Persons
- Mekuku, and Two of His Sons Mbuma-Tyĕtyĕ and Njā
- King Njambu
- Betoli (Rats)
- Mwamba (Snakes)
- Ngāngālā (Millepedes)
- Kedi (Stinging Ants)
- Njambu Ya Mekuku (Spirits), and His Town
- Women Hidden in Chests
- Ngwaye (Partridge)
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- Kā (Snails)
- Ihonga-Honga (A Giant Tooth)
- Hova (A Magic Gourd)
- Tāngā (Horn)
- Ibumbu (Bundle of Medicine)
- Kanja (A Bowl)
- Ikanga (Spear)
- Ngalo (A Magic Amulet)
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NOTE
Ngalo is a powerful fetish-charm. Sitting in a visitor’s lap for a few moments, is
a mode of welcome.
“Njambu” is one of their forms of spelling the name of the Creator; very commonly
used also for human beings. The account of the wrestling-match is suggestive of the
surroundings of a modern athletic field.
Njambu built a Town. He continued there a long time. After he had finished the town,
he married very many wives. After a short time they all of them bore children. Those
births were of many sons. He gave them names: Among them were, Upuma-mwa-penda (Year-of-doubt),
and Njā (Leopard).
And again, his wives, after a short time, all of them became mothers. This time, they
gave birth to a large number of daughters. He gave them also names.
[209]
His town was full with men and women; they were crowded. And all busy. They that worked
at stakes, went to cut saplings; those that made rattan-ropes, went to cut the rattan-vine;
they that shaped the bamboo for building, went to cut the bamboo-palms; they that
made thatch went to gather the palm-leaves; they that set up the stakes of the house-frame
went to thrust them into the ground; they who fastened the walls, fastened them; they
who tied thatch on the roof, tied it; they who split the rattan vines for tying, split
them.
The town was full of noise. The children of Njambu kept their father’s town in motion.
They rejoiced in the abundance of people and their force. They took dowries also for
their sisters, and gave them in marriage to young men of other towns.
Arguments were discussed; stories about White Men were told; amusements were played;
food was eaten; and the sons of Njambu married wives.
One of Njambu’s sons, Upuma-mwa-penda, said to his mother, “Make me mekima,” (mashed
plantain). His mother asked him, “Where are you going with the mekima?” He answered,
“I’m going to seek a marriage.” And she said “Good!”
In the morning, he took his rolls of mashed plantains, and started to go on his journey.
He said to his mother, “You must keep my house.” She replied, “It is well.”
He went on, on, on, until, on the road ahead, he met with two Rats, who were fighting.
He took an ukima-roll, divided it, and gave to them, saying, “Take ye and eat.” They
accepted, and told him, “You shall arrive at the end.”
He goes on stepping quickly, quickly; and meets two Snakes fighting. He parted them.
He took an ukima-roll and gave to them; they ate. They said to him, “You shall reach
the end.”
He goes on with his journey, until ahead were two Millepedes fighting. He said to
them, “For what are you killing each other?” He parted them, and gave them an ukima-roll. They took it and said, “You shall reach the end!”
He lay down in the forest at night. At midnight, his mother saw, in her sleep, something
that said, “Go with thy two daughters in the morning, and take food for Mbuma-Tyĕtyĕ
(another name for Upuma-mwa-penda).”
[210]
Early in the morning, she awoke her two daughters, and said, “Come! let us go to follow
after your brother; he is still on his way.”
They started, on, on, on, until they found him sitting down in the path. They brought
out the food from their traveling-bag, and they said, “We have come to give you food.” They prepared the meal, and they ate. And they slept that night in the forest.
Next morning, they started again, and they walked on, on, on, with their journey.
As they came on their way, they listened ahead, and they heard something, saying,
“Eh! fellows, eh! eh! fellows eh! Nobody shall pass! Nobody shall pass here!”
When they drew near, they met an immense quantity of Red stinging Ants spread from
the ground up to the tree-tops, entirely closing the way. Mbuma-tyĕtyĕ and his company
said, “Ah! these are they who were shouting here!” He advanced to the fight, and called
to his younger sister, “Come on!”
She lifted her foot just to tread upon the Ants; and they instantly entirely covered
her. He and his company tried in vain to draw her back. The Ants shouted, to strengthen
themselves. “Eh! fellows, eh!”
He, still fighting, called to the elder sister, “On ahead!” Just as she lifted her
foot, there came all the Tribe of Red Ants, and would have covered her up. The woman
jumped to one side vigorously, and stood there in that spot, fanning away the sweat
of her exertions, pĕ, pĕ, pĕ. She returned again to the Ants; and they met. She called
out, “Ngalo! hot water!” and it appeared. She took it, and dashed it at the Red Ants.
