a variety of food produce.

O lukuba empanga lulekera ensenyi okutaataagana (Nsimbi 1948: 52; Walser 1982: 238).

That

(i.e.

1956: 17; Nsimbi

death) which strikes the rooster

and roaming around aimlessly.' An affliction that reigns misery' on a person in a family or other social causes the other members in the unit to feel the pain and to suffer. Lukuba (m) [luh-kuh-bah] That which strikes (or beats, or hits). Mpanga (m) [mpahn-gah] Rooster.

,

leaves the hen distraught

O lukuba

o mwana.

Nsimbi 1948: 36; the child also wants to strike the

Iwagala nnyina (Nsimbi 1956: '

Walser 1982: 357). That which

strikes

unit

17;

,

mother.'

A father who endeavor

habitually beats his child

to protect

likely to beat its

is

mother (who would

her child). Further, one will likely manifest his or her

behavioral characteristics such as violence in whatever environment. Also,

an

affliction that strikes a child is also inclined to strike or greatly affect its

mother. There

is

also the belief that the forces of death that strike a child

are likely inclined to

kill

the mother too.

Lukuba (m) [luh-kuh-bah] That w hich

Mwana

(f7m)

O lukuba

[mwaah-nah] Child;

Waliiso

,

strikes (or beats, or hits).

kid; youngster; son; daughter.

lulekera Wannyindo okufeesa

(Ssekamwa 1995:

'

Walser 1982: 238, 357, 380). That which

strikes

118, 255;

Mr. Eye, leaves Mr. Nose

sniffling.'

An

affliction that reigns

causes the other

and

misery on a person in a family or other social unit

members

in the unit to feel the pain, to

to suffer.

Lukuba (m) [luh-kuh-bah] That which

Olukuba which

An

strikes (or beats, or hits).

Wannyindo, lulekera Waliiso okulira (Walser 1982: 357). That Mr. Nose, leaves Mr. Eye in tears.' that reigns misery on a person in a family or other social unit

strikes

affliction

causes the other

and

be compassionate,

members

in the unit to feel the pain, to be compassionate,

to suffer.

Lukuba (m) [luh-kuh-bah] That w hich

strikes (or beats, or hits).

Oluliko o mweng e. terubula (-telubula) asulamu (~ akubagiza) (Duta 1902: 79; Walser 1982: 238, 357). 'At the

mourning

rites

where there

is

there will not lack people to stay the night (or there will not lack

alcohol

someone

,

African Proverbs and Proverbial to

Names

136

console you).'

Those who are materially endowed and have something enticing to offer always attract people to them, some of these just posturing as friends. So one who possesses a lot, may erroneously think that the many people that

come around him

are attracted to

be plenty of people at the funeral

him on a friendship

rites

basis.

There tends

to

of families that are rich and powerful,

unlike those that are poor and not significantly known.

Mwenge

(m) [mwehn-gehj Banana based beer; liquor; intoxicating drink.

Olulimi teruggwa meebaza (~nneebazaj ns'e nkoko v'o mwavu (Duta 1902: 16; Walser 1982: 149, 450). 'The tongue never ceases to thank, just like the case of the poor

man 's

chicken .'

Africans, as a display of gratitude, traditionally thank a person over and over

again for

gifts

The tongue that does poor man. He wants to be

or assistance rendered.

not stop

compared to an aspect of a endlessly thanked for any gift or assistance he renders. Since the poor do not have much materially, they tend to treasure and be reluctant to give away any of what they have. They therefore want to be very much remembered and acknowledged for whatever gifts or aid they render, partly so that others can thanking,

is

readily

come

arises

in

to render

them the much needed assistance when

reciprocation.

And

because the poor are conventionally less

socially visible than those that are materially

poor

man

giving allows for

the situation

him

endowed, the instance of the

the opportunity to be better recognized

socially.

Nkoko

Mwavu

(f7m) [nkoh-kohj Chicken; chickens; hen; hens.

(m) [mwaah-vuuh] The poor one.

Olulyo olw'o mukvawe tirukala; olwange lubaze (Walser 1982: 357). 'The

pumpkin vine (or vegetable marrow not dry up, mine has borne fruit.'

plant) stolon of the disliked

one does

images the expression or feeling of a disliked person (such as a woman in a polygamous setting). The stolon's ceaseless bearing of fruit images

Tliis

troubles that continuously crop up.

mistreated and scapegoated.

And

One who

is

disliked tends to be unduly

people are reluctant to

assistance of a person they dislike. Troubles therefore

come

seem

to

to

the

crop up

continuously for the one that the group hates.

Mukyawe/ Mukyaawe (m) [muh-tch-aah-wehj Hated Olumbe lukuba Nsimbi 1956:

eggu. ne luleka

omuzima (Duta

one; enemy.

1902: 88;

Murphy

1972: 99;

Nsimbi 1948: 51; Walser 1982: 238, 239). 'Death strikes the unripened voung fruit and leaves the ripe one alone.' Death does not discriminate, so it can at any instance strike the very young and spare the elderly. That is even though the elderly are generally more 17;

prone to dying, because of health deterioration w ith increasing age, than the young. The associated personal names are usually given to children who are

Names

African Proverbs and Proverbial

137

alarmingly sick, or children born around a time the family has had a death or deaths, or children born around the time of an epidemic.

Lukuba (m) [luh-kuh-bah] That which

strikes (or beats, or hits); "it

(i.e.

death) strikes."

Lukubeggu (m) young

[luh-kuh-behg-guh

"It

death) strikes the unripened

(i.e.

fruit."

O lumbe

musolo: teruddubva, gye lukusangira gv'oweera (~gve gukusangira, gv'oguweera ) (Duta 1902: 8; Nsimbi 1956: 17, 27; Roscoe 1911: 488; '

Walser 1982: 239, 358). Death is (like) tax it cannot be ran away from where it (i.e. death or tax) finds you is where you give it up.' In the colonial and post -colonial times of the past, when recording was still backward, tax collectors had the power to exact from payers poll tax moneys :

:

at

wherever they came across the payers. Death, similarly,

and can

strike

anyone

given to children

who

at

is

inescapable

any anytime. The associated names are commonly

are alarmingly sick, or children born around a time

the family has had a death or deaths, or children born around the time of an

epidemic.

Lumbemusolo (m) [luhm-beh-muh-soh-lohj "Death is (like) tax." Teruddubva ( f ) [teh-ruhd-duh-bvah] "It (i.e. death or poll tax) cannot be ran away from." Olumbe teruboola (Nsimbi

1956: 27). 'Death does not discriminate against

anyone Death is indiscriminately a conventional destination of every human. The .'

associated

name

is

usually given to a child

who

is

alarmingly sick, or child

born around a time the family has had a death or deaths, or child

bom

around the time of an epidemic. Terubola/ Teruboola

(

f

)

[teh-ruh-boh-oh-lah]

"It

(i.e.

death) does not

discriminate against anyone."

Olumbe teruddukwa (Duta 358). 'Death cannot be ran

Death

is

1902: 8; Nsimbi 1956: 27; Walser

away from

.'

indiscriminately a conventional destination of every

associated

name

is

1982: 239,

usually given to a child

who

is

human. The

alarmingly sick, or child

born around a time the family has had a death or deaths, or child born

around the time of an epidemic.

Teruddubva ( f ) [teb-ruhd-duh-bi'ah] ran away from."

Olumbe terugoba nsonga (Nsimbi facts (or reason with

Death

is

anyone)

"It (i.e.

death or poll tax) cannot be

1956: 27). 'Death does not chase after the

.'

indiscriminately a conventional destination of every human.

associated

name

is

usually given to a child

who

is

The

alarmingly sick, or child

born around a time the family has had a death or deaths, or child born

African Proverbs and Proverbial

Names

138

around the time of an epidemic.

Terugobansonga

f

(

[teh-ruh-goh-bahn-sohn-gahj

)

death) does not

"It (i.e.

chase after the facts (or reason)."

Olumbe teruloboza

lutta engeri z'ebintu

;

zonna (Duta 1902: 92; Nsimbi

1956: 27; Walser 1982: 450, 451). 'Death does not pick out discriminately it

kinds of creatures.'

kills all

Death

The

is

:

indiscriminately a conventional destination of every living creature.

associated

names are usually given

to children

who

are alarmingly sick,

or children born around a time the family has had a death or deaths, or

children born around the time of an epidemic.

Teruloboza

(

f

)

[teh-ruh-loh-boh-zah]

"It

(i.e.

death) does not pick out

discriminately."

Lutta (m) [luht-lahj

"It kills";

Olumbe terulongoosa;

that

lukuttako

which

kills.

ne

gw'ovagala,

lulekawo gw'otayagala

(Duta 1902: 92; Nsimbi 1956: 27; Walser 1982: 451). 'Death does not correct things (or lets live

make

the situation better ):

it

kills the

one you love, and

the one you hate.'

Death does not distinguish between the good and the bad person, for it can kill either. Death will therefore not necessarily make better the state of affairs, and in most cases creates emotionally taxing situations. The related

name

usually given to a child

is

who

is

alarmingly sick, or child

bom

around a time the family has had a death or deaths, or child born around the time of an epidemic. Terulongoosa ( f ) fteh-ruh-lohn-goh-oh-sahj "It (i.e. death) does not correct

make

things (or

the situation better."

Olumbe terumanvi awonga (Duta

1902: 91; Nsimbi 1956: 27; Walser 1982:

451). 'Death does not recognize the one in praver (or the one offering a sacrifice)

1 .

Prayer and sacrifice to associated

name

is

God does

not reverse the inevitability of death.

usually given to a child

who

is

alarmingly sick, or child

born around a time the family has had a death or deaths, or child around the time of an epidemic.

Terumanyi-awonga

(

f

)

The

[teh-ruh-mah-ndjh-ih-ah-wohn-gah]

"It (i.e.

bom

death)

does not recognize the one in prayer (or the one offering a sacrifice)."

Olumbe

terusaasira (~ tirusaasira ) (Nsimbi 1956: 27). 'Death

Death continuously exacts its have suffered as a result of child

who

toll. it.

It

The

does not pity those associated

name

is

is

who

not merciful .' will suffer or

usually given to a

alarmingly sick, or child born around a time the family has had a death or deaths, or child born around the time of an epidemic. is

Terusasira/Terusaasira (f/m) (f/m) [tih-ruh-saah-sih-rah]

/ teh-ruh-saah-sih-rahJ/Tirusasira/ "It (i.e.

death)

is

not merciful."

Tirusaasira

African Proverbs and Proverbial

139

Olumbe Death

Names

terusala mpooza. 'Death does not impose (or negotiate) a

strikes people indiscriminately, not negotiating with

avert

The

it.

associated

name

is

usually given to a child

fee.'

anyone

for a fee to

who

alarmingly

is

born around a time the family has had a death or deaths, or child born around the time of an epidemic. sick, or child

Terusala

Olumbe

f

(

[teh-ruh-sah-lah]

)

"It (i.e.

death) does not exact (or negotiate)."

mutango (Nsimbi 1956:

terusala

27). 'Death does not

impose (or

negotiate) a fine.'

Death

strikes people indiscriminately, not negotiating for a fine with

to avert

The

it.

related

name

is

usually given to a child

who

is

anyone

alarmingly

born around a time the family has had a death or deaths, or around the time of an epidemic.

sick, or child

bom

child

Terusala

Olumbe profit

Death

(

f

[teh-ruh-sah-lah]

)

terusala

"It (i.e.

nvuma (Nsimbi

death) does not exact (or negotiate)."

1956: 27). 'Death does not negotiate for a

.

strikes people indiscriminately, not negotiating with or

profit

from anyone

child

who

to avert

The

it.

associated

names are

needing to

usually given to a

are alarmingly sick, or children born around a time the family

has had a death or deaths, or children born around the time of an epidemic.

Terusala

Nvuma

(

(

f

f

)

[teh-ruh-sah-lah

)

[nvuh-mah]

"It (i.e.

death) does not exact (or negotiate)."

Profits; booty.

Olumbe terusonviwa (Nsimbi

1956: 27; Nsimbi 1949: 18). 'Death does not

forgive .'

Death

not distinguishing and

strikes indiscriminately without forgiveness,

excusing those that do not deserve associated

name

is

to die, or to not

usually given to a child

who

is

be affected by

alarmingly sick, or child

born around a time the family has had a death or deaths, or child around the time of an epidemic.

Terusonyiwa

(

f

)

[teh-ruh-soh-ndjh-ih-wah

Olumbe terutangwa (Nsimbi Death loss

who

it

continuously creates.

it

cannot

The

at all

associated

bom

death) does not forgive."

1956: 27). 'Death cannot be tor

offensive in effect, yet

is

"It (i.e.

The

it.

is

not) fined .'

be penalized for the misery and

name

is

usually given to a child

alarmingly sick, or child born around a time the family has had a

is

death or deaths, or child born around the time of an epidemic.

Terutangwa

(

f

)

[ teh-ruh-tahn-gwah]

"It (i.e.

death) cannot be (or

is

not)

fined."

Olumbe Death

teruteesa (Nsimbi 1956: 27). 'Death does not confer .'

strikes people

anyone

to avert

alarmingly

sick,

it.

indiscriminately,

The

associated

not negotiating or conferring with

name

is

usually given to a child

who

is

or child born around a time the family has had a death or

'

African Proverbs and Proverbial deaths, or child

bom

Terulesa/ Teruteesa

Names

140

around the time of an epidemic. f

(

)

[teh-ruh-teh-eh-sah]

"It

(i.e.

death) does not

confer."

Olumbe

terutva bakulu (Nsimbi 1956: 27).

'Death does not fear tor have

respect fori the elderly .'

Elders are traditionally revered, but death can at any time disrespectfully take them away. The associated names are usually given to children who are

alarmingly sick, or children born around a time the family has had a death or deaths, or children bom around the time of an epidemic.

Terutya

(

f

)

[teh-ruh-tjah]

"It (i.e.

death) does not fear (or have respect for)

the elderly."

Bakulu (m) [bah-kuh-luh]

Elders; adults; seniors.

Olumbe terwanaanva (Nsimbi 1956: activity

Death

who

'Death does not

28).

slack

off in

.

strikes continuously.

The

associated

name

is

usually given to a child

alarmingly sick, or child born around a time the family has had a death or deaths, or child bom around the time of an epidemic. is

Tenvanaanya

(

f

)

[teh-nvah-naah-ndjh-ah]

"It (i.e.

death) does not slack off

in activity."

Olumbe tenvandaga nga that it was coming.' Death can

lujja

(Nsimbi 1956: 28). 'Death did not signal

easily strike anytime, without warning.

The

related

name

is

to

me

usually

given to a child born around a time the family has had a death or deaths, or child born around the time of an epidemic.

Tenvandaga

(

f ) [teh-nvahn-dah-gah]

"It (i.e.

death) did not signal to me."

Olumbe tenvanninda kweleekateeka (Duta

1902: 97; Nsimbi 1956: 28; Walser 1982: 451). 'Death did not wait for me to prepare for it.' Both this expression and the name are commonly associated with one whose parents passed on when she was away. It conveys the meaning that death can strike at anytime and it does not patiently wait for family members or friends to say goodbye to those about to die.

Tenvanninda (to

(

prepare for

f

)

[teh-nvahn-nihn-dah J

"It (i.e.

death) did not wait for

me

it)."

Olumbe tenvegayirinva (Nsimbi Kindly appealing

to

it

1956: 28). 'Death cannot be pleaded with .'

does not at

without end. The associated

alarmingly sick, or child

bom

all

name

is

stop death from taking

usually given

to

away

a child

lives

who

is

around a time the family has had a death or deaths, or child born around the time of an epidemic. Tenvegayirinva ( f ) [teh-nveh-gah-yih-rih-nvahj "It (i.e. death) cannot be (or

is

not) pleaded with."

African Proverbs and Proverbial

141

Olumbe tenverabira bakulu (-mukadde) (Nsimbi

Names 1956: 28). 'Death does not

forget the elders (or the elderly one) .'

While the aged tend to be forgotten and ignored, death never forgets them and it eventually takes them away. The associated names are usually given to children born around a time the family has had a death or deaths, or children born around the time of an epidemic. Tenverabira ( f ) [teh-nveh-rah-bih-rah "It (i.e. death) docs not forget." Bakulu (m) [bah-kuh-luh] Elders; adults; seniors. Mukadde (Em) [muh-kahd-deh Elder; parent; old person; person that is old.

Olumbe terwewalwa 'Death cannot be avoided Death eventually takes away the living, hence it is inevitable. The associated name is usually given to a child who is alarmingly sick, or child bom .'

.

around a time the family has had a death or deaths, or child born around the time of an epidemic. Tenveyvahva (Em) [teh-rweh-wah-lwah

Omubbi

"It (i.e.

death) cannot be avoided."

aguza ngalo (Murphy 1972: 111; Walser 1982: 253). 'A thief uses

his (long) fingers manipulatively to purchase.'

be so adept and addicted at stealing that they are determined to take as much as possible without paying for it. This situation is contrasted with the honest person who uses his money to purchase.

Hard core thieves appear

Mubbi (m) [muhb-bih]

Omubbi

Thief.

akubba, entuulirizi n'etekutuulira (Nsimbi 1948: 18; Walser 1982:

363-364).

'It

is

better for a thief to steal

eavesdropping visitor

An

to

to

from you, than

for a sit-around

be around you.

eavesdropping, rumormongering visitor can be regarded as more injurious

Such a visitor would even go around telling others (that you know) what you have told him in confidence, in addition to a lot more information about you that ought to be kept private. This kind of insincerity can be worse than direct stealing from you by a person you do not know. Mubbi (m) [muhb-bih] Thief. than a

thief.

Omubbi mmese is

;

ategwa kirungi (Walser 1982: 364). 'A thief is

trapped with the use of good

(i.e.

(like) a rat;

he

enticing) bait.'

Thieves, like mice, tend to be elusive in their stealing activity. It is easiest to catch them red-handed when enticing goods or bait is laid out to trap them.

would be so enticing since it is so delicious or expensive, would loose their guard and easily fall into the trap. Mubbi (m) [muhb-bih] Thief. Mmese (m) [mmeh-seh Rat; rats; mouse; mice. Such

bait

Omubbi

tawerekwa (Walser 1982: 364). 'A thieving person readily placed in the care of someone to be brought up.'

that they

(or child) is not

'

African Proverbs and Proverbial

Thieving

Names

142

one of the most despicable activities. Hence there would not be anyone that would desire close association with a thief. is

Mubbi (m) [muhb-bih]

Thief.

Omubi

mpokya

abijja n'ebibye;

abijja n'eggobe lye (Duta 1902: 38;

1948: 58; Walser 1982: 364). 'A bad (or dirtv) person his other circumstances including

disfigured amongst

A

person

who

is

its

what he has;

Nsimbi

despicable even in

is

just as the

bean becomes

withered leaves.'

dirty or despicable in the

way he

lives or treats

people in a

given setting, would likely manifest himself in this manner in other circumstances. The proverb is sometimes used as an expression of disgust

and contempt directed to such a person-it translates to anything from a dirty person like you." Mubi (m) [muh-bih] The bad one; bad person; ugly person.

Omubi

akira e bbanga (Nsimbi 1956: 18; Nsimbi 1948: 44;

39, 140, 182, 273;

more than This

is

Walser 1982: 364).

(or preferable to) emptiness

to say that there is always

looking.

others

is

Some

'

An

"I

do not want

Ssekamwa

uglv (or a bad) person

is

1995:

worth

.

some worth

in a person that is

bad or

is

bad

of companionship or relationship with another or preferable to not having any one to turn to, interact with, or work level

with. There is not one that can afford to be

an island since the living naturally interdepend on each other. Having a bad worker or a bad relative would then be preferable to not having a worker or relative at all. Mubi (m) [muh-bih] The bad one; bad person; ugly person. Bbanga (m) [bbahn-gah] Space; room; time, interval; opportunity; chance.

Omubi

anyumya (~eyeenyumiza), akira omulungi akuumiira (Duta 1902: 25; Nason 1936: 250; Nsimbi 1948: 21; Walser 1982: 364). A bad looking one who chats (thereby making a pleasant impression) is worth more than (or is '

preferable to) a good looking one

who keeps

to

himself

(i.e.

is

aloof and

conceited).'

The behavioral or socializing characteristics of a person more significant impression on others than the looks of people

who

ultimately build a the person.

Hence

are good speakers, or good listeners, or are adept at socializing,

of company regardless of their looks. On the other hand, a good looking person with the opposite of such qualities tends to be snubbed even though the good looks may have temporarily attracted others tend to attract a

lot

to this person.

Mubi (m) [muh-bih] The bad Mulungi

(

f

)

[muh-luhn-jih]

one; bad person; ugly person.

The good

(or virtuous) one; the beautiful one.

Omubi atavaawo, olwaddaaki anaaza o mulungi emabega (Duta 1902: 11; Roscoe 1911: 489; Walser 1982: 364). 'The bad looking one who faithfully remains, w ill eventually get to wash the back of the beautiful one .'

African Proverbs and Proverbial

143

Names

when

and servitude classes were more distinct. It was then easier to perceive the act of an ugly one (or one in servitude) washing the back of a beautiful (or royal) one as a

This proverb

is

originally associated with the past

favor done the one doing the washing.

one who

he patiently sticks around and does what he

if

implied that a less gifted (or able) one

is told. It is

also

not to be despised because he can

is

handy when the favorite helper

in

implied in the proverb that the

of low class (or office) can eventually get the privileges he

is

dreams about

come

It is

royal

is

not available, as synonymous

with "Any port in a storm."

Mubi (m) [muh-bih] The bad

one; bad person; ugly person.

Mulungi

The good

Omubi

(

f

[muh-luhn-jih

)

(or virtuous) one; the beautiful one.

azaalwa; ne bw'ozaala o mulema. lomusuula (Duta 1902: 67; Nsimbi

1956: 18; Walser 1982: 204, 253). child)

is (also)

do not throw

it

given birth

to,

even

'

A

if

defective (or bad, or ugly) one

you give birth to a

cri ppled

(i.e.

one you ,

away.'

Children are to be properly cherished and nurtured, regardless of what their looks or defects are. It is also traditionally regarded as better for a woman to have children, regardless of their defects or looks, other than to bear the stigma of being barren or childless.

Mubi (m) [muh-bih] The bad one; bad person; Mulema (m) [muh-leh-mahj A lame person; a

Omubi

azitta; ng'

makes

ugly person. cripple.

abalungl balya (Walser 1982: 253).

a killing catch of

them

(i.e.

The bad

the edible flying ants); but

looking one it is

then the

beautiful ones that get to eat them.' It

good looking, or those that are of low status to be exploited by the good looking and those of high status. Those persons that are good enough to serve or work are unduly exploited and is

common

ignored

for those that are not

when

it

comes

to allocating the fruits of their labor.

and best looking people tend

to wield a lot of influence,

The high

status

whereas the lower

status people are regarded as unimportant since they are not seen as people

that can be significantly gained from, or people that can fairly express their

grievances.

Mubi (m) [muh-bih] The bad Balungi

(

f

)

one; bad person; ugly person.

fbah-luhn-jiih] "They

(i.e.

the people) are beautiful"; "they

people) are good (or virtuous, or right)"; "they

Omubi

nga Nsania (Nsimbi 1948:

bad as Nsanja Nsanja was a chief of Buzu

(i.e.

(i.e.

people) are desirable."

55; Walser 1982: 253). 'The one that

is

as

.'

notorious for cheating

someone

in

Kyaggwe, and he

King Mwanga of

that has a very

lived in a forest.

ivory, so the expression is

bad reputation or who unduly acts

manner.

Mubi (m) [muh-bih] The bad

He became

one; bad person; ugly person.

used of

in a distasteful

;

African

Proverbs and Proverb ial Names

Nsanja (m) [nsahn-jahj Dry

1

44

(or withered) plantain leaves.

Omubi tavaawo

(Roscoe 1911: 489). 'A bad looking one never leaves.' There is a tendency for those who are unattractive or unpopular to not be as socially mobile as the attractive or popular. Those people that others are prevailingly unattracted to will hence tend to be shunned,

and will therefore function in the same environment for a long time without varying their social space.

It is

there that they feel safest or comfortable since they are not

The popular and attractive, on the contrary, are desired and favored and so will get many opportunities to move to or experience attractive to most.

"greener pastures." There

hence the tendency for the undesirable around longer than those in the group would want them to. Mubi (m) [muh-bih] The bad one; bad person; ugly person. is

to stay

Omubiri kisaka body

A

is (like)

ekivaamu kye kikulya (Walser 1982: 364). 'The (human) a thicket that which comes out is what eats you up.' ;

thicket can be a mysterious

what dangers lurk

and scaring place

in there.

in that

one may not be sure of

The contents can include such

wildlife as

poisonous snakes, leopards, and wart hogs that can kill. Human beings can be as mysterious and frightening as the bush in that on the outside they can look harmless, but then turn out to be very dangerous. Humans can spread diseases to others,

some

are malicious murderers and robbers,

some

are

with hatred for others, some betray their close associates and relatives. Kisaka (m) [tch-ih-sah-kah] Thicket; bush. filled

Om ubumbi

akaza ye yeetenda nti "Ezange nsinziira ku kibanyi ne nsuula ntandagira) wansi" (Duta 1902: 51; Ssaalongo 1952: 47; Walser 1982: 365). 'A goiter drying his pots is only bragging when he says "When it

h

comes

down

to

my

wares,

I

just stand here

on the drying shelves and

toss

them

(without them cracking)."'

common

such as those bragging about how good they are at something, to exaggerate. The most proficient porter, citing that his wares are so resilient, would unlikely risk throwing his products to the ground. Mubumbi (m) [muh-buhm-bih ] Potter; inolder. It is

for people,

Omuddu

afuuka ow'ekika afuuka Ssaalongo (Walser 1982: 365). 'A serf who becomes a member of the clan becomes (i.e. gets to take on the honorary title

of) the

.

"

Father of twins

'" .

Aside from family connection, one can traditionally become a clan member through such means as adoption, assimilation, long-term residence, outstanding service, capture, and blood-brotherhood servitude class, which

ritual.

