# Ingeréam  
Como gambé
Como na chácara
Não há.
Ingeré
Ingeré
Crá-crá. (De Magalhães Pinto, 1907, pp. 12-16)
Another example can be found in a dialogue of the folk tale $A$ bistória do sapo (the frog story), a version of one of the most recurrent animal stories in Brazil, widely known as Festa no céu (party in heaven). In the version provided by de Magalhães Pinto, the person who helps the frog to get into the party is Father João, a character identified in the Afro-Brazilian oral tradition as an 'old black man' who plays the drums: 'Mas o pai João, com muito dó do sapo não vir ver à festa, insistiu: "Não tem nada, não. Ninguém te vê; oć́ vai aqui dentro da minha tambô; iô fura um buraquinho pr'ocê vê a festa. E di todo doce qui tivé, iô bota um pedacinho pr'ocê'.' (De Magalhães Pinto, op. cit., p. 30). In this short passage, we can already identify certain traces of the contact between Portuguese and the Bantu languages, for example in the opening of syllables, usually blocked by consonants in standard Portuguese speech, as in the verbal infinitive: pr'ocê vê a festa, in which ver becomes vê. In a record published in Minas Gerais in the 1990s by the researcher Eugênia Gonçalves, the narrative presents more words from African languages, which appear to have been inserted by the narrator, a captain of the Reinado de N. S. do Rosário and speaker of the 'Benguela language'. This is a spoken tongue mixing Portuguese and the Bantu languages (Kimbundu and Umbundu) still remaining in some areas of Minas Gerais at the beginning of the twenty-first century. See the passage below:  
This is the story of the discovery of an orange tree in the middle of the forest, to the amazement of the animals. It arrives suddenly, already laden with flowers and fruit. King Kimba sends Tico-Tico Santantonho to the heavens. He flies to the last Olumbi to ask Nzambi the tree's name and whether its fruit is edible. The little bird travels through all the heavens until he comes to the last one, the 7th, ocizé-oteke (Dias, 1994, p. 5).