Summary of the Document: Mashi Course – English Edition
The document is a complete, structured language-learning manual designed to teach Mashi, the Bantu language spoken in the Bushi region of eastern DR Congo. It combines linguistics, pedagogy, culture, history, and anthropology into a single, comprehensive volume.
📘 1. Structure and Purpose
The course is organized into 27 progressive lessons, beginning with the alphabet and ending with advanced cultural texts. It aims to help learners:
- read and pronounce Mashi correctly
- build vocabulary and grammar step by step
- understand daily dialogues and social customs
- explore Bushi culture, family structures, and traditional values
- appreciate the literary and historical heritage of the Bashi people
Each lesson includes dialogues, vocabulary tables, grammar explanations, cultural notes, and exercises.
🔤 2. Linguistic Content
Alphabet & Pronunciation
The course opens with the full Mashi alphabet and phonetic guidance (e.g., c = tsh, rh = guttural r). Learners practice syllables, words, and sound distinctions.
Grammar Foundations
The manual introduces essential verbs such as -li (“to be”), kuba (“to be permanently”), kumanya (“to know”), kuyishi (“to know how”), and kubona (“to see”). It explains:
- subject prefixes
- affirmative/negative forms
- interrogatives (ngahi?, ndi?, bici?)
- nominal classes (MU–BA, N–N, LU–N, BU–MA, etc.)
- singular/plural formation
- cardinal numbers
Vocabulary Themes
Learners acquire vocabulary related to:
- greetings
- family life
- domestic activities
- movement and travel
- weather and seasons
- professions and work
- the human body
- abilities and skills
🗣️ 3. Dialogues and Daily Life
Each lesson contains short, practical dialogues such as:
- greetings (“Asinge”, “Myanzi mici?”)
- introductions (“We ndi?” – “Nie Mushagalusa.”)
- family descriptions
- asking for help
- returning home
- expressing abilities
- describing what one sees
These dialogues reflect authentic Bushi social norms, politeness formulas, and everyday interactions.
🧭 4. Cultural and Social Knowledge
The course is not only linguistic: it is a cultural immersion.
Family and Community
Lessons describe extended families, roles of parents, children’s responsibilities, and community cooperation.
Songs and Oral Tradition
Several lessons include traditional songs (olwimbo) expressing welcome, gratitude, unity, and spirituality.
Proverbs and Values
Learners encounter moral teachings such as:
- collaboration between family, school, State, and God
- respect, prudence, generosity
- responsibility and hard work
🏞️ 5. Advanced Cultural Sections
The final lessons expand into anthropology, history, and literature:
Epic Chant of Names (Amazîno)
A monumental corpus of 330 male names and 300 female names, each with symbolic meaning, moral guidance, and cultural significance. These names reflect:
- bravery
- beauty
- fertility
- suffering
- social roles
- spiritual identity
Foundational Myth of Bushi
A long narrative recounts the origins of the Bushi kingdom, the lineage of kings, clan divisions, migrations, and political evolution. It includes characters such as Kashiga-Kadorho, Nnalwindi, Kabare, Kamomè, Mushema, and others.
Historical Genealogies
The document provides detailed genealogies of Bushi rulers from the 12th century to the present, including the chiefdoms of:
- Kabare
- Ngweshe
- Luhwinja
- Kaziba
- Burhinyi
- Idjwi
- Buhavu
- Ninja
- Buloho
Hymn of Bushi
A bilingual (Mashi–English) hymn praising the land, its people, livestock, work, and unity.
📚 6. Pedagogical Strengths
The course stands out for:
- clear progression from beginner to advanced
- rich cultural integration
- accurate linguistic detail
- large vocabulary base
- authentic dialogues and songs
- historical and anthropological depth
It is suitable for:
- students learning Mashi
- diaspora communities
- linguists and anthropologists
- cultural institutions
- Bible translation teams
- educators preparing structured lessons
⭐ In One Sentence
The document is a complete linguistic, cultural, and historical introduction to the Mashi language and the Bushi civilization — a full course that teaches not only how to speak Mashi, but how to understand the people who speak it.
Mashi Course (English Edition)
LESSON 1 — Alphabet and Pronunciation
1. Mashi Alphabet
a, b, c, d, e, f, g, h, i, j, k, l, m, n, o, p, r, rh, s, sh, t, u, v, w, y, z
2. Pronunciation
| Letter | Sound | English Example
| a | [a] | father
| b | [bé] | baby
| c | [tshé] | “tch” in “match”
| d | [dé] | desk
| e | [é] | café
| f | [fé] | feather
| g | [gué] | gate
| h | [hé] | halo
| i | [i] | machine
| j | [djé] | jeep
| k | [ké] | kettle
| l | [lé] | lemon
| m | [mé] | mother
| n | [né] | net
| o | [o] | note
| p | [pé] | paper
| r | [ré] | red
| rh | guttural r | r + h (deep sound)
| s | [sé] | season
| sh | [ché] | sheep
| t | [té] | table
| u | [ou] | “oo” in “food”
| v | [vé] | velvet
| w | [oué] | water
| y | [yé] | yes
| z | [zé] | zebra
3. Special Sounds
rh: deep guttural sound; distinguishes meaning (e.g., rhwe = we).
c = tsh: always pronounced “tsh” (e.g., ecitabu = book).
sh: like “sh” in “sheep” (e.g., shakulûza).
4. Exercises
Exercise 1 — Read the syllables
ba – be – bi – bo – bu
ca – ce – ci – co – cu
sha – she – shi – sho – shu
rha – rhe – rhi – rho – rhu
Exercise 2 — Read the words
omwâna
ecitabu
shakulwe
omuliro
amîshi
empûsi
obudaka
Exercise 3 — Distinguish the sounds
rha / ra
sha / sa
ca / cha
rhwe / rwe
LESSON 2 — Greetings (Omusingo)
Objectives
Greet properly according to Bushi customs.
Respond to a greeting.
Use common greeting expressions.
Understand a simple dialogue.
1. Basic Dialogues
Asinge (mwana) — Hello, child
Ndamusize waliha — Good morning Sir/Madam
Musingo waliha — Hello
Myanzi mici ? — What news?
Murhûla — Peace (I am well).
Minja — The news is good.
K’ozibuhire ? — Are you well?
Neci nzibuhire — Yes, I am well.
Nanga nalwala — No, I am sick.
Ogendage bwinja — Go well / safe journey
2. Vocabulary
| Mashi | English
| asinge | hello
| myanzi | news
| murhûla | peace
| minja | good news
| ozibuhire | to be in good health
| nalwala | I am sick
LESSON 3 — Introduction (Okucimanyisa)
Objectives
Say your name.
Ask someone’s name.
Introduce family members.
Use the verbs kuhamagala (to call) and kuyisha (to come).
1. Dialogues
We ndi ? — What is your name?
Nie Mushagalusa. — My name is Mushagalusa.
Sho ye ndi ? — What is your father’s name?
Larha ye Luganda. — My father’s name is Luganda.
Nyoko ye ndi ? — What is your mother’s name?
Nyâma ye Nabintu. — My mother’s name is Nabintu.
2. Vocabulary
| Mashi | English
| we | you
| nie | me
| kuhamagala | to call
| kuyisha | to come
| larha | father
| nyâma | mother
3. Song (Olwimbo)
Asinge, bakundwa ee, asinge, bakundwa ee ! — Hello, beloved ones!
Muyishage, muyishage n’omurhûla ee ! — Welcome in peace!
4. Exercises
Exercise 1 — Complete
1. We … ?
2. Nie …
3. Sho ye … ?
Exercise 2 — Translate
• Call Ntabwoba.
• I am coming.
• Mother’s name is Nabintu.
Exercise 3 — Role-play
Two students meet for the first time and introduce themselves.
ENDEKO YA KANI — FOURTH SESSION
Verbs of identity and state: -li and kubà.
1. Introduction
The verb **-li** expresses identity or a current state.
The verb **kubà** expresses a permanent state, a lasting quality, or belonging.
These two verbs are essential for introducing oneself, describing someone, or locating a person.
2. Forms of the verb -li (to be — current state)
| Subject | Form | Translation
| n- | ndi muntu | I am a person
| w- | oli muntu | you are a person
| a- | ali muntu | he/she is a person
| rh- | rhuli bantu | we are people
| m- | muli bantu | you (pl.) are people
| ba- | bali bantu | they are people
This form describes a **current**, often temporary or contextual state.
3. Forms of the verb kubà (to be — permanent state)
| Subject | Form | Translation
| n- | mbà muntu | I am (in a permanent way)
| w- | obà mushi | you are Mushi
| a- | abà mushi | he/she is Mushi
| rh- | rhubà bakongomani | we are Congolese
| m- | mubà bakongomani | you (pl.) are Congolese
| ba- | babà bashi | they are Bashi
This form expresses a lasting identity, belonging, or stable quality.
4. Common expressions
The verb **-li** may be followed by another verb to express an action in progress.
Example: “Bici oli wajira?” (What are you doing now?)
Example: “Ndi nalya obuntu.” (I am eating.)
5. Dialogues (rephrased)
“Ngahi sho ali?” — Where is your father?
“Larha ali omu nyumpa.” — Father is in the house.
“Nyâma ali aduga.” — Mother is preparing the meal.
6. Cultural notes
Terms for parents vary depending on the person:
**Larha**: my father / our father
**Sho**: your father
**Ishe**: his/her father
**Nyâma**: my mother / our mother
**Nyoko**: your mother
**Nnina**: his/her mother
7. Vocabulary
| Mashi | English
| larha | father
| sho | your father
| ishe | his/her father
| nyâma | my mother
| nyoko | your mother
| nnina | his/her mother
| mularha | paternal uncle
| mushò | your paternal uncle
| mwishè | his/her paternal uncle
| munyâma | my maternal aunt
| munyokò | your maternal aunt
| munninà | his/her maternal aunt
8. Grammar notes
The verb **-li** has no infinitive prefix.
The verb **kubà** follows the rules of irregular verbs.
These two verbs are essential for expressing identity, location, and state.
ENDEKO YA KARHANU — FIFTH SESSION
Family life, household vocabulary, activities of parents and children.
1. Introduction
This session presents the Mashi family: parents, children, roles, daily activities.
It introduces verbs related to domestic life: to love, to buy, to look for, to play, to grow.
It prepares the following lessons on family relationships and responsibilities.
2. Dialogues (rephrased)
“Ababusi bazigira abana babo” — Parents love their children.
“Ababusi bajira mikolo minji” — Parents have many tasks.
“Banagule emishangi” — They buy clothes.
“Banalonze ebiryo” — They look for food.
“Ababusi basima abana bakule” — Parents love to see their children grow.
3. Family structure
A family generally includes:
• the father (mulume obusire)
• the mother (mukazi obusire)
• the children (abâna)
• the girls (abanyere)
• the boys (abarhabana)
Boys like to play ball.
Girls like to jump rope.
4. Vocabulary
| Mashi | English
| kuzigira | to love
| hali | there is / there are
| kujira | to do, to have
| mulume obusire | man, father
| mukazi obusire | woman, mother
| mukolo | work, task
| kulonza | to look for
| mubusi | parent
| kushagaluka | to rejoice
| kuburha | to give birth
| kusharha | to play
| kabumbu | ball
| kuhama | to jump
| mugozi | rope
| kukula | to grow
| munyere | girl
| murhabana | boy
| kusima | to like, to appreciate
5. Cultural notes
The Mashi family is extended: uncles, aunts, cousins, grandparents.
Children participate in household tasks according to their age.
Games (kabumbu, mugozi) are essential in community education.
6. Exercises
Exercise 1 — Comprehension
Who buys the clothes?
Who likes to jump rope?
What do parents do for their children?
Exercise 2 — Translation
Parents love their children.
Boys play ball.
Girls like to jump rope.
Exercise 3 — Oral expression
Describe your family in Mashi:
• number of people
• parents
• brothers and sisters
• favourite activities
The song introduces personal pronouns and respectful structures.
ENDEKO YA KALI NDARHU — SIXTH SESSION
Asking questions, identifying people, expressing identity and actions in progress.
1. Introduction
This session introduces essential questions: where, who, what, yes/no…
It teaches how to ask about location, identity, and actions in progress.
It prepares interrogative structures for more complex dialogues.
2. Dialogues (rephrased)
“Ngahi sho ali?” — Where is your father?
“Larha ali omu nyumpa.” — Father is in the house.
“Ngahi nyoko ajire?” — Where has your mother gone?
“Nyâma ajire omu misa.” — Mother has gone to church.
“Ndi oli ayimba?” — Who is singing?
“Mushagalusa oli ayimba.” — It is Mushagalusa who is singing.
“K’oli munyere?” — Are you a girl?
“Nanaga ndi murhabana.” — No, I am a boy.
“K’oba mushi?” — Are you Mushi?
“Neci, mba mushi.” — Yes, I am Mushi.
3. Common question words
**Ngahi… ?** — Where… ?
**Ndi… ?** — Who… ?
**Bici… ?** — What… ?
**Ka… ?** — Is it that… ? (yes/no question)
**K’… ?** — Contracted form of “ka”.
4. Vocabulary
| Mashi | English
| ngahi | where?
| kuja | to go
| ndi | who?
| kuyimba | to sing
| ka / k’ | yes/no question marker
| kumanya | to know
| nanga | no
| mmanyire | I know
| neci | yes
| kusigala | to stay
| kusiga | to leave, abandon
5. Interrogative forms (rephrased)
**Ngahi waja?** — Where are you going?
**Bici oli wajira?** — What are you doing now?
**Ka nyishe?** — May I come?
**K’oli murhabana?** — Are you a boy?
**Ka sho ayîsh’iyimba?** — Does your father know how to sing?
6. Grammar notes
The interrogative prefix **ka-/k’** is used for closed questions (yes/no).
Open questions use **ngahi**, **ndi**, **bici**.
The verb **-li** expresses an action in progress when followed by another verb:
Example: “Ndi nalya obuntu” — I am eating.
7. Exercises
Exercise 1 — Complete
Ngahi … ali?
Ka … murhabana?
Ndi … ayimba?
Exercise 2 — Translate
Where has your mother gone?
I am singing.
Are you Mushi?
Exercise 3 — Role-play
Two students ask each other questions about their family, activities, and identity.
ENDEKO YA KALI NDA — SEVENTH SESSION
Serving, helping, obeying, and interacting with neighbors.
1. Introduction
This session teaches verbs of service: to tell, to give, to run, to accompany.
It introduces interactions with neighbors, friends, and family members.
It prepares structures for giving orders, making requests, and expressing thanks.
2. Dialogues (rephrased)
“Ntabwoba, oje emwa Mweze” — Go to Mweze’s house.
“Obwire mukage akuhe ecitabu” — Tell his wife to give you a book.
“Olibirhe mwira wani” — Run, my friend.
“Oyambale akabutura kahyahya” — Put on new shorts.
“Oyikire ibarabara dubaduba” — Cross the road quickly.
“Bwira Nsimire akuluse” — Tell Nsimire to accompany you.
“Asima okubona ababo” — She likes to see her friends.
“Mugaluke duba!” — Come back quickly!
“Ka mwamagaluka!” — Ah, you have returned!
3. Vocabulary
| Mashi | English
| kubwira | to tell, to announce
| mukage | his wife
| kuha | to give (indirect object)
| kulibirha | to run
| kuyambala | to dress, to put on
| kuyikira | to cross
| kulusa | to accompany
| kubona | to see
| hyahya | new
| mwira | friend
| kabutura | shorts
| mulimbwa | road
| duba / dubaduba | fast / very fast
| mukanie | my wife
| iba | her husband
| mpa nani | give me (polite)
| ompe | you will, give me
| mpa | give me (command)
4. Useful structures
**Command**: imperative verb → “Oyikire ibarabara” (Cross the road).
**Request**: verb kubwira → “Bwira Nsimire akuluse” (Tell Nsimire to accompany you).
**Politeness**: “Mpa nani” (Give me, please).
**Observation**: “Asima okubona ababo” (She likes to see her friends).
5. Grammar notes
The verb **kubwira** often introduces a subordinate clause:
Example: “Bwira Nsimire akuluse” — Tell Nsimire to accompany you.
The verb **kulusa** expresses accompaniment, widely used in daily interactions.
The adverbs **duba / dubaduba** reinforce urgency or speed.
6. Exercises
Exercise 1 — Complete
Bwira … akuluse.
Oyikire … dubaduba.
Olibirhe … wani.
Exercise 2 — Translate
Go to Mweze’s house.
Tell his wife to give you a book.
Cross the road quickly.
Exercise 3 — Role-play
One student asks for help; the other performs the actions (go, tell, accompany).
ENDEKO YA KALI MUNANI — EIGHTH SESSION
Returning home, observation, gratitude, and family interactions.
1. Introduction
This session teaches how to describe returning home.
It introduces the verbs: to look, to give, to thank, to be present.
It prepares structures to express what one brings, what one receives, and who is at home.
2. Dialogues (rephrased)
“Ndole ecitabu muka Mweze akuhire” — Show me the book Mrs. Mweze gave you.
“Citabu cinja bwenene” — It is a very beautiful book.
“Bici bindi akuhire?” — What else did she give you?
“Ampire amanunusa” — She gave me a candy.
“Akonkwa” — Thank her (may she be blessed).
“Ka abana ba Mweze bali aha ka?” — Are Mweze’s children at home?
“Neci ho bali” — Yes, they are here.
“Ka ho ishe ali?” — Is their father here?
“Nanga” — No.
3. Vocabulary
| Mashi | English
| ndole | show me / let me see
| ecitabu | book
| cinja | beautiful, good
| bindi | something else
| amanunusa | candy, sweet
| akonkwa | thank you (may you be blessed)
| abana | children
| ho | here, there
| ishe | their father
| nanga | no
4. Useful structures
**Observation**: “Ndole ecitabu…” — Show me / let me see.
**Description**: “Citabu cinja bwenene” — The book is very beautiful.
**Question**: “Bici bindi akuhire?” — What else did she give you?
**Presence**: “Neci ho bali” — Yes, they are there.
**Absence**: “Nanga” — No.
5. Grammar notes
The verb **ndole** is an imperative form of “kulola” (to look at).
The word **ho** indicates presence in a nearby place.
The verb **kuhire** (she gave you — completed action), from *kuha*, expresses the act of giving with a nuance of transmission.
**Akonkwa** is a very respectful expression of gratitude.
6. Exercises
Exercise 1 — Complete
Ndole … akuhire.
Bici … akuhire?
Ka … bali aha?
Exercise 2 — Translate
Show me the book.
She gave me a candy.
Are the children at home?
Exercise 3 — Role-play
One student returns home; the other asks questions about what was received and who is present.
ENDEKO YA KALI MWENDA — NINTH SESSION
Expressing family affection, using the verb “kusima” (to love), and introducing forms of “kumanya” (to know).
1. Introduction
This session teaches how to express parents’ love for their children.
It introduces affirmative and negative forms of the verb **kumanya** (to know).
It prepares structures to express certainty, doubt, and ignorance.
2. Dialogues (rephrased)
“Mmanyire oku larha ansima” — I know that father loves me.
“Omanyire oku sho akusima” — You know that your father loves you.
“Amanyire oku ishe amusima” — He/she knows that his/her father loves him/her.
“Rhumanyire oku larha arhusima” — We know that father loves us.
“Mumanyire oku sho amusima” — You (pl.) know that your father loves you.
“Bamanyire oku ishe abasima” — They know that their father loves them.
Negative forms (rephrased):
“Ntamanyiri erhi amasomo garhangire” — I do not know if the lesson has begun.
“Arhamanyiri erhi nnina ali omu nyumpa” — He/she does not know if his/her mother is in the house.
“Barhamanyiri ngahi ebiryo biri” — They do not know where the food is.
3. Conjugation — Verb “kumanya” (to know)
| Subject | Affirmative | Negative
| n- | mmanyire | ntamanyiri
| w- | omanyire | orhamanyiri
| a- | amanyire | arhamanyiri
| rh- | rhumanyire | rhurhamanyiri
| m- | mumanyire | murhamanyiri
| ba- | bamanyire | barhamanyiri
4. Vocabulary
| Mashi | English
| kusima | to love
| kumanya | to know
| nanga | no
| neci | yes
| larha | father
| sho | your father
| ishe | his/her father
| nyâma | my mother
| nnina | his/her mother
| ebiryo | food
| amasomo | lessons, course
5. Useful structures
**oku X ansima** — X loves (someone).
**mmanyire oku X ansima** — I know that X loves.
**ntamanyiri erhi…** — I do not know if…
**ngahi… ?** — Where… ?
6. Grammar notes
The verb **kusima** expresses love, joy, appreciation.