People of the

was distinctive in the past, were often assimilated into powerful clans and even into royalty. Some were even relegated to positions of state authority. The probability of becoming a Ssaalongo 'Father of twins' goes up w ith increasing number of wives. A man with

Names

African Proverbs and Proverbial

145

many wives

tends to be a relatively wealthy person of high office, so the

name-title Ssaalongo has furthermore connoted an elder of honor and prestige.

Muddu

(m) [muhd-duh] Servant; member of the cultivator social class as opposed to the aristocratic (cattle keeping) class; captive. Kika (f7m) [tch-ih-kah] Clan; family; type; kind; deserted kraal. Saalongo/ Ssaalongo (m) [ssaah-lohn-gohj The father of twins.

Omuddu agonda (Nsiinbi

1956; 30). 'A serf (or servant) yields.'

This proverb more so applies

to the past

when

was a

there

distinct class of

people in servitude. Those in servitude were always required to be yielding

and obedient to the requests of their masters. If they did not comply, they would be dispossessed, or severely punished, or banished. The chances of those in servitude getting promoted into the powerful classes or positions,

became thwarted. Muddu (m) [muhd-duh] Servant; member of

to the aristocratic (cattle keeping) class; captive.

opposed

Omuddu

akira o mukazi (Nsimbi 1956: 30; Nsimbi 1948: 49; Walser 1982:

254). 'A servant (or slave)

A

the cultivator social class as

servant

is in

many ways

is

worth more than a wife

.'

considered worth more than a wife since he carries

would not carry the past when there was a distinct class

out for the master a variety of rigorous tasks that the wife out.

This proverb more so applies to

of people in servitude.

(m) [muhd-duh] Servant; member of the cultivator

Muddu

to the aristocratic (cattle keeping) class; captive.

opposed

Mukazi

(

social class as

f

[muh-kah-zih] Wife; woman;

)

skillful (or

commendable) woman.

Omuddu

awulira y'alya n'omwami ekyenkya (Walser 1982: 254, 365). 'The serf (or servant) that is obedient, is the one that gets to eat breakfast with

the master

There

is

.

the implication in the proverb that a low class person can get to

achieve immense authority through promotion following complying with the demands of superiors. On the other hand, the proverb functions as one

of the means of maintaining the subservience and exploitation of a group. This proverb more so applies to the past when there was a distinct class of people in servitude.

Muddu

(m) [muhd-duh

opposed

member of

the cultivator social class as

to the aristocratic (cattle keeping) class; captive.

Mnami (m) fmwaah-mih]

Omuddu

Servant;

Chief; master; husband.

awulira y'alabaza engule (-engabo) ya

mukama we (Nsimbi

1956:

Nsimbi 1948: 41; Ssaalongo 1952: 22; Walser 1982: 41, 254, 365). 'The serf (or servant) that is obedient, gets the honor of holding the head dress 30;

(or shield ) of his king into battle.'

African Proverbs and Proverbial

Traditionally, the

Mugabe

,

Names

146

the one in charge of the entire army,

with this honor as a symbol of homage and confidence.

It is

is

invested

implied that a

immense authority through promotion following complying with the demands of superiors. On the other hand, the proverb functions as one of the means of maintaining the subservience and exploitation of a group. This proverb more so applies to the past w hen there was a distinct class of people in servitude. Muddu (m) [muhd-duh] Servant; member of the cultivator social class as low class person can get

opposed

Ngabo

to the aristocratic (cattle

(in)

Mukama

to achieve

[ngah-boh] Shields;

keeping) class, captive.

shield.

(m) [muh-kah-mah] Lord; God; boss; master; employer;

title

for a

hereditary ruler (or king).

Omuddu

awulira y'awangaaza amatu ge (Nsimbi 1956: 30; Nsimbi 1948: 41;

Walser 1982: 254). 'The serf (or servant) that allows for his ears to have a long

The proverb

is

obedient,

is

the one that

life.'

functions as one of the

means of maintaining

the subservience

and exploitation of a group. Slaves or servants that did not comply with the demands of their masters could, in the past, have their ears cut off. Muddu (m) [muhd-duh] Servant; member of the cultivator social class as opposed to the aristocratic (cattle keeping) class; captive.

Omuddu

Iw'abaaea. Iw'afuna kitaawe ne nnyina (Duta

1902: 66; Nsimbi

1956: 29; Nsimbi 1948: 47; Walser 1982: 254, 365). 'The day a servant (or

when he

and a mother.' Opportunists who claim to be relatives or friends will flock around even one in servitude or poverty that has just acquired or potentially has something to give away. A low class person that butchers his animal will be approached with such requests as "My child, let me help you cook (or cut) that meat." But under average circumstances, one who does not have authority or anything significant tends to be unduly disregarded. But wealth should not be the basis of friendship or cooperation. There was a distinctive servitude slave) butchers his animal,

is

gets a father

class in the past.

Muddu

(m) [muhd-duh] Servant; member of the cultivator social class as opposed to the aristocratic (cattle keeping) class; captive.

Lwabaaga (m) [Iwaah-baah-gahJ "The day one

Omuddu

talwewa ; aluwa

mukama we

nti

butchers (an animal)."

"Enkya omwanii anaagenda gindi

(~mu kibuga)?" (Duta 1902: 82; Nsimbi 1956:

30;

Nsimbi 1948: 41;

Ssaalongo 1952: 22; Walser 1982: 254, 365). 'The servant for slave) does not give himself permission to to take time off for a journey; he leaves his master to decide

by hinting "Tomorrow will the master go

it

to

to the other

place (or to town)?'"

This more so applies master

first,

to the past

and was not

when one

in servitude

to address the

was required

to put his

master directly when making a

African Proverbs and Proverbial

147 personal

The proverb

request.

request in an indirect and

He

utmost respect.

is try

Names making

mirrors the servant

humble way so as

ing to find out

if

a

personal

to simultaneously display

the master will journey out to

town

tomorrow so that he may be allowed to go along with him as an opportunity to do what he wants to do there. Should the master go to town tomorrow, the servant would also help along with carrying the master's load. On the other hand, should the master not be traveling tomorrow, the servant

is

indirectly asking that he be allowed to travel tomorrow.

Muddu

(m) [muhd-duh] Servant; member of the cultivator social class as opposed to the aristocratic (cattle keeping) class; captive. Mukama (m) [muh-kah-mah] Lord; God; boss; master; employer; title for a hereditary ruler (or king).

Mnami

(m) [mwaah-mih] Chief; master; husband.

Nagenda/ Naagenda (m) [nnaah-gehn-dah] The one that will go. Omufu

y'aliisa (-afumbiza)

omulamu

e rnmere

(Murphy 1972: 366; Walser

1982: 365). 'A dead person effectuates the cooking of food for the living one.’

The dead

we

furnish food to the living. This implies that

deeds of those

who have gone

from the the example

benefit

before us. Another implication

is

of the case of a child of a deceased getting taken into the custody of a related family.

The

child cooks for this related family,

and helps them out

in various other ways.

Mufu (m) [muh-fuuh] The dead Mmere (m) [mmeh-rehj Food.

Omugenvi lye),

one.

ajja n'ensawo (~omugenvi ow’e nsawo.

~ mugenyi

ajja n'essawo

tosooka kumugeya (Duta 1902: 47; Nason 1936: 252; Nsimbi 1956:

Nsimbi 1948: 20; Walser 1982: 255, 367, 369). 'A visitor who arrives with a bag (or the visitor with a bag. or the visitor who arrives with his large bag), you do not start off by vilifying him.' This is synonymous with "No man is esteemed so well as he that comes fullhanded" which implies that those with the potential to give materially are treated decently. The visitor carrying a load is expected to have in there something to give to the hosts, so he tends to be openly welcomed and 18;

treated decently.

Mugenyi (m) [muh-geh-ndjh-ihj Guest; a stranger; a visitor. Nsawo (m) [nsah-woh] Pocket; bag; pouch; sack; handbag.

Omu genvi

akkuta, ayogeza e rnmere (Walser 1982: 367). 'A visitor that gels to

eat satisfactorily,

makes the food

The amount of uneaten

tell

leftover food

meal usually indicates the extent

to

it.'

on the

visitor's plate at the

which the

visitor is satisfied.

mirrors the visitor's plate leftover food saying to finished eating

me

as yet."

end of the

The adage

him "You have

not

African Proverbs and Proverbial

Mugenyi (m) [muh-geh-ndjh-ih]

Mmere

Names

148

Guest; a stranger; a visitor.

(m) [mmeh-reh] Food.

Omugenyi

akusuula ku bbania (Walser 1982: 367). 'A visitor puts you in

1

debt

.

With the

one often goes to borrow from a neighbor so as give the visitor a proper welcoming treat and cater to the

arrival of a visitor,

to be able to

visitor's other needs.

Mugenyi (m) [muh-geh-ndjh-ih]

Guest; a stranger; a visitor.

Banja/ Bbanja (17m) [bbahn-jah] Debt.

Omueenyi visits)

akyala waladde (Walser 1982: 367). 'One becomes a guest (or

where

it is

peaceful.'

would be unreasonable

It

to

make

a leisurely visit to a place that

People generally avoid visiting places where there

Even

visiting relatives

who

are in trouble

is

in turmoil.

is

not peace and stability.

would require the

visitor to

be

prepared to render the needed help instead of expecting to be adequately

welcomed and given

gifts.

Mugenyi (m) [muh-geh-ndjh-ih]

Omuzenvi

Guest; a stranger; a visitor.

alaga, talya nkoko nswira (Walser 1982: 367, 369). 'A visitor

who

indicates intention to come, does not get to eat a freshly killed chicken .’

Since the hosts kill

know

the traditional visitor's

cooked and when the is

coming, they will get prepared. They will (meal ol) chicken one day before the chicken is

the visitor

is

visitor arrives.

The hen

killed a

day before

it

is

cooked

a tastier and softer one than the one freshly cooked on the same day

killed. It is also

implied in the proverb that the one

who

indicates that he

will visit, allows the hosts to adequately prepare for the visit

advantages both the host and the

visitor.

this

is

coming

(f/m) [nkoh-koh] Chicken; hens.

Omugenyi becomes People

and

Nevertheless, African tradition

does not require one to indicate to prospective hosts that he Mugenyi (m) [muh-geh-ndjh-ih] Guest; a stranger; a visitor.

Nkoko

it is

alwa, akayuka (Walser 1982: 367). 'The visitor stale (or is

who

stay

no longer

who

alluring).'

around longer than

boring and inconveniencing in

is

necessary or planned, tend to

many ways.

It is

also implied that

resourceful for people to periodically change situations. In that variety of people gets to learn

overstays,

from them and they in turn get

it

become is more

way a wider to

optimally

and experience from the variety of situations. Employees therefore periodically change management and promote people, and students are encouraged to study in a variety educational situations. Anyone that stays learn

same conditions is bound to become mentally and socially stale. And he becomes weary of being in the same conditions since such conditions become monotonous and the people around become wearisome of too long in the

Names

African Proverbs and Proverbial

149

his irritating presence.

Mugenyi (m) [muh-geh-ndjh-ih

Omugenyi

Guest; a stranger; a visitor.

ahva (~at agenda), y'asamba (~ bamusogoza) o mwenge (Nason

1936: 252; Nsimbi

1948: 27; Walser 1982: 367, 368).

who does not leave) is made to trea d out the beer who stays too long on a visit, often loses his "visitor"

overstays (or

The

visitor

who

'A visitor .*

gets to be treated like

members of the household

(i.e.

he will get

status and, to

be asked

do jobs that a visitor would not normally do). Mugenyi (m) [muh-geh-ndjh-ih] Guest; a stranger; a visitor. Samba/ Ssamba (m) [ssahm-bah] To kick; to peddle. Mwcnge (m) [inwehn-geh / Banana based beer; liquor; intoxicating drink. to

Omugenyi

amanya

lijja,

nga wa nsumika mbi (Duta 1902:

12;

Nsimbi 1956:

Nsimbi 1948: 20; Ssaalongo 1952: 4; Walser 1982: 255, 367). ’The visitor who (only) knows the way by which he came, must be badly dressed.' 18;

This visitor claims that he only knew

way

how

can not figure out

to get here, but

They say that such a visitor is only trying to hide the fact that he does not want to walk back alone because he is so badly dressed. He wants others to lead the way so that he can somewhat become hidden behind them as he walks along. the

back.

Mugenyi (m) [muh-geh-ndjh-ih]

Guest; a stranger; a visitor.

Omugenyi 18;

asooka. y'ayita banne emigulungu (Duta 1902: 37; Nsimbi 1956: Nsimbi 1948: 15; Walser 1982: 255, 367-368). 'The guest that arrives

first is

the one that refers to his fellow guests that will follow as rabble (or

spongers).’

common

It is

for the

one that

is

fortunate

enough

or no praise for those struggling to get there. first,

make it first to have little The visitor that gets there

to

out of wanting to impress the host, and out of greed or clamor for

attention at the feast, devaluates the guests not yet at the feast. for those that

have made

the time, this

is

it,

to

It is

frequent

unduly backbite the struggling ones.

out of spite in the desire to keep others

down and

A to

lot

of

keep

themselves elevated.

Mugenyi (m) / muh-geh-ndjh-ih / Sooka (m) [ssoh-oh-kah] "Come

Omugenyi

ataakusulire,

will not stay the night,

That

is to

say the

if

Guest; a stranger; a visitor. first";

"be the

omuwa lugendo you point him

first

one

to";

"do

first."

(Walser 1982: 368). 'The visitor that

to the journey.'

a visitor indicates that he

is

not going to stay the night,

you the host will not make plans to house him, and would instead encourage him to leave in good time when there is still daylight. In the African environment where outside power lighting is largely inadequate or absent and where few' people have vehicles, it is best to travel when it is not dark as

yet.

]

African Proverbs and Proverbial

Mugenyi (m) [muh-geh-ndjh-ih]

Omu genyi visitor

150

Guest; a stranger; a visitor.

atagalamira, nga gy'ava eriyo o musango (Walser 1982: 368). 'A

who

will not lie

place he has just

A

Names

come

who

down

(to sleep)

would be under accusation

in the

from.'

would be expected to be in some kind of trouble if he displays uneasiness and declines the chance to lie down and rest. He will be suspected of being on the run. kindred visitor

welcomed and urged

is

to stay the night,

Mugenyi (m) [muh-geh-ndjh-ih] Guest; a stranger; a visitor. Musango (m) [muh-sahn-gohj Accusation; crime; court case.

Omugenvi

atagenda, azaala e bigambo (Walser 1982: 368). 'A visitor

overstays, produces matters

Visitors

who

strive to stay

who

.'

around longer than

necessary or planned, tend to

is

become inconveniencing to the hosts. They tend to be rumormongers and leeches. They are likely prowling around for family information that is best kept private, as they make the hosts uneasy and furious. They are likely to end up offending and quarreling with the hosts whose privacy has become violated.

It is

implied in the proverb that one

who

overstays, causes trouble.

Mugenyi (m) [muh-geh-ndjh-ih] Guest; a stranger; a visitor. Bigambo (m) [bih-gahm-boh] Words; sayings; matters; affairs. Omugenyi atakanula kigambo, akanula

(Walser

1982:

368).

'The

does not stretch out the word, opens the eye widely.'

visitor that It is

eriiso

implied that a visitor

who

does not talk much, notices much. Those

who

are not talkative are generally believed to be quite discerningly perceptive.

A

who does

visitor

not say much, will hence be suspected of noting details

about the family environment that he that

he will

later reveal to others

would prefer

is

visiting.

some intimate

The

hosts

would suspect

details about the

household

remain private. The hosts would then be uneasy and secretive when having to deal with a visitor that does not say much. that the hosts

to

Mugenyi (m) [muh-geh-ndjh-ih

Omugenvi

Guest, a stranger; a visitor.

akusanga mu kitimbwawo (Walser 1982: 368). 'The has not made an appointment to visit you. comes upon you in

atakulaalise,

visitor that

the place that

Kitimbwawo

curtained

is

'the

off.’

place curtained off

is

the bed.

It is

common

for

unexpected

visitors to find hosts in places or situations that they visitor to find

happens

them

in,

such as when lazing off in

would not have liked a bed during the day. This

such cases as surprise inspections or visits by employment senior bosses. This is synonymous with "The day you go out naked is when you will come upon your mother-in-law." Many African cultures strictly also

in

prohibit any physical in-law.

It

is

difficult

and to

direct eye contact

between a

man and

his

mother-

always be prepared for the unexpected, but one

African Proverbs and Proverbial

151

should always attempt to be prepared for such e order and keeping emergency supplies.

know

in

which

visitors are

advance which forthcoming events

coming

Omugenvi

habitually unprepared prefer to

when and

will affect them, or

Guest; a stranger; a visitor. 1982: 368). 'A visitor

not leave within reasonable time, ends up quarreling with the

household owner

who

by keeping the house in

ayomba ne nnvinimu (Walser

atakyaluka,

who does

g.

them.

to see

Mugenyi (m) [muh-geh-ndjh-ih]

Visitors

The

Names

.'

strive to stay

around longer than

is

necessary or planned, tend to

become inconveniencing to the hosts. They tend to be rumormongers and leeches. They are likely prowling around for family information that is best kept private, as they make the hosts uneasy and furious. Such a visitor is likely to end up offending and quarreling with the hosts whose privacy has become violated. It is implied in the proverb that one who overstays, causes trouble.

Mugenyi (m) l muh-geh-ndjh-ih] Guest; a stranger; a visitor. Nyinimu/ Nnyinimu ( f ) fnndjh-ih-nih-muuhj The owner of

the house; the

master (or mistress) of the household.

Omugenyi atuukira ku mpaka, takkuta (Walser arrives when an argument is taking place, does

When

a family argument

is

1982: 368). 'The visitor that not

become

sated.'

taking place, the participants will be so angry and

so preoccupied with the dispute that they will not adequately pay attention to the visitor that arrives

during such a situation.

Mugenyi (m) [muh-geh-ndjh-ih]

Guest; a stranger; a visitor.

Mpaka (m) [mpah-kah] Argument;

Omu genvi awooma interesting

There tends

Iw'ajja

(Walser

on the day he shows to

be a

disputes; strife; contest; competitions.

1982:

368).

is

pleasantly

up.'

of joy at the arrival of a

lot

'A visitor

visitor.

Household members

and news and stories are anxiously exchanged. But a visitor who stays around longer than is necessary or planned, tends to become uninteresting and inconveniencing to the hosts. He becomes a violator of the family privacy, and the hosts become weary of catering to his are glad to be visited,

needs.

Mugenyi (m) [muh-geh-ndjh-ih]

Omu genvi

kayaayu; ogobera ku nsiko (Walser 1982: 368). 'A visitor

a wild cat; you chase

The wild

Guest; a stranger; a visitor.

cat preys

it

up

to the

on domestic

bush

fowls.

is (like)

.'

It is

normally chased off

to

only as far

as where the thicket starts. Departing visitors are traditionally only escorted

and seen off up to a short distance from the household. This compares with the wild cat which is driven away for just a short distance, and not pursued for a long time and distance. This applies to the visitor who is on foot or

African Proverbs and Proverbial

Names

152

Not many people in Africa have the convenience of vehicles. Mugenyi (m) [muh-geh-ndjh-ih] Guest; a stranger; a visitor. Nsiko (m) [nsih-koh] Bush; jungle; uncultivated land. bicycle.

Omugenyi (like)

The

kibe; basindiikiriza

a jackal; they push

jackal

is

away

it

nsiko (Walser 1982; 368). 'A visitor

into uncultivated

usually not a favorite animal.

A jackal

omen.

mu

that presents itself

It

is

hush

is

1

prevailingly linked to

around the household

is

ill

normally chased

off to only as far as

where the uncultivated bush begins. Departing visitors are traditionally only accompanied and seen off up to a short distance from the household, a lot of the time where the bush area begins. This compares with the jackal which is driven away for just a short distance, and not pursued for a long time and distance. This applies to a visitor who is on foot or bicycle. Not many people in Africa have the convenience of vehicles. Mugenyi (m) [muh-geh-ndjh-ih] Guest; a stranger; a visitor.

Kibe (m) [tch-ih-beh] Jackal. Nsiko (m) [nsih-koh] Bush; jungle; uncultivated land. Oniugenyi nkuba; by'esanga Msitor

is (like) rai n ;

what

it

mu

luggva by'etobya (Walser 1982; 368). 'A

comes upon

in the courtyard

is

what

it

makes

wet.'

This

is

like saying that

an unexpected

can throw the household in such a visitor arrives, the hosts may have to abandon a lot of what they are doing and turn to obtaining and cooking food that is befitting of a visitor. They may have to clear and prepare a room and bed if the visitor

When

turmoil.

visitor will stay the night or for

to

with and keep the visitor

the visitor's

some days. Hosts are obliged company, and to cater to many of

converse

needs.

Mugenyi (m) [muh-geh-ndjh-ih] Guest; Nkuba (m) [nkuh-bah] Rainfall. Luggya (m) [luhj-jah] Yard; courtyard;

Omugenyi

(~~omuko)

(-rnwavu) (Murphy

a stranger; a visitor.

that is new.

owa

kasitukira (~kasitunkira), talva nkoko va mukodo 1972: 163; Nsimbi 1948: 23; Ssaalongo 1952 84

Ssekainwa 1995: 32, 175; Walser 1982: 375, 413). 'A visitor (or in-law) w ho is habitually erratic as not to stay long, would not get to eat the chicken of a miser (or a poor person ).'

One who

impatient and erratic in behavior, tends to miss out on a lot of opportunities. When such a person visits a miser or a poor person, he is unlikely to gain much from either-including getting treated to a hearty meal. An in-law who infrequently visits, is traditionally treated to a meat-filled meal upon visiting. Misers tend to only give when they are pressured or leel obligated to. A poor person does not have much so in many ways he has to act as a miser. Patience goes hand in hand with persistence in reaping benefits. One who does not stay long around a person is

153

African Proverbs ami Proverbial

who

does not have

much

Names

or does not easily give would not reap the benefits

of the valuable things that would eventually have been given to him

had patiently stayed longer. Everyone behavior or state of

adage

is

affairs,

in the world,

if

he

whatever the person's

has something of value to offer others. The

synonymous with "A

rolling stone gathers

no moss" and "Patience

golden."

is

Mugenyi (m) [muh-geh-ndjh-ih] Guest; Nkoko (f/m) [nkoh-koh] Chickens; hen.

Mukodo (m)

Mwavu

stranger; visitor.

Miser; stingy person.

(m) Poor person.

Omugenyi

omulungi akusanga na 2 a Iwavi (Walser 1982: 368-369). 'The worthy visitor comes upon you when you have that of the dry banana fiber .'

This implies that a likable visitor well worthy of welcome and entertaining often unexpectedly arrives at a time the host is ill-equipped to properly

accommodate the visitor. The image in the proverb is one of the unexpected visitor coming when all the host has is none or just vegetable food. It is traditional to cook and serve meat to a notable visitor. And many African cultures do not require a visitor to announce that he is coming, even if he is going to stay for some days.

Mugenyi (m) [muh-geh-ndjh-ih] Guest; a stranger; a visitor. Mulungi ( f ) [muh-luhn-jih] The good (or virtuous) one; the

beautiful one.

Galwayi (m) [gah-lwaah-yih] That of the dry banana fiber. Lwayi (m) [Iwaah-yih] Long thin and dry banana fiber used such as to make rope, to tie up bundles of food during the cooking process, to tie up poles during building, and (formerly) to string holed coin currency.

Omugenyi

omuyite ajja a\>unja (Murphy 1972: 354; Ssaalongo 1952: 39; Walser 1982: 369). 'The invited guest arrives with ease and spontaneity,

approaching noisily and uninhibited.'

An

invited person

is

much more

at ease

with the place and the people than

one who comes in without formal invitation. This proverb is associated with the instance in which Prince Lukongwa was invited by Chief Natiigo of Magala (Ssingo) to come and help him suppress a rebellion. Lukongwa came to assist, but then remained and settled at nearby Bbira where he lived for tiie rest of his

life.

Mugenyi (m) [muh-geh-ndjh-ih]

Guest; a stranger; a visitor.

Omugenyi

omuyite talya nkoko nfiire (Walser 1982: 367, 369). 'The visitor that was invited does not eat chicken killed before he arrives.'

This

is

a situation in which a relative (more so an in-law of the

house)

is

welcoming

invited to visit. gift

Such a

of a chicken before

it

man

of the

relation is traditionally presented the is

Mugenyi (m) [muh-geh-ndjh-ih] Guest; Nkoko (f/m) [nkoh-koh] Chicken; hens.

killed,

cooked, and eaten.

a stranger; a visitor.

)

African Proverbs and Proverbial

Omuzenvi

oluwombo

ow'ensonyi

lumuyiikako

Names

154

ng'alaba

(~ng'atunula

(Ssaalongo 1952: 74, 82; Walser 1982: 369). 'The visitor of shyness the sauce when he is aware (or looking).'

Shyness leads

A

to

spills

nervousness that causes one to act awkwardly and clumsily.

shy person would be so uneasy about people seeing him eating, that he

would

end up

enough for fear of others saying he is greedy. Shyness can be dangerous in that it can cause a person to do lots of things wrongly, and also deter a person from achieving. either

spilling the sauce or avoid eating

Mugenyi (m) [muh-geh-ndjh-ihJ Omugenyi

ow'entuulirizi,

1982: 369). 'A visitor

he beats and Visitors

who

treats,

Guest; a stranger; a visitor.

z'akomaga aziwa

who

(Duta 1902: 101; Walser overstays, the proceeds from the barkcloths that

he uses as court

strive to stay

bite be

costs.'

around longer than

is

necessary or planned, tend to

become inconveniencing to the hosts. They tend mongers and leeches. Such are likely lurking around that is best kept private, as they

make

to

be loitering rumor

for family information

the hosts uneasy and furious.

They

are likely to end up offending and quarreling with the hosts

whose privacy makers can even end up

has become violated.

Such intruding trouble offending the neighborhood and having to face the court system. One who overstays

is

likely to cause trouble.

