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THE MASAI THEIR LANGUAGE AND FOLKLORE

A. C. HOLLIS

WITH INTRODUCTION BY Sm CHABLES ELIOT

OXFORD AT THE CLARENDON PRESS

THIS ITEM HAS BEEN MICROFILMED BY STANFORD UNIVERSITY LIBRARIES REFORMATTING SECTION 1993. CONSULT SUL CATALOG FOR LOCATION.

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PREFACE

li occupy a considerable part of the large plains which extend from about one degree north of the equator to BIX degrees south of it, situate in both British anfl German East Africa. Those living in British territory commonly call themselves Il-Maaaae*, whilst the 'German Masai' are to a large extent known as 'L-Oikop ' or Il-Lumbwa *. In olden days tiie coast people termed them without discrimination Wa-Masdi or Wa-Kwayi *, names which have been perpetuated by Krapf and others. Sir H. Johnston states*, and probably correctly, that the Masai represent an early mixtore between the Nilotic negro and the Hamite (Gala-Somali) ; and that this blend of peoples most have been isolated somewhere in the high mountains or plateaux which lie between the Nile and the Karamojo country. Certain it is that the Latuka, who are si^>p03ed to be descendants of the ancestral Masai, and who occupy this country,

speak a language that is closely allied to the Masai tongue, and have many customs in common with the Masai. The accounts which have been published of the habits and ' When spoken rapidly this word is Bometime* pronounced ll-Udstie (for further particulsra see kleo p. 99, note 4). ' 'L-Oikop in belJeTed to signifj the poBiewore of the land. It alw mevii mardsr (eae p. 17, nolo 3, and p. 31 1). ' Hot to be confounded with the so-CAlled I^umbwa (vrhoee real name is Eip-iikiai), a tribe living near tha Victoria Nyaoia in British Eaat Africa. Theas LumbWB or Eip-gikiai are nearly related to the Nnndi. and aro believed to have migrated from north of Mount Elgon (Hoblcy. Easlern Vsanda, p. 10}. Lumbna is a term of contempt, and signifies a paittoral people who have taken to agriculture. ' The meaning of Kwari (or Kwapi) in Haaai is countries or aomewhoru. Hildebrandt'a suggestion {ZtitKhrififiT EOmologie, 1878, p, 349) that Haasae ia derived from the Maxai word 'masaa, property, and that Kwayi ia a corruption of kafi, tlie Swahili for paddle (given in atluaion to their broad-bladed paan), ia probably incorrect. > Tht Uganda Prauaerati, ToL ii, p. 796.

W PREFACE customs of the Masai are both numeroM and varied, but comparatively little is known of their language. The following ] books, which contain either short vocabularies or grammatical notes, are probably all that exist '. I. Vooabviary of the Engvtuk Bloikop, Krapf, Tabingen, 1854. H. Foea6uioryo/(A^nyWjE7ioi^o6,Erhardt,LudwigBburg, 1857, in. Life, WanderiTigaaTul Labnurt in Eattern Africa, New, Loudon, 1874. rV, A'wbitehe Grammalik (Einleitnng), Lepsins, Berlin, 1880. V. Maaiailand-Expeditioti, Fischer. (Mittbeilungen der geographiMhen QeellBchaft in Hamhurg, 1883-3). VI. A Vitit to the Masai People, Last. The Qeognphical Joamal, 1883. VII. Die Spraeli* der !l-Oigob (die sogenannten Wnknafi und Masai). Orandriss der Sprachwtssenachaft (Band III), MilUer, Vienna, 1884. Yin. Polyglotta AJricana orieniaiis, Last, Loudon, 1885. IX. The Kilima-Njaro Expedition, Johnston, London, 1886. X. Jhireh MauaHand sair NHqvslU, Banmann, Brlin, 1894. XI. Maiai Oramtaar, Einde, Cambridge, 1901. XH. The Uganda Protectorate, Johnston, London, igoa.

My endeavour in writing this book has been to place oa record some of the thoughts and ideas of the Masai people, before their extinction or their admixture with Bantu elements and contact with civilization renders this an impossibility. The stories, the proverbs, the riddles, the songs, and the account of the customs and beliefs of this interesting people are all given in the words of the relaters themselves. My thanks are due to Sir C. Eliot for many valuable hints, and for the kindly interest he has shown in my work ; to Mr. W. J. Monson for the free translation of the songs and prayers ; to Mr. R. J. Stordy and to Saleh bin Ali for the loan of their photographs ; and to the Director of the Royal Botanic Gardens, Kew, and to the officials of the Agricultural and Forestry Departments, East Africa Protectorate, for determining the names of the trees and plants. In conclusion I wish to pay a tribute of the highest praise to the work of the Church Missionary Society in East Africa. ' When this wa* written Herker'i book Pit Matai (Berlin, 1904) bad not been publulied.

PREFACE V Some years ago this body conceived the idea of educating at their central station at Freretown, near Mombasa, a few of the moat promising of their up-country converts. When sufficiently advanced, these boys or men are sent back to their homes and become teachers of the Gospel. Thus, one Ol-omeni', a member of the Oikop or Luuibwa Masai, who had spent some years under the able tuition of the Kev. A. R. Steggall at Taveta, was baptized under the name of Justin, and completed his education at the coast. He is now one of the principal supports of the Society in Southern Masailand. To the kindness of the Society in lending me Justin Oi-omeni'a services, and to the diligence of Justin Ol-omeni himself, I am in a large measure indebted for the material contained in this book. Pliilologists will possibly be interested to hear that there exist MEisai (and possibly members of other tribes whose language has ever been a dosed book) who are able to correspond with one another their mother tongue. I have iu my possession, for Lce, several letters written in Masai. As a well-wisher of the Masai and one who has known for a decade, I consider that every support should be given to the Church Missionary Society and to the other Missions engaged in proselytizing in their midst, for it is only by the gradual and peaceful civilization of the tribe that they can be saved from extinction. The encroachments of civilization are beginning to be felt in East Africa ; and the famous Rift Valley and the high plateaux where the fierce, bloodthirsty Masai once reigned supreme, are now becoming colonized by the white settler. It has often been proved in other parts of the globe that the native, on the advent of the white man, alters his habits or ceases to exist, and it is to be hoped that the Masai wilt choose the first of these alternatives. A. C. HOLLIS.

Jf<W, 1904. Ol-omeni means He who ii deapiied. When this uune wm giveD him, be WM a mull, <icklT child, and not expected to Utb.

Kitani As I

CONTENTS PAGE M&SAI Obahhab I Alphabet and pronaDciation ...... i Chtmges of letters 3,53 The Accent 7 Oeuder and Number ........ 9 The Article 10 SubEtaatives 18 Adjectives ....,.,.. 35 Comparboo of Adjectives 38 Numerala .......... 39 Pronouns . , . . . . . . . .41 PerBonal 41 Posseeaive . . . . , . . . i^ DemonstratiTe . . . . . . .43 Reflexive . . . . ..... 44 BelaUve 45> 50 Indefinite ......... 46 Interrogative 47 Verbs 48 Simple Verba 57

Verbs denoting motion towards the speaker .71 Verbs denoting motion from the spetdcer . . . .74 The Dittivu form 76 The Applied form ........ 78 The Beliexive and tbe Neuter or Qnasi-passive form 79 The Reflexive form of Derivatives ..... 80 Dative Verbs used as Beflexives ..... 81 Intransitive Verbs 81 The Reciprocal form 82 Causatives 84 Neuter Verba 87 Auxiliary and Irregular Verbs 89 Reduplication 97 Adverbs ......,.-. 97 CoDJUDctiouB . . . . . . ' 1 00 Prepositiona 101 Interjections .....,. loi Mabju Stohibs 103 The hare and tbe elephants 103 The warriors and the devil ...... 108 The warrior and his sisters ; or, Why free love is permitted among the Masai . . .117

^r CONTENTS vii ^^f PAQE ^^ The devil colled Sae-Eidongoi and the cbildrea . . .133 The warriors ejid the monkeje . . . . . .lag Konyek and his father ....... 133 The old man and hia knee 147 Oroed of ttie old man and his wife ..... 155

The woman and the children of the eycamore tree . . i6r The father of Msrogo 165 The two wives and the twine . . . . 'T' The caterpillar and the wild animalB 179 The warrior and the Lumbwa 185 The boy, hia brother, and their song . . . . .190 The ostrich chicks 196 The crow who married a woman ...... 198 The hare, the hyena, and the lioness's cave .... zoi The demon and the child ....... 215 The two Dorobo . . . . .233 The Dorobo and the giraffe 330 Masai Pbovebbs and Sayikob 338 ItluBtrative Proverbs and Sayings . . , . - 351 General Index to Proverbs and Sayings .... 353 iJIasai Enigmas 353 ' DiTiBioNS OF THE Mabai People i6o jClans and families ........ 360 districts and sub-districts ....... 260 .Ages and generations 261 I Mabai Mtthb and Tbasitionb 164 The story of the gods 364 A devil 1:65 The beginner of the earth ....... 266 (another veraion) .... 270 The story of Le-eyo'a disobedience . , . . .371 The origin of the Masai and Bantu people . . .372 The story of the sun and moon 273 The eclipse of the moon 274 Banrise and sunset 375 The stars 275

A halo round the moon and the millcy way .... 376 The rainbow 377 Comets .......... 277 Bheet lightning 378 The story of the flocks and the rain and sUn . 378 The story of tJie night and day ...... 278 The story of the sky and earth 379 Earthquakes 379 Volcanoes and Bteam-jets 279 Caves 380

CONTENTS

PAGX

Uabai Cuetoms Women's ornaments 383 Hen's ornaments ....... 383, 294 Kasai salutations on arriTctl ...... 264 departure ...... 287 Hospitality 287 iX^ttle, grass, and miUt 388**'^ Brand-marlfB and ear-cutting of cattle, sbeep, and donkeys . 390 t>^&rriora' shields and spears ..... 191 Arrows of the elders . . . . . . .391 The process of moving ....... 392 Warriors' kraals and slaughter-houses 393 ti'The feast called the ofispring ...... 393 j^ircumcision 294 i^/^js' circumcision ........ 396

^<]irls' circumcision ........ 399 The feast called E-uiioto or the selection of a chief . . 399 k'^arrioge 301 The refuge (divorce) 304 .^ Death 304 Mourning 306 People's souls and spirits, tad snakes 307 Inheritance 309 Crimes 310 The extraction of teeth 313 .'Shaving 314 Spitting 316 1 Food. . 317 LljVild animals 319 (Games 3"' Peace ceremonies 331 The ceremony of the red bead 323 Omens 333 ^The medicine-men 334 jThe smiths 33 jiarthenwaro pots and gotuda 331 Pipes 33> The dirisione of the day 33a SeMODS and mouiha 333 Yawning, hioooughs, Buoesing. and tlluessea .... 334 Ttms and medicines 335 How fim is obtained 34a l^ouuda and surgeona 343 Maa^eunM 344 Xani fimn of oath

Initial by ordeal Soogi and pmyvn

LIST OF ILLUSTRATIONS

I. Hh^ wmrrior ...... Frnntitpiee* n. Maaai elder wearing a fur cloak which is snppOE<1 to nwDible cobra's hood .... 7'ofaa p. xvi in. (a) Masai warriors of variona ' agea ' and diatricta,' each with the shield of his ' age ' and ' diatrict.' (fc) Scene on the Uganda Railway. Maaai and other paaaengers xxviii IT. Hasai warrior, showing pig-toil ..... loa T, (a) Maaai women carrying lirewood. (6) Masai worann carrying a child, (c) Maaai woman, showing neck' laoe and 'surutya ear-rings . . , . lao Ti. (a) Masai cattle at the foot of O-satima. (b) Maaai moving their belongings ...... 117 TU. (a) Masai girk, showing omaments. (b) Masai woman and child, ahowing dress and ornaments . '43 TUt. (a) Inside a Maaai kraal, (b) Maaai woman erecting krsat . . . . . . . .170

IX. E-siangiki, or yonng married woman .... z. (q) Maaai woman cutting firewood. (&) Scene inside a Masai kraal, showing women's ornaments XI. (a) Maaai drawing blood from an ox by shooting a blocked arrow into one of the auperficial veins of the neck. (6) 3Tock duel between two 'L-oifigok XII. (i) Anklet of bells worn by girla at dances. (3) Bell worn by warriors who, for bravery, are called 'Loifigok. (3) Cow-bell. {4) 01-lenywa fan uaed by

old men to brush away the flies .... xm. (i) Married woman'a ear with e-aunityai ear-ring and ear ornaments. (2) Stone eai^ring weighing a lb. 14 oz. : used for extending the lobe of the ear . XIV. (o) ilaaai rings of iron or braaa worn by men women. (6) Ear-rings and ornaments worn by i Nos. I, 4, and 5 are also worn by boys and girls XT. Masai spears, (i) Old form; (i) Form iu use twenty years ago ; (3) Present form ....

177

UST OP ILLUSTRATIONS

XVI. (a) Arm clamp of horn worn by wnrriors. (6) Masni shield (witliGut decoration) ; (i) front view ; (i) back view To foot p. XTH. (a) Inside a Masai kraaL (fi) Place in the woods where tiie wariiors sleep after eatiog meat xvm. (i) Bracelets of Email iron rings bound over leather bands, (z) Warrior's cap. (3) Masai sandal. (4,5) Masai warriors' head-dresBeit (oatrich-reathera and lion's skin) xiz. (a) Ad 0-SipSlio, or boy who has beeti recently oircuractsed, wearing a woman's garments and the 'sunitya ear-rings. (6^ Masai warriors, showing the ear-ring called en-gulale and the arm-ring called e-rap . XX. (1) Necklace of brass wire, beads, and chains worn by women, (a) 'N-dorosi garment worn by wurriora when proceeding on a raid after the election of an OI-HUDf>ni chief. {3) Ivoiy arm-ring worn by elders as a sign of wealth. {4) Belt worn by unmarried women, made of leather covered with beads of different colours XXI. (a) Masai woman shaving her hushand. (6) Masai moving their belongings from one kratd to another xxn, (o) Clubs : (i) Club of rlunoceros horn belonging to the spokesmen (ol-aigwenaui) ; (a) Warrior's club; (3)

Boy's club. (6) Maeai hatchet .... XXtn. The principal Medicine-man of the Masai, 01-Onana, the sou of M-Batyany ; (i) wearing the cap of an official of the East Africa Protectorate, and carrying the iron poker; and (2) wearing native dress XXIV. (1-3) Masai knives and ehoath ; (4-7) Arrow heads {4. UBcd for cupping purposes ; 7. used liy boys) XXV. (a) Bazor and cose, (fi) Masai snufT-boxes . XXVI. (r) Fire-slicks. (2) Tweezers. (3) Masai stool. (4) Honey pot. (5) Leather bag ..... XXVII. (i, i) Bow and qmver. (3, 4) Masai sword and sheath

INTRODUCTION

The present work, by Mr. Hollis, Chief Secretary to the Administration of the Eaat Africa Protectorate, treats of the lauguage, traditions, and cuetuiDS of the Maeat, onu of the moat interesting and important tribes of those territories. I am not competent ana there must be few people in the world who are to criticize by the light of independent knowledge the mass of material which he has brought together, and will merely attempt briefly to summarize the information about the race which we now possess. Mr. Hollis's previous contributions to anthropology, his opportimities for studying and daily conversing with the Masai, and his linguistic talents, which are well known to evBry one in East Africa, are a sufhcient guarantee for the thoroughness and excellence of his workThe Masai at present inhabit the inland districts of British \ and German East Africa from the equator to about 6' S. 1 Few of them are found north of the Lane, except an isolated I settlement just south of Lake Rudolf, and they seem to avoid I both the sea and the great central lakes. Many smaller \ pieces of water, such as Lakes Naivasha and Nakuru, are found in their haunts, but they neither use boats nor catch fish. They are divided at present into two sections, one of ( which, called L-Oikop, is agricultural and settled, while the other, or Masai proper, is entirely pastoral and nomadic. The difference between the two is evidently not ancient, for both speak practically the same language, and it is probable that

the agriculturalists of the present time are nomads who have settled down. On the other hand, tradition does not carry the history of the tribe further back than a century at the most ', and it would be rash to assume that the nomad pastoral state is primitive or very ancient. It is quite probable that there was a large agricultural settlement on the Uasin-Gishu platau from which the more adventurous warriors detached themselves. In East Aft-iea the Masai are clearly distinguished by their language, customs, and appearance from the Bantu races (although the latter often imitate them, and have r<?.ceived r certtun proportion of Masai blood), and equally clearly ' The geno&log; of the medioine men goea buck about aoo yoara.