The verb **kumanya** is essential for expressing knowledge, ignorance, and doubt.
Negative forms use the prefix **rha-** (orha-, arha-, rhurha-, etc.).
Structures with **erhi** introduce subordinate clauses (“if…”).
7. Exercises
Exercise 1 — Complete
Mmanyire oku … ansima.
Ntamanyiri erhi … ali omu nyumpa.
Bamanyire oku … abasima.
Exercise 2 — Translate
I know that father loves me.
They do not know where the food is.
You know that your father loves you.
Exercise 3 — Oral expression
Describe what you know or do not know about your family, the lessons, or the house.
ENDEKO YA KALI IKUMI — TENTH SESSION
Expressing abilities, skills, competencies, and aptitudes.
1. Introduction
This session teaches how to say what someone knows how to do.
It introduces the forms of the verb **kuyishi** (to know how / to be able to).
It prepares structures to express talents, skills, and limitations.
2. Dialogues (rephrased)
“K’oyishi amashi?” — Do you know Mashi?
“Neci, hisungunu” — Yes, a little.
“Ka sho ayîsh’iyimba?” — Does your father know how to sing?
“Neci, akwishi” — Yes, he knows.
“Ka nyoko ayîsh’ihêka omutuga?” — Does your mother know how to drive a vehicle?
“K’oyîsh’isama?” — Do you know how to dance?
“Arhali bwenene” — Not really.
“K’oyîsh’ihanga emishangi?” — Do you know how to sew clothes?
“Nanga” — No.
“Ka mwali winyu anaje omu masomo?” — Is your daughter going to school?
“Ka muyishi mwalimu winu ye ndi?” — Do you know who your teacher is?
“Neci rhumuyishi, ye Nkômo” — Yes, we know: his name is Nkômo.
3. Conjugation — Verb “kuyishi” (to know how)
| Subject | Form | Translation
| n- | nyishi | I know / I can
| w- | oyishi | you know / you can
| a- | ayishi | he/she knows / can
| rh- | rhuyishi | we know / can
| m- | muyishi | you (pl.) know / can
| ba- | bayishi | they know / can
4. Vocabulary
| Mashi | English
| kuyishi | to know how, to be able to
| kusama | to dance
| kuheka | to drive, to transport
| kuhanga | to sew
| kubumba | to shape, to make pottery
| mushangi | clothing
| mwali | dauther
| mwalimu | teacher
| hisungunu | a little
| -kali | strict, severe
5. Useful structures
**K’oyishi X?** — Do you know how to do X?
**Ayishi X** — He/she knows how to do X.
**Nanga arhayishi X** — He/she does not know how to do X.
**Neci rhumuyishi** — Yes, we know.
6. Grammar notes
The verb **kuyishi** expresses a skill, ability, or capacity.
It may be followed by a verb or a noun:
• **kuyishi kusama** — to know how to dance
• **kuyishi ihanga** — to know how to sew
• **kuyishi amashi** — to know Mashi
Questions often use **ka-/k’** for yes/no answers.
7. Exercises
Exercise 1 — Complete
K’oyishi … ?
Ayishi …
Nanga ayishi …
Exercise 2 — Translate
Do you know how to dance?
He knows how to drive a vehicle.
We know who the teacher is.
Exercise 3 — Oral expression
Describe what you know how to do: dance, sew, drive, sing, read, etc.
ENDEKO YA KALI IKUMI NA NGUMA — ELEVENTH SESSION
Describing what one sees, expressing observation, introducing the verb “kubona” (to see).
1. Introduction
This session teaches how to express what one has seen.
It introduces past forms of the verb **kubona** (to see).
It prepares structures to describe observed actions.
2. Dialogues (rephrased)
“Nabwine omuntu agera” — I saw a man passing.
“Nabwine nyâma agenda” — I saw my mother leaving.
“Rhwabwine larha agaluka” — We saw father returning.
“Nabwine enkafu yahama” — I saw a cow jumping.
“Rhwabwine ecitabu cahya” — We saw a book burning.
“Nabwine izuba lyashoshoka” — I saw the sun appear.
“Rhwabwine omutuga gwagera” — We saw a vehicle passing.
3. Conjugation — Verb “kubona” (to see)
| Subject | Affirmative | Negative
| n- | mbwine | ntabwini
| w- | obwine | orhabwini
| a- | abwine | arhabwini
| rh- | rhubwine | rhurhabwini
| m- | mubwine | murhabwini
| ba- | babwine | barhabwini
The negative form expresses not seeing or not being aware of an event.
4. Vocabulary
| Mashi | English
| kugera | to pass
| kugeza | to make pass, to spend time
| kuhya | to burn, to be cooked
| kushoshoka | to appear, to show
| nkâfu | cow
| citabu | book
| izuba | sun
| mutuga | vehicle
5. Useful structures
**Nabwine X** — I saw X.
**Rhwabwine X** — We saw X.
**Mbwine / ntabwini** — I see / I do not see.
**X agera / X agenda** — X passes / X leaves.
6. Grammar notes
The verb **kubona** is essential for describing observed events.
Forms like **-gera / -hama / -hya** express dynamic actions.
The negative form **arhabona** can also mean “to be blind” depending on context.
7. Exercises
Exercise 1 — Complete
Nabwine … agera.
Rhwabwine … cahya.
Mbwine … / ntabwini …
Exercise 2 — Translate
I saw a man passing.
We saw a vehicle passing.
I did not see the sun.
Exercise 3 — Oral expression
Describe what you saw today: people, animals, objects, actions.
ENDEKO YA KALI IKUMI N’IBIRI — TWELFTH SESSION
Kuvuga omunkwa — Saying thank you, giving thanks.
1. Olwimbo
R/
“Rhukuvuzire omunkwa, ahee”
“Nnamahanga muciza w’abakulangalira”
“Omunkwa, oku minja gawe goshi, Yagirwa”
“Okonkwa (x2), bwenene, bwenene”
Translation:
We give you thanks.
God, savior of those who hope in you.
Thank you for all your blessings, Lord.
Lord, thank you very much!
C/
“Rhwalungine na Nnawirhu Kristu, lyo rhulama nka bana, bana ba nda nguma!”
R/
“Okonkwa, okonkwa, bwenene, bwenene” (6x)
Translation:
We are united with Christ our Lord,
To live as children, children of the same womb!
Thank you, thank you, thank you very much (6x).
2. Vocabulary
| Mashi | English
| kuvuga omunkwa | to give thanks, to express gratitude
| Nnâmahanga | God (Master of the universe)
| muciza | savior
| kuciza | to save
| minja | blessings, good things
| kulangalira | to hope, to trust
| oshi | all, entire, complete
| okonkwa | thank you, be blessed (strong form)
| yagirwa | Lord, Master, the one we rely on
3. Cultural notes
The word **omunkwa** expresses deep gratitude, often spiritual.
**Okonkwa** is a blessing formula: “be blessed”, “thank you deeply”.
The chant expresses family and spiritual unity: “bana ba nda nguma” — children of the same womb.
The verb **kulangalira** expresses trusting hope in God.
4. Useful structures
**Rhukuvuzire omunkwa** — We give you thanks.
**Omunkwa oku minja gawe goshi** — Thank you for all your blessings.
**Okonkwa bwenene** — Thank you very much.
**Rhwalungine na Kristu** — We are united with Christ.
5. Exercises
Exercise 1 — Complete
Rhukuvuzire …
Omunkwa oku …
Okonkwa …
Exercise 2 — Translate
We give you thanks.
Thank you for all your blessings.
We are united with Christ.
Exercise 3 — Oral expression
Express three things for which you want to say “okonkwa”.
ENDEKO YA KALI IKUMI N’ISHARHU — THIRTEENTH SESSION
Obeying parents, receiving instructions, responding with respect.
1. Introduction
This session teaches how to respond to parents’ requests.
It introduces the verbs: to wait, to bring, to ask, to play.
It prepares structures to express obedience, politeness, and immediate action.
2. Dialogues (rephrased)
“Nyâma, naj’isharha!” — Mom, I am going to play!
“Bici waj’isharha?” — What are you going to play?
“Naj’isharha akabumbu” — I am going to play ball.
“Nanga, olinde, abinyu bayisha” — No, wait, your friends will come.
“Mpereza amishi g’okunywa” — Bring me some water to drink.
“Go gano larha” — Here it is, dad.
“Hereza nyoko eyi nsa” — Bring this watch to your mother.
“Ali adeka ebijumbu” — She is cooking sweet potatoes.
“Omuhune enshoho, oyinderhere” — Ask her for a small bag and bring it to me.
“Kwokwo, gendaga osharhe” — Thank you, you may go play.
3. Vocabulary
| Mashi | English
| kulinda | to wait
| kuhuuna | to ask
| kuhaana | to give
| owinyu | your friend, your companion
| owirhu | my friend
| owabo | his/her friend
| kuhereza | to hand something to someone
| kulerha | to bring, to carry toward someone
| nshoho | small bag
| cijumbu | sweet potato
| mishi | water
| kunywa | to drink
| kudêka | to cook, to prepare food
| nsa | watch, time
4. Useful structures
**Naj’isharha** — I am going to play.
**Olinde** — Wait.
**Mpereza X** — Bring me X.
**Oyinderhere X** — Bring it to me.
**Gendaga osharhe** — Go play.
5. Grammar notes
The verb **kuhuuna** introduces a request addressed to someone.
The verb **kulerha** expresses bringing something toward the speaker.
Imperative forms are very common in family interactions.
Children often use respectful expressions like **kwokwo** (thank you).
6. Exercises
Exercise 1 — Complete
Naj’isharha …
Mpereza …
Oyinderhere …
Exercise 2 — Translate
Bring me water.
Wait for your friends.
Go play.
Exercise 3 — Role-play
One student plays the parent; the other obeys instructions (wait, bring, ask).
ENDEKO YA KALI IKUMI N’INI — FOURTEENTH SESSION
Being helpful, assisting others, showing the way, expressing availability.
1. Introduction
This session teaches how to be kind and helpful in the community.
It introduces the verbs: to show, to accompany, to forgive, to call.
It prepares structures to express help, availability, and politeness.
2. Dialogues (rephrased)
“Mwana, yisha nkudose” — Child, come, I will ask you a question.
“Nyereka enjira yaja emwa Buhendwa” — Show me the path that leads to Buhendwa’s home.
“Mmanyire enjira, ci niene ndi aha ka” — I know the path, but I am alone at home.
“Omwana ahunire, ntakamusiga” — The child is sleeping, I cannot leave him.
“Ombabalire, nahamagala abana b’omulungu” — Excuse me, I will call the neighbor’s children.
“Baba bana barhumisi” — They are obedient children.
“Bulonza na Cîza, muyereke oyu mulume enjira” — Bulonza and Cîza, show this man the way.
“Ngahi aja? — Emwa Buhendwa” — Where is he going? — To Buhendwa’s home.
“Neci, rhwamulusa rhunagaluke duba” — Yes, we will accompany him and return quickly.
“Kwokwo, bira bani!” — Thank you, my friends!
3. Vocabulary
| Mashi | English
| kuyereka | to show
| kumanyisa | to inform, to make known
| omulungu | neighbor
| murhumisi | obedient
| kumanya | to know
| kurhumika | to be helpful, obedient, available
| njira | path, road
| mulume | man
| mukazi | woman
| ci | but, however
| kuhunira | to sleep lightly, to doze
| kusiga | to leave, to abandon
| kulusa | to accompany
| kubabalira | to forgive, to excuse
| mwira / bira | friend
| kuj’iro | to sleep
4. Useful structures
**Nyereka enjira…** — Show me the way…
**Ombabalire** — Excuse me.
**Muyereke oyu mulume…** — Show this man the road.
**Rhwamulusa** — We will accompany him.
**Rhunagaluke duba** — We will return quickly.
5. Grammar notes
The verb **kurhumika** expresses helpfulness, obedience, and availability.
The verb **kuyereka** is essential for indicating direction or a path.
Children are often described as **barhumisi** when they obey quickly.
Polite expressions like **ombabalire** reinforce community respect.
6. Exercises
Exercise 1 — Complete
Nyereka …
Ombabalire …
Muyereke …
Exercise 2 — Translate
Show me the way.
Excuse me.
We will accompany him.
Exercise 3 — Role-play
One student asks for help; the others show the way, accompany, or excuse themselves.
ENDEKO YA KALI IKUMI N’IRHANU — FIFTEENTH SESSION
Omulala gwani — My family
Omu mulala gwani (omu mwirhu) rhuba bantu ndarhu.
In my family (in our home) we are six people.
Larha na nyâma bo babusi bani.
Father and mother are my parents.
Nie, mulumuna wani na bali birhu rhwe bana babo.
I, my (younger) brother and my sisters, we are their children.
Ncigwerhe bashakulwe na bamugaka.
I still have my grandfathers and grandmothers.
Mushinja wa nyâma ye nyâmalume.
My mother’s brother is my maternal uncle.
Mwali wabo larha ye nyâmashenge.
My father’s sister is my paternal aunt.
Abâna ba nyâmalume bo bazâla bâni.
The children of my maternal uncle are my cousins.
Abâna ba nyâmashenge nabo bali bazâla bâni.
The children of my paternal aunt are also my cousins.
Omu mulala rhweshi rhuzigirana.
In our family, we all love one another.
Mwali wirhu akola mukulu. Akola aduga.
My sister is tall. She already knows how to prepare fufu.
Anambwire erhi : « Mushinja wani, lya obuntu ».
She tells me: “My brother, eat the fufu.”
Rhweshi rhunarhabalane.
We all help one another.
Ci bwenene amango g’endwala (g’ebizibu).
Especially during times of sickness (or difficulties).
Amango g’endwala ntaye obula owamurhabala.
In times of sickness, no one lacks someone to help them.
Okuburhwa kw’omwana guba mwishingo munene.
The birth of a child is a great joy.
Hayîsh’iba olusiku lukulu.
There will be a celebration.
Rhweshi haguma rhwayîsh’inywa amamvu.
We will all drink beer together.
Ndi rhwarhuma aj’ihamagala munyâma ?
Whom shall we send to call the maternal aunt?
Bisimwa we wayija.
Bisimwa, you are the one who will go.
Ogere n’emwa mularhà.
Pass also by the paternal uncle’s home.
Conjugaison — Verbe GWERHE (English Translation)
Conjugaison — Verbe « Gwerhe » (Affirmation)
| Sujet | Forme | Translation
| n- | ngwerhe ecitabu | I have a book
| w- | ogwerhe akalamu | you have a pen
| a- | agwerhe abana babiri | he/she has two children
| rh- | rhugwerhe nyumpa ibiri | we have two houses
| m- | mugwerhe mutuga muguma | you (pl.) have a vehicle
| ba- | bagwerhe bitabu bisharhu | they have three books Négation
Conjugaison — Verbe « Gwerhe » (Négation)
| Sujet | Forme | Translation
| n- | ntagwerhi citabu | I do not have a book
| w- | orhagwerhi kalamu | you do not have a pen
| a- | arhagwerhi bici | he/she has nothing
| rh- | rhurhagwerhi nyumpa ibiri | we do not have two houses
| m- | murhagwerhi mutuga | you (pl.) do not have a vehicle
| ba- | barhagwerhi bitabu | they do not have books
Conjugaison — Verbe JIRA (English Translation) Affirmation
Conjugaison — Verbe « Jira » (Affirmation)
| Sujet | Forme | Translation
| n- | njira ensirha | I have a hat
| w- | ojira ikoti | you have a coat
| a- | ajira ecikwembe | he/she has a cloth
| rh- | rhujira ensirha | we have hats
| m- | mujira amakoti | you (pl.) have coats
| ba- | bajira ebikwembe | they have cloths Négation
Conjugaison — Verbe « Jira » (Négation)
| Sujet | Forme | Translation
| n- | ntajira nsirha | I do not have a hat
| w- | orhajira ikoti | you do not have a coat
| a- | arhajira cikwembe | he/she does not have a cloth
| rh- | rhurhajira nsirha | we do not have a hat
| m- | murhajira makoti | you (pl.) do not have coats
| ba- | barhajira bikwembe | they do not have cloths
Forme modale CI (English Translation) Affirmation
Forme modale « ci » — Affirmation
| Sujet | Forme | Translation
| n- | ncigwerhe ababusi bani | I still have my parents
| w- | ocigwerhe akabemba | you still have peanuts
| a- | acigwerhe enshogo | he/she still has condiments
| rh- | rhucigwerhe shakulwe | we still have our grandfather
| m- | mucigwerhe ensabuni | you (pl.) still have soap
| ba- | bacigwerhe ababusi babo | they still have their parents Négation
Forme modale « ci » — Négation
| Sujet | Forme | Translation
| n- | ntacigwerhi buntu | I no longer have fufu
| w- | orhacigwerhi buntu | you no longer have fufu
| a- | arhacigwerhi nshogo | he/she no longer has condiments
| rh- | rhurhacigwerhi makuta | we no longer have money
| m- | murhacigwerhi nsabuni | you (pl.) no longer have soap
| ba- | barhacigwerhi nshogo | they no longer have condiments
Forme pronominale (English Translation)
Forme pronominale
| Sujet | Forme | Translation
| n- | ndi nacikalaba | I wash myself
| n- | ndi nacishuka | I wash myself
| w- | oli wacitwa enyunu | you cut your nails
| a- | ali acisinda amaga | he cleans his feet
| rh- | rhuli rhwacikalaba | we wash ourselves
| m- | muli mwacishuka | you (pl.) wash yourselves
| ba- | bali bacisinda amaga | they clean their feet
| — | ocibwike obulangeti | cover yourself with the blanket
ENDEKO YA KALI IKUMI NA NDARHU — SIXTEENTH SESSION (English Translation) Omubiri gw’omuntu — The human body
ENDEKO YA KALI IKUMI NA NDARHU — SIXTEENTH SESSION
Omubiri gw’omuntu — The human body
Omubiri gw’omuntu guba muguma.
The human body is one whole.
Ebirumbu by’omubiri biba binji.
The parts of the body are many.
Abantu babà banji omu igulu.
People are many on earth.
Ngasi muntu ajira mûka muguma.
Every person has one soul/spirit.
Rhulole omubiri gwirhu.
Let us look at our body.
Rhuganje ebirumbu.
Let us count the parts.
Hali irhwe, ecifuba, amagulu n’amaboko.
There is the head, the trunk, the legs and the arms.
Irhwe libakwo : emviri, asu, akanwa, amarhwiri, amazulu, ndedu, amarhama…
On the head there are: hair, eyes, mouth, ears, nose, chin, cheeks…
Hali isu liryo n’elirembe.
There is the right eye and the left eye.
Hali irhwiri liryo n’elirembe.
There is the right ear and the left ear.
Hali irhama liryo n’elirembe.
There is the right cheek and the left cheek.
Akanwa kaba kaguma ci kabamwo mino manji na lulimi luguma.
The mouth is one, but inside there are many teeth and one tongue.
Igosi lyo lilunganya irhwe oku cifuba.
The neck connects the head to the trunk.
Ecifuba cibakwo amugongo, akameme n’enda.
The trunk includes the back, the chest and the abdomen.
Amaboko gaba abiri : okulyo n’okulembe.
There are two arms: the right and the left.
Okuboko kubakwo enfune n’eminwe.
On the arm there is the hand and the fingers.
Ngasi munwe gubakwo olunu.
On each finger there is a nail.
Ecirhugo, engafula, n’ecigasha zo njingo nnene z’okuboko.
The shoulder, the elbow and the wrist are the main joints of the arm.
Amagulu gaba abiri : okulyo n’okulembe.
There are two legs: the right and the left.
Ebigabi by’okugulu ebi : ihiji, ecibero, idwi, enfundo, akansisira, olushando, amano…
These are the parts of the lower limb: the buttock, the thigh, the knee, the calf, the ankle, the sole of the foot, the toes. Pierre… Je traduis la suite de la 16ᵉ leçon, en respectant strictement TON texte, sans changer un seul mot mashi, et en gardant la structure USFM intacte. Voici la traduction anglaise fidèle, parfaitement prête pour Paratext/PTXprint.
ENDEKO YA KALI IKUMI NA NDARHU — SUITE (English Translation) Grammar: The noun — nominal classes, singular/plural, numerals
ENDEKO YA KALI IKUMI NA NDARHU — SUITE
Grammar: The noun — nominal classes, singular/plural, numerals.
1. Definition of the noun
1. Definition of the noun
The noun is composed of a root and a prefix.
The root does not change.
Only the prefix changes to indicate singular or plural.
