​and Christian values. These early writers ​Another Senegalese negritude ​

​Yoruba plays range ​

​because they express ​, ​homage to European ​

​life.​Hausa novels.​on human nature. Many are entertaining ​

​, ​

​number also pay ​symbol of magical ​poetry. There are also ​

​behavior or observations ​websites: ​national pride, but a good ​but rather a ​

​subjects of the ​over Africa, contain advice on ​This information from ​

​of racial and ​symbol of death ​political and religious ​

​of conversation all ​outmoded.​poems are statements ​

​is not a ​not affect the ​Proverbs, an important part ​

​of his people’s traditions are ​English Victorian poetry. Many of their ​the color black ​

​in Arabic script. This change did ​problem.​realizes that some ​

​Christian hymns and ​in 1960 (see Senghor, Léopold). In his poetry ​

​alphabet instead of ​solution to a ​

​title play, a tribal chief ​poetry. Their models were ​

​president of Senegal ​in the Roman ​

​on the fairest ​by 1970. In the popular ​

​the earlier negritude ​became the first ​century, Hausa was written ​

​to the listeners, who must decide ​Chance , merited 10 printings ​much influenced by ​

​Senghor, a poet who ​By the 20th ​is left up ​

​of plays, This Is Our ​1940s were not ​

​was Léopold Sédar ​Islamic ways.​

​because the ending ​Henshaw’s first volume ​poets of the ​

​the negritude movement ​culture and the ​

​called dilemma tales ​. Nigerian James Ene ​the 20th century. The Anglophone pioneer ​An exponent of ​conflict between European ​

​other animal characters. Some stories are ​Killed to Save ​

​really emerge until ​describe this movement.​

​wrote about the ​trickster—usually named Tortoise, Hare, or Spider—who outsmarts the ​play, The Girl Who ​

​Anglophone (written in English) literature did not ​word négritude to ​called ajami. Poets like Nagwamatse ​

​often a clever ​first published Anglophone ​the 18th century. A body of ​Martinique, first used the ​

​write religious poems ​telling folktales. The hero is ​Africa wrote the ​and America in ​

​poet, Aimé Césaire of ​Arabic alphabet to ​

​may sit around ​Herbert I.E. Dhlomo of South ​

​writing in England ​blackness. A West Indian ​19th century, they used the ​

​family or friends ​exile.​were freed slaves ​

​and celebrated their ​scholars. In the early ​

​For an evening’s entertainment, a group of ​loneliness of political ​

​works in English ​with African traditions ​written by Islamic ​

​those left behind.​Wanderers reflected the ​writers who produced ​

​reclaim their bond ​in Hausa were ​

​the sorrow of ​years. His novel The ​The first African ​anger. They tried to ​

​and southern Niger. The first poems ​dead and express ​exile for 20 ​

​Andrade.​of loss and ​now northern Nigeria ​

​that praise the ​, before going into ​liberation movement, and Mário de ​

​write—in French—about their feelings ​of what are ​names like “the forest god,” “master of iron,” “chief of robbers,” and “mad dog.” Dirges are songs ​

​an autobiography, Down Second Avenue ​in the Angolan ​writers began to ​

​the Hausa literature ​to him by ​short stories and ​

​Neto, who was active ​and West Indian ​great influence on ​

​god Ogun refers ​three novels. Mphahlele wrote several ​poets were Agostinha ​

​group of African ​

​century had a ​

​the violent Yoruba ​the 1960s, La Guma produced ​in white society. Two prominent political ​the 1930s a ​

​in the 7th ​praise names. For example, a poem to ​

​opposing apartheid in ​loneliness and isolation ​homelands. In Paris during ​

​converted northern Africa ​

​a series of ​Africans. While imprisoned for ​student in Portugal, he described his ​

​replace their African ​who conquered and ​a chief in ​

​of black South ​while a medical ​realized could not ​

​The Islamic Arabs ​a god or ​

​about the problems ​

​Tomé. In the 1880s ​education in France, which they slowly ​

​and rhythm.​and accomplishments of ​write in English ​Alegre of São ​students continued their ​

​the same rhyme ​list the powers ​

​African novelists to ​Caetano da Costa ​

​French culture. The brightest African ​

​two lines with ​Poems of praise ​of the earliest ​

​in Portuguese was ​African culture with ​

​by making up ​the gods.​

​Peter Abrahams, Alex La Guma, and Es’kia Mphahlele. Abrahams was one ​poet to write ​

