Ana: Today
Ongoge : Yesterday
Odzane : The day before yesterday
Okidi: Tomorrow
Etoa Dzi: Now
Ana : Aujourd'hui Ongoge : Hier Odzane : Avant hier Okidi : Demain
Etoa Dzi : Maintenant
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Ma Yanga : I'm waiting
Ma Yanga Wa : I am waiting for you
Bya Yanga : We are waiting
Bya Yanga Wa : We are waiting for you
A Yanga : He is waiting
A Yanga Wa : He is waiting for you
A Yanga Dzom : He's waiting for you
Dzom : Something
Dzom dzidzia: One thing "Something Unique
Asu: for
Mvom: Luck
Nsisim : The spirit
Ngul: Strength
Ma Yanga : J’attends Ma Yanga Wa : Je t’attends Bya Yanga : Nous attendons Bya Yanga Wa : Nous t’attendons A Yanga : Il attend A Yanga Wa : Il t’attend A Yanga Dzom : Il t’attend quelque chose
Dzom : Quelque chose Dzom dzidzia : Une seule chose "Quelque chose d’unique" Asu : pour Mvom : La chance Nsisim : L’esprit Ngul : La force
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In Wulu: He walks
Angawulu: He walked
Bi ganwulu: We walked
Angawulu ai Bia: He walked with us
Mbu : The year
Mëngaso : I have come
Bod : People
Mëngaso asu Bod: I came for the people
is pronounced MENGASSO
Angaso asu Bod: He came for the people
is pronounced ANGASSO
Bingaso asu Bod: We came for the people
is pronounced BINGASSO
Enyin : Life
A Wulu : Il marche Angawulu : Il a marché Bi ganwulu : Nous avons marché Angawulu ai Bia : Il a marché avec nous
Mbu : L'année Mëngaso : Je suis venu Bod : Les gens
Mëngaso asu Bod : je suis venu pour les gens
se prononce MENGASSO Angaso asu Bod : Il est venu pour les gens
se prononce ANGASSO Bingaso asu Bod : Nous sommes venus pour les gens
se prononce BINGASSO Enyin : La vie
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Mebobela Ya Nkod-Nnam
Ndo fo Nsisim onga ke ai Yesu a nkod-nnam ne satan ake nye bobolo. Anga ki bidi a tan memos mewom menyi ai melu mewom menyi, ndo anga tari na awog zie. Ndo mbobolo anga subu a angabe, nye ai nye na: "Nge one fo mon Zamba, bendege e ngog nyi ne evenan bembanela. Ndo anga yalan nye na.
The Temptations of Jesus
Then Jesus was led into the desert to be tempted by the devil. After fasting forty days and forty nights, he was hungry. 3 The tempter came to him and said, "If you are the Son of God, command that these stones become bread. "4 But Jesus answered, "It is written, 'It is not only bread that a man should live by, but every word that proceeds from the mouth of God.
Les Tentations de Jésus "par le Démon après son baptême" dans le désert
Alors Jésus fut conduit au désert pour être tenté par le démon. Après avoir jeûné quarante jours et quarante nuits, il eut faim. 3 Le tentateur s'approcha et lui dit : « Si tu es le Fils de Dieu, ordonne que ces pierres deviennent des pains. » 4 Mais Jésus répondit : « Il est écrit : Ce n'est pas seulement de pain que l'homme doit vivre, mais de toute parole qui sort de la bouche de Dieu.
Charles Atangana was born in 1883 in CAMEROON, of Atangana Essomba and Ndongo Edoa. Around the age of 6, he lost his Father. In 1895, little Charles Atangana will witness the massacres of the Mvog Ottou during the rebellion of Omgba Bissogo in Mvog Betsi. These are the first painful impressions that will forge his concern, his sense of mediation and reconciliation. Indeed, after a brief surprise victory of Omgba Bissogo, Zimmermann embarked on a punitive expedition, with the help of Bartsch - and Muller. Little Atangana is traumatized to see the old Omgba Bissogo, an extremely proud and feared man, humiliate himself by coming to take himself prisoner at the Yaoundé station in order to stop the massacres.