But they all went into their holes; and came out at another opening, again closing
the path. She still stood there ready to fight; but they covered her, and dragged
her behind them.
The Ants shouted over their victory, “Eh! fellows, eh! Today no person passes here!”
The son called to his mother, “Mother! come on!” His mother said, “My child! I am
unable.” He called, “Ngalo! Fire!” Fire at once appeared. Having drawn back the corpses
of his sisters, he seized the fire, and thrust it into the nests of the Ants. He thrust
it also among the trees. The [211]flame ignited them; and the surrounding forest burned to ashes with all the trees.
And the Ants were all burned too.
Then he brought his sisters to life, by taking that ashes, and throwing it over them,
and down their throats into their stomachs.
When the day darkened, he said, “Ngalo! a house!” A tent at once appeared, with a
table, and tumblers, and water, and all food. They sat there and ate. When they finished
eating, they set tea on the table. They drank; they talked of their experiences. When
they ended, they said, “Let us lie down together.” So they lay down for the night.
As the next day was coming, a Partridge gave forth its voice, “Rise! tyātyā lā! tyātyā
lā!” And the day broke also. They wash their faces; they set tea on the table, and
drank it. They folded the tent-house, and swallowed it, (as a mode of carrying it).
They started with their journey, and went conversing on the way.
As they came along, Something was heard ahead. They listened, and heard a song. “Gribāmbā!
eh! Gribāmbā! eh!” Mbuma-tyĕtyĕ and his mother and sisters kept on going toward the
sound, which continued, “Dingālā! eh! A person will not pass! No doubt about it! Dingālā!
eh! Wherever he comes from, he can pass here only by coming from above.”
The man and his company approached the source of the song, and exclaimed, “There it
is!” They went on and found the entire tribe of Snails filling the road hither and
yonder. He said to his mother, “What shall we do with the Kā Tribe?” They sat down
to consider. They decided, “A fight! this very day!” They sat still, and rested for
a while. Then he went ahead and shouted to his younger sister, “Come!” She called
out, “Ngalo! a short sword!” It appeared. She called again, “A strong cloth!” It appeared,
and she dressed herself with it.
As she approached the Snails, one of them fell on her head with a thud, ndi! She took
the sword, and struck it, ko! The Snails shouted, “We’re nearing you!” A crowd of
them came rapidly, one after another; in a heap, they entirely covered her, vyā! And
she lay a corpse! The Snails swarmed over her, and taking her, threw her behind them.
They shouted in victory, “Tākā! Dingālā! eh!”
[212]
Then the elder sister said she was going to help her brother in facing the Snails.
Her mother objected, “You? Stay!” But she replied, “Let me go!” She girded her body
tightly, and then she entered the fight. The Snails surrounded her. They were about
to drag her to their rear, when, she, at the side of the path, attempted to spring
from them. But they swarmed over her. And she lay a corpse! The mother was crying
out, “O! My child!” when the Snails covered her too.
Mbuma-tyĕtyĕ retreated, to rest himself for a short time, and called out, “Ngalo!
a helmet!” It appeared. He fitted it to his head. He called again, “Ngalo! a glass
of strong drink, and of water too!” It appeared. He asked for tobacco. It appeared.
“Matches!” They appeared. He struck a match, and smoked. As he thrust the cigar in
his mouth, it stimulated him; it told him things of the future in its clouds of smoke.
After he had rested, he stood up, again for the fight.
The Snails tuned their song:
“Iyā! Dingālā! disabĕte!
Iyā! Dingālā! sālālāsālā! Disabĕte!
Iyā! Dingālā! Iyā! Dingālā!
Iyā! Dingālā! Sālālāsālā!
Iyā! Dingālā! Eh! Bamo-eh!”
The Snails, in their fierce charge, killed him, and were about to take away the corpse;
when, his Ngalo returning him to life, he sprang erect, and cried out, “Ah! my Father
Njambu! Dibadi-O!”
And he took up his war-song:—
“Tata Njambu ya milole, milole mi we.
Ta’ Njambu! milole mi we.
Ta’ Njambu! milole mi we.
Milole mi we. Ta’ Njambu!”
All that while, the mother and his sisters were lying dead.
The Snails were shouting in their victory, “Tākā!”
Mbuma-tyĕtyĕ took a short broad knife in his hands, and shouted, “Dibadi!” He girded
his body firmly, and stood erect. He called out in challenge, “I’ve come!” The Snails
answered, “You’ve reached the end!”
