Nyare (Ox)
NOTE
An event (the supposed death of the red antelope) is traced to its
first cause (sleep) back of the immediate causes (the people who
actually sought to kill him). Whence the proverb, "Eziwo a juwi na
Antyâvinâ." "Eziwo" is a familiar way of pronouncing Njiwo.
Antelope and Ox went to a town to dance Bweti (a certain
spirit-dance). After the dance, Antelope, exhausted with the exercise,
fell asleep in the Bweti-house. While he was there, certain persons
made a plot to kill him. Ox heard of it, and came to warn him,
calling gently, (lest he should be overheard and himself seized),
"Njiwo! Eziwo!" But antelope did not hear, and Ox made no further
effort, and ran away to his home in fear for his own life.
Then came Antelope's wife, while he still slept, and loudly called
him. He, only half-awake, grumbled, "What do you call me for? Let me
rest. I'm tired by the dancing." She persisted, "I call you because
certain persons want to kill you." But, he, still heavy with sleep, did
not understand, and was not willing to rise, and went on sleeping. Then
his wife, unable to arouse him, went to call other people to help her.
While she was away, his enemies came and tied him with ropes, and
left him there tied, still sleeping, alone in the house. They locked
the house, and went away, intending to return and kill him when he
should awake. Before they came back, his wife returned with aid; and,
with machetes and knives, they cut open the door, and found him with
his limbs tied, and still sleeping. They roughly shook him, and he,
half-conscious, asked, "What do you want here?" His wife replied,
"I have come to carry you away." So, she untied the ropes, and they
lifted him and carried him away, still too sleepy to walk himself.
While all this was going on, the people of the town to which Ox had
fled, asked him, "There were two of you who went to dance Bweti. You
are here, but where is the other?" Ox, assuming that Antelope was dead,
and not knowing what Antelope's wife had done, told how he had been
unable to waken him, and said, "Eziwo was killed while asleep." Then
the village people said regretfully, "Eh! Eziwo! Sleep has killed him!"
In the meantime, Antelope and his wife had reached the town, where the
news of his death had preceded them; and the people wondered, saying,
"Nyare reported that you were cut to pieces!" Then Antelope's wife
explained that he would have been killed, because Ox had not made
every effort to arouse him from his deep sleep.
So the friendship of Ox and Antelope ended. And the proverb came, that,
"Eziwo died of sleep."
TALE 11
WHICH IS THE FATTEST?
Persons
King Ra-Mborakinda
Manga (Manatus)
Ngowa (Hog; Pl. Ingowa)
Arandi (Oyster)
NOTE
Accept no challenge whose test you know you cannot endure. Oyster,
without fat, accepted the challenge of the fat Hog and the fatter
Manatus.
The fat of the Manatus, or dugong seal, is delicious and very abundant.
Ra-Mborakinda was dwelling in his Town, with his people and the glory
of his Kingdom. There were gathered there the Manatus, the Oyster
and the Hog, waiting to be assigned their kingdoms. To pass the time,
while waiting until the King should summon them for their assignments,
Oyster said, "You, Manga, and Ngowa, let us have a dance!" And they
went to exhibit before the King. They danced and danced, each one
dancing his own special dance.
After that they made a fire, each one at his own fire-place, and sat
down to rest. Then Hog proposed a new entertainment. He said, "You,
Arandi, and Manga, we all three shall test ourselves by fire, to see
who has the most fat." And they all three went into their respective
fire-places, Hog into his, and Manatus into his, and Oyster into
its. Under the influence of the heat, the fat in their bodies began
to melt.
Then the King announced, "To the one who shall prove to have the most
fat, I will give a great extent of country as its kingdom." So, they
all three tried to show much fat, in their effort to win the prize.
Presently, the fat of Hog began to cease exuding, for he had not a
great deal. As to Oyster, it had no fat. What it produced was not
fat at all, but water; and that was in such quantity that it put out
its fire.
These facts about the Hog and Oyster were reported to the King,
and when he inquired how Manatus was getting on, lo! it was found
that she had such abundance of fat, that the oil flowing from her
had burst into flame and had set the town on fire.
At this, the King wondered, and exclaimed, "This Manga, that lives
in the water, has yet enough fat to set the town afire!"