In 1896, his uncle Essomba Ngonti entrusts him to Major Dominik with his cousin Tsoungui Akoa at the request of the German Administrator who wants to train the first Ewondo executives - they are 4 little Ewondo boys, including Martin Tabi Nnana from Mvog Ada - and Michel Onana. Charles Atangana will join the other three parties six months earlier in Kribi at the School of the Pallotin Fathers. He is in the company of Major Dominik who is to take the boat for a stay in Germany. Very quickly, he catches up with the others, and not only is he first in his class, but he will also be baptized first. Towards the end of 1899, his studies are brutally interrupted by the revolt of the Bulus who invade Kribi. The School and the Mission were destroyed; little Atangana took refuge with the Pallotin Fathers in Douala. He convinced them to move to Yaoundé where the people were more hospitable.
In August 1900, he was called to Victoria by the Chief of Post himself to serve as interpreter for the 500 Bulus hostages who had just disembarked as demanded workers in retaliation for the bloody revolt of 1899. Charles Atangana carries out this task well during 6 months, while at the same time learning the nursing profession. Then he was called to Buea, the seat of the Government, to be introduced to the more subtle game of 'Clerk in writing in the offices'. Thus during his stay in Victoria and Buea, Charles Atangana will have been successively or in parallel interpreter - Nurse - Clerk - and even Customs employee.
It is also in Buea that he is going to marry for the first time Marie Biloa, a daughter Yanda of Mekumba, a little older than him, who lived in marriage with a German civil servant. The wedding takes place in the Church of Engelbert. From this union will be born two children: Jean Ndengue Atangana and Catherine Edzimbi Atangana. In 1901, Charles Atangana makes a stay in Yaoundé; it is the occasion to concretize the proposal made to the Pallotin Fathers who are already in Yaoundé at the instigation of the former pupils of Kribi, - Charles Atangana asks his family to give them land to create a mission in the village of his father, on the hill of Mvolyé. Charles Atangana is far from imagining that during his stay in Yaoundé, the Obert Lieutenant Scheunneman had discreetly organized an investigation on him. Thus at the beginning of 1902, when he is about to return to Buea, the latter keeps him in Yaoundé by admitting to him that he will be more useful there.
He made him the official interpreter, replacing his cousin Jean Tsoungui Akoa. And in 1904, when Major Hans Dominik returns as Chief of Post in Yaoundé, he is happy to find among the most devoted of his subordinates and the first of his suborders, Charles Atangana whom he himself had recommended eight years earlier to the Reverend Father Schwab in Kribi. Thus protected by Hans Dominik and by the Missionaries, Charles Atangana is the symbol of the successful Evoluué - Dominik asks him to accompany him in his tours in the bush - And Charles Atangana will relive the scenes of childhood with the revolt of the Manguissas. He offers himself as a mediator to stop the massacres. The Chief Manguissa accepts the negotiation, this victory consecrates him definitively in the oh so delicate role of Intercessor and Negotiator.
He accompanied Dominik on military expeditions to the East and participated in the founding of the towns of Bafia, Abong-gbang, Yokadouma and Mouloudou. He also accompanies Dominik to the North where they create the posts of Yoko, Berberati, Meiganga, Ngaoundéré, Garoua, Maroua, which will become as many cities. Dominik had promised to send him to Germany, but he died on November 16, 1910 before he had fulfilled this promise, leaving Charles Atangana in sadness, and it is Hern Kirchof who will help with the realization of this project.
In February 1911, Charles Atangana was appointed Supreme Chief of the Ewondos and Bene. He was acclaimed by all the people of Yaounde after an Assembly of Notables. His enthronement will take place during a grandiose traditional ceremony in Mvolyé. In June of the same year, a letter came from Buea announcing that 'the University of Hamburg' requested an Ewondo intellectual to assist Professuer Von Heepe in the study, transcription and teaching of the Ewondo language. Charles Atangana is the right man for the job. This will be his first trip to Germany. He will stay there for a year and the work will be compiled in a document entitled 'Yaoundé Text' in Ewondo and German.
