Isubu/Bimbia Expressions and Phrases

MISCELLANEOUS PHRASES AND EXPRESSIONS OF THE ISUBU (BIMBIA)

The following thirteen phrases and expressions of the Isubu language spoken by the Bimbia people (Tiko sub-division in Fako division) originally appeared in the Isubu dictionary published by the Baptist mission in 1846-47. They were later included in,” Wit and Wisdom from West Africa ; or A Book of Proverbial Philosophy, Idioms, Enigmas, and Laconisms”, published in 1865 by Sir RICHARD F. BURTON, then British Consul for the Bight of Biafra and Fernando Po. The book was reprinted in 1969 by the Negro Universities Press of New York.

1. Edimo
An apparition or ghost of the dead.
N. B. The ideas of the Isubu, or Bimbia people, respecting "spirit," spiritual state, and life after death, are, as usual amongst Africans, vague in the extreme. They sometimes offer food and drink to the Bidimo (plural of Edimo), and by "Bidimo" they mean their dead friends and relatives. Sheol or Hades - the land of the Dead - is also elliptically called Bidimo ; the full phrase being "Ekombo ya Bidimo" (Country of the Dead), as opposed to "Ekombo ya Bawenya" (Land of the Living). Every person is said to go to Bidimo after death ; though the people have no definite ideas respecting future reward and punishment, they look upon it as an undesirable place. In the Dualla, or Camaroons dialect, the word Bidimo means apparitions, of which the Rev. Mr. Saker says, "Indistinctly, too, we trace Bidimo to the Sehirim of the Hebrews, and the fauns and other woodland deities of more modern days over whom Pan presided. Whatever may be the knowledge the natives possess of their own superstitions, there is no doubt as to the Panic which a supposed sight of 'Edimo' creates, nor the terror a mere report inspires. Sacrifices, too, are made to Edimo, who is supposed, in some way or the other, to preside over the wilderness and the farm, as Njengu presides over the waters." Finding no term for Hell, the missionaries Isubuized "Heli." For heaven, however, there is nothing better than "Loba," which means "the starry expanse."

2. Ilemba
P. N. of an evil spirit who, unless prevented by charms, has the power of injuring and killing people. Men and women are accused of possessing Ilemba, and must prove their innocence by a draught of the poison-water called "Kwabe." If this ordeal prove fatal, the accused are guilty ; if it is ejected, it is a sign of innocence. Almost every mishap, whether it relates to person or property, is attributed to the evil influence of Ilemba. It is the office of the Dikangga (or Diviner) to detect those possessed of this power, and the discovery is made by looking into a cup of water. Thousands of people from the interior will resort to a well-known diviner ; and the evils produced by this system of witchcraft can be understood only by referring to the state of Europe before the days of Wierus and his followers. One possessed by a demon is called "Motu was Ilemba" (a man of Ilemba - a devil-man). The ideas of the Isubus being also misty upon the subject of a "devil," the missionaries obliged them with "Devili;" opposed to "Obasi" - in the plural Baobasi - (God).

3. Mulu
The breath of the mouth ; opposed to "Wei," that of the stomach. "Wei" is that upon which life depends, - the breath of life (the Hebrew "Rauh," Arab "Ruh") ; consequently, Europeans use it as "spirit." When a person dies, the Isubus say, "Wei i mafatea" ("the life's breath is broken loose"). So the latins say, "Anima est qua vivimus, animus quo sapimus."

4. Molenga
Heart, - the word is used by translators for "conscience." Thus, "O sa beni molema o Dibungga:" literally, "Hast thou no heart in thy belly?" i.e., "Have you no conscience?"

5. Disua
A secret compact amongst the Isubus, entered into when some murderous or warlike deed is performed. The parties meet together in the woods, and, clearing a spot of weeds, sit down to take counsel. During the conference, a large pot is placed upon the fire, and in it a stone, which is supposed, superstitiously, to become, by cooking, as soft as plantain. The stone is then cut with a knife, and a small piece is swallowed by each person. Hence the idioms, "Ife disua" ("to cook disua") ; and, as Mimbo, or palm-wine, poured upon the ground, sometimes forms part of the ceremony, "Soa disua" ("to pour forth disua"). Each person of the council having swallowed his allowance, binds himself to do or to abet the deed proposed. Nothing but death nullifies the convenant ; and though years may elapse before the "dreadful thing" is effected, all consider themselves bound by an awful oath to carry out their design when opportunity offers. None but person of most approved character may take part in this council, nor are women and young people permitted to be present.