xii INTRODUCTION related to the Suk-Turkana and Nandi-Lumbwa '. Somewhat more distantly allied to tho same stock are the inhabitanta of South Kavirondo or Ja-luo. These races again show clear reseinblaDces to some of the peoples who inhabit the hanks of the Southern Nile, such as the Acholi, Ban, Latuka, Dinka, and Shilluk. The whole group are sometimes classed together as Nilotic, and have many peculiaritiea in common. Their languages show a consideraole, though varying, degree of affinity ; physically they are tall, thin men, with features which are not markedly negroid, and are sometimes almost Caucasian: several remarkable customs, such as the nudity of the male sex and the habit of resting standing on one leg, are found among them all. The closest connexion seems to be between the Acholi and the Ja-luo, and between the Masai, Latuka, and Bari. The Masai, Nandi, Lumbwa, Suk, and Turkana all possess in a more or less developed form a military organization which obliges all the male population, between the ages of about seventeen and thirty, to suomit to a special discipline and constitute a warrior class. A similar organization does not seem to be recorded among the tribes who dwell along the Nile ^. These latter are not a homogeneous group, so that the word Nilotic must be used with caution. The Madi, who occupy a large portion of the country between I^ke Albert and Oondokoro and extend well to the east of the river, are linguistically different from their neighbours, and apparently represent an invasion from the west, though in customs they do not seem to differ markedly from the Ban. A glance at the map will show that from the Rift Valley to the Nile there runs in a north-westerly direction a broad Delt of non-Bantu languages, more or less allied to one another, Masai, Naudi, Suk, Turkana, Kanimojo, Latuka, Bari, and Dinka. The Eoramojo appear to be Bantua who have been forced to accept on alien form of speech. This distribution of languages seems clearly to suggest a south-eastward movement ftom the country between the north of Lake Rudolf and the Nile. The hypothesis is rendered more probable by the fact that in East Africa as elsewhere the course of invasiona has been mainly from the north to the south. This is certainly

' The name Lumbn* is eoiifaung. It is raily term of opprobriam applied b; tlie nomadic worriura to agriculturalists oF their on-u or allied noes (not, apparently, to Bantiis). Hcnfe the 'L-Oikop are otlen called Lombwa Haaai. But the name ii popularly and olGclally applied to a tribv olOMly allied U> the Nandi who live to the loutfa of the Myando valley. * Baker perhiipa alludes to Homelhiiig aimilsr aiaoug the Latulu whew young men, he sayi, live for fighting only.

W INTRODUCTION adii fme case with the Gallas, Somalia, and Abjssinians ^who are rapidly encroaching on the Protectorate), and probarily with the Bahima. It also seema probable that the physical type of these races (Masai, Naadi, Turkaoa, Dinka, &a) represents a mixture between the negro and some other factor. It does not seem to me possible to make any delinite statement aa to what that factor may be, butihe-naiglLbpmhood of Egj*pt and A byasi'nia renders several hypotheses plausible. Baker states tEattEe^ppearance of the Latuka (who are probably the closest allies of the Masai) points to a Galla ori^n, and that there are Gallas on the east bank of the river Choi only fifty miles east of Latuka, which they have often invaded. It may therefore be that the Nilotic tribes, and possibly also the Hausas to the west, represent a hybrid of the negro and <y Qalla. There is absolutely nothing to show when the Masai moved southwards, but the traditions reported by Mr. HoUis (p. 364, &C.) seem to place the earliest history of the world in an E^ast African setting, and convey no hint of an earlier home. The chief characters in these stories are the Masai, the Dorobo (hunting tribes), and the Bantu (Meek), and the principal event some arrangement by which the Masai obtain a right to all the cattle in the world. This seems to indicate tbaX they must have been a long time in their present haunts, and have lost all remembrance of their origin. Some of the proverbs, such as ' The zebra cannot change his stripes,' and ' Mountain does not meet mountain,' have a familiar oriental ring; but it would be unsafe to speculate how they came to Hasailand. A very different view of the past of the Masai is suggested by Merker's recent work (Die. Masai, Berlin, 1904). He r^ards them as belonging to the same stock as the ancigat Hebrew s, and quotes a great number of traditions respecting the creation, deluge, ten commandments, &c. which resemble the Biblical and Babylonian versions of primitive history. A critical examination of these stories is very desirable, as one cannot help suspecting that they contain elements borrowed from Christian or Mohammedan sources. On the other hand, in all questions aSectiug the origin of Blast African races, our only data are the moat recent types of physique, religion, and language, and we cannot, as in the case of more

civilized nations, go back two or three thousand years with comparative certainty. We can form no idea of how many strata of population such a period would represent in Africa ; what mixtures and disruptions of races it would include.

1/

xiv INTRODUCTION A tribe coming from the north like the Ma.sai, and possibly at one time in touch with races influenced by ancient Egypt, may conceivably represent not an improvement of the primaeval African stock but a degeneration of some other race. Still, the accounts which we have of the Ban and Dinka ascribe to them the same vague belief in a supernatural power, which moat inquirers have reported as existing among the Masai, and an absence of traditions respecting the origin of the human race ', The history of the Masai, as far as we know it for the last fhundred years, presents ae its most important feature a conflict (between the pastoral and agricultural sections, ending in the ^victory of the tormer and the annihilation of large settlements of the latter. The conflict was disastrous for the race, for the ^rtion which survived depended entirely on cattle and raid^Ihg for subsistence. The herds suff'ered severely from pla^e in the eighties, and the advent of Europeans and the gradual introduction of the Pax Britannica could not be othei-wise than unfavourable to the pre-eminence of a trilje whose prosperity depended so largely on continually plundering their neiglilxjiu^. Nevertheless from at least 1850 to the early yfcighties the pastoral Masai were a formidable power in East ^Africa, They successfully asserted themselves against the Arab slave-traders, took tribute from all who passed through their country, and treated other races, whether African or not, J with th e greatest arr ogance^ About 1859 they raided Vanga, on the coast neai" the present Clerman frontier. Thomson (Through Masai Land, 1885) describes how, in 1883, they . entered his camp and ordered about the whole caravan, ^1 including himself, as if they had been masters and the travellers slaves. This period of triumph was succeeded by one of disaster. Rinderpest attacked the cattle and small-pox human beings. The surrounding tribes who had suffered from tlieir raids were not slow to revenge themselves for the oppression and plunder of the past, and a severe famine completed the catalogue of misfortunes. The numbers of the Masai were undoubtedly greatly reduced, and at present those found in British East Africa only amouot to a very modest

figure, variously estimated at from 35,000 to 12,500. The latter estimate, which is the latest and perhaps the most correct, is based on the assumption that there are 7,500 in the See HitterrtitzDer, Bit Dtnka fipracAt, 1866, p. 5G, Ac It it true thdt aome expresriona ucribed to the Dinlu, bucIi a> 'We da not know the wiw men know,' might be interpreted a ooDBoiouniuM of the Ion of trftditioDi.

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! imif tt fNW ^^H ^^^^^^^^H ^^^^^^^^H > ' ' ' l( <IHl J. (Il ^^B ^^^^^^^^^^H tl" K'Minu'. A, 1 . Mil .rri,llKlllllll ^^B ^^^^^^^^H InfuUi- In llli< N^aUfl.i ollur lail Oi.ir. I(l a ^H till MiiH:iiihl.Mii TIk. ImII<I iIii irlitliiMII, wltloll ^^H ^^^^^^^^H ^^^^^^^^H I'l' "' '" "' '""III MIkIiII, Wlli (I'll iI Ni IiU.m ^^H ^^H 1 1 ' iHll llllll 11^ ItulllN Willi l)l ^^H III ilii. 1 ili. iiM>ill.l ili> HiliLiI ^H ' ' 1 lllil Imuiliiil iillUwIl ^H ^^^^^^^^^^H II 1 iiiu h'litii iliiiliii'iiiKil, mill Itiii ^^H III > llll. iMlltljlIU llHiL IIk. lIlNKIMII ^^M ^^^^^^^^H ^^HHHH Kjlliltll 1 nil lllli lil(lltl llH ^^1

frill ii 1 <i ^^^H i'lil II 1 Illilinl hliiHiil ni' rmiiiil I'liliifly tiiw ^^M mill lliiif Miiiliil Mum In II inn liiirlliiiy. ^^1 ^V I iIk'I III" iii iii<ni<iili>il iiiilv li)' It lum ^^H ilni itiii il III lUnjitiiiiiNl, Mill ^^M ^^r ^H 1- ( lliiniliiini III dm lluinllin ^H ^H 1 Hill Kiiniii Wiihwnvr iirMi ^^M ^^L nu'inll II riMiililll iiI.iIhui ^H fr, III lllUllil II llllIU jllltHIM ^^^1 niiiilii'x iliiili'i lln< \llMti'l i , ^^1 ^1 Mill' Kiimii'i iUii illii i1itliiH) ^^H ^M 4ii"'< mil WiiHl'tif ^^1 ^1 Hill"

Ion ^H ^H iImh.. Ill Miiw Willi ^H

xvi INTRODTrcnON claim to belong to thera live elsewhere. Merker gives as thft I principal diviiiona three provinces, Kisongo, Loita, and I Olbruggo. This is perhaps not according to Masai tradition^ I but is not incorrect as a practical description of the present J distribution of the tribe. The Loita and Olbruggo, als^l known as Elbnrgon and Pnrko, are both subdivision-^ of the J Naivasha district, of whom the former acquired importance 1^1 refusing to accept the present Laibon, Lenana, and following I instead his brother Sendeyo. Besidee these districts, there J are four clans representing genealogical not territorial I divisions: Aiser, Mefigana, Mokesen, and Molelyan. The 1 Aiser seem to enjoy a certain primacy. The medicine men J all belong to this clan, which is specially connected with J Mount Ngong (to the south of Kikuyu), also called 01-doinyo I loo-'l-Aiser, the mountain of the Aiser. 1 According to the social system of the pastoral Masai thel ^/teale sex is divided into boys, warriors, and elders. The firetfl stage continues until circumcision, which may be performed I Vany time between thirteen and seventeen, or sometimes in thel case of poor people not till twenty. Those who are circum- I cised about the same time (see p, 261 for details) are said to belong to the same age , and are known collectively bym va distmctive nUme, such sa 'the White Swords' or 'thai Invineiblea.' After circumcision the warriors plait theirfl hair, but, except for a small skin hanging over the shoulder^ V and theirarms andomament8(whichare described by Mr. HoUis],! \go absolutely naked. They g ubsist entirely on meat, milk, J a nd bloodj and in particular may not smoKe or toucti intoxi- J cants! Tney do not live with the married people, but ia I separate kraals with the immature unmarried girls, with whom they are allowed to cohabit freely. Tradition (se p. 117) ascribes this practice to the fear that if girls were! kept away from the society of their own warriors, they would'fl ^let themselves be seduced by the enemy ; but the remedy hw I been worse than the danger it was to avert. The direotl "'^vsical evil is considerable, and is partly responsible for the! ioi&hing nmnlwrs of the race. Besides this, female u-dlity after such a girlhood was naturally low, even whuifl Masai kept to themselves. Now that they have cornel contact with civilization, prostitution and venereal diseaaev I become deplorably frequent. About the age of twenty- J D or thirty, or nowadays when r&iding is forbiddei

jwhat earlier, a warrior marries and settles down. If I U ii

INTRODUCTION xvii ^B a man of wB&lth anJ importance he may be elected chief ', Id which case he is reflponsible for the discipline of the / warriors and their appearance when summoned to fight, though he does not go to the ware himself. As with moat East African tribes an eider's ideal of existence seems to be ease, not unmixed with dnmkenneaa Proverb No. 64 (p. 249), 'Don't lie with your feet against a post like the father of many sons,' meaning ' Don't give yourself airs,' is a vivid picture of the Masai pater familias taking his ease in the -. primitive poBtin-e of lying on hia back with his feet against^^ a post, while his family do all the work for him. Haaai women, unlike the men, are carefully dressed in leather garments, but a rare, and according to our ideas most anbecoming, custom forces them to shave their heads. Before marriage they are circumcised, and signalize their change of / stat by wearing large circular earringa and necklaces of*' brass and iron wire. Both girls and women have their legs and amts encased in iron ornaments, so that they can aometimes hardly walk. This military organization of the Masai made them a moat effective body for destructive military operations, and explains not only the predominant position which they acquired in East Africa, but also the respect which they inspired and the ^/ extent to which their customs were imitated by other tribes. On the other hand, it probably also is the reason why they never founded any state or polity analogous to the kiugdoma of Uganda and Unyoro. The centre of political gravity was not with the elders or chiefs, but with a republic of young men, governed by ideas of military comradeship and desirous only of military glory. Retirement from this band of warriors as a chief was honourable, but seems to have been recognized as a removal to an inferior sphere of activity. The chiefs arranged the details of the raids which the warriors wished to undertake, but their power of compelling them to do anything which they did not wish was very slight. The nearest approach to a central and superior authority among the Masai is the medicine man or Laibon (more correctly 01-oiboni ; see p. 334, 8tc.). They all belong to the Eidongi family of the Aiser clan, and are said to be descended from a personage called 01-le-Mweiya, who came, down from heaven and was found by the Aiser sitting on the top of Mount Ngong. This was nine generations ago, the genealogy having been preserved. The influence of the ' Tbe chief U elected from Ihe warriorB, but leavea their ranks at ooce aad

xroi INTRODUCTION

medicine toan is due to his nuppoaed power of prophecy and divination. No explanation is offered of this power, nor does it appear that the Laibons are believed to enjoy the acquaintance and asaistance of definite npirituat beinga ; but they can foretell the future by such methoda as throwing /Htones out of a horn, inspecting the entrails of slaughtered animals, interpreting dreaoiH, and delivering oraclea when intoxicated with honey wine. Great, however, aa is their influence, it does not appear that either among the Masai or the Naudi, where similar institutions prevail, they have ever attempted to assume a position like that of the various small sultans of the coast or the kings to the west of Lake Victoria. The most celebrated of these medicine men was Mbatian, the father of the present holder of the office, Lenana, who died about 1890. He is celebrated for having prophesied outbreaks of cattle plague and small-pox, which duly came to pass; and also for having foretold the arrival of white people. It is generally said that he bade the Masai btrriendly to them, but Mr. HoUis could not find any corroboration of this statement. His death was followed by a disputed succession. There is considerable discrepancy as to the details of the story, but, according to the versions taken down by Mr. Hollis (p. 327}, Mbatian told his eldest son Sendeyo that on the morrow he would invest him with the insignia of a Laibou, of which the principal is an iron club. Lenana, the younger son, overheard, and presented himself before his father very early the next morning. Mbatian, who was very aged and had only one eye, behaved much like Isaac in similar circumstances, and gave his younger son the insignia, saying 'Thou shalt be great among thy brothers and among all the people.' In any case, Lenana succeeded, and was accepted asLaibon by all the Masai except the Loita. This created a division in the tribe, and as it roughly corresponded with the division between British and German territory, Sendeyo was long regarded as the chief of the German Masai and Lenana of the British. But in 1902 Sendeyo quarrelled with the German administration, made his peace with his brother, and came over to the British Protectorate, The rehgious ideas of the Masai, as collected by Mr, Hollis, . are vague and unfonnulated. The commonest word for God ., is Eng-al', which it will be observed is a substantive with a feminine article. Eng-ai appears to be used either quite indefinitely and impersonally of remarkable natural phenomena