The

visitor

who

stays too long, often

loses his "visitor" status and, gets to be treated like

(such as doing jobs that a visitor would not

members of the house normally do). More so in the

such a visitor could even be given work (such as processing barkcloth) for which he could earn money. It is implied that a visitor that overstays will likely end up using the money he earns as court fees for accusations past,

would eventually be levied on him. The household and the neighborhood may even endeavor to lay accusations on him so as to encourage him that

to leave.

Mugenyi (m) [muh-geh-ndjh-ihJ

Guest; a stranger; a visitor.

Omugenyi ow'okumpi afa enjala (Nason 1936: 252; Walser 1982:

369). 'The

from near, dies of hunger The visitor from a few blocks away is often not attended to like an infrequent one from afar. The hosts will presume that he is not hungry, will not visitor

.'

stay

the night,

and

that his visit will be brief.

They

will therefore not

him although the visitor may well be hungry or intending to Mugenyi (m) /muh-geh-ndjh-ih] Guest; a stranger; a visitor.

cook for

stay the night.

Njala (m) [njah-lah] Famine; hunger.

Omugenyi

tamala (nnaku) zenkana awo (~~zisinga wano) nga zevalaga zituuse (Duta 1902: 35; Ssaalongo 1952: 91; Ssekamwa 1995: 82, 222; Walser 1982: 255, 369). "'A visitor does not stay as many (days ) as those" (so he says) after staying the days he indicated he would be on the visit.'

A

visitor

who makes such

1

'

a statement

is

politely

and

indirectly hinting that

155

African Proverbs and Proverbial

though he ought

to leave since his

stay longer. If the hosts

on

would love

to indirectly say so. If

little

enthusiasm for the

indicated that he would.

scheduled

Names he would

visit is over,

like to

have him around longer, they will go the hosts go on to instead display neutrality or to

visitor's hint,

On

then he would leave on the day he

making such a statement, the visitor may be indicating that though he feels the hosts want him to stay longer than he indicated he would, he actually needs to leave so as to go on to attend to other matters. There is a lot of indirectness and figure of speech in African

the other hand, by

communication.

Mugenyi (m) lmuh-geh-ndjh-ih] Guest; Naku/ Nnaku (17m) [nnah-kuh] Days.

a stranger; a visitor.

Omugenyi

teyeyanga (~ tiyeeyanga); nnvinimu y'amuyanga (Murphy 1972: 617; Walser 1982: 369). 'The visitor does not cater for himself; it is the

household resident that extends such It is

hospitality.'

and a symbol of goodwill and welcome the needs of a visitor or newcomer.

traditionally a duty

meticulously cater to

Mugenyi (m) [muh-geh-ndjh-ih] Guest; a stranger; a visitor. Nyinimu/ Nnyinimu ( f ) [nndjh-ih-nih-muuh] The owner of

for the host to

the house; the

master (or mistress) of the household.

Omukadde

afa e mpewo n'amaddu (Walser 1982: 371). 'An elderly person can

die of cold and yearning for food.'

Those who are quite elderly are often weak and not in good health. If left alone without care, they can easily die from hunger and cold weather. The elderly therefore ought to be meticulously monitored and taken care of. A need that can easily be fulfilled by an average healthy person, can easily lead to the death of an elderly one. Mukadde (f7m) [muh-kahd-deh Elder; a parent; elderly person; that is old.

Mpewo (m) [mpeh-woh Wind; breeze; draft; air; atmosphere; Maddu (m) [mahd-duh] Strong desire; yearning; craving.

Omukadde

akira e kifuluhva (Murphy 1972:

185; Walser 1982: 371).

'

An

one inhabiting a house is better than a deserted house synonymous with "Half a loaf is better than no bread." Even an elderly

elderly feeble

This

cold; cold air.

is

person

who

.'

appears incapacitated serves as a useful resource.

He may be

the

only tenant in a place that would have otherwise been unoccupied, therefore

from which least a

rent

may

otherwise not have been accrued. The presence of at

person can keep a place secure from

be properly maintained.

It

is

incapacitated, but if this elder

your

life,

alive.

It

you would is

feel

is

a relative

psychologically

better than not having

keep families together.

and

allow' for the place to

also implied that an elderly person

whatever the condition they are that

theft,

It is

in,

who

may be

has been a major part of

more secure

if

any close friends or

the elder relatives.

often act as matriarchs

is still

Elders,

and patriarchs

also implied that a piece of equipment that

]

]

African Proverbs and Proverbial

is

old, obsolete or slow, but

Names

156

sometimes works or does the job,

is

better than

not having any equipment.

Mukadde

(f/in)

[muh-kahd-deh] Elder; a parent; elderly person;

that is old.

Kifulukwa (m) [tch-ih-fuh-luh-kwaah Deserted place or house.

Omukadde

mmere ye (Duta

akwatira ku

1902: 84, 99; Nsimbi 1948: 39;

Ssaalongo 1952: 21, 53; Walser 1982: 256, 371). hold of on his food

'

An

elderly person gets

1

.

An

elderly person

may

not easily be able to chase and get hold of the child

(such as a grandson) that deserves, but has escaped, punishment. But it is at the meal the elder has cooked that he or she easily gets hold of and punishes the troublesome grandson

who have

Mukadde

Mmere

to eat.

It is

also implied that those

and are materially endowed have many ways

authority

they want, even

when he comes

when

to get

what

they have to deal with stubborn or elusive people.

[muh-kahd-deh] Elder; a parent; elderly person; that (m) [mmeh-reh] Food. (f7m)

is old.

Omukadde

a tamusuza y'amutenda eggonjebwa (Nsimbi 1956: 23; Nsimbi 1948: 39; Ssaalongo 1952: 39; Walser 1982: 56, 256, 371, 448). The one not housing the elderly person praises this elderly person for being meek,

kind,

A

and

polite.'

of the time, observations are not as praiseworthy as they seem to be. This is synonymous with "All that glitters (or glistens) is not gold" and lot

"Appearances are deceptive." The one who has directly experienced being around a person or situation, is the best qualified to know’ the pros and cons

The impression gained from living with a person under the same versus just encountering the same person on a casual day-to-day basis,

involved. roof,

can be radically

Mukadde

different.

[muh-kahd-deh] Elder; parent; old person; person that is old. Tamusuza (m) [tah-muh-suh-zah] "The one not housing the (elderly) one." (f/m)

Omukadde

ayigga,

olutabaalo atenguwa lutenguwe

(Nsimbi

1956:

103;

Nsimbi 1948: 50; Walser 1982: 371). An elderly person will (or can) go on a hunt, but when asked to go to war he will refuse.' This mirrors the commonplace lame excuses. Since the elder is confident of '

his hunting speed, he should not bring in years to participate in war.

He

up the excuse of being too advanced

will therefore

be deemed to just be scared

of fighting.

Mukadde

[muh-kahd-deh] Elder; a parent; elderly person; that is old. Mukadde-Ayigga (m) [muh-kahd-deh-ah-yihg-gah] "The elder is hunting"; (17m)

"the elder that hunts"; "the elder

would hunt."

Yigga (m) /yihg-gah

"Hunt."

Om ukadde mbalang u:

bw'ekutuka, teyungwa (Nsimbi 1948: 39; Walser 1982:

37 0 'An elderly person -

is (like)

something

brittle

:

when

it

breaks,

it

cannot

157

African Proverbs and Proverbial

Names

be mended.'

Unlike youngsters

who

tend to recuperate easily, those

who

are elderly

do not

from their ailments which are sometimes chronic or fatal. The elderly are generally not as healthy as the young since their immune systems have deteriorated, and their physical and physiological condition has undergone extensive wear and tear through the process of aging. A fall to the ground may not significantly hurt a youngster, but it can break the bones of an elderly person to the point of irreparable damage. Many of the easily recover

elderly undergo organ

require to

and parts replacement. The elderly persons therefore be carefully nursed because of their deteriorated and vulnerable

condition.

Mukadde

(f/m) [muh-kahd-deh] Elder; a parent; elderly person, that

Mbalangu (m) [mbah-lahn-guh

That

forcibly; intrepid (or bold) person;

is brittle;

is old.

one who speaks or

brusque person.

Omukadde elderly

strikes

nkomangwa; bw'ekutuka, teyungwa (Walser 1982: 371). An person is (like) the nkomangwa branch; when it breaks, it cannot be '

mended.'

The woody

parts of

nkomangwa

cannot be put together again. easily, those

who

are elderly do not easily recover from their ailments

are sometimes chronic or fatal. the

young since

when they break, they Unlike youngsters who tend to recuperate are so brittle, that

The

which

elderly are generally not as healthy as

immune

systems have deteriorated, and their physical and physiological condition has undergone extensive wear and tear through their

A

ground may not significantly hurt a youngster, but it can break the bones of an elderly person to the point of irreparable damage. Many of the elderly people undergo organ and parts the process of aging.

replacement.

The

fall

to the

elderly therefore require to be carefully nursed because of

and vulnerable condition. Mukadde (f/m) [muh-kahd-deh] Elder; a parent; old person; their deteriorated

Omukadde

that is old.

nga talabye amunyumiza binyuma (-nga tasanze amunyonyogera, ~nga wabuze amunyonyogera) (Walser 1982: 256, 371). An elderly person does not laugh without having come across one who tells him of pleasantly interesting things (or one who tickles him).' Those that are elderly, are generally somber minded people. Often, because of their deteriorated health condition that makes them weak, even any physical effort on their part, including laughing, can involve considerable effort. An taseka

'

elderly one

is

therefore unlikely to laugh unless something worth laughing

at presents itself.

On

the other hand, youngsters laugh very easily, often at

inconsequential things that do not appear to have

Sometimes such laughter

is

a psychological

much humorous

mechanism

to

content.

mask pain and

suffering.

Mukadde

(f/m) [muh-kahd-deh] Elder; a parent; old person; that

is

old.

]

African Proverbs and Proverbial

Omukadde

\va

(~ng'obuziina

muno tayomba

ng'obuziina bwe

Names

158

we yabulese w'abusanze

bwe bw'abuleka bw'abusanga) (Nsimbi 1948:

1952: 73; Walser 1982: 256, 372).

The

39; Ssaalongo

elderly person (or grandparent) of

would not quarrel as long as where he left his ragged clothes is where he finds them (or as long as how' he leaves his rags is how he finds this place

them).'

The

elderly are often so

programmed

would detest anyone changing their habits and arrangements. Many of them have deteriorated mind memory systems and weakened body health. Hence being particular about where they place things allows for the elderly to more easily locate the items again as long as nobody has displaced such items. It would be a burden for an elderly person to search out for his items that have in their habits, that they

been displaced.

Mukadde

(f/m) [muh-kahd-deh

Elder; a parent; old person; that

is old.

Omukadde

we Bukaya bw'otomulaba Bugungu, ng'omanya nti Iwakuba (Walser 1982: 356-357, 372). The old man of Bukaya, if you do not see him at Bugungu, you would know that it (i.e. death) struck him.' The elderly are often quite programmed in their habits and movements. So if '

man

an old

has for

many

years been a habitual presence at a market place,

people would presume that something tragic happened to him longer seen around there. Otherwise, it is presumed, the old surely have been there.

Bugungu, more so

is

no

man would

been a ferry point

in the past, has

human and market produce transportation. Mukadde (f7m) [muh-kahd-deh] Elder; a parent;

he

if

for

old person; that

Omukazi akunoba, n'atafa (Ssaalongo 1952: Walser 1982: may run away from you, as long as she does not die.'

A woman

is

traditionally regarded as a wife of the

permanently, as long as the

man

man

still

is old.

372). 'A

man, even

if

woman

she ran away

considers her his wife. If she dies, the

bears the loss as a widower.

Mukazi

(

the one

f

)

[muh-kah-zih] Wife; woman;

who

skillful (or

commendable) woman;

abstains.

Omukazi

akunoba, n'atakulaasa (Nsimbi 1948: 34; Walser 1982: 372). 'It is more acceptable for a wife to nin away from you, as long as she does not

spread (defaming) rumors about you.' It

is

woman

injurious as well as traditionally unacceptable for a

divorced or run away from her husband to former spouse.

Mukazi

(

the one

damage

the reputation of her

f ) [muh-kah-zih] Wife; woman; skillful (or commendable)

who

that has

woman;

abstains.

Omukazi

birenge by'e ddiba ; bw'otobikunya, tebigonda (Walser 1982: 372). 'A woman is (like) the hoof parts edges of a dried hide if you do not rub :

159

African Proverbs and Proverbial

them, they will not become

A

husband cannot afford

Names

soft.'

be unduly yielding to his wife. He has to exercise some level of authority over his wife, otherwise she will take him for to

granted and will not be acquiescent. The ideal

is to

strike a give

and take

balance in the relationship between a husband and wife.

Mukazi

f

(

)

[muh-kah-zih] Wife; woman;

who

the one

commendable) woman;

abstains.

Ddiba (m) [ddih-bah] Animal

Omukazi

skillful (or

kv'atalya,

skin; animal hide.

kye kiwunya olwendo

which a woman does not

eat, is

water or as a cup) smells

of.'

This proverb more so applies

l

we (Walser 1982:

what her gourd (used as a

to the past

times

372).

'That

ladle for scooping

when many African

societies

women from eating certain foods (such as chicken and woman cooked for her husband and children a lot of what

traditionally forbade

However, a

eggs).

she was not allowed to

eat.

The

children could, after eating, drink out of

which would (paradoxically) then smell of the foods that she was supposed to abhor. Mukazi is associated with abstaining. Mukazi ( f ) [muh-kah-zih] Wife; woman; skillful (or commendable) woman; the one who abstains. their mother's calabash

Omukazi

mmese; ne bw'ekulira mu nju, ekubba (Walser 1982: 372). 'A woman is (like) a rat; even if it grows up in your house, it will steal from

you.' It is

unacceptable for one to steal from or defraud one's

own

household.

the contrary, rats always steal from the very dwellings they live in

grown up

in.

A woman

(or wife)

is

On

and have

then compared to the rat in that she

not to be trusted within her spousal home.

Even

after

is

being married for a

may

run away to be with another man. She could unfairly also usurp substantial amounts of her family wealth upon divorce. long time, she

Mukazi

the one

Mmese

f

(

)

[muh-kah-zih] Wife; woman;

who

372). 'A

ngabo

;

woman

you speak of as

Many

rats;

man

light

does not

;

and

easily manageable.'

know

by outward appearance, otherwise, as

mouse; mice.

gy'otonnakwatamu gy'otenda okwanguwa (Walser 1982: is (like) a shield the one you have never handled is the one

shields are quite heavy

that a

commendable) woman;

abstains.

(m) [mmeh-seh] Rat;

Omukazi

skillful (or

and require

skill in

handling them.

A woman

may appear easy, along with. Experience may well prove "Appearances are deceptive." Humans are

well and has never lived with

to

get

synonymous with

complex creatures of various behaviors and needs. The impression from meeting one

environment often turns out to be quite different from the impression gained from closely interacting or living with the same person.

in a public

African Proverbs and Proverbial

Mukazi

(

f

[muh-kah-zih] Wife; woman;

)

who

the one

Names

skillful (or

160

commendable) woman;

abstains.

Ngabo (m) [ngah-boh] Tenda/ Ttenda

f

(

Shield; shields.

[ttehn-dah] Speak well

)

of; praise;

commend;

glorify;

glorification; honor.

Omukazi

(owa) nnambaalaala o mwenge agunywa kisajja (Nsimbi 1948: 27;

Walser 1982: 372). 'A

woman

with withered breasts drinks beer like a

man

does.'

Men, compared

to

women,

in their drinking.

one that

elderly or

are

A woman

known

to

be quite boisterous and unrestrained

not adequately attractive to men. Such a

is

who is woman would

with withered breasts represents one

be less shy about boisterously drinking openly than a young or attractive

woman

with distinguished breasts.

And women

become more masculine as they grow older. Mukazi ( f ) [muh-kah-zih] Wife; woman; skillful the one

Mwenge

who

are biologically

(or

known

to

commendable) woman;

abstains.

(m) [mwehn-geh] Banana based beer; liquor; intoxicating drink.

Omukazi

ntamu nkadde; taterekerwa wa munne (-togiteresa munno) (Duta 1902: 73; Walser 1982: 275, 372). 'A wife is (like) an old cooking pot; she

is

not to be placed into the custody of his friend (or the pot

is

not to be

stored at a friend's house).'

One

attaches so

much

sentimental and personal value to items (such as an old

cooking pot) that one cherishes and has used for so long. The owner best knows how to handle and preserve them even though they may have grown

The owner would be uneasy about entrusting such to the custody of someone else, fearing that such would become lost, damaged, or misused. A wife is likened to such items, insofar as it would be unthinkable old and delicate.

for

one

to entrust his wife to the custody

friend's house.

of a friend or

to let her stay at a

This also applies to such aspects as antiques and elderly

family members.

Mukazi

f

(

the one

)

[muh-kah-zih] Wife; woman;

who

Omukazi

omugumba, azaala bagenyi (Duta 1902:

Mugumba

'one

infertility,

would tend

who

is

the

(

f

)

woman who

barren' represents

is

to psychologically

"My

Nsimbi 1948: 38;

all

is

childless either because

her children. Such a

compensate by calling or referring

woman

to others

children."

[muh-kah-zih] Wife; woman;

one who

23;

barren, gives birth to visitors.'

one who

or because of the death of

(such as her visitors) as

Mukazi

commendable) woman;

abstains.

Walser 1982: 372-373). 'A of

skillful (or

skillful (or

commendable) woman;

abstains.

Omukazi omugumba

mbuzi ya nkunku; bw'esowola o muguwa

(-omugwa),

161

African Proverbs and Proverbial

Names

togoberera (Nsimbi 1948: 38; Walser 1982: 373). 'A a hornless goat;

is (like)

(and be able to catch

Mugumba of

'one

infertility,

woman

who

is

when

slips its halter ,

it

woman who

is

barren

you would not follow

it

it).'

barren’ represents one

or because of the death of

leaves her husband,

who

is

childless either because

When

her children.

all

such a

would be difficult for the husband to follow after her to convince her to go back. Since she is childless, she does not have the strong marital and motherhood foundation of children that would it

attract her back. Further, the husband's family

dissatisfied with her not

having children,

this

may on

hand be dissuading the husband from the other

attempting to draw her back to him. In the African traditional, it is regarded important for a woman of child-bearing age to have children. Goats are often tied around the neck to prevent them from roaming and eating crops

Homs

at will.

deter the goat from slipping out of the rope. But a hornless find this escape much easier to accomplish than a homed one.

goat would

Mukazi

(

the one

Muguwa

f

)

[muh-kah-zih] Wife; woman;

who

skillful (or

commendable) woman;

abstains.

(m) [muh-guh-wah] Rope; tug-of-war event;

to steal a goat (with

the assistance of a rope).

Omukazi

o mulima, azaala e mmere: omunafu azaala omuddo (Walser 1982: 373). 'A woman who is a diligent farmer brings forth food the weak (or ,

one brings forth weeds.' This applies to an agricultural society

:

lazy)

the food needs of the family.

abundant

Mukazi

(

the one

f

in )

A

in

diligent cultivator's garden is normally

food while the lazy one's garden

[muh-kah-zih] Wife; woman;

who

which women are the backbone of is full

of weed overgrowth.

skillful (or

commendable) woman;

abstains.

Mulima (m) fmuh-lih-mah ] One who

Mmere (m) [mmeh-reh]

cultivates.

Food.

Omukazi

o mulima. akuliisa (~aliisa bba) n'e ngabo ku mmere: oteekawo ekibatu nti "Agange gaweze; lekeraawo!" (Duta 1902: 74; Nsimbi 1948: 10; Ssaalongo 1952: 20; Walser 1982: 373). 'A woman who is a diligent farmer causes you (or her husband) to eat with the shield over the food you ward her off with the palm of your hand while saying "Mine (i.e. plantain food) :

has become enough; stop there!"'

This dramatizes a very hard working farming wife. From her to

cook and provide so much

away from bringing more

to eat that the

man

toil,

she

is

able

she serves has to shield her

food. In the Africa agricultural

economy,

women

are the backbone of the food needs of the family.

Mukazi

(

the one

f

)

[muh-kah-zih] Wife; woman;

who

skillful (or

abstains.

Mulima (m) [muh-lih-mah ] One who cultivates. Ngabo (m) [ngah-boh] Shields; shield.

commendable) woman;

African Proverbs and Proverbial

Mmere

Names

162

(m) [mmeh-reh] Food.

Omukazi

o mulima. y'alaba amazina g'e nkoko (Duta 1902: 23; Ssaalongo

1952: 17; Walser 1982: 373). 'A

one that gets

to see the

woman who

is

a diligent cultivator

is

the

chickens dancing (with joy).’

Such a woman provides plenty of nourishment to the chickens. By digging so much, she uncovers so many bugs that the chickens are anxious to eat. She attracts bug feeding presence on her heavy yields and harvest garbage. Further, the weighty leftover food that accrues and is discarded into the garden would

Mukazi

(

the one

f

)

attract

many bugs

as well as the chickens.

[muh-kah-zih] Wife; woman;

who

skillful (or

commendable) woman;

abstains.

Mulima (m) [muh-lih-mah] One who cultivates. Nkoko (f/m) / nkoh-koh] Chickens; hen. omunafu akuweeseza olukato; nti "(Amatooke) agawooma ge gafumita gannaago" (Duta 1902: 74; Walser 1982: 373). 'A woman that is lazy causes you to forge an awl; that "The ones (i.e. the mashed plantains) that are tasty become the pikes to pick up the remnants. Matooke 'mashed plantains' are a common dish in Buganda, and they are traditionally eaten from the plate by kneading them together with bare

Omukazi

fingers.

The proverb mirrors

a guest uttering a statement of disappointment

The last pieces hungry. The guest is still

as he eats the last pieces of matooke and cleans up the plate.

of food are often the

hungry

tastiest for

for more, so the

blame

one that

is

laid

is still

upon the host

for being a lazy

cook

that did not prepare enough.

Mukazi

(

the one

f

)

[muh-kah-zih] Wife; woman;

w ho

skillful (or

commendable) woman;

abstains.

omunafu alayira e nkuba okutonnya (Walser 1982: 373). 'A woman that is lazy vows that the rain will not let up.' A woman that is lazy would prefer that it does not rain. Then she will not have to go to the field and cultivate the crops that require the presence of

Omukazi

water.

Mukazi

(

the one

f

)

[muh-kah-zih] Wife; woman;

who

commendable) woman;

abstains.

Nkuba (m) [nkuh-bah]

Omukazi

skillful (or

Rainfall.

omunafu alwala

kigere,

talwala ngalo (Walser

1982:

woman that is lazy gets sick in the foot but not in the hand.' A woman that is lazy would likely complain of an affliction

373).

'A

,

that she says

prevents her from going into the field to cultivate. She would give the lame

and the gravel would make worse the condition of her sore foot. However, such a woman never complains about an affliction on her hands. These allow her to stay home and do the easy work of cooking

excuse that the

soil

163

African Proverbs and Proverbial

and

eating.

It

is

implied in the proverb that

it

Names

common

is

for

people to

work they are capable of doing, but do not like to The same people are always readily equipped and willing to do what

devise false excuses for do.

they prefer to engage

Mukazi

f

(

the one

in.

[muh-kah-zih] Wife; woman;

)

who

skillful (or

commendable) woman;

abstains.

Kigere (17m) [tch-ih-geh-reh] Paw;

foot; footstep; footprint.

Omukazi

omuzadde, kinnanga kya lumonde (~lumonge) (Duta 1902: 22; Walser 1982: 373). 'A woman that is a parent is like an exhausted potato

plot.'

An

exhausted potato plot

that

can

is

remarkable in that potatoes are hidden in there

be retrieved and eaten.

still

A woman

that has

borne children

may

be old and worn, or unpopular, but the children she bore may be there to look after her and keep strong her spirits. Further, the good reputations of her children can have the effect of making her well-liked. Children can therefore function as hidden treasures.

Mukazi

(

the one

Omukazi

f

[muh-kah-zih] Wife; woman;

)

who

commendable) woman;

abstains.

talema kulimba; azze e niuba ewanze, ng'agamba "Nkedde bukeezi"

(Walser 1982: 373). ’A

work) when the sun 10am), but says It is

skillful (or

common

"I

is

woman would

not

beaming strongly

fail to tell

in the

lies;

morning

she comes (to

(i.e.

around 9am

have started off early today."’

for people to tell lies so as to

appear more worthy or industrious

than they actually are. In African agricultural settings, people usually

start

morning before the sun is out. [muh-kah-zih] Wife; woman; skillful (or commendable) woman;

the cultivation chores very early in the

Mukazi

(

the one

f

)

who

abstains.

Njuba (m) [njuh-bah] The

Omukisa

sun.

gukwaata bazira (Nsiinbi 1948: 49; Walser 1982: 373). Tuck takes

hold of the courageous .'

This proverb

is

intended to urge on those, such as hunters and fighters,

them

more they dedicate themselves to their work, the more likely they will triumph. The proverb is also intended to encourage others to join in the ranks of the heroic and the involved in deeds of courage.

It is

to tell

that the

courageous by dedicating themselves such as in times of war.

Mukisa

(17m) [muh-kih-sah] Blessing; fortune; luck; opportunity; umbilical

cord of cattle.

Bazira (m) [ bah-zih-rah] The heroic; the brave; "they are courageous."

Omukisa gn>a

munno tegukukwaata; embuzi etebba gye

gve bata (Walser 1982: accompany you; the goat

373).

'The

luck

basiba, e mbwa ebb a

of your associate

that does not steal is the

one they

tie

docs

not

up, the

dog

African Proverbs and Proverbial

that steals is the

one that they

Names

164

let free.’

never presume that because another was lucky, then he himself will become endowed with the same luck. The way of the world is that many that deserve to be lucky and to have much, often do not. The reverse

One should

whereby the undeserving often receive much and get lucky. If another was lucky, you should never reckon that the same luck will befall you. Relying on dedicated effort to achieve goals and success, is more worthwhile than depending on luck. Dogs in the village are often let free, whereas goats are always tied up. But it is also well known that wandering goats can feed on crops, get lost, and even get stolen. But dogs are also happens

perceived as security against thieves and prey, and perceived as unlikely to steal any or much from their own households. (f/m) [muh-kih-sah] Blessing; fortune; luck; opportunity; umbilical

Mukisa

cord of cattle.

