There are several published editions and translations of this poem (see following), all of which I consulted at one time or another in the course of providing a new translation that intends to help elucidate the meanings of vocabulary, grammar, and phraseology of the poem. The glossary, notes, and translation in Hichens (1939) were most helpful in spite of the quaintness of his own translation. Stigand (1915) contains two recensions of the poem, one a northern (ND), and a southern (SD) version from Mombasa. The former is untranslated but does have helpful notes; the latter is translated by W. E. Taylor. The translation, however, departs radically from the Swahili text to a degree that makes it close to impossible to understand the Swahili poem. Harries\u2019 and Allen\u2019s translations are quite modern and useful in gaining an appreciation and understanding of the Swahili. The works in Swahili by Mulokozi and Mlamali, as they approach the poem from a modern perspective, are insightful and helpful. A recent discussion of the poem is provided by Kithaka wa Mberia (2015).<\/p>\n
Allen, James de Vere. 1977. Al-Inkishafi, Catechism of a Soul. <\/em>Nairobi: East African Literature Bureau. [This is the most recent English translation that I am aware of. The Swahili text and its English translation are in different sections of the book making it difficult to compare the translation side by side to the Swahili text. The seven pages of notes that focus on aspects of the poem\u2019s cultural content are helpful, though there is no glossary nor textual notes to help in understanding the Swahili.] (JVA).<\/p>\n Allen, Roland. 1946. Inkishafi, a translation from the Swahili. African Studies<\/em> 5.4:243-249. [Allen\u2019s translation is of the text in Hichens (1939); he states that he \u201crelied much on his Vocabulary, and sometimes on his notes.] (RA).<\/p>\n Harries, Lyndon. 1962. Swahili Poetry<\/em>, Oxford: at the Clarendon Press. [Harries provides a side by side translation of the Swahili-Arabic script as found in Hichens’ edition (1939). It seems, however, that Harries modernized some of his text in favor of modern Swahili renderings, e.g., juu<\/em> instead of ND iyu<\/em> \u2018up, high, etc. (see vs. 42 & 43). Harries also often notes where his version differs from Hichens’ (pp. 294-297.<\/p>\n Hichens, William. 1939. Al-Inkishafi, the Soul\u2019s Awakening.<\/em> Sheldon Press. [This is a valuable work with extensive grammatical and cultural notes with a helpful glossary. The translation, like that of Taylor\u2019s, is so ornate and flowery to be almost useless in understanding individual words and phrases.] (WH).<\/p>\n Knappert, Jan. 1979. Four Centuries of Swahili Verse<\/em>. London: Heinemann. [Knappert discusses and translates selected verses of the poem pp. 127-137] (JK).<\/p>\n Mlamali, Muhamadi wa. 1980. Inkishafi.<\/em> Nairobi: Longman Kenya Ltd. [A discussion and analysis of the poem in Swahili, with a modern Swahili translation]. (MM).<\/p>\n Mulokozi, M. M. 1999. Tenzi Tatu Za Kale<\/em>. Dar es Salaam: Taasisi ya Uchunguzi wa Kiswahili, Chuo Kikuu cha Dar es Salaam. [Has a lengthy discussion (pp. 67-81) and a verse by verse explanation and glossary in Swahili; pp. 82-100.] (MMM).<\/p>\n Stigand, C. H. 1915. A Grammar of Dialectic Changes in the Kiswahili Language<\/em>, with an introduction and a recension and poetical translation of the poem Inkishafi<\/em>, a Swahili Speculum Mundi <\/em>by the Rev. W. E. Taylor, M.A. Cambridge: at the University Press. [Contains two versions of the poem, one a northern version from the Lamu archipelago, and a southern recension from Mombasa and poetical translation of the southern version](CHS = C. H. Stigand; WET = W. E. Taylor).