H rNTRODUCTION xix ^Hmecially rain, the sky, and volcanoes), or else definitely and ^Bnonally of superhuman l>ein^ In this latter sense it is > ^Bd that there are two Gods rtng-aitin are), the Black God*/

^fd the Red God, of whom the lormer is kindJy, bat the latter malevoleut. It is the special function and pleasure of the / Black God to provide rain, but the Red God objects to turningT on the celestial water-tap. Loud thiinder is the result of the Red God trying to get to earth through the Black God's dominions in oraer to kill men, but the distant rumbling is the Black God saying to him, 'Do let them alone; don't kill/ tbeni.' Tliia happy fancy that the good god is near but the bad god far, which is probably no accident but due to the fundamental characteristics of the Masai mind, has doubtless saved untold suffering, for it does away at once with the necessity for human sacrifices and all similar methods of propitiating cruel powers. Besides the Black and Red Gods there is a quasi -div-ine personage called Naiteru-Kop, who appears to have been, if not the creator, at leaat the arranger of the present order of things. A man called Le-eyo appears to have been the principal patriarch, though there were also Dorobo (hunting tribes) in his time, 80 that he was not strictly the first man. Death entered the world owing to his selfishness and disobedience (p. 269), and, by an incident common in itones of this kind, his younger son became the father of the Masai, while his elder son lost his birthright, and was the ancestor of the inferior tribes. The worship of the Masai, like their beliefs, seems to be somewhat vague and wanting in ceremonial, but Mr. Hollis's collection shows that they have definite prayers, and that they petition the deity more frequently and fervently than the surrounding tribes are known to do. This is confirmed by Thomson, who speaks of them howling out prayers to &ig-ai for hours together. By a custom not without parallel in other nations, it would appear that the women pray twice a day, but the men only occasionally and in grave circumstances. The prayers which are for children, rain, andy victory, are addressed to Eng-al as a distinct per-sonality who IS prayed to and hears.' Remarkable also is the phrase ' the highlands and lowlands of our vast country which belongs to our God.' On the other hand, the sun and moon, the morning and evening star, and the mountain clouds are also invoked, and one song says in two consecutive verses, 'He whom I pray to is God,' and 'He whom I pray to is Lenana, our medicine man.' It is difficult to say whether b 2

IX INTRODUCTION / we have here primitive and uodeveloped religious sentiment where the personality of the deity ia hardly oepaxated from striking natural phenomena, or remnants of some old cultus of the heavenly bodies, mountains, and tribal deitit preserved in a hazy way by a military race which had not paid much attention to religion. The Masai believe that ordinary persons die tike cattle, and they throw away their corpses to be eaten by hyenaa ',

Lin the reroltingly unceremonious way common to many East I African tribes. Medicine men, however, and influential people are buried, and their souls are said to pass into snakes, wlucb are respected in consequence. Many tribes on the Nile also Ireverence snakes. It is noticeable that death and misfortune re not attributed to witchcraft. The Laibon is not the same as the Witch Doctor of the Bantu tribes, and it ia no part of his duties to delect witches. As the Masai men will practically do nothing but flght or tend cattle, they are naturally dependent on others for all articles, including their arms, wtuch cannot be manufactured by women. There is among them a special tribe of smiths, called Il-Kunono, who make iron weapons, but are treated as inferiors and not allowed to marry Masai women. A somewhat similar tribe are the Dorobo or hunters. ilt would appear that the military organization, the aversion to hunting, to eating game or vegetable food, and to engapng in agriculture or any productive art are peculiarities speciall y developed by the Masai, though some of them have been imitated by other tribes. Another peculiarity is the shape . \ of their houses long low buildings constructed of poles, grass, and mud, and divided into rooms by partitiona Their otlier customs, however, seem to tally with those of the Latuka, Bari, and Diuka, as far as differences of residence and occupation permit. Remarkable points of agi-eemeat ^ are the nudity of the men, the shaven heads of the women, extraction of the middle teeth of the lower jaw, resting in a standing position on one leg, drinking the blood from living animals, and spitting as a sign of affection or benediction. Linguistic evidence points the same way, though ampler and dearer information about the languages of the Nile is desirable for purposes of comparison. It is no want of respect to the labours of Sir H. Johnston and others to say that the researches of Mr. Hollis have for the first time ' It h*9 liMn miggutod that tbia practJ<M mnj be due to a deiire not to (wnluninnio the earth by burial, but llr. Uollia oould flod no trace of tllia idea, although be cuetally ioquLcud.

INTRODUCTION xxi .e grammatical system of the Ma^ai language coherent and clear. It has a marked love for lengthy formations, and ontil the articles, relatives, verbal prefixes and affixes had been separated out it was impossible to discover not only roots, but even the simple forms of nouns and verbs. Much still sremains to be done in dividing these forms into their essential parts and formative elements, but the general structure of the lu^iage appears to be established beyond doubt.

Except fur the length of the words, the phonetics are simple and easy. Difficult groups of consonants and the harsher gutturals are absent, and the utterance seems to btsomewhat languid, and in particular the pronunciation of the labials tends to be indistinct. The verb is clearly distinguished from the noun, and shows great luxuriance of formation, but has only moderate powers of expressing the categories of personality and time. A prefix indicates not only the subject but also the pronominal object ; but the distinction ia not always complete : thus Aa^uj means either follow thee, or they follow me ; Kisuj, thou followest me, ley follow thee, or we follow him. Only present and past mes are clearly and regularly expressed. The future is Bporadic. The imperative is not, as in so many languages, the simple verbal root, but a form analogous to the subjunctive. The negative is expressed by m or rni, but various circumlocutions are also used. There is a great wealth of derivative forms. These comprise an impersonal passive ; forma denoting motion to and from the speaker; a form indicating that the action is done In the interests of some one ; another indicating the inutrument with which or the place in which a thing is done; reflexive, causative, and neut<ir formations. Unlike the verb, the noun shows very little power ot inflexion, and can only indicate number. The plural is formed by a great variety of suffixes, such as a, i, o, ra, ta, tin, ski, akin, -ni, n, k, &c., but it is noticeable that the singular is often formed from the plural, that ia to say, a collective noun is individualized by the addition of a suffix, e.g. Il-Keyu, the Elgeyo tribe, 01-Keyuni, one man of the tribe ; il-akir, atara, but ol-akira, a particular star. Not only are there no le inflexions, but prepositions are almost entirely absent, so kt the possibility of indicating case relations in a substane is very limited. The nominative and accusative are not distinguished except by position, even in pronouns. The genitive is expreaaed in various ways, usually with the help of the article and a particle of varying form, in which the

txm

INTBOCTTCTIOK

letter I often occura. Similar forms, but with ( in the pli of I, are used aa a local case with the most various meanini such as in, out, to, from, at, with, &c. These very defectn modes of expreasion are supplemented by the ose of tl,^ derivative forms of the verb which indicate motion to o*" from, action in the interest of a person or by means of a thing. After the verb, the vitality of the language appears to be concentrated in the article and the relative. The article (ol, masc. sing U, p]ural ; en, fern, sing,, in plural ^) indicates number and gender. The latter is more analogous to the grammatical genders in German than to the aimple 'listinction between male and female beings, ol being used to denote what ia big and strong, and en what is small and weak, so that side by side with instances of sexual distinction like ol-oehe, a male calf, eng-ashe, a female calf, we also have such pairs as ol-ay6ni, a boy, eng-ayoni, a small boy ', ol-alem, the sword, eng-alem, the knife. The power of expressing the genitive and locative cases resides principally in the article, and as a rule a noun is unintelligible unless it ia accompanied by it, the chief exception being abstract nouns which naturally are not numerous in the stage of mental development which the Masai have reached. It is noticeable that the article is more general in signification than either the definite or indefinite articles of other languages, and merely expresses the existence of individual objects or collective groups as separate entities. But that it ia of the nature of an article and not a mere formative prefix is shown by the fact that the demonstrative, interrogative, and some other pi-onouns can be substituted for it (e.g. ol-tuilgani, the man; ledo-tuflgani. that man; kalo-tufigani, what niani). Very remarkable ia the use of the article with a genitive to form a substantival expression, equivalent to the use of an adjective as a noun in other languages, e.g. ol-lo-'l-m the-of-the-maue, that is, the maned one or hon ; ol-li lughunya, the-of-the-head, the brain {cf. iyKfAakov) ; ol-le-' aina, the-of-the-hand, the handed one, the elephant icf. " hsstin, an etephaut, from hasta, hand). The relative which offers many resemblances to the article consists of the syllables o, oo in the ntaaculine, and na, una in the feminine. By prefixing it almost any part of the can be turned into an attribute or relative sentence, neat and concise usage is an effective compeasation for licarcity of real adjectives and participles. Also the

INTRODUCTION xxiii *nd the relative can be used together to form a noun : ol-o-tmisho, the-who-sows, that is, the sower. Ab far as our limited knowledge of it permits us to judge. Latnka is the language which most resembles Maaai. It is spoken to the east of the Nile, about 4" N., rather to the north of Nimule. Unfortunately we have no account of the grammar, but Emin Bey {Ze'itackHft fiir Etltitolog-ie, 188a, pp. 174-8) and Baker {The Albert Nyanza) have given

some contributions towards a vocabulary. About a third of the words known are obviously the same as the Masai equivalents, and of the remainder many look as if they would prove identical when we have a better knowledge of the changes the consonants may undergo and can separate the roots and formative elements more accurately. This is a fair percentage of correspondences, if we consider how quickly unwritten languages change, and how often one member of a pair of related words may not be that in most general use. A traveller's vocabulary of English and German would probably give 'dog' and 'Hund' as corresponding words, and not mention ' hound.' An inspection of the Latuka words suggests that a, e, and n represent an article similar to that in Masai, but that the tetter I is not used in this connexion. Aker, a male sheep, and naker, a female sheep, corresponding U> the Masai ol-kerr and en-gerr, are significant. The nest nearest relative of Masai seems to bo Bari', spoken to the north-west of Latuka on both banks of the Nile. Friedrich Milller (Omndrieis der tiprachwitufennchaft. Band III, 1884) noticed the resemblance of this language both in grammar and vocabulary to Masai. The vocabulary would appear, however, to contain more than one element, and a considerable proportion of the words are unlike Masai, and haps are West African in origin. The grammatical forms less developed and luxuriant than in Masai, and hence the irds are shorter, but the system seems essentially similar. 16 verb has an active and passive voice, and distinguishes k durative, an aorist, and an imperative. The nomi has a singular and plural formed by various affixes as in Masai, and the singular is sometimes the longer form, being derived from the plural by the addition of a syllable indicative of individuality. There are a few prepositions, but not many, though more than in Masai. Tlie pronouns are fairly like those in Masai, and there is an article, masculine lo, feminine na, plural ti, but it is suffixed to the substantive. It is possible, however, that a k which is sometimes found at the beginning ' Uiltermlziier, Dia Upraelu dtr Bari, Brizeo, 1867.

ixiv INTRODUCTION of words may be the remnant of an article. Compare, for instaDce, koloog, swn ; kare. river : konge, eye; komong, face, wiUi tlie Maeai eog-olofig, eng-are, eng-ofSgn, eng-omom (cf. the vocatiTCB with prefixed K, p. ij;). A relative prefix like o-, na- seems not to be known, bat we find adjectival phrases tike ko kore, thirsty (with thirst), and lo-dit (masculine), na-dit (feminine), small, which recall Masai constructions. The Dinka' langiuage, spoken to the north of Barj, has, as Friedrich Miiller points out, considerable resemblance to it, A good number of words can be reasonably compared with Masai forms, but superficially the hkenesa is not great,

as the Dinka words are generally monosyllabic and larely have more than two syllables, Lem (knife) seems to be the Masai eng-alem ; mac (fire), en-gima ; ton (man), ol-tungani; pey (moon), ol-apa, Bari yapa; kir (water), eng-are, Bari kare. It is not, however, probable that the Dinka forms are primitive, aa they are capable of considerable changes which may be explicable by reference to older and fuller forms. For instance, lyeb, the tongue (t Masai ol-&gejep), can become lyep, lyema, lyem. Up and lib ; mac, fire, maAe, man, and mfx: ; tik, a woman, wife (? connected with en-dito, in-doiye), tine, tin, ting. dyar. Except for these changes which anect the plural (e. g. ran, a man, ror, men) and the word on which a genitive depends (tik, wife, tin e beyn did, wife of the great chief), Dinka resembles Bari in its general construction. It would seem that Bari is nearest to the common substratum of these languages, though it has been exposed to foreign influences, and that Masai (with which Latuka should perhaps be included) and Dinka represent modifications in two different directions, Masai having a profusion of formative elements which are heaped one on the other and result in very long words, while Dinka is prone to contraction, which produces irregular infiexions. Tumijig to the East African languages I think that when the Nandi-Lumbwa and Sub-Turkana groups have been more fully investigated they will prove to be cloBely allied to Masai, and therefore to the languages with which the latter is connected. To the best of my belief, our only materials for the study of these tongues are Johnston's and Hobley's vocabularies, and our knowledge of the grammar is very defective. It is clear that there is a resemblance between simple words, particularly those denoting parts of the body (e. g. Eye : Masai, eng-o&gu ; Nandi, konyak : Suk, ko& ; Turkana, ekon. Mouth : Masai, en-gutuk ; Nandi, kdtet ; ' Hitterrotmer, Die Bin/ia Spradu, Brixeo, 1S66.

INTRODUCTION ixv :, kote ; Turkana, akotok). I think traces of articlos can be detected, and Nandi certainly haa many formative elements combined with the essential part of the word, sucli as -( and -da to mark tlic singular, and k, Tiek, and wek for the plural. When the precise force of these prefixes and affixes 13 known, the degree of relationship with Ma.sai will be plainer. The verbal forms quoted from Nandi seem very aimilar to thoee in Masai.

[ A'artdi. com ' Aonget ane, I know. Iiiget ioye, thoa knoweet. Ingen ui, be knows. Kinget acek, we kuow. Onget akwek, ye know. Inget iceke, they know. MaoDget, I do Dot know. Vinget, thoa knoweat not. Mmget inne, he docs not know. Uokinget, we do not know. Nenyn mwonget, ye do not know. Henget icek, they do not kuow.

lie Matai. Asuj nana, I follow, lanj iye, thou followet. Eeuj niDye, he foUowa, Kisuj iyook, we follow. Itujuauju 'ndae, you follow. Esuj ninje, they follow. Masuj, I do not follow. Kianj, thou folIoweEt not. UesuJ, he does not follow, Mikisuj, we do uot follow. MisujuBuju, yoa do not follow. MesQJ, they do not foUoi

In Masai it is not necessary to express the personal pronoun I except to avoid ambiguity. Suk, like Masai and Nandi, has I m as a sign of the negative, but Turkana has nye. It does not a^>ear to me that these languages Masai, N&ndi-Lumbwa, Suk and Turkana have any clear kinship with Somali and Galla. The coincidences in vocabulary seem explicable as loan words. The grammatical system of all is compatible with the view, if it can be supported by other arguments, that all can be traced back to one stock, that is to say, none of the languages show an essentially different method of forming words and constructing sentences, as does, tor instance, the Bantu group. But the similarity conaiata in the absence of striking differences rather than in points of positive agreement. It may be noted, however, that Somali

has an article ; that the negative is ma ; that there are some resemblances with Masai in both the personal and possessive pronouns, and that those verbs which take prefixes offer a general resemblance to the corresponding Masai formations fSomali: a-qan, ta-qan, ya-qan, na-qan, ta-qan-in, ya-qantn, I know, you know, &c, compttre Masai a-suj, i-sv^, e-nuj, ki-mij, i-eujusiLJu, e-euj). It may be of interest as throwing light on the relationships of Eiast African languages to give the numerals of those which have been mentioned, as well as of Ja-luo, Acholi, and Madi.