​by replacing their ​finish the stanza ​

​to behave toward ​

​African novelists were ​

​The first African ​assimilate the Africans ​and another must ​

​advice on how ​Three important South ​

​tradition.​governments tried to ​

​up two lines ​used to give ​

​in her fingertips.​in the oral ​

​The French colonial ​poetry contests. One poet makes ​

​the Ifa oracle, a massive poem ​has television sets ​renditions of works ​

​languages.)​developed out of ​a part of ​

​Bush of Ghosts ​and novelist, also published three ​of Zimbabwe. (See also African ​

​called shairi that ​

​years to memorize ​Life in the ​

​in 1936. Dadié, a noted poet ​and Patrick Chakaipa ​in a form ​

​Yoruba study for ​ghosts in My ​

​d’Ivoire, was staged there ​of Uganda; in Luganda, poet Y.B. Lubambula of Uganda; and in Shona, novelists Solomon Mutswairo ​

​have been written ​history. Priests among the ​

​folklore. For example, one of the ​by Bernard Dadié, of the Côte ​Mpashi of Zambia; in Runyoro-Rutooro, novelist Timothy Bazzarabusa ​

​century, many nonreligious poems ​tribe’s wisdom and ​those from Yoruba ​

​in Senegal. The first play ​of Ghana; in Bemba, novelist Stephen Andrea ​

​Since the 19th ​all of a ​

​invented creatures with ​École William Ponty ​and Kolu Hoh ​

​supernatural enemies.​exactly, because they contain ​

​and rhythm. His plots blend ​by students at ​included: in Ewe, poets Kofi Awoonor ​

​against human and ​also be recited ​

​a new flow ​school plays written ​

​other African languages ​poems, Islamic heroes fight ​Religious poems must ​

​international recognition. Tutuola gave English ​the 1930s with ​Writers working in ​

​the Islamic faith. In Swahili epic ​magic to work.​

​writer to gain ​

​French began in ​

​style.​poem praising Muhammad, the founder of ​

​every time, for their presumed ​the first Nigerian ​African drama in ​

​to a contemporary ​a long religious ​

​must be recited, word for word, the same way ​The Palm-Wine Drinkard , Amos Tutuola was ​

​does not understand.”​blank verse forms ​

​century and include ​a disease. Such ritual incantations ​

​With publication of ​not made and ​Zulu poetry,” Vilakazi adapted traditional ​

​the early 18th ​or to cure ​

​they were sold.​to him, which he has ​

​their people. Called the “father of modern ​works date from ​

​from the gods ​in Nigeria where ​does not belong ​

​economic exploitation of ​survived. The oldest preserved ​to get favors ​

​after the market ​a world which ​life and protested ​

​works have not ​town. Others are recited ​short popular fiction, called Onitsha novels ​

​own devices in ​wholeness of tribal ​the mid–17th century, but the earliest ​of an unfriendly ​

​western Africa for ​“left to his ​

​Zulu poet-novelist B.W. Vilakazi praised the ​since at least ​praise a chief, mourn the dead, or make fun ​growing audience in ​

​in a man ​James J.R. Jolobe and the ​written in Swahili ​

​the spot to ​there was a ​the African tragedy ​life. The Xhosa poet ​

​mid–19th century. Poetry has been ​are composed on ​novel in English. By the 1940s ​

​and Mission Accomplished), the hero symbolizes ​African ways of ​

​used since the ​Some oral poems ​

​Unbound, the first African ​Mission to Kala ​between European and ​

​alphabet has been ​same time.​Joseph Ephraim Casely-Hayford published Ethiopia ​(1957; also published as ​

​expresses the tensions ​Arabic alphabet, but the Roman ​the elements—all at the ​

​Ghanaian political leader ​of Mission terminée ​

​African traditions and ​Swahili used the ​

​legendary kings, founders of cities, supernatural spirits, and controllers of ​In 1911 the ​create harm. At the end ​

​the whole nation.” His work recalls ​

​to write in ​

​seen as being ​Poems .​impose European education ​

​“the poet of ​religion (see Islam). The first people ​of Benin. They are often ​

​dirges in Zulu ​Bomba, 1956), even well-meaning attempts to ​South Africa’s S.E.K. Mqhayi, a Xhosa poet, novelist, and translator, was known as ​

​African cities, spreading the Islamic ​and the Fon ​

​praise songs and ​(Poor Christ of ​lesson.​

​settled in East ​Yoruba of Nigeria ​survival. Mazisi Kunene recreated ​

​Christ de Bomba ​contained a moral ​century, Arab traders had ​

​those of the ​concerned with spiritual ​In Beti’s radical novels, particularly Le Pauvre ​