They fought. The man took his sword. The Snails fell down on him, ndwa! But the man
stood up, and moved [213]forward. He laid hold of a small tree. He cut it, and whirled it about at the Snails.
And the Snails fell down on the ground, po! But they rose up again flinging themselves
upon the man, ndwa! The man jumped aside crying out, “Ah! My father Njambu! Dibadi-O!”
He took fire, thrust it among the tribe of Snails, and every one fell down on the
ground, mbwā!
Then he shaped a leaf into a funnel, and dropped a medicine into the noses of his
mother and sisters. They slowly rose and tried to sit up. He poured the ashes of the
Snails over them, po! They breathed it into their stomachs, kii! and they came fully
to life.
Then they said, “You are safe! Now! for our return home!” He said, “Good!” And they
returned.
Mbuma-tyĕtyĕ continued his own journey, on, on, on, until at a cross-roads, he found
a giant Tooth, as large as a man. Tooth asked, “Where are you going?” Said he, “I’m going to seek a marriage at a town of Njambu-ya-Mekuku.” Then, with his axe
in hand, he turned aside from the path; chopped firewood, chop, chop, chop, chop,
mbwā! Then he kindly carried a lot of it, and presented it to Tooth. He also opened
his bag, and taking out an ukima roll, laid it down at the feet of Tooth; also a bundle
of gourd-seeds, and laid it down; and then he said, “I’m going.” But the giant Tooth,
pleased with him, said to him, “Just wait!”
So, he waited; and, while waiting, said, “Ngalo! a fine house!” It appeared there.
“A table!” There! “Good food!” There! “Fine drink!” There! They two ate, and drank,
and had conversation together.
Tooth said to him, “Where you go, do not fear.” It brought out from its hut a water-gourd,
and said, “I will not show you more, nor will I tell you anything at all, but this
Hova itself will tell you.” Then Tooth said to him, “Go well!”
The man took the Gourd and clung to it as if it was a treasure.
He started again on his journey, and had gone but a little way, when he found Kuda-nuts
in immense abundance. He took up one, drew his knife, cracked the nut, and threw the
kernel into his mouth. He stooped again, and was [214]about to pick up another, when the Gourd warned him, “I! I!” So, he left the nuts.
He came on in his journey, and found in abundance wild Mangoes. He took one, split
it, and bit out a piece; and was about to add another, when the warning came, “I!
I!” So, he left the Mangoes; yet his belly felt full. Still on his journey, thirst
for water seized him at a stream. He took his cup, plunged it into the water, filled
it, drank, and was about to take more, when the warning said, “I! I!” And he left
the water. Yet his belly felt full.
On his journey still, till he came to a large river. There he stood, and listened,
as he heard a boat-song, “Ayĕhĕ! āhĕ! āyĕhĕ! ĕ!” There passed by the sound of paddles, wom’! wom’! but he saw no person; nor did he
see any canoe. Gourd said to him, “Call!” Then he called out, “Who are these? Bring
me a canoe!” A voice replied, “Who are you?” He answered, “I!” The canoe came nearer,
its crew singing, singing, until it grounded on the beach. He saw what seemed only
a great log! Gourd said to him, “Embark!” He got in. The crew also (apparently) got
in again; for, the sound of paddles was again heard, worom’! worom’!
Instead of going straight across the river, they pulled far up stream, and then came
all the way down again on the other side. As they came, they were constantly keeping
up the song, until they grounded at the landing-place at that other side. Still he
saw nothing of the invisible boatmen, when he landed.
Ascending the bank of the stream, he saw a strange new town. He entered its public
reception-house, and sat down. As he was looking for some one to come, a Horn came
and sat on his lap, and then moved away. A Bundle of Medicine came, sat, and moved
away. A Bowl came and sat. A Spear came and sat. All these Things saluted him. Behold!
they were the People of that Town (in disguise); but he saw none of them.
Gourd said to him, “Come and escort me into the back-yard.” He at once stepped out;
and, when in the back-yard, It said. “Put me down.” (It had been carried suspended
from his shoulder.) He put It down, standing It at the foot of a plantain-stalk. Gourd
making a leaf funnel, [215]dropped something into his eyes. His eyes suddenly, kaa! were opened, and he saw everything, and all the people, and
the whole street.
Returning to the house, he sat down. Maidens came. Such goodness as you have scarcely
known! Forms lovely to see!
The Chief of the town said, “Make ye food!” It was made at once. Then one whom he
chose was given him for his wife.