Mbwa

(m) [mbwaah] Dog; dogs.

Omukisa

nkukunyi; ne bw'ogituulira, togitta (Ssaalongo 1952: 29; Walser

Luck is (like) a flea; even if you sit on it, you do not kill it.' Being well endowed with luck is compared to the flee which often gets away and eludes difficult circumstances. Mukisa (ffm) [muh-kih-sah] Blessing; fortune; luck; opportunity; umbilical 1982: 374).

'

cord of cattle.

Omukisa

nkukunyi ; obuliri esanga bwalire (Ssaalongo 1952: 29; Walser 1982: 374, 420). Luck is (like) a flea; it finds the bed (which is one of its '

favorite environments) already made.'

Those with inborn luck excessively find themselves in favorable situations, or in situations in which they do not have to strive as much as others. (f/m) [muh-kih-sah] Blessing; fortune; luck; opportunity; umbilical

Mukisa

cord of cattle.

Omukisa flea;

People

it

nkukunyi; teguggiira

mu

nju (Walser 1982: 374).

'

Luck

is (like)

a

does not get burnt in the house.'

who

often escape or get

away with

it

are

compared

to the flea

which

jumps and escapes away from burning situations. Mukisa (f7m) [muh-kih-sah] Blessing; fortune; luck; opportunity; umbilical often

cord of cattle.

Omukisa

o mubi

bwe

guba—embwa

w'eyita

n'e ddembe

(mu

musiri

gw'e mmere) ; embuzi bw'eyitawo bagikubira nduulu, songa e mbwa y'enzibi (Walser 1982: 374). 'That is how bad luck is--where the dog passes through freely (in the cultivated food field);

an alarm although

One

it is

the

dog

that

when is

a goat passes through, they raise

thieving.'

should never presume that because another was lucky, then he himself

will

become endowed with

the

same

luck.

The way of the world

is

that

165

African Proverbs and Proverbial

many

that deserve to be lucky

and

Names

have much, often do not. The reverse also happens whereby the undeserving often receive much and get lucky. If another was lucky, you should never reckon that the same luck will befall you. Relying on dedicated effort to achieve goals and success, is more to

worthwhile than depending on luck. Dogs in the village are often let free, whereas goats are always tied up. But it is also well known that wandering goats can feed on crops,

and even get stolen. But dogs are perceived as security against thieves and prey, and perceived as unlikely to steal any or much from their own households.

Mukisa

get lost,

(f/m) [muh-kih-sah] Blessing; fortune; luck; opportunity; umbilical

cord of cattle.

Mubi (m) [muh-bihj The bad

Mbwa (m) [mbwaahj Dog;

one; bad person; ugly person.

dogs.

Dembe/ Ddembe (m) [ddehm-behj

and

(At) peace

free

from worrying;

freedom; opportunity; leisure; quietude.

Mmere

(m) [mmeh-reh] Food.

Omukka omung

i

guyuza akawago (Walser 1982; 374). Too much

ail bursts

the inner tube of a soccer ball.'

This

related to the stoty of the frog that in

is

cow, blew

itself

up and consequently

burst.

wanting

to

become as big

as a

implied in the proverb that

It is

"Pride goeth before a fall," advising against unreasonable overindulgence.

Mukka

(m) [muhk-kah] Breath;

Mungi (m)

[muhn-jih]

One

air

which one breathes; smoke; vapor; steam.

that has a lot; a lot of

it

Omukkuto

mugayaalo; e niala bulwadde (Duta 1902: 36; Walser 1982: 374). Eating to satisfaction makes one lazy, starving makes one ill.' It implies that one ought to do things in the right measure or in moderation. Extremes breed consequences of negativity. '

Mukkuto

f

(

)

[muhk-kuh-toh] Feeling of satisfaction (or of fullness) after

eating.

Njala (m) [njah-lah] Famine; hunger.

Omukkuto

ogumu gugezza e mbwa (Ssaalongo

'One great bout of eating

1952: 17; Walser 1982: 374).

dog

to satisfaction causes a

This implies that when a dog eats a hearty meal

tremendously happy. This also applies

have

to struggle

day to day, having

heavy and rich variety meal, would that is praised for a long time.

greatly delighted at just

It is

to those

to survive

to fatten.'

to fullness,

who do on

it

will

not have

become

much and

inferior nourishment.

A

such poor people be like a great party also implied that people can become so

to

someone doing them a great

favor, even if the favor is

done once.

Mukkuto

(

f

)

[muhk-kuh-toh

eating.

Mbwa

(m) [mbwaahj Dog; dogs.

Feeling of satisfaction (or of fullness) after

African Proverbs and Proverbial

Names

Omukkuto ogwenkanankana, gwe mukkuto (Duta 1902: 374). 'A feeling of satisfaction that

is

6;

166

Walser 1982: 138.

equal to another,

is

the feeling of

fullness .'

This

say that people often

is to

on comparing meal.

often

more

what they have, based example is siblings at a

satisfied with

A

with what others have.

it

They are

become

good

is

satisfied with their parents giving

them equal

portions of food, other than satisfied with the quantity and quality of food

on

their individual plates.

among

they divide food

The proverb

sometimes uttered by parents as

is

their children.

Many

conflicts in the

world are

based on dissatisfaction with what one has versus what the neighbor or

companion

Peoples'

has.

satisfactions

then rarely based solely on

are

appreciation of the quality of things they have as individuals. However, since the actual needs, capacities, and preferences of people vary from

individual to individual, one should not unduly look to others as references for personal satisfaction.

Mukkuto

f

(

)

[muhk-kuh-toh] Feeling of satisfaction (or of fullness) after

eating.

Omukkuto

tegusomoka mugga (Walser 1982: 374). The feeling of satisfaction '

(or fullness! after eating does not even last the time

Feelings or conditions of satiety rarely

Mukkuto

f

(

)

it

takes to cross a river .'

last long.

[muhk-kuh-toh] Feeling of satisfaction (or of fullness) after

eating.

Mugga

(m) [muhg-gah] Water well;

Omukulu

alya

mu

kvalo. y'abalira

(or father) that eats in his

river; large stream.

abaana (Walser 1982:

home

village

376). 'The master

allows for his children to get

,

adequately nourished (or takes his children into account).'

The presence of

a father is essential to the

growth and wellbeing of the

omukulu alya mu kvalo 'the father that eats in his home village' is a metaphor for a father who eats meals in, other than outside, his home. Upon getting home, there would be food preserved for him that he would be expected to eat. He would likely be hungry and would willingly eat it. However, had he been the type who often eats his meals outside the home, since he had already eaten, this father would eat little or none of this food kept aside for him. The food would then be given children. In another interpretation,

to the children to finish

meal.

baana

it

It is

who

are expected to eat

it,

although they would not be able

and they have also eaten their main a father who eats home-cooked meals abalira

off since they are small

then construed that

'takes the children into account.'

Mukulu

(f7m) [muh-kuh-luuh] Adult; an elder; a

grown up; head; a

superior;

person in charge.

Kyalo (m) [tch-aah-loh] Village; large

Omukulu

atakwata

mu

kvoto,

estate; countryside.

alya nga eggye lyesitula (Murphy 1972:427;

167

African Proverbs and Proverbial

Walser 1982: 376). eat

when

army

the

The person

’If

the leader does not take care of the fireplace

,

he will

moving away.'

is

charge has

in

Names

keenly observe and provide for the essential aspects of his organization such as food and cooking requirements in the case of an army. If he does not, his organization as well as himself to

will

from the consequences of mismanagement disorder. It is implied in the proverb that the commander himself had to eat late because he did not suffer

properly oversee the kitchen affairs.

Mukulu

(f7m) [muh-kuh-luuh] Adult; elder; a

grown

up; a head; a superior;

person in charge.

Kyoto (m) [tch-oh-oh-tohj Fireplace;

hearth.

o

baana (Duta 1902:

ukulu atalya

The

•^6).

mu

master

kyalo. labalira

(or father) that does not eat in his

his children to not get

enough nourishment

123; Walser 1982:

home

village

,

causes

(or does not take his children

into account).'

The presence of

a father

is

essential to the

growth and wellbeing of the

children. In another interpretation,

omukulu atalya mu kyalo 'the father that does not eat in his home village' is a metaphor for a father who eats meals outside his home. Upon getting home, there would be food preserved for him that he would be expected to eat. However since he has already eaten, this father would eat little or none of this food kept aside. The food would then be given to the children

who

are expected to eat

although they

it,

would not be able to finish it off since they are small and they have also eaten their main meal. In this way it is construed that such a father tabalira baana 'does not take the children into account.'

Mukulu

(f7m) [muh-kuh-luuh] Adult; an elder; a

grown

up; head; a superior;

person in charge.

Kyalo (m) [tch-aah-loh

Om ukulu

bw'atakwata

Village; large estate; countryside.

mu

embuzi zifa nnaganga (-buganga) (Duta 1902: 86; Murphy 1972: 427; Nsimbi 1948: 12; Walser 1982: 376). 'If the owner does not at all participate in checking on and looking after the goats in the pen, the animals will die from a disease.' kisibo,

master or leader neglects his tasks or does not observe his possessions with a keen eye, then his ventures or organization will surely deteriorate or

If the

even collapse.

One has

to adequately take control

and care of one's property and family for there to be the necessary cleanliness and order. Mukulu (17m) / muh-kuh-luuh Adult; an elder; a grown up; head; a superior; person in charge.

Omukulu mpag

i;

bw'eva

master (or an elder)

is

mu

nga kimenyese (Walser 1982: 377). 'A once it is removed from the clan, the power

kika.

a pillar

:

of the group crumbles.' Families as well as family groups need strong leaders.

When

this leadership

Names

African Proverbs and Proverbial dissipates, the societal

Mukulu

group will

168

fall into disarray.

(f/m) [muh-kuh-luuh] Adult; an elder; a

grown

up; head; a superior;

person in charge.

Mpagi (m) [mpah-jiih] Pillar; post; pole. Mukulumpagi (m) [muh-kuh-luhm-pah-jih] "An Kika (f/m) [tch-ih-kah] Clan; family;

Omukulu

The

a pillar."

is

type; kind; deserted kraal.

nga tagissanga (Nsimbi 1948: 39; Walser 1982: mature person) would not brandish a needle and then

tagalula mpiso

377). 'A

not use

elder (or leader)

grown up

(or

it.'

requests and actions of elders are often earnest so they ought to be taken

seriously.

also implied that a mature

It is

and speaks and acts deliberately. Mukulu (f/m) [muh-kuh-luuh] Adult;

minded person

elder;

grown

is

quite principled

up; head; superior; person

in charge.

Mpiso (m) [mpih-soh] Sewing

Omukulu

mpya

takulira

(or hypodermic) needle.

mu

endege tezivugira

bbiri;

mazzi (Murphy 1972:

287; Nsimbi 1948: 40; Ssaalongo 1952: 70; Walser 1982: 258, 377, 397). 'A master camiot oversee two courtyards; bell ornaments do not ring when

emersed

in water

1 .

People, including those in authority, have limited capacities and they have

and

their likes

two big tasks

dislikes.

at the

It is

same

difficult to properly

time, so

it is

concentrate and

best to delegate or leave

work on

one of the

One may have immense authority somewhere, but elsewhere he may be nearly a nonentity. And though people require a lot of guidance,

tasks to others.

it

is

wrong

interest in.

to

unduly force them into

Instead

it

is

best to help

aspects they are interested

They can ring loud and

fields or

in.

clear

them make resourceful use of the

The reasoning

when

occupations they do not have

in the

placed into an environment of water. This

is

likened to bell ornaments.

open, but they do not ring

when

synonymous with "You cannot serve two masters" and "You cannot serve God and mammon." Mukulu (f/m) [muh-kuh-luuh] Adult; elder; grown up, head; superior; person is

in charge.

Ndege (f/m) [ndeh-geh] Tiny ornaments Mazzi (f/m) [mahz-zih] Water.

Omukwano

that look like bells.

butiko; tebukkatirwa (~bw'oggva tokkatira) (Nsimbi

Ssaalongo 1952:

7;

Ssekamwa

1995:

14,

1948: 43;

160; Walser 1982: 377, 413).

'

Friendship (or love)

mushrooms; they cannot be properly plucked out of the ground when pressed together and pulled out with force (or w hen you pluck, you do not pull many at the same time using force).'

Mushrooms

is (like)

as likened to friendship or love are so delicious, yet so breakably

them out of the ground requires extreme care. applied, the mushrooms crumble. In relationships, matters

fragile that properly plucking If

undue force

is

169

African Proverbs and Proverbial

Names

such as selfishness, habitual arguing and violence, lack of consensus or compromising, and lack of consideration are pressures that lead to the

You

destruction of relationships.

cannot force another to be your friend; the

fondness for someone has to be genuine.

Mubvano/ Mubvaano

(

f

[muh-bvaah-noh] Friendship;

)

friend;

romantic

love.

Omubvano

gufuga w'a maanvi (Walser 1982: 378). even a person of strength

(or rules)

'

Friendship overpowers

.'

Creating friendship with people allows for strong character can be

more

many

advantages. Even persons of

from and compromised with, and their opinions more easily swayed through negotiating with them in a friendly manner.

Mubvano/ Mubvaano

(

f

easily acquired

[muh-bvaah-noh] Friendship;

)

friend;

romantic

love.

Maanyi

[maah-ndjh-iih] Strength; power; energy.

(in)

Omubvano

gumenva w' amaanvi (Walser 1982:

down even

a person of strong will

more

Friendship breaks

.'

Creating friendship with people allows for strong character can be

'

378).

many

advantages. Even persons of

from and compromised with, and their opinions more easily swayed through negotiating with them in a friendly manner.

Mubvano/ Mubvaano

(

f

easily acquired

[muh-bvaah-noh] Friendship;

)

friend;

romantic

love.

Gumenya

(

destroy";

f

)

[guh-meh-ndjh-aah]

causes to get fractured";

"it

Maanyi (m) [maah-ndjh-iih]

Omubvano

"It

6;

"it

"it

causes to

causes to get broken."

Strength; power; energy.

gusala (~gubasazaj

Ssaalongo 1952:

causes to break down";

mu

Ssekamwa

kabu; enswa nnene (Murphy 1972: 132;

1995:

3,

97,

104,

150, 235, 241; Walser

'

1982: 378). Friendship shares (or causes them to divide) the tiny drosophila fruit fly;

People

an edible flying ant

who

is big.'

are close friends share even tiny (insignificant sounding) bits of

information and small things. They would metaphorically share even the

kabu 'drosophila fruit fly.' The nswa 'edible flying thing to share as compared to the very small things tiny

each other. The proverb

Mubvano/ Mubvaano

(

is

f

ant'

would be a large

that they share with

a form of idiom said of very close friends. )

/ muh-bvaah-noh

Friendship; friend; romantic

mukaabu (Walser

1982: 378). Friendship shares

love.

Omubvano gusala

(-gyvala)

'

(or increases with) the gourd.'

Casual drinking of alcohol together (that sometimes involves a group sitting

around an alcohol

filled

gourd with the sipping done using long straws

African Proverbs and Proverbial

Names

170

placed in the alcohol) often involves people loosening up, sharing stories

and experiences, telling jokes, getting to know one another better, sharing ideas and strategies, and cementing friendship. Muhvano/ Mubvaano ( f ) [muh-bvaah-noh] Friendship; friend; romantic love.

Omubvano

gutta bingi; enkukunyi

emegga

e mbwa (Duta 1902: 70;

Nason

1936: 251; Nsimbi 1948: 43; Sempebvva 1983: 241; Ssaalongo 1952: 7;

Ssekamwa

1995: 7, 155; Walser 1982: 378).

losses; the flea forces the

The

flea

dog

is

dog

'

Friendship results in

many

to the ground.'

appears to be so friendly and affectionate with the dog. However, the forced to the ground to roll and scratch itself

dog's blood.

when

Similarly, friendship involves sacrifice,

suffering for the sake of the friend.

has to forgo a

lot for

friendship therefore disadvantages by

making one unduly

inconvenience, and

Even a person who has

the sake of a friendship that

is

the flee sucks the

a lot of authority

so treasured. Close

making one vulnerable, as well as

protective of a partner that

may be of bad

character.

Friendship or love therefore softens up. towards each other, those involved.

Muhvano/ Mubvaano

(

f

)

[muh-bvaah-noh] Friendship;

friend; romantic

love.

Mbwa (m) [mbwaah] Dog;

dogs.

Omubvano

(Duta 1902: 88; Nsimbi 1956: 102; Nsimbi 1948:

guva

mu ngabo

49; Ssaalongo 1952: 6; Walser 1982: 378). the shield It is

'

It (i.e.

friendship) accrues

from

.'

common

for people

who have been

fighting together, or arguing with one

become comrades when they consequently strengths, then compromise and collaborate. This

another, or have been enemies to

acknowledge each

other's

synonymous with "A storm clears the atmosphere." Muhvano/ Mubvaano ( f ) [muh-bvaah-noh] Friendship; is

friend; romantic

love.

Ngabo (m) [ngah-bohj Shield; shields. Guvamungabo (m) [guh-vah-muhn-gah-boh]

"Friendship accrues from the

shield."

Omubvano '

gw'abato gufa nseko (Nsimbi 1948: 43; Walser 1982: 378). Friendship between children is broken up by laughter .’

Unlike adults

who can more

and ignore those laughing at peers ridiculing them for their

readily take jokes

them, children are very sensitive

to their

looks and their clumsy actions.

Muhvano/ Mubvaano

(

f

)

[muh-bvaah-noh] Friendship;

friend;

romantic

love.

Rato (17m) [bah-toh] Younger

brothers;

young."

Nseko

(17m) [nseh-koh] Laugh; laughter.

young persons; children; "they are

171

African Proverbs and Proverbial

Names

Omukwano

gw'ennvania gukyalagana nga gwetisse, tigufa (Walser 1982: 378). The friendship with one who lives across the lake does not dissipate as long as the two people visit and take presents to each other.' '

Contacts and exchanges are taken to be essential to the sustenance of friendship.

Muhvano/ Muhvaano

(

f

[muh-kwaah-noh] Friendship;

)

friend;

romantic

love.

Muhvanognenyanja (m) [muh-hvaah-noh-gwehn-ndjh-ahn-jah]

"Friend of

the lake"; "the friendship of the lake."

Nyanja/ Nnyanja (f/m) [nndjh-ahn-jaah] Lake;

Omukwano

large body of water.

bwe kitasobako, tekitunga (Nsimbi 1948:

kyavi kya mpiso;

43;

Walser 1982: 314, 345, 378, 394). Friendship is (like) the textile fiber of the needle if it does not get through (the eye of the needle), it will not sew.' The friendship will most likely survive if at least one of the two is outgoing and ambitious such as in matters of love, wisdom, work, and courage. One '

;

friend caters for the other's deficiencies.

Another interpretation of this proverb goes that for friendship or love between two to survive, there has to be comprise towards equality such that one does not unduly domineer the other.

Muhvano/ Muhvaano

(

f

)

[muh-kwaah-noh] Friendship;

friend; romantic

love.

Kyayi (m) [tch-aah-yih] Dry plantain

fiber

used in making rope, in tying up

bundles of food during the cooking process, and in tying poles in building. Mpiso (m) [mpih-sohj Sewing (or hypodermic) needle.

Omukwano masaxm; ogalya gakyavokya (Nsimbi 1948: 378). Friendship is (like) fatty meat; you eat it when it is Fatty meat is best eaten and tastes better when it is in

44; Walser

1982:

'

still hot.'

a hot state.

friendships flourish best and are most pleasurable and exciting are new.

It

is

when

Many

when

they

the friends are discovering one another, they are so

and they are oblivious to each other's defects. It is a time the mates should take advantage of the friendship since it may later die down due to any number of circumstances. Muhvano/ Muhvaano ( f ) [muh-hvaah-noh] Friendship; friend; romantic hopeful the friendship will

last,

love.

Omukwano mubiri;

awatakusiiwa totakulawo (~ toyagulawo (Duta 1902: 125; Ssaalongo 1952: 53; Walser 1982: 378-379). Friendship is (like) the body; '

where

it

does not itch you, you do not scratch.'

Friendship involves reciprocating so with one

you

is

who

is

not worthwhile to strive to be mates

does not have interest in you. The one you like that feels for

the one that deserves to be friends with.

Muhvano/ Muhvaano love.

it

(

f

)

/ muh-kwaah-noh

Friendship; friend; romantic

African Proverbs and Proverbial

Omukwano

Names

omunene gukuloopesa ow'e kika (Walser

172

1982:

friendship causes you to even denounce a person of your clan

Being unduly

makes one vulnerable

friendly,

of information that

is

it

379).

'Close

1 .

with a

to feeding the friend

lot

best to leave uncovered. This can involve being so

blinded by the friendship or love that the partners will go to undue levels to concentrate on pleasing each other to the detriment of relations with other people, including close kin. There

is

a

lot that is

therefore foregone

when

people become too friendly.

Mubvano/ Mubvaano

f

(

)

[muh-bvaah-nohj Friendship;

friend;

romantic

love.

Kika (f7m) [tch-ih-kah] Clan; family;

type; kind.

Omukwano

omunene gumegga; enkukunyi emegga embwa (Walser 1982: 'Close friendship causes lowering down; the flea forces the dog to the

379).

ground.'

The

and affectionate with the dog. However, the dog is forced to the ground to roll and scratch itself when the flee sucks the dog's blood. Similarly, friendship involves sacrifice, inconvenience, and suffering for the sake of the friend. Even a person who has a lot of authority flea appears to be so friendly

has to forgo a

lot for

the sake of a friendship that

friendship therefore disadvantages by

making one unduly

making one vulnerable,

protective of a partner that

Mukwano/ Mubvaano

(

f

)

so treasured. Close

is

may be

as well as

of bad character.

[muh-bvaah-noh] Friendship;

friend;

romantic

love.

Mbwa

(m) [mbwaah] Dog; dogs.

Omukwano

omutono

akuwerekera

gubvegayiriza

nti

"Ntuusako

wali"

(Nsimbi 1948: 43; Walser 1982: 379). 'A friendship that is small causes you to ask the person seeing you off "Accompany me further up to there.'" Infrequent visitors are traditionally accompanied a distance off as they leave.

When

a host does not accompany a guest for an appreciable distance,

likely

an indication

that the friendship or the kinship

visitor requests that

the

more

is

weak.

is

If the

he be accompanied an additional distance, then the

visitor likely appreciates the host

the host to give

bond

it

him more

more than vice versa and

attention.

Many

interested friend striving to

friendships that

engage the

demanding for are weak involve

is

interest of the friend that is

not that interested.

Mubvano/ Mubvaano

(

f

)

[muh-kwaah-noh] Friendship;

friend; romantic

love.

Mutono

(f7m) [muh-toh-noh]

The one

that is small (or slender).

Omulenzi

omuto ow'ekyejo bw'alikula alizaala emisango eminene (Walser 1982: 380). 'A young boy who is insolent, will upon maturing cause big

offenses .'

Those

that are persistently insolent as children often degenerate into large-

173

African Proverbs ami Proverbial

Names

scale offenders

Mulenzi (m) [muh-lehn~zih] Noble; boy; young man. Muto (f/m) [muh-toh] Younger brother or sister; a young one;

Misango (m) [mih-sahn-goh] Accusations:

child.

crimes; court cases.

Omulungi mbwa ya nnamaaso; bw'etebba, evigga (Ssaalongo 1952: 61; Walser 1982: 4, 381). The beautiful are (like) the dog with big, beautiful, and startling (or sharp) eyes; it will turn out to be either a thieving dog or one good at hunting A dog would metaphorically use its gift of keen sight for either good or evil. The keen sight of the dog may be impressive, but "All that glitters (or .

glistens)

is

vacillate

depending on the circumstances. There

not gold." Similarly, people are inclined to use the talents they have for either good or evil. Their behavior in employing their talents, may

for people to believe that those of exceptional

exploit the advantage to effect also mentioned of

good or

someone who

is

also a general tendency

esthetic appearance will

evil in either extreme.

typically vacillates

The proverb

from being good

is

to bad,

depending on the prevailing circumstances.

Mulungi is)

(

f

)

[muh-luhn-jih] "(He/ she

is)

the good (or virtuous) one"; "(she

the beautiful one."

Mbwa (m) [mbwah] Dog;

dogs.

Yigga (m) [yihg-gah] To go on a hunt;

to hunt.

Omulungi

tabulako kamogo, e mbwa tekala nnvindo (Murphy 1972: 151; Walser 1982: 187, 381). 'A beautiful one does not lack a blemish, for the

dog 's nose is never dry.' There is not one that is perfect perfect,

still

have defects.

A

in goodness or beauty.

person cannot have

qualities, as illustrated in the case of the dog.

It

Those

all

that

appear

to

be

the good or desirable

has the attributes of being a

good hunter and a source of security. The dog is further reliable in that it rarely steals from its owner. The dog is regarded as a creature of noble ancestry. Yet the dog has the undesirable feature of its nose being wet all the time.

Mulungi is)

(

f

)

[muh-luhn-jih] "(He/ she

is)

the good (or virtuous) one"; "(she

the beautiful one."

Mhva

(m) [mbwah] Dog; dogs.

Nyindo/ Nnyindo (m) [nndjh-ihn-doh Nose;

noses.

Omulya-mmamba

aba omu, n'avumaganya ekika (Duta 1902: 35; Murphy 1972: 338; Nsimbi 1948: 20; Sempcbwa 1983: 245; Ssaalongo 1952: 44; '

Walser 1982: 261, 382). The person that violates the clan's taboo bv eating lungfish is just one, but he gives the entire dan a bad reputation.' Clan etiquette is an extension of family and societal etiquette, and it is taken

Examples of significant breach of clan etiquette include marrying one of the same clan or of close kinship, and eating the animal that serves seriously.

African Proverbs and Proverbial

One who

as the clan's totem.