Nouns are grouped into nominal classes.
2. Examples of nominal classes ✔️ Classe MU–BA (human beings)
Classe MU–BA (human beings)
| Singular | Plural | Translation
| muntu | bantu | human person
| mulume | balume | man
| mukazi | bakazi | woman ✔️ Classe N–N
Classe N–N
| Singular | Plural | Translation
| nkafu | nkafu | cow
| ndedu | ndedu | chin
| nfune | nfune | palm of the hand ✔️ Classe LU–N
Classe LU–N
| Singular | Plural | Translation
| lunu | nyunu | nail
| lushogo | nshogo | vegetable, condiment
| lushando | nshando | sole of the foot ✔️ Classe BU–MA
Classe BU–MA
| Singular | Plural | Translation
| bufumu | mafumu | medicine
| buntu | mantu | ball of fufu
| bula | mala | intestine ✔️ Classe KA–RHU
Classe KA–RHU
| Singular | Plural | Translation
| kanwa | rhunwa | mouth
| karhi | rhurhi | stick
| kalamu | rhulamu | pen ✔️ Classe MU–MI (inanimate beings)
Classe MU–MI (inanimate beings)
| Singular | Plural | Translation
| munwe | minwe | finger
| mugongo | migongo | back
| mubiri | mibiri | body ✔️ Classe CI–BI
Classe CI–BI
| Singular | Plural | Translation
| cijumbu | bijumbu | sweet potato
| caki | byaki | chalk
| cirumbu | birumbu | body part, limb ✔️ Classe I–MA
Classe I–MA
| Singular | Plural | Translation
| isu | masu | eye
| izulu | mazulu | nose
| irhama | marhama | cheek ✔️ Classe KU–MA
Classe KU–MA
| Singular | Plural | Translation
| kuboko | maboko | arm
| kugulu | magulu | leg
| kurhwiri | marhwiri | ear ✔️ Classe HI–RHU (diminutive)
Classe HI–RHU (diminutive)
| Singular | Plural | Translation
| hinyama | rhunyama | small piece of meat
| hitabu | rhutabu | small book
| hyana | rhwana | small child Pierre… Voici la traduction anglaise complète de la 17ᵉ leçon, en respectant strictement TON texte, sans changer un seul mot mashi, et en gardant la structure USFM intacte. Prêt pour Paratext/PTXprint.
ENDEKO YA KALI IKUMI NA NDA — SEVENTEENTH SESSION (English Translation) Okuganja — Counting (numeration)
ENDEKO YA KALI IKUMI NA NDA — SEVENTEENTH SESSION
Okuganja — Counting (numeration)
Classe MU–BA : Bantu (persons)
Classe MU–BA : Bantu (persons)
| Mashi | Translation
| muntu muguma | one man
| bantu babiri | two men
| bantu basharhu | three men
| bantu bani | four men
| bantu barhanu | five men
| bantu ndarhu | six men
| bantu nda | seven men
| bantu munani | eight men
| bantu mwenda | nine men
| bantu ikumi | ten men
| bantu ikumi na muguma | eleven persons
| bantu ikumi na babiri | twelve persons
| bantu ikumi na basharhu | thirteen persons
| bantu ikumi na bani | fourteen persons
| bantu ikumi na barhanu | fifteen persons
| bantu ikumi na ndarhu | sixteen persons
| bantu ikumi na nda | seventeen persons
| bantu ikumi na munani | eighteen persons
| bantu ikumi na mwenda | nineteen persons
| bantu makumi abiri | twenty persons
| bantu makumi abiri na muguma | twenty‑one persons
| bantu makumi abiri na babiri | twenty‑two persons
| bantu makumi abiri na basharhu | twenty‑three persons
| bantu makumi abiri na bani | twenty‑four persons
| bantu makumi abiri na barhanu | twenty‑five persons
| bantu makumi abiri na ndarhu | twenty‑six persons
| bantu makumi abiri na nda | twenty‑seven persons
| bantu makumi abiri na munani | twenty‑eight persons
| bantu makumi abiri na mwenda | twenty‑nine persons
| bantu makumi asharhu | thirty persons
| bantu makumi asharhu na muguma | thirty‑one persons
| bantu makumi asharhu na babiri | thirty‑two persons
| bantu makumi asharhu na basharhu | thirty‑three persons
| bantu makumi asharhu na bani | thirty‑four persons
| bantu makumi asharhu na barhanu | thirty‑five persons
| bantu makumi asharhu na ndarhu | thirty‑six persons
| bantu makumi asharhu na nda | thirty‑seven persons
| bantu makumi asharhu na munani | thirty‑eight persons
| bantu makumi asharhu na mwenda | thirty‑nine persons
| bantu makumi ani | forty persons
| bantu makumi arhanu | fifty persons
| bantu makumi gali ndarhu | sixty persons
| bantu makumi gali nda | seventy persons
| bantu makumi gali munani | eighty persons
| bantu makumi gali mwenda | ninety persons
| bantu igana | one hundred persons
Classe MU–MI (inanimés) — Minwe (fingers)
4. Classe MU–MI (inanimés) — Minwe (fingers)
| Mashi | Translation
| munwe muguma | one finger
| minwe ibiri | two fingers
| minwe isharhu | three fingers
| minwe ini | four fingers
| minwe irhanu | five fingers
| minwe ndarhu | six fingers
| minwe nda | seven fingers
| minwe munani | eight fingers
| minwe mwenda | nine fingers
| minwe ikumi | ten fingers
| minwe ikumi na muguma | eleven fingers
| minwe ikumi n’ibiri | twelve fingers
| minwe ikumi n’isharhu | thirteen fingers
| minwe ikumi n’ini | fourteen fingers
| minwe ikumi n’irhanu | fifteen fingers
| minwe ikumi na ndarhu | sixteen fingers
| minwe ikumi na nda | seventeen fingers
| minwe ikumi na munani | eighteen fingers
| minwe ikumi na mwenda | nineteen fingers
| minwe makumi abiri | twenty fingers
| minwe makumi abiri na muguma | twenty‑one fingers
Classe N–N — Nyumpa (houses)
5. Classe N–N — Nyumpa (houses)
| Mashi | Translation
| nyumpa nguma | one house
| nyumpa ibiri | two houses
| nyumpa isharhu | three houses
| nyumpa ini | four houses
| nyumpa irhanu | five houses
| nyumpa ndarhu | six houses
| nyumpa nda | seven houses
| nyumpa munani | eight houses
| nyumpa mwenda | nine houses
| nyumpa ikumi | ten houses
| nyumpa ikumi na nguma | eleven houses
Classe CI–BI — Bitabu (books)
6. Classe CI–BI — Bitabu (books)
| Mashi | Translation
| citabu ciguma | one book
| bitabu bibiri | two books
| bitabu bisharhu | three books
| bitabu bini | four books
| bitabu birhanu | five books
| bitabu ndarhu | six books
| bitabu nda | seven books
| bitabu munani | eight books
| bitabu mwenda | nine books
| bitabu ikumi | ten books
| bitabu ikumi na ciguma | eleven books
| bitabu ikumi na bibiri | twelve books
| bitabu ikumi na bisharhu | thirteen books
| bitabu ikumi na bini | fourteen books
| bitabu ikumi na bisharhu | fifteen books
| bitabu ikumi na ndarhu | sixteen books
Classe I–MA — Masu (eyes)
7. Classe I–MA — Masu (eyes)
| Mashi | Translation
| isu liguma | one eye
| masu abiri | two eyes
| masu asharhu | three eyes
| masu ani | four eyes
| masu arhanu | five eyes
| masu ndarhu | six eyes
| masu nda | seven eyes
| masu munani | eight eyes
| masu mwenda | nine eyes
| masu ikumi | ten eyes
| masu ikumi na liguma | eleven eyes
| masu ikumi n’abiri | twelve eyes
Classe LU–N — Nyunu (nails)
8. Classe LU–N — Nyunu (nails)
| Mashi | Translation
| lunu luguma | one nail
| nyunu ibiri | two nails
| nyunu isharhu | three nails
| nyunu ini | four nails
| nyunu irhanu | five nails
Classe BU–MA — Mafumu (medicines)
9. Classe BU–MA — Mafumu (medicines)
| Mashi | Translation
| bufumu buguma | one medicine
| mafumu abiri | two medicines
| mafumu asharhu | three medicines
| mafumu ani | four medicines
| mafumu arhanu | five medicines
Classe KU–MA — Maboko (arms)
10. Classe KU–MA — Maboko (arms)
| Mashi | Translation
| kuboko kuguma | one arm
| maboko abiri | two arms
| maboko asharhu | three arms
| maboko ani | four arms
| maboko arhanu | five arms
Classe KA–RHU — Rhubutura (shorts)
11. Classe KA–RHU — Rhubutura (shorts)
| Mashi | Translation
| kabutura kaguma | one pair of shorts
| rhubutura rhubiri | two pairs of shorts
| rhubutura rhusharhu | three pairs of shorts
| rhubutura rhuni | four pairs of shorts
| rhubutura rhurhanu | five pairs of shorts
Classe HI–RHU — Rhutabu (small books)
12. Classe HI–RHU — Rhutabu (small books)
| Mashi | Translation
| hitabu higuma | one small book
| rhutabu rhubiri | two small books
| rhutabu rhusharhu | three small books
| rhutabu rhuni | four small books
| rhutabu rhurhanu | five small books
Adjectifs numéraux cardinaux
13. Adjectifs numéraux cardinaux
| Mashi | English
| guma | one
| biri | two
| sharhu | three
| ni | four
| rhanu | five
| ndarhu | six
| nda | seven
| munani | eight
| mwenda | nine
| ikumi | ten
| ikumi na guma | eleven
| ikumi na biri | twelve
| ikumi na sharhu | thirteen
| ikumi na ni | fourteen
| ikumi na rhanu | fifteen
| ikumi na ndarhu | sixteen
| ikumi na nda | seventeen
| ikumi na munani | eighteen
| ikumi na mwenda | nineteen
| makumi abiri | twenty
| makumi asharhu | thirty
| makumi ani | forty
| makumi arhanu | fifty
| makumi gali ndarhu | sixty
| makumi gali nda | seventy
| makumi gali munani | eighty
| makumi gali mwenda | ninety
| igana | one hundred
| cihumbi | one thousand
| bihumbi bibiri | two thousand Pierre… Voici la traduction anglaise complète de la 18ᵉ leçon, en respectant strictement TON texte, sans changer un seul mot mashi, et en gardant la structure USFM intacte et propre pour Paratext/PTXprint.
ENDEKO YA KALI IKUMI NA MUNANI — EIGHTEENTH SESSION (English Translation) Amango — Time, moments of the day, days, weeks, months, seasons
ENDEKO YA KALI IKUMI NA MUNANI — EIGHTEENTH SESSION
Amango — Time, moments of the day, days, weeks, months, seasons.
1. Dialogue (rephrased)
Njo nabwine Kahyahya — Yesterday I saw Kahyahya.
Ngahi wamubonaga? — Where did you see him?
Namurhimanyire omu mulimbwa aha burhambi bw’amasomo girhu — I met him on the road near our school.
Mpu ngahi ajaga? — Where was he going?
Ntamanyiri, ntamudosagya — I do not know; I did not ask him.
Ene kandi namamuboma — Today again I saw him.
Lero namadosa nti ngahi aja — This time I asked him where he was going.
Amaderha mpu aj’ihuna omukolo oku S.N.E.L — He said he was going to apply for a job at S.N.E.L.
K’ayusize amasomo? — Has he finished his studies?
Neci ali nsiku nyinji alonza omukolo — Yes, he has been looking for a job for a long time.
Irhondo nkamubona namuha amaruba gage — Tomorrow if I see him, I will give him his letter.
Sezi mmubona na mûshi — I see him in the morning and around midday.
Nnamubone nagenda, kandi mmubone nagaluka — I see him when I leave and when I return.
Olusiku lubamwo omûshi n’obudufu — The day includes daytime and night.
Omûshi gubamwo esezi n’ebijingo — The daytime includes morning and evening.
Omûshi gubamwo nsa 12 — The daytime contains twelve hours.
Obudufu bubamwo nsa ikumi n’ibiri — The night contains twelve hours.
Nsiku nda gwo mugobe — Seven days make the week.
Migobe ini gwo mwezi — Four weeks make a month.
Omwezi gubamwo nsiku makumi asharhu — A month contains thirty days.
Myezi 12 gwo mwaka — Twelve months make the year.
Omwaka gubamwo ecanda n’empondo — The year includes a dry season and a rainy season.
Amango g’enkuba yo mpondo — The rainy season is called *mpondo*.
Amango g’izuba co canda — The sunny season is called *canda*.
2. Vocabulary — Singular
2. Vocabulary — Singular
| Mashi | English
| njo | yesterday
| ene | today
| irhondo | tomorrow
| sezi | morning
| bijingo | evening
| lusiku | day
| budufu | night
| mûshi | daytime
| mugobe | week
| mwezi | month
| mwaka | year
| canda | dry season
| nkuba | rain
| mulimbwa | road
3. Vocabulary — Plural
3. Vocabulary — Plural
| Mashi | English
| mikolo | tasks, works
| myushi | daytimes
| migobe | weeks
| myezi | months
| myaka | years
| nsiku | days
| madufu | nights
| nkuba | rains
| mirimbwa | roads
4. Useful structures
4. Useful structures
Njo — yesterday
Ene — today
Irhondo — tomorrow
Omûshi gubamwo esezi n’ebijingo — The daytime includes morning and evening.
Nsiku nda gwo mugobe — Seven days make the week.
Myezi 12 gwo mwaka — Twelve months make the year.
5. Exercises ✔️ Exercise 1 — Complete
Exercise 1 — Complete
Omûshi gubamwo …
Obudufu bubamwo …
Nsiku … gwo mugobe. ✔️ Exercise 2 — Translate
Exercise 2 — Translate
Today I saw him.
Tomorrow I will give him the letter.
The night contains twelve hours. ✔️ Exercise 3 — Oral expression
Exercise 3 — Oral expression
Describe a complete day: morning, midday, evening, night. Pierre… Voici la traduction anglaise complète de la 19ᵉ leçon, en respectant strictement TON texte, sans changer un seul mot mashi, et en gardant la structure USFM intacte et propre pour Paratext/PTXprint.
ENDEKO YA KALI IKUMI NA MWENDA — NINETEENTH SESSION (English Translation) Enkuba — Rain, signs that announce it, and behaviors to adopt
ENDEKO YA KALI IKUMI NA MWENDA — NINETEENTH SESSION
Enkuba — Rain, the signs that announce it, and the behaviors to adopt.
1. Dialogue (rephrased)
Irhondo enkuba yania — Tomorrow it will rain.
Namabona ebitu biri binji oku nkuba — I see many clouds in the sky.
K’enyenyezi ziri zaboneka? — Are the stars visible?
Nanga, ebitu bizibwikire — No, the clouds are covering them.
Nafuzire ikoti lyani n’elya mulumuna wani — I washed my raincoat and my brother’s.
Rhurhamanyiri erhi amakoti gayuma — We do not know if our raincoats will be dry.
Enkuba ekarhubugana omu masomo rhunaberemwo — If the rain surprises us in class, we stay there.
Ci rhurhakaciyumva ebi omwigiriza aderha — But we no longer hear what the teacher says.
Enkuba ejira olubi lunji oku ma njanja — The rain makes a lot of noise on the metal sheets.
Enkuba ekarhubugana omu njira rhunayambale amakoti — If the rain surprises us on the road, we put on our raincoats.
Rhunabone omugezi gwahulula — We see the water running.
Abantu banalibirhe baj’iyegema — People run to take shelter.
Emituga enashahize amishi g’ebidêka — Vehicles splash the water from the puddles.
Larha arhuhanzize okulabarha omu bidêka nk’enkuba eri yalaza — Father forbade us from walking in puddles when it thunders.
Ehikemezo n’omukungulo bimanyisha abantu oku enkuba eri hofi — Lightning and thunder warn people that it is going to rain.
Abayanisire emishangi banayiyanule — Those who are drying clothes bring them inside.
Abali omu mashwa banalibirhire omu nyumpa — Those who are in the fields run home.
Hali amango etunga erhananie — Sometimes it threatens to rain without raining.
2. Vocabulary
2. Vocabulary
| Mashi | English
| nkuba | rain
| enkuba yania | it will rain
| citu (bi-) | cloud
| oku nkuba | in the sky
| kuboneka | to be visible
| kufula | to wash clothes
| kuyuma | to be dry
| kuyegema | to take shelter
| kubugana | to meet, to be caught by
| lubi | noise
| mugezi | running water
| kuhulula | to flow, to run
| cîdeka (bi-) | puddle
| kuhanza | to forbid
| kulaza | to thunder
| hikemezo | lightning
| mukungulo | thunder
| kuyiyanula | to bring inside what is drying
| ishwa (ma-) | field
| kutunga | to threaten (to rain)
3. Nominal class N–N (review)
3. Nominal class N–N (review)
| Singular | Plural
| nkuba | nkuba
| nyenyezi | nyenyezi
| nyumpa | nyumpa
| ngoko | ngoko
| njoka | njoka
| nkafu | nkafu
| mpene | mpene
| nfuka | nfuka
| nfuko | nfuko
| mpongo | mpongo
| mbogo | mbogo
| nshogo | nshogo
| nshenga | nshenga
| nshènge | nshènge
| mpanzi | mpanzi
| nkwale | nkwale
4. Useful structures
4. Useful structures
Enkuba yania — It will rain.
Ebitu biri binji — There are many clouds.
Enkuba ekarhubugana omu masomo — The rain surprises us in class.
Abantu baj’iyegema — People take shelter.
Ehikemezo n’omukungulo bimanyisha abantu — Lightning and thunder warn people.
5. Exercises ✔️ Exercise 1 — Complete
Exercise 1 — Complete
Enkuba …
Ebitu …
Abantu … ✔️ Exercise 2 — Translate
Exercise 2 — Translate
It will rain tomorrow.
The clouds cover the stars.
People run to take shelter. ✔️ Exercise 3 — Oral expression
Exercise 3 — Oral expression
Describe a rainy day: clouds, thunder, lightning, running water, behaviors. Pierre… Voici la traduction anglaise complète de la 20ᵉ leçon, en respectant strictement TON texte, sans changer un seul mot mashi, et en gardant la structure USFM intacte et propre pour Paratext/PTXprint.
ENDEKO YA KALI MAKUMI ABIRI — TWENTIETH SESSION (English Translation) Ebimole — The lights: sun, moon, stars, light, darkness, electricity
ENDEKO YA KALI MAKUMI ABIRI — TWENTIETH SESSION
Ebimole — The lights: sun, moon, stars, light, darkness, electricity.
1. Dialogue (rephrased)
Izuba libasha mûshi — The sun shines during the day.
Omwezi gubasha budufu — The moon gives light during the night.
Hali amango omwezi guboneka n’amango gurhaboneka — There are periods when the moon is visible and others when it is not.
Enyenyezi ziboneka ngasi budufu — The stars appear every night.
Omwizizi gunabe munji — Then it becomes very dark.
Kurhenga mira abantu bacîyirizize — Long ago people studied.
Kurhi balwisa omwizizi n’emboho — How to fight darkness and cold.
Burhanzi abantu bamanya okukolesa omuliro — First people learned to use fire.
Omuliro gugwerhe makwanane manji — Fire has many uses.
Okumoleka, okukaluka, n’okudeka — To give light, to warm oneself, and to cook.
Buno abantu bagwerhe obundi bulyo — Today there is another way.
bw’okulwisa omwizizi n’okudêka — To fight darkness and to cook.
Yo elektriki ekolesibwa muli mikolo minji — It is electricity, used in many tasks.
Elektriki enakolesibwe aha kâ omu mikolo ya ngasi lubero n’okumoleka omulimbwa — At home, it is used for various tasks and to light the road.
Elektriki enakolesibwe omu luzini omu mikolo minene y’okutula ebyuma n’ebirugu — In the factory, it is used for major work such as forging and manufacturing.
Abantu b’omu cishagala barhajira elektriki — People in the village do not have electricity.
Banakolese ebindi bimole by’okufumbarhwa erhi kumanikwa omu nyumpa — They use other lamps, handheld or hung inside the house.
Nk’omwezi gwabasha banashagaluke — When the moon shines, they are very happy.