<\/p>\n Taylor, W. E. (1915). Mombasa recension of the Inkishafi, pp. 80-105. In Stigand 1915. [This is a highly literary, flowery translation, which Stigand calls a \u201cpoetical translation\u201d.] (WET).<\/p>\n The text reproduced here is essentially that found in Hichens (1939:48-105) with some substitutions from other recensions which are indicated by footnotes.<\/p>\n Hichens does not mark dental consonants. Except for borrowed Arabic words I have endeavored to\u00a0distinguish dental and alveolar consonants in native Bantu vocabulary by italicizing and underlining the former.<\/p>\n Since the main goal in this project is the documentation of vocabulary with citations from poetry, I have not done any work on reconciling various recensions, or in summarizing the work of others in this area. Most of the works consulted are careful in outlining the manuscript histories. In this connection it would be instructive if an ambitious graduate student of Swahili literature would take on the task of comparing and critiquing the various translations of the Inkishafi represented in the works cited above, both the English ones and those adaptations into modern Swahili.<\/p>\n Following Werner, Knappert (1979:129) identifies the meter of the poem as kisarambe<\/em> where each stanza has 4 lines of 11 syllables each with a caesura after the 6th<\/sup> syllable.<\/p>\n (based on Hichens 1939:24-29)<\/p>\n The poem opens, as other poems often do, with praises to Allah and his Prophet followed by a few verses that lay out the goals for the poem (vs. 1-10). Then in vs. 11 \u2013 33 the poet begins his pleas for reform both for his own soul and for those of others in his hearing and he outlines the vanities of the world and its transitoriness. The glories of power and wealth possessed by the rich, the beauty and sumptuousness of their palaces, and the luxury of their lives all come crashing down. Death and decay are inevitable (v. 44). He gruesomely describes the ravages of death (vs. 45-48) and what becomes of material possessions (vs. 49 \u2013 54). In the remaining verses he turns to his listeners and asks where are those they once knew, the poet\u2019s kinsman, as well as the important people of Pate and its neighborhoods; they have been consigned to their graves, shackled by death\u2019s chains (vs. 55-64). Our fate is the same unless we embrace the True Faith (vs. 64; Hichens, p. 92). We will all be confronted on Judgement Day (vs. 68). Only His servants will be saved (vs. 71). Then after describing the different degrees of hellfire (vs. 72 \u2013 77), the poem abruptly ends with the final two verses having been added by another. For a full discussion of the reasons for this conclusion, see Hichens, p. 29. It is, moreover, Hichen\u2019s view that the poem is unfinished (1939: 27-29).<\/p>\nSummary<\/strong><\/h4>\n
The Poem<\/h4>\n
\n\n
\n Utendi wa Inkishafi<\/strong><\/span><\/td>\n The Poem Inkishafi<\/strong><\/span><\/td>\n<\/tr>\n \n 1. Bismiliahi naikadimu, Hali ya kutunga hino nudhumu, Na ar-Rahmani kiirasimu, Basi ar-Rahimi nyuma ikaye.<\/span><\/td>\n I put first \u201cIn the Name of God\u201d, While composing this poem, And writing \u201cThe Merciful One\u201d, And so may the invocation \u201cThe Benign One\u201d be the last in order.<\/span><\/td>\n<\/tr>\n \n 2. Nat<\/u><\/em>aka himdi nitangulize, Alo mdarisi asiulize, Akamba himdi uitusize, Kapakaza ila isiyo nduye.1<\/sup><\/span><\/td>\n I want to start with praise, So he who is a pious scholar not ask, And then say, \u201cDon\u2019t stop us from praising\u201d, And so spread a wrong that is not like any other.<\/span><\/td>\n<\/tr>\n \n 3. Ikisa himdi kutabalaji, Ikituzagaa kama siraji, Sala na salamu kiidariji, Tumwa Muhammadi tumsaliye.<\/span><\/td>\n Once praise is manifest, Shining on us like a lamp, Prayers and peace follow after it (i.e., praise), Let us pray for the Prophet Mohammed.