​to popular fiction, though often stories ​language in writing. Since the 14th ​deities are probably ​

​system; however, they are also ​servant.​from religious writings ​

​sounds of their ​The most elaborate ​

​a brutal political ​as a house ​

​poems. Literary content developed ​to put the ​

​the Sahara.​in fear under ​

​for Europeans, who is exploited ​Creation (1949–51), on oral praise ​

​the first Africans ​known south of ​

​Lust describe living ​youth, full of admiration ​the Mother of ​

​were the among ​message myth are ​

​his A Simple ​

​de boy (Houseboy, 1956) ridicules an innocent ​

​his religious poem, The Song of ​

​Kenya and Tanzania ​of the perverted ​

​their own safety. The poems in ​simply black Frenchmen. Oyono’s Une Vie ​

​Abbé Kagame modeled ​what are now ​

​messenger. Several hundred variants ​South Africa for ​

​educated Africans were ​and Christian traditions. The Rwandan priest ​The Swahili of ​

​malice of the ​Brutus, had to leave ​colonial myth that ​

​to blend African ​

​different settlements.​

​the stupidity or ​(see apartheid). Many writers, like poet Dennis ​Biyidi), exploded the French ​

​Gradually, African-language writers tried ​of wording, spelling, and pronunciation in ​was perverted through ​

​that country’s black writers ​Mongo Beti (pseudonym of Alexandre ​

​hymns.​language, there are variations ​

​man eternal life, but his message ​pressing concern for ​

​Cameroon, Ferdinand Oyono and ​

​language were Christian ​the same basic ​

​agreed to give ​

​government was a ​two novelists from ​

​in the Ewe ​group may speak ​

​all African mythologies, a god first ​the South African ​

​novels. In the 1950s ​African writers. For example, the first writings ​

​small audience. Although a cultural ​it. According to nearly ​

​apartheid imposed by ​appear in Francophone ​became models for ​

​reach only a ​

​gods to oversee ​The system of ​

​Negritude themes also ​materials. As with Islamic-based literature, the Christian texts ​

​has been encouraged, African-language works may ​group of lesser ​

​monologues.​is juxtaposed.​

​the first written ​and Portuguese colonies. Even where it ​

​the world, then leaves a ​wrote long dramatic ​which mythological, Christian, historical, and sexual imagery ​

​the languages, these books were ​in the French ​

​these stories, one all-powerful god creates ​Western works. Okot p’Bitek of Uganda ​

​dense texture of ​Bunyan’s Pilgrim’s Progress, into various languages. In many of ​languages was discouraged ​

​world. In many of ​well as traditional ​agonies in the ​Bible, hymns, and religious books, such as John ​

​former English colonies; writing in African ​creation of the ​

​oral tradition as ​explore his personal ​

​literatures. Missionaries translated the ​Africa and other ​

​myths about the ​

​knowledge of Ibo ​sense of rootlessness. His surrealist poems ​

​European languages and ​

​produced in South ​have their own ​

​Nigeria shows his ​

​after 1955, wrote about his ​also began teaching ​

​literature has been ​in Africa each ​

​Christopher Okigbo of ​poetry in Paris ​

​written form and ​

​1,000 African languages. Most of this ​The different peoples ​recapture the past. The complex, polished poetry of ​

​and beautiful. Tchicaya U Tam’si, who published his ​African languages into ​

​approximately 700 to ​days.​

​it is to ​things seem strange ​

​19th century. The missionaries converted ​50 of the ​king takes 12 ​

​show how hard ​world where familiar ​half of the ​

​in only about ​about a magician ​traditional forms to ​

​negritude poetry, created a dream ​in the second ​

​Written literature exists ​

​the Mwindo story ​Ghanaian poet Awoonor, who used these ​

​the surge of ​

​missionaries from Europe ​the audience.​

​Congo, a performance of ​models for the ​

​than political. Rabearivelo, who wrote before ​arrival of Christian ​the cleverness of ​

​Republic of the ​war poems were ​is personal rather ​tradition until the ​than to test ​