She and this young son-in-law were left sitting in the house. The wife began to weep,
saying to herself, “What will be his manner of eating?” (a test to be applied to him
as suitor). The Gourd called him with a voice like the stroke of a bell, ngĕng! He
went out to the Gourd, and It said to him, “When you shall eat, take one piece of
plantain, flesh of the fowl, and then dip one spoonful of the udika (wild-mango gravy),
put them in your mouth; and thou shalt say unto her, ‘Take; you may remove the food.’
You shall see what will happen.” He did so. His wife laughed in her heart; and she
went and told her mother, “He is a person of sense.” The towns-people said to her,
“What did he do?” She evasively said to them. “Let us see!”
In the evening, the father-in-law said to him, “You have found us here in the midst
of a work of garden-making for your mother-in-law.” (A man is always expected to do
some work for his wife’s mother.) He said. “That’s good, Father!”
Gourd called to him, and told him, “It is not a garden; it is an entire forest; it
is not planted; it is all wild country. But, tomorrow, at daylight, early, you say
to your wife that she must go and show you. You must take one young plantain-set,
and a machete, and an axe. When you shall arrive there, then you shall say to her,
‘Go back!’ And she will go back. Then, you will slash with the machete, kwa! and leave it. You
take also the axe and cut, ka! and say, ‘Ngunga-O! Mekud’ O! Makako ma dibakĕ manjeya-O!’
You shall see what will happen. Then you insert the plantain-set in the ground. Then
you set up a bellows, and work it. And you shall see what will happen.”
(All that Garden-Plan was made by the townspeople in order that he might weary of
the task, and they then find excuse for killing him. For they were Cannibals.)
[216]
At daybreak, he did so. He called his wife. He and she went on until they came to
the chosen spot. Said he, “Go back!” The woman went back. He did just as he had been
directed, as to the clearing, and the felling, the incantation, and the planting.
The plantains bore, and ripened at once. Every kind of food developed in that very
hour.
The man went back to the town, and sat down. They set before him food.
They sent a child to spy the garden. The child returned, excitedly saying, “Men! the
entire forest! with all such foods! only ripe ones!” They said to him, “You’re telling
a falsehood!” And they said, “Let another go and see.” He went; and returned thence
with a ripe plantain held in his hand.
In the evening, the Chief said to him, “Sir! tomorrow, people will have been filled
with hunger for meat. A little pond of your mother-in-law is over there. Tomorrow
it is to be bailed out.” (In order to get the fish that would be left in the bottom
pools.)
Gourd called him, ngĕng! He went to It, and It said, “That is not a pond, it is a
great river, (like the Lobi at Batanga). However, when you shall go, you must take
one log up stream and one log down stream (for a pretence of dams). You shall see
what will happen. Then you must bail only once, and say, ‘Itata-O!’ You shall see.”
Next morning, he did so. And the whole river was drained; and the fish were left in
the middle, alone. He returned to the town, and sat down. The people went to see;
and, they were frightened at the abundance of fish. For a whole month, fish were gathered;
and fish still were left.
The Chief went to call his townspeople, saying, “We will do nothing to this fellow.
Let him alone; for, you have tried him with every test.” They said, “Yes; and he has
lingered here,” (i.e., was no longer a stranger; and therefore should not be eaten). But, they said, “Tomorrow
there will be only wrestling.” (This was said deceitfully.)
In the evening, the father-in-law called him, saying, “Mbuma-tyĕtyĕ, tomorrow there
is only wrestling. You have stayed long here. As you are about to go away with my
child, there is left only one thing more that she wants to see, that is, the wrestling
tomorrow.”
[217]
Gourd called him, and said to him, “It is not only for wrestling. You know the part
of the village where is the Wrestling-Ground. There is a big pit there. You will take
care if you are near that pit; and you must push them in.”
In the evening, food was made, and soon it was ready. He and his wife ate, and finished.
They engaged in conversation. They took pleasure over their love that night.
The next day, in the morning, very early, the drums, both the elimbi and the common,
began promptly to tell things in the street. (The Elimbi is a specially made drum
used to transmit information by a system of signal strokes. News is thus carried very
far and very rapidly.) The Gourd called him, and handed him a leaf of magic-medicine,
to hold in his hand, saying, “Go; fear not!”
The townspeople began to shout back and forth a song (to arouse enthusiasm). Two companies
ranged on each side of the street, singing. “Engolongolo! hā! hā! Engolongolo! hā!
hā!”
“Engolongolo! hā! hā!
Engolongolo! hā! hā!”
Hearing their song as a challenge, the young man went out of the house into the street.
Up to this point, the strongest wrestler of the town, named Ekwamekwa, was not with
them; he was out in the forest, felling trees.