<\/span><\/td>\n<\/tr>\n \n 4. Na alize thama Banu Kinana, Na sahaba wane wenye maana, Tusalie wote ajmaina, Sala na mbawazi ziwaaliye.2<\/sup><\/span><\/td>\n And for his kin as well as the Qinan clan, And for his four renowned Companions, Let us pray for them all together, May prayers and compassion rest upon them.<\/span><\/td>\n<\/tr>\n \n 5. Allahumma Rabbi Mukidhi haja, Msalie Tumwa aliyekuja, Na tauhidiyo Mola wa waja, Akatusomesha tafsiriye.<\/span><\/td>\n O my Lord Allah, Granter of (our) needs, Let us pray for the Prophet who came, Your divine unity God Almighty of all people, And he taught us its meaning (i.e., the Koran).<\/span><\/td>\n<\/tr>\n \n 6. Kwimakwe kwisa kuzikamili, Himdi na sala kaziratili, Niyadhihirishe yangu makali, Ambayo moyoni nikusudiye.<\/span><\/td>\n At the end of that, finally, bringing them (i.e., needs; cf. previous verse) to perfection, And lay out praise and prayers in order, So I might set down clearly in my writing, The things in my heart that I intend.<\/span><\/td>\n<\/tr>\n \n 7. Makusudi yangu ya kudhamiri, Nda kutunga koja kilidawiri, Mivazi ya duri ikinawiri, Mikinda ya lulu nyuma nitiye.<\/span><\/td>\n My purpose that I intend, Is to string together a necklace forming it in a circle, Its sections of pearls shining, And then put smaller pearls at its end.<\/span><\/td>\n<\/tr>\n \n 8. T<\/u><\/em>\u2019atunga kifungo kwa kukisafi, Nikipange lulu kula tarafi, Na ina nikite Inkishafi, Kiza cha dhunubu kiniukiye.<\/span><\/td>\n I will fix a clasp to finish it, So to set pearls on each end, And for a name let me call it the \u201cSoul\u2019s Awakening\u201d, So that the darkness of sin leave me.<\/span><\/td>\n<\/tr>\n \n 9. Kitamsi kiza cha ujuhali, Nuru na mianga itadhalali, Na ambao kwamba ataamali, Iwe toba yakwe aitubiye.<\/span><\/td>\n May the darkness of benighted disbelief be erased, May light and radiance gleam, And whoever meditates (upon it), May it be his pardon (who) seeks repentance for himself.<\/span><\/td>\n<\/tr>\n \n 10 Kwimakwe kwisa dibaji yangu, P\u2019enda kuuonya na moyo wangu, Utetwe na hawa ya ulimwengu, Hila za rajimi ziughuriye.3<\/sup><\/span><\/td>\n So finally my preface has come to an end, I need (now) to admonish my heart as well, It is entangled by the lust of the world, The wiles of satan have beguiled it.<\/span><\/td>\n<\/tr>\n \n 11. Moyo wangu nini huzundukani, Likughurielo hela ni nni, Hunelezi nami kalibaini, Liwapo na sura nisikataye?<\/span><\/td>\n Oh my heart why don\u2019t you wake up, Look now, what is it that misleads you, And why do you not explain it to me so that I, as well, may recognize it, If it is so obvious must I not reject it?<\/span><\/td>\n<\/tr>\n \n 12. Moyo wangu nini huitabiri, Twambe u mwelevu wa kukhitari, Huyui dunia ina ghururi, Ndia za tatasi huzandamaye?<\/span><\/td>\n Oh my heart why not foretell the future for me. Let\u2019s say you are clever in figuring things out, Don\u2019t you know that the world is but vanity; How do you travel along on its jumbled maze?<\/span><\/td>\n<\/tr>\n \n 13. Suu ulimwengu bahari tesi, Una matumbawe na mangi masi, Aurakibuo juwa ni mwasi, Kwa kula khasara ukhasiriye.<\/span><\/td>\n This world is a stormy sea, With coral reefs and many shell-encrusted shoals, The one who rides it out (i.e., the world), knows that it is a maverick, It has brought harm with every disaster.<\/span><\/td>\n<\/tr>\n \n 14. Ni kama kisima kisicho ombe, Chenye mtapaa mwana wa ng’ombe, Endao kwegema humta pembe, Asipate katu kunwa maiye.<\/span><\/td>\n It (the world) is like a deep well without a protecting wall, Where lies a head-butting young bull, The person who goes and gets too close, it gores, He never succeeds in drinking water from it (lit. its water).