XZVl

INTRODUCTION

DO H -^

^ ? I g ^ Q

o n

I 2 I .o j5 .o

c8

o S

< -< -<

< < o <

i B

^ S

c8

60 M O ^ 2 1^5 I

Sd U) >*4 o a S O O

'Baa

d P

Ml 60 ^

a d

I ii^ 1 III

Id M O ^ ^ i

4 a 3

J3 ^ I 3 I Eh QQ CO

d a

<^ s s

d o B o Eh

d >

II '^-^S .2 - O .2 o^-g o-d S^2 SI'S 2

d o 6 o Eh

S 3

.d cS W

S u:3

108 Eh go

** 08

M CI

00

^ lO ^ C^ 00 o^

INTRODUCTION xxvii This list of nambera euggestiS the following reflections among others: (a) Madi is quite different from the other lEiDguages, and gives the impression more than Somali of belonging to a different group, (fc) Somali has lent numbers to Masai, Latuka, Nandi. Turkana, and Suk, but is otherwise distinct, (c) The remaining languages had originally separate numerals only up to 5. The higher numerals are expressed in Nandi and Masai by borrowed words or new formations, in the others by compounds which more or less clearly mean 5+^1 5 + 2, &c. It is remarkable that both in Ban and Dinka, as well as Ja-luo and Aeholi, though they do not otherwise correspond in details, 7 and 9 are clearly 5+3 and 5 + 4, but 8 is not so plainly 5 + 3. (d) The numerals up to 5 show a fair correspondence. 4 is practically the same in all languages, ana so is a, except m Nandi and Suk, where it is replaced by a word which tnav possibly mean ' pair,' just as juz is commonly used for ia m Arabic dialects. For ,"5 there are at least two words : iiiut and vmyet in Nandi and Masai ; Icanai, and ekan ID Bari. Suk uses both. Possibly vjdeda in Dinka and abity' in Ja-Iuo represent variations of the first root, as may also the By, in the Bari numerals from 6 to 9. I shows great variety, which may perhaps be paralleled in other mailiea of languages, for instance, Aryan ; but it is strange that there should be so little agreement as to 3. Masai and Turkana use uni, Nandi and Suk eoTv^k. Jala in Bari stands alone. Dinka, Ja-luo, and Aeholi use some word like dek, which perhaps reappears in the Bari for 8, hudvk (=5 + 3). The general conclusion to be drawn is that all these languages (except of cotirse Somali and Madi), while forming closer sub-groups among themselves, belong to a common stock, and that the nearest relation of Masai is Latuka, though they have been separated long enough for each to develop special features. Mr. Hollis's book will appeal chiefly to the scientific world, and perhaps is, with the exception of Sir Harry Johnston and KrapFs works, the most valuable contribution which ha yet been made to the anthropology and philology of the British posaeBsions in Ela^t Africa. But it will also have, if used as it should be, a very great practical value. Experience gained in many parts of the world has impressed on me the obvious but

mu(^ neglected truth that if one wishes to be on friendly terms with other races and to avoid misunderstandings, the first essential is to speak their language. There can be no doubt that in East Africa, as elsewhere, natives are delighted

xxviii INTRODUCTION to converse with Europe&na, a.nd equally little doubt disastrous and costly misunderataDdings have occurred because no one was capable of giving or receiving explanations when trouble was brewing. Hitherto few of our officers have known any language but a little Swahili, and except for very intrepid spirits the absence or inadequacy of textbooks ha made the acquisition of all others a practical impossibility. Of late the languages of Kikuyu and Ukaniba have been made more accessible, and the same may now be said of Masai, though Nandi. Suk, and Turkana still await an expositor. It is much to be desired, however, that Government should encourage and somewhat liberally reward proficiency in these languages. In practice, the difficulty is to in&iet on a knowledge of any language but the lingua franca, Swahili, because the others are mostly spoken in comparatively small districte, and it is impos.'iible to restrict an officer's service to one linguistic area, or to require him to leaiii Masai when he may any day be removed to a Somali -speaking district. But much might be done by offering better recognition, pecuniary and other, of the services rendered by those who are willing to take the trouble of learning the less known tongues. A few hundreds expended in prizes is good economy. There may still be occasions when abihty to carry on a discussion in Naudi may avert a punitive expedition costing tens of thousands of pounds. I agree with tlie opinion indicated by Mr. HoUis in the last paragraph of his preface that the only hope for the Masai is \ tliat under intelligent guidance they may gradually settle ^own and adopt a certain measure of civilization. Any plan of leaving them to themselves with theii' old military and social organization untouched seems to me fraught with grave danger for the prosperity of the tribe as well as for the public peace. But whatever their future may be, I am sure that the author of this book, which I now commend to the attention of officials as well as men of science, has, by putting within the reach of all a knowledge of the language and the customs of the Masai, done much to facLUtate a settlement of all questions which may arise between them and our administration. C. ELIOT. A'ov, 14, 1904.

4^% mi"^

s 'ages' and "dislricts.' eacb with tbe shield of

PART I EN-GUTUK OO-'L-MAASAE MASAI GRAMMAR ALPHABET AND PRONUNCIATION. Vowels. A represents the English a in father. JB y, a in fate. JS in benefit. A a in dare, but longer and more open. / I) t in hit. / ,f i in ravine* 99 in not. 6 ,f oin mote. O aw in paw. U uin bull. 0^ uia flute. A uin but, o in tongue. At f in ice, at in aisle. iltf is a diphthong similar to at, but formed by a union of the vowels a and e, Au represents the English ow in how. Oi ai in oil. Ei, These two letters are usually pronounced separately, but they are sometimes slurred over and are scarcely distinguishable from ei in eight or ey in they. Whenever ai or at are not pronounced as diphthongs, the t is marked by a diaeresis, thus, at \ Vowels are only doubled when there is a distinct repetition of a single sound. Sometimes, however, sounds which when spoken slowly must be indicated by a double vowel, are contracted into a long single vowel when spoken quickly. 1 Examples of ai, af, and ae : ^'Ng-ai, the bowi ; eng-a!, the god ; eng-M, the other. moLUM B

3 MASAI GRAIDCAR GOKSOKJUCTS. S,d,kaBni EnglUh. ff ic hud, aa in the EnglJah word go. H is used u tm aspirate only in a few inteijcctioiis. Gh ia n g followed by an A as in log-hot, and resembles the gh in Sanakrlt. It is not pronoonced like tlie Arabic glutin. J nearly resembles the English j, though it is sometimee pronounced Iike<2^. Ch as in chnrcb. It, however, is sometimeB exchangenble with j or ffy : e. g. ol-chani, the tree, may also be pronounced ol-jani or ol-dyani. Sh, I, m, n & in English. A'g has two separate sonnds, the one hard as in the English word finger, the other as in singer. The latter sound is written Hg. A'l/. This sound is similar to ni in the English word minion, or n in Spanish. P is more explosive than in English. Ji is always well pronounced or rolled on the tongue. The Northern Ussai sometimes pronounce this sound like a burring r. S', ^ uias in English. fl^, In a few words there appears to be a trace of a hj which is only partially pronounced ereu when talking slowly : e. g. jrQu, come. Sw represents the sound of tcA in the Scotch why or wherefore. B, p, V, and w are pronounced in a lazy way by just opening the lips. F is a consonant, as in yard. CHANGES OF LETTERS, AND REMARKS. M The Uasai of Kairobi and Naivasha sometimes use a for e. Thoa : Ang-are {for eng-are), the water. Before t, aa changes to an accentuated single n. Example : A-isuj-i (for aa-isuj-i), I am washed. A and o ai'c occasionally interchangeable. One hears, for instance: En-aivasba or en-aiposha, the lake. ASgata or ofigota, the plain. Apa or opa, formerly.

CHANGES OF LETTERS 3 E and 1 wben spoken rapidly unen Bouud ax if tliey were the aaine letter. It is in coDBeijuence Bometimes difficult to dietuiguisl] between Bnch words as a-gel, to choose, and a-gil, to broak, E \a chan^^ to 1 when followed by a, ExatnpleH:

01-figojine, the hyer A-ore, to fear ;

il-fi

s joined

The Northern Masai frequently change ' to e when the t Klty a DODBOuant to a. Examples : Aidima or aidema, I was aide. Aidipa or aidepa, I fjaished. "When 1 is the first letter of a word it ia usually diwpped if preMded by another word ending in a vowel, Aisho 'ndoe {for nisho indae), I give you. Aisho '1-ayok (for aisho il-ayok), I give the boys. I is also dropped whenever the sound permits at the beginning of \ aentences. Thus : "N-otinin (for In-atTnin), the storjes. 'L-omon (for il-omon), the news. When i is the last letter of a word and is followed by a vowel, y is often inserted to join the two vowels together. Examples : En-gerai-y-ai (for en-gerai ai), my child. Numerous changes take place in the spelling of verbs which commence with t. For a complete list vidt page 53. It will be sufficient to give here the general mles. I. The first letter of the verb (t) falls out whenever preoeded by aoother i and followed by 1, I, n, fig, ny, r, 1, u, w, or y. Sxamples :

A-iik, to clean (teeth) ; A-ilep, to climb ; A-iae'pu, to meet ; A-iDgbr, to look ; A-inyaHg-u, to buy; A-irag, to sleep; A-iseye, to touch ; A-iaab, to lose ;

A-iwCi-u, to catch blood i vessel; A-iyam, to marry ;

i-'ik, thou cleanest (teeth), i-'lep, thou climbest. i-'ne'pu, thou meeteat. i-'Ggor, thou lookest, i-'nyaQg-u, thou bujest. i-'rag, thou steepest. i-'s6ye, thou toucheflt. i-'usb, thou losest. i-'wo-u, thou catcbest blood in a veBBel. i-'yam, thou marrieat.

II. The i ia changed to whenever it ia preceded by another ' and ^owed by d, g, k, t, and eh. As will be shown ebortly, the letters

MASAI GRAM

Con SONANT B, d.koB in EugliBh. G ia hard, as in the Englisli word go H is used as aa aspirate only io a f' Gh ii & ff followed by an h kb in in Sanskrit. It ia not pronounced lil J nearly resembles the English j', t.1 like dy. Ch aa in church. It, however, is dy : e. g. ol-chani, the tree, may ak<j Sh, I, m. n as in Engliah. Ng has two separate sounds, tbu finger, tlie other as in singer. Tluj

Ny. This sound is similar to ni i ' ^ Spanish. . " P is more explosive than in En^' R ia always well pronounced or ^ ' Masai Bonictimes pronounce M:' ^, t, w as in English. fl^. In a few words thero only partially pronounced

dwngart Iha

.KtsUai

prpuest. r^tAei by another t ,-; frtsently that p, . II ; these letters s Kumplcs: - ctttj, tbou turn est a , . titfn oaltest. ^pMcd by a or o. The ^ tU Sonthem the latter.

mples:

Stu

represents the sound 1 1. B, p, V, and J are prouooi' the lips. F is a consonant, as in yar<^ CHANGES OF Lr The Slasai of Nairobi and '" . Aag-are ^. Before t, aa changes to Kii -

. T did. a, I looked.

A a

A-isuj-i (for . lally ii-'

A-aij (for a->aj), to follow. . jiJc. EMmplea : ,;,fl,i,ngoo8e. , 1 acjr Naivuha known to I 7!itf former sound ia more used ^H- XorUiemi and the women of r, frequently than the men. fipUowiug n : : rliild : en-gerai, the child. ij dost; i-ngQko or i-ng

N-GES OF LETTERS r^ hongeable. The Northern Masai generally ip. Examples : ror, or ol-woror, the generation, age. "r w6kin, all. iterchangeable with p, v, and w, >iikuri {or ol-yukuri or ol-wukuri), the (large) i lines expressed ol-kupuri (pi. il-pukurto or il^/;, n becomes m, and the py y, or w changes to h. . "r ol-yukuri or ol-wukuri), the (large) gourd. . the (small) gourd. .iu fliest, (from a-ipiri, to fly). Hic last letter of a verb, the root undergoes various formation of the past tense. For a complete list vidt efficient to state here that the k is dropped unless the I I 'recedes it is t or u. Examples : : . fasten ; a-ta-la-a, I unfastened. ^'come accustomed to; a-ta-mo-o, I became accustomed to. ik, to take (a person); a-to-rik-o, I took (a person).

: uuuk^ to fold; a-tu-nunuk-o, I folded. 1 them Masai also frequently omit k both at the end and in of a word. Examples : Il-tuilgana (for il-tufiganak), the men. Il-figanaiyo (for il-figanaiyok), the fruit. Kitua (for kituak), big (pi.). A-ikweniye (for a-ikwenikye), to laugh at. Aral (for araki), or. (;,in only be used afk^r a vowel or at the commencement of nl. Examples: A-iaho, to give. Shoo, the grazing ground. EUe-shani or enna-shani, this tree. Le-shoruet, na^shoruet, O (the) friend ! After Z A becomes eA, and after n, j. Examples : I-^jo, thou givesi 01-chani or en-jani, the tree. 01-choruet or en-joruet, the friend.

k, t, And h 00111101 follow n ; these lettcra Mme time to g, d, acd j respectively. Exal A-idim, to be able ; i-adim, I A-igsny, to fiU ; i-nganj, A-ikcn, to couot ; i-Dgen, I A-itobir, to prepare ; i-ndoUr, A-iahop, to wear ; i-ujopi t] in. The i 18 chaoged to m whenever it la followed by l>, p, v. or w. It will be M uid u> aru iuterchungcable and cannot foE coDftequeutly changed at the same time to (. A-il^lekeny, to turn over ; i-mbd A-ipot, or A-ivot, or A-iwot, to i-mbot ckll; / and jf are interchangeable when foil Northern Maeai generally use the former, Examplea : En-gew&rie or en-gewirye, tl Tollkio or toUkyo, telL

Ye soiuetimeB becomes it after n. Exftmg A-tonf e (for a-t6nye), to A-iminfe (for a-iminye), { becomes when joined by a conaonant I A-iko, to do; a-ikif A-iDgor, to look ; a-iDgii The Xorthem Maaai sometimes pronoDiU Qeman a. Examples : A-idor (for a-idur), to move. A-eaj B and k are sometimes interchangeable. En-gariksbo or en-garibdbo, the mongo Kiuokop or Kin5bop, a district near I peans as Kiuaugop. Oh and t are interchangeable. The for by the Southern Masai than by the Nortlj Nairobi aud Naivasha employ it moi Both gh aud It change to y vhvo follow: Enna-kerai or enna-gbera!, this child ; 01-kujita or en-gujjta, the blade of gra A-iko or a-igho, to do; i-ngo, thou diJI

8 MASAI GRAMMAR to or y follow r, witbout stopping io the middle of the word, the V! and y are generally cbanged to <u and i. The accent, such as it is, does not fall on the penaltimate in the following caBeB : i. When the auhject of a verh is the first person plural, the last syllable ia always slightly acceutuated. Examples: Ki-Biij, we follow (him). Ki-tu-snj-4, we liave followed (him), Ki-Buj meanH either, thou followeat me, or he or they follow thee ; and ki-tu-si^-a, thou hast followed me, or he or they have followed 11. Whenever one of two a's falls out before i in verbs commencing with the latter letter, the remaining a is rather more strongly Bounded than the other syllables : A-isttj-a (for oa-tauj-a), I washed thee, or he or they washed me. E-flgas 4-i8QJ (for e-flgaa fla-isuj), they begin to wash (him). E-iyOlo ft-isttj-a (for e-iyOlo aa-isuj-a), they know how to wash (him). Some confusion is at times caused by the Buhject or object not being expressi^d when it is a personal pronoun. For instance, the woman Eoid to him, and he said lo the woman, are both translated by e-ti-aka e-fSgoruyouL The difference is marked by raising or

lowering the voice at the end of the Bubstantive, sjid the following rule is invariable. If the subject is the substantive, the voice is raised as in asking a question ; if the subject is the pronoun, the voice is lowered as when finishing a sentence : Thus ; E-ti-aka e-Bgoriiyo"' means, the woman snid to him. Whilst, E-ti-aka e-CgorOyO^i ineans, he, she, or tliey said to the la the same way the difforeDce between, for instance, I followed thee, aTul he, she, or they followed me, is marked by ntisii^ or lowering the voice at the end of the word, e.g. : Aa"^j, he, she, or they follow me. Asigyj, I follow thee, Aa-tu-Buj-*j he, she, or they fol- Aa-ta-suj-ft, I fdlowed thee, lowed me. A-isiy-^jhe.she, or they washed me, A-isuj-^, I washed thee. The same forms are used for the simple relative, whether it is employed aa the subject or the object of the verb. 'When the

KUire is Uw sabject, Iiowever, tbe yi I Tert>; when the ohject, it ia lowered, 01-tnflgani o-tn-suj-*, the m Ol-toSgani O-tu-snj-^, the in

3 raised at the eud of tbe

3 who followed him. D whom he followed.