Names

174

carries out such acts places his family

and clan

The deeds of one person influence opinion (shame, disgrace) person's whole group or community The adage also mirrors Adam's

into disrepute.

on the

.

original sin.

Mulyammamba

(m) [muh-ljahm-mahm-bahj One that eats lungfish.

Kika (f/m) [tch-ih-kah] Clan; family;

type: kind; deserted kraal.

Omunnyu tiguwoomera mu maaso (Walser pleasant in the eves

an unpleasant acrid sting when

Salt deals

1982:

384, 450).

'Salt

is

not

.'

However salt's same as those on the

gets in the eyes.

it

on some other parts of the body are not the eyes. Salt is indeed an important mineral in body processes, and it is also added to food for taste. Similarly, likes and tastes of people widely vary. This is synonymous with "There is no accounting for tastes," "One man's meat (or food) is another man's poison," and "Every man thinks his own effects

geese swans."

Maaso

(f7m) [maah-soh] Eyes.

Omuntu

o mwana ) tazaalika

birth to

and

' .

A human

being (or child)

is

to parent .'

This proverbial expression portrays giving birth

to,

parenting, and getting

along with offspring as involving tremendous difficulty and

Muntu

(f/m) [muhn-tuh]

Bantu ethnolinguistic

Mwana

(ffm)

difficult to give

A

person; a

human

sacrifice.

being; one of mankind; one of

identity/ or descent.

[mwaah-nah] Child;

kid; youngster; son of or daughter (of).

Tazalika/ Tazaalika (f/m) [tah-zaah-lih-kah] "A person (or child) to give birth to

and

is difficult

to raise."

Omusajja gy'agenda. gy^asanga banne (Nsimbi 1956: 29; Nsimbi 1948: 17; Sempebwa 1983: 242; Ssaalongo 1952: 7; Walser 1982: 385) Where a man goes is where he finds peers.' One can find companionship and peers in virtually any society. A person ought to be welcome, wherever he goes. '

Gyagenda (m) [jaah-gehn-dah] "Where one

(i.e.

a

man)

goes."

Omusajja tabula bw'olaba abuze, nga basse mutte (Duta 1902: 94; Nsimbi 1956: 103; Walser 1982: 263). 'A (courageous) man does not (just) tzet lost ;

(or disapp ear): if

you notice that he has disappeared, then they must have

killed him.'

This observation

is

associated with a war situation.

Tabula (m) [tah-buh-lah] "He

(i.e.

a courageous

man) does not (simply)

get

lost (or disappear)."

Omusango

omukadde gwe gusala omuggya (Nsimbi 1948: 28; Sempebwa 1983: 244; Walser 1982: 356, 386). 'An old court case is a devising

175

African Proverbs and Proverbial

precedent for a Literary

new

Names

one.'

and academic works, laws, and

societal values build on past works and stipulations as references. Musango (m) [muh-sahn-gohj Accusation; crime; court case. Mukadde (I/m) [muh-kahd-deh] Elder; a parent; old person; that is old.

Omusango tegumanva nnyumba mbi (Nsimbi

1956: 23; Nsimbi 1948: 28;

A

court case (or an accusation)

Ssaalongo 1952: 72; Walser 1982: 386).

would not know which

is

'

a honorable household or one ridden with

immorality.'

Court cases, accusations, and misdeeds indiscriminately

afflict,

involve,

and

good and the bad, as well as the rich and the poor. Musango (m) / muh-sahn-goh ] Accusation; crime; court case. affect the

Tegumanya (m) [teh-guh-mah-ndjh-ah]

"It (i.e.

a court case or accusation)

would not recognize.

Omutaka

talya

mutaka munne; ettaka

terirya luggyo (Duta 1902: 48;

Nsimbi 1948: 57; Ssaalongo 1952: 12; Walser 1982: 356, 388-389). 'A landowner does not eat up a fellow land owning resident the soil does not eat up the :

potsherd.' It

imperative to further sacrifice and tolerance for those that are close to you. including kin, occupation associates, and local citizens. These are the is

refuge that one ought to always be comfortable to go to, so there should never be any animosity and stealing among neighbors, family, and work

such issues that break up society. Pots are molded from earth, and the fragments of the pot are therefore part of the soil. When thrown away into the garden, fragments of broken pots are embraced and associates.

It

is

not destroyed (or eaten up) by the

soil.

This

is

synonymous with "Dog does

not eat dog."

Mutaka (m) [muh-tah-kah] The head of a

clan (or of a clan subdivision) and

the one entrusted to looking after the local estates with the shrines to the deities, as well

as supervising the freehold burial estates, and one

who

sometimes takes on the duties of a chief priest; a notable or respected resident; the one of the land (or the soil, or the ground, or the earth).

Omuto asaagira ku gweyali asaagiddeko; evvuuvuumira ku muyinna-muti, eri o mwennvango terigendayo (Duta 1902: 16; Walser 1982: 389, 406). 'A youngster does not joke around with one he has never played around with before; (like) the buzzing black beetle on the pigeon pea shrub, though it

does not go

to the stinging nettle .'

The powerful buzzing

beetle does not risk playing around the nettle, given the

nettle's stinging attributes that

The

make

it

risky to play

and joke around with.

beetle buzzes around the harmless pigeon-pea shrub.

It is

implied that

children will avoid taking risks with things they are unfamiliar with that

may be

unsafe. Further, parents

and other ciders ought

to be firm

and

African Proverbs and Proverbial

Names

176

where this is due, otherwise the children will not take them seriously and obey and respect the elders. The elders ought to specify to the children that which is good and that which is unacceptable or dangerous, and also teach by example of their own actions. Children are quick to emulate what their elders do, and if the elders do not practice what they disciplinarian

become confused, treat the elders' teachings joke, and possibly take onto a dangerous or immoral path. Muto (17m) [muh-toh] Younger brother or sister; a young one. preach, the children will

Mwennyango

Omuto

(

f

)

[mwehn-ndjh-ahn-goh] Species of coarse

youngster that

is

grass, the nettle.

kibya (Walser

1982:

'A

391).

disobedient, the parent has licked the bowl.'

This implies that a good means food, or threaten to

do

so.

favorite children.

The

to

punish an unruly child

is

to deprive

In this situation, the parent licks the

which

the bowl, a privilege

left in

mu

omukulu akombye

omutengu,

as a

parent's

is to

is

normally accorded

to

it

of

that is

little

complying or

display disapproval of the child, or to

indicate that hurtful disciplinary action will follow if the child does not

mend

its

ways.

It

is

common

for parents or elders to punish children

by

depriving them of things that the children take for granted, or that they cherish so much.

Muto (f7m) [muh-toh] Younger brother or sister; a young one. Mukulu (f/m) [muh-kuh-luuh] Adult; elder; grown up; head; superior;

person

in charge.

Omuto

tayonoono, o mukulu y'ayonoona (Nsimbi

391). 'A

young one does not do wrong,

The parenting circumstances positive behavior.

There

is

it is

1948: 37; Walser

1982:

the elder that does wrong.'

are often credited for the child's negative or

prevailing belief in "Charity begins at

home"

and "Like father, like son." Parents and other elders are entrusted with bringing up the children correctly, and they would be blamed for persistent offensive behavior on the part of the children. Muto (f/m) [muh-toh] Younger brother or sister; a young one. Mukulu (f/m) [muh-kuh-luuh] Adult; elder; grown up; head; superior; person in charge.

Omwagalano

kvavi kya mpiso;

bwe kitasobako, totunga (Duta 1902:

35;

Walser 1982: 345, 378, 394). 'Friendship is (like) the textile fiber of the needle if it does not get through (the eye of the needle), you will not sew.' ;

The

friendship will most likely survive

and ambitious such as

if at least

one of the two

is

outgoing

wisdom, work, and courage. One deficiencies. Another interpretation of this

in matters of love,

friend caters for the other's

proverb goes that for friendship or love between two to survive, there has to be comprise towards equality such that one does not imduly domineer the other.

Kyayi (m) [tch-aah-yih] Dry plantain

fiber used in

making

rope, in tying

up

* '

African Proverbs and Proverbial

'

Names

bundles of food during the cooking process, and in tying poles in building. Mpiso (in) fmpih-sohj Sewing (or hypodermic) needle.

O_n warn

akwagala, akuzimbya ne ku Iwazi (Duta 1902: 6; Walser 1982: 267, 394). 'AdlMfhatlito you, entices you to even build on hardv for infertile’

ground.'

Being a favorite of the rulers is so cherished that it would make one maintain that closeness even if it means forgoing some personal needs (which you would anyway be likely to obtain when living close to a ruler

who

likes

some drawbacks, people want to be where they are liked, such people will more easily give in to the requests and conditions of those

you). Despite that ot

authority that favor them.

It

is

forego the benefits of living on his

home on

infertile

land that

is

implied in the proverb that one would

own

close to

Mnami (m) [mwaah-mihj Chief;

and go on to build a a high authority that likes him fertile land,

master; husband.

Knagala ( f ) [kwaah-gah-lah] Liking; loving; searching Lwazi (m) [Iwaah-zih] Rock; rocky terrain.

for; to like; to love.

Omwami

omugabi, akweyanzisa okutte (Walser 1982: 395). 'A chief that generous, causes you to express thanks as soon as you have touched it.'

Those

that are

known

is

to be very

generous, tend to often be approached, praised and thanked since they are often expected to be ready to give out. Hence a generous chief is thanked for what he his holding even before this

person thanking him has touched what the chief is holding. The person docs not even know that the item the chief is holding is intended for him as a gift. Know n behavioral traits of a person therefore significantly determine the

way

others respond the person.

approached

in the

way

It

is

a generous person

is

unlikely that a miser

would be

approached.

Mnami (m) [mwaah-mihj Chief; master; husband. Mugahi (m) [muh-gah-bih] A generous person; a

liberal person;

one who

distributes; distributor.

Omwami

ow'obugulu obutono, omunyooma ng'oli mitala (Walser 1982: 309, 395). 'You can despise a chief because of his short legs, only if you live on

the other

hill

The tendency

(not under his authority).'

is

for people to dare to despise those that

do not wield authority' over them. However, a person would be cautious about sneering at those that immediately wield authority of him, whatever the status or appearance of the authorities.

Mwami (m) [mwaah-mihj

Chief; master; husband.

Mitala (m) [mih-tah-lah] Lands; villages; the newly acquired lands; lands between two streams or swamps used as a measure of distance; across/ over;

on the other

Omwami

side.

tatta,

omusaakiriza y'atta (Ssaalongo 1952: 44; Walser 1982: 186.

African Proverbs and Proverbial 268). 'The chief does not kill;

it is

the one

who

Names

178

provokes him that causes the

killing.'

One who bound

Mwami

displays disrespect for the king or another person in authority

is

to be severely punished.

(m) [mwaah-mih] Chief; master; king; husband.

Omwana

afaanana bukojja bwe; ettooke lifaanana nkumbi eri mu muyini (Ssaalongo 1952: 91; Walser 1982: 131, 395, 398). 'A child resembles its

maternal relations; a bunch of plantains resembles a hoe in its handle.' People are products of their hereditary and nurturing environment. Children often resemble their parents in looks

apply are "Charity begins like son"

and "As the

and

in behavior.

Some synonyms

that

home," "A chip of the old block," "Like father, so the fruit." There is also the implication in the

at

tree,

proverb that even under patrilineal familial organization, the child remains significant amongst its maternal kin. The child is genetically part of them,

on equal footing with

its

paternal relations.

It

is

mainly the

woman

that

hoes in the plantain garden. The plantain produce that results from this labor resembles the hoe, and this process mirrors that which results in offspring.

Mwana

[mwaah-nah] Child; kid; youngster; Nkumbi (m) [nkuhm-bihj The hoe. (f7m)

Oimvana akulema mu

buto, nti

son; daughter.

mu bukadde"

"Ndimuzaala

(Nsimbi 1948: 38; to produce during your youth,

Walser 1982: 395-396). 'The child you fail you say to yourself "I will bring one forth in my old age.'" This is an expression of indignation by one who has failed but

still

nurses hope of bringing forth later in

life.

to bear children,

African society cherishes

bearing children, and those of parenting age that do not have children are often encouraged to or stigmatized.

It

is

also implied in the proverb, that

people should seriously think about and plan their future when they are still young. If they wait until they are older, the circumstances at such time may

when such people were

not be as favorable as they were

proverb also mirrors one but

still

Mwana

young. The

has struggled to achieve goals but has failed,

hopes that some time in the future they will be achieved.

(17m)

[mwaah-nah] Child;

Omwana aliko nnyina, mother,

who

still

is

kid; youngster; son; daughter.

takyazika (Walser 1982: 396). 'A child

who

is

with his

a difficult visitor.'

Children tend

and playful when they are with their anything, and it is likely not refused them

to feel protected, free

mothers. They feel free to ask for

shame in the presence of their mothers. (f/m) [mwaah-nah] Cliild; kid; youngster; son; daughter.

for fear of

Mwana

Omwana alintyabira akaku akalimu obuwuka will gather

me

firewood in which there are

(Walser 1982: 396).

insects.'

'The child

1

79

Thi s

African Proverbs and Proverbial

an expression

is

Names

would be uttered out of frustration by a man whose leave or run away from her husband. The father would

that

daughter intends to t lcn have to go through such trouble as having to give back the bride dowry. The trouble is likened to receiving firewood that has the stinging

and

irritating tiny ants

swarming in and around it (f/m) [mwaah-nah] Child; kid; youngster; son; daughter.

Mnana

Om wana

atakeberwa y'alya n'obujonjo (Walser 1982: 396). 'The child that is not closely looked after, is the one that eats even the eye discharge that accumulates during sleep.'

The manners and appearance of

a child indicate to what extent the child is trained. A child that in the morning eats without

cleaned, nurtured and

washing

Mnana

its

(f/m)

Omwana

face

and hands, has

likely

[mwaah-nah Child;

been poorly trained and looked

after.

kid; youngster; son; daughter.

wuwo takukombera mu kibya (Duta 1902: 106; Ssaalongo Walser 1982: 396). 'A child who is not yours, you do not let lick

atali

1952. 71,

your bowl.' It

implied that people are more trusting of and interact closest with those that are intimately related to them. It is also implied that you would neither hide from nor feel revulsion for the one that you so much is

love.

Mnana

(f/m)

Omwana

[mwaah-nah] Child;

atamigyitayita

kid; youngster; son; daughter.

(-a tannayita)

,

y'atenda

hobufumbi) (Nsimbi 1956: 23; Ssaalongo 1952: ’

396).

A

child

cooking so

You do

whoh as

nnyina

okufumba

Walser 1982: 57, never journeyed around praises only his mother for 4. 34;

well.'

not learn

much and

you confine yourself

see the value beyond the immediate opportunities,

one environment A wise one explores additional horizons. A child that unduly confines itself to its mother's or household environment is vulnerable to becoming narrow-minded. Such a child will likely have the opinion that what is in its home is better than what is if

to

elsewhere.

Mwana

(f/m)

[mwaah-nah] Child;

kid; youngster; son; daughter.

Tannayita (m) [tahn-nah-yih-tah] "One who has never traveled around"; "one who has never repeatedly called on others."

Omwana bw'avuma

ekika kye, ng'akyonoonye (Walser 1982. 396). 'When a child insults his clan he damages it.' ,

Clan etiquette seriously.

an extension of family and societal etiquette, and it is taken Examples of significant breach of clan etiquette include marrying is

one of the same clan or of close kinship, and eating the animal as the clan’s totem. into disrepute.

One who

that serves

carries out such acts places his family

The deeds of one person influence opinion (shame,

on the person's whole group or community.

and clan disgrace)

African Proverbs and Proverbial

Mwana

(f/m)

[mwaah-nah] Child;

type; kind; deserted kraal.

bw'omulera era bw'akula (Murphy

nurture a child

Children, as they

is

the

way

1972:

way you

'The

274).

the child turns out to be as an adult.'

grow and mature,

The manners and

180

kid; youngster; son; daughter.

Kika (f/m) [tch-ih-kah] Clan; family;

Omwana

Names

are outputs of their parenting conditions.

acts of a person strongly reflect

how

the person

was

brought up.

Mwana

(f/m)

Omwana

[mwaah-nah] Child;

kid; youngster; son; daughter.

ddagala (Walser 1982: 268). 'A child

Children often get

sick.

is

medicine.'

Their immunological systems are not

so the children are vulnerable to

many

fully

developed

sicknesses. Medical costs of looking

after children are considerable.

Mwana

(f/m)

Omwana

[mwaah-nah] Child;

gw'obiita olimutwalira

kid; youngster; son; daughter.

mu nsawo

(Walser 1982: 268). 'The child

you pamper, you will have to carry in a bag (or in the pocket ).' A disadvantage that would likely accrue from overindulging a child is its becoming unduly attached and dependent on the parents. The parents then become burdened as is likened to having to carry the child around in their that

bag or pocket. Parents therefore ought of the world through subjecting them

Those

that are

pampered as

to to

expose their children

to the reality

a variety of challenging situations.

children, often

grow up

to

unduly demand and

expect other parties to take care of their needs. Such, as adults, would be vulnerable since they would not have adequately inculcated the required survival skills.

Mwana

(f/m)

[mwaah-nah] Child;

Nsawo (m) [nsah-woh]

Omwana omu child

An

is

kid; youngster; son; daughter.

Pocket; bag; pockets; bags.

ajjula bijogo (Nsimbi 1948: 36; Walser 1982: 268).

'

An

only

heavily adorned with ornaments.'

only child

is

often overindulgently treated, partly because

child the parents have,

and

partly because there are

it

is

the only

more family resources

available to a kid that does not have siblings.

Mwana

[mwaah-nah] Child; kid; youngster; son; daughter. Mwanontu/ Mwanoomu ( f ) [mwaah-noh-oh-muh] "One (and only) (f/m)

Omwana omu '

268).

An

An

empty

alinga e kire kv'e nkuba ekimu (Nsimbi 1948: 36; Walser 1982:

only child

only child itself

is

is like

a single rain cloud .'

like a single rain cloud that is unreliable since

quickly and be followed by a hot and dry spell.

African family prefers to have is

many

it

will likely

The

traditional

children since the infant mortality rate

high.

Mwana

(f/m)

child."

[mwaah-nah ] Child;

kid; youngster; son; daughter.

181

African Proverbs ami Proverbial

Names

Mwattomu/ Muanoomu ( f ) [mwaah-noh-oh-muh] "One Kimu (m) [tch-ih-muh] One (thing). Kite

(

f

Nkuba

)

[ tch-ih-reh

(in)

(and only) child."

Cloud.

[nkuh-bahj Rainfall.

Omwana

o niubi avumya nnyina (Murphy 1972: 573; Nsimbi 1948: 37; Ssaalongo 1952: 18; Walscr 1982: 396). 'A child that is bad brings disgrace

upon the mother.'

The parenting conditions behavior. There

is

father, like son."

are often credited for the child's negative or positive prevailing belief in "Charity begins at home" and "Like

The

actions of a person indeed influence opinion on the

person's family.

Mnana

[mwaah-nah] Child; kid; youngster; son; daughter. Mnbi (m) [muh-bih] The bad one; bad person; ugly person. (17m)

Omwana omugimu ava

aggya) ku ngozi (Duta 1902: 113; Murphy 1972: 414; Nsimbi 1948: 36; Walser 1982: 268, 395, 396). 'The fruitfulness (or Strength and health) of a child is evident at the time when, as a baby, the person is still wrapped on its mother's back in infant clothing Parents that are strong and healthy, often have children that very much resemble them in these aspects. Parents with such, that beget a child with '

similar attributes, are talked about using this proverbial phrase, in which the parents represent the ngozi. It is also implied in the proverb, that a person's potential is noticeable early in childhood. lot can be told about

A

the future of its

one

that is

still

an

infant.

A

child's characteristics that include

health, reflexes, attitude, composure, aptitude,

what the child

will

be like

when

it

and drive

tell

a

vigor, or

vitality).

Ngozi (f/m) [ngoh-zih] Swaddling

Omwana cooking

clothes; clothes used to cover

omugonvu y'akomba ebibya

1982: 396). 'The child that

The

about

grows up.

Mwana (f/m) [mwaah-nah] Child; kid; youngster; son; daughter. Mugimu (m) [muh-jih-muuh] That is fertile (or fruitful, or with with

lot

is

(~ensaka

obedient

is

an

infant.

(Ssaalongo 1952: 18; Walser

the one that licks the bowls (or

pots).'

licking of the

little

normally accorded approval.

On

to

that is left in the

complying or

the other hand,

it

is

bowl or pot

favorite children.

common

is

a privilege

It is

to

which

is

convey parental

for parents or elders to punish

them of things that they take for granted, or that they cherish so much. A good means to punish an unruly child is to deprive it of food, or threaten to do so. Mnana (f/m) / mwaah-nah Child; kid; youngster; son; daughter. Komba/ Kkomba (m) [kkohm-bah] Lick; lap. children by depriving

Omwana

o mukyawe akuza ow'omuganzi :

ow'emmese y'akuza ow'embwa

Names

African Proverbs and Proverbial

(Walser 1982: 396-397). 'The child that :

first

disliked

makes grow

the child of

makes grow the one of the dog

the favorite one the one of the rat

The

is

182

1 .

part of the adage is generally in reference to a situation of polygamy.

Children of favorite wives tend

to be favored

by the

father.

On

the other

hand, a disliked child tends to be unjustly scapegoated, often for the

misdeeds of a favorite child. The disliked child then bears the sins of the favorite child

who

unjustly bears a good name. Fathers are quick to punish

and blame the children

that they like least,

and

to ignore or cover

up the

misdeeds of favored children. Disfavored children are given most of the household

tasks, including the

that their favored siblings

would normally

The second

their favored siblings.

of the rat which

menial dirty work. They do a

lot

of the

work

do. In this way, they are serving

part of the proverb displays the offspring

disliked, as being of benefit to the offspring of the

is

dog

which is a favorite animal. Rats are hated for spreading diseases, and for damaging by gnawing or nibbling at food and several other things. Dogs are cherished as companions, as hunters, and as security. When dogs kill the young of rats, they metaphorically feed these to their puppies. It is also metaphorically easier to blame rats than to blame dogs. The mice would figuratively be scapegoated for the food that was stolen or damaged by puppies.

Mwana

(f/m)

[mwaah-nah] Child;

kid; youngster; son; daughter.

Mukyawe/ Mukyaawe (m) [muh-tch-aah-weh] Hated Muganzi

Mmese

Mbwa

one; enemy.

(f/m) [muh-gahn-zih] Darling; favorite; lover; sweetheart.

(m) [mmeh-seh] Rat;

rats;

mouse; mice.

(m) [rnbwah] Dog; dogs.

Omwana

omutengu, omala kulumako n'omuwa (Nsimbi 1948: 41; Walser

1982: 391, 397). 'The child that

is

disobedient,

you

off then give

first bite

him.'

This implies that a good means leftovers, or deprive

Mwana

it

to

punish an unruly child

which

known

Children are

can lead

is

not

his.'

to easily cry for things that they so

to

problems

and

is

much

desire, that is

not to be encouraged since

on things that are not of much according to what the crowd likes and

like stealing, focusing

importance, unduly guiding one's

Muto

small

of food.

including things that are not theirs. Coveting

Mwana

it

o muto akaabira e kitali kikye (Walser 1982: 397). 'A young child

cries for that

does,

to give

(f/m) [mwaah-nah ] Child; kid; youngster; son; daughter.

Omwana

it

is

life

living above one's standard.

[mwaah-nah] Child; kid; youngster; son; daughter. [muh-toh] Younger brother or sister; a young one.

(f/m)

(f/m)

Kitali (f/m) [tch-ih-tah-lih]

Omwana

That

is not.

o muto gy'amanyi (-gy'amanva) e nkuba gy'etonnya (Nsimbi 1948:

183

African Proverbs and Proverbial

Names

Ssaalongo 1952: 8; Walser 1982: 389-390; 396). youngster knows, is where rain falls.' 19;

Children often desire for where they are from

So they tend

things.

to

The

place that the

be endowed with

all

the good

imagine and to exaggerate that their place is so favorably endowed with good rains, sociable people, delicious food, etc.

\hvana

[mwaah-nahj Child; kid; youngster; son; daughter. [muh-toh] Younger brother or sister; a young one.

(f/m)

Muto (f/m) Nkuba (m) [nkuh-bahj

Omwana

Rainfall.

omuwala kkoba

1982: 268, 281, 397). itself

to

out of holes on

Omwana omuwala

lya

The

its

mbogo; lyeggya lyokka mu bunnya (Walser

female child

is (like)

a buffalo hide strap;

it

pulls

own.'

'female child'

a metaphor for an adolescent or

young is a very strong and tough animal, and in the ground, it often pulls itself out by its own efforts. A strap made from buffalo hide is very strong. And upon encountering a buffalo that is trapped in a narrow hole, the hunters spear it, and since it is so heavy they cut straps from its sturdy skin which they pull to get the carcass out. These image the toughness of many young women. They often bail themselves out of or survive in trying situations. They raise is

woman. The buffalo though heavy when it gets stuck in a narrow hole

families, endure pregnancies,

work hard

for long hours,

and they often have

the final say such as regarding choice of husband.

Mwana

[mwaah-nah] Child; Mbogo (m) [mboh-gohj Buffalo. (f/m)

kid; youngster; son; daughter.

Bunttya (m) [buhn-ndjh-aahj Small holes; small

Omwana

pits;

small abysses.

omuwala ow'amalala

who

'A young g irl offenses .' 397).

Those who are

bw'alikula alizaala emisango (Walser 1982: is conceited, will upon maturing cause big

persistently conceited

and disdainful while children, often

degenerate into large-scale offenders.

Mwana

(f/m)

[mwaah-nah] Child;

kid; youngster; son; daughter.

Misango (m) [mih-sahn-goh] Accusations;

crimes; court cases.