Then Manatus with Hog and Oyster went and sat together in the
open court before the King's house, to await what would be his
decision. When he was ready, he sent two heralds to summon not only
those three, but all the Tribes of the Beasts of the Forest, and of
the Fishes of the Sea; and the town was full of these visitors. But,
Hog and all his tribe had become impatient of waiting, and had gone
off for a walk. All the other animals that had been summoned, came
into the King's presence, and he, having ascended his throne, said,
"I am ready now to speak with these three persons; but, I see that
the Ingowa are not here. So, because of their disrespect in going off
to amuse themselves with a walk instead of waiting for me, I condemn
that they shall no longer wear any horns."
Then the King announced that, as Manatus had the most fat, her promised
territory should be the Sea, and of it she should be ruler. But,
Manatus said, "I do not want to live in the Sea, lest I be killed
there." The King asked, "Then, where will you prefer to live?" She
answered, "In such rivers as I shall like."
That is the reason that the Manatus lives only in rivers and bays. For,
one day she and her children had floated with the tide to the mouth
of a river and into the Sea; and some of them had been killed there
by sharks and other big fish. So, the Manatus is never now found near
the Sea on ordinary tides, but only when high tides have swept it down.
Just as the King had made his announcement, the company of Hogs
returned and entered the Assembly. They explained, "We have just come
back from our walk, and we wish to resume our horns which we left
here." But the King refused, and kept possession of the horns. Hog
begged, "Please! let me have my horns!" But the King swore an oath,
saying, "O savi! (By the Blessing!) wherever you go, and whatever
you be, you shall have no horns." So the Hogs departed.
Now Oyster stood up, and said, "I wish to go to my place. Where shall
it be?" The King said, "I will give you no other place than what you
already have had. I do not wish to put you into the fresh-water springs
and brooks with Manga. You shall go into the salty waters." So Oyster
went; and its race lives on the edge of the rivers, near the Sea,
in brackish waters. And the King said to Oyster, "All the tribes of
Mankind, by the Sea, when they fail to obtain other fish, shall be
allowed to eat you."
All knew that this was a punishment given by the King to Oyster,
for having dared the test by fire, pretending that it had fat, the
while it had none.
TALE 12
WHY MOSQUITOES BUZZ
Persons
Mbo (Mosquito)
Oroi (Ear)
Aga (Hands)
NOTE
It is a practice of African natives, after taking a bath, to anoint
their bodies with some oil or grease.
In the time of Long-ago, in Njambi's Town, Mosquito and Ear went
out to take a bath together. After taking her bath, Ear began to rub
an oily substance over herself; while Mosquito did not. So Ear said
to Mosquito, "Why do you leave your skin so rough? It is better to
rub on a little oil." Mosquito replied, "I have none." So Ear said,
"Indeed! I did not know that. I will give you part of mine, as I have
plenty." Mosquito had to wait the while that Ear was rubbing the soft
wax over herself. But, as soon as Ear had finished, she put back the
wax into her ear where she usually kept it, and did not fulfill her
promise to Mosquito.
When Mosquito saw this, that the wax was put away, he came near to
the door, and said, "I want the oil you promised for rubbing on my
body." But Ear took no notice of him, except to call on Hands to
drive Mosquito away.
So, to this day, Mosquito is not willing to cease making his claim
for the unfulfilled promise; and is always coming to our ears, and
buzzing and crying. Always Mosquito comes and says, "I want my oil,
Bz-z-z-z." But Ear remains silent, and gives no answer. And Mosquito
keeps on grumbling and complaining, and gets angry and bites.
TALE 13
UNKIND CRITICISM
Persons
Tyema (A Black Monkey)
Ekaga (Tortoise)
NOTE
This story is probably of comparatively recent origin though known at
least fifty years ago. It seems to point to the time when white men
began to taunt negroes because of their color, the common insult by an
angry white master being "You black monkey!" The tale cannot antedate
the first coming of white men to West Africa three hundred years ago;
for, no native would have invented this insult, though they do now
imitate white men, when, in a quarrel, they wish to taunt an opponent.
The Black Monkey, up a tree, saw Tortoise passing beneath, slowly and
awkwardly moving step by step. Monkey laughed at the dull manner
and appearance of Tortoise; and, to tease one whom he thought
stupid and unable to resent insult, he jumped down onto the back
of Tortoise. There, safely perched, he jeered at Tortoise, saying
many unkind things. Tortoise was unable to throw off his tormentor;
nor could he reach him. His short hands and feet could not touch
Monkey. So, Tortoise was compelled to carry Monkey on the way,
the while that the latter was taunting him. Finally, the patience of
Tortoise was exhausted, and, his indignation being aroused, he stopped,
and said angrily, "Get off of my back, you black monkey!"