QEITDEB AND TTUMBEB. Tbe Ifaaai las^page distiagnishes b; the article two genders or cbuees uiawering approxim&tely to masculine and feminine. As K general rule tbe former si;;uifies big, strong, and masi'aliue; whilst the latter msv be tatieo to mean something of a weak or feminine nature, and also of a diminutiTe or affectionate character. There are, H is tme, exceptions to this mle, for whereas ol-origlia, a smoll threelegged stool, il-ki;o, tears, and ol-kimujino, the finger or toe, are mascnline, eng-aina, the arm or hand, eo-gejn, the leg or foot, e-muny, riunocerOE, and en-gnkun or en-dyemasi, a devil or fantastic wild beast, which takes the place of the dragon in English fairy tales, arc iemiuine. But on the whole it will be found to he correct, and the following list of exampies will help to prove the theory ;

Haieuline. Ol-tufignni. the man. Ol-ayoni, the boy. Ol-dia, the dog. O'Sanja, the male lover, Ol-karsis, the rich man. Ol-ashe, the hall cnlf. Ol-aiem, the aword. Il-knjit, the long, coi grass. Ol-kerr, the r.

Feminine. En-duBgani, the little man, Eng-HySiii, the little hoy. En-dia, the hitch or pup. E-eanja, the female lover. En-garsis, the rich woman < Eng-ashe, the cow calf. Eng-nlem, the knife. 'N-gujit, the short grass or I En-gerr, the e

Ol-aputani, the father or Eng-aputani, the mother or son-in-law. daughter-in-law. One word, e-w5ji, the place, although to .ill appearances feminine, I m^ht perhapB he classed by itself, as the demonstrative pronoun and lome other parts ofBpeechasBuineminaual forms when agreeing with it. There are two numbers, singular and plural, which are marked by vsbiiations in the termination of nouns. In verba and pronouns there are some indications of reduplication being used to indicate plurality. Nouns are not susceptible to any inflexions to mark the cases, or, with few eiceptions, to mark the gender. In tbe following worde the spelling of tlie nouns is slightly changed to denote Eomer diminutiTe nature.

MASAI GRAMMAR

Masculine. 0)-oiboni, the medic me-man. 01-oirien, the wild oliTetree.

Ol-Owaru, the beast of prey, the Bnatcher.

Ol-Owam, the man with piece cut off the ear.

Ol-alashe, the brother. Ol-lee, the man.

Ol-aruH, the black oud white bull.

Feminine. En-aibon, the medicine. Eag-oiien, the Hinall wild olivft-J Eng-Owafu, the small beaat d I prey, wara, the ox with a piece onfil off the ear.

L ptsoe'l

E-waya, the child with t cut off the ear. Eng-anaEhe ', the sister. E-ya, the male (used in a depmfl catory sense). M Eng-nyUB, the black and irUtn

There are also a few instuices of a diminutive form being ma^ from feminme words. This is done by omitting or altering a consonant in the body of the noun.

E-iSgoruyOni, the woman.

En-gerai, the child. Ennu-lofigo, this shield.

Enna-tito, this girl.

E-flgooyoni, the female (omd in a deprecatory sense). En-gelai', the small child. Euna-oflgo', this small or bad Emia-ito', this little girl.

U in the plural ; the the plural. When

THE ABTICLE. The mascidine article is ot in the singular feminine article is en in the singular*, in i preceded by a word ending in a vowel, or tit sentences if followed by a word beginning with a vowel, the t of the plural article is dropped. The t of the plural feminine article ia also dropped at the commencement of seutences, when followed by a word beginning with a consonant. It is possibly partly due to this omis^on * In this word the ohsnge ot I to n to diBtingfuish between the maacaline and feminine gcudera appears to go beyond the article. * This form ia rarely used except in the rocutiTe aase. M ' These words nre uot E-mpIoyed with the artiele in thy nominative eua, ] ' There ia > teadeno; nmongat Bantu nativea when talking Maaai to omU tho,,e of the siagular feminine artiale, and to say, for inslAuce, ndito for en-dito, ngare for eng-ore. This miiproQuneiation of the word is often imitated b; European*.

THE ARTICLE ii e Towel in certain cases that the masculine plural form is sometimes, but incorrectly, written tl, which sound is, however, never used in this sense. The Article is separable from the substantive, and in certain cases is sot employed ; bat whenever it is joiued to its noun, the two words are qwken as one, and were it to be omitted, the speaker irould not be understood. The various changes of letters given on pages 6 and 7 take effect at the beginning of a word after the conBonant of the article.

Before *. i, r, a, and y, the I of the masculine article is dropped; e.'g. o-engat, the (male) wildebeest; o-inoti, the foster-son; o-regie, the (broad) path ; o-oit, the (large) stone ; o-yoyai, the (male) porcupine. When the masculine article is prefixed to a word beginning with ah, this sound chnngee to cA: e.g. elle-shokut, this herdsman; ol-cb&kut, the herdsman. The n of the feminine article fedls out before nouns commencing with e, I, m, vi/, ny, t, a, u, to, und >/: e.g. e-engat, the (female) wildebeest ; e-inoti, the foster-daughter ; e-mootynn, the quiver ; e-Dgwesi, the wild aiiimal ; e-nyawa, the udder; e-rSgie, the (narrow) path; e-Boit, the (small) stone; e-uaso, the river; e-wBji, the place; e-yuyai, the (female) porcupine. When the first letter of the substantive is a or 0, the feminine article generally becomes eng: e.g. eug-aji, the hut; eng-oiSgu, the eye. There are, however, some exceptions, for instance : en-amughe, the sandal ; en-oret, the palate. In one or two cases the g may be added or not as the speaker wishes : e, g. en-attoi or eug-atini, the story. In a few words the n is dropped: e.g. e-or, the dry plot of land; e-oret, the sign ; e-arai, the murder. The feminine article becomes efig before substantives commencing witb<7o: e. g. efig-gOlon, tie power; eflg-goro, the anger; etlg-gogoflgi, the eTlL With sabstantives commencing with I the n of the feminine article is BSsimilated, the double consonant being distinctly pronounced : &g. el-lughnoya, the head ; el-Iejare, the lie. Before li the n becomes m, and also before p, y, and tp, these letters at the same time changing to b; e.g. em-bene, the bag; em-bata,

the bank ; em-bolos, the loin, the middle (en

I or enna-woloB, this loin) ; em-bidisg, the nape of the

k ndillg, (

vidifig, t

=cfc (e.

n-widiBg, this nape of the neck).

MASAI GRATOIAR SnliBtantives commencing with gh, k, t, and sh, cliange tbese letters when following the feminine article to jr, g, d, aud j reapectiTely ; e. g. ennarghiyo, thiB damsel ; en-giyo. the damsel ; kitok, big ; eo-gitok, the big woman, the wife; enna-tomes, this camel; eodomee, the camel ; euno-Bhdkut, this herdswoman ; en-jokat, the berdswomEkn. Althoagh aa a rule a noun is unintelligible without the article, the place of the article can be taken by a demonstratjye pronoun ; by the indefinite pronouns likao, &c., other, and puki, each ; by the interrogative pronoun kal, Sc, which ? ; and by the numeral Obo, &c. one. Examples :

Ledo-tuflgani, that man. Likae-tuflgani, another n P<3ki-tuiigani, each man. Kal-tufigaui 1 which mai Obo-tuflgani, one man.

a in which the article t:

The other I. When the meaning or but (similar to our phraaee to cnr from town, or at home, Oerman nach or zu Hauae), no possessive case being used.

not used are as fo from, or reating at, a kraal

nplee:

A-lo aflg, I am going to the kraal (lit I go kraal). A-iBgu-ft aflg, I come from the kraal (lit. I leave thither kmal).

A-tii aflg, I am in the kraal (lit. I am there kraal).

A-lo ang-aflg ai, I am going to my kraal. A-iSgD-a eng-aflg ai, I come from my kraal. A-tii eug-aSg e-yCyo, I am in mother's kraal. 3. When the time of day is expressed in such sentences aa, 'When it became evening,' Ore p' e-aku teipa (not eti-deipa), and 'Now in the morning he went away,' Ore tadekenya n-e-lo (not en-dadckenya). 3. When the substantive is used in a general or abstract sense. Examples :

A-dol laki (not en-doki). Mira sbata (not ol-chata) Omut en-gima. Menyanyuk puan a lua (not em-buan o en-gaa). Erisyo laikiu o kaa (not 1-laikin o en-^). 01-Obore ayok (not '1-ayok).

I see something. You are uot lire wood that the fire burns (Proverb No, 6a), Life and death are not alike (Proverb No. 47). Defeat and death are similar (Proverb No. 14). He who has many sons (Proverb No. 64).

. WbcD the >DlKUnti< Examples: A-tii keper (not en-geper). A-Io wejj (not e-weji), E-tii stwa (not eu-stwa). ;. In the aingul&r of a few c

THE ARTICLE 13

13 used as an adrerb or in an aderblal

I am above. I am going somewhere. Be is within, pound words. Examples :

Kntnk-aji, the door (lit. raoutii-hnt). Tasat-aina, the man with the withered arm (lit. thin-arm).

Id the plural, boweTer, the article is alwajB employed. Example : 'N-gntnMe-oo-'ng-ajijik, the doora (lit. the-mouths-of-the-buta). A few snbetantiTei nerer take the article. Such are ;

I. Ngania, so-and-so, sach-a-oae. AngatB. the plain. Eulle (in compound words, alle), milk. Shoo, the grazing ground. KisbOmi ', the gate. Kishwuni *, the coast (Mombasa). Kitala, the refuge. The words fitiher and mother are also osed without the nrticle. Papa and yeyo ' are employed when talking of one's own parents, and menye and Qgoto when referring to other people's. The article, as has been etsted, must in ordinary cnses be prefixed to the noon ; and an adjective, wheu used as an attribute, follows the 1^^ nonn without the article. Thus : ^^h Ol-tuQ^rani kitok. the big man. ^^P 'N-dOkitin kumok, the many things. It is, however, sometimes permiasible to insert the adjective between the article and the aubatantive, and one may eay : 01-kitok-tuCgai, the big man. 'N-gumok-tokitin, the many things. The article is fi'equently nsed in compound words without any subitive, and practically takes the place of affixes used in Aryan languages to form derivatives. ' Bn-gisbOmi, L e. kiabOmi preceded by the article, means the clan or ' Kiahwatiii is donbtleis a corruption of Kisauni, the SwahiU name for Frere Town. UtnM U also oocaaionaUy used for mother.

^1 Tl

14 MASAI GRAMMAR Examples : Ol-le-'ng-aina (the-of-the-hand '), the elephant. 01-!o-l-maai (the-of-the-mane), the lion. Ol-le-'I-Iughoaya (the-of-the-heftd), the brain, 01-le-yeyo 1 (tte^f.^^Uier), En-e-yeyo J ' '' ( the sister. En-e-'n-dambu (the-of-the-dappled-grey), the dappled grey's calf. Ki-ndtr ol-le-'modai, pe ki-ndo-ki ol-le-'f5gEno {we begin the-ofthe-foolishness, and we do again the-of-the-wisdom), we become wise by experience (ProTerb No, 29). E-nyanyuk ol-o-ipnt-Oki o ol-o-eao opsny (they resemble the-whowas-called a'ud the-wbo-came-alone), there is no difference between the man who was called and he who came alone (Proverb No. 8). Ol-le-'Hgae ? (the-of-who), whose t Ol-Ie-imyet (the-of-five), the fifth. _ jj" ^.'^**'^''-

Noone in Maeai are not susceptible of any inflexionfi to mark tfae^ cases ; but the article has special forms to denote the nominative, vocative, and genitive. The accn$ative case is the same as the nominative. A local case which also sometimes affects the article is equivalent to the English prepositions at. In/, Jbr, from, in, off, an, out, to, and with. Tire Vocative. The vocative case only affects the article. The masculine article becomes, in both the singular and plural, K before substantivea comvith a and 0, and le before other letters.

Li-oiboui I (the) medicine-man 1 Le-Boit I (the) stone I Le-lewa I (the) men I

The vocative of the feminine article is na in both numbers, Na-kerai 1 (the) child I

Na-kera 1 O (the) children 1 Na-Ai 1 (the) God ! When foUdwed by the possessive pronoun the article rarely takes the vocative form. Example : 01-oiboni lai ! O (the) my medicine-man I It is, however, permissible to say Li-oiboni lai I It is also poesible to use the nominative for the vocative when there * Cp. tlio Sanskrit tiutn, a baud ; lioxtiit (I), an elepbaot.

I Ake a i

CASES 15 is no posseenre pr<moaii, eepeciallj if the labstaittiTe is not the nt word in the Beatence : Asumou, eng-Ai I I pray to thee, O Qod I In the word tito (ottito, the son ; en-dilo, the daughter, or the girl), the first ( is dropped in the feminise TocfttiTe case : Na-ito 1 O (the) girl I two rare inst&tices, when the feminine article is mg, the .tive cae Is expressed by k : K-Ogho ! (the) grandmother I (eng*("gho, the grnndmother). K-onyelc ! O (the) ejes I (*ng-onyek, the eye). The commonest way of addressing an equal is by the nse of the word -iro in the maacoline and Na-iro in the feminine. This can best be tranelated by Friend, X-oiye and Na-toiye, or Na-figorOyok. are naed in the plural. A superior is addressed by the words Le-paiyan \ (tlie elder ) I Le-Dtdnio ! O (the) old man I or Fapa-i ! Father-thon ! if a man ; and by Nvkitok 1 O (the) big woman I or Yeyo I mother I if The Genititb, There are three methods of forming the genitive case iu Masai. The first b employed when the governed word is a sabetontive (not preceded by the article), a prouoim, or other part of speech; the other two are in connexion with the article.

I. In the first or regnlar form the word governed follows the governing substfljitive, being joined to it by the particle l, if the nominative is masculine {li before a and o), and e, if feminine- This I particle does not vary in number. Examples : I Ol-alem le-papa, father's sword. Eng-aji e-ySyo, mother's but. I 'L-alema le-papa, father's swords. I "Ng-ajijik e-yCyo, mother's huts. Ol-chore Ie-p6kin, the friend of all. I E-mfiti e-knile, the milk-pot. I 'I>omon li-opa, the news of formerly (i. e. of former times). I 'L-omon li-akenya, the news of presently (i. e. of the future). 1 I. The possessive case in conjunction with the article is usually formed in the following manner : The substantive in the genitive case follows the governing word, the article of the former drops its vowel, and a particle is interposed

^r MASAI f ^m GRAMMAR ^H ^ between the nominative and genitive. The form of the patfla^ffi determined by both Douns, but it is in the same Dumber as the governed noun. When the nominative and genitive are both maaculiue, lo is used as the possess ve sign in the singular, and loo in the plural ; when the nominative i feminine and the genitive masculina. is employed in the singular, and oo in the plural ; wbeu both nouns are feminine, the singular poasesaive particle is e, and the plural oo; and when the nominative is masculine and the genitive feminine, U ill the singulflr form, and loo the plural.