"Omwana o muwanga takuba nnimi" ng'abireetede ye; ale bw'aba abiggve ku ye, agamba "Omwana oyo wa lugambo" (Walser 1982: 397). "' You ought to_ .

always give

him

to the child ,

he does not gossip" so he says

if

the child brings to

and rumors (of others); but if the child spreads tales about him, he says "That child is a mmormongcr.'" There is a tendency for people to be anxious to hear stories about others and to so.

tales

encourage those

who

The same people

bring them such tales and rumors to continue doing

get uneasy and angry

when

tales are spread

about themselves, even though rumormongers lend to slander and spread tales to many and not just one person. Rumormongers are likely to reciprocatingly gossip about those they bring talcs

to.

In the proverb, the master does the

]

e

)

African Proverbs and Proverbial child

who

brings tales to

citing that this child

when

is

him

favors,

Names

184

and commends others

to

do the same,

a good child that does not spread rumors. However,

and the child spreads tales about the master, the master talks of the child as a rumormonger. Mwana (f/m) [mwaah-nah] Child; kid; youngster; son; daughter. the tide turns

Muwanga

(m) [muh-wahn-gah]

One who

fits

in (or installs, or establishes);

"you ought to always give to him/ her."

Omwana

o muwere tasookera ku miner

;

asookera ku mazzi (Walser 1982:

268, 281, 397). 'A newborn child does not start with food

it

:

starts

with

water.'

An it

infant

too underdeveloped to be fed solids, so

is

it

is

fed liquid food until

has grown up enough to be able to eat solid food. Similarly, those

who

aspire for success have to patiently take their time as they learn the required

on tasks that one is not familiar with can lead disaster or discouragement. Taking one's time is often necessary. Mwana (f/m) [mwaah-nah] Child; kid; youngster; son; daughter. Muwere (f/m) [muh-weh-reh] Infant; newly born child. Mmere (m) [mmeh-reh Food. Mazzi (f/m) [mahz-zih] Water. processes. Boldly taking

Omwana

tabukutira

mu nda

bbiri (Walser

1982: 397).

to

'A child does not

rumble in two wombs.' This mirrors the expression of a mother who is possessive and protective of her child. She is indignantly claiming the right to her child. Many mothers, by instinct, get angry and uneasy about others unduly taking credit for or

harming

their children.

The mothers can

also get anxious

and jealous about

doing others favors. Having carried the child in her womb for nine months, many mothers consider their children an integral and sacred

their children

part of themselves.

Mwana

(f/m) [nnvaah-nah] Child; kid; youngster; son; daughter.

Omwana

takkuta watali nnyina (~kitaawe

(Walser 1982: 397). 'A child does

where the mother (or father) is not present.' Involvement of parents and close kin is essential to the growth, development, and wellbeing of a child. Parents significantly have the instinct to closely not eat to

its full

monitor and attend

to the

needs of their children, and

it

is

mostly in the

parental environment that a child feels at ease and secure.

Mwana

(f/m)

Omwana 397).

when

[mwaah-nah] Child;

takulira

mpya

kid; youngster; son; daughter.

bbiri; e ndege tevugira

mu

mazzi (Walser 1982: 258,

'A child cannot oversee two courtyards; a bell ornament does not ring placed in water .'

Children, just like anybody else including those in authority, have limited capacities

and they have

their likes

and

dislikes.

It is

difficult to properly

185

African Proverbs and Proverbial

Names

concentrate and work on two big tasks at the same time, so it is best for one to delegate or leave one of the tasks to others. A person may have immense auftiority somewhere, but elsewhere he may be nearly a nonentity. Though children require a lot of guidance, it is erroneous to

fields or occupations they

do not have

unduly force them into

interest in. Instead

it is

best to help

them make resourceful use of

the aspects they are interested in. The likened to the bell ornaments which can ring loud and clear in the open, but do not work when placed into an environment of water. This is synonymous with "You cannot serve two masters" and "You cannot serve

reasoning

is

God and mammon.”

Mwana

(f/m)

[mwaah-nah] Child;

kid; youngster; son; daughter.

Ndege (f/m) [ndeh-geh] Tiny ornaments Mazzi (f/m) [mahz-zih Water.

that look like bells.

Omwana

tasuulwa (Walser 1982: 397). 'A child is not be thrown away.' In spite of the taxing physiological defects or anesthetic appearance children

may

that

would be immoral to just abandon them. They are too precious to be given up on. Children are a burden in numerous ways, but it is unjust to not give them the opportunity to live and grow. Mnana (17m) [mwaah-nah] Child; kid; youngster; son; daughter.

Omwana

have,

tiyeerabira

it

waabo (Walser

1982: 43, 398). 'A child does not forget

home.'

The

origin of water

boiling. left

is

the cold, and water eventually

thus returns home.

becomes cold following

As

a stream or lake dries up, the water that is concentrates in the middle of the water basin with the assistance of It

gravitational pull. Similarly, people significantly taught or exposed to

attached to family and

many

become attached to behaviors they were early in life. They furthermore become

When they mature, people then tend to be significantly attracted to kin, to persons of the same race or ethnicity, and to persons with similar ideas and backgrounds. This can even other influences.

brought up under atmospheres of dysfunction and deviance, accepting similar conditions later in life and even lending to be attracted to persons of such detestable backgrounds. When personal circumstances boil to those

become overwhelming, one tends It

is

to run to close associates

unlikely for people to forget where they originally

after long

term absence, they somewhat return

and kin

for help.

came from. Even

to their roots or influences

of

significance.

Mnana

(f/m)

[mwaah-nah] Child;

kid; a youngster; son; daughter.

Omwana

tiyeerabirwa bukojja bwe; ettooke lifaanana nkumbi eri mu muyini (Walser 1982: 395, 398). 'A child is not forgotten by its maternal relations, a bunch of plantains resembles a hoe in its handle.'

People are products of their hereditary and nurturing environment. Children often resemble their parents in looks and in behavior. Some synonyms that

African Proverbs and Proverbial

Names

186

apply are "Charity begins at home," "A chip of the old block." "Like father,

and "As the tree, so the fruit." There is also the implication in the proverb that even under patrilineal familial organization, the child remains significant among its maternal kin. The child is genetically part of them, on like son"

equal footing with

its

paternal relations

It is

mainly the

woman

that hoes in

the plantain garden. Plantain produce that results from this labor resembles the hoe.

and

this process mirrors that

which

results in offspring.

Mwana

(Pm) [mwaah-nah] Child; kid; youngster; Nkuntbi (m) [nkuhm-bih] The hoe.

Oimvana

son; daughter.

wa mbuga tagenda mu mpafu; enkonvogo bw'e mukuba, tebamuliwa

(Walser 1982: 261, 398). The child of a chiefship would not go under the incense tree; if a throwing stick used to knock dow n the fruit hits him there would not be compensation for damages.' ,

Mpafu

are the fruit of the incense tree, and the fruit resembles olives.

and

The

tree

nkonyogo ) are thrown up into it to hit and bring down the fruit. Naturally, some of the throwing sticks get stuck in the tree, and they can come down any time and even accidentally hit anyone that happens to be under the tree. During the season of ripening, kids often throw sticks into the tree, and the sticks and the hardy fruits sometimes hit some standing by when they land down. People are traditionally cautious is

very

tall

sticks

(

about offending or hurting those associated with high authority, including

The punishment

harming such would be tremendous. However, there are instances where it is difficult to blame anyone for harm caused. As the proverb indicates, an example would be w hen a child of a chief goes under an incense tree. Since it is common knowledge that there are many throwing sticks that are stuck in the tree and they can slip out and fall anytime, any such stick that slips out and hits a chiefs son hanging around there would not be blamed on anyone, more so if the son w ent there on his own accord. Other examples include physical games like soccer. If an their children.

for

authority's child gets accidentally injured in such,

The

authority's child

is

subject to the

same

rules

no one would be liable. and regulations that govern

everybody in the game. One's level of authority depends on the situation or location that one is in, so one should not unduly think highly of oneself in every situation.

Mwana

[mwaah-nah] Child; kid; youngster; son; daughter. Mbuga (m) [mbuh-gah] Chiefs enclosure; court of law. Mukuba (m) [muh-kuh-bah] One that strikes (or beats, or hits), "you (f/m)

strike

(or beat, or hit)."

"Omwana wange oyo annimu eggwiiso " nga mugagga (Nsimbi 1948: 35; Walser 1982: 398). "'That child of mine is my good luck" so he says if he is talking about a rich one .'

In this instance, a father-in-law

is

talking about a son-in-law that

is

wealthy.

People would prefer their kin to be married into families that are rich, or to

187

African Proverbs and Proverbial

Names

be associated with such, since the potential from gaining from those that are materially endowed is high. The poor, on the other hand, tend to be unduly despised and unwanted.

Mwana

[mwaah-nah] Child; kid; youngster; Mugagga (m) [muh-gahg-gah] The wealthy one. (f/m)

Om wana w'omugumba teyeefiira (Walser woman

son; daughter.

1982: 398). 'The child of a childless

does not die naturally.'

A fugumba means a barren one, or one who has had an unusual succession of children that died soon after they were born. It is commonplace in African society for prolonged or atypical misfortune in the family to be witchcraft perpetrated by malicious neighbors or kin. is

many

in

instances not considered a natural death.

an unusual number of her infants

blamed on

A death by witchcraft A woman who has lost

to death, is constantly afraid that the only

child or children she has are being bewitched. She is quick to losses of offspring on witchcraft other than on "natural" death. Mwana (f/m) [mwaah-nah Child; kid; youngster; son; daughter.

blame her

Omwana

w'omulunnyanja asuubira ssebo anadda (Duta 1902: 36; Walser 1982: 269, 398). 'The child of a sailor (or fisherman) always hopes that his

come

father will

back.'

The kin of those whose occupations

are risky tend to be worried as to whether

they will return alive. Truck drivers, sailors, fire fighters, soldiers, and the police are some of those involved in highly risky occupations.

Mwana

(f/m)

Ssuubira

(

f

)

[mwaah-nah] Child;

kid, youngster; son; daughter.

[suuh-bih-rah] Hope; expect; anticipate.

Omwana w'omulvazaamaanyi

kanveenvenkule: katunda kiro (Duta 1902: 90; Walser 1982: 398). 'The child of a cheat is (like) a small cricket it sells at

night .'

Crickets mostly sound off their chirping notes at night. The people who are fraudulent tend to intensify their activity when they are in limited view conditions, such as at night. The child of such a person is likely to often be

deprived of child

w ill

Mwana

its

parents' presence

and care

at night. Just like the cricket, the

likely wail, sing to itself, or be noisy out

of solitude or

irritation.

[mwaah-nah] Child; kid; youngster; son; daughter. Kanyeenyenkule (m) [kah-ndjh-eh-eh-ndjh-ehn-kuh-leh] Small cricket. Katunda (m) [kah-tuhn-dah] The little one that sells; little one that betrays. (f/m)

Kiro (f/m) [tch-ih-roh] The night;

Omwana

at night.

w'omulyazaamaanyi tagwa nganzi (~nnanzi) (Nsimbi

Walser 1982: 398). 'The child of a cheat docs not

fall

1948:

25;

unconscious from

exhaustion.'

This

a situation of "Like father, like son" in that children are likely to take onto the habits of the ciders that raise them. A dedicatcdly fraudulent is

'

African Proverbs and Proverbial

person

is

Names

a slick, hustling, busybody that does not cease to take

opportunity to obtain by deceit and fraud.

A

out of situations whereby he

Mwana

is,

or

on any

child of such a person

would

and would often find

similarly not tire from engaging in such activity,

way

188

his

about to be caught or prosecuted.

is

(f/m) [tmvaah-nah] Child; kid; youngster; son; daughter.

Omwana

w'omunafu aba mbwa; ow'o mulima mulangira (Walser 1982; 398). 'The child of a lazy person w ould be a dog; the one of a dedicated farmer, a

prince

.

Hard working parents earn enough

good care of their children. But the

to take

children of lazy parents often lead a difficult, uncomfortable "dog's

life."

They are often hungry, they have to themselves struggle to get what they need, and they are vulnerable to becoming hustlers. Mwana (f/m) [mwaah-nahj Child; kid; youngster; son; daughter. Mbwa (m) [mbwah] Dog; dogs.

Mulima (m) [muh-lih-mah] One who Mulangira (m) [muh-lahn-gih-rah]

Omwana

cultivates.

A prince.

akuuma kiggya (Walser

w'o mutaka

1982: 398-399). 'The child of a

land dweller looks after the family graveyard.'

A

child of a deceased average person often does not have the resources to pay

And the numbers of people that would commoner would likely be small. The people

others to take care of the grave.

honor and

visit the

grave of a

would then judge the appreciation and love a child had

for such a deceased

parent, by the attention the child gives to the grave.

Mwana

(f/m) [mwaah-nah] Child; kid; youngster; son; daughter.

Mutaka (m) [muh-tah-kah] The head of a the

one entrusted

clan (or of a clan subdivision) and

to looking after the local estates

with the shrines

deities, as well as supervising the freehold burial estates,

sometimes takes on the duties of a chief resident; the

Omwana

soil,

the

and one who

a notable or respected

or the ground, or the earth).

w'o mutaka kayirikiti (Walser 1982: 399). 'A child of an average

landowner

The

one of the land (or the

priest;

to

is

(like) a

small red-hot poker

red-hot poker tree

represents that

which

is

a species of thorny tree and in

is

it

Ganda

tradition,

it

lowly or ill-favored that ultimately blossoms to

unimaginable heights. The poker the time, but

tree.'

tree is

unflowered and unsightly most of

paradoxically blooms red at the end of the sowing season

and beginning of the rainy season. This is w hen the environment is of piles of ugly refuse and burnt out vegetation, including little greened stumps of savanna. It is implied in the proverb that the unsightly can bloom into beauties, so they should not easily be dismissed.

commoner child.

One who

is

the son of a

or an average person will likely not look distinctive while

But the child has the chance

or distinction.

to

grow up

to

still

a

be a person of high office

189

African Proverbs and Proverbial

Mwatta

(f7m)

Mutaka

(ni)

[mwaah-nah] Child; kid; youngster; son; daughter. [muh-tah-kah] The head of a clan (or of a clan subdivision) and

one entrusted

the

Names

to looking after the local estates with the shrines to the

deities,

as well as supervising the freehold burial estates, and one who sometimes takes on the duties of a chief priest; a notable or respected resident, the one of the land (or the soil, or the ground, or the earth).

Oirnvgna w'omutaka nnyenje;

tefiira ku lubanyi (-kibanyi) (Nsimbi 1948: 42; Walser 1982. 399). A child of a land dweller is (like) a cockroach it does not die on the store rack on which bananas are laid out while ripening.' :

The

store rack

on

is

a favorable environment for the vulnerable roach since there

on which to survive. Children of average people often do not have much leverage and power. They therefore tend to adapt to their demanding situation by working hard and getting accustomed to hardship. They tend to do things on their own early in life, and they learn to cultivate relationships with numerous people including the powerful, friends, and relatives. They are anxious to learn new things, and they survive difficult is

it

plenty of food

situations that those brought

up

in comfortable

and luxurious conditions would succumb to. They learn to hustle and they may eventually achieve power and success. Children of commoners are hence likened to the roach which is known to adapt and survive in a wide range of environments, though

Mwana

and weak, constantly disparaged and hunted (f/m) [mwaah-nah] Child; kid; youngster; son; daughter.

Mutaka

it

is

a small

creature.

[muh-tah-kah] The head of a clan (or of a clan subdivision) and the one entrusted to looking after the local estates with the shrines to the (in)

as well as supervising the freehold burial estates, and one who sometimes takes on the duties of a chief priest; a notable or respected resident; the one of the land (or the soil, or the ground, or the earth). deities,

Nyenje/ Nnyenje (m) / nndjh-ehn-jeh Cockroach.

Omwangu okumira aleka amatama gaswadde (Walser who is fast at swallowing puts the cheeks to shame.' It

is

bad manners

One who does

to eat

and swallow

likewise

is

fast,

1982: 399).

'

The one

company of others.

especially in the

putting himself to shame.

Mwangu (m) [mwalm-guuh] One who is quick Matama (f/m) / mah-tah-mah / Cheeks.

(or speedy).

"Otmyangu y'atta enswa": ng'asanze zibuuka (-kyanjala, -kibuuka) (Duta 1902: 126; Murphy 1972: 449; Nsimbi 1956: 19; Nsimbi 1948: 56; Ssaalongo 1952: 49; Walser 1982: 269, 399). '" The socedv one gets to kill the edible flying ants": (so says one)

when he

finds

them

flying (or hovering

in preparation for flight, or in flight ).'

This

is

first

synonymous with "The

served."

It is

opportunity that

early bird catches the

worm" and

"First

come,

often advantageous to act quickly, as soon as one gets the

may

easily disappear or be taken

advantage of by someone

African Proverbs and Proverbial

And

else.

as a hunter)

chanced

190

more than those that often braggingly uttered by one (such

those that are quick and efficient are favored

The

are slow.

Names

proverbial expression

who

come

to

is

has taken quick advantage of something useful that he has

The expression omwangu

across or catch.

speedy one gets to

the edible flying ants'

kill

is

v'atta

enswa

'the

sometimes said of w hat a

person that has taken opportunistic advantage of what he does not deserve

Mwangu

would boastfully say is his right. (m) [mwahn-guuh] One who is quick

Kibuuka

(in)

to have,

[tch-ih-buuh-kah] That

(or speedy).

jumps, or jumps over, or leaves

flies (or

out, or skips, or omits).

Omwavu afikka kv'o kulva out

is left

when

.

they give that which

is

A

'

tafikka tnulimo (Walser 1982: 399).

eaten but not ignored ,

poor person

when work

is

assigned.'

Those who materially do not have much, often do not have much authority, and they are perceived as ones that little can be gained from They are therefore the most exploited, they do most of the dirty work, and they are

when

the least taken into consideration

Mwavu

Omwavu It

is

something

to

be shared.

[mwaah-vuuh] A poor person. [kuh-ljaah] Consuming; eating.

(f/m)

Kulya (f/m)

is

there

aliyisa

made

to

bulago (Nsimbi 1948: 23; Walser 1982: 399).

'

A

poor person

pay damages using his neck.'

was common

in the past for

one alleged

the use of a rope around his neck.

A

to be

an offender

poor person

is less

to

be tied up with

capable, than a rich

or authoritative person, of fulfilling the alternatives of either paying the fine, registering bail, or

bribing his

way

system therefore unduly punishes those

The

out of imprisonment.

who

justice

are not materially well off and

do not have much authority.

Mwavu

(f/m)

Omwavu

[mwaah-vuuh]

aluma kikonde (Nsimbi 1948: 23; Ssaalongo 1952: 87-88; Walser

1982: 269. 316, 399).

One who it

A poor person.

'

A poor person bites the

fist.'

poor often worries, and often uses imagination in picturing what would be like if he was materially well endowed or had what he desires.

His

fist

is

placed on or near his chin mirrors his frequent worrying.

not have anything to eat, he will put his hands on his lips and

can

I

get food?"

The

posture also mirrors his imagining that

or that (such as a bone steak), this

Mwavu

(f/m)

Omwavu 'When

[mwaah-vuuh]

is

how he would hold and

If

he does

wonder "How if he had this

eat

it.

A poor person.

bw'akyala, y'abunya e kika (Nsimbi 1948: 23; Walser 1982: 399). a poor person visits, he

One who

is

having too

is

the one that covers

much gained from. He

poor and does not have little

to

be

all

authority is

the clan .'

is

often perceived as

therefore unduly despised

and

191

African Proverbs and Proverbial

When

disregarded.

look up

visits a locality, the responsibility falls

his relatives

all

favor from

he

them and

Names

and

to

friends. This is partly so as to gain additional

to get to

poor and uninfluential,

on him

know them

better. Further,

given that he

is

would acknowledge

few'

his visitation presence, unless he himself took on the task of doing the visiting. On the contrary, w hen a rich and influential one visits a locality, loads of people will flock to

where he

to

is

acknowledge

his visit. Similarly, in the general sphere of

life,

the poor have to struggle to get what they want, and to get acknowledged

and known. The

and authoritative ones potentially have a lot to offer to others, so people strive to do them favors and to get close to them. People reach out to the rich, and the poor reach out to others. rich

Mwavu Kika

A

(f/m) / mwaah-vuuh] poor person. (f/m) [tch-ih-kah] Clan; family; type; kind; deserted kraal.

Omwavu

bw'atunda, talaba agula; bw'agula, talaba atunda (Nsimbi 1948: 23; Walser 1982: 399). 'When a poor person puts up to sell, he does not find

when he wants

a buyer;

The poor

to buy,

are disadvantaged in

be does not find a

many

seller.’

ways. They often do not have adequate

and influence to properly market what they want to sell. Similarly, their money and access is often limited as regards obtaining, at the right time and best price and quality, what they need. Mwavu (f/m) [mwaah-vuuh] A poor person. capital

Omwavu

(~omunaku

ky'afuna,

That which

1982: 400).

The poor tend

a poor

kye yeetuuma (Nsimbi

man

gets, is

what he

1948:

23;

Walser

calls himself.'

be unduly despised and deprived. They therefore often take advantage of any chance situation to look good or impressive. They often

become

to

joyful

and boastful when they get things

that are for the

most part

taken for granted by the rich. Small extra earnings and even alcohol can be a luxury to the impoverished, so upon getting these they may boast "I am

money”

or

”1

am

beer.”

Mwavu (f/m) [mwaah-vuuh] A poor person. Munaku (f/m) [muh-nah-kuh] One that is

distraught (or in misery, or in

poverty).

Omwavu

Iw'abaaza.

Ssaalongo 1952:

9;

Iw'afuna

munywanvi

in servitude or poverty' that

A

241;

who

friends will flock around even one

has just acquired or potentially has something to

low class person that butchers his animal will be approached

with such requests as

But one

1983:

.'

is

give away.

(Sempebwa

Walser 1982: 241). 'The day a poor man butchers his

when he gets himself a friend Opportunists who claim to be relatives or animal,

we

"My

friend, let

me

help you cook (or cut) that meat.”

does not have authority or anything significant tends to be

unduly snubbed. However, wealth need not be the basis of friendship or cooperation.

Names

African Proverbs and Proverbial

Mwavu

(f7m)

[mwaah-vuuh]

A poor person.

Lwabaaga (m) [Iwaah-baah-gah] "The day one butchers (an Munywanyi (m) [muh-ndjh-waah-ndjh-ih] A close friend.

Omwavu 'After a

Many rich

Iw'alya ennyama, amagumba asansa

man

poor

animal)."

masanse (Murphy 1972:

100).

eats meat, he scatters the bones around.'

of the poor people cannot afford meat, and

and

192

privileged.

They tend

considered food of the

it is

to be despised, so these underprivileged often

take advantage of any chance situation to look good or impressive. situation of a poor

man

The

scattering the leftover bones around the house after

he gets the opportunity to eat meat, mirrors the tendency.

Mwavu (Pm) [mwaah-vuuh] A poor person. Magumba (m) [mah-guhm-bah] Bones.

Omwavu

t

agenda

1982: 400).

'

mu kvama

(Nsimbi 1956:

A poor person does

Poor people tend

not go

19;

2,

away

Nsimbi 1948: 23; Walser

secretly

'

be ignored and. unlike the rich, they need not be unduly secretive from worrying about being stalked, robbed, or called aside and to

asked for money and other forms of assistance. Many that are rich display themselves as ordinary' in way of dress and other ways, so as to not attract attention that

may have

negative repercussions.

Mwavu (Pm) [mwaah-vuuh] A

poor person.

Tagendamukyama (m) / tah-gehn-dah-muh-tch-aah-mah] "One

(i.e.

the poor

person) does not go away secretly."

Omwavu '

takwana (Nsimbi 1956:

A poor person does

The poor tend

to

not

make

2, 19;

Nsimbi 1948: 23; Walser 1982: 400).

friends.'

be unduly despised and deprived.

It is

considered that

little

can be gained from them. They are therefore shunned and regarded as not worth being friends with.

Mwavu (Pm) [mwaah-vuuh] A

Omwavu

taweeka; bw'omuwa

poor person

is difficult to

did you give

me

poor person.

"Onnanze ki?" (Walser 1982: 198, 400). 'A give to; when you give him he will remark "Why nti

that?'"

Those who are poor are unduly despised and shunned. People tend to give to those that they can receive from. So when a poor person is given a gift of significance, he would wonder as to why he was done such a favor. Mwavu (Pm) [mwaah-vuuh] A poor person.

Omwavu ye is It is

mulalu; alva bya kuzaayisa (Walser 1982: 400). the insane one he is given that which will be loss.'

'

A

poor person

;

often considered that those

who

are so poor cannot afford to reciprocate,

with some form of payback, for what they are given.

compared

to

A

poor person

is

then

an insane person whose diminished mental capacity renders

193

African Proverbs and Proverbial

him unlikely

Mwavu

(f/m)

to properly appreciate

and return a favor

Names for

what he

is

given.

A poor person.

[mwaah-vuuh]

Mulalu (m) [muh-lah-luh] Insane

person; one that is wild and erratic in behavior (so though not actually insane, exhibits the symptoms).

Omwavu

ye mulalu; omitgagga bw'alaluka, taba mulalu mu bantu (Duta 1902. 39, Walser 1982; 400). A poor person is the insane one when a rich person becomes insane, he is not considered by the peop le to be an insane one Those who are poor do not have much authority, and they are often despised and shunned since little is expected to be gained from them. They arc on numerous accounts scapegoated, and their "dirty laundry" is easily and willingly aired. The reciprocal tendency is for the rich and authoritative to have their misdeeds and defects either concealed or explained as something '

;

.*

People tend to be cautious about offending the privileged, since such arc of favorable potential to be gained from. The privileged ones also have the means to bribe their way into the social system embracing them, and the means to cover up their misdeeds and defects. else.

Mwavu

[mwaah-vuuh]

(f/m)

A poor person.

Mulalu (m) [muh-lah-luh] Insane person; one

and behavior (so though not actually insane, exhibits the symptoms). Mugagga (m) [muh-gahg-gah] The wealthy one. that is wild

Bantu

(f/m) [bahn-tuh] People; descendants; those of identity (or descent).

Osaagiranga

ku

gwe

wali

osaagiddeko;

erratic in

Bantu ethnolinguistic

evvuuvuumira

terigwa

ku

mwennyango (Murphy

1972: 472; Walser 1982; 389, 406). ’You should joke around only with one you have played around with before; the buzzing black beetle does not get on the stinging nettle .'