<\/span><\/td>\n<\/tr>\n \n 15. Au enga vumbi la muangaza, Wakati wa yua likit<\/u><\/em>epuza, Mwenda kulegema akilisoza, Asione kitu ukishishiye.<\/span><\/td>\n Or look at a dusty stream of light, When the sun breaks through, The one who approaches grabbing at it, Fails to see anything (in his hand) that he grasped at.<\/span><\/td>\n<\/tr>\n \n 16. Au enga meto limetukapo, Wakati wa yua lilinganapo, Mwenye nyota hwamba ni mai yapo, Kayakimbilia akayatwaye.4<\/sup><\/span><\/td>\n Or regard the glistening mirage, When the sun reaches high noon, The thirsty one says there is water there, And he runs to it that he might get some.<\/span><\/td>\n<\/tr>\n \n 17. Chenda akaona mwako wa yuwa, Mai alot<\/u><\/em>aka akayatuwa, Asifidi yambo ila shakawa, Ikawa mayuto yasimsiye.<\/span><\/td>\n When he goes he then sees only the blazing sun, As for the water he wants, he rends himself (fig.<\/em> is disappointed), Without gaining a thing except trouble, And so it was for him that remorse has never ended.<\/span><\/td>\n<\/tr>\n \n 18. Khasaisi zote na makatayo, Shida na shakawa likupeteyo, Ni dunia sii uipendayo, Yenye dhuli nyingi na makataye.<\/span><\/td>\n All your vices and deprivation, Difficulties and trouble that have happened to you, Because of (lit., by) this world which you love, With its many miseries and its hardships.<\/span><\/td>\n<\/tr>\n \n 19. Dunia ni jifa siikaribu, Haipendi mtu ila kilabu, I hali gani ewe labibu, Kuwania na mbwa hut<\/u>ukizwaye?<\/span><\/td>\n The world is a putrefying death, stay away from it, It favors no one except dogs, What is it that you of sound judgment, That you be so reviled to fight over it with dogs?<\/span><\/td>\n<\/tr>\n \n 20. Kima ina ila ilio mbovu, Ilikithiriye ungi welevu, I kalifu mno kuta kiwavu, Kupa watu ngeya ikithiriye.<\/span><\/td>\n Finally it has the worst evil, It grows (lit. had grown) ever larger with an abundance of cunning, It is exceedingly violent striking at the heart, Inflicting on people death blows, it has exceeded all bounds.<\/span><\/td>\n<\/tr>\n \n 21. Wangapi dunia waipeteo, Wakataladhadhi kwa shani lao, Ikawasumbika kwa mizagao, Wakanguka zanda waziumiye.5<\/sup><\/span><\/td>\n How many people have passed through this world, and have taken pleasure in their own splendor, Until through their ostentation it struck and knocked them down, And they fell only to gnaw on their fingers.<\/span><\/td>\n<\/tr>\n \n 22. Tand<\/em><\/span>i la mauti likawakuta, Wakauma zanda wa kuiyuta, Na dunia yao ikawasut<\/span><\/em>a, Ichamba safari muniukiye.<\/span><\/td>\n And then the noose of death came upon them, And they chewed on their guilt-ridden fingers, And their world obliterated them, Saying \u201cThat\u2019s it, it\u2019s over (lit., it\u2019s the safari), Go, get away from me.\u201d<\/span><\/td>\n<\/tr>\n \n 23. Ichamba hayani ndio safari, Yakomele tena ya kuusiri, Bidhaa ya ndeo na takaburi, Mutendele kwangu nishuhudiye.<\/span><\/td>\n Saying, \u201cAlright all of you, that\u2019s how it goes\u201d, Putting things off has come to an end, (So too) the business of pride and arrogance, You have done it to me let me bear witness to it.<\/span><\/td>\n<\/tr>\n \n 24. Mvi wa manaya ukawafuma, Na kutubukia katika nyama, Pasiwe mwat<\/span><\/em>ami mwenye kwat<\/span><\/em>ama, Au mwamba nini yalikuwaye.<\/span><\/td>\n Death\u2019s arrow struck them, And he (i.e., death) plunged it in their flesh, Without any dumbfounded gawker there with mouth wide open, Or speaker saying, \u201cWhat, how has this happened?\u201d<\/span><\/td>\n<\/tr>\n \n 25. Wakazisalimu umri zao, Hadimu Ladhati achenda nao, Pasi mkohozi akohowao, Au mwenye kwenda asiridhiye.<\/span><\/td>\n Then they surrendered their lives, Death going with them, Without (so much as) a cougher who coughs, Or any traveler who is content.