Monkey was sensitive about his color; and, at that word "black,"
he slipped off, and went away ashamed. But he was angry also, and
determined to have some revenge.
Some time after this, Monkey made a feast, and invited a number of
beasts, among the rest Tortoise. But Monkey purposely placed all
the dishes up high, so that Tortoise, unable to reach to them, could
get no food, as he vainly went around and around the table. All the
while, Monkey was sarcastically urging him to come and help himself
and eat. Tortoise bore it without complaint; and at the end of the
feast, he went away hungry. But he also determined to have his revenge.
On another day, Tortoise made a feast, and invited the same persons
who had seen his humiliation at the house of Monkey. Monkey came
to the feast. But Tortoise had prepared the food in only one dish,
around which the company were to sit on the ground, and from which
they were to eat with their hands. Before calling them to eat,
Tortoise had provided water and soap for them to wash their hands
previous to their putting them into the same dish. As Monkey was
about to put his, Tortoise reminded him that it was black, and that
he should first wash it. He said, "Here is water, and the soap by
which white people keep their hands from getting black."
Monkey was ashamed, and lathered the soap over his hands until they
were white with foam. "Now," said Tortoise, "put your hand into
the water to remove the foam." Monkey did so; and his hands were
still black.
The rest of the company objected to his black hand going into their
food. And he went away ashamed and hungry.
TALE 14
THE SUITORS OF PRINCESS GORILLA
Place
Njambi's Country
Persons
King Njina (Gorilla) and His Daughter
Njâgu (Elephant)
Nguwu (Hippopotamus)
Bejaka (Fishes: Sing. Ejaka)
Ngowa (Hog)
Njegâ (Leopard)
Telinga (a very small Monkey)
NOTE
This story evidently dates back to the first introduction of Rum into
Africa. Gorilla's "new kind of water" was Rum.
Telinga's cheating did not finally succeed in obtaining him the wife;
but was the cause of his now living only in trees; whereas formerly
he lived in the long grass. The Telinga are very numerous, and they
all look so alike that one cannot be distinguished from another. In
the story, he had arranged with all his companions to help him drink.
In the Gorilla Country there are no lions, and there he is readily
called the King of Beasts, because of the fearful length and strength
of his arms.
How absurd that so horribly ugly a caricature of a human being should
be supposed to have a beautiful daughter!
King Gorilla had a daughter, whose beauty had been much praised. She
being of marriageable age, he announced to all the tribes that he
would give her in marriage to any one who could accomplish a certain
task. He said he would not take any of the goods usually given in
payment for a wife, as dowry. But, that he had a new kind of water,
such as had never before been seen; and, whoever could drink an entire
barrelful of it, should have the prize that had been coveted by many.
So, all the tribes came together one day in the forest country of the
King, to compete for the young woman, and the paths were crowded with
the expectant suitors on their way to the King's Court.
First, because of his size, Elephant stepped forward. He walked
with his solemn dignity, his ponderous feet sounding, tubu, tubu,
as he strode toward where the barrel stood. He could, however,
scarcely suppress his indignation, in the presence of the King,
at what he considered the insultingly small test to which he was
about to be subjected. He thought in his heart, "That barrelful of
water! Why! I, Njâgu, when I take my daily bath, I spurt from my trunk
many barrelfuls over my whole body, and I drink half a barrelful at
every meal. And this! Why! I'll swallow it down in two gulps!" He
thrust his proboscis into the barrel to draw up a big mouthful. But,
he instantly withdrew it, before he began to suck up any of it. "The
new water" stung him. He lifted his trunk, and trumpeting with rage,
declared that the task was impossible.
Many in the company, who had feared that the big elephant would leave
no chance for them, secretly rejoiced at his failure; and began to
hope for themselves.
Then Hippopotamus blundered forward. He was in haste, for he was sure
he would succeed. He was not as big or heavy as Elephant, though he
was more awkward. But he did not hesitate to boast aloud what he could
do. "You, Njâgu, with your big body, afraid of that little barrel of
water! Why! I live in water half of the time. And when I begin to
drink in a river, I cause the Bejaka to be frightened." So he came
bellowing and roaring, in order to impress the young woman with his
importance. But his mouth had not sunk into the barrel as he thrust
his nose in, before he jerked his head up with a bigger bellow of pain
and disgust at the new water. Without making even a bow to the King,
he shambled off to a river to wash his mouth.