There appears to be some connexion between this fonu of tha; genitive and the conjanction and, which ie o when followed byi a eingolai- substantive, and oo when followed by a plnnJ. \ In the following table the similarity between the two tomtj^ shown: M The bone of the bo;, Ol-olto lo-'l-ayQni. The bone and the boy, ^^H Ol-oito ol-ayGni. ^^H The bones of the boy, 'L-oik lo-l-ayoni. The bones and the boy, ^^H 'L-oik o ol-ayoni. ^^^H The bone of the boys. The bone and the boya, ^^^ Ol-oito loo-'l-ayok. Ol-oito oo 'l-ayok. ^^M

The bones of the boys, 'L-oik loo-'l-ayok. The bones and the hoTB, ^H 'L-oik oo 'l-ayok. ^H The thing of the boy. En-dr.ki o-'l-ajoni. The thing and the boy, ^^H Kn-doki o ol-ayooi. ^^H The things of the boy, 'N-dokitin o-'l-ayoni. The things and the boy. ^^ 'N-d(>kitin o ol-aynoi.' ^^M The thing of the boya, En-doki oo-'l-ayok. The thing and the boyi, ^H En-doki oo 'l-ayok. 1 The things of the boys, 'N-dc>kilin oo-'l-ayok. The things and the boyi, J 'N-dukitin oo 'l-ayok. ^^J The thing of the child, En-d5ki e-'n-gerai. The thing and the child. ^^ En-doki o en-geraL ^^H The tilings of the child, 'N-dokitin e-'n-gerai. The things and the child, ^t 'H-dokitin o en-gerai. 1 The thing of the children, ^b Eu-doki oo-'n-gera.

The thing and the children, En-doki oo 'n-gera. ^H The tbiogR of the children, ^^H 'K-dolutin oo-'n-gera. The things and the chUdren, 'N-dOkitin oo 'n-gera. .

The bone of iht child, 01-oito le-'n-geraiThe bones of the child, 'L-oik I-'u-gi. The bone of the childreD, Ol'Oito loo-'o-gera. The booee of the children, * L-oik loo-'n-gera.

The bone and the child, Ol-oito o en-gerai. The bones and the child, 'L-oik o en-gerai. The bone and the children, 01-oito 00 'n-ger. The bones and the children, 'L-oik 00 'n-gera.

3. The second way of forming the posseseive caee in conjunction with the article is to place the governing word alter the governed, the article of the fonner being at the same time twice espresaed, onco before the genitive particle, and once connected with its sabstantive. This form b mostly need when it is wished to put special stress on the genitive. If do ambiguity is likely to occur, the governing word may be omitted, the firat article, however, being retained. The following example is taken from the story of the ostrich chicks : N-f-urt-yu l-aigwenak pdkin -jo 'n-e-'eidai 'n-gera, n-C-jo 'n-o-1figafuny. And the counsellors all fear to say the-of-the-oatrich the children, and they say the-of-the-lion. The Local Case.

There are two ways of forming the local case, which ia used where a preposition is required in English. The first is employed with aobstantives not joined to the article, and with pronouns and other parts of speech; the second la used in connejuon with the article. 1. The regular method of forming the local case is by prefixing the particle U {it before words commencing with a or 0) to the governed word. This particle is invariable : E-ita-n-o le-kulle, he took it out of the milk. E-tou ti-anlot (he is sitting down in oulside-the-kraal) jhe is sitting or I ] down outE-ton te-boo ) (he ia sitting down in outaide-the'hiit) ' side. E-td-niCg-o ti-atwa a-jo e-tu-puk-n-o efSg-gi'ilon te-ninye, he felt in himself that his strength departed from him. E-ti-aka cVbo te-lello a-jo, one of (or from) these (men) told him that. 2. The particle indicating the local case used in conjunction with the article is formed like the genitive masculine particle, the only difference being that t is employed for I. In other words, o is added to t when the word governed is masculine siugular, e when feminine singular, and 00 when masculine or feminine

i8 MASAI GRAMMAR Exeinplea : E-ton to-'l-ayoni, he flita by the boy. Te-'m-boloB e-'n-gew&rie, in the middle of the night, E-ta-do-iye too-'soito, he fell on the atonea. E-pncinu too-'ng-Uiili pSkiu, they come from all sides. SITBSTANTITIES. Many subatactivoB are derived from verbal rootfi. The moat usual method of forming nouiie from verbsisliy prefixing tw, a, or A to the root, if the latter commences with any letter except t, and by prefixing a or i if it begins with i. Various letters or syllables are also generally added, nt being frequently affixed when the sense is active, I or ti when passive. Examples : 01-oibnni, the mediciiie-man. derived from -boD, to make medicine. Ol-areahfini, the trapper, derived from -resh, to trap. Ol-kuret, the coward, derived from -ure, to fear. Ol-aidetidetoni, the dreamer or prophet, derived from -idetidet, to dream.

En-gias, the work, derived from -ias, to do. En-girukoto, the reply, derived from -inik, to reply. Substantives are also sometimes formed by simply affixing letters to the verbal root. Examples : Em-barnore, the shaving, [ derived from 01-bnruoti, the young warrior, i. e. the shaved oi Em-lmrnat, the stone bouse, El-lejare, the lie, derived from -lej, to deceive. ^^ E-sidanlsbu, beauty, derived from -eidanu, to be beautiful. ^H n-jifigata, the eutrauce, derived from -jing, to enter. The Plubai. of Sdbstaktiveb. Perhaps the most complicated part of the Masai language is the formation of the plural of aubstautivcs. For convenience sake subslonf ivea are divided into sii classes in this grammar. The two largest groups are those substantives which form the plural by affixing i or n to the singular. The general rule is that I is added to aingulara tenuinstiug in a consonant, and n to those terminating in a vowel. The third class consists of words which add k to the singular, or change the last two or three letters iuto t, ak, ek, &c. In the fourth and fifth classes the singular appears to be formed from the plural by affixing t or nt, and a or o. lu the sixth class there is no change. ' The shaver or barber is Ol-abamOaL

SUBSTANTIVES i ^ ^^M The plur&l of papa and meaye. father, and of jSyo and Bgoto, ^^M mother, are formed by prefixing loo and imm to the emgalar. ^^M Loopspa kine 1, my fathers. Nooyi^yoainei, my mothen. ^^^

Loomeuje, tlie btlien!.

Cuss L ^^1 Examples of sabstantiTee which ead in a consonant and form tbar ^^^ plnnd bj afiising to the BJngnlar : ^H SingnlBT. PI and. English. ^H E-mulug I-mulugi ' The faoUowed oat pkoe. - ^^ Ol-kuruk D-kuruki The crow. ^H En-gijipnmk In-gijipnrukl The Ted-back. ^^M

En-diol In-di61i The ^^^H E-sipil I-sipili The blade, barb. ^^^^^H En -dim In-dimi The wood. ^^^^^^ Ol-kurum Il-kunimi The lower part of the back. ^^^^^M Ot-o6wan D-o66wani The bu&lo. ^^M EUg-gBlon iBg-gOloni The power, anthority. ^^^ Eng-oloag Ing-oioflgi

The day, EUn. ^^H En-gidoBg In-giiloBgi The qaiver, honey-box, medi- ^^^ cine-mau's born. Ea-daaiug In-dasingi The Bneeze. E-mony I-monyi The rhinoceros. 01-oip n-oipi The shade, shadow, picture, or photograph. En-dap In-dnpi The palm of the hand. J 01-poror D-pofori The generntioa, age.

^MOl-ionkot Il-korikori The hi.rtebeer.t. ^Em-boloB Im-bolosi The loin, ths middle. B^Ol-penmguh D-perangaBhi The upper arm. ^P En:dabaBh lo-dabashi The liedstead (lit. the breadth). V -makit I-makati The salt 1 EiLCEFTioifs Class I. m ^B Some BubetaDtiTes ending in a

which have a as the final letter, fo

m their plural by adding in to the singnlar.

' The plunl artis a has (loen purposely givon in its full form, though in mmny plce the vowel would fall out in oonTerMtion ; thus, the liollowH rciild b proQi>anced Hnlugj, not I-mulugi, unleu the word precediD); it

i. C 3 ^^^

ao MASAI GRAMMAR ^^^^^ Exaraplea :

--V Singular. Plui-fli

English. ^H Ol-wargas Il-wargaain The GrautB gazeUe. ^H Ol-kaldes Il-kaldcBia The ape. ^^M En^omes U-domesin The camel. ^^M u-gias iD-giaain The work. ^H 01-ktnoB 01-kinjaBg n-kiuosin 1 Il-kinyaBgin J The crooodile. ^^H E-aemingor I-semiiigorin The Bervsl cat. ^^H En-deraah

lu-deroahin The jackal. ^^M O-engat I-engatin The wildebeeBt ^H E-ruat I-ruatin Tie bed. ^H Ol-kirisiet Il-kiriaietin The hammer. ^^H ~1H M&ny substantives which end in t form their ploral b^ adding a to

which form their pluraU regularly by adding i and irregularly by adding a.

> SubstantiTea fo rming their plural by

adding i: ^M Eng-fuiyit Ing-anyiti The boDonr, puuiBhment ^H Em-barnat Im-b.irnati The Btone house. ^^M Em-bout > Im-bouti The trench. ^H Ol-chokut 11-chokuti The herdsman. ^^B En-giafiget

The breath. ^M En-gininyeret In-gininyereti The drop of perspiration. ^H En-gloget

In-giogeti The hiccough. ^H En-giroget In-girogeti The cough. ^^1 Ol-kerenget Il-kerengeti The fort, trap. ^^H 01-kOkwet U-kokweU The furnace. ^^H 01-kulet n-kuleti The bladder. ^H 01-kuret U-kureti The coward. ^H E-makat I-m^ati The salt. ^H

O-Bumbat 1-Bumbati The invalid. ^H Ol-taaat n-tasati The old (thin) man. ^M Substantives fonning their plural by adding a ^^M En-aret In-areta The weapon. ^^M Ol-choruet* 11-choruetft The friend. ^M 0!-kitepet Il-kitpeta The top edge of the ear. ^H Ol-kigbaret Il-kigHareta The thorn.

01-Ufiget Il-lafigeta The bridge. 01-lepet 11-lepeta The armlet. E-nyirt I-nyirta Thoguminfrontofthemouth. Ol-oreabet H-oroBheta The calf of the leg. Thto word la now nid to mean boat.

SUBSTANTIVES

21

-oret -Te{nlet O-reiet ->reiiiet -8eret

E-siBiiiei Ol-tulet

Plural I-oreta I-iepUeia I-reieta I-remeia I-sereta iHsisiiieta B-tuleta

English. The sign. The axe. The river. The spear. The chalk painted on the body. The bundle of grass, mattress. The bottle-shaped gourd,

A few snbstantiTes which end in t also form their plural by adding to the singular, and in one instance it is changed to o : En-derit In-derito The dust. E-mnrt I-mnrto The neck. 0-Boit I-soito The stone. En-ddlit In-ddlo The marrow.

C.

Some substantiyes other than those ending in t form their plural by

adding a or o. 01-alem En-gerr -rug 01-figejep 01-bitir 01-kekun -figony Ol-figatony 01.g08

Examples: B-alema In-gerra I-ruga B-figejepa B-bitiro B-kekuno I-figonyo B-figatunyo B-gOBO

The sword. The sheep. The hump. The tongue. The pig. The bank of a river.

The artery. The lion The throat

Class U.

Examples of substantives which terminate in a vowel and form their plural by adding n to the singular :

0-singa En-gurma E-munge 01-orere 01-ari E-siangiki 01-toilo Ol-osho 01-arau Ol-kumbau

I-singan In-gurman I-mungen B-oreren B-arin I-siangikin B-toilon B-oshon B-araun B-kumbaun

The slave. The plantation, flour. The anklet. The people, tribe. The year. The young woman. The voice. The country, tribe. The broom. The tobacco.

A number of animals and a few birds also belong to this class and

^^r MASAI GHAMMAR ^^ ^^ft form their plaral in . the regular manner. The following list gil^^^ ^^H scone instaucea :

^^^M ^H Singular. PluraL EDgliab. ^^H ^^1 Em->>!ine Im-hirien

The wild cat. ^^H ^^H in-barta Im-bartan The horse. ^^^H ^H 01-bua Il-huan The ^^^H ^^H En-doa In-duan The frog'. ^^H ^^H En-gitsjo In-gitojou The hare. ^^M ^H Eu-gomani lu-gOmanin The Kirk's gazelle. ^^M ^^H D-gurlee In-gurleen The partridge. ^^^ ^H Ol-kipulege

Il-kipulegen The water-back. ^^^ ^H oi-kohdi li-kondin The hortebeest. ^^H ^H OMcoroi Il-koroin The Colohui; monkey. ^^M ^H OI-KDUllo Il-ma*.lon The greater kudu. ^^^1 ^^H Ol-makau Il-mnkauu ' The hippopotamus. ^^^ ^H^ E-iiyau I-nyauQ The ^^^1 ^H Ol-oilli Il-oiliin The Thomson's gazelle. ^^H

^^K E-rongo I-roogon The reed-buck. ^^M ^H O-70jrai I-yrljaia The porcupine, ^H H Exceptions Clabb U. ^^^H : which terminate in a vowel (other than t) J^^^^H ^^M Borne BubstantiTea ^H their plural hy adding t to the Bingula r, or more frequently Gtilll^^^^ ^H whilBt a few add in.

j^^H ^^t Examples of substantivea which terminate in a vowel and add <a^^^ ^^M O-sinuL I-8iniai The eland antelope. ^^H ^H E-re^e I-rEgiei

The path. ^^M ^H U-aroi The ox with the cnu^j^^H bum, bu^alo. ^^^^1 ^H En-joro In-joroi The Bpring. ^^^H ^^1 El-loSgo Il-loBgoi The Bhield. ^^M ^^H Eog-Ogho Ing-Ogboi Tliegrandmother.oIdwoai^^^H ^H Il-oroi The lie-goat ]^^H ^H I-Mroi Tlie forest ^^H

^^V Examples of eubBtantivea which termi nate in a vowel and add n^^^H ^^H the Bingnlar:

'^^^1 ^H n-aipoBba In-aipoahani The Jake. ^^H ^H Ol-giliaho Il-gilikhcini The armlet. ^^^M ^M Ol-kelemre U-kelesureni The guinea fowl. ^^^H ^B Ol-kila Il-kilani The garment, cloth. ^^^^ ^^B Ol-kimasaja ll-kimaaajani The hornbill. ^^^ ^V Oi-mesem

Il-meserani The baobab. ^^^ ^^B Ol^iriruih Il-oirirtuini The spirit, raad-perBon. ^^^U^^ * Ea^UM. Also DMMU 1 the pregnant woman

SUBSTANTIVES

*3

Singular. Ol-orora O-sararua -ululu Plnral. B-ororani I-sararuani I-ululuni Englifih. The crowd. The navel. The pit. A few words introduced from Bantu the same way : En-giondo In-giond5ni

El-lukungu n-lukunguni E-mugonda I-mugondani Ol-musalala Il-musalalani languages form their plural in The The The The basket. fowl. flour. banana plant.

Examples of suhstantives which terminate in a vowel and add in to the singular : Oldia -mwa Ol-limwa B-diain I-mwain B-limwain The dog. The sort, kind. The whirlwind.