When Charles Atangana returned to Yaoundé in 1912, nothing would be the same as before. Major projects of Urban Planning, Improvement of the indigenous habitat and living standards, in a word the modernization of the Ewondo country are already latent in him.
That same year, he began construction of his Provençal-style Palace with a grand exterior staircase as he had seen it in Germany, having taken care to bring the plans back. For this, he creates a brickworks, a sawmill etc... it is a brother of a German congregation who will be the master builder. The enthusiastic and curious population participates in this great enterprise to the point that before the end of the year, the house will be already functional - imposing with its two towers. Both the upper and first floors are equipped with galleries protected by a wall of arcades and balusters made on site. The floor is made of varnished wood. For ceremonies, there is a platform covered by a roof overhang.
Inside, all the upper rooms have the floor covered with a kind of burgundy red flowered skai carpet. Downstairs, the interior walls of the living room, dining room and antechambers are painted with motifs of climbing flowers or well-arranged geometric figures, squares-losanges etc... the floor is cemented, the antechambers are at the same level as the large dining room. But to reach the rooms, it is necessary to climb four steps. Upstairs, the master apartments form a whole - bedroom - anteroom - bathroom with a huge and heavy bathtub. This castle built on a mound is a crossroads from where the four main roads that lead to the city and the mission and other surrounding areas start. Until the end of the colonial era, no other chieftaincy in the country will be equipped with such modern and functional structures. It is the mother chieftaincy, so to speak. Many will build in the same style, but smaller, without outside stairs.
It is the place for meetings and gatherings - celebrations sometimes last three days or even weeks. Chiefs from all over the Center and the South come to collect their tax rebates once a year in Efoulan. St. Charles Borromee's Day is celebrated with pomp and circumstance - all the Clergy and private Catholic schools are invited. The students learn skits and ensemble movements that they perform on that day. The Governors took pleasure in being invited to Charles Atangana's table - they returned the favour. Later with the French, the feast of July 14 ended in Efoulan with a great feast of traditional dances from various regions. Every year, the closing of the fair exhibition also took place in Efoulan - Finally, the Customary Court of First Instance was in Efoulan - the Assessors being installed in parallel rooms on the first floor. During the religious holidays: Christmas, Easter, etc... the Major Seminary, the Priests and the Bishop were invited to the Palace - the New Year represented the apotheosis. The weekends were regularly animated at the Palais d'Efoulan by the balafons, or the orchestra of the Conductor.
This large residence was above all the house of the Good Lord. When you just got there, you had the impression that all the problems were going to be solved, whatever they were. The building and its owner and all the staff were totally reassuring - you felt safe. In 1913, Charles Atangana made a second trip to Germany during which he was received successively by the Kaiser Emperor William II and in Rome in private audience by Pope Pius X. In 1914, the First World War broke out. Charles Atangana and his chiefs, nearly sixty thousand men cover the flight of their former masters to the Island of Fernando Po in Equatorial Guinea. For the French, it is the beginning of Charles Atangana's exile. He embarks on the San Carlos for Spain with his son Jean Ndengue - his younger brother and Secretary Henri Essomba and four other notables, Paul Ntonga, Martin Tabi, Hubert Nama and Chief Max Abbé Fouda. The group disembarked in Cadiz on September 22, 1919. It was in a four-horse open carriage...
On October 3, they took the 4:20 pm express train to Madrid, which was greeted by the German colony at the start and then they settled with their family in a furnished apartment on 4 Carrer de Carretas. He will be received by Alfonso XIII, and gets the assurance that his cause will be heard. After the victory of the Allies and the definitive defeat of Germany, Charles Atangana addressed a Memorandum to Georges Clemenceau and the French Government, requesting his return among his family. In return, he promised France the same loyalty he had shown to the Germans.