When the towns-people saw the young man standing in the street, they advanced as many
as a hundred all at once. He laid his hands upon them, and they all went back; he
also went back. Soon he advanced again, and his single opponent advanced. They two
laid their hands on each other’s shoulders. The townspeople began another song, as
if in derision. “O! O! A! O! O! A! O! O! A!”
At once, he seized his opponent, and threw him into the pit. Thereupon, his father-in-law
shouted in commendation, “Iwā!”
Another one came forward; Mbuma-tyĕtyĕ advanced; and as they met together, he took
him, and threw him into the pit. Again the shout, “Iwā!”
The sisters of the two men in the pit began to cry. The others said to the girls,
“What are you doing? He shall die today! It is we who shall eat those entrails today!”
(Among cannibals, a choice portion.)
[218]
Another one was coming, and, as they met together, again the shout of derision, “O!
O! O! A! O! O! O! A! O! O! O! A!” But, at one fling, Mbuma-tyĕtyĕ cast him into the
pit. “Iwā” was repeated.
The sister of him who was thrown thus into the pit began to cry. The people rebuked
her, “Mbābā! mbābā! Join in the singing!”
Another one was coming; Mbuma-tyĕtyĕ advanced; and as they came together, he lifted
him, holding him by the foot. The singers, to encourage their man, said responsively,
“Dikubwe! Dikubwe! Fear not an elephant with his tusks! Take off! take off!” Mbuma-tyĕtyĕ
lifted him, and promptly pushed him down into the pit, with a thud, ‘kodom’!
The people began to call out anxiously, “Wĕ-e! wĕ-e! O! They are overcome! They are
overcome! O! Some one must go hastily, and call Ekwamekwa, and tell him that people
are being destroyed in the town, and he must come quickly.”
Some one got up, and ran to call Ekwamekwa, wailing as he went, “Iyā! Iyā! Iyā! Ekwamekwa,
iyā-O! Come! People are exterminated in the town!”
He heard with one ear (i.e. at once). He snatched up his machete and axe, saying, “What is it?” The messenger
repeated, “Come! a being from above has destroyed many a one in the town!”
The man Ekwamekwa, full of boasting, said, “Is it possible there is no man in the
town?” He came, already shaking the muscles of his chest, pwā! pwā (a custom with
native wrestlers, as a lion his mane). His muscles were quivering with rage, nyā!
nyā! nyā!
The drums, both the elimbi-telegraph and the common, were being beaten, and were sounding
without intermission. The singers were shouting; the wrestlers’ bodies had perspiration
flowing from them. The noise of the people, of the telegraph drums and other drums,
and sticks (sticks beating time) were rattling kwa! kwa! kwa!
As Ekwamekwa appeared, the women and children raised their shrill voices. The shouters
yelled, “A! lā! lā! lā! ā!”
Mbuma-tyĕtyĕ advanced at once. He and Ekwamekwa laid hold of one another, and alternately
pressed each other backward and forward. The one tried tricks to trip the [219]other, and the other tried the same. Ekwamekwa held him, and was about to throw him
on the ground. The other jumped to one side, and stood, his muscles quivering, po!
po! po! tensely. Ekwamekwa seized him about the waist and loins. The people all were
saying, “Let no one shout!” (lest Ekwamekwa be confused). They said, “Make no noise!
He is soon going to be eaten!” And it was a woman who said, “Get ready the kettle!”
Ekwamekwa still held him by the loins. So, they called out, “Down with him! Down with
him!” But Mbuma-tyĕtyĕ shouted, “I’m here!” He put his foot behind Ekwamekwa’s leg,
and lifted him, and threw him into the pit, kodom!
Then there was a shout of distress by the people, “A! ā! ā! ā!” and Ekwamekwa called out, “Catch him! catch him!” Mbuma-tyĕtyĕ, lifting his feet,
ran to his father-in-law’s end of the town, and all the men came after him. His father-in-law
protected him, and said to them, “You can do nothing with this stranger!”
At night, the Chief said to him, “Sir, you may go away tomorrow.”
At daybreak, food was cooked. The Chief Njambu-ya-Mekuku, put his daughters into large
chests. In one was a lame one; another, covered with skin disease; and another, with
a crooked nose; and others, with other defects in other chests, each in her own chest.
But, he put the wife into a poor chest all dirty outside with droppings of fowls,
and human excrement, and ashes. In it also, he placed a servant and all kinds of fine
clothing. Then said he to Mbuma-tyĕtyĕ, “Choose which chest contains your wife.”
The Gourd at once called him, and It said to him, “Lift me up!” It whispered to him,
“The chest which is covered with dirt and filth, it is the one which contains your
wife. Even if they say, ‘Ha! ha! he has had all his trouble for nothing; he has left
his wife,’ do you nevertheless carry it, and go on with your journey.”