B. A few substantives which have t as the final letter form the plural by changing t into ti^ and in one instance t is changed into tu:

E-siinii E-flidai I-sunin I-sidan The madoqua. The ostrich. O-sOyai Ol-tATakwai

I-s5yan U-tarakwan The brass or copper wire. The juniper tree. E-musetai I-musetani The bead.

c. Some substantives terminating in a vowel, and particularly those ending in t, form their plural by adding o or to to the singular, or by changing the last letter into o, &c. Examples : Ol-moti E-m6ti 01-kun5ni 01-ch6ni En-j5ni 01-pukuri 01-kipiei 01-ash*e Eng-oje En-ddlu D. Substantives with the terminal letter e not infrequently form their plural by adding a preceded by a consonant or by changing the e to a or a joined to another letter. ^ Or more commonly il-onito.

Il-m5tio The tobacco pipe.

I-m5tio Il-kun6no The cooking pot. The smith. n-chonlto * The ox hide. In-jonlto Il-pukurto B-kipio Il-ashb The The The The piece of hide. gourd. lung. calf.

Ing-ojio In-d5luo The animal which has just given birth. The axe.

Z2 form some Ki E: >:

1 1 1 1

> .:r-:;ier. 5 <..;er ". * .<i> ^aer, action. > ..rruw. '.- .lyena. ~c jord (made of skin). .s male. . .u uouns tenninatiiig in are -

The lie. The knotting together, the harvest. vowels form their plural in

..

The breast of a dead ox, the happiness. . ^ The heifer. ^^ ^ The snake. "^^ ^^^ The family. A: -jcst two classes form their plural by j^ >A*uiples: , The kraal. ^.^: The face. ''"Ivw The herd. ^ ^.^^w The fire. ^s;^w The scrap, broken piece.

..^^te The udder. ^^^ :a form their plural by adding ito.

^g^iti} The wild olive-tree, the log of wood, the heart of a tree. ^-ii4iKwifii> The place outside the fire. 'i.ini^ The hard stick used for *^^ producing fire.

'^ ^v

$i: n? ttst^rs, Ing-anashera ainoi. ^ " ^ ^ ia^"ff in are form their plural regularly by ' '^'IIUL*; pL ln-gurren, the grave. '^* l^,L pis)ttOuneed itye, e. g. Ing-angitye. *^ ^ - ^1^ ol-piro (pi. il-piron), the hyphiene palm.

SUBSTAlfnVES

45

A certain number of subetantiyes form their plural by adding M, ishij sin, and shin to the singular. Examples :

Singular. PlunL EngliAh. 01-oitigo Il-oitig5shi The zebra.

01-amuye n-amuyeishi The male donkey. -morlo I-morloishi The sinew. E-mwinyua I-mwinyuaishi The liver. 01-oikuma Il-oikumaishi The tortoise Ol-origha Il-orighaishi The stool. E-mala I-malasin The gourd. 01-kiu Il-kiushin

The ant-hilL 01-turle Il-turleshin The green parrot. {PceocepKdlus massaicu8, Fisch. and Reichen.) Some substantives form their plural by adding tin or itin to the singular. Examples :

Eng-ai Ing-aitin The god, rain, sky. Ennioki In-d5kitin The thing. En-gew^e In-gewari6tin The night. E-wgji I-w6jitin The place.

Ol-amSyu B-amSyuitin The famine, hunger. 01-apa n-apaitin The moon, the month ^. En-gaa In-gaaitin The disease, death. En-gata In-gataitin The time. En-gigwena k In-gigwenaitin The consultation. En-gijape In-gijapeitin The cold, wind. En-giyo* In-giyoitin

The little girl. O-sina I-sinaitin The trouble. OsingOlio I-singolioitin The dance, song. Several substantives make their plural in two different ways, both forms having i apparently precisely the same meaning. Examples : O-a&gkm I-sagSmi or I-sag&min The bridge. Eng-orioSg Tng-oriofigi or Ing-orioigite The back. En-gulale In-gulalen or In-gulaletii L The wooden ear-nng. En-jore In-jorin or In-joreitin

The raid, war. 01-goo H-goon or n-goite The breast. E-segarua I-segaruani or I-s^aruaitin The lobe of the ear. En-dokoya In-dokoyani or In-d5koyaitin The head. Em-buruo Im-buruoshi or Im-buru5itin The smoke. 01-tcime Il-t5men or Il-t5mia The elephant. En-gish5mi In-gishomin or In-jomito The clan. n-gume In-gumeshi or In-gumeshin The nose, nostril. E-muro I-muroshi or I-mur5shin

The hind-leg.

^ The Mushroom ia ol-apa (pi. il-apa^). 'This word is perhaps the origin of Mount Elgon, which is called by the Masai ol-doinjo loo-*l-goon, the mountain of breasts.

s MASAI GRAMMAR ^^^^

Class HI ^S^^^m Thia gronp conBista of BubetantiveB which form their phiral in i. In Bome inatnuces k Is aimply added to the aiiigulur, in others it is preceded by a vowel, and in others again the lust two or three letters of the siugnlar ore changed into ai, ei, or it. Tliia chtsx include a words indicating (a) atates or callings, (h) parts of the body, A few other words also form their plural in tbu siime manner. ^^ Examples of the first division :

^ Slngalu. Plural. Engliah. ^H Ol-tuagani Il-tuOganak The man. ^M OI-ni(iruo Il-m6ruak The old man, the husband. E-flgor5yOni I-flgorOyok The woman, wife. 01-akwi E-akwiftk The grandfather or grandson. En-gitok En-gituak The wife. Ol-aputani

Il-aputak Tha father or son-in-law. Ol-iitoriani II-ait6riak The chief. 01-aigwenam D-wgwenak The counsellor, spokesman. 01-oiboni n-oibonok The medicine-man. ^ 01-ttdmoQoni B-aOmonok The beggar. ^M Ol-apurOni B-apurok The thief. ^M Ol-aigwetani B-aigwetak The carpenter. ^M

01-abamOni Il-abarnok The barber. ^ Ol-aisinaui Il-aiainak The poor man. Ol-asakutOni Il-asakutok The wizard. 01-aairaui E-aairak The decorator, writer. Ol-airitani Il-airitak The herdsman. 01-areBbr.ni Il-aiesbok The trai)per. E-mSdooni I-modook

The blii.d person. Ol-agilaai Il-agilak Tiie deatroyor, breaker. Ol-aidetidetani Il-aidetidetak Tlie dreamer, prophet. Eng-apyani Ing-apyak The widow. En-dflbi5no lu-dohiOnok The offspring. Examples of the second divialoo :

01-kimojino Il-kimOjik The finger, toe'. Eng-aina Ing-aik The arm, hand.

En-gcju In-g.jek The leg, foot. (01.k.jn Il-kejek The river.) Ol-oito ii-oik The bone. E-m6uo I-nifiwarak The horn. Eng-oflgu lug-onyek The eye. The tliumb > called Ol-kimejino kitok, ol-kimOJIno aHpak, nr ol-m^roo kitokitbebig.or at, linger ; or the big old-man) ; the first fiugt^r. Ol-Hsakuttoi ^^ r Soeutuhoi (t\

wizard) ; the middle finger, Ol-kereti tthe ring of goat'o ^^^^Lukill Which Bom on Ihia finger); tha third finger, Sgolo-Kineiiiya ^^^^^^ (SinsDiya's mother) ; th little Bnger, Ol-Umojiuu uti (the small finger),

^^^^KinaniyB or EnBilinda (proper name.). _^^

SUBSTANTIVES

PIomL EngliahOl-oito B-cuBotok Tbe unil, cluw. Ol-oidolOki B-oidolok Tbe elbow. El-lenywft n-lenyok The lonR haira of tlie tail of

a wildebeeBt or zelira, &c. ; Ezsinplee of otlier words : tbefan laaAe of these hairs. Ol-oiagOni n-oiilgok The bull, the strong man. Eng-aji Ine-ajijik The family, hut. Em-beneiyo Im-benek The leaf. Ol-figaDaiyoi n-Bgnaiyok The fruit. 01-ewaru Il-owarak The beast of prey. E-mO<lioi I-mSdiok

Tbe cow's (lung. Eng-Hw Ing-Ariok The water. Ol-mwoUaa E-mwoUak The beeUe.

CU^B IV. According to another rule whii;h uppliea fairly regularly to o large cloBB of substantives, the singular appears to be formed from the plural by adding or ni '. Comprised in this group are the uooies of tribes, a few communities of people, most insects, some birds and email animalB, and a number of worda which were probably first known in their collective form. Examples of names of tribes :

Plural. Il-Ashumba Il-Tefigwal D-Keyn D-Uasin-giahu Il-Kume H-Turkann Il-Kamaeya n-Kakesan S'liumbwa D-Oikop n-Lumliwa

Singulai OI-Aabamb&i OI-TeHgwali Ol-Keyuni Ol-Uadin-gTahui 01-Kuroei I Ol-Turkaaai / OI-Kamitsyai Ol-Kakeaani ) 01-Lumbwani / Ol-Oikopaiii ( Ol-Liinibwani J

EngliKb. Tbe Swahili. The Nandi. The Elgeyo, The OwaB Ngishu 5!aa The Turkana. The Kamasia. The Lumbwa '. The Lumbwa Masai'.

n PerBlan, for

e:Laa peculiar to the Miuai. loean una individual, e. g. inn, woman, ami, i child, bnchai, one particular child; bar,

' Tkia eonstmetion it iactatiee, i is added to a IM partioalBr noman ; t[I(l*,barl, one time, once, A. tribe li*iiig near the Lake Victoria, whose real name is Kip-siklai. Tba Lumbwa Masai, who call themselves IJ^ikop, imd who are oilea loby the Masai proper as "l-Oogol-nla (the hard toetli), live In German t Africa extending aa far south as Mpapuo. Their languago is almost kl with that of the Maui in British territory, the uhief differenoe ling pronuneiation of one or two letters, k being spoken lika jj*, p U'ing proir T, and the vowels being avtloDed. There ia also a IrilH^ of people Kin Oikop (Leukop or Lukobj Uving at the south end of Lake Rodolf who ^.jwnlly speak Maaai. They wero met by Teloki and HOhnel (3*^ ZJiwotnv WWiU Rudoffand Sliphanit) and by Wellby (Twirt Siriiar and Mtnilik).

^^p MASAI GRAMMAR ^^ ^^^^^^KLti. SiUffoUr. Eoeliab. ^^1

01-Kapirandoi The Karirondo. ^^^ 01-Kf.kOyoi The KikujiL ^^^ ^H n-TupeiU 01-Tupeitai The Tayeta. ^^H ^B n-Mwiro Ol-Moairoi TheCliaga>. ^^M ^H ]-Suk O-Suki TheSnk. ^^H ^M Il-Torobo Ol-Toroboni The Borobo'. ^^^ ^^^ Examplw of oameB of commuDJtiea of people : ^^1 ii>" En-gerai

The child. M^ O-sipClioi The reciuae, i.e. a boy who has recently been circumciaed. ^H n-barnot Ol-bamoU The Bhaved one, i.e. the warrior who has not jet grown pig-tails. ^^1 H-manm Ol-nmrani The warrior. ^H n-meek Ol-mecki The native, the savage, applied to aU Uantu tribea. ^H n-omon 01-omoni The stranger. ^^_ ^^H l-snugnro 0-auuguroi

The hypocrite, ^^H ^^H Il-taniwi;a 01-tamweiyai The sick. ^H ^H ll-Aimer 01-Aimeri The Aimer age *. .^^H ^H U-Aiser 01-AiBeri The AiBer ckiu (of Haeai)*^^H ^^H Examples of names of ioBects, email animals, and birds : ^^^ ^H lug-nlao ' Eug-alauni The very small ant. ^H ^^H luilarget En-dargeti The grasshopper. ^^H ^M lu-daritik En-daritiki The small bird. ^^M

^^H lu-diamorgUB En-diamorgusi The marabou stork. ^^M ^B In-dero En-derOui The rat. ^H ^H U-kuTU 01-kunii The maggot, worm. ^^H ^m Tl-lashe EI-kBhei The louse. ^^M ^^H ll-uiHslier Ol-mashtri The tick. .^B ^H il-iitoi-ok Ol-Otoroki The l>ee. ^H ^H U-muat 01-maati

The locust. ^^M ^H 01-oiriiri The lizard. ^H ^^B ll-oiaufiu Ol-oifiuaui The fieo. ^^M ^V > E*nh tribe of the Chaga people (tho

^^1 a tixwial nnme ; thu IS, II-Kilema (Bing- Ol-Kikmai), the Kilemn. ^H Suiiio writers prefer Andorobo and e iven Wandorobo. The D has benn ^^1 IvMIUmI >t the eommeuctunent of the wi Dfd, as Torobo would not be easily

) u the Masai for the tsetoe fly. ^^H Thwau word* have probably no oonneiit m with dorop, eliort. as has been

 rwp. ofii. Vidt p. a6a. ^^L > AUd rtknij lug' slack. It is perhaps

^^K Uw U(* TwIdliili-hTOWii ant, called sisfu b; the coast people, nhioh bita ^^1 ftMwly. ! not iQcJuded in tbia group, and fornm ita plur&l bj adding nl to ^H HkftUwOu.

^^

n" SUBSTANTIVES 29 ^ Plunl. Singular. English. ^^1 D-ojoHga Ol-ojoHgani The fly, ^m lug-ojoflgft Eng-ojoCgaQi Thi- mosquito, ^^^H

I-samburumbiir O-samburuiuliuri The butterfly. ^^H I'BBnunbftlaD E-sarambalaui The bat, swuUow, swift. ^^H Examples of otber words which belong 1 lo tbU claes : ^^M B-sirakuj Ol-airftkuji The ^^H n-iiU 01-alai The tooth, tusk. ^^H Tn tf-ft^ji in Kn Eng-atomboi The cload. ^^H D-til 01-tiii The spark, stdn. ^^H lo-garara

En-gararai The quiU. ^^M In-giporo En-giporoi The ^m In-gdrtton En-gdruoni The ash. ^^M E-keko 01-kekoi The thoni, thorny place. ^^M n-kidoiSgo 01-kidoagoi The tail. ^^H Il-kilileflg oi-kiiiieagi The sheep'a dung. ^^^ U-ldyo 01-kiyoi The tear. ^^H

H-mao Ol-maoi ' The ^^H Il-meneBgB Ol-meoefigttiii The corpse, spirit. ^^^H I-mfieor E-mfiaori The egg *. ^^H I-agok E-BgoH The si?>. ^H E-oIddoBgo 01-skidoHgoi The mud. ^H n-pnek 01-paeki The grain or cob of maize. ^^H II-piHya Ol-pisyai

The chain. ^M l-aeghera 0-.egherai The cowry. ^^ I-BCghenge -seghengei The irou wire. ^H I-Bunt E-fPBuli The dust. .^H I-seDja 0-seayai The sapd. ^H n-tian 01-tiaiii The bamboo. ^H i D-tadata Ol-tudutai The boil, ahscess. ^^H m

ESCEPTIONB. ^H ^V There are only a few exceptions to this nUe. They are aa follows : ^^ ^ n-Maasae Ol-Msasani The Masai*. ^H E-AJBangun Il-Mtuimgu Ol-Aiaungui 1 0!-MuBuugui J The European'. ^H ' Ol-maoi msana a child who has a twin 1 irother or ^^ A large egs-haped cask UMd for hoer, Ike., is OI-mDsori, pi. n-mOsorin. ^^H An tmlnek; child, or dwarf, ia E-Bgoki, pi. I-Sgokiii. ^B -nia origins! ai uaB of the Hanai ia said t baTe been Il-Maa (slug. OI-Mdi), ^H and oat, even dow oecaaionaUy bears old people using tbifl word, SBpoeiftlly ^^^

wbeu reUtiDg stor iea of former times. Ac icording to trsditiou the present ^^H lonn dates from tbe introducUoa by thu Swshili traders of a oertaln kind of ^^ bead called 'Sae or Saen (sing. O-Saeni). ^^M

white people , were for merl}' called 'Ln^jtijii, tho hairy ^^H one*. This sppellatioD was sfterwarda cliai ngod to 'L-Ailunguu, a corruption ^^H Of tbe SwabiU wcrd Miucgu, wlilali in il M turn gave way to the present ^^ 1^ __ ^^J

m nsai ! ^^^^^^1 MA

s^ iriM. ktfiik- ^^^^H

TteSoMH. ^^^^1 c^ O^HM TUwOdiUc. ^^^^H ftS> y* IWbMnL ^^^^H

IjJIMJI > W Haw! 1MB tk> pbnL TbU b done hj the >i W*'