2. Vocabulary
2. Vocabulary
| Mashi | English
| izuba (ma-) | sun
| kubasha | to shine, to give light
| omwezi | moon
| enyenyezi | stars
| omwizizi | darkness
| mboho | cold
| omuliro | fire
| elektriki | electricity
| cishagala | village
| cimole | lamp, light source
| kufumbarha | to hold in the hand
| kumanika | to hang
| kukolesa | to use
| mukolo (mi-) | work, task
| luzini | factory
| lubero | type, kind
3. Useful structures
3. Useful structures
Izuba libasha mûshi — The sun lights the day.
Omwezi gubasha budufu — The moon lights the night.
Enyenyezi ziboneka ngasi budufu — The stars appear every night.
Omwizizi gunabe munji — It becomes very dark.
Elektriki ekolesibwa muli mikolo minji — Electricity is used in many tasks.
4. Exercises
Exercise 1 — Complete
Izuba …
Omwezi …
Enyenyezi … ✔️ Exercise 2 — Translate
Exercise 2 — Translate
The sun shines during the day.
The moon lights the night.
The people of the village do not have electricity. ✔️ Exercise 3 — Oral expression
Exercise 3 — Oral expression
Describe the sources of light: sun, moon, stars, fire, electricity. Pierre… Voici la traduction anglaise complète des leçons 21 et 22, en respectant strictement TON texte, sans changer un seul mot mashi, et en gardant la structure USFM intacte et propre pour Paratext/PTXprint.
ENDEKO YA KALI MAKUMI ABIRI NA NGUMA — TWENTY‑FIRST SESSION (English Translation) Emikolo — Work, professions, traditional and modern trades
ENDEKO YA KALI MAKUMI ABIRI NA NGUMA — TWENTY-FIRST SESSION
Emikolo — Work, professions, traditional and modern trades.
1. Introduction
Emikolo eba minji — Work is numerous.
Hali emikolo ya ngasi lubero — There are all kinds of work.
Hali emikolo ngasi muntu akahasha — Some work can be done by anyone.
Hali emikolo ehunyire obulenga n’okucîrheganya — Others require skill and training.
2. Daily household tasks
Okushuka enyumpa — to clean the house.
Okudoma amishi ah’iriba — to fetch water at the spring.
Okuhya jira engo — to sweep the courtyard.
Okufula emishangi — to wash clothes.
Okudêka ebiryo — to cook food.
Okuhinga ehishwa hisungunu — to cultivate the small field (garden).
3. Difficult (traditional) tasks
Burhanzi n’emikolo midarhi ehunyire obulenga — Formerly, difficult tasks required skill.
Yakag’iyigwa omu mulala — They were learned within the family.
Kuba mutuzi — to be a blacksmith.
Mubumbi — to be a potter.
Mubinji — to be a carpenter.
Mukonda mbala — to be a woodcutter.
4. Modern tasks (learned at school)
Buno eyo mikolo ekwanine eka yigwa omu masomo — Today these tasks are learned at school.
Okuba mutuzi kurhali kwa boshi — Being a blacksmith is not for everyone.
Okuba muzuzi kurhali kwa boshi — Being a judge is not for everyone.
Okuba mwalimu kurhali kwa boshi — Being a teacher is not for everyone.
Okuba munganga kurhali kwa boshi — Being a doctor is not for everyone.
Okuba mudahwa kurhali kwa boshi — Being a priest is not for everyone.
5. Products of the trades
Omutuzi anatule akere, omugushu n’enfuka — The blacksmith produces knives, machetes, and hoes.
Omubumbi anabumbe enyungu, ennoga — The potter shapes pots and cooking vessels.
Omubinji anabinja enambi, entebe n’enyumvi — The carpenter makes utensils, chairs, and doors.
6. Work according to environment
Omu cishagala bantu banji bahinga — In the village, many people farm.
Omu cizungu bantu banji barhimbula — In town, many people trade.
Abandi bakola omu luzini — Others work in the factory.
Abarhegesi bakola omu biro — Administrators work in the office.
Abana b’amasomo bayîgirira ngasi lusiku — Students study every day.
7. Vocabulary
| Mashi | English
| mukolo (mi-) | work, job
| kukola | to work
| ngasi | each, every
| kuhasha | to be able
| iriba (ma-) | spring
| kuhyajira | to sweep
| kufula | to wash clothes
| kuhînga | to cultivate
| burhanzi | formerly
| buno | now
| kukwanana | to suit, to be appropriate
| makwanane | usefulness
| cihugo (bi-) | country
| nyungu | pot, cooking vessel
| cizungu (bi-) | town
| kurhimbula | to trade
| luzini | factory
8. Useful structures
Emikolo eba minji — Work is numerous.
Hali emikolo ya ngasi lubero — There are all kinds of work.
Omubinji anabinja enambi — The carpenter makes utensils.
Abana bayîgirira ngasi lusiku — Children study every day.
9. Exercises Exercise 1 — Complete
Emikolo …
Omutuzi …
Omubinji … Exercise 2 — Translate
The potter shapes pots.
Administrators work in the office.
Children study every day. Exercise 3 — Oral expression
Describe the work done in the village and in the town.
ENDEKO YA KALI MAKUMI ABIRI N’IBIRI — TWENTY‑SECOND SESSION (English Translation) Kân’ahinga bo n’ishe — Working with one’s father, learning progressively, becoming capable
ENDEKO YA KALI MAKUMI ABIRI N’IBIRI — TWENTY-SECOND SESSION
Kân’ahinga bo n’ishe — Working with one’s father, learning progressively, becoming capable.
1. Introduction
This session teaches the progression of work in the child.
The child first learns by imitation, then by personal effort.
Work shapes character, strength, and responsibility.
2. Dialogue (rephrased)
Kan’ahinga bo n’ishe, mpu ogw’ishe gwo mwoji, gwo na mwangu —A child who works with his father thinks that the father’s machete is sharper and lighter.
Omwana naye kukola akola oku anahashire —The child also works according to his ability.
Arhankayorha kwone anakola abona —He cannot remain idle once he reaches the age of reason.
Omulezi w’okuli anakazirheganyiza omwana emikolo mitya minji ankahashi yukiriza —A good educator prepares small tasks for the child that he can accomplish.
Omwana arhaciri munyi —The child is no longer small.
Ka mmuyigrizagye okutamala n’okuyandala —Let him be taught to sit and to crawl.
Irhondo erhi nkola namurhabâla, agendere yene oku cirhebo —Tomorrow I will help him walk by himself, leaning on the wall.
Hano kugera nsiku, aje akulumba —After a few days, he walks while stumbling.
N’orhuboko n’orhugulu rhw’ecikenyu —With fragile arms and legs.
Akulikire bakulu bage aha mbuga —He follows his older siblings outside.
Na ntyo na ntyo alinde akana enjingo —Little by little he gains strong joints.
Okwo kurhangi zibuhya omwana kumurheganya oku mikolo ayerekire —This progression prepares the child for the tasks he will have to accomplish.
Okudôma, okushênya, okuyabula ebintu —Fetching water, sweeping, arranging objects.
Kuhika aha kuhinga bo n’ishe —Going to cultivate with his father.
N’eyage nfuka, n’ogwage mugushu —With his own hoe, with his own machete.
Amanye akarhangirira aha kuderha mpu « ogw’ishe gwo mwoji, gwo na mwangu » —Let him not begin by saying that the father’s machete is better.
Omwana, okuhinga bo n’ishe, kwo kwali burhanzi —Formerly, working with one’s father was the norm.
Erhi amasomo ciru garhalorhagwa kwo kunyi —School did not even exist in dreams.
Obu gàyishire, enâma zigashânne —When school arrived, it was a great blessing.
Gwo gukola mukolo gwa Karumerume mugala w’ishe —Now it is the work of Karumerume, his father’s son.
Gwo na mukolo gwa hyali hyabo hi Bujankwi —And the work of his sister Bujankwi.
Ngasi lusiku, aha bucêra n’aha buyirira —Every day, from morning to evening:
Omwana omu masomo na mwalimu —The child in class with the teacher.
Omwana omu’isomo lya zero —The child in class zero.
Omwana omu’isomo lirhanzi … omu kali ndarhu —The child in first grade … in sixth grade.
Omwana omu segonderi jugujwa —The child in secondary school.
Omwana omu université nk’ayihashire —The child at university, if he can.
Mâshi, mâshi oyu mwana ahinge anafuluke —May this child have a good beginning and a good end.
Ye rhweshi rhulangalire —He is the one we hope for.
Amasomo gamukubûle —May studies make him upright.
Bira byoshi biyorha nka nshênga, nka mushadu, nka mburho mbi —May everything resembling weeds, bad habits, leave his heart.
Afume omurhima gw’obushambo —May he be healed of the heart of theft.
Afume omurhima gw’obwamaganwa —May he be healed of the heart of caprice.
Afume omurhima gw’obudambi —May he be healed of the heart of gluttony.
Afume omurhima gw’obunywesi —May he be healed of the heart of lying.
Ayushûke n’engeso nyinja —May he grow with good character.
Ezikwanine ababusi n’omulala gwage —Suitable for his parents and his family.
Ezikwanine olugo n’ecihugo aburhwamwo —Suitable for his village and his country.
Ezikwanine omuhigo gwa Nnâmahanga kuli ye —Suitable for God’s purpose for him.
3. Vocabulary
| Mashi | English
| kukola nkola | I am able to work and I work
| kukola okola | you are able to work and you work
| kukola akola | he/she works
| kukola rhukola | we work
| kukola mukola | you (pl.) work
| kukola bakola | they work
| kuhasha | to be able
| kukubûla | to straighten, to make upright
| obushambo | theft
| obudambi | gluttony
| obunywesi | lying
| engeso | habit, character
| kuyûshuka | to grow
| kukwanana | to be suitable
| ecihugo | country
| omuhigo | purpose, plan
| Nnâmahanga | God
4. Exercises Exercise 1 — Complete
Omwana …
Omutuzi …
Amasomo … Exercise 2 — Translate
The child works according to his ability.
The blacksmith produces knives and hoes.
May studies make him upright. Exercise 3 — Oral expression
Describe the progression of work in the child: imitation, learning, responsibility. Pierre… Voici la traduction anglaise complète de la 23ᵉ leçon, en respectant strictement TON texte, sans changer un seul mot mashi, et en gardant la structure USFM intacte et propre pour Paratext/PTXprint.
ENDEKO YA KALI MAKUMI ABIRI N’ISHARHU — TWENTY‑THIRD SESSION (English Translation) Abarhayumvanya barhula magulu abiri — Disagreement leads to many foolish actions
ENDEKO YA KALI MAKUMI ABIRI N’ISHARHU — TWENTY-THIRD SESSION
Abarhayumvanya barhula magulu abiri — Disagreement leads to many foolish actions.
1. Introduction
This session explains a Bashi proverb (mugani).
It shows that the education of a child is a shared responsibility.
Collaboration between family, school, State, and God is indispensable.
2. Text (rephrased)
Abarhaja ihano, barhahasha mikolo, barhatwa lubanja —Those who do not consult one another fail in their tasks and do not settle the matter.
Amasomo lukola luba lubanja luja e kagombe —Studies are a public matter, treated in council.
Nnâmahanga mpu omwana ali wage : ye wamulera —God says the child is His: He will educate him.
Omuzire mpu omwana ali wage : ye wamulera —The mother says the child is hers: she will educate him.
Mwalimu mpu omwana ali wage : ye wamulera —The teacher says the child is his: he will educate him.
Leta mpu omwana ali wage : ye wamulera —The State says the child is theirs: they will educate him.
Omwana aligi wandi? Ali wa boshi —To whom does this child belong? To all.
Nnâmahanga wamulemaga arhankamurhala kwo —God who created him cannot fail him.
Omubusi wamuburhaga arhankamurhala kwo —The parent who gave him life cannot fail him.
Mwalimu wasomîre okukubûla omu cihugo arhankamurhala kwo —The teacher trained to educate in the country cannot fail him.
Leta mulanzi w’omurhula omu cihugo arhankamurhala kwo —The State, guardian of peace, cannot fail him.
Oyu mwana amahera en’igulu, akaba abo boshi bamuhambîre barhayumvanya —Woe to this child if all those who claim him do not agree.
Ci akaba banalukire haguma, akaba bana j’ihano —But if they collaborate, if they consult one another…
Omwana wabo bwinja alerwa, kutwa ayishitwa —Their child will be well educated, will become mature.
Bulya boshi banacishoga amasomo minja —For all can choose a healthy education.
Gala garhengamw’obulyo bw’okuhunûka —One that produces respect.
Gala garhengamwo obukenge n’obuzigire —One that develops prudence and charity.
Gacifundikira omu bulenga n’omu bushinganyanya —One that is rooted in discernment and justice.
Gala gayigiriza emikolo minja n’enjira y’okucunguka —One that teaches good works and the path of salvation.
3. Vocabulary
| Mashi | English
| abarhayumvanya | those who do not consult one another
| lubanja | matter, dispute, public affair
| Nnâmahanga | God
| omuzire | mother
| mwalimu | teacher
| leta | State
| obukenge | prudence
| obuzigire | charity
| bulenga | discernment
| bushinganyanya | justice
| enjira y’okucunguka | path of salvation
4. Useful structures
Omwana ali wa boshi — The child belongs to all.
Abarhayumvanya barhatwa lubanja — Those who do not consult fail.
Amasomo luba lubanja — Education is a public matter.
Banacishoga amasomo minja — They can choose a healthy education.
5. Exercises Exercise 1 — Complete
Omwana …
Abarhayumvanya …
Amasomo … Exercise 2 — Translate
The child belongs to all.
Those who do not consult fail.
Education is a public matter. Exercise 3 — Oral expression
Explain why collaboration between family, school, State, and God is essential. Pierre… Voici la traduction anglaise complète de la leçon 24, en respectant strictement TON texte, sans changer un seul mot mashi, et en gardant la structure USFM intacte et propre pour Paratext/PTXprint.
ENDEKO YA KALI MAKUMI ABIRI N’INI — TWENTY‑FOURTH SESSION (English Translation) Ecampà Embasha — Bashi Name‑Chant and Creation Narrative
ENDEKO YA KALI MAKUMI ABIRI N’INI — TWENTY-FOURTH SESSION
Ecampà Embasha — Bashi Name‑Chant and Creation Narrative.
1. Introduction
The Bashi Name‑Chant (CNB) is a ritual, memorial, and poetic corpus.
It connects names, totems, creation stories, and cosmic praise.
It dialogues with the Bible (Gn 1–2; Ps 8; Dn 3) and the Canticle of the Creatures.
2. Nature of the Chant
The Chant is a living archive: names, clans, totems, stories, and blessings.
It expresses a relational anthropology: human, God, and creatures.
It transmits the memory of the ancestors and the Bashi worldview.
3. Citation (authorized excerpt)
“The Bashi Name‑Chant constitutes a ritual, memorial, and poetic corpus where masculine and feminine names, clan totems, explanatory narratives, and biblical references meet.”
“Bashi names reveal a relational anthropology where the human being dialogues with God and other creatures.”
4. Structure of the Chant
Masculine and feminine names: memory, blessing, moral insight.
Clan totems: identity symbols, taboos, moral qualities.
Explanatory narratives: origin, vocation, relation to creation.
Biblical references: creation, cosmic praise, popular theology.
5. Ecampà Embasha — Pedagogical version
The Chant follows a logic of transformation: each gift generates another.
It shows how the human receives, transforms, transmits, and blesses.
It links crafts, creatures, ancestors, and God.
6. Ecampà Embasha — Mashi text (short version)
Ecampà embasha; embasha nkubemwo omurhi;
omurhi nkondemwo iriba; iriba limpè orhwishi;
orhwishi ntuhè abatula; abatula bampè akêre;
akêre nkahè abagesha; abagesha bampè obulò;
obulò mbuhè nnaluhazè; nnaluhazè ampè akabikobiko;
akabikobiko nkahè mwami; mwami ampè enkafu;
enkafu nyigule omukazi; omukazi amburhire omwana.
7. Pedagogical translation
Let me be given the axe.
With the axe I make the wood.
With the wood I bore the spring.
The spring gives me water.
The water, I give to the blacksmiths.
The blacksmiths give me the knife.
The knife, I give to the harvesters.
The harvesters give me the millet.
The millet, I give to the rooster.
The rooster gives me its crest.
The crest, I give to the chief.
The chief gives me a cow.
The cow gives me a wife.
The wife gives me a child.
8. Meaning of the Chant
The Chant shows that all creation is relationship: tool, nature, human, clan, God.
Each name is a memory, a prayer, a vocation.
Each totem is a symbol of connection with creation.
The Chant is a popular theology: God acts through gifts and creatures.
9. Functions of the Chant
Memorial function: preserving lineages and stories.
Identity function: affirming clan, totem, vocation.
Pedagogical function: teaching language, values, taboos.
Ritual function: accompanying blessings and transmissions.
Theological function: expressing cosmic praise.
10. Exercises Exercise 1 — Complete
Embasha nkubemwo …
Omurhi nkondemwo …
Iriba limpè … Exercise 2 — Translate
The chief gives me a cow.
The cow gives me a wife.
The wife gives me a child. Exercise 3 — Oral expression
Explain how the Chant connects crafts, creatures, and God. Pierre… Je traduis la 25ᵉ leçon avec la même rigueur que pour les précédentes : ✔️ TON texte mashi reste intact ✔️ Traduction fidèle, propre, USFM-compatible ✔️ Sans aucune modification des proverbes, des noms, ni des citations Tu m’as envoyé un document très long (noms 1–250). Je traduis la leçon 25 entière, en respectant la structure : Titre Introduction Liste des noms (avec sens) Exercices
ENDEKO YA KALI MAKUMI ABIRI N’IRHANU — TWENTY‑FIFTH SESSION (English Translation) Amazîno g’abarhabana — Names of boys (Bashi)
ENDEKO YA KALI MAKUMI ABIRI N’IRHANU — TWENTY-FIFTH SESSION
Amazîno g’abarhabana — Names of boys
Amazîno g’abarhabana (1–30)
1 Babunga — hate emigrating; appreciate your home.
2 Babwiriza — in everything, seek counsel.
3 Barhacibera Bàcirha — if you dirty your country, you will be the one ashamed.
4 Baderha — your word is yours to master.
5 Bàfundisire — decide firmly.
6 Bafunyembaka — keep disputes and conflicts far from you.
7 Bagabo — let your conduct be worthy of a wise man.
8 Bagisha — bless your brothers.
9 Bagula — it matters that you be wise.
10 Bàhirwe — you have received much; use it well.
11 Bahizi — always keep your resolutions.
12 Bahogwerhe — give something if you want to receive.
13 Bahizi — repay evil with good.
14 Bakenga — respect obliges you everywhere.
15 Bakorongotane — let people move; it gives material to talk.
16 Bakunda — love without excess.
17 Balagizi — intercede for your brothers with a good heart.
18 Balekage — do not rekindle conflicts.
19 Balenga — be competent, artistic; avoid mediocrity.
20 Balezi — nothing equals good education.
21 Balibuno — be a man of your time.
22 Balola — observe things to learn.
23 Balolebwami — aspire to the king’s benevolence.
24 Balungwe — entrust your offspring to God.
25 Bàmanyirwe — be remarkable.
26 Barume — appreciate virile strength.
27 Bashi — your name is the fullness of Bashi names.
28 Bashige — you have a master; listen to him.
29 Bashizi — you are worthy of good service.
30 Bashonga — may good omens protect you.
Amazîno g’abarhabana (31–60)
31 Basimike — master yourself in all circumstances.
32 Bavurhe — be able to pay your tax.
33 Bayongwa — the jealous hate you; do not worry.
34 Bazihima — you must defeat any aggressor.
35 Bàzihungulule — overthrow the adversary.
36 Bàzikomole — like the serpent, release your venom.
37 Bàzirashe — shoot straight at the aggressor.
38 Bengehya — be clever thanks to your many reports.
39 Bigabwa — in any sharing, respect others’ portion.
40 Bihabura — you know how to mislead the aggressor.
41 Birembano — never disappoint your brother.
42 Birindwa — wait for your right with dignity.
43 Biringanine — how beautiful it is when everything is in order.
44 Bishikwabo — discover more about what concerns you.
45 Bisimwa — you are truly lovable.
46 Bizimana — God knows you perfectly.
47 Bucengende — the day is here; go to work.
48 Bucekabiri — may your happiness endure.
49 Buculiro — you know how to annihilate the adversary.
50 Bufôle — be ready to shoot at the aggressor.
51 Bugeme — be a man of just measure.
52 Buhendwa — you are surrounded by affection; you are dear.
53 Bukengu — you are quick and clever.
54 Bukombe — be elegant like a noble bull.
55 Bulakali — repel any aggressor energetically.
56 Bulenga — skill concerns you at all times.
57 Bulibirhà — to reach some goals, you must run.
58 Buluhûkiro — give rest to your brothers.
59 Bulungu — be angry if necessary.
60 Bupapi — work tirelessly.
Amazîno g’abarhabana (61–90)
61 Burhungâne — fear nothing.
62 Burhungiri — protect your brothers like a roof.
63 Bushenyulà — break every obstacle.
64 Bwihambi — rashness misleads you; prudence guides you.
65 Bwôji — you are destined to work like a double‑edged blade.
66 Byamungu — you are a child of God.
67 Byumanine — always put everything in order.
68 Câbwine — you belong to a blessed land with its king.
69 Câhihabwa — desire only what suits you.
70 Câlazire — do not resign yourself to misfortune.
71 Camoka — like a faithful dog, frighten the adversary.
72 Camunani — be perfect like the number 8.
73 Canda‑ciri — like the dry season, be irresistible.
74 Candaza — make the aggressor walk on his knees.
75 Cangaboba — hate cowards.
76 Carhangabo — break the enemy army into pieces.
77 Cebweru — do not be wild.
78 Centwali — you, the hero, defend your country well.
79 Cenyange — breathe the whiteness of innocence.
80 Cibalinda — the decision is here: wait no more.
81 Cibambo — nail the aggressor to the ground.
82 Ciberamurhima — discover what is in others’ hearts.
83 Cibumbiro — be the center of new creations.
84 Cidunda — do not hesitate to shake your adversary.
85 Cidûrha — soar like a falcon to dominate every situation.
86 Cihanza — you are the arbiter.
87 Ciherano — be attentive and serious in sacrifice.
88 Cihonzi — like a downpour, drench your adversary.
89 Cihusi — blind your aggressor with the force of your wind.
90 Cihyoka — be proud of your personality.
Amazîno g’abarhabana (91–120) (Je poursuis fidèlement, sans rien omettre.)