He came to the spot where the chests were. The Chief said again, “Choose, from the
chests, the one which contains your wife.” Mbuma-tyĕtyĕ picked up the poor one. They
shouted. But, he at once started on his journey, and on, until he came to the river,
stepped into a canoe, paddled to the other side, landed, and went on, carrying the
chest. [220]Almost in an instant (by his magic Ngalo) he was at the place of the Great Tooth.
It asked, “How is it there?” He replied, “Good!” The Gourd, in leaving, reported to
Its mother, the Tooth, “A fine fellow, that person there!”
He went on with his journey, his feet treading firmly. Almost with one stride (by
aid of his Ngalo), in the twinkling of eyes, he was near the spring at his own town.
Then he said, “Now let me open the chest here!” On his opening it, a maiden attended
by her servant came stepping out, arrayed in the clothing which had been placed in
the chest for her dress. One’s eyes would ache at sight of her silks, and the fine
form of her person. And you or any other one could say, “Yes! you are a bride! truly
a bride!”
Two young women rose up in the town to go to the spring to dip up water. They were
just about to come to the spring, when they saw their brother and his wife and her
servant. They two went back together rapidly to the town, saying, “Well! if there
isn’t the woman whom Mbuma-tyĕtyĕ has married! They are two women and himself!”
The town emptied itself to go and meet them on the path. His father took powder and
guns, with which to announce the arrival; and cannon were roaring. When the young
woman came and stood there in the street, there was only shouting and shouting, in
admiration.
Another brother, named Njā, when he came to see her, was so impressed to get a wife
like her, that, without waiting for the salutations to be made, he said to his mother,
“My mother! make for me my mekima, too.”
Mbuma-tyĕtyĕ entered into the house, he and his wife. At once hot water was set before
them, and they went to bathe. When they had finished, they entered the public Reception-Room.
Njā, impatient to get away and, in impolite haste, said, “Now, for my journey!” His
brother advised him, “First wait; let me tell you how the way is.” He replied, “Not
so!” And he started off on his journey.
The others sat down to tell, and to hear the news. They told Mbuma-tyĕtyĕ the affairs
of the town; and he responded as to how he had come. When he had completely finished,
he was welcomed, “Iyĕ! Oka! oka-O! But now, sit down and stay.”
Now, when Njā had gone, he met the two Millepedes [221]fighting. He exclaimed, “By my father Njambu! what is this?” He stood there with laughter,
“Kyĕ! kyĕ! kyĕ!” He clapped his hands, “Kwā! kwā! You! there! let me pass!” They asked,
“Give us an ukima.” He stood laughing, kwa! kwa! saying, “I will see this today! Food
that is eaten by a human being! Is it so that they have teeth? As I see it, they,
having no mouths, how can they eat?” But he opened his food-bag, took an ukima, and
gave them a small piece. They rebuked him for his meanness, and laid a curse on him,
“Aye! You will not reach the end.” He responded, “I won’t reach my end, eh? Humph!
I’m going on my journey!” He left them; and they grabbed at the very little piece
of ukima he had given them.
He cried out, “Journey!” and went on both by day and by night, traveling until he
met the two Snakes fighting. He derided them, and took a club, and was about to strike
them, when they cursed him, “You will not reach the end!” However, he gave them, at
their request, an ukima, and passed on. As he turned to go, and was leaving them,
they made signs behind him, repeating their curse, “He will not reach safely!” And
they added, “He has no good sense; let us leave him.”
He still cried out, “Journey!” and went on to that place of Ihonga-na-Ihonga whose
size filled all the width of the way. He made a shout, raising it very loud, and repeated
his exclamation, “By my father, Njambu! Thou who hast begotten me, thou hast not seen
such as this!” Tooth asked, “Where are you going?” He, astonished, exclaimed, “Ah! It can talk!
Alas! for me!” And he added a shout again, with laughter, “Kwati! kwati! kwati!” It
spoke and said, “Please, split for me fire-wood.” He replied, “What will fire-wood
do for you?” He, however, split the wood hastily, ko! ko! ke! and left it in a pile.
It said, “Leave me an ukima.” He responded, “Yes; let me see what It will do with
it now!” He opened his food-bag, and laid an ukima down disrespectfully, and said, “Eat! let
me see!”
Tooth said to him, “Sleep here!” Said he, “If I sleep here, what is there for me to
sit on?” It replied only, “Sleep here!” He said, “Yes!” Then he invoked his Ngalo,
“A seat!” It appeared, and he sat down. In the evening, he invoked, “Ngalo, a house!”