6. Dibombe
The name of a statute amongst the Isubu and through-out the adjacent districts. It originated in a dream. One Mofa ma Ile, a man residing in the Ekimbi district, inland and to the north of Bimbia, dreamed, some few years ago, that he saw a crowd of people long since dead. They warned him of the evil of taking away life unjustly, and told him that whenever a man committed murder (in another town) he was to be apprehended by the people of his own town, and delivered up to be hanged. On the other hand, if he escaped, his innocent relatives and friends were not, according to the old custom of the country, to be destroyed. Also, if one man wounded another, the offender himself, and not his family, was subject to the lex talionis. After the vision, Mofa assembled the Bushmen from the surrounding district, and related to them what he had seen : hence arose the law called "Dibombe," which has had a salutary influence in checking manslaughter.

7. Jienggu, or Njengu
The name of the deity who is venerated by the free men of Isubu. He is said by the missionaries to have, in many respects, the same rank at Isubu that Neptune held in Rome. He is a water-god, walking with feet reversed from the human position - the toes behind. Sacrifices are made to him : these and other incantations often precede fishing operations. There is an initiation in his name, and the brotherhood meet in neat little huts built outside the villages. Women are also eligible, but not slaves. Those who were being initiated wear about their necks and waists the herb Mbouggolu, which is used as a tea in bowel complaints : hence, a child born during the initiation of its mother, is called "Mokutu wa Mbouggolu." These children are supposed often to die of dropsy ; hence that disease is called "Nyambe na Jienggu."

8. Motu a Nggangga
A cunning man, i.e., a doctor. Amongst the Isubu, as with the Egyptians, those who practise the healing art are called after the diseases which form their specialties. They think - and with great truth - that one brain is incompetent to comprehend the multifarious diseases of the human frame. Hence, there are at Isubu, "Batu ba bola ekosseri," or cough doctors ; "Batu ba bola betanda," or worm doctors ; "Batu ba bola dibumbi," or dropsy doctors ; and so forth. The latter disease seems very prevalent. Besides the name above given, it is called, in the case of children, "Nyambe ya ewake" (the baboon's disease), on account of the supposed resemblance of the sufferer to that hideous animal.

9. Moesi
Mid-day. The Isubus do not divide the day into hours but into three epochs called "Idiba," "Moesi," and "Ebia moko." The term "Epoke" (Plural "Bepoke") denotes the space of time which one of these three divisions contains. Thus, the early hours of the day - our morning - would be called "Epoke ya Idiba bunya" (the morning division). From 9 a.m. till 4 p.m. it would be "Epoke ya moesi," or simply "Moesi" (light), as this noon division includes the brightest hours of the day. From 4 p.m. till night is called "Epoke ya ebia-moko" (the evening division). The missionaries have been compelled to introduce "Eora" (an hour).

10. Itambo
Chewed food generally. The sort is specified by an affix, as "Itambo la meke" (chewed plantain). The unclean custom of chewing food, and feeding children with it, is universally practised at Bimbia.

11. Sombo ya mbori
A goat with long hair. Amongst the islanders of Bimbia a person that does not possess a goat of this description, is not allowed to put his harp on his shoulder whilst playing it ; he must hold it down, or put it on his knees, and pay a fine for transgressing the rule.

12. Ba tia Nggondo or Ba taku Nggondo
They beat or shell the Uggondo-seed.
N.B. - Meaning the Pleiades [i.e., a cluster of stars - ed.]. "Uggondo" is a small white seed, like that of an orange, but flatter, the kernel of which has been eaten, when the outer shell has been beaten or picked off. It would seem that the Pleiades present, to the minds of the Isubus, the idea of the shell of the Uggondo beaten and scattered over the ground.

13. Di bi 'ma itaki l'akai o ifula iyokise la inona, ngerri, i aka ilanga
We think that poverty surpasses in desire the torments of covetousness beyond computation. (Less literally, "We think poverty infinitely desirable compared with the torments of covetousness).

(From the Archives of the Fako International journal)

Comments

[Molua-Mo-Lambe]

Wa Iya na wa Tateh,

This is one great step for us. Lets use it wisely. Thanks to the many of you who brainstormed and came up with an exquisite webpage like this. I hope through this leap we can further our cause as a people.

Molus-Mo-Lambe

[Molua-Mo-Lambe]

Wa Iya na wa Ta'teh,

This is one great step for us. Lets use it wisely. Thanks to the many of you who brainstormed and came up with an exquisite webpage like this. I hope through this leap we can further our cause as a people.

Molua-Mo-Lambe

[Etutu Mawondo Shalman]

Thank God for those who came up with this wonderful idea. This gives us a good opportunity to get to know our culture even better. However, more is still needed. With some more effort, we could have these ideas in books, so that, every true son of the soil can have a copy, to refer to whenever the need be. Congratulations for this move.
Mola Mawondo Shalman

[Emile Nkem]

Not a bakweri man, but have some very strong connections. Like this idea very much. Now i see what some of my freinds have been using to make fun of me.

Keep it up guys!

[Therese (TErry) Shalo]

Brillant! This is a wonderful arena for all of us who have BAkeweri parents or who has one parent from the Bakweri land, to come together in love, peace, unity and support.