<\/span><\/td>\n<\/tr>\n \n 26. Zituko zingapo hutanabahi, Ukanabihika hukunabihi, Utaata lini ya usafihi, Nambia ukomo niusikiye.<\/span><\/td>\n Though horrors happen have you taken notice, You were warned but you paid no attention, When will you give up such contempt, Tell me its limit so I may pay attention to it.<\/span><\/td>\n<\/tr>\n \n 27. Hiki ewe moyo kievu changu, Hukengeukii nusuha yangu, Huza akherayo kwa ulimwengu, Ya kuliwa bangu ukhitariye.<\/span><\/td>\n Oh my heart, by this beard of mine, You are not following my advice, You sell\/exchange your salvation for the world, You have chosen things by which you are deceived<\/span><\/td>\n<\/tr>\n \n 28. Nisikia sana nikwambiapo, Roho enga taa katika pepo, Haiziwiliki izimikapo, Saa moya hwona izimishiye.<\/span><\/td>\n Listen carefully to me when I tell you, Look, oh my soul, a lamp in the wind, It cannot be stopped (from shining even) when it is extinguished, Then in a moment one sees it has gone out.<\/span><\/td>\n<\/tr>\n \n 29. Au enga moto kururumika, Ulio weuni katika tuka, Pakashuka wingu katika chaka, Ikawa kuzima usiviviye.<\/span><\/td>\n Or look at a spreading fire, That is in a forest clearing among the thickets, And then there descends a cloud over the forest, And it puts it out so that it does not blow to life.<\/span><\/td>\n<\/tr>\n \n 30. Ewe moyo enda sijida yake, Hela tafadhali unabihike, Shetani Rajimi asikut<\/u><\/em>eke, Kesho kakuona kuwa kamaye.<\/span><\/td>\n Oh, heart, bow down in prayer to Him, Hela<\/em> please, be warned, So that Satin the Stoned One not laugh at you, And tomorrow see that you are like him.<\/span><\/td>\n<\/tr>\n \n 31. Suu ulimwengu uut<\/u><\/em>akao, Emale ni lipi upendeao, Hauna dawamu hudumu nao, Umilikishwapo wautendaye?<\/span><\/td>\n This world that you want, What is its goodness that you love, It has nothing enduring or lasting, When you are made ruler how will you deal with it?<\/span><\/td>\n<\/tr>\n \n 32. Hakuwa mtumi Suleimani, Maliki wa insi na ajinani, Ulimfutuye ukamukhini, Akiwa mwengine wamtendaye?<\/span><\/td>\n Was not the apostle Solomon, A ruler of (both) humanity and the spirit world, How is it then that it (i.e., the world) banished and withheld power from him, If it were someone else what would it do to him?<\/span><\/td>\n<\/tr>\n \n 33. Watoto wangapi uwaweneo, Ukawayakini kupona kwao, Sasa nyumba za t<\/u>‘<\/em>i ziwateteo, Katika luhudi iwafundiye?<\/span><\/td>\n How many children have you seen, And are you certain about their well-being, Whose sepulchers have now entangled them, In a grave that binds them?<\/span><\/td>\n<\/tr>\n \n 34. Uwene wangapi watu wakwasi, Walo wakiwaa kama shamsi, Wa muluku zana za adharusi, Dhahabu na fedha wakhiziniye?<\/span><\/td>\n How many rich people have you seen, Who were blazing brightly like the sun, Who control the weapons of war, Who have laid up gold and silver?<\/span><\/td>\n<\/tr>\n \n 35. Malimwengu yote yawatiile, Na dunia yao iwaokele, Wachenenda zit<\/u><\/em>wa zao zilele, Mat<\/u><\/em>o mafumbuzi wayafumbiye.6<\/sup><\/span><\/td>\n The whole world has submitted to them, And their world was laid out straight for them, Walking along, their heads held in distain, They shut their staring eyes.<\/span><\/td>\n<\/tr>\n \n 36. Wakimia mbinu na zao shingo, Na nyuma na mbele ili miyongo, Wakaapo pote ili zitengo, Asikari jamu wawatandiye.<\/span><\/td>\n While swaying their supple limbs and necks to and fro, Behind and in front were lines of people, Wherever they stayed were noble houses, Many guards spread around them.<\/span><\/td>\n<\/tr>\n \n 37. Nyumba zao mbake zikinawiri, Kwa taa za kowa na za sufuri, Masiku yakele kama nahari, haiba na jaha iwazingiye.7<\/sup><\/span><\/td>\n With their bright houses aglow, With lamps of crystal\u00a0and brass, Nights became as day, Beauty and honor encircled them.