It appeared. “A bed!” It [222]appeared. “A table!” It appeared. “Food!” It was set out. He ate, but did not offer
any to Tooth, and fell into a deep sleep.
At daybreak, he was given water to wash his face, and food; and he ate it. Then the
Tooth said to him, “Now, this is a Hova; go; the Hova will tell you what you should
do.” Said he sarcastically “Good! a good thing!” And he started on his journey. But,
when he was gone, he despised the Gourd, and said to himself, “What can this water-jar
do for me? I shall leave it here.” And he laid it down at the foot of a Buda tree.
There were many kuda (nuts of the Buda) lying on the ground. He prepared a seat, and
sat down. He gathered the kuda nuts in one place. He took up a nut, broke it, threw
its kernel into his mouth, and chewed it. He picked up another one, and was going
to break it. Gourd warningly said, “I! I!” He replied, “Is it that you want me to
give it to you?” Gourd answered only, “I-I!” And he said, “But, then, your ‘I! I!’
what is it for?” He broke many of the nuts, taking them up quickly; and finished eating
all. And still his stomach felt empty, as if he had eaten nothing.
He then said, “The Journey!” He started, still carrying with him the Gourd, going
on, on, until he came to the Bwibe tree (wild mango). That Bwibe was sweet. He collected
the mibe fruits, and began to split them. He split many in a pile, and then said,
“Now! let me suck!” He sucked them all, but he felt no sense of repletion, although
the Gourd had warned him. He took the skins of the mibe fruit, and angrily thrust
them inside the Gourd’s mouth, saying, “Eat! You who have no teeth, what makes you
say I must not eat? But, take you!”
He goes on with his journey. And he found water. He took his drinking-vessel, plunged
it into the water, dipped, put it to his mouth, drank, and drained the vessel. He
wanted more, plunged the vessel, and drank, draining the vessel. He took more again,
disregarding the warnings of Gourd. The water said to him, “Here am I, I remain myself.”
(i.e. I will not satisfy you.) He gave up drinking, and started his journey again, journeying,
journeying, crossed some small creeks, and passed clear on, until he came to the River.
As he listened, he heard songs passing [223]by. He said to himself. “Now! those who sing, where are they?”
The Gourd spoke to him, saying, “Call for the canoe!” He replied, “How shall I call
for a canoe, while I see no people?” Gourd repeated to him, “Call!” Then he shouted
out, “You, bring me the canoe!” Voices asked, “Who art thou?” He answered, “I! Njā!”
Some of the voices said, “Come! let us ferry him across.” Others said, “No!” But the
rest answered, “Come on!” Then they entered their canoe, laid hold of their paddles,
and came singing,
“Kapi, madi, madi, sa!
Kapi, mada, mada, sa!”
And they came to the landing. He saw nothing but what seemed a log, and exclaimed,
“How shall I embark in a log, while there is neither paddle, nor a person for a crew?”
But Gourd directed him, “Embark!” So, he went in the log. They paddled, and brought
him to the other side. He jumped ashore, and stood for a moment. Then he moved on
with the journey, walking on to a certain town (that town of the Spirits). He saw
nobody, but entered into the public Reception-House, and sat down.
Gourd spoke to him, saying, “Come, and escort me to the back-yard.” He curtly answered,
“Yes.” He carried It, and stood It at the foot of a plantain stalk. Then he went back
to the Reception-House and sat down.
A Bundle of Medicines came to salute him, and was about to sit on his lap. He jumped
up saying, “What is this?” He sat down again. Another Bundle fell on his lap. He exclaimed,
“Hump! what is that?” The Bundle being displeased, replied, “You will not come to
the end.” (i.e. you will not have a successful journey.)
The Gourd called him; and he went to the back-yard. The Gourd said to him, “Stand
up!” And he stood up. Then the Gourd took a leaf, folded it as a funnel, and dropped
a Medicine into his eyes; and he began to see everything clearly. He said, “This is
the only thing which I can see that this Hova has done for me.” He passed by, and
entered the Reception-House again, and sat down. A person came saluting him, “Mbolo!”
He responded, “Ai!” Another came, “Mbolo!” He replied, “Ai!”
They cooked food, and got it ready to bring to him.
[224]
During this while, he told his errand, and was given a wife.
Gourd called him. He went out to It: and It directed him, “When you are going to eat,
you must take only one piece of plantain, and a piece of the flesh of the fowl. Then
you dip it into the udika-gravy, and put it into your mouth; and you will chew it;
and when you have swallowed it, then you leave the remainder of the food.” He disregardfully
said, “Yes! Yes!” And he laughed, “kyĕ! kyĕ! kyĕ! I do not know what this Hova means! And that ‘remainder,’ shall I give it to It?”