On 28 November 1920, Charles Atangana landed in Douala after a four-month stopover in Fernando Po to settle his business affairs and liquidate any assets he might have. He is immediately placed with his suite in compulsory residence in DSCHANG. He has the chore of repairing the road from Baré - Dschang - Foumban. On November 26, 1921, Charles Atangana returns to Yaoundé - It is a triumph. The Administration decided to give him back his functions at the beginning of 1922.
1922 - 1942 REORGANIZATION AND MODERNIZATION OF THE EWONDO COUNTRY:
1) Green Revolution: introduction of cash crops: cocoa and coffee. All the Beti Chiefs are mobilized for that.
2) Reorganization of the indigenous command in the Yaoundé region. He appoints the Chiefs to the following positions:
- Jean Ndengue, in charge of constructions in the city.
- Martin Abega, in charge of population management
- André Amugu, Supply Officer
- Hubert Manga, in charge of cleanliness in the city of Yaounde
- Frédéric Foe and Martin Ondigui, in charge of Schools and Hospitals
- Joseph Mballa, Roads Officer
- Simon Omgba, in charge of the coordination of the Chiefs.
3) On his proposal, the Colonial Administration reformed the indigenous chieftaincy and proceeded to appoint new incumbents.
Between 1925 and 1940, Charles Atangana implemented a vast program of modernization of the Beti country:
a) - Clothing reform
b) - Housing Reform
c) - Layout and improvement of tracks and roads.
In 1930, he was invited to the great colonial exhibition in Paris.
In 1935, Charles Atangana represented Cameroon at the Colonial Conference of Paris.
In 1938, death of his first wife Marie Biloa.
May 5, 1939, pact of Franco-Cameroonian friendship. Following the visit of Monnerville, French Parliamentarian of Caribbean origin, a tree of Franco-Cameroonian friendship is planted in Efoulan (the Mbikam).
January 6, 1940, second marriage of Charles Atangana with Julienne Ngonoa, a young Mvog Manga from Nkolafamba. From this marriage, he will also have two children: Marie-Thérèse Atangana and René Grégoire Atangana. During the month of August 1943, Charles Atangana's state of health worsens; he dies on September 1, 1943 in Mvolye. It is the end of an epic, but also the end of a tradition and a certain identity of the Beti. They enter a tunnel without exit. The glory of yesteryear called to immortalize an era and a man sinks into an easy and lasting oblivion.
With this call for public generosity, does not her daughter, Princess Marie-Thérèse Atangana, give the Cameroonian people the opportunity to reinsert in our history these beautiful pages voluntarily forgotten?
Bod besë bay man wu : Toutes les personnes vont mourir
Mod (se prononce mott) : Une personne
Bon-go : Les enfants
Nlan (se prononce anlan) : Une histoire
Ban : Avec ( et avec)
Manyan : Frère
Nlan Simon ban manyan Thierry : L’histoire de Simon avec son frère Thierry
Angabo na : Il était une fois.
Nnam Ewondo : Le village des ewondo
Makat na : Je dis
Makat wa na : Je te dis que
Wadzën : Tu cherches
Kël wadzen : Va chercher (rechercher)
Kel wadzen Ngongo : Va chercher Ngongo
Nda : La maison
Nda Zamba : La maison de Dieu
Bidzi : Le (manger) le repas
Kël dzen bidzi : Va chercher le repas ; Va acheter à manger
Ake ayegele a menda me dokten : Il enseignait dans les maisons de doctrine
Bya yege ewondo : Nous apprenons l'ewondo (la langue Ewondo)
Anga bed a nkol ayob : Il est monté au sommet de la montagne Atobo asi : Il s’assit {au sol ou (par terre)}èse prononce ATOBO ASSI A subu babi : s’approcher
Ekad Mbembe Foe : Proclamation de la bonne nouvelle Anga bed : Il est monté (il a gravi ou encore il gravit)
Nkol : La montagne
Ayob : Au sommet
Beyege : Les élèves (les disciples)
Beyege boe : Ses élèves (ses disciples)
Beyege boe beman nye subu babi : Ses élèves (ses disciples) s’approchèrent de lui
Anga yegele bo : Il se mit à les enseigner (instruire)
Nanga Ebogo anë oyab ali :Nanga Ebogo se trouve loin là-bas
NKU SI, MFIE SI Mine nku si, Da nge nku obar sama wayi bar bi zam ai dze efe? Wase ki fe ai mfi zin, oligi ya fo he na bewoa wo a fié bod bekodo wo ai mekol.