<\/span><\/td>\n<\/tr>\n \n 38. Wapambiye sini ya kut<\/u><\/em>euwa, Na kula kikombe kinakishiwa, Kati watiziye kuzi za kowa, Katika mapambo yanawiriye.<\/span><\/td>\n They decorated with choice china, And every cup was adorned with etching, In the center they placed pitchers of crystal, Among the glittering ornaments.<\/span><\/td>\n<\/tr>\n \n 39. Zango za mapambo kwa taanusi, Naapa kwa Mungu Mola Mkwasi, Zali za msaji kwa abunusi, Zitile sufufu zisitawiye.<\/span><\/td>\n Decorated hanging-pegs that are pleasing to behold, I swear by God, Source of all Wealth, They were of teak and ebony, Placed in line to look their best.<\/span><\/td>\n<\/tr>\n \n 40. Kumbi za msana zalikivuma, Na za masturi zikiterema, Kwa kele za waja na za khudama, Furaha na nyemi zishitadiye.<\/span><\/td>\n The men\u2019s reception rooms were humming, And the hidden chambers of the harem were ringing out with joyous noise, With the cries of women servants and household staff, The joy and gaiety grew.<\/span><\/td>\n<\/tr>\n \n 41. Pindi walalapo kwa masindizi, Wali na wakandi na wapepezi, Na wake wapambe watumbuizi, Wakitumbuiza wasinyamaye.<\/span><\/td>\n When they sleep from drowsiness, They had masseurs and fanners, And well-dressed ladies as singers, Singing lullabies and never becoming quiet.<\/span><\/td>\n<\/tr>\n \n 42. Kwa maao mema ya kukhitari, Iyu la zitanda za majodori, Na mito kuwili ya akhadhari, Kwa kazi ya pote wanakishiye.<\/span><\/td>\n On fine well-chosen couches, On beds of padded cushions, With green pillows at both ends, Decorated with embroidered work.<\/span><\/td>\n<\/tr>\n \n 43. Misutu mipinde wakipindiwa, Iyu la firasha kufunikiwa, Maji ya marashi wakikukiwa, Itiri na kaa waipashiye.<\/span><\/td>\n They were being enfolded in fine folded embroidered cloth, And covered in fine bedspreads, Being misted with perfume, They anointed themselves with perfumed oils and sandalwood.<\/span><\/td>\n<\/tr>\n \n 44. Ukwasi ungapo na tafakhuri, Wakanakiliwa ili safari, Washukiye nyumba za makaburi, Mt<\/u><\/em>anga na fusi ziwafusiye.<\/span><\/td>\n Even if wealth is ostentatious, They were carried off on (lit. for purpose of) death\u2019s journey, They descended into the dwelling places of the dead (lit. graves), Sand and rubble entombed them.<\/span><\/td>\n<\/tr>\n \n 45. Sasa walaliye mji shubiri, Pasipo zuliya wala jodori, Ikawa miwili kutaathari, Dhiki ya kaburi iwakusiye.<\/span><\/td>\n Now they\u2019re asleep in a town of no size at all (lit. a finger\u2019s span), Without carpet or cushion, And their bodies are disfigured, The misery of the grave has tormented them.<\/span><\/td>\n<\/tr>\n \n 46. Zitefute zao huwat<\/span><\/em>ulika, Wasakha na damu huwaitika, Pua na makanwa bombwe hutoka, Haiba na sura zigeushiye.<\/span><\/td>\n Their cheeks are lacerated, Pus and blood ooze\/gush out of them, Maggots come from their noses and mouths, Their beauty and demeanor have been transformed.<\/span><\/td>\n<\/tr>\n \n 47. Wasiriye wote kula kwa dudi, Na kuwatafuna zao jisadi, Na mt<\/u><\/em>wa na t<\/u><\/em>ungu huwafisidi, Majoka na pili wawatatiye.<\/span><\/td>\n They have all become food for insects, That chewed on their bodies, And termites and ants corrupted them, Fearsome snakes and adders wound about them.<\/span><\/td>\n<\/tr>\n \n 48. Nyuso memetefu zikasawidi, Launi ya duba au kiradi, Zitamazakiye zao juludi, Mifupa na nyama ikukutiye.<\/span><\/td>\n Their gleaming faces turned black, The color of a bear or baboon, Their skins were shredded, Their bones and flesh have shriveled.<\/span><\/td>\n<\/tr>\n \n 49. Nyumba zao mbake ziwele t<\/span>‘<\/em>ame, Makinda ya popo iyu wengeme, husikii hisi wala ukeme, Zitanda matandu walitandiye.<\/span><\/td>\n