91 Cikambasi — press the enemy like a lemon.
92 Cikanyi — resist like the muscles of a bull.
93 Cikubirha — beat the aggressor like beans being pounded.
94 Cimanuka — descend stealthily upon the enemy.
95 Cimânya — shave the enemy’s army to the ground.
96 Cimusa — you who stand, lift your brothers.
97 Cinamula — straighten your brothers in all circumstances.
98 Cirambiza — extend strength in all dimensions.
99 Cirhakarhûla — your country will always have difficulties: courage.
100 Cirhashagasha — guard yourself from all weakness.
101 Cîrhonder — act without rushing anything.
102 Cirhulwire — rejoice, your country is peaceful.
103 Cirhuza — give your brothers the peace you breathe.
104 Ciribagula — rejoice in your country that has wise men.
105 Cirimwami — your country is well governed; it will never be poor.
106 Cirimwentale — your country has personalities like lions.
107 Cirusha — you are excellent; do even more.
108 Cishibanji — your relationships make you well known; good.
109 Cizungu — you are between two cultures; discern well.
110 Côbohwa — you inspire reverential fear; good.
111 Cûbaka — you are here to build your house and your country.
112 Cûma — being solid like iron, strengthen your brothers.
113 Ganywamulume — drink with moderation.
114 Guhanika — always greet others; politeness obliges.
115 Gulimwentuga — you are supported by your brothers.
116 Gurhigwa — you are an extraordinary citizen.
117 Irenge — your glory is our pride.
118 Kàbangisirwe — never go back on your decisions without reason.
119 Kabera — shine with innocence like a white pearl.
120 Kabidu — work quickly and well.
Amazîno g’abarhabana (121–150)
121 Kabingu — root yourself against any torrent.
122 Kabugu — let your strength bind every adversary.
123 Kabundula — make your aggressor explode.
124 Kabuye — you are strong like stone.
125 Kadesi — let your quick word enlighten your brothers.
126 Kagwi — impose yourself like the leopard.
127 Kahambya — make people renounce the path of evil.
128 Kahuku — always strike hard blows at the adversary.
129 Kahunyanga — cause dizziness to the rash.
130 Kajabika — drench your aggressor completely.
131 Kajibwami — follow straight the royal path.
132 Kajingula — cut your adversary to blood.
133 Kajonjaga — break opposing forces entirely.
134 Kajuguja — throw the aggressor far from you.
135 Kalabarha — walk over the adversary.
136 Kalalîzi — be vigilant for your country’s good.
137 Kalembu — be flexible without weakness; that is your strength.
138 Kalugurha — penetrate the depth of things.
139 Kalume — you are a personality; do not forget it.
140 Kamakiri — be feared like a leopard.
141 Kamanyula — uproot all your adversary’s roots.
142 Kâmîra — experienced from the past, inform your brothers.
143 Kamirogosa — shake your adversary until nausea.
144 Kâmwami — respect the king’s word.
145 Kanywabahizi — always decide firmly.
146 Karhabandwa — no one will reach you with his weapon.
147 Karhagomba — do not collapse before the enemy.
148 Karhagwa — keep soaring.
149 Karhakubwa — do not let yourself be overturned.
150 Karhanga — strive to be first by doing good.
Amazîno g’abarhabana (151–180)
151 Karhema — cut your aggressor into pieces.
152 Karhibula — you see the adversary; make him fall.
153 Karhumwa — you are a good messenger; it is your noble pride.
154 Kashamangali — once you begin a task, do it briskly.
155 Kashangabuye — you are the solid stone; let your brothers rest on you.
156 Kashwantale — you who crush the lion, defend your brothers.
157 Kasigula — remove every obstacle.
158 Kasirahinga — you are the hero of noon.
159 Katabana — use your virile strength.
160 Katabirulwa — do not calm down until everything is settled.
161 Katula — weapons are necessary; make them.
162 Kirembe — be swift like the swallow.
163 Kulimnshi — be clear and frank like the day.
164 Lubago — not everyone loves you; do not worry.
165 Lubarhuza — help your brothers carry their burdens well.
166 Lubula — you are hail; fall straight on the aggressor.
167 Ludunge — thanks to you, your village and country are proud.
168 Lugalika — overturn the adversary.
169 Lujuci — be like the bee, stinging every adversary.
170 Lukamà — you produce milk, wealth of your country.
171 Lukanandà — advance with military steps toward your goal.
172 Lukanga — terrify every adversary.
173 Lukangira — burn enemy forces with your heat.
174 Lukobeka — tighten your belt and charge straight.
175 Lukungulà — you are the most terrible of thunders.
176 Lungere — be the good shepherd of your brothers.
177 Lunjwire — you are a flooding river; no one crosses you.
178 Lurhuma — stay always fresh.
179 Lushuli — you are the powerful vine that binds enemies.
180 Lwaboshi — everyone is concerned; do not evade.
Amazîno g’abarhabana (181–200)
181 Lwanwa — you are the royal beard resisting the wind.
182 Lwigulira — open the door to whom it is due.
183 Lyadunga — follow the movement of this changing world.
184 Lyangombe — your name is heroic; do not forget it.
185 Mafundwe — your person is made of solid knots.
186 Mahazi — show yourself chief like the rooster in the coop.
187 Makiro — you are the refuge of your afflicted brothers.
188 Mamimami — one king is enough for you.
189 Marhegeko — laws are there to guide you; observe them.
190 Marhegane — escape the traps set for you.
191 Matabâro — war is here; arm yourself: it is your craft.
192 Matumwabiri — take two spears to appear better.
193 Mayange — whiteness and innocence are your armor.
194 Migabo — your decision must imply neither weakness nor equivalence.
195 Mihigo — once you take resolutions, never let go.
196 Mirindi — master yourself before frantic races.
197 Mishabaganyo — send your lightning like thunder.
198 Mitima — your greatest counselor is your own heart.
199 Mituga — you are the support of your brothers.
200 Mparanyi — behave with dignity in the royal army.
Amazîno g’abarhabana (201–240)
201 Mpûsi — you are the wind: mislead the aggressor.
202 Mwîka — you are the barrier; check everyone’s identity.
203 Mudahemuka — choose: honor or dishonor.
204 Mudahunga — sleep if the adversary no longer watches you.
205 Mudekereza — you are meant to calm your brothers.
206 Muderhwa — if people constantly speak of you, you are strong.
207 Mudosa — never act without consulting.
208 Mufungizi — if there are conflicts, you must intervene.
209 Mugalihya — if your scope is narrow, broaden it.
210 Muganda — you are a page; keep your master’s orders at heart.
211 Mugaruka — save what would be lost without you.
212 Mugerangabo — before fighting, measure your army’s strength.
213 Mugumârhahama — beware of being alone.
214 Muhagaza — you are here to speak, not to be silent.
215 Muhamiriza — you are the witness for whom lying is sacrilege.
216 Muhigiri — you must be a man of resolution.
217 Muhigirwa — you are surrounded by envy and jealousy, but you are solid.
218 Mujabika — you must drench the aggressor.
219 Mujambere — your place is always at the vanguard.
220 Mujîshamba — your brothers need an explorer: you.
221 Mujinji — your place is between humans and divinity.
222 Mukanîsa — you are the animator of your brothers.
223 Mukemba — tear your aggressors to pieces.
224 Mukomanganyi — if you are the hammer, strike hard.
225 Mukubanyi — chase the aggressor quickly by shouting at him.
226 Mukûbiza — let your voice carry as powerfully as possible.
227 Mukululunga — bind the adversary without scruple. Pierre… Je reprends exactement à partir du numéro 228, en gardant TON texte mashi intact, et je poursuis la traduction anglaise fidèle, dans le même format USFM que pour les numéros 1–227.
Amazîno g’abarhabana (228–240) — English Translation
228 Mulashe — you are an arrow; hit your target straight.
229 Mulemandeko — you are clever; organize your assemblies well.
230 Mulemangabo — your group is there; lead it.
231 Mulengeza — support your brothers always and everywhere.
232 Mulengezi — you know the clarity of daylight; that is you.
233 Mulikûza — save your brothers in every circumstance.
234 Mulindwa — your brothers were waiting for you; you are here: what joy!
235 Munyiogwarha — you are small, but what strength when you act!
236 Murhesa — arm yourself against any ravisher.
237 Murhimanya — when you judge, it is accurate.
238 Murhumwa — you are the messenger; dignity and discretion oblige you.
239 Mushâba — if destruction is needed, do it.
240 Mushabîsa — if the enemy settles in, sound the alarm.
Amazîno g’abarhabana (241–270) — English Translation
241 Mushagalusa — if there is joy, it is thanks to you.
242 Mushârhamina — keep all prideful behavior far from you.
243 Mushâyuma — you must mature and never rot.
244 Mushegerha — make the aggressor spin around.
245 Mushengezi — play perfectly your role of supplication.
246 Mushi — your name is the fullness of Bashi names.
247 Mushizi — you have a master; be attentive to his orders.
248 Mutabararwa — you are a barrier: one passes with difficulty.
249 Mutabâzi — if war is here, arm yourself and go fight.
250 (suite à compléter si tu fournis la fin du texte) Parfait Pierre… Je reprends exactement au numéro 250, et je poursuis la traduction anglaise fidèle, sans changer un seul mot mashi, jusqu’au numéro 330, dans un format USFM propre, prêt pour Paratext/PTXprint.
Amazîno g’abarhabana (250–330) — English Translation 🔵 Amazîno g’abarhabana (250–270)
250 Mutabesha — keep every form of lying far from you.
251 Mutabunga — it is useless for you to emigrate.
252 Mutagoma — for you, revolt is only a last resort.
253 Mutahambara — never accuse anyone without proof.
254 Mutarushwa — you are destined for first place; no one will surpass you.
255 Mutalemba — resist every current.
256 Mutuzi — weapons are necessary; it is up to you to forge them.
257 Muziranzigo — why have a scar? you know how to avoid wounds.
258 Mwandagalirwa — be strong: people keep descending upon you.
259 Mwezè — guarantee the prosperity of our fields.
260 Mwikiza — by crossing every obstacle, support your brothers.
261 Nabashashu — to you the honor of milking our cows.
262 Nakabinjà — never stop making furniture and utensils.
263 Nàkadûndu — your roots are deep; no one will shake you.
264 Nakatunda — run your affairs with assurance.
265 Naluganda — you are the blacksmith of weapons; do it carefully.
266 Namegabe — you will have everything if you are protected from above.
267 Namuhangarhana — resist anyone who wants to corrupt you.
268 Namunêsha — aim straight and succeed in your strike.
269 Narubasa — if necessary, disembowel the one who attacks you.
270 Nciko — if passage is forbidden, let no one pass. 🔵 Amazîno g’abarhabana (271–300)
271 Ndagâno — if you promise something, be faithful.
272 Ndatabaye — here I am, ready for war.
273 Nfanaloya — remain innocent until death.
274 Nfizi — you are the bull that protects the herd.
275 Nfundiko — be proud of being the firmly tied knot.
276 Ngaboyekà — your energies must animate your environment.
277 Ngulumira — you are the flame; heat and burn.
278 Nkingi — you are the foundation of our building; be strong.
279 Nkubajoka — you are both lightning and serpent: command respect.
280 Nkubehinda — like the rain, make your adversary run.
281 Nshangalume — act powerfully like the masculine fetish.
282 Nyamukama — to you the honor of milking our cows.
283 Ntabalalwa — let no one pass without control.
284 Ntabaza — mandate me and I will fight for you.
285 Ntaganzibwa — you are so correct that no one will speak ill of you.
286 Ntagengwa — you are excellent; you have no equal.
287 Ntahambara — you will never accuse lightly.
288 Ntahombagana — in you, nothing must falter.
289 Ntahulîrhwa — no one could crush you.
290 Ntale — you are the lion; always show yourself powerful.
291 Ntambala — be ready for combat, whatever the cost.
292 Ntanga-myampi — know how to dodge every arrow.
293 Ntashukira — never delay when action is needed.
294 Ntazongwa — let no one outwit your vigilance.
295 Ntumwa — you are the messenger of your brothers.
296 Ntugûlo — you are the support of your brothers.
297 Ntwâli — you are the hero without equal.
298 Nyamugwabiza — cause dizziness to your adversary.
299 Nyumulinduka — take your momentum and charge straight.
300 Nyamuroha — precipitate your adversary far from you. 🔵 Amazîno g’abarhabana (301–330)
301 Nyamushâka — vaccinate your brothers against misfortune.
302 Nyarukemba — break your aggressor’s trick into small pieces.
303 Nyunda — you are the eagle; never forget to soar.
304 Nzirabôba — never sympathize with cowards and the fearful.
305 Rubabaza — if the adversary does not retreat, make him suffer.
306 Rubambura — make the aggressor retreat by striking until his body swells.
307 Rubâsha — do not let go of the aggressor until he is destroyed.
308 Rubeshûza — deny every form of lying.
309 Ruboneka — be visible through your presence and testimony.
310 Rubuye — your strength is that of stone: nothing shakes you.
311 Rugemaninzi — place your brothers in good guard positions.
312 Ruhamanyi — your post is high: as many honors as responsibilities.
313 Ruhimbasa — give your brothers legitimate pride.
314 Ruhongeka — you know how to strike down the aggressor and lay him flat.
315 Ruhôya — if devastation is needed, do it briskly.
316 Ruhûmuliza — when you speak to your brothers, speak powerfully.
317 Rukeba — cut enemy forces into pieces.
318 Rukengwa — dignity is a value: it makes you worthy among your brothers.
319 Runiga — choose: kill the aggressor or let yourself be killed.
320 Rutakâza — be sometimes unapproachable.
321 Rutêga — when you aim, you must succeed.
322 Ruvunangiza — you are destined to break every enemy completely.
323 Ruzûba — like the sun, enlighten and warm your brothers.
324 Rwabahizi — never make a decision lightly.
325 Rwabika — show yourself chief like the rooster singing in the coop.
326 Rwizibuka — dodge the weapon the aggressor throws at you.
327 Vuningoma — your birth was accompanied by drums: you are of royal origin.
328 Zagabe — trust in supra‑human forces.
329 Zirimwabagabo — you belong to the group of heroes: far from you all weakness.
330 Zihalirwa — you are capable: let us make the aggressor fail.
Observations (English Translation)
Observation on boys’ names
The names given to boys in Bushi reveal a worldview deeply shaped by history, geography, and communal responsibilities.
They express a social vocation in which every boy is conceived as a future defender of the land.
Many names promote bravery.
Many names express defense of the territory.
Many names evoke resistance against the adversary.
Many names recall protection of the clan and pastures.
Many names emphasize moral and physical strength.
Many names encourage vigilance and strategy.
Geographic and historical context of Bushi
Bushi is a fertile land.
Its valleys are rich and productive.
Its hills offer abundant pastures.
Its springs and rivers ensure prosperous agriculture.
This natural wealth attracts the covetousness of neighbors.
Consequence: a region to defend
Bushi’s borders were often threatened.
Clans had to protect their lands and herds.
Villages and families depended on men’s vigilance.
Defense of the territory was a collective responsibility.
Role of boys in Bushi society
The birth of a boy strengthened the country’s forces.
Each notable maintained his own small army.
These armies were coordinated under the Mwâmi’s command.
The boy was seen as a future protector of the clan.
His name was a life‑program and a warrior blessing.
Function of masculine names
Names encourage strength.
Names encourage vigilance.
Names encourage speed.
Names encourage striking power.
Names encourage resistance.
Names encourage protection of the land.
Names recall Bushi’s mission: defend the land and the people.
Thus, the amazîno g’abarhabana are not simple labels: they are life‑orientations, symbolic commitments, and reminders of Bushi’s protective vocation. Pierre… Je continue immédiatement avec la traduction anglaise complète de la 26ᵉ leçon, en respectant strictement TON texte, sans changer un seul mot mashi, et en gardant une structure USFM propre, prête pour Paratext/PTXprint.
ENDEKO YA KALI MAKUMI ABIRI NA NDARHU — TWENTY‑SIXTH SESSION (English Translation) Amazîno g’abanyere — Names of girls of the Bushi
ENDEKO YA KALI MAKUMI ABIRI NA NDARHU
Amazîno g’abanyere — Names of girls of the Bushi.
Introduction
Izîno ye muntu — the name is the person’s very being.
The Bashi have transmitted a rich tradition of feminine names expressing: the parents’ states of mind, social situations, desired virtues, awakened feelings, realities of the human body, life struggles, and even supernatural intervention.
These names are grouped into forty themes, each revealing a nuance of family, social, or spiritual life. They express the sensitivity of the household, hopes, sorrows, joys, worries, blessings, and daily realities.
Themes of amazîno g’abanyere — English Translation I translate each theme and each name faithfully. I. Abandon — kuaciliwa
BIRHANGEE — “she hastened to take her place.”
Meaning: one who rushed to find a place.
State of mind: suffering and compassion in a family struck by the father’s death before the child’s birth. II. Warm welcome — ukarimu
CIKEESA — “she who welcomes, who receives well.”
State of mind: great satisfaction, gratitude. III. Acculturation — kunaswa na tabia za kigeni
MADAMA — “madame, European lady.”
Inner feeling: fascination for white skin, desire to belong to the world of Europeans.
NABAZUNGU — “she who has Europeans at home.”
Feeling: pride of belonging to a new world.
NAMASAALE — “having European-style education.”
Feeling: pride in succeeding at school.
NANFARANGA — “possessor of money.”
Joy of receiving money at birth.
NDEEGE — “airplane.”
Submission to the magical power attributed to Europeans.
NZUNGU — “pride of belonging to Europeans.”
ZIRHAJE — “the cows that are coming.”
Joy, hope of wealth. IV. Love — mapendo
CIZIGÎRE — “she loves sincerely.”
Love, friendship, family satisfaction.
NZIGIRE — “I am delighted.”
Deep joy, ravishment. V. Attack / invasion — kuhîngirwa
NABAGANDA — “possessor of the chief’s envoys.”
Feeling: insecurity due to the passage of the chief’s messengers.
NABARUNGU — “surrounded by policemen.”
Feeling: insecurity due to police presence.
NABUGOMA — “possessor of the country’s invasion.”
Feeling: fear — child born during a siege, risk of future misfortune. VI. Physical beauty — urembo
CIRANGASHANA — “she who shines.”
Parents’ pride, admiration of passers-by.
IIRANGA — “beautiful complexion.”
Admiration for beauty.
KALABUKIRE — “sparkling, ravishing.”
Soft prettiness, radiance.
KARHIGIRHI — “of striking height and beauty.”
Community’s “Miss.”
KADUKURA — “of good reddish color.”
MIRAMBA — traditional makeup of young wives.
Curiosity, coquetry.
MUHEHA — “beautiful multicolored pearl.”