Next came Hog. He said to Gorilla, "King Gorilla, I do not boast like
those two other fellows, nor will I insult you as they have done, even
if I fail. But, I do not think I shall fail. I am accustomed to putting
my nose into all sorts of dirty places; so I shall try." He did try,
slowly and carefully. But, even he, used to all sorts of filth and
bad smells, turned from the barrel in disgust, and went away grunting.
Then Leopard came bounding forward, boasting and jumping from side
to side to show his beautiful skin to the young woman. He derided the
other three who had preceded him. "O! you fellows! You had no chance
at all, even if you had drunk up that water. The woman would not look
at you, nor live with such blundering, awkward gawks as you. Look at
my graceful body and tail! These strong but soft paws of mine! And,
as to that barrel, you shall see in a few minutes. Though we of the
Cat Tribe do not like to wet our feet, I will do it for the sake of
the woman. I'm the dandy of the Forest, and I shall go at it more
gracefully than you." He leaped onto the barrel. But, its very fumes
sickened him. He made one vain effort. And with limp tail between
his legs he crawled away to hide his shame.
One after another of the various Beasts attempted. And all
failed. Finally, there crept forward the little Telinga. He had
left the hundreds of his Tribe of little Monkeys hidden out in the
grass field. As he advanced, there was a murmur of surprise from the
unsuccessful spectators. Even King Gorilla could not refrain from
saying, "Well! my little fellow! what do you want?" Telinga replied,
"Your Majesty, did not you send word to all the Tribes that any one
might compete?" "Yes, I did," he answered. And Telinga said, "Then I,
Telinga, small as I am, I shall try." The King replied, "I will keep
my royal word. You may try." "But, Your Majesty," asked Telinga, "is
it required that the barrel must be drank at one draught? May I not,
between each mouthful, take a very short rest out in the grass?" Said
Gorilla, "Certainly, just so you drink it today."
So Telinga took a sip, and leaped off into the grass. And, apparently,
he immediately returned, and took another sip and leaped back
into the grass; and, apparently, immediately returned again. And
apparently--(They were his companions who had come one by one to help
him!) Thus the barrelful of firewater was rapidly sipped away.
King Gorilla announced Telinga as the winner of the prize.
What the young woman thought of the loss of her graceful lovers,
the Antelopes and others, is not known. For, when Telinga advanced to
take her, Leopard and others dashed at him, shouting, "You miserable
little snip of a fellow! You've won her; but if we can't have her you
shan't. There! take that! and that! and that!" as they began to beat
and kick and bite him.
In terror, he jumped into the trees, abandoning his bride.
And he and his tribe have remained in the trees ever since, afraid
to come down to the ground.
TALE 15
LEOPARD OF THE FINE SKIN
Place
Town of King Mborakinda
Persons
King Mborakinda
Ilâmbe, His Daughter
Ra-Marânge, A Doctor
And Other People
Njegâ (Leopard)
Kabala (A Magic Horse)
Ogula-Ya-Mpazya-Vazya, A Sorcerer
NOTE
Leopards can swim if compelled to, but they do not like to enter water,
or wet their feet in any way.
At the town of Ra-Mborakinda, where he lived with his wives and his
children and his glory, this occurred.
He had a beloved daughter, by name Ilâmbe. He loved her much; and
sought to please her in many ways, and gave her many servants to
serve her. When she grew up to womanhood, she said that she did not
wish any one to come to ask her in marriage; that she herself would
choose a husband. "Moreover, I will never marry any man who has any,
even a little bit of, blotch on his skin."
Her father did not like her to speak in that way; nevertheless,
he did not forbid her.
When men began to come to the father and say, "I desire your daughter
Ilâmbe for a wife," he would say, "Go, and ask herself." Then when the
man went to Ilâmbe's house, and would say, "I have come to ask you in
marriage," her only reply was a question, "Have you a clear skin, and
no blotches on your body?" If he answered, "Yes," Ilâmbe would say,
"But, I must see for myself; come into my room." There she required
the man to take off all his clothing. And if, on examination, she saw
the slightest pimple or scar, she would point toward it, and say,
"That! I do not want you." Then perhaps he would begin to plead,
"All my skin is right, except--." But she would interrupt him,
"No! for even that little mark I do not want you."