​of the Democratic ​oral poetry. Ewe dirges and ​Congo, wrote poetry that ​

​had no written ​display the questioner’s imagination rather ​

​short. Among the Nyanga ​influence of Ijaw ​Tchicaya U Tam’si of the ​Most African languages ​is intended to ​incantations are very ​Nigeria shows the ​of Madagascar and ​music.​“A gun.”) Often the riddle ​or complex. Many spells or ​Gabriel Okara of ​French), Jean Joseph Rabearivelo ​Yoruba poetry and ​delivered,” the question “What is it?” is understood. (The answer is ​may be simple ​was common. The poetry of ​(poets writing in ​and uses traditional ​when she has ​An oral work ​of oral poetry ​best Francophone poets ​

​from African history ​

​she is pregnant, but they rejoice ​


​forms and rhythms ​

​Two of the ​

​draws his characters ​

​from her when ​

​been preserved in ​

​they used, imitation of the ​

​forms and themes.​

​Greek tragedy; however, the Nigerian playwright ​

​“People run away ​

​passed on. Since the 1930s, oral performances have ​

​variety of styles ​

​“light” of following African ​

​structure of classical ​a statement, not a question. So, in the riddle ​

​that is ritually ​

​were exploring. Among the wide ​poetry toward the ​Oyo has the ​the form of ​an oral tradition ​French or Portuguese ​“lures” of imitating French ​the kingdom of ​Riddles usually take ​are part of ​those writing in ​away from the ​hall and slapstick. Lapido’s trilogy about ​other people’s opinions.”​own children. All these tales ​same issues that ​writer Birago Diop, reflects a movement ​elements of music ​cattle from drinking,” he means, “Don’t worry about ​tell to their ​themselves with the ​poet and story ​

​stories; his satires incorporate ​do not prevent ​that they later ​began to concern ​(Lures and Lights, 1960), by the Senegalese ​based on Biblical ​says, “The staring frogs ​up hearing stories ​writing in English ​(Pounding, 1956). Leurres et lueurs ​of Duro Lapido. Many of Ogunde’s plays are ​sticky drum.” When a Kikuyu ​during festivals. African children grow ​West African poets ​of poems, Coups de pilon ​

​1940s, to the tragedies ​not play a ​songs for recitation ​In the 1950s ​in his book ​company in the ​child, “The housefly does ​a tribe’s poems and ​of Liberia.​the colonial system ​of Hubert Ogunde, who formed Nigeria’s first theatrical ​might tell her ​or singer memorizes ​Nigeria, and Edwin Barclay ​become part of ​and political satires ​surprising way. Instead of saying, “Be careful,” a Ewe mother ​hundreds of years. Sometimes a storyteller ​of Ghana, Dennis Osadebay of ​who tried to ​from the social ​ideas in a ​

​The oldest African ​included Raphael Armattoe ​poet, David Diop, scorned the Africans ​their experiences of ​European-educated writers who ​zeal and acceptance ​in African literature ​find a larger ​Europeans in the ​two great colonizing ​sub-Saharan Africa has ​Swahili language, for example, in the 19th ​at different times ​folklore, which were transmitted ​Search​• French-Language Works​• Written Tradition​• Introduction​

​than we had ​of a poetry ​Eskimo song battles, the flytings, etc. of pagan Europe, & the more recent ​events such as ​[A NOTE ON ​But I walk ​I want to ​But the lion ​I cannot walk ​not know I ​priest​wheel.​

​leap into the ​salutes you.​mine.​with good deeds​into tears.​A small pair ​from there she ​Zogbede bought him ​not a slave.​and he swore ​to the slave;​carne and insulted ​I shall listen.​I shall stay ​me.​it was you ​falling upon her ​I cannot refuse ​to go.​call me​my feet away.​at the eating ​

​die.​annoys.​The earth is ​says the strong ​did I break?​will be empty​do not eat ​for he knows ​Creator.​to sing so ​

​an oath.​receive the power ​Did you fuck ​poet on the ​pan.​cult whose shrines ​way;​and the owner ​whistle.​supporters in Tsiame​his backside runs ​his penis has ​your redemption.​

​doer.​fall, shall surely fall.​a game, alas,​his asshole​fetish hut on ​Kodzo's part.​a stick into ​Kodzo did something. I forgive him ​farm he hasn't planted​He is the ​egret's beak.​Kodzo, winding in the ​he'd gathered; his hands decayed​women of Tsiame​

​a load on ​death by song​this way and ​(b. 1897)​God.​Is there any ​to bark.​You may understand ​a child who ​the drum, I do not ​God.​You call yourself ​by a great ​When I meet ​to look after ​

​"Die that I ​that is how ​The third was ​had a child ​when I meet ​I had been ​We know them ​To them I ​he will cut ​earthen floor.​you do not ​Let me cut ​asked: what song​shall roar Over ​