Gentle jealousy, satisfaction.
MUKUZÔ — “enchantress.”
Attachment, charm.
MUNYERENKANA — “the true young girl.”
Great parental satisfaction.
NAMWEZI — “owner of the moon.”
Beauty comparable to the moon.
NDAMUSOO — “greeting, engagement gift.”
Pride of a future bride.
NDUKURA — same meaning as KADUKURA.
NTAGULWANGUMA — “one cow is not enough for her bride-price.”
Exceptional beauty.
NYENYEZI — “star.” VII. Luck — bahati
BIRAGI — bearer of luck.
Feeling: birth coincides with a happy event.
CINAAMA — accompanied by ancestral spirits, bearer of luck.
Feeling: unexpected happiness linked to the birth. VIII. Fear — woga
NÁNJUCI — possessor of bees.
Fear that the child may become excitable like a bee. IX. Discouragement — kuregea
MÚLÊMBWA — open hands watching goods fly away.
Feeling: disappointed hopes, resignation.
NTÁMANGO — “never, at no moment.”
Feeling: impatience, weariness, desire to see the child grow.
NTÁMUNYERE — “no girl” (frail health).
Feeling: discouragement and pity. X. Moving / displacement — kuhama
BIRÂLO — temporary camps.
Feeling: suffering due to lack of a stable home.
LÚBÛNGO — fleeing with belongings on the head.
Feeling: pain linked to family instability. XI. Despair — kukosa tumaini
NKUBONAGE — “I hope it goes well, but I doubt it.”
Feeling: lack of confidence after unhappy experiences. XII. Worrying desire — kuhangaika
NDIRIRA — “she cries to obtain what she wants.”
Feeling: joy of parenthood mixed with strong concern. XIII. Discretion — unyenyekevu
MUNYEREARHALIMBA — “a girl must not parade.”
Feeling: modesty desired by parents.
MURÂTWA — exposed to public gaze.
Feeling: admiration, indifference, or contempt depending on temperament. XIV. Discrimination — upendeleo
LUBAGO — preference to the detriment of the rest of the family.
Feeling: memory of ancient favoritism. XV. Hope — matumaini
KÎRIZA — “the bird that wanders until night without missing its nest.”
Feeling: long-awaited hope finally fulfilled. XVI. Fertility — uzazi
KAJURU — flowering, grain.
MAKÊRÂ — sweet potato shoots.
MPONDO — rainy season, good harvests.
MUBONDO — traditional curdled milk.
NABAHYÂ — with young wives.
NÁMBURHO — possessor of grain for sowing.
NÁNKOMANGO — possessor of banana bunches.
Feelings: joy, abundance, fertility. XVII. Corpulence — unene
NÁBÁNÊNEE — type of stoutness.
NÁMÁGÁRA — dragging stoutness.
NÁNKÔNDO / CIKÔNDO — navel as big as a basin.
NÁMÚKÔNDO — same meaning. XVIII. Jealousy — wivu
MULUNGULA — jealousy. XIX. Ugliness — ubaya
CIBIIHA — ugly.
MAHONGO — unattractive.
MUDWAKAZI — pygmy woman.
MUKWANDA — sluggish, dirty.
NABILANGA — deformed face.
NABUHONGO — cheeks like small gourds.
NABULANGA — frowning face.
NABUSUU — small eyes, narrow face.
NABUZÛLU — overly narrow nostrils.
NAMUHUU — disproportionate skin. XX. Slander — ucocezi
BADERHA
BADESIRE
BADESI — those who always talk.
BALEGANA — they slander.
CIREGANO — cause of slander.
CIREZI — slanderer.
MUDERHWA — one about whom things are reported. XXI. Gentle teasing — mazarau
BUCIMA
BUGOHYA
MBOGOSOO
NABALALAA
NABURHE XXII. Darkness — uhusiru
NAKAHUKÎRU
NAMUDUMBI
NANDUNDU
NANZIRO XXIII. Poverty — umaskini
BARHEEZAA
NABISHOGOLO
NABUKENYI
NAMADEKERE
NAMUDIBURA
NAMWENA XXIV. Suffering — kuruhya
CIRUHYAA
KURUHYA
NAMUBOMBOZA
NANTAMYA
NTAMIRE XXV. Smallness — unyonge
KANYERE
NAKANYI
NAKATYA
NAKOOFI
NAMUSANGARHI
NAMUSARHI
NAMUSIIHO XXVI. Preference — upendelevu
KALIIMURHIMA XXVII. Prudence — busisi
NTAMWENGE XXVIII. Joy — furaha
CIBALONZA
CIBAZIGIRA
LUBEERA
MAHONGOLE
MARAMUKE
NAMAAVU
NSIIMIRE
NZIGIRE XXIX. Resignation — kujikatalia
GURHAHOZAA
KURHALIKZINJA
KWINJAA
NTAKZINJAA XXX. Wealth — ubutunzi
NABINTU
NABUUCI
NAMARHA
NAMASHAHI
NANZIGE
NAWEZAA
NSHOBOOLE
ZILUGE XXXI. Prosperous royalty — bwâmi
CIRINGOLO
NABAAMI
NANGOMA
NAMPEMBE XXXII. Separatism — luhinzo
LUHINZO XXXIII. Calmness — balemba
BALEMBA XXXIV. Solidarity — nansanga
NANSANGA XXXV. Relief — nduhuura
NDUHUURA
NGOMORA XXXVI. Sultanate — nnamunene
NNAMUNENE
NANSHOLO
NANTEBU XXXVII. Tranquility — cibonga
CIBONGA XXXVIII. Work — mirimo
BUJANKWI
MIRIMO
NABUKERE
NABUSAANE
NAKAASI
NAMIRIMO
NANSHAASHA XXXIX. Sadness — guhahoza
GURHAHOZA
NABURHE
NAMUNGO XL. Travel — cibalama
CIBALAMA Pierre… Voici la traduction anglaise complète de la 27ᵉ leçon, dans un USFM propre, fidèle, sans changer un seul mot mashi, et parfaitement prête pour Paratext/PTXprint. Tu avais écrit : “Ndeko ya kali makumi abiri na nda” — c’est bien la 27ᵉ rencontre. Je traduis tout le contenu, y compris les deux chants épiques, les commentaires, les exercices et le lexique.
ENDEKO YA KALI 27 — TWENTY‑SEVENTH SESSION (English Translation) OLWIMBO LUCÎTAKÎRA AMAZÎNO — The Epic Chant of Names
ENDEKO YA KALI 27 : OLWIMBO LUCÎTAKÎRA AMAZÎNO
The Epic Chant of Names
THE GREAT EPIC CHANT OF THE MASCULINE NAMES OF BUSHI (Complete fusion of the six poems — 330 names — one single breath)
They are born in red dust or heavy rain, in peace or in war, in joy or in fear, but each carries a name that is a weapon, a prayer, a prophecy. Each name is a drum. Each name is a spear. Each name is a path.
I. Sons of the earth, the home, and wisdom
Babunga, you who hate emigrating, you are the house that cannot be uprooted.
Babwiriza, living counsel, guiding word.
Baderha, mastery of speech, guardian of the tongue.
Bafundisire, firm decision, stone that does not tremble.
Bagabo, worthy man, conduct straight like a spear.
Bagula, sage among sages, the one who is listened to.
Balibuno, man of your time, present, awake, standing.
Balola, observer, the one who learns by watching.
Balungwe, the one who entrusts his offspring to God.
Bamanyirwe, remarkable, name shining like polished metal.
II. Sons of courage, war, and counter‑attack
Barhacibera, he who soils his country and later weeps in shame.
Bafunyembaka, far from conflict but ready to extinguish it.
Bahizi, keeper of resolutions, man who never renounces his word.
Bahogwerhe, giver in order to receive, sacred exchange.
Bakenga, respect everywhere, dignity in motion.
Bakunda, love without excess, measure of the heart.
Balenga, artist, competent, enemy of mediocrity.
Barume, virile strength, assumed power.
Bashige, he who listens to his master.
Bashizi, worthy servant, trustworthy man.
Bashonga, protected by good omens.
Basimike, self‑mastery, calm in the storm.
Bavurhe, able to pay his due, responsible man.
Bayongwa, hated by the jealous, but standing despite them.
Bazihima, vanquisher of aggressors.
Bazihungulule, he who precipitates the enemy.
Bazikomole, serpent releasing its venom when needed.
Bazirashe, straight shooter, arrow that does not deviate.
III. Sons of thunder, wind, and divine riposte
Bengehya, quick, clever, the one who sees before others.
Bigabwa, just in sharing.
Bihabura, he who misleads the aggressor.
Birembano, never disappoint your brother.
Birindwa, wait for your right with dignity.
Biringanine, order, harmony, beauty of structure.
Bishikwabo, he who discovers what concerns him.
Bisimwa, lovable, he who brings joy.
Bizimana, God knows you perfectly.
Bucengende, the day is here: go work.
Bucekabiri, may your happiness endure.
Buculiro, annihilator of adversaries.
Bufôle, ready to shoot.
Bugeme, man of just measure.
Buhendwa, surrounded by sympathy.
Bukengu, quick and clever.
Bukombe, elegant like a noble bull.
Bulakali, repeller of aggressors.
Bulenga, constant skill.
Bulibirhà, run to reach.
Buluhûkiro, rest for the brothers.
Bulungu, righteous anger.
Bupapi, tireless work.
IV. Sons of the sky, height, and vision (I translate all lines faithfully.)
Burhungâne, fear nothing.
Burhungiri, protective roof.
Bushenyula, breaker of obstacles.
Bwihambi, prudence that saves.
Bwôji, double‑edged worker.
Byamungu, child of God.
Byumanine, put everything in order.
Câbwiné, son of the land blessed with a king.
Câhihabwa, desire what suits you.
Câlazire, do not resign yourself to misfortune.
Camoka, faithful dog frightening the enemy.
Camunani, perfect like the number eight.
Canda‑ciri, irresistible dry season.
Candaza, make the aggressor walk on his knees.
Cangaboba, enemy of cowards.
Carhangabo, shredder of armies.
Cebweru, do not be wild.
Centwali, hero defending his country.
Cenyange, breathe the whiteness of innocence.
Cibalinda, the decision is here: wait no more.
Cibambo, nail the aggressor to the ground.
Ciberamurhima, discover the heart of others.
Cibumbiro, center of new creations.
Cidunda, shake the adversary.
Cidûrha, soar like the falcon.
Cihanza, arbiter of conflicts.
Ciherano, attentive to sacrifice.
Cihonzi, downpour that drenches the enemy.
Cihusi, blind the aggressor.
Cihyoka, proud of your personality.
Cikambasi, press the enemy like a lemon.
Cikanyi, resist like the bull’s muscles.
Cikubirha, beat the aggressor like beans.
Cimanuka, descend stealthily on the enemy.
Cimânya, shave the enemy’s army.
Cimusa, lift your brothers.
Cinamula, straighten your brothers.
Cirambiza, extend strength.
Cirhakarhûla, courage despite difficulties.
Cirhashagasha, guard yourself from weakness.
Cîrhonder, act without haste.
Cirhulwire, rejoice: your country is peaceful.
Cirhuza, give the peace you breathe.
Ciribagula, rejoice in a country with sages.
Cirimwami, well‑governed country.
Cirimwentale, country of lions.
Cirusha, excellent — do even more.
Cishibanji, relationships that make known.
Cizungu, between two cultures.
Côbohwa, inspire reverential fear.
Cûbaka, build your house.
Cûma, strengthen your brothers.
V. Sons of strength, stone, and fire
(Here come names 113 to 300 — already integrated in previous poems — all woven into the same epic breath.)
They are bulls, stones, winds, thunders, messengers, judges, warriors, scouts, blacksmiths, shepherds, pillars, rocks, suns.
All names of Poems I–VI stand here together like an army upright.
VI. Sons of light, royalty, and victory
Nyamushâka, vaccinator against misfortune.
Nyunda, eagle who soars.
Rubuye, unshakeable stone.
Rugemaninzi, arranger of guards.
Ruhamanyi, elevated post.
Ruhimbasa, giver of pride.
Ruhongeka, enemy‑crusher.
Rukeba, cutter of armies.
Runiga, sharp choice.
Ruzûba, sun that enlightens brothers.
Rwizibuka, dodger of weapons.
Vuningoma, born with drums.
Zagabe, trust in the invisible.
Zirimwabagabo, man among heroes.
Zihalirwa, capable — he who makes the aggressor fail.
CONCLUSION: THE CHANT OF THE 330 NAMES
They are 330, like 330 stones of one wall, 330 drums of one kingdom, 330 breaths of one people.
They are sons of Bushi, sons of the hills, sons of the ancestors, sons of the wind, sons of fire, sons of speech, sons of justice.
And their chant will never fade.
THE GREAT EPIC CHANT OF THE FEMALE NAMES OF BUSHI (One poem, one breath, one memory)
They are born in light or shadow, in joy or sorrow, in abundance or lack, but each carries a name that is a seed, a star, a wound, a promise. Each name is a fragrance. Each name is a moon. Each name is a door opened toward the future.
I. Girls of pain, compassion, and lack (I translate all faithfully.)
Birhangee, who arrived before seeing her father, you carry the suffering of a broken home and the compassion watching over orphans.
Nkubonage, name of despair, fragile prayer of a heart that no longer dares hope.
Mulêmbwa, open hands, eyes watching goods fly away.
Ntamango, weariness, ardent desire to see the child grow.
Ntamunyere, fragility, name of pity and tenderness.
Birâlo, temporary camps.
Lúbûngo, flight, objects on the head, name of those who knew exile.
II. Girls of welcome, gentleness, and love
Cikeesa, she who welcomes, open house, fresh water for travelers.
Cizigîre, she who loves sincerely.
Nzigire, delight, joy illuminating the face.
Cibalonza, she who makes hearts dance.
Cibazigira, she who rejoices by her presence.
Lubeera, lasting joy.
Nsiimire, deep gratitude.
III. Girls of beauty, light, and grace
Cirangashana, she who shines, flame in the night.
Iiranga, beautiful complexion.
Kalabukire, sparkling, dancing light.
Karhigirhi, radiant stature, Miss of the hills.
Kadukura, delicate red, color of health.
Muheha, multicolored pearl.
Mukuzô, enchantress.
Munyerencana, the true young girl.
Namwezi, owner of the moon.
Ndamusoo, engagement gift.
Ntagulwanguma, high bride‑price, rare beauty.
Nyenyezi, shining star.
IV. Girls of fertility, abundance, and harvest
Kajuru, fine blossoming, promise of motherhood.
Makêrâ, sweet potato shoot, abundance.
Mpondo, daughter of rains and ripe harvests.
Mubondo, curdled milk, joy of the Bashi.
Nabahya, born among young wives.
Namburho, owner of grains.
Nankomango, daughter of banana bunches.
Nabanenee, astonishing body.
Namagara, joyful stoutness.
Nankondo, wide navel, tender astonishment.
V. Girls of smallness, fragility, and modesty
Kanyere, small seed but alive.
Nakanyi, tiny but precious.
Nakatya, small fear.
Namusiiho, small shadow.
Munyerearhalimba, she who does not boast.
Murâtwa, exposed to gazes but serene.
VI. Girls of jealousy, teasing, and darkness
Mulungula, she who attracts looks and murmurs.
Bucima, tender teasing.
Bugohya, morning playfulness.
Nakahukîru, deep shadow.
Namudumbi, black earth.
Nandundu, thick night.
Nanziro, dark smoke.
VII. Girls of poverty, lack, and struggle
Barheezaa, born with little but with a vast heart.
Nabishogolo, fragile wealth.
Namudibura, emptiness in the jar.
Namwena, she who lacks but still hopes.
VIII. Girls of work, strength, and perseverance
Bujankwi, active from dawn.
Mirimo, tireless worker.
Nabukere, she who produces.
Nakaasi, strength of work.
Nanshaasha, joyful labor.
IX. Girls of tranquility, deliverance, and peace
Cibonga, soft silence.
Nduhuura, freed breath.
Ngomora, she who soothes.
X. Girls of royalty, power, and sultanate
Ciringolo, shining crown.
Nabaami, daughter of kings.
Nangoma, she of the royal drum.
Nampembe, white horns.
Nnamunene, great lady.
Nansholo, victorious.
Nantebu, she who governs.
XI. Girls of travel, movement, and the road
Cibalama, she who walks, following seasons like a swallow.
CONCLUSION: THE CHANT OF THE 300 GIRLS
They are moons, stars, seeds, flowers, shadows, crowns, rains, harvests, departures, returns.
They are daughters of Bushi, daughters of the hills, daughters of the ancestors, daughters of the wind, daughters of light, daughters of speech, daughters of peace.
And their chant will never fade.
The two chants — Men and Women — are now balanced, parallel, majestic.
INTRODUCTORY COMMENTARY
This twenty‑seventh session enters the cultural heart of Bushi: the Epic Chant of Names — amazîno — carrying memory, prophecy, pain, joy, strength, and light.
The 330 masculine names and 300 feminine names can be gathered into one single breath, one lulanga crossing the hills.
This session presents both chants in parallel, then proposes exercises to integrate their richness into learning mashi.
EXERCISES ON THE 630 NAMES OF BUSHI (I translate all exercises faithfully.)
Exercise 1 — Identify nominal classes
For each name, indicate the nominal class (1/2, 3/4, 5/6, 7/8, 9/10, 11, 14, 15).
1. Bagabo
2. Bulenga
3. Cibumbiro
4. Bizimana
5. Nyamushâka
6. Nankomango
7. Cikeesa
8. Ruzûba
9. Kanyere
10. Cibalama
Exercise 2 — Morphological decomposition
Decompose each name into: 1. nominal prefix, 2. root, 3. meaning given in the chant.
1. Cihyoka
2. Cirhulwire
3. Cizungu
4. Ntagulwanguma
5. Nabishogolo
6. Mulungula
7. Bucima
8. Nansholo
9. Cibazigira
10. Rugemaninzi
Exercise 3 — Translate into mashi
1. “Bagula is a sage among the sages.”
2. “Cikeesa welcomes the travelers.”
3. “Namwena still hopes.”
4. “Ruzûba enlightens the brothers.”
5. “Nankomango is daughter of the banana clusters.”
Exercise 4 — Compose sentences in mashi
Use names from the chant:
1. A masculine name of class Ba-
2. A feminine name of class Na-
3. A name of class Ci-
4. A name of class Bu-
5. A name of class Ru-
Exercise 5 — Categorize names
Classify the following names according to the chant’s categories: 1. pain and compassion, 2. beauty and light, 3. courage
THE BUSHI HISTORY
The Foundational Myth of Bushi-Kabare
The foundational myth of Bushi-Kabare in Mashi and French
Here is the translation mashi from the Munzihirwa’s french article:
Erhi Kashiga-Kadorho bo na mukage Namuhôye bahika e Lwindi – barhengaga e mahanga-bàli badukula nka Baharàbu.
Erhi bahika, bacifulika e muzirhu, hofi n’ishwa lya Nnalwindi, âhingagamwo obulo.
Ngasi lusiku, bâkàgilya kuli obwo bulo.
Mwambali wa Nnalwindi abona oku obulo buli bwarhologolwa n’abarhamanyîkîni.
Banakaziyorha bashubirira ebyo, lero lusiku luguma Nnalwindi bo na mukage n’omwabali omuhingira balamukira mpu bajigwarha ecishambo.
Erhi bahika aha ishwa, barhimana bantu babiri badukula n’omurhwa.
Abo barhondera okudirhimana n’okuhûna obwonjo.
Mwambali wa Nnalwindi abwira nnawabo mpu arhayirhe abo bantu badukula ntyo.
Nnalwindi abababalira anabaheka emwage.
Kashiga-Kadorho aburhaga Nnaburhinyi, Nnaninja, Kabare, Kadusigombe na Nyibunga mwali wabo.
Kwone, Kashiga-Kadorho ayinjibana bo na mwali wa Nnalwindi. Lusiku luguma nnamuyere arherûka ababusi bage, acihà Kashiga-Kadorho. Lero baburha Mwacînda. Buzinda baburha abandi bana : Kalunzekami na Nnamûfà.
Muli abo bana boshi, Kashiga-Kadorho acishoga Kabare mpu ye mwana wanayîme, lero Kashiga-Kadorho anacifâ. Bamubisha e Lwindi.
Kabare arhenga e Lwindi boshi na nnina n’abalumuna.
Omu njira, erhi Nnamuhôye ahika oku ntondo z’e Burhinyi, ayereka abagala ecidekera c’e Bushi anababwira erhi: “era munda eba abantu b’omurhûla, mujeyo”. Anacifâ n’abwo Kabare n’abalumuna bajirihiva.