So it went on with all who came, she finding fault with even a small
pimple or scar. And all suitors were rejected. The news spread abroad
that Ra-Mborakinda had a beautiful daughter, but that no one was able
to obtain her, because of what she said about diseases of the skin.
Still, many tried to obtain her. Even animals changed themselves to
human form, and sought her, in vain.
At last, Leopard said, "Ah! this beautiful woman! I hear about her
beauty, and that no one is able to get her. I think I better take my
turn, and try. But, first I will go to Ra-Marânge." He went to that
magic-doctor, and told his story about Ra-Mborakinda's fine daughter,
and how no man could get her because of her fastidiousness about
skins. Ra-Marânge told him, "I am too old. I do not now do those
things about medicines. Go to Ogula-ya-mpazya-vazya."
So, Leopard went to him. As usual, the sorcerer Ogula jumped into
his fire; and coming out with power, directed Leopard to tell what
he wanted. So he told the whole story again, and asked how he should
obtain the clean body of a man. The sorcerer prepared for him a great
"medicine" by which to give him a human body, tall, graceful, strong
and clean. Leopard then went back to his town, told his people his
plans, and prepared their bodies also for a change if needed. Having
taken also a human name, Ogula, he then went to Ra-Mborakinda, saying,
"I wish your daughter Ilâmbe for wife."
On his arrival, at Ra-Mborakinda's, the people admired the stranger,
and felt sure that Ilâmbe would accept this suitor, exclaiming,
"This fine-looking man! his face! and his gait! and his body!" When
he had made his request of Ra-Mborakinda, he was told, as usual,
to go to Ilâmbe and see whether she would like him. When he went to
her house, he looked so handsomely, that Ilâmbe was at once pleased
with him. He told her, "I love you; and I come to marry you. You have
refused many. I know the reason why, but I think you will be satisfied
with me." She replied, "I think you have heard from others the reason
for which I refuse men. I will see whether you have what I want." And
she added, "Let us go into the room; and let me see your skin."
They entered the room; and Ogula-Njegâ removed his fine
clothing. Ilâmbe examined with close scrutiny from his head to his
feet. She found not the slightest scratch or mark; his skin was like
a babe's. Then she said, "Yes! this is my man! truly! I love you,
and will marry you!" She was so pleased with her acquisition, that
she remained in the room enjoying again a minute examination of her
husband's beautiful skin. Then she went out, and ordered her servants
to cook food, prepare water, etc., for him; and he did not go out of
the house, nor have a longing to go back to his town, for he found
that he was loved.
On the third day, he went to tell the father, Ra-Mborakinda, that
he was ready to take his wife off to his town. Ra-Mborakinda
consented. All that day, they prepared food for the
marriage-feast. But, all the while that this man-beast, Ogula-Njegâ
was there, Ra-Mborakinda, by his okove (a magic fetish) knew that
some evil would come out of this marriage. However, as Ilâmbe had
insisted on choosing her own way, he did not interfere.
After the marriage was over, and the feast eaten, Ra-Mborakinda called
his daughter, and said, "Ilâmbe, mine, now you are going off on your
journey." She said, "Yes; for I love my husband." The father asked,
"Do you love him truly?" She answered "Yes." Then he told her,
"As you are married now, you need a present from me, as your ozendo
(bridal gift)." So, he gave her a few presents, and told her,
"Go to that house," indicating a certain house in the town; and
he gave her the key of the house, and told her to go and open the
door. That was the house where he kept all his charms for war, and
fetishes of all kinds. He told her, "When you go in, you will see
two Kabala, standing side by side. The one that will look a little
dull, with its eyes directed to the ground, take it; and leave the
brighter looking one. When you are coming with it, you will see
that it walks a little lame. Nevertheless, take it." She objected,
"But, father, why do you not give me the finer one, and not the weak
one?" But he said, "No!" and made a knowing smile, as he repeated,
"Go, and take the one I tell you." He had reason for giving this
one. The finer-looking one had only fine looks; but this other one
would some day save her by its intelligence.
She went and took Horse, and returned to her father; and the journey
was prepared. The father sent with her, servants to carry the baggage,
and to remain with and work for her at the town of her marriage. She
and her husband arranged all their things, and said good-bye, and
off they went, both of them sitting on Horse's back.