One

should not play about with people or potentially risky things that one is unfamiliar with. Repercussions from dealing with the unfamiliar can easily turn out to be negative.

Undue

risk taking is to be avoided.

buzzing beetle does not risk playing around the slinging attributes that

Mwennyango

(

make

it

risky to play

given the nettle's

and joke around

with.

f ) [mwehn-ndjh-ahn-goh] Species of coarse grass, the nettle.

Ow'akasitukira (ow'akasitunkira) talya kva

Ssekamwa

nettle,

The powerful

1995.

175; Walser

erratic as not to stay long,

mummi

1982: 375, 413).

would not get

(Ssaalongo

'One

to eat the

who

is

1952:

84;

habitually

chicken of a selfish

who gives grudgingly One who is impatient and erratic in behavior, tends to miss out on a lot of opportunities. When such a person visits a stingy person, he is unlikely to gain much from him including getting treated to a hearty meal. The selfish and stingy tend to only give when they are pressured or feel obligated to. Patience goes hand in hand with perseverance in reaping benefits. One who person

.'

African Proverbs and Proverbial does not stay long around a person

who does

Names

194

not easily give, would not reap

would eventually have been given to him if he had patiently stayed longer. Everyone in the world, whatever the person's behavior or state of affairs, has something of value to offer others. The proverb is synonymous with "A rolling stone gathers no moss." the benefits of the valuable things that

Kyamummi

(f/m)

[tch-aah-muhm-mih] That which belongs

to the stingy (or

miserly).

Ow’o l Uganda

talya kya murine ; ttaka tirirya Iwa

388-389). 'A kin relative does not eat

fragment of the It is

ntamu (Walser 1982: 356, up fellow kin; soil does not eat up the

pot.'

imperative to further sacrifice and tolerance for those that are close to

you, especially kin. Kindred are the one refuge that one ought to always be

comfortable to go

among

stealing

which

so there should never be any extreme animosity

to,

family members.

human

It is

and

such issues that break up the family

molded from earth, and fragments of the pot are therefore part of the soil. When thrown away into the garden, fragments of broken pots are embraced and not destroyed (or eaten up) by the soil. This is synonymous with "Dog does not eat dog." is

the basis of

existence. Pots are

Luganda (m) [luh-gahn-dah] Brotherhood; the language of the Ganda ethnics. Ow'o mukisa nkukunyi;

sisterhood; kinship; relationship;

esanga bwalire (Ssaalongo 1952: 90; Walser 1982: 374, 420). 'A person with iuck is (like) a flea; it finds the bed (which is one of its favorite environments) already made.' Those with inborn luck excessively find themselves in favorable situations, or in situations in

Mukisa

obuliri

which they do not have

to strive as

much

as others.

(f/m) [muh-kih-sah] Blessing; fortune; luck; opportunity; umbilical

cord of cattle.

Owonyanga ow'ekiwundu, n'otowonya wa 421). 'You

Hunger or

njala (Duta 1902: 76; Walser 1982:

would cure one with a wound, but not cure the one with hunger

the need to eat invades us ceaselessly, so there

nourish ourselves with food.

wound, than

to cure

It is

then said that

another of the need to

proverb goes that the one you cure of a

eat.

it

is

a constant need to

easier to cure

wa

one with a

Another interpretation of the

wound would be

appreciate you for a very long time, and the scar from the there to remind him. But

.'

quite likely to

wound

will be

njala 'the one with hunger' which here can also

be a metaphor for one in poverty, would be less likely to appreciate your alleviating

him of the

condition.

Upon becoming

filled

be less thankful partly because there would not be a significant (such as a scar) to remind

would sign on him

or wealthy, he

him of you.

Njala (m) [njah-lah] Famine; hunger. "Siwoza,

amaanvi gambuze": ng'omusajja azaala (Walser 1982: 40. 434).

"'I

195

African Proverbs and Proverbial

Names

do not plead. I cannot run across any strength in me" (says the lazy man): and they sarcastically answer him) "Like that of a man giving birth."'

1 his applies to a person

weakness. that

But

He

who

overly lazy, and exaggerates his level of docs not want to work when requested to help, so he claims is

he lacks strength. Giving birth

is

known

sap the mother's strength.

to

men

are not to unduly complain about their strength being sapped since they do not give birth.

Maanyi

(nt)

[maah-ndjh-ih] Strength: power; energy.

Ssebadukanya musibe, nga naye anveevuuma (Duta 1902: 101; Ssaalongo 1952. 33, Walser 1982: 172, 436). The one making the prisoner run (or '

hurry )

The

is

himself also panting.'

varieties of people, including the

mighty as compared

to the small, in

spite of the apparent differences, all experience similar emotions, strengths

and weaknesses.

It

is

also implied that one

directly or indirectly punishing himself. after

who

The

punishes another

The proverb

is

often

situation of a hunter running

an animal also exemplifies the proverb. Living things

similar ways.

is

also interpreted as referring to

many

react in

someone

that is

not good at punishing. If the person in the proverb was good at punishing prisoners, then he himself would not have to pant or suffer while punishing

moving the prisoner. Ssebadduka (m) [tseh-bahd-duh-kah] The one or

Ssebalamu tebeesigwa (Walser 1982:

6, 437).

that causes to run (or hurry).

'

Living people are not to be

trusted.'

One is to deal cautiously may appear to be.

with people, however close or friendly the people

Sebalamu/ Ssebalamu (m) [sseh-bah-lah-muuh] "The

living (are not to be

trusted)."

Ssentamu nkadde togiteresa munno (Nsimbi 1956: 445). 'You would not entrust your old cooking pot

3,

22; Walser 1982: 275,

to the care a friend.'

One

tends to treasure things or persons that have over the years been of the value that the owner would best appreciate. The owner best knows how to

handle and preserve such things, even though they delicate.

Such would not be

may have grown

easily entrusted to the care of

someone

old and

else with

whom

they could easily depreciate, be destroyed, or be stolen. This also applies to such aspects as antiques and elderly family members.

Senlamu/ Ssentamu (m) [ssehn-tah-muuh] Ssenvali

lundi;

omusibe

iayita

Jjimbo

A

large cooking pot.

(~ Ggimbo

(Nsimbi

1948:

22;

Ssaalongo 1952: 62; Walser 1982: 446). '(Remember) the davs of old !: since then, no prisoner in fetters passes through the path to Jjimbo (or Ggimbo).' This

based on a situation in which King Ssuuna despisingly challenged a prisoner in fetters on the way to Jjimbo to a wrestling match. The prisoner is

African Proverbs and Proverbial

Names

196

upon managing to pin down the king who had consequently become infuriated. The proverb advises that one ought to take caution in the face of perilous situations, partly on the grounds of lessons

was ordered

killed

learnt of the past. Theoretically,

it

consequently risky to challenge the

is

king and not allow him to win, as well as risky for a prisoner path to Jjimbo. This

is

synonymous with "Forewarned

Senvali/ Ssenvali (m) [sseh-nvaah-lih] That used

is

to take that

forearmed.”

to be; that

happen

in the

past.

Taaba w'omuyombi akalako luuyi (~ludda) lumu (Duta 1902: 53; Nsimbi 1956: 27; Nsimbi 1948: 39; Ssaalongo 1952: 53; Walser 1982: 447). Tobacco crop leaves that belong to a quarrelsome one dry only on one ,

side.'

This involves a tobacco farmer drying his tobacco leaves. This farmer does not get along well with others. Consequently in his absence, when his leaves have dried on one side and ready to be rotated to the other side, no

one will help him for fear that the raging farmer would quarrel over the altered position of his leaves

and suspect as

stealing) of the ones trying to help were. that unduly distancing oneself

what the motives (such as of therefore implied in the adage

to

It is

from and nursing discord with others, other

than cooperating with them, can result in several losses that would have easily

been avoided.

Tabmvomuyombi/ Taabawomuyombi "Tobacco crop leaves that belong

Lumu

to a

f

(

)

[taah-bah-woh-muh-yohm-bih]

quarrelsome one."

(m) [luh-muh] One; on one occasion; once.

Tazzibwawo. ng'oli afudde (Duta 1902: 91; Nsimbi 1956: 27; Walser 1982: 448).

The

person cannot be replaced (or brought back)

,

the one that has

died.'

Losing a friend or relative to death is a tremendous loss that can never be averted. One therefore should always cultivate amicable relationships of gladness with such, for what the future holds

name

is

usually associated with a child

may

not be apparent.

whose parent

The

recently lost a close

friend or relative.

Tazzibwawo

(

f

)

[tahz-zih-bwaah-woh] "One that cannot be replaced (or

brought back)."

Tekiwoomera matama 1982: 250, 384, 450).

We

all

abiri 'It

is

(Nsimbi 1948: 46; Ssaalongo 1952: not considered tasty by two cheeks

tastes,"

Matama

and "Every (17m)

is

man

Walser

.’

synonymous with "One another man's poison," "There is no accounting for

have our particular likes and

man's meat (or food)

8;

thinks his

tastes.

own

This

is

geese swans."

[mah-tah-mah] Cheeks.

"We kenkana" ng'akuwadde; "Kya beene" ng'akummye (Walser 1982:

187,

197

African Proverbs and Proverbial

Names

who responds lo a pelitioncr with) "This is all that is available" (the one who responds with) "It belongs to other people " is really

471). '(One

docs give;

refusing to give you anything.'

Responses of people

a

as to whether they are giving or sympathetic. (m) [beh-eh-neh] "Themselves"; "those who own"; others (that are of

Beene

tell

lot

high authority); somebody

W'erumidde ow'ekiwempe,

A

1982. 137, 476).

If

think

you who

dog

it

is,

lessons

will spare

it

(i.e.

else.

ow'e ddiba gw'eneereka

(w'anaavita)?

(Walser

dog) has bitten the one carrying a mat, do you carries an animal skin ?'

by nature, more attracted

animal than to plant products. Pertinent and their implications are always directly or indirectly learnt from to

da> -to-da> experiences that advise about risk taking and cautiousness. Ddiba (m) [ddih-bah] Animal skin; animal hide.

IV'osanga enkofu tosangawo jjinja (Walser 1982: 90, 482). 'Where you across guinea fowls you do not find a stone.'

come

,

Guinea fowls are eaten, and when hunted or come across, they are killed with stones.

moment when

loss in the case of

Nkofu

(

f

)

hit

and

implied that favorable conditions often appear at a an enabling aspect is missing. One can also find himself at It is

an emergency.

[nkoh-fuuh] Guinea fowl; guinea fowls.

References Henry W. Engero za Baganda. London. England: Society for Promoting Christian Knowledge. 1902. Kagwa. Apolo. Ekitabo kye Mpisa za Baganda. London. England: Dula,

Macmillan. 1952.

The Customs of the Baganda. New York: Columbia. 1934. Dictionary. Washington. Luganda-English DC: John D. .

Murphy.

Consortium. 1972.

and C.J. Odhiambo. African Ethnics and Personal Names. Los Angeles. CA: Ariko Publications. 1999. Muscrc, J. and S.C. Byakuiaga. African Names and Naming. Los Angeles. Muscrc,

J.

CA: Ariko

Publications. 1998.

MD:

Muscrc. Jonathan. Traditional African Names. Lanham,

Scarecrow

Press. 1999.

Muscrc. Jonathan. "Proverbial

Names

of the Baganda."

Names

46, no.l

(March 1998): 73-79. .

"Proverbial

Names

in

Buganda."

Onoma

33 (1997): 89-97.

Nason. C.S. "Proverbs of the Baganda." Uganda Journal 1936): 247-258.

3.

no.4 (April

Xsimbi, Michael B. Luganda Names, Clans, and Totems. Pasadena. CA:

Mungcr

Africana, 1980. .

Olulimi Oluganda. London. England: Longmans, 1962.

.

Amannya Amaganda n'Ennono

zaago. Kampala, Uganda:

East African Literature Bureau, 1956. .

14, no. 2

"Baganda Traditional Personal Names." Uganda Journal

(September 1950): 204-214. .

"African Surnames."

Makerere

3,

no.2 (1949): 17-20.

Siwa Muto Lugero. Kampala. Uganda: BCS. 1948. Roscoc. John. The Baganda: A Study of their Native Customs and Beliefs. London. England: Macmillan, 1911. Scmpcbwa. Joseph W. African Traditional Moral Norms and their .

Implication for Christianity: a Case Study of

DC:

Ganda

Ethics.

Washington,

Slcylcr Vcrlag. 1983.

and Y. Sc mu go ma. Ndi-Mugezi: Kitabo kya Ngero za Luganda. London, England: Macmillan. 1952. Ssckamwa. J.C. Ebisoko n'Engero ez'Amakulu Amakusike. Kampala, Uganda: Ssaalongo.

Y.S.

Fountain, 1995.

Walscr. Ferdinand Luganda Proverbs. Berlin. Germany: Rcimcr. 1982.

GENERAL INDEX Abundance:

9,

13, 53, 56, 61, 71, 82.

83, 89, 90, 101, 102, 103, 106, 114,

132,

133,

Agriculture: 131, 161, 163

144,

170,

173, 176,

182, 183, 194

Bushes:

118, 161

134,

11,

22, 33, 35, 87, 95, 96,

144. 151, 152

Alcohol: 135, 169, 170, 191

Captivity: 9, 10, 33, 67, 94, 109, 113,

144-147

Ancestors: 30, 31, 174

Anger: 31, 36, 45, 121, 122, 183, 184 Cats: 11,60,76, 77, 122, 151 Animals: 4, 5, 19, 22, 23, 25, 29, 31, Cattle: 5, 99, 101, 134, 145, 146, 147, 163, 164, 165, 194 32, 44, 45, 61, 63, 72-76, 89, 90, 96, 99, 101, 103, 108, 121, 126. 146, Chickens: 43, 44, 46, 54, 55, 60, 64, 152,

159, 167, 173,

182, 183,

179,

65, 78, 87-89, 126,

Ants: 11, 12, 16, 49, 105, 111, 143 , Chiefs: 169, 179, 189, 190 9, 26, 76, 146,

148.

136,

152-153, 159, 162, 193

191, 192, 195, 197

Army:

127,

13-14, 20, 25, 39, 41, 43,

5,

49, 62, 72, 73, 74, 80, 81, 82, 83, 104,

167

Authority: 4, 6. 15, 18. 20, 25, 33, 37, 38, 43, 44, 50, 62, 70, 74, 76, 81,

109, 110,

127, 129, 143,

111,

115, 118, 126,

147. 153, 177, 178,

186. 188

83, 85, 95, 98. 102, 104, 107, 110, Children:

1, 2,

4. 8, 9, 10, 14, 24, 27,

114,

115, 124,

129,

130, 144, 145,

28, 30, 40, 42, 53, 58, 59, 60, 64,

146,

156, 159,

168, 170, 172, 177,

67, 70-73, 76, 81, 82, 84, 86, 88, 92,

178, 184-186, 190-193, 197

93, 94, 98,

Bags: 97. 98, 147, 180

Bananas:

10,

13,

16,

129, 17, 23, 46, 48,

68, 73, 90, 98, 104. 114, 125, 129,

135-141,

143,

147,

156,

159-161, 163, 166, 167, 170,

172,

146,

173, 174, 175, 176, 178-189, 196

Clanship: 4,

136. 149, 153, 160, 189

112-117, 120, 123-126,

5,

10, 23, 30,

115, 128,

Barkcloth: 24, 42, 55, 56, 102, 154

144, 145, 167. 168, 172, 173, 174,

Beauty: 13, 14, 16, 17, 20, 22, 24, 64,

175, 180, 188-191

65, 84, 85, 108, 109, 113, 127, 129, Cloth:

13, 24, 41, 90,

125,

149, 160, Cooking:

Birds: 4, 5, 9, 31, 33, 35, 43, 69, 71,

56,

77,

102,

10, 35, 48, 59, 67, 68, 76,

1,

42, 53, 58-60, 75, 94,

124,

132,

146-148,

159-162, 166,

78, 95, 96, 100, 189 114.

115, 128, 129, 143, 160, 174, 195

Blood: 9, 10, 11, 12, 23, 24, 26, 27, 30, 58, 119, 133, 144, 170, 172

Body:

55,

81. 83, 97, 104, 105, 113, 119, 123,

191

Birth:

24, 42,

107, 108, 154, 158

142, 143, 153, 173, 188

Beer:

11,

19, 38, 45, 51, 56, 59, 65, 107,

110, 112, 133, 144, 158, 171, 174

167,

152-154, 171,

177,

156, 179,

181, 191, 195

Crops: 29, 67, 88, 90, 96-98, 102,

1

18,

136, 161, 162, 164, 165, 196

Danger: 26, 30-32, 62, 70, 77. 96, 108,

109, 117,

122,

131, 144.

154,

176

Bones: 13, 35, 47, 50, 63, 113, 131, Death: 4. 13, 30, 46, 50, 64, 69, 72, 75, 88. 89, 104. 105, 107, 121, 124, 157, 190, 192 135-141, 155, 158 Brotherhood: 23, 24, 26, 30, 42, 68

93,94, 100, 104, 111, 115, 126, 132, Debt:

2, 28,

29, 148

200

General Index

Descendants:

1,

18, 19, 20, 21, 26, 30,

60,61,96, 98, 135, 174, 193 Dogs: 5, 13, 16, 24, 27, 30, 31, 35, 60, 75-78, 85, 93, 110, 133, 165,

170, 172,

163,

173, 175, 182,

164,

Fire:

1

15, 16, 19, 21, 45, 48, 49, 64.

1,

69, 70, 89, 99, 104, 107, 112, 115, 121, 129, 167, 178, 179, 187

188, Fish:

194, 197

105,

27, 61, 68, 87,

17,

113,

114, 116, 134, 135, 173, 174, 187

Dressing: 31, 145, 149, 192

Drums:

109, 120, 156, 163, 170, 187

Food:

15, 20, 49, 50, 61, 66,

103,

104

2, 14, 17, 20, 21, 29, 30, 48, 55,

56, 57, 62, 63, 65, 69, 71, 72-76, 79,

80, 81, 82, 83, 86, 87, 90, 92, 94-99,

Eating: 2, 4, 10, 14, 17, 21, 22, 25, 27,

102,

104,

109,

30-32, 35, 42, 46, 47, 52-54, 57, 58,

122,

126,

63, 71-73, 76, 79-81, 83, 84, 87-89,

147,

95-97, 101, 103, 104, 111-114, 118, 119,

120, 121, 126, 131, 132, 143,

152-154,

144-148, 162,

165-167,

163,

156, 171,

159,

161,

111-113,

119,

120,

127, 129,

131, 132.

135,

148,

152,

155,

156,

159,

161.

162,

164-167, 171,

174,

176,

177,

181, 182,

153,

183,

184, 189, 190,

192, 194, 196

173-176, Foreignness: 5,6, 87, 128

179, 184, 189-194, 197

Forest: 37, 64, 94, 99, 128, 129, 143

Elders: 4, 14, 15, 37, 38, 48, 66, 73, Friendship: 76, 80, 93, 98, 106, 111, 114, 115,

1,

4-6, 10, 11, 19-21, 26,

27, 33-37, 40, 47, 48, 55-57, 61, 62,

124,

129-134, 136, 140,

141,

145,

64, 65, 70, 74, 78, 80, 90, 99, 100,

155,

156, 157, 158, 160, 166,

167,

101,

104, 108,

111,

119,

133,

136, 140,

146,

155, 160, 168,

Elephants: 25, 29

169,

170, 171,

172,

176, 189,

Evil: 16, 26, 30, 43, 50, 51, 59, 60, 65,

192, 195, 196

168, 175, 176, 181, 187, 195

66, 67, 77, 96, 102, 116, 120, 173

Eyes: 11, 16, 19, 31, 44, 45, 46, 64,

132,

191,

Fruits: 11, 27, 72, 114, 123, 124, 125,

129, 136, 137, 169, 178, 186

65, 73, 121, 167, 171, 173, 174, 176, Gardens: 179, 187

130,

12,

13,

17, 46, 67, 68, 72,

162,

175,

178,

50, 51, 55, 56, 58, 62, 68, 69, 72, Goats: 38, 47, 54, 74, 75,

103,

134,

Family:

97, 10,

5,

1,

11, 23, 24, 30, 34,

81, 82, 87, 90, 93,

107,

115,

145,

147,

150,

160,

161,

167,

168,

179,

180,

181,

183-188,

124,

118,

161,

186, 194

161, 163-165, 167

135-141, 144, Gods/ Goddesses: 26, 33,

112,

123,

108, 111,

109,

151, 154, 155, 159,

172-175, 191,

178,

98,

127,

138,

46, 52, 76,

145,

146,

147,

110,

125,

168, 185

194, Grass:

195

130,

,

11,

19, 23, 25, 108,

135, 176, 193

Famine:

46, 53, 65, 81, 83, 86, 87, Guests: 2, 64, 88, 122, 147, 148-155, 97, 112, 132, 154, 165, 194 162, 172 1,

Farming: 90, 113, 118, 161, 188, 196

Hair: 9,

Fathers: 3, 27, 28, 58, 72, 94, 98, 112,

Harm:

113,

114,

166,

167, 176,

123,

128,

135,

144-146,

178, 179, 181,

182,

184, 186, 187

12,

15,

11, 12, 26, 27, 32, 44, 66, 67,

81,96, 109. 117, 122, 124, 126, 144, 175, 184, 186

Harvesting:

Feasting: 47, 54, 103, 114, 149

Fighting:

30,71,72, 107, 114

16,

22, 23, 24, 85,

13,

19,

23,

67,

90,

97,

103, 125, 162

Home:

12,

25,

27,29,37,47,51,54,

General Index

201

55, 58, 59, 64, 72, 74, 75, 80, 82,

83, 87, 97, 99,

123,

128, 129,

101, 110, 112, 119,

132,

133, 159,

2,

59, 64, 67, 74, 84, 88, 96, 110, 111,

121,

128,

164,

165, 175, 179, 182, 192

Hunger:

113, 114, 128,

135,

146. 150, 159,

161, 178, 179, 181, 184, 195

Name-titles: 4, 15, 105, 110, 115, 145

87, 96, 97, 119, 132, 134, 154, 155, 162, 165, 166, 188, 194 5, 16,

53, 58, 59, 71, 84, 86, 103-107, 112,

63-65, 81, 83, 86, Neighbors:

4, 46, 53,

Hunting:

120, 131, 137, 141, 154, 191-192

Mothers: 10, 14, 15, 24, 42, 43, 51,

11, 15, 31, 33, 35, 45,

149-156, 159, 160,

2, 55, 56, 100, 101, 109, 117,

162, Mornings: 36, 37, 39, 65, 79, 163, 179

166, 167, 176-179, 181, 185, 186

Households:

Moneys:

2,

6,

9,

30, 47, 48.

101,

128, 131, 148, 154, 166, 175, 187

Nights: 37, 39, 97, 135, 149, 150, 152,

69, 72, 75-77, 85, 117,

154, 187

127, 156, 163, 173, 182, 183, 189, Parents: 190, 195, 197

1, 2,

4, 8, 10, 24, 25, 28, 53,

58, 59, 70-73, 75, 76, 84, 92, 98, 99,

Killing: 9, 12, 13, 17, 19, 20, 22, 24,

108,

110, 115,

123,

140, 141, 155,

166,

174-176,

27, 29, 48, 50, 63, 64, 66, 67, 68,

156-158,

71, 73, 76, 81, 88-90, 104-106, 109,

180, 181, 184, 185, 187, 188, 196

130, 135,

121, 122, 124,

143,

144, 148, 153, 164, 174, 178,

182, 189, 190, 196, 197

51, 58, 68, 100, 104, 112, 119, 123,

150,

172,

173,

175,

115,

116, 126,

103-107, 110, 114, 127,

143, 145,

51, 61, 68,

50,

105,

186

13,

68

22, 30, 32, 48,

52, 53, 72, 75, 84, 98, 108, 113, 120,

123, 127, 136, 197

117,

123, 130,

131, 136, 146,

152,

106, Power: 6, 9, 13-16, 18. 20, 22, 23, 34,

123, 128, 134, 135, 171, 185 1,

185,

153, 165, 175, 187. 190-194

93, 157, 170

Land:

176, 178,

90, 93, 94, 101, 105, 109. Ill, 116,

Laughter: 12, 13, 20, 24, 30, 39, 59,

1,

112,

146, Poverty: 2, 4, 5, 13, 21, 59, 67, 87, 89,

147, 178. 195, 196

Lakes:

144, 161, 162, 171,

Plants/ planting:

5, 13-16, 19-21, 26, 43, 48, 49,

66, 76, 83, 98,

104,

178, Plantations: 13, 16, 17, 46, 48,

179, 184-187, 194

Kings:

55, 56, 68, 72, 73, 102,

113, 114, 118, 123, 124, 127, 132,

4, 6, 9-13, 23, 24, 26, 27, 50,

132-134,

178,

138, Plantains: 12, 13, 17, 19, 28, 29, 46,

116,

Kinship:

163,

38, 41-44, 49, 53, 67, 70, 74, 75, 83,

13, 22, 25, 50, 74, 80, 81, 82,

85, 94, 103-107, 110, 115, 116, 120,

128-130,

87, 95, 105, 114, 118, 142, 152, 175,

125,

177, 188, 189

149, 167, 169, 175, 189, 193, 195

136,

137,

144,

145,

Markets: 34, 52, 79, 80, 98, 101, 102, Queens: 15, 20, 43, 49, 103-107, 110, 114, 126-127 109, 134, 158, 191 Marriage:

4,

108, 110-113,

127, 128, Rain: 18. 38, 67, 89, 90, 92, 105, 125,

136, 159, 173, 179, 186

Meals: 35, 57. 64, 71, 72, 88, 96, 119,

147, 148,

167, 193

152,

156, 165,

126, 152, 162, 180, 181, 183, 188 1

17, Rats:

166,

87,

14, 25, 69,

101,

102,

72, 74, 75, 84. 86,

122,

127,

141,

159,

182

Meat: 31, 32, 35, 47, 54, 76, 79, 80, Rituals: 30, 120, 144 109, 118, 121, 146, 152, 153, 171, Roads: 9, 28, 36, 44, 48, 72, 103, 133 Rocks: 40, 58, 69, 74, 97, 177 174, 191, 192, 196

202

General Index

Seasons: 22, 53, 103, 111, 124, 125, Visiting: 126, 186-187

74,

Seeds: 13, 53, 72, 120

Shields: 8,

12, 85, 86,

11,

119,

I

122,

137-141,

125,

108,

110,

119,

147-155,

160,

171,

172,

178, 188, 190, 191, 193 15,

1,

23-25, 27, 35, 38, 50,

51, 67, 75, 87, 90,

Sicknesses: 4, 64, 75, 86, 88, 89, 93, 112,

35-37, 44-46, 64, 73,

5,

83-86, 88,

141,

120, Water:

145, 146, 159-161, 170

94,

81,

132,

Servants: 5, 9, 10, 105, 113, 145-148

2,

130,

162,

135, 159,

162,

123,

125,

166, 168.