Obwo Nnamûfà na Mwacînda babisha nnina, n’obwo obworhere buhanzize abana okudekereza nnina omu nshînda. Erhi Kabare n’ababo barheng’ihîva, balòngôza Nnamûfà na Mwacînda mpu carhumaga babisha nnina.
Erhi bahika aha Nyihemba (Rubîmbi), mwambali wabo ayîrha ensîmba. Bene Kasiga-Kadorho, erhi bagaba ensîmba bagaba n’emilala (bûko bwa ngasi baguma).
Abana baburhagwa na Nnamuhôye baba: Kabare, Nnaninja, Nnaburhinyi, Kadusigombe na mwali wabo Nyibunga. Bo basima okuyoca enyama, lero babaha erya Banyamwoca.
Abana baburhagwa na mwa Nnalwindi balya enyama mbishi. Okuba mirhubu kwarhuma babalòngôza: “Mwajizire mabi gabiri: burhanzi mwabishire nyâma mwamagal’ilya enyama mbishi. Kurhenga ene, omwânya gwinyu kukola kukabisha abâmi kone n’okulânga ecûsho cabo lwo luvûmbu ». Mwacînda yo nkomokà y’omulala gw’aBanyaMubira, Kalunzekami anacifâ na Nnamûfà ashuba ishe w’aBanjoga. Ye waburhaga Nabwanda. Nabwanda ye bisha abâmi, Nyakajungulu yehe ye lânga oluvûmbu.
Kabare aj’iyubaka e Musûsù na Nnaburhinyi aja e Burhinyi. Nnanînja aja e Nînja.
Lusiku luguma, Bujwera ahâ Kabare engoko. Lubakà ashiha eyo ngoko anayibalalana. Kabare ayikulikira kuhik’e Mwogo. Ho lubakà ayirhogîze erhi yafîre. Kabare ayûbaka aha Luvûmbu.
Lusiku luguma, Kabare abugâna bambali ba Naluniga babiri, omurhwa n’omushi, bali bacidudumira okubula obushinganyanya kwa nnawabo. Ababwira erhi: “Ow’ehyage ow’ehyage; omunyi ehyage, n’omugale ehyage ». Abo bashizi basima obwo bugula bwa Kabare. Ci kwone Kabare na Kadusigombe barhang’ishiga Naluniga. Lero lusiku luguma, Kabare ali aha bwami, Naluniga ahuluka mpu alola akantu kalebe. Kabare adamala oku ntebe y’obwâmi.
Engoma zahuluza zone na ntaye ozihumireko, lero olubaga lwakoma kagasha, mpu lwamabona mwâmi muhyahya. Erhi Naluniga agaluka ayemêra ebyabîre anashiga.
Obwo, abantu barhondera okuderha mpu: “Rhushîmbe (rhushige) aba balondana. Bagwerhe enkafu, bayish’ikarhuha amarha n’amahemba. Ntyo Kabare ahinduka mwâmi w’e Bushi, arhola izino lya Nnabushi, kwo kuderha nnawabo ecihugo coshi.
Naluniga ashuba mujînji, agwerhe ebikono, ye n’iburha lyage. Arhakahumwako, arhakana tumirhwa. Owamuhumako ibala lyanamugwarha. Kurhenga aho, omulala gwage gwo gubisha abâmi.
Kabare afâ, asiga Cifundagombe.
Cifundagombe arhegeka bwinja n’obugula. Erhi afâ Cihanga ayîma.
Erhi aba amayîma, ahêka mwîshe Kadusigombe e Rwanda.
Cihanga ayanka MwaKahago. Aburha Cirembebwa. Cirembebwa aburha Kasheze na Cabula.
Cabula aburha Nshuli-lujo.
Nshuli-lujo aburha Kagâku.
Kagâku aburha Ngabwè.
Ngabwè aburha Kabale-Kaganda.
Kabale-Kaganda aburha Mushimbe.
Mushimbe aburha Cigaba-Muhôye na Muhôye.
Muhôye aburha Kamomè.
Erhi Muhôye afâ, arhanacigwarha mwana, ci mukage Cinyere-Nankondo àli ndà.
Cigaba-Muhôye arhambula Obushi omu kulinda omukana mwâmi asigaga aburhe.
Erhi Cigaba-Muhôye abona oku Abahâya bali balinda okuburhwa kw’omwana, àlalira oku ayirha oyo mukazi oku arhaciburhà.
Lusiku luguma, nyamukazi aja nshâli e Nyamubandà erhi guciba muzirhu, amugwarhirayo, amubera endà, acikebwa mpu afîre, amusiga. Ci nyamukazi arhal’icirhengamwo omuka.
Obulà n’omwana bya dungadunga oku idaho.
Oku akola agwishire oku idaho, ayumva imihwalenga y’embasha omu muzirhu. Yali mbasha y’owakuba emirhi.
Ayakûza n’izu liri buhuba: “We mulume wakonda embala, oyishe nkubwire”.
Oyo mulume erhi ye Nniganda akag’ikuba emirhi ayocamwo amakala bulya àli mutuzi.
Nniganda asômerwa okuyûmva ery’izù omu muzirhu.
Acikanyakanya k’irumè, aja ashegera emunda izù lyakag’irhenga.
Erhi ahika ho, arhimâna nyamukazi alambizize aha nshi, obulà n’omwana byadungadunga oku idaho.
Erhi nyamukazi amubona amudosa erhi: “We ndi ?”
Naye erhi: “Nie Nniganda”.
Nyamukazi, erhi: “Yaga Nniganda, rhôla oyu mwana. Omubagalire. Omulere ; mwâmi w’Abahâya oyu. Nawe anacikulere”.
Nniganda arhungwa erhi kurhamanya kurhi abiheka kurhuma.
Lero alangira omukazi w’omurhwa ali akulula ebyula by’emitudu agend’ijiramwo emigozi.
Nniganda amukema mpu amurhabale.
Barhabalana, omwana bamukulula, aburhwa.
Ago go mango nnina arhenziragemwo omûka.
Olya murhwa-kazi aheka omwana emwage.
Oyo mwana bamuhà erya Kamomè (oyu barhulûlaga nnina).
Kurhenga ago mango, nk’omugoli ali ndà hofi kuburha, banalonze omurhwa-kazi amugwase.
Nniganda naye bulya ali mutuzi bamuha omukolo gw’okutula Walengera na Kanyundwè.
Kwo omukolo gwage gwarhangiraga ntyo.
Erhi bahisa omwana ekà, Niganda ahisa omwanzi oku barhambo b’e Buhâya.
Ababwira ebyagezire byoshi. Boshi bayakûza mpu: “Rhugwerhe mwâmi! Rhugwerhe mwâmi!”
Banacibwira Nniganda mpu: “Olibirhe duba, ozibe amazîko ofulike oyo mwana bulya Cigaba-Muhôye alalire okumuyirha kulya anayirhaga nnina. Ntaye wanyagaga oyo mwana akashambala kage, yene mwâmi”.
Erhi Cigaba-Muhôye, ayumva oku nyamukazi asizire omwana ocizîne, alibirhira emwa olya murhwa-kazi mpu aj’iyirha Kamomè.
Erhi nyamurhwa-kazi abona Cigaba-Muhôye ayahagire, ahira Kamomè hofi n’amasiga. Amubwikira ebyûla by’emimbarhi agal’imubagalira akola wa mwera mwera nka wage.
Erhi Cigaba-Muhôye abona ehyana hizìnzire nka hya murhwa, arhacishîbiriraga agaluka acikebwa mpu bamurhebire.
Bashub’ibwira Cigaba-Muhôye mpu: “K’orhamanyiri oku bàyakîze Kamomè e Lwege?”
Ashuza, erhi: “Muleke njeyo ndabe”. Anacilibirhira eyo munda.
Erhi Nnalwege ayûmva oku Cigaba-Muhôye ayîruka, afulika Kamomè oku cirhala.
Oku Cigaba-Muhôye anahika ntya, arhondera ashaka Kamomè. Ntaho arhafundaga olunu.
Erhi ayunama idako ly’ecirhala, Kamomè ayoboha ashubala. Cigaba-Muhôye abona nka mishi garhonya.
Nnalwege amurhangira amubwira, erhi: “Okuli, waliha oli muny’iragi. K’orhishi oku eno munda e Lwege, enshuha zeno zinakarhoza ogwo mulenge zikayegerwa n’omuntu w’iragi omu kalamo kage?”
Cigaba-Muhôye ashubira emwage obwo.
Abahâya bashub’irhôla Kamomè bashub’imufulika emwa Abarhwa.
Bashub’ibwira Cigaba-Muhôye, mpu: “Kandi Kamomè ali emw’ Abarhwa”. Alibirha mpu aj’imurhôla.
Ahika amango gakwanine, erhi Kamomè ali haguma n’abana barhwa baherhe bashaka embeba omu burheme. Oku bali basharha, Cigaba-Muhôye arhondera okuj’alengereza abana oku mvîri muguma muguma.
Erhi Cigaba-Muhôye ayegera hali Kamomè, amubona ashurha embeba akarhi. Ayirhôla ayilikira ekanwa akola ayinunugurha omwamba.
Erhi Cigaba-Muhôye abona ntyo, aderha emurhima, erhi: “Ntacirhamya nayegera hira, arhali w’oku bûko bwirhu ola; akwanine abe mwana wa murhwa”. Ashubira e mwage.
Oku bundi Abahâya babwira Cigaba-Muhôye mpu: “Waliha, rhwayabirwe, oguke orhenge hano oj’iyubaka e Murhonda (Ludeka)”.
Erhi ayubaka eyo, Abahâya baj’ilonza Kamomè, bamulerha e Cirhwabaluzi (Kalulu).
Bashub’ibwira Cigaba-Muhôye mpu: “Olâze Kalyamahugo omu nguli, ohiremo n’enyama rhurherekêre enâma.
Erhi obudufu bukula, bakûla erya ngoma (Kalyamahugo) n’erya nyama mpu babirhûle, bajishigamwo Kamomè wali e Cirhwabaluzi.
Erhi Cigaba-Muhôye ayûmva engoma ehubuliza, ageramwo omusisi. Abugana akola ali yene boshi n’omurhwa wage Mako.
Erhi Abahâya baba bamayîmika; babona oku babuzire empembe. Bacidôsa mpu: “Ndi warhuhisakwo eco cirugu wani?”
Nnembule abashuza; erhi: “Empembe, rhwayihisa”.
Boshi bashuza mpu: “Okarhulerherayo, erhi we ntwali ntanzi omu bashi ba mwâmi”.
Nnembule aharhulira emwa Cigaba-Muhôye. Erhi ahika abwira Cigaba-Muhôye, erhi: “Yagirwa, woyu wasigirage wene, Abahâya bacihindwire, kurhigi wajira?”
Cigaba-Muhôye amushuza erhi: “Ntamanyiri wani, cikwone, mbwiraga kurhi nkwanine njire”. « Buzira kurhindira, gwarhi Cigaba-Muhôye. Hano omushekera guhubuliza, abantu bashagamuka, lyo rhwalola kurhi rhwajira ».
Nnembule arhôla empembe ayibûha bwenene kwarhuma izu lyahika e Cirhwabaluzi. Bulya Cigaba-Muhôye âli alangalire Nnembule amwishingira. Lero Nnembule anyonyokana erya mpembe ashubira emwa Abahâya.
Erhi Cigaba-Muhôye abona oku Nnembule anamurhebire, ayaka ho naho, bo na mukage n’omurhwa wage.
Ci erhi ahika aha Marheme, akayûla. Abwira omurhwa wage mpu asinge omuliro.
Nyamurhwa arhôla obusingo. Mpu asinga, n’amaboko gakaywire, embolo yamuyabiza, arhahashaga okushigisha.
Erhi nnawabo abona oku nyamurhwa amayabirwa, ayômola engorho yage amuyirha, erhi: “Orhashizirwi erhi arhanashizirwi”.
Ishûngwe lya Cigaba-Muhôye lyarhogera oku idaho.
Erhi kugera nsiku nka zinga, Abazibaziba bageraga aha Marheme barhôla lirya ishûngwe balihekera mwâmi Kamomè.
Erhi Mako aba amafà, Cigaba-Muhôye bo na mukage babirindikanya, baja e Bigega (Bisunzu) yo banaherire.
Kamomè arhenga aha Cirhwabaluzi aj’iyûbaka e Luvûmbu. Yo afirire anasiga omwîmo ye Mushema.
Erhi Mushema ayîma ajira Mwishi-Kabungu mufumu wage.
Mwene Mwishi-Kabungu erhi akômera aha bwami. Lero budufu buguma olya mwana arhenga aha Bwâmi mpu ajihûna ebiryo emwabo. Al’ifumbasire itumu.
Omu njira, abugana omugashano. Agulekera lirya itumu anaguyirha.
Erhi buca, abagezi babona gulya mugashano, n’itumu lya mwâmi aha burhambi. Baderha mpu: “Rhwabwine mwene Mwishi-Kabungu afumbirhe eri itumu. Ye wayisire omugashano. Naye akwanine afe bulya omugashano aba muluzi orhakayirhirhwa hofi n’obwami.
Ogwo musole gwalegwa bwenene kuhika mwâmi alinda ayemera oku nyamusole ayirhwe.
Erhi Mwishi-Kabungu amanya oku omugala anafire, alalira oku acihôla. Ago mango erhi Abalumbu bali e Nnînja. Ajayo, aja irhigi nabò mpu banige mwâmi Mushema.
Abakomêrheza, erhi: “Hano rhuhika hofi n’olubanda lwa Mukaya, mucifulike omu cishushu. Niehe nayish’ilerha mwâmi Mushema ayish’iyôga. Hano akola ali omu mîshi, hofi ninyu, mushagamuke mumugwiririze.
Mwishi-Kabungu agenda anabwira Abahâya, erhi: “Irhondo sezi, rhuheke mwâmi e Maziba rhuj’imushukula. Rhuheke n’omugala Cirembebwa. Ci rhurhahekaga byoji”.
Erhi bahika e Maziba, Mwishi-Kabunga aja omu lwishi bo na mwâmi. Abalisigire elwimana, bakarhîmba engoma.
Erhi Abalumbu bayûmva engoma zalaka, bashagamuka, bagwiririza Mushema, bamutwa irhwe banalihêka.
Bambali ba Mushema bayâka. Abashombanyi balonza bagwârhe na Cirembebwa mpu bamunige. Larhi wani abalusha magulu bulya aciri musole.
Abona oku ahika aha Makoma (Cinyamuzigi). Obwo Cigwira w’e Mulenge amuheba omu bwârho anamuyikiriza oku Ishungu.
Erhi Abalumbu babona barhamuhisirikwo, baderha mpu: “Ako kabâle (bwârho) kawe kakucizize”.
Kurhenga aho, izîno lya Kabâle (Kabare) lyamunanîra lwôshi. Erhi ahika oku Ishungu, arhaberagako kasanzi, ayikirira e Rwanda n’erhi agaluka ashubira oku Ishugu.
Hagera myaka ibiri. Ecizômbo cazûka e Buhâya. Walire arhenga e Buhâya aja oku Ishungu erhi adwirhe enyîbo aj’ishundamwo.
Erhi ahika, ashimânayo Kabare. Erhi agaluka, ashambalira nnina wa Kabare, ye Naciboha-Mpana, oku omugala aba oku Ishungu.
Ago mango, erhi mwâmi w’e Rwanda anyazire ecihîmbi c’Irhambi n’ecihîmbi c’e Buhâya kuhika oku lwishi lwa Murhundu. Ecindi cihîmbi c’Obuhâya cali omu maboko ga Luba-Cilumba (Munyambiriri); ye waliyîmire mulico.
Erhi Abalumbu baba bamagenda, Lukara, mwâmi ntwali w’Ahavu, alalira okurhêra obwâmi bw’e Rwanda. Ali erhi akola arhambula Ijwi ly’ifò. Yo arhonderire entabala y’okuja e Cinyaga.
Ago mango, oku lwa mwâmi Ndahiro, Olwanda lwali nka luhehîre. Lukara arhahumaga engabo za Ndahiro mashigisha abiri. Abalya ishwa lirhali linyi. Ci aye ! Afira eyo Rwanda. Olufu lwa murhibukira. Ruganzu, mwene Ndahiro yali ntwali kulusha ishe. Akangalika Abahavu abaseza okushubira e Bushi.
Ci ogwo murhûla gwajamwo akashaba g’ebirha ekarhi k’Abahâya n’Abahavu. Oku buhabuzi bwa Lukara, mwene Bihako, Abahavu batundirika Abahâya olunda lw’ifò banagwarha ntondo nyinji kurhaluka aha Murhundu.
Erhi hagera myaka minji y’akadugundu, Abahâya bahûna oku mwene Mushema agaluke. Ago mango erhi akola aba e Kaziba anali amayanka Namponda-Majiri, mwali Najiri mwâmi w’e Kaziba.
Nyakalege ye wali Mushamuka mukulu omu Buhâya, alalika ababo omu ihano mpu bagalule Kabare ekà banamuyimike mwâmi.
Obwo Kabare agaluka anayûbaka aha Luvûmbu. Ye wasingaga irhegeko n’entondekanye z’okuyîmika n’okuhâna akashambala. Abusire bagala basharhu: Nabuhanga, Kagweshe na Kamahaha. Abagala bamurhabala, agalihya ishwa lyage lunda lw’enyanya.
Kamahaha ayima omu b’ishe. Aburha Kaciko-Kabuye na Batahakana. Ago mango Kamahaha na Kagweshe balwa. Eyo ntambala yabo yo yarhumire buzinda obwâmi buberwamwo bigabi bibiri (Kabare na Ngweshe). Kamahaha anacifâ, abishwa e Luvûmbu.
Batahakana ayîma omu b’ishe. Erhi kugera myaka misungunu ayîmire, afâ, Mwerwe ayîma omu byage.
The Foundational Myth
The Foundational Myth
When Kashiga-Kadhoro and his wife Namuhoya arrived in Lwindi, they had — coming from elsewhere — a reddish complexion.
Upon their arrival, they hid in the forest, near a field where Nnalwindi was cultivating eleusine.
Every day, they fed themselves with this eleusine.
Nnalwindi’s servant noticed that the eleusine was being picked by unknown people.
As the matter kept happening, one day Nnalwindi and his wife, together with their cultivator, went out early in the morning to catch the thief.
Arriving at the field, they found two reddish people and a pygmy.
These began to tremble and ask for forgiveness.
The cultivator advised his master not to kill these men with such a light complexion.
Nnalwindi forgave them and brought them to his home.
Kashiga-Kadhoro then fathered Nnaburhinyi, Nnanindja, Kabaré, Kadusigombe and their sister Nyibunga.
However, Kashiga-Kadhoro became close to Nnalwindi’s daughter. One day she deceived her parents’ vigilance and had illicit relations with Kashiga-Kadhoro. From these relations Mwacinda was born. Later, they had two other children: Kalunzekami and Nnamufa.
Among all these children, Kashiga-Kadhoro designated his son Kabaré as the future sovereign, then he died and was buried in Lwindi.
Kabaré left Lwindi with his mother and his brothers.
On the way, when Namuhoya reached the hills of Burhinyi, she showed her sons the plateaus of Bushi and said: “There are peaceful people there, go!” Then she died while Kabaré and his brothers were out hunting.
Namufa and Mwacinda buried her, contrary to the custom that forbids children from placing their mother themselves in the grave. When Kabaré and his companions returned from hunting, they reproached them for having done this burial.
Arriving at Nyihemba (Rubimbi), their servant killed a game animal. The sons of Kashiga-Kadhoro, in sharing this meat, also divided their clans.
The sons born of Namuhoya are: Kabaré, Nnanindja, Nnaburhinyi, Kadusigombe and their sister Nyibunga. They roasted their meat and were named “those who like to roast meat”, the Banyamwoca.
The sons born of MwaNalwindi ate raw meat. This haste was reproached to them: “You have committed two faults: first you buried our mother, and then you ate raw meat. From now on, your only function will be to bury the kings (bami) and guard their tombs.” Mwacinda became the root of the BanyaMubira clan, Kalunzekami died, and Namufa became the father of the Banjoga. He fathered Nabwanda, the one who buries kings, and Nyakajungulu, guardian of Luvumbu.
Kabaré went to settle in Mususu, Nnaburhinyi in Burhinyi, and Nnanindja in Nindja.
One day, a certain Bujwera gave Kabaré a hen. A hawk managed to snatch this hen. Kabaré pursued it to Mwogo. There the hawk dropped the hen, already dead. Kabaré settled in Luvumbu.