Mine mfié si. E edzedzala ase abama a nkol a yob, ase ki dzam sobo. Ndo a fe bakar ki bo na bekoe alamba, benga ke do soli a etum ankié; bakar kdo bod bese bene a nda et. Eye hm mfié mene wayean fié nala a mis me bod, ne beyen mimbembe mi mam ya miabo benga lugu hm Esia wan y'ane a yob.
Le sel de la terre. La lumière de la terre Si le sel se dénature, comment redeviendra-t-il du sel ? Il n'est plus bon à rien : on le jette dehors et les gens le piétinent.
Vous êtes la lumière du monde. Une ville située sur une montagne ne peut être cachée. Et l'on n'allume pas une lampe pour la mettre sous le boisseau ; on la met sur le lampadaire, et elle brille pour tous ceux qui sont dans la maison. De même, que votre lumière brille devant les hommes : alors en voyant ce que vous faites de bien, ils rendront gloire à votre Père qui est aux cieux.
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Mine :Vous êtes Mine Nku si :Vous êtes le sel de la terre Mine Mfié si :Vous êtes la lumière de la terre
Nda :Maison Mene a Nda :Je suis à la maison Bine a Nda :Nous sommes à la maison
Si :La terre
Nku :Le sel (Le sel alimentaire)
Nku y a si :Le sel de la terre Mfié (se prononce hmfié) :Le sel de la terre Mfié Si :La lumière de la terre Mene :Je suis Wone :Tu es Mekol :Les pieds Akol :Le pied Ai Mekol :Avec les pieds (pour à pied lorsqu'on se rend d'un point à un autre
Wa :Toi Abe :chez Bya zu abe wa :Nous venons chez toi Yob : Ciel Yesu a ne a Yob :Jésus est au ciel
Beyege boe beman nye subu babi : Ses élèves (ses disciples) s’approchèrent de lui
Anga yegele bo : Il se mit à les enseigner (instruire)
Mebua : La pauvreté (se prononce MEBOUA)
Nnem : Le cœur
Nye na : Il disait
Bene Mwoam eba bebele nnem mebua : Heureux les pauvres de coeur
Amu : Parce que
Ayoan :Le royaume
Nnam : Le pays (le royaume) pour rappel
Lawoge : { se prononce IAWOGUE} appartient
Lawoge aï bo Nnam : Leur appartient
Ayoan ya Yob lawoge aï bo : le Royaume des cieux est à eux.
Evovoe : La douceur
Eba : Ceux
Eba bene : Ceux qui sont
Eba bene evovoe : Ceux qui sont doux
Mwoam : Heureux (chanceux,Béni}
Si : La terre
Bayi bele Si : Ils obtiendront la terre
Bene mvoam eba bene evovoe :Heureux les doux ( Heureux ceux qui sont doux)
Soso : La justice (se prononce SOSSO)
Zié : La faim
Mawog Zié : J’ai faim
Ekode : Soif
Mawog Ekode : J’ai soif
Ake ayegele a menda me dokten : Il enseignait dans les maisons de doctrine
Bya yege ewondo : Nous apprenons l'ewondo (la langue Ewondo)
Ekad Mbembe Foe : Proclamation de la bonne nouvelle Anga bed : Il est monté (il a gravi ou encore il gravit)
Nkol : La montagne
Ayob : Au sommet
Anga bed a nkol ayob : Il est monté au sommet de la montagne Atobo asi : Il s’assit {au sol ou (par terre)}èse prononce ATOBO ASSI A subu babi : s’approcher
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