171,

105,

184, 185

180 Sorrow: 21,79,91-95, 111, 126

Wives: 27, 64, 73, 81, 88, 109-113, 127, 129, 158-163, 182

Spears: 27, 106, 120, 127, 183

Wilderness:

26,31,50, 63,65, 113,

Spirits: 13, 19,

Winds: 51, 56, 57, 155 Wings: 12, 90

Starvation: 82, 131, 165

64,

2,

84,

88,

111,

Wisdom:

115,

147-155 Strength:

60, 77, 107,

144, 151

119, 126, 163

Strangers:

5, 20, 22, 23,

1,

46-49, 59, 69,

4, 7, 36, 38,

72, 86, 114, 125, 129, 132, 144, 145,

171, 176, 179

13, 22, 24, 28, 33, 38,

12,

41-44, 50, 63, 72, 75, 76, 79, 82, 84 Witchcraft: 26, 66, 119, 121, 122, 187

Women:

85, 95, 105, 107, 109, 111, 113, 115,

8, 13, 64, 71, 81, 84, 92,

119,

120, 123,

124,

155,

109,

110,

112,

161,

163, 167,

169, 170, 180, 181,

143,

145,

158-163, 178,

183,

195

Synonymous

127, 131,

113,

127-129, 183,

108, 136, 186,

187 proverbs:

3, 8, 9,

Wood:

10, 12,

15-18, 20, 21, 23, 24, 27-29, 32, 33,

15, 21, 22, 69, 70, 77, 99, 108,

112, 125, 131, 157, 178, 179

35, 37-39, 41, 43-45, 47-50, 52, 57,

Work:

12,

17, 25, 26, 32, 34-37, 39,

58, 59, 60, 63-65, 71, 72, 76, 77, 79,

41, 42, 52, 53, 56-59, 62, 70, 73, 76,

80, 81, 85, 86, 90, 91, 97, 102, 106,

85-87, 90, 93, 94,

114,

116, 120,

122,

123,

127,

130,

143, 147,

150,

153, 155, 156,

161-163, 168,

159,

168, 170,

174,

175, 178, 185,

183, 185, 188-190, 195

127, 129,

189, 194, 196

Teeth: 20, 133 Tradition: 1-6, 26, 30, 45, 55, 56, 62,

66, 74,

80-83, 89,

116,

119, 124,

143,

144,

146,

158,

159,

161,

128, 148, 162,

102,

113,

115,

136,

140,

151-153,

155,

132,

172, 180, 186,

188 Traps: 31, 32, 44, 100, 101, 108-110, i

120, 127, 141, 183

Traveling: 37, 39, 54, 55, 57, 59, 61, 66, 67, 80, 87, 97, 105,

111,

147,

149, 179

Trees: 9, 22, 27, 28, 32, 33, 103, 108, 112, 123-125, 129, 178, 186, 188

130, 132,

142, 171,

100,

111,

125,

143, 154, 156, 175,

176,

182,

NAMES’ Abaliwano

INDEX

(17m): 16

Akwatulira/ Akwaatulira

f

(

):

Bwoya (m): 107 Byakuno (f/m): 62

40

Aliwali/ Aliwaali (f/m): 41

Ddiba (m): 60, 61, Babi (m): Babiri

f

(

84

17, 19-20, 8, 14,

):

18

I)diro/ Ddiiro (m): 72

Dibya (m): 98-99

Bagandamuliro

Galaba

(17m):

Bagandansna (f/m): Bagenda (m): 21, 82

Dembe/ Ddembe

1

11-12

Galway

):

16,

(f/m): 17-18,

Banja/ Bbanja

Bantu

44

(m): 153

(m): 44-45

Gumenya ( f ): Guvamungabo

17, 19, 20, 84. 85,

143

Bangi

(m): 164-165

Ganaafa (m): 125 Ganyana/ Gannyana (f/m): 50 Gasaaka/ Gaasaaka (m): 24 Gava (m): 42 Gavamukulya (m): 42 Ggulu (m): 107

Balintunsi (m): 19, 60 f

(f/m):

Gamyuka

Bakondeere ( m): 13 Bakulu (m): 14-15, 140-141 Balaba (m): 11,19 Balagadde ( f/m): 113 Bali (f/m): 16, 19, 60

(

158, 159,

197

Bafumba (f/ni): 104-105 Bafuuwa (m): 13 Baganda (f/m): 9-12

Balungi

72, 75,

44

Gyagenda

169 (m): 170

(m): 174

I

(f/m): 2, 29,

48

(f/m): 18-21, 60, 193

Junju/ Jjunju (m): 19

Basajja (m): 21-23, 108

Basajjansolo (m): 22-23

Kaakyama

Basajjassubi (m): 23

Kammase

Baseka{ f): 12-23, 24 Basiima ( f ): 20 Bato (f/m): 126, 170

Kabaka (f/m): 43, 103-107, 114 Kabambaala (m): 107 Kabambaggulu (m): 107 Kabanda (m): 108 Kabandamajjwa (m): 108

Bazira

163

(in):

Bbanga (m): 142 Beene (m): 102, 196-197 Berabira/ Beerabira

Bigambo

f

(

):

45

(m): 8, 18, 48, 61-63, 150

Bikongoolo

(in):

63

Bulamu

(f/m): 53, 67, (

f

):

(m): 28-29, 102

Kabangala (m): 25 Kabeera (f/m): 108 Kabi (m): 26, 121-122 Kabirinn age (f/m): 108-109

Birungi (f/m): 41, 106

Bukulu

(m): 32-33

Kabizzi (m): 109

129-130

51-52, 59

Kabuga

(m): 109

Kabula

(f/m): 31,

Kabwa

109-110

Bulungi ( f ): 14, 108-109 Bunny a (in): 83-84, 127, 183 Bwami/ Bwaami (m): 43, 70

Kaddulubaale ( f ): 110-111 Kaddu-Lubaare ( f ): 110-111

Bwangu ( f ): 8, 85 Bwavu/ Bwaavu (m):

Kadduwannema Kafumbe (m):

130-131

(in):

27,

1

1

10

(m): 39

11

204

Names' Index

Kafumu (m): 27 Kaganda (f/m): 27 Kagenda

(f/m):

Kanyeenyenkule ( m ) 187 htanyolo (f/m): 117-118 \Kanyonyi (f/m): 31, 78, 100 L

1 1

Kagere (m): 27

iKasajja (m): 31, 117

Kagezi (m): 122

Kaggtva

Kasiru (m): 122

l

111-112

(f/m):

Kagumba (m): Kagumya (m):

masolo (m): 31-32, 44-45 1Kasugga (in): 123

113 1

10

\Katale (m): 79-80, 101-102, 134

Kajabaga (m): 26 Kajja(f): 108, 117

Kakande

:

IKateyanira/ Kateeyanira (m): 32 iKatiko ( f ): 33

j

(m): 113-114

Kakoloboto (m):

\Kato (m): 109

matono

14

1

(f/m): 25-27, 33-35,

pto( m):

Kakonge (m): 28 Kaku lu (f/m): 114-115

A atunda

37

121-122

(m): 187

[

Kakyama Kalaba

(m): 32-33

\Kan'aase (m): 28-29

mayinja (m): 123-124

(f/m): 31-32, 115

Kalabanjuki (m): 115

\Kihe (m): 28, 152

Kalagaane (m): 28 Kalazaane (m): 28

\Kibi (m): 59-60, 65-67

Kalazaani (m): 28

jKibira (f/m): 37, 64, 96, 99, 128-129 iKibojjera (m): 69

Kalema

jKibula(

(m): 115

f): 67,

97-98

Kalemakansinjo (m): 115

iKibulako (m): 67

Kaliba

iKibumba

28, 116

(in):

(m): 104-105

\Kibuuka (m): 189-190 \Kidda (f/m): 68

Kalibaakabiri (m): 31, 116 Kaliibna (f/m): 119-120

I

Kidiba (f/m): 68

I

Kifa (m): 68

Kalina (f/m): 31

I

Kifuba (m): 107

Kalinaabiri (m): 3

iKifulubva (m): 155-156

Kalonda ( m): 118 Kalulwe (m): 118

\Kigere (Vm): 66, 162-163

Kalimi (f/m): 117-118 Kalin nimi (m): 1 18

Kalyamuggwa

\Kignana (m): 65-66

(in):

\Kika (f/m): 23,

32

Kalyamajpva (m): 32

167,

Kamaanyi (m): 119-120 Kamanya (m): 32 Kambayaaya (m): 28, 40, 120

190, 191

168,

125,

172,

\Kikere (m): 125-126

\Kimbagaya (m): 66

A7w«

\Kinene (m): 33-34

Kamulikansaze

\Kinywa (m): 69-70,

Kamunye

(f/m):

f

):

\

29

120,

121,

129

Kamwa

(

f

(m): 121-122

):

29

(m): 40, 69, 180-181

Kitty onyi (m):

69 1

12

127 Kinytvakyamaggwa (m): 69-70 Ai>£?(f); 180-181

(m): 29-30, 62-63, 121-122

Kamwakabi Kansaze

126,

144,

145,

173, 174, 179, 180,

Kambe (m): 28-29, 102 Kamegga (m): 29 Kamukamu (m): 120 (

128,

I

Kiro (f'm): 37, 39, 97, 187 Kisa (f/m): 70-71

Kisaka (m): 96, 144

Names' Index

Kisambu

205

(m): 123

Lumbemusolo

Kisige (m): 71-72

Lumu

(m): 137

(m): 55-56, 102, 196

j

Kisolo (m): 22

Lunyago

(m): 106

I

Kitali (f/m): 9, 182

Lusala (m): 134

Kitatta (m): 73

Lusuku

Kitoogo (m): 106 Kiwanga (m): 66

Lutta( m): 124, 138

(m): 28, 35, 36, 48, 72, 102,

103, 132, 133

Komba/ Kkomba

|

(m): 181

Kukeera (f/m): 36-37 Kukeera-enkya (f7m): 36-37 Kukeerenkya (f7in): 36-37 Kulabako ( f ): 37 Kulya (17m): 17, 42, 119, 132, 190 Kwagala/ Kwaagala ( f ): 39, 40,

Kyalo (m):

14,

73,

40 72-73, 84, 166-167 (

f

):

193-194

Kyayi{ m): 132, 171, 176-177 Kyebalya (m): 10, 21-22 (m): 10

Kyengera (m): 103 Kyoto (m): 166-167 (m): 115-116

(m): 133

Magezi (m): 35-36, 38, 46-49, Magezigoomu (m): 48

Makaayi (m): 96 Makoola (m): 52 Malibu (17m): 104-105

Mandwa/ Mmandna

(f/m): 189,

132, 133, 134, 194

119

102

196

Mavumirizi (m): 50

Mayenje (ill): 13 Mayinja (m): 97 Mazzi (f/m): 15, 50,

(m): 23, 24, 100, 103, 104,

(ill):

Masanda (m): 28-29, Mata (f/m): 50

Lubaya (m): 27-28, 72 Lubimbi ( f ): 17

Luganda

69, 86

Magoma (m): 15, 20, 49-50 Magombe (m): 50, 55-57 Magumba (m): 192

Mayembe

(m): 132

64-65, 73, 174

(m): 48

Lubaale (m): 26

Lubwa

22, 38, 41, 42,

13,

Maaso (f/m): 44-46, Maddu (m): 76, 155 Maduudu (m): 120

Matama Lamusa

12,

43,44, 119, 120, 169, 194, 195

Kyana (m): 60 Kyanda (m): 125-126

Kyuma

(m):

Magambo

Kyamummi (f/m):

Kyebavuma

Lwazi (m): 40, 69, 73-74, 177 Lwefa (m): 74-75, 99, 101

Maanyi

74, 131, 177

Kwatulira/ Kuo at u lira

68

Lwabaaga{ m): 146, 191-192 Lmutiko (m): 72 Lwayi (m): 153

KizXmba (m): 18

Kkubo

(f/m): 13, 16-17, 46,

(m): 19, 126

51, 123, 130, 168,

184, 185

Mbaga

(m): 114

Lugenda (m): 132 Luggya (m): 33, 134, 152 Lugo (m): 134

Mbalangu

Lugolugenyi/ Lugoolugenyi (m): 134

Mbizzi (m): 20-21

Lugyvana { m): 132

Mbogo(m): 10,61,72,

Lukka (m): 134-135 Lukuba (in): 124, 135-137 Lukubeggu (m): 136-137

Mbuga

(m): 156-157

Mbazzi (m): 38-39, 90 Mbiro (m): 119-120

Mbwa

127, 183

(m): 41, 73-74, 82-83, 186

(m): 16, 30, 31, 35, 60, 75, 76,

77, 78, 93, 133, 163, 164, 165, 170,

Names’ Index

206

Mukadde-Ayigga

172, 173, 182, 188

Mukama

Mbwanango (m): 76 Menya (m): 32-33

Mukazi

(

f

Mmeme/ Mmeeme ( f

):

126,

):

(f/m): 163-165, 194

Mukka

(m): 165 (

f

):

31, 165-166

131, 166, 167,

(m): 71-72, 80-83, 94-95, 113,

147-148,

Mukwano/ Muknaano

156,

78-80

161,

162,

164,

Muhvatiognenyanja 101,

102,

122,

(m): 33-34, 38, 121, 130, 151

Mpartga (m): 126, 135 Mpe>vo(m). 51, 55-57, 155 Mpiiga (m): 14, 84 Mpiso{ m): 132, 168, 171, 176-177

Mpungu

(m): 131-132 (m): 90

Mubbi{ m): 141-142 Mubi (m): 60, 84, 85, f

127, 142, 143,

):

(m): 171

Mukyawe/ Mukyaawe

(m): 26,

Mulema

(m): 143

Mulenziiyn). 172-173

Mulere (m): 14-15 Mulima{m). 113, 161-162, 188 Mulinda (m): 52 Muliro (m): 11, 15, 16, 21, 48,

Mulungi

(

f

):

Mulyammamba (m): 173-174 Mumyuka (m): 25, 118 Munaku (f/m): 89-90, 116-117,

10

Mungi Muntu

(f/m): 26, 30, 60, 61, 96, 97,

Musota

(m): 25, 35, 66-67, 166

98, 174

Mugole (f/m): 110-111, 127-128 Mugongo (m): 110

Mutambuzi Mutezi

(m): 160-161 106,

111,

(m): 26

Mutaka(m ): 175, 188-189 Mutambuze (f/m): 80

(m): 181

73,

191

(m): 165

Mugga

(f/m):

49,

24, 64, 65, 84, 85, 127,

Munywanyi (m): 191-192 Musana (in): 65, 73, 91 Musango (m): 150, 174-175

Mukadde

136,

Mulalu (m): 192-193 Mulangira (m): 124-125, 188

Mugabi (m): 177 Mugagga (m): 186-187, 193 Muganzi (f/m): 64-65, 118, 182 Mugenyi (m): 2, 63-64, 88, 147-155

Muguwa

27, 33,

142, 143, 153, 173

Mubumbi (m): 144 Muddu (m): 144-147 Mufu (in): 56-57, 147 Mugabe (m): 82

Mugintu

):

107, 115

144, 164, 165, 181 (

f

182

(m): 131, 167-168

Mpumbu

(

34, 62, 64-65, 130, 133, 168-172

126, 127, 141, 159, 182

Mubisi

Mukisa

Mukulumpagi (m): 167-168 Mukutu (m): 37

Mmerewooma (m): 82 Mmese (m): 83, 84,

Mpaka

81, 109, 112, 113, 127,

168, 176

78-79

165, 184

Mpagi

):

Mukodo { m): 152-153 Mukuba (m): 37, 186 Mukulu (17m): 80, 98,

(m): 113

Mmere

f

(

Mukkuto

183

Mitala (m): 25, 177 Mivule (m): 22

Mmeemeteyeebuuza

(m): 76, 98, 145-147

145, 158-163

Mikka (m): 13 Mirimo (m): 17 Mirimu (m): 17 Misango (m): 172-173,

Mmale

(m): 156

141,

154, 155, 156, 157, 158, 174, 175

Muto

(f/m):

(f/m):

(f/m):

80

44 42, 93,

176, 182, 183

172,

173,

175.

Names' Index

Mutono

207

(f/m): 129, 172

Mutumba

Nkanga{ m): 134-135

(m): 108

Mutyve (m): 30, 35,

Nkejjenfu (m): 87 38, 44, 53, 58, 63, Nkoba(\\\). 127

89, 90, 112, 116

Muvubi

Nkofu

(m): 61, 68

Nkoko

Muwafu (in): 124-125 Muwanga (m): 183-184

Muwemba Muwere

Nkonge (m): Nkuba (m):

(m): 27

(m): 76

Muzaale

(m): 94

Muzaawula

Nkulu

62, 82, 83, 118, 129,

146, 147, 177-178

Mwana

9, 47,

102-103 125,

18, 38, 67, 89, 90,

152, 162, 180-183

(m): 104-105

Mwaka (m): 53 Mnami (m): 39,

(f/m): 43-46, 54, 55, 65, 87-89,

Nkokonjeru (f/m): 126-127 Nkoligo (in): 77

(m): 13

Muyimbi

f ): 197

126-127, 136, 148, 152-153, 162

(17m): 184

Muwunda

(

(m): 109

Nkumbi (m): 178, 185-186 Nnamunswa (f/m): 105 Nniminnamu ( f ): 95

Nnume (m):

(f/m): 81-82,

112,

116,

117,

135, 174, 178-189

Nsambu

63, 103

(m): 96-97, 103

Nsanja (m): 143-144

Mwangu (m): 189-190 Nsawo (m): 97, 147, Mwanomu/ Mwanoomu f ): 180-181 Nsekere (m): 68 Mnavu (m): 67, 89, 123, 136, 152, Nseko (f/m): 170

180

(

153, 190-193

Mnenge ( m):

Nsibambi (m): 98-99

135-136, 149, 160

Mwennyango

f

(

):

11, 19,

175, 176,

193

Nsibinva (m): 99 Nsiko (m): 22, 87, 151-152

Nsimbi (m): 99-100,

Mwezi

(f/m):

41

Nagenda/ Naagenda (m):

109, 120

Nsinjo (m): 115-116

146-147

Nsonzi (m): 17 Ntensibe ( m): 101

Naku/ Nnaku

(f/m): 21, 53, 90, 91, Ntiyafa (m): 134 92, 93, 94, 95, 111, 126, 154, 155 Nviiri (m): 8-9,71-72

Namasole/ Nnamasole (f): 14-15 Ndagala{ f/m): 13, 16-17, 104 Ndege (f/m): 85, 130, 168, 184-185 Nduulu (m): 121

Ngabo

(m): 8, 11-12, 85, 86, 119-120,

145-146, 159-161, 170

Ngabonzira (m): 85 Ngabotekyaala (m): 85-86

Ngobya Ngozi

(m): 117-118

(f/m): 181

Nvuma

(

f ): 109, 139

Nyanja/ Nnyanja

(f/m): 134-135, 171

Nyenje/ Nnyenje (m): 189

Nyindo/ Nnyindo (m): 65, 173 Nyinimu/ Nnyinimu (f): 45, 121,

151,

155

Nyon do/ Nttyon do (m)

:

105-106, 115

Nyonyi/Nnyonyi (f/m): 43, 95, 96, 100 Nyonyintono/ Nnyonyintono (m): 95, 96

Njala (m): 46, 53, 64, 65, 81, 83, 86, Nyonyiteyise/ Nnyonyiteyise (m): 96 87, 97, 132, 154, 165, 194 /Vy undo/

Njovu (m): 29 Njuba (m): 41, Njuki (m): 115

Nny undo

(m): 105-106, 115

Nzige (m): 65, 107 103, 163

Saalongo/ Ssaalongo (m): 144-145

Names' Index

208

Samba/ Ssamba

Terugobansonga

(m): 149

f

(

)

137-138

:

Sebalamu/ Ssebalamu (m): 195 Sembera (m): 117 Sentamu/ Ssentamu (m): 195

Teruloboza

Serwali/ Sserwali (m): 195-196

Terusala

Simba/ Ssimba (m): 52, 108

TerusasiraZl'erusaasira (f/m): 138

Siroganga/ Ssiroganga (m): 121-122

Terusonyiwa

Sooka (m): 122, 149 Ssebadduka (m): 195

Terutangna

Ssubi (m): 23, 125 Ssuubira/Subira/Suubira

Terutya

(

f): 138

Terulongoosa

f ): 138

(

Terumanyi-awonga f

(

(

f ): 138

139

):

f

(

f

(

139

):

139

):

Terutesa/ Teruteesa (f): 139-140

(

f

):

52, 187

Taakiweereza (m): 52

f

(

140

):

Tenvanaanya ( f ): 140 Terwandaga ( f ): 140 Tenvanninda ( f ): 140

TabawomuyombiV Taabawomuyombi Tenvegayirinva (f): 196

f)

(

140

:

Tenverabira

(

Tabula (m): 114, 118, 174

Terwenalwa

(f/m): 141

Tabyetisse (m): 52

Tezigattna

f

Tagendamukyama

(m): 192

Tajuuba ( f ): 78 Takirambudde (ni): 52-53 Talutambudde (m): 53-55 Tambula (m): 57

Tamukedde

(m): 57

Tamukutte (m): 57-58

Tamusuza (m): 58, 156 Tamuzadde (f/m): 58

(

f

):

141

):

91

Tezikubamisinde Tezikya

(

f

):

Tezikyabbiri

Teziraga Tezitta

(

(

f

f

):

(

f

):

91-92

91 (

):

f

91

):

92

92

Tibagonzeka ( f ): 21 Tibasuulwa (f/m): 8 Tibesungna/ Tibeesungna (m): 8 Tibyasa/ Tibyaasa (m): 63

Tannayita (m): 59, 179 Tannaziraba (m): 59

Tirusasira/ Tirusaasira (f/m): 138

Tazalika/ Tazaalika (17m): 174

Tizikubamisinde

Tazzibwawo ( f ): 196 Tebagonzeka ( f ): 21 Tebasuuhva (f/m): 8 Tebesungwa/ Tebeesungn>a (m): 8

Tizikya

Tigazira (f/m): 50

(

f

):

Tizikyabbiri

(

f

):

91-92

91 (

f

):

91

Wujja(f): 59

Tebujjadda (m): 130

Tebukozza (m): 131

Tebukumanyisa

(

f

Yigga (m): ):

16, 77, 156, 173

131

Tebyasa/ Tebyaasa (m): 63

Zabasajja (m): 93

Tee/e (m): 63-64, 88

Zikusoka/ Zikusooka

Tegawala (m): 43

Ziraba (m): 94

Tegumanya

Zirabamuzaale (m): 94

Tejuuba

(

f

(m): 175 ):

Zirindaba (m): 94-95

78

Tenda/ Ttenda ( f ): 38, 159-160 Teremenva (f/m): 63 Terubola/ Teruboola ( f ): 137

Teruddubva

(

f

):

137

(in):

93-94

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Mrican \9roverbs and f roverbial

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Jonathan Musere This

is

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first title ever,

that comprehensively illustrates the relation-

between African proverbs and proverbial names. Close to 700 proverbs are heavily explored and referenced here. Though many African personal ships

names are of proverbial origin, the issue has not been adequately researched. The literature in this book is of the Ganda people of Uganda. The Ganda form the largest ethnic group in the country, they have an impressive array of oral and written literature that contains thousands of proverbs, and their

language (Luganda)

is

the most widely spoken native tongue

A mix of such aspects

in

Uganda.

as metaphor, wisdom, sarcasm, happiness, misery,

humor, instruction, disappointment,

praise, affection, ethics, royal

and

civil

modes of human interaction, friendship, enmity, religion, and war is communicated in African proverbial language. Proverbs and idioms are some of the most efficient windows into African culture. Personal names associated with proverbs mainly serve as milestone roles, etiquette,

past and present

reminders of significant happenings in the life or family of the person named. It can be quite a task to translate meaning from a language and culture significantly different

concepts and rationale

from the in

other. Even after lengthy interpretation,

African culture can appear perplexing to a non

African mind. Nevertheless, the hundreds of proverbs and

names here

given detailed explanation and referencing. Pronunciation

attached to the

names.

Common

ones here, are

in

is

are

proverbs from other cultures, that are synonymous with

many cases given

so as to further clarify meaning. There are

thousands of Ganda proverbs, not mentioned in this book, that have never been sufficiently interpreted in print. Indigenous African information continues to disappear because of inadequate research attention. This book is intended to give the reader a diverse understanding and appreciation of African societal dynamics, the book also serving as a naming guide on which those of African descent and those with interest in Africa

and Africans can ponder. The information is presented so as to be easily comprehensible to the general reader. Further, the book would serve as a general circulation and reference book in the academic arena. Academics of such areas as anthropology, history, literature, linguistics, philosophy, psychology, and sociology with reference to Africanism would benefit. The work is relevant to such sub fields as cultural anthropology, etymology, folk lore, onomastics, and sociolinguistics. Jonathan Musere is the author of Traditional African Names, African Ethnics and Personal Names, African Names and Naming, and African Sleeping Sickness. ISBN: 0 9645969-2

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