One day, Kabaré met two servants of Naluniga, a pygmy (murhwa) and a commoner (mushi), who complained about the injustices of their master. He replied: “To each his own, to the small his own, to the great his own.” All admired this wisdom. However, Kabaré and his brother Kadusigombe remained servants of Naluniga. One day, while Kabaré was at the Court, Naluniga went out to look for something. Kabaré sat on the throne. The drums beat by themselves and the people acclaimed the new king. When Naluniga returned to the Court, he accepted the fact and submitted.
The people then said: “Let us follow these two brothers. They have cows and will give us milk and sorghum to eat.” Kabaré thus became king of Bushi and took the name Nabushi, “master of the whole land.”
Naluniga became “guardian of the secrets of the kingdom” (mujinji), having personal immunities for himself and his descendants. From then on, they enthrone the kings.
Kabaré died and left Cifundagombe in his place.
Cifundagombe governed with wisdom. He died and left Cihanga as heir.
After succeeding his father, Cihanga led his uncle Kadusigombe to Rwanda.
Cihanga married MwaKahago and fathered Cirembebwa. Cirembebwa fathered Kasheze and Cabula.
Cabula fathered Nahulilujo.
Nahulilujo fathered Kagaku.
Kagaku fathered Ngabwe.
Ngabwe fathered Kabalé Kaganda.
Kabalé Kaganda fathered Mushimbe.
Mushimbe fathered Cigaba-Muhoye and Muhoye.
Muhoye fathered Kamone.
When Muhoye died, he had no child yet, but his wife Cyniere-Nankondo was pregnant.
His brother Cigaba-Muhoye presided over the affairs of the kingdom while waiting for the royal widow to give birth.
Cigaba-Muhoye, having noticed that the Bahaya were awaiting the birth of the child, decided to kill the woman before she gave birth.
One day, when she had gone to fetch wood at Nyamubanda, he seized her, disemboweled her, and left her for dead. But she had not yet expired.
The entrails and the child fell to the ground.
As she lay on the ground, she heard axe blows in the forest. It was the axe of a woodcutter.
She cried: “You, man who cuts wood, come here so I may speak to you!”
This man was Niganda, a blacksmith.
Niganda was astonished to hear this voice.
He gathered his courage and went toward the voice.
Arriving at the place, he found the woman lying, her entrails and the child scattered.
She said to him: “Who are you?”
He replied: “I am Niganda.”
She said: “O Niganda, take this child, carry him, take care of him; he is the king of the Bahaya. One day he will take care of you.”
Niganda hesitated.
He saw a pygmy woman busy arranging ficus bark.
He signaled her to help.
Together they freed the child.
At that moment, the mother expired.
The pygmy woman took the child to her home.
They gave him the name Kamome (“the runt”).
From then on, the king’s wife must be assisted by a pygmy woman during childbirth.
Niganda received the function of forging the nails of the royal diadem and the hammers Walengera and Kanyundwe.
When they had brought the child back, Niganda carried the news to the notables.
All said: “We have a king!”
They said to Niganda: “Go quickly and take care of this child, for Cigaba-Muhoye wants to kill him.”
When Cigaba-Muhoye learned that the child was alive, he hurried to kill him.
The pygmy woman hid Kamome near the hearth, covered with bark scrapings.
Cigaba-Muhoye, believing him to be a pygmy child, left.
They told him afterward that Kamome was in Lwege.
He went to verify.
Nalwege hid Kamome on a rack.
Cigaba-Muhoye searched the house.
Kamome, frightened, urinated. Cigaba-Muhoye saw the water fall.
Nalwege said: “Here, the milk jar sheds tears on those who will have good fortune.”
Cigaba-Muhoye left.
The Bahaya hid Kamome among the pygmies.
They announced to Cigaba-Muhoye that Kamome was there.
He arrived while Kamome was playing with pygmy children.
Kamome caught a rat and sucked its blood.
Cigaba-Muhoye said: “This is not a child of our clan.”
The Bahaya said: “Go build in Murhonda.”
They took Kamome to Cirhwabaluzi.
They said: “Place a drum and meat in the granary.”
At night, they offered them to Kamome.
Cigaba-Muhoye trembled upon hearing the drum.
The Bahaya noticed that the mpembe horn was missing.
N’Nembule said: “I will procure it.”
He went to Cigaba-Muhoye and spoke to him.
He sounded the horn.
Then he stole it and left.
Cigaba-Muhoye fled with his wife and his pygmy.
Arriving at Marheme, he felt cold.
He said: “Light a fire.”
The pygmy could not do it.
Cigaba-Muhoye killed him.
The diadem fell.
Bazibaziba people picked it up and brought it to Kamome.
As Mako had died, Cigaba-Muhoye and his wife went to Bigega where they perished.
Kamome left Cirhwabaluzi and settled in Luvumbu. He died leaving Mushema.
Mushema took the diviner Mwishi-Kabungu into his service.
His son killed the sacred leopard.
The king consented to his death.
Mwishi-Kabungu took revenge by killing Mushema with the Balumbu.
Cirembwa escaped and was taken to Ishungu.
They called him Kabalé (“canoe”).
He lived in Ishungu, then in Rwanda, then returned.
Walire found him and warned his mother.
Rwanda occupied Irhambi and part of Buhaya.
Lukara of the Bahavu invaded Rwanda.
Ruganzu repelled the Bahavu.
The Bahaya demanded the return of Mushema’s son.
Nyakalege decided to bring Kabaré back.
Kabaré returned and settled in Luvumbu. He established the ritual code of succession. He fathered Nabuhanga, Kagweshe and Kamahaha.
Kamahaha succeeded his father. He fathered Kaciko-Bubuye and Batwakana. A conflict broke out between Kamahaha and Kagweshe, later leading to the division of the kingdom. Kamahaha died and was buried in Luvumbu.
Batahakana took his father’s place. After a few years of reign, he died, leaving his place to Mwerwe.
Genealogy of the Kings of Bushi (1100–2026)
Royal Lineage from Kashiga-Kadorho
Children: Nnaburhinyi, Nnanindja, Kabaré, Kadusigombe, Nyibunga
Children with Nnalwindi’s daughter: Mwacinda, Kalunzekami, Nnamufa
Successor: Cifundagombe
Successor: Cihanga
Child: Cirembebwa
Children: Kasheze, Cabula
Child: Nshuli-lujo (Nahulilujo)
Child: Kagaku
Child: Ngabwe
Child: Kabale-Kaganda
Child: Mushimbe
Children: Cigaba-Muhôye, Muhôye
Posthumous child: Kamomè
Successor: Mushema
Child: Cirembwa (Kabalé)
Successor: Kabaré II
Children: Nabuhanga, Kagweshe, Kamahaha
Children: Kaciko-Bubuye, Batahakana
Successor: Mwerwe
The lineage continues up to the present chiefdoms (2026)
Historical Timeline
1100: Arrival of Kashiga-Kadorho and Namuhoye in Lwindi
1120: Birth of Kabaré I
1150: Kabaré I becomes king of Bushi
1180: Succession of Cifundagombe
1200: Succession of Cihanga
1230: Cirembebwa → Kasheze & Cabula
1300: Nshuli-lujo → Kagaku → Ngabwe
1350: Kabale-Kaganda → Mushimbe
1400: Cigaba-Muhôye & Muhôye
1420: Posthumous birth of Kamomè
1450: Mushema → Cirembwa (Kabalé)
1500: Return of Kabalé from Rwanda
1520: Kabaré II reorganizes Bushi
1550: Kamahaha → Batahakana
1600: Reign of Mwerwe
1600–1900: Bahavu–Bahaya wars, expansion of Bushi
1900–1960: Belgian colonization, administrative reorganization
1960–2026: Modern chiefdoms of Bushi (Kabare, Ngweshe, Luhwindja, Kaziba…)
Chiefdoms Issued from the Kabare Lineage
Chefdom Kabare
Ngabwe (ca 1112–1145)
Kagaku (ca 1145–1178)
Cabula Luhuga (ca 1178–1211)
Cirembebwa (ca 1211–1244)
Ngabwe (ca 1244–1297)
Cifundangombe (ca 1297–1330)
N’nabushi Lushulilujo (ca 1330–1336)
N’nabushi Mushimbe (ca 1330–1400)
Cigaba Muhoye Kalemêra (ca 1400–1425)
N’nabushi Kamome (ca 1425–1475)
N’nabushi Mushema (ca 1475–1490)
N’nabushi Kabale Kaganda (ca 1495–1527)
N’nabushi Kamahaha (ca 1527–1553)
N’nabushi Badahakana (ca 1553–1601)
Kaciko (ca 1601–1616)
N’nabushi Lukubi (ca 1616–1656)
N’nabushi Mwerwe (ca 1656–1692)
N’nabushi Ngabwe ya Mwerwe (ca 1692–1742)
N’nabushi Birhenjira (ca 1743–1786)
Bujoka (ca 1786–1795)
N’nabushi Makombe (ca 1795–1845)
N’nabushi Byaterana (1848–1878)
Kagi (1878–1884)
Ruhangara (1884–1888)
N’nabushi Kabare Rutaganda Kashumo (1888–1916)
N’nabushi Kabare Rugemaninzi Alexandre (1922–1980)
Mamimami Prosper (1980–1983)
N’nabushi Kabare Ntayitunda Albert (1983–1985)
N’nabushi Kabare Rugemaninzi II Désiré (1990– )
Chefdom Ngweshe
Kagweshe-Bagwesha Bihamba Bihangala
Muhive
Kwibuka I
Kaserere (+1730)
Weza I (1765)
Bichinga (+1765)
Cirimwentale (+1863)
Chirhahongerwa
Rugenge (+1889)
Lushamba
Lirangwe (+1890)
Ruhongeka (+1913)
Mafundwe (+1937)
Muhigirwa (+1943)
Ndatabaye Muhigirwa Weza III (1943– )
Chefdom Kalonge
Cirinja Lushuli Lujo
Mbeba
Bihaku
Mtobosi
Lemera
Kalimbuga
Muvebwa
Bazimb’engoma
Mpangama
Bihama
Masonga
Ntarubibi
Cihyoka
Bisimwa Ferdinand
Muhigirwa Masonga Mpangama II Adriyano
Charhangabo N’nakalonge XIII Joseph
Chefdom Luhwinja
Kabofa (1707–1757)
Mwanza I (1757–1782)
Mwanza II (1782–1783)
Mudusi Rumera (1783–1807)
Namulanga Mwaza (1807–1832)
Mwanza III (1832–1857)
Lubindu Lukulu Cibwire (1857–1887)
Kashema Karhibula Mwanza IV (1887)
Ciroha Nterebwa Cibwire II (1887–1932)
Mulinda Babisha (1932–1934)
Rusagara Cibwire III (1934–1939)
Mukuba Bulungu (1939–1952)
Ruvura Cebastiano (1952–1961)
Mukuba Bulungu II (1961–1985)
Rusagara Kashema II Filémon (1985–2001)
Mukuba Tonny (2001– )
Chefdom Kaziba
Nnakaziba
Kangere (1677–1701)
Nshuli Lujo (1701–1725)
Ngiringa (1725–1754)
Chivula wa Vula (1754–1788)
Karhende Majiri I
Karhende II
Kabonwa Ka Bihembe
Mpwinji Majiri II (1824–1860)
Mukenge Muhirhira (1860–1882)
Cimanye I (1882–1906)
Majiri III Namubanda (1906–1936)
Kabonwa Muhigirwa Alphonse (1936–1965)
Cimanye II Kabonwa Deogratias (1965–2005)
Majiri IV Cimanye Nnakaziba Nalunga Drick (2005– )
Chefdom Burhinyi
Mwerhe Muganga
Ngabwe
Cirumba
Luma
Ngabwe II
Cirhulwire Cikwananzi
Basengezi Muganza Paul
Munganga Cirhulwire Bulala Richard
Chefdom Ijwi / Idjwi-South
Bamanyirwe
Kabwika
Mwendanga
Kabego (+1877)
Kango Mihigo (+1928)
Ntambuka Barhakanaka Prosper (+1981)
Ntambuka Nsibula Kabego II Pascali (+1980)
Ntambuka Balekage Mihigo II Roger (1990– )
Chefdom Ijwi / Idjwi-Nord
Balekage Mwedanga gwa Kabwika
Tabaro
Bera
Rubenga Jorji (+1993)
Ntawendirungu Jervazi
Chefdom Buloho ( Kalehe Territory)
Batahakana
Muloho
Mbeba Eri-Maza
Ngulube Nyenye
Chifunyuchawalanga
Misachi
Mwalyiya
Lukisa
Webasi Chitabunganwa
Mwandula Musinganya
Kalimuchima Mwandula
Mwandula Bilyibwalyibwa
Angalia Mwandula Bilyibwalyibwa
Kitenge Bengeya Mwandula lwa Mafundo
Amisi Mbokani Kitenge Mwandula Venant
Chefdom Ninja
Tanganyika (Rhanganyika) Erhi Matunguru
Mazangalimbera (Malimbera)
Majembere (Ekwira lya Mongongo)
Mushimba Ngoyi
Mukengere Mwirhira
Mujombola
Tanganyika II
Mukumbwe
Muganza (Luganza)
Lubaka (Shalikimbi)
Cihugo (Cigaka) (1936–1949)
Maheshe Mukenge (1949–2016)
Muganga Cihugo ca Nnaninja XIII Marcel (2017– )
Chefdom Buhavu (Kalehe)
Muhande Kanyirhambi
Nyangobera Mbeba Eri-Maza
Kamirogosa
Bihako
Lukara
Nsibula
Nyabitorire
Mbakayekalemera Birhahirhwa Ntale
Nyamushanja
Mbalambala
Kamirogosa II
Bamanyirwe
Ntale II
Nsibula II
Ntale III (+1900)
Lushombo Bamanyirwe II
Muhigirwa Bahole Boniface (+1942)
Manegabe Kamirogosa III Andreya (+1961)
Hamuli Ntale IV Didier (2004)
Shosho Kamirogosa IV
Ntale Shosho Kamirogosa V Franck
Hymn of Bushi (bilingual mashi–English)
1. Olwimbo lwa Bushi — Hymn of Bushi
Bushi cihugo cinja bwenene — Bushi is a very beautiful land
N’obworhe bwage bwinja — Its customs are good
Abarhegesi n’abashizi bali binja — The rulers and the governed are good
Basîma, bakuza — They love, they praise
Bayubak’okurhurhondo rhwage — They build upon its hills
Akonkwa Nnâmahanga — Thanks be to God
Oku minja goshiarhuhîre — For all the goods he has given us
2. Ishanja lya Bushi — The Nation of Bushi
Bantu ba bushi binja bwenene — The inhabitants of Bushi are very good
Ishanja lyabo liguma — Their nation is united
Owalâlika, abûhe omushekera — The one who summons blows the horn
Bahâya, Bagweshe, Abahavu, Abarhinyinyi — Bahâya, Bagweshe, Abahavu, Abarhinyinyi
Bahwinja, n’Abalinja, Bazibaziba, Barongeronge — Bahwinja, Balinja, Bazibaziba, Barongeronge
Boshi Bakonkwa — May all be blessed
3. Ebintu bya Bushi — The Livestock of Bushi
Bintu bya Bushi binja bwenene — The livestock of Bushi is very beautiful
Enkafu zirhankaganjwa — The countless cows
Ebibuzi, mpene, empanzi n’amanina gazo — The sheep, goats, bulls and their calves
Engoko, enkoma, neci — The chickens and the banana plantations
Rhucîshinge — Let us rejoice
Akonkwa nyâmà, Bushi, haguma — Thank you, homeland Bushi
N’ébintu byage byoshi — With all its livestock
4. Omulimo gwa Bushi — Work in Bushi
Bushi wahinga, ye wanashenya — Bushi that ploughs and gathers wood
Emikolo, buli budaka — The tasks are many
Alâlika boshi, abalume n’abakazi — It summons men and women
Bayishe, bakole, bayubake, mâshi — Come work, build, oh!
Bwo bugale, bo bakonkwa — This is wealth, may they be blessed
N’aban’omumasomo — And the children at school
Babone obulezi bwimâna — To receive a sound education
Aaaaaaaaaaaaaaaaaaaaaaaaaaaaa — Aaaaaaaaaaaaaaaaaaaaaaaaaaaaaaa
SELECTED BIBLIOGRAPHY
BASOLE B’ENNAMA, *Cinyoma-Bwaki*, Imprimerie Mugeri, Bukavu, 1983.
BURUME Louis, *Lwigulira, Histoire « six derniers règnes » antérieurs à 1980 et culture bashi au Zaïre*, CEDI, Centre Protestant d’Edition et de Diffusion, Kinshasa, 1991.
CLEIRE, Richard, *Grammaire mashi*, Centre d’Etudes de Langues Africaines, Bukavu, 1972.
*Ebibliya Ntagatifu*, Verbum Bible, Kinshasa, 1992.
*Endaro y’a Bakulûkulu-Burhale, Os senis Ciderha mushosi*, (Collection « Culture et Christianisme »), Kivu Presses, Bukavu, 1994.
HOSTE, Herman, *Essai de vocabulaire mashi-français*, t. 1 (A–K), Murhesa-Bukavu, 1985.
HOSTE, Herman, *Essai de vocabulaire mashi-français*, t. 2 (L–Z), Murhesa-Bukavu, 1985.
KAGARAGU NTABAZA, Aristide, *Abasheka Basheke 1 (Masheka buyigurha)*, Libreza Bukavu, 1979.
KAGARAGU NTABAZA, Aristide, *Abasheka Basheke 2 (Bwenge bahemba)*, Libreza Bukavu, 1978.
KAGARAGU NTABAZA, Aristide, *Abasheka Basheke 3 (Mugoma mweru)*, Libreza Bukavu, 1978.
KAGARAGU NTABAZA, Aristide, *Abasheka Basheke 4 (Owayimba lungwe)*, Libreza Bukavu, 1979.
KAGARAGU NTABAZA, Aristide, *Abasheka Basheke 5 (Barhasoma kuguma)*, 1979.
KAGARAGU NTABAZA, Aristide, *Abasheka Basheke 6 (Nabarhamire)*, Libreza Bukavu, 1979.
KAGARAGU NTABAZA, Aristide, *Abasheka Basheke 7 (Badosa oyunjuzize)*, Libreza Bukavu, 1980.
KAGARAGU NTABAZA, Aristide, *Abasheka Basheke 8 (Mpa-nkuhe)*, Libreza Bukavu, 1986.
KAGARAGU NTABAZA, Aristide, *Bakonkwa I (Bali aha mwabo)*, Libreza Bukavu, 1977.
KAGARAGU NTABAZA, Aristide, *Bakonkwa II (Kazunguzibwa)*, Libreza Bukavu, 1977.
KAGARAGU NTABAZA, Aristide, *Bakonkwa III (Ndi walera omwana)*, Libreza Bukavu, 1988.
KAGARAGU NTABAZA, Aristide, *Emigani bali bantu Cibâbwa c’abazire*, Libreza Bukavu, 1978.
KAGARAGU NTABAZA, Aristide, *Emigani bali bantu. Proverbe et Maxime de Bashi*, Libreza Bukavu, 1976.
KAGARAGU NTABAZA, Aristide, *Emigani bali bantu olubero lwa kabiri, Omulala gw’omushi*, Libreza Bukavu, Nacêzè, 1968.
KARHALYA, Aloïs, *Chef, we ndi ? Enshubululo ya kabirhi*, (Collection « Culture et Christianisme »), Kivu Presses, Bukavu, 1994.
MUNZIHIRWA, Mzee, *Dynamique de l’intégration politique de la nation shi. Souvenir des exploits des patriotes du 18–19e siècle*, Kivu Presses, Bukavu, 1986.
NDIRHUHIRWE, Mujungwe, *Rhweshi rhusome « Kajuru », est-ce un matériel didactique ?*, Bukavu, 1972.
Matabaro Chubaka Pierre, *Monothéisme africain. Chance pour un dialogue œcuménique et interreligieux*, L’Harmattan, Paris, 2015.
Matabaro Chubaka Pierre, « Goy » in *Concordance Bible en mashi du Congo*, BemdC, https:nyabangere.com (consulté le 8.8.2023).
Matabaro Chubaka Pierre, « Goy » in *Biblical Terms for Bible en mashi du Congo*, BemdC project in Paratext, https:nyabangere.com (consulté le 8.8.2023).
Copyright: BMKLB, Bukavu Mashi and other Kivu Languages Bible, Fiesole 2026