​me.​he will sing ​come bearing along ​Alas for someone ​for me?​I shall sing ​work.​world, they write about ​loss in the ​Christians express religious ​most important themes ​is growing, many African writers ​that of Christian ​been influenced by ​written literature of ​century in the ​

​much later and ​kinds of literature. Traditional poetry and ​for:​• Other African-Language Literature​• Folktales, Proverbs, and Riddles​- Collapse​(more often & more like ourselves ​the central aim ​as diverse as ​AWOONOR. Centered on public ​evil for me.​palm​of such anger​twins,​

​I will survive.​The priest did ​and marry a ​is the spinning ​The gun shall ​The Creator himself ​This destiny is ​night; I went away​and she burst ​underclothes?​taken from Yosu​Zogbede​that he was ​They heaped slave-insults upon Aheto’s head​a little tale ​the mad ram's face​it;​afraid of song.​to sing against ​earlobes hanging, oversize intestines,​

​cow​called me​I cannot refuse ​upon me. If the elders ​I have moved ​my death​Kill me, and I shall ​life I lead ​royal palm.​The salt lagoon ​Questioners, what ancient laws ​soon. And this town ​My enemies, I beg you,​him closely​offender of my ​I was about ​into marriage. My murderers swore ​Or did you ​this world?​tears passed the ​in a brass ​I joined a ​me along this ​Yewe​blowing the twin ​he has many ​and away,​off, his teeth yellow​that will be ​down the evil ​Kodzo’s homestead shall ​The lion caught ​

​The money opened ​as if they'd built a ​And he took ​poked​on its handle. Behold, ei ei ei​eats off the ​see his face.​like the lagoon ​afraid of you.​evil firewood​it is the ​I will place ​Shall I fear ​Can I be ​

​by Komi Ekpe ​by a great ​Who deceived you?​Anagli is going ​Agoha cannot die.​heard it;​The song of ​by a great ​poets.​I was made ​to bury me.​counting​them, those who say:​be my songs​I tell it?"​I thought I ​matters fall,​Those on whom ​them.​to bury me.​Anyako​

​sleep on the ​mat​a long rope, night will fall.​Akpalu the poet ​soon the brushfire ​mouth that sent ​dawn;​and he will ​the poet dies.​comes, who will sing ​

​l.​traditions in their ​in the Western ​a sense of ​works by converted ​Some of the ​in African languages ​7th century and ​African literature has ​Yoruba. Most of the ​the region—in the 17th ​various tribal cultures. Written literature emerged ​has two distinct ​View search results ​• Yoruba Literature​• Poetry​+ Expand​& sacred clowns engaged ​have rarely been ​us of traditions ​

​REVEALED BY KOFI ​It fell upon ​of the Ago ​become a matter ​The animals begat ​did not know​priestly child​I shall wait ​cloth​is my divination.​the string​for their husbands​me into the ​grandmother​Dagbame, do you wear ​Your grandmother was ​We caught him, sold him to ​and boasts​and listen.​one. I shall tell​when Kunye of ​let him say ​I am not ​

​and asked him ​her waist flat,​jaw-bone of a ​The elders have ​I shall go. I shall go.​judgment of death​death so passionately​You who seek ​blind.​Even this bare ​shoots of the ​when it ripens.​

​another.​I will die ​from companions’ cold.​I shall question ​I became the ​it.​forced​way home?​pass before entering ​My mother in ​his deity lingers ​very wise.​The Creator sent ​A devotee offended ​pig​like the sun-inspector,​pulling him around ​his buttocks run ​

​the creator's house​let death knock ​him.​the farm.​a white ass.​off​has some wealth​him since he ​hoe​the man who ​

​and let me ​and curved​poet; I am not ​Questioners, this became the ​that​Hm hm hm. Beware,​singer?​my homestead​poets.​I was made ​with Akpalu's voice?​words.​cannot understand Agoha.​old men I ​singers.​Who deceived you? I was made ​together with other ​them.​there are guns, those who want ​I had been ​Let everyone know ​turned out to ​Another, I thought, was called "to whom shall ​them.​me when evil ​may bury you. "​

​step aside for ​There are guns; those who want ​Call the poet, call Akpalu from ​nor do you ​a short sleeping ​If I threw ​for song.​me​The skull proclaimed: it is my ​fall; another day will ​gulf​said is how ​When my turn ​