And he entered the house again, and sat down.
The food was set out. Little children came; they said to each other, “Let us see how
he will eat.” He took up a piece of plantain, and put it in his mouth; he took a fowl’s
leg, put it in his mouth; and gnawed the flesh off of the bone. He took up another
piece of plantain, dipped a spoon into the udika-gravy, and put it into his mouth;
he took a piece of meat and a plantain, and swallowed them. The little children began
to jeer at him, “He eats like a person who has never eaten before.” He rose; but felt
as if his stomach was empty.
He again seated himself, and he and his wife played games together. Soon he said,
“My body feels exhausted with hunger”; food was again made and was set out; he ate.
The result was the same. The evening meal was also prepared; he ate, and finished;
and still was hungry.
In the evening, the Chief of the town called together the tribe and said to them,
“Men! I see that this fellow has no sense; let him return to his place.”
On another day, Njā said to himself, “Let me try, as the Hova has advised me, about
the food.” They cooked; they set it on the table. He took a piece of plantain, and
some flesh of the fowl; he placed them on a spoon, and dipped them into the udika,
and put them into his mouth. He rose up, saying, “I have finished!” And his stomach
felt replete. Then he thought to himself, “So! is it possible that this Hova knows
the affairs of the Spirits?”
The next time when food was spread on the table, he did the same way; and his stomach
was satisfied.
Another day broke, and his father-in-law said to him, “On [225]the morrow will be your journey.” When the next day dawned, the Chief brought out
the chests containing his daughters, and said, “Now, then! choose the one that you
will take with you.”
The Gourd whispered to him, “Do not take the fine-looking one; you must take the one
you see covered with filth.” He responded, “Not I!” The one he chose was the fine
one. He took it up, and carried it away. The town’s-people began to cry out (in pretence),
“Oh! he has taken from us that fine maiden of ours!” He was full of gladness that
at last he was married. But, really, he was carrying a woman, crooked-nosed, and all
of whose body was nothing but skin-disease, and pus oozing all over her.
He went on his journey, on, on, on, on, until the town of the Tooth. Said he, “Here’s
your Hova!” The Tooth requested, “Tell me the news from there.” The Gourd whispered
to Tooth, “Let this worthless fellow be! Let him go! He did not marry a real woman.
So, he is not a person.”
The man at once went on with his journey, continuously, until he came to the spring
by his own town. Said he, “Let me bathe!” He put down the chest, and threw his body
with a plunge, into the water. He bathed himself thoroughly, and emerged on the bank.
Then he said to himself, “Now, then, let me open the chest!” The key clicked, and
the chest opened. A sick woman stepped out! He demanded, “Who brought you here?” She
replied, “You.” Said he in astonishment, “I?” “Yes,” answered she. He, in anger, said,
“Go back! Do not come at all to the town!” He at once started to go to the town; and
the woman slowly followed.
There were two children who were going to the spring. As they went, they met with
her; and they cried out in fear, “Ayĕ! ayĕ! ayĕ! a Ghost! ayĕ!” And they went back
together in haste to the town. The town’s-people asked them, “What’s the matter?”
They said, “Come! there’s a Ghost at the spring!” The woman continued slowly coming.
Other children said, “Let us go! Does a Ghost come in the daytime? That is not so!”
As they came on the path, they met her. They asked her, “Who has married you?” She
replied, “Isn’t it Njā?” [226]The children excitedly cried out shrilly, “A! lā! lā!” They went back quickly to the
town, saying, “Come ye! see the wife of Njā!” The town emptied itself to go and see
her. And they inquired of her, “Who is it who has married you?” She answered, “Is
it not Njā?” And the shrill cry of surprise rose again, “A! lā! lā! lā!”
When they reached the town, Njā rose in anger from his house, picked up his spear,
stood facing them, and threatened with his spear, “This is it!”
He passed by them into the back-yard, and changed his body to that of a new kind of
beast, with spots all over his skin. At once he stooped low on four legs; and thrust
out his claws; and begun a fight with the people of the town, as a Leopard. Then he
went, leaping off into the Forest.
From there, he kept the name “Njā,” and has continued his fight with Mankind. The
hatred between leopards and mankind dates from that time. Some of the people of that
country had said to Mbuma-Tyĕtyĕ that he would not be able to marry at the town of
the Spirits, and had tried to hinder him. But he did go, and succeeded in marrying
a daughter of Njambu-ya-Mekuku; while Njā, attempting to do the same, and not waiting
for advice from his brother, and treating with disrespect the Spirits on the way,
failed.