​Akpalu (b.1888)​been told for ​the African oral ​their traditions, yet not accepted ​to disillusionment and ​of European colonization. The earlier published ​written in Portuguese, French, or English.​of books written ​Arabs in the ​the 19th century.​20th century in ​groups living in ​early days of ​of the Sahara ​• English-Language Works​• Hausa Literature​

​• Myths​of abuse & disruption. (J.R.)]​workings of shamans ​that good-feelings per se ​between poets remind ​ABSUSE POEM AS ​flesh eating birds​the fresh leaves ​Why has it ​of little infants.​The priest Awoonor ​give me a ​him.​A fruitless effort, the owner of ​a town​The needle follows ​cooked​bird that sent​put upon your ​You people of ​wealth.​said it​

​full of boasts ​his ears wide ​There is no ​up north​let him come; whatever he has​refuse;​affairs to Sokpe​egret's beak,​She with the ​over my head.​If death's messenger arrives,​who passed the ​and seek my ​empty.​bird soon goes ​

​loved ones.​not the tender ​fruit comes down ​crawl over one ​heart hurts.​shiver​home.​Creator in abuse.​something please understand ​No. I went acourting, and I was ​still on her ​Whence did you ​are in rebellion.​Komi Ekpe says ​alone. He is not ​not fire.​happened.​long as the ​his eye twisted ​

​around his waist​who fucks others' wives fatteningly​the fetish in ​die​it away from ​the owner of ​His face wags, a fool with ​his head tapers ​Amegavi said he ​I will insult ​like the evil ​the wind runs,​him​his face long ​

​I am the ​into my song.​Nugbleza informed me ​sing?​of a great ​Poverty moved into ​together with other ​sing with Akpalu's voice?​are a singer, can you sing ​not the deep ​so much​It was from ​together with other ​with Akpalu's voice?​I was made ​

​step aside for ​end comes​Those on whom ​with me.​Alas my children ​behind me. "​step aside for ​to look after ​"Die that I ​meet I will ​short for you.​owners of song.​easy chair​When you have ​for you?​Folks came asking ​the rain beat ​sorrow.​Only night shall ​him over the ​This way they ​of sorrow.​by Henino Vinoko ​myths, stories, and poems have ​culture conflict. Many also reinstate ​followed. Cut off from ​of Western values. Acceptance gives way ​

​chart the effects ​audience for works ​19th. Although the number ​movements—that of Islamic ​been produced since ​century in Xhosa, and in the ​among the diverse ​orally, date back to ​Black Africa south ​• Portuguese-Language Works​• Swahili Literature​• Oral Tradition​previously imagined) in traditional rituals ​derived from the ​African-American “dozens.” A reminder too ​wakes & funerals, the halo contests ​THE HALO OR ​the walk of ​climb and untie ​begat only one.​the walk​will survive​So he will ​Monyo is nobody. I cannot marry ​forest!​Salutations! The collapse of ​I salute you.​Adzima boys, the beautiful ones ​It was the ​of underpants was ​came to Tsiame.​with his own ​Atomi came and ​

​a lengthy oath​let him open ​me.​I was far ​at home; if anyone likes​I do not ​who took my ​chest like sea ​to go.​Kofi Lisavi, raise the shout ​I am corning.​It is man ​and drinking place​My life is ​The palm eating ​empty of my ​wind touches​The royal palm ​for you to ​salt till your ​

​not that I ​Slowly, I shall go ​I called my ​If I say ​of witchcraft?​a deital virgin ​roadside.​The beautiful children ​I cannot build.​I am all ​of guns did ​Something indeed has ​

​his mouth as ​into a slope​wound a rope ​Kodz0, this imbecile, evil animal​If I were ​Questioners, let evil men ​his children took ​in display to ​his breathing spot.​The back of ​the flying ant's grove.​his debt.​his face bent ​man from whom ​Call him here, I say call ​

​air, his asshole agape​his feet decayed.​who goaded Kodzo ​Kodzo's head.​and refuse to ​earn the name ​l.​I was created ​poet who can ​You say you ​the top but ​thinks he understands ​sing it merely,​I was made ​a poet, can you sing ​God.​them I will ​me when the ​may bury you. "​things have gone ​

​called "I am spread. "​called "all is well ​them I will ​counting​in life, those who say:​say when we ​it short, cut it very ​We are the ​nod in an ​it short.​shall I sing ​me.​In the desert ​a song of ​

​his voice​who will bring ​
​There is silence, earthly silence.​​you a song ​