^ k^ Whw UT Wwils WloD^g to this claBS are formed hj ^^dUl^Mora* iat^ plural a

data or oto in the singular to MbiMAii *iW m* Munwitiug with i. Witli verba commencing *><k. MM vAiM uv mode, and k is also prefixed. Other t^i*iilt\m Ikidv ftwtu the singular by affixing a or o to the ptunl WA.I>1 ttrvt kuown i their collective state. lWi).:u. ot" KubatwitivcB made from the roots of Ycrbe not oom^^^H mmio^ ">! i:

^m ^^^^B Mw^ Siiwulw. Vertul root. Engliib. ^^H ^^^H kJ>M>

Ku-dunta -dol, -doa The tritneM. ^^ ^^^H Wjifi)i>i K.i-jiagiiUi jiflg The entrance. ^^ ^^^H l>-lMlg( U<Uligta -laflg The ford. ^^^H lt-l>UK4 Kl-limoto -lim The news. ^^^B u-tuw Kl-lutoto -lut The plnce to creep through. ^^^^ l-lMi^Vat K-iuMiynta

-many The warrior's kraal. ^f llVaU K-iiylBta -nyal The mouthful of food, the cod. H iiiu>i IS-mhBtA -riah The boundary. ^fc^^ .1^t ^Toruttta -roiTi The foot-print. ^^^^^H t:-initft ) (Vwriitft (

/ The markings, stripea. \ The letter, biil. ^^H \.^ -sir

^^^H WiM> Ku-demAta -tern The measure. ^^^m IU.UU Kii-doniito -ton The seat, root. ^V IVIurwt Ol-turoto \ l':-durot 1 - ur ( Tiie pond, puddle. \ The chalk. ^1 VwOwvl

^^^^ wiJia Ku-imjlgata -naag The place struck by a club thrown from a diatanoe, the broiae. ^^^1 ihw>r>"

nf RubatantiveE made from the roots of verbfl which 1 ^^^B IWU> will.

^^^^H K-ttUiiMi En-gidimafa dim The being able. ^^^^^^1 H^thunikiilvt Eu-gikarukoroto * kurukur The thuader. ^^^^V K flBittH>l

^M^^ fixH'' En-giragata rag The slteping place,

tha hospitality. ^ ' AJbo en-giku ukur.

SUBSTANTIVES 31 FlnraL Smgolar. Tubal root Eng^ith. In-gimkot En-gimkoto -iruk Thereply.thebelief. In-ginsst En-gisiBata -laiB The glory. In-gisndorot En-gisodoroto -isodoo The secret. In-gisujat En-gisvgata -isig The cleaning. In-gitagat En-gitagata -itag The hut in which the alders meet In-gitanyanynkoi En-gitinyanTiikoto

-itanyanyuk The parable (lit the

making similar). In-giterat In-gitenmot En-giterata En-giteronoto -iSu } '^^ b^finning. Tn-gitifigot n-gitingoto -itiffg The end. In-gityamat En-gityamata ityam The jumping. Examples of sabstantiyes which form their singular by adding a or to the plural

PlmaL SIngnlar. English.

n-abar Ol-abora The froth. n-akir Ol-akira The star. Afigat AfSgata The plain, wilderness. Ing-am Eng-ama The name. Tm-bat Em-bata The bank of a river. Im-bit Em-bito The sinew, tendon, bowstring.

B-chaflgit 01-ehafigito The wild animal. In-jafSgit En-jaflgito * A what-d'you-call-it.* In-daghol En-daghola The cheek. In-dapan En-dapana The skin of a goat, sheep^ or calf. In-daduny En-dudonyo The heel B-karash Ol-karasha

The cotton cloth. Il-k^jit 01-k^jita The long, coarse grass. In-gujit En-gajita The turf. n-knrt Ol-kurto The caterpillar. B-lughony El-lughonya The bead. Ing-dpir Eng-opiro The small feather. Ing-optt Eng-opito The cord (made from the

* bark of a tree). Ing-om Eng-omo The butter. B-papit 01-papita The hair.

ExcBPnoNS. Plural. Singular Verbal root. English. In-aodot En-audoto -ud The hole. I-ila E-ilata -el The oil. B-l5tot El-l5toto -loolo

The journey, march. In-guilg En-gufigu The knee. B-ki 01-kina The teat In-gnk En-gukuo The charcoal, soot.

SUBSTANTIVES

33

Sugalftr. En-gop, the land, eomitiy ; Examples in which unnsoal U

PloraL n, the landBy oountriee. B-kak, the trees, firewood. In- ^ the small trees, trigs.

SingnlAT.

PlormL "Rwglialln-aisho In-aiBhi The honey. Kn-aihon In-aibonoreitin The medicine, charm. Eng-ilo Ing-ilali The direction, place. Eng-iuo Ing-id The bow. Ol-bufigae Il-bafigaiko ^ The young bulL En-daa In-daiM The food.

Tihfi-gine In-gineji The goat n*girifigo In-giri The animal, the meat. En-giyok In-giyaa The ear. En-gubis In-gubisir The thigh. En-gatuk In-gatulde The mouth. 01-kilikwai n-kihko The messenger, message. Ol-mafigatinda B-mafigati

The enemy. E-masaita I-masaa The wealth. -figikitoi I-figik The human excrement, word of abuse. E-figwenitoi I-Sgweni Word of abuse. E-figndi I-figusidin (rarely I-figadisin) The stick. EDg-oshoghe Ing-oshua The belly. 01-taa Il-taiga The heart, mind, spirit, soul

Ol-tidu n-tidii The needle.

Plubal of Compound Wobds. Compound words are commonly employed in Masai. They are made either by joining two substantives or a substantive and another part of speech together, or by prefixing the article to the relative eonnected with the verb. Though the articles and genitive particles are sometimes omitted in the singular, they are all employed in the formation of the plural.

Kutuk-aji (Month-hut) Tasai-aina (Thin-arm)

Examples ov thb Fibst Division. 'N-gutukie-oo-'ng-ajijik The door.

(The-mouths-of-the-huts) Il-tasati-'ng-aik (The-thin-the-arms)

The person with a deformed arm.

1 Sometimes pronounced Il-buDgaikop. m D

34

MASAI GRAMMAR

SingnUur. 01-0-ur5-katak (The-who-cats-month)

Plural. 'Iroo-urO-kutakie (The-who-cui-monthB)

Ol-d-dofig-O-aina (The-whom^ut-ift-Ann) En-na-iba-o-eiiiA

'L-oo-dniig-^'ng-aik (Tlie-whom-eai-are-the-armB) 'N-nik-ibft-'sinaitin (The-which-hatee-tlie-troabk) (The-whidi-liaie-ihe-troables) Ol'Cwaru-km 'L-Owmrak-kerin (The-beast-of-prey-8pott d) (Tbe-beaste-of-prey-spoUed)

Ol-Owara-kitok (The-beast-of-prey-big) OMo-'l-masi (The-of-the-maiM) En-na-rok-kutok

li-awarak-kitaak (Tbe-beasts-of-prey-big) B-loo-l-masm (The-of-tke-manes)

'N-naa-rook-katukie

(Tbe-which-i8-black-moath) (The-whioh-are-black-moalli8) En-gidas-in-dare 'N-gidas-in-dare (The-8ucker-ihe-flocks) (The-sackers-tbe-flockB) 01-5-ado-kiragata 'L-oo-ado-kiragat (The-who-is-long-sleeping-place) (Tbe-who-are-long-deepiig-place) 01-o-ibor-kidofigoi 'Iroo-ibor-kidoBgo (The-which-iB-white-tail) (The-which-are-white-tails)

Ol-le-'Mughunya (The-of-the-head) 01-lo-*ng-aiiia (Tho-of-tho-arm) 01-o-Rgui (The-who-stinks)

H-loo-'l-lughuny (The-of-the-heads) H-loo-'ng-aik (The-of-the-arms) 'L-oo-figu (The-who-Btink)

EogllBh. The man with theteethknocked oat or with the lips cat. The one-anned person. The moth. The leopard. The lion. The lion. The monkey ^ The mongooee. The giraffe. The wild dog. The brain. The elephant The[amba'.

ExAlfPLES OF THS SeGOND DIVISION.

C)l-fl-ton-ie-ki (Tlm-whloh-iat-upon-is) Ol-O-un-isho (Tho-who-sowB) Ol-n-rip'ieho (Th-who-Bews) OI-M-u ('flmwho-liegete) 01 oltibo ('IHii> wlituh^iv-tiot-satiBfied)

*L-oo-ton-ie-ki (The-which-sat-upon-are) 'L-oo-un-isho (The-wbo-sow) 'L-oo-rip-isho (The-wlM)-sew) 'L-oo-I-u (The-who-beget) 'L-oo-lubo (The-which-are-not-satisfied)

The seat^ the buttocks. The sower. The tailor. The father. The impalla antelope.

' A tribe of people.

ADJBCTITEa.

There are three cluaea of words which can be used as adjectives iii Masai. The first appears to consist of true adjectiree, which were posaibl^r originally ail iodependent snbstantivea, and substantives used in an adjectival Brnse. They do not indicate gender or class, and agree with the sabstantire they qualify in number only. The second class consists of words formed by verbs joined to the relative. When simple neuter verbs are thus employed, the termlnatioD in the plural does not alter, the sole change taking place in the relative, which agrees in gender and number with the substantive. With irregular verbs or derivativea the plural termination varies according to the class of verb. The third clasB consists of a few words to which is prefixed the genitive particle. They are unchangeable, but the particle agrees in gender with the sabetantive. Class I. The same rules for the formation of the plural of adjectives belonging to this class are followed as with substantives, and though the adjective agrees in number with the siibstitDtive it qualifies, it does not necessarily take the same plurul termination. When used as an attribute the adjective generally follows the Bflabetantive, but it is sometimes inserted between the substantive and e arUcle. Examples : 01-ahe sumbat or o-Eumbat-aahe, the sickly calf. 'L-Bsho Bombati or 'sumbati-aaho, the sickly calves. En-gitefig aaa, the striped ox. 'N-gishu uasin or 'u-uasin-gishu, the striped cattle. Ol-figatuny lepuSg, the female lion (lioness). H-flgatunyo lepo&ga, the lionesses, Ol-aj'Oni botor, the big boy. 'L-ayok biitoro, the big boys, 01-keju {or e-uaso) figiro, the brown river. H-kejek {or 'uason) itgiroiu, the brown rivers, En-dito sidai, the bamtifol girl ff-doiye ridan, the beautiful girls. Ol-kerr Bgojiue, the lame rum. ll-kerra figojinia, the lame rams. 01-omoni torono, the bad stranger. 'L-omoD torok, the bad strangers, the bad news. 01-kila musana. the old garment.

Il-kilani musan, the old gnrments. Ol-murani bioto, tlte healthy warrior. D-moran blot, the healthy worriora.

MASAI GRAMMAR

e foUoning; a. Singular. J Dorop

Doro ia

Thin, nmTTOw f

Oti

Eiti

OoU'

Kuti Adoru

Kutiti

Small. Few. High, long.

objects).

Ado or o-ado Esamples : n-tuRganak doropa, the Bhort men. 'Ng-^ibk rougerita, the uairow streams. Ol-tufigani oti, the small man. Il'tuiigaiiak ooti, the small men. E-figorCyoni kiti, the small woman. 'NgorOyok kutiti, the small women. 'Ng-otorigi kuti, the few daya. When the a(^'ective is used predicatively, it precedes the substi tive ttod erttole': Torono ol-toHgani, the man is bad. Torok il-tui\gansk, the men are bad. Class II. The adjectivea belonging to the second class in reality relatives oontpounded with verbal forms follow the substantives they qualify, and agree with them in gender and number : 01-marani C-gol, the warrior who is strong oi- the strong w Il-murau oo-gol, the strong warriors. E-Bgor0y5ni ua-nana, the gentle woman. 'NgorOyok naa-naua, the gentle women. E-w5ji oe-watlg, the open place. 'Wejitin nee-waSg, the open places. Ol-tnfigani o-ibor, the white man. Il-tnflganak oo-ibor, the white men. Eng-are oa-iruoa, the Lot water. 'Ng-4riak na-ii>'.ua, the hot waters. E-wSji ne-irubi. the cold place. 'Wsjitin nee-ir^bi, the cold places. In some cases the verbal part as well as the relative takes phi Ol-doinyo o-rok, the black mountain, n-doinyo oo-rook, the black mountftioa H MfiBOt be <ued predicativelr, and kntiti is emploj^d instead; ' ~ ' }, the kidney* ara unall [vide [>. 139).

w of this kinii ths demon strativo pronoun genarally take* the [. torono alle-tongaui, this man u bad.

ADJECTIVES 37 En-gitefig na-tua, the dead ox. 'N-gfshu Daa-tuata, the dead oxen. n-giriiigo Da-tufigwa, the rotten meat. 'N-giri naa-tnfigwaita, the rotten meats. 01-kila 5-taraeiye, the spoilt garment, n-kilani oo-tameitye, the spoilt garments. E-w6ji ne-nyokye, ihe red place. 'Wejitin nee-nyokyo, the red places. Ol-chani 5-toyo, the dry tree. Il-kak oo-tdito, the dry trees. In a few instances the adjective is inserted between the substantive and the article : En-na-ibor-tuli (the white buttock), the Thomson's gazelle. 'L-oo-do-kilani, the blood-red garments (name of a district). 'Iroo-do-kishu, the blood-red cattle (name of two clans, vide p. 260). Class IU. The words belonging to this class are merely genitives used as attributes (similar to such expressions as days of cid, homme de lien, &c). They follow the substantive they qualify : Eng-aina e-tatSne, the right hand. ug-oitoi e-kedyanye, the left road. 'Iromon li-opa, the former news. 'L-omon li-akenya, the future news. D-chafigit le-'n-dim, the wild animals (lit. of the wood). All adjectives can be used as substantives by prefixing the article. Examples : 01-oti, the small one, the younger. Ol-botor, the big one, the elder. 01-o-rok, the black man. En-na-rok, the black woman. En-e-tat^ne, the right (hand). Two or more adjectives can follow a substantive : 01-kitefig orok sinyati li-opa, the former black healthy bullock. If there are two adjectives of the first class qualifying a substantive,

one is usually inserted between the article and the substantive, and the other follows the substantive : Ol-kitok-tufSgani sapuk, the big, fat man. When a noun is qualified by an adjective, and followed by a genitive, the genitive precedes the adjective. Examples : Eng-ftnashe o-1-murani kiti (the sister of the warrior small), the warrior's small sister. 'Ng-ab5bok o-'l-chani naudo (the barks of the tree nine), nine strips of bark of the tree.

^^, ... h'u .-*wJ* lii set. '* nirpaases honey), it is .^ 1; taif-m <fcwatiftJ this thinjf to surp&Es >iu^ w aon bcautifuJ than the other. V, _. - ~ ' * * *** '''8 ""^ *''*' surpasses him),

<*''*

kf pu thither or to surpass, followed

-.V t*^'ug-ao (beautiful this thing to pass 11 ihiiig is more beautiful than the other.

.k*i luu yMto, bring gomethiug a little smaller. .^ ..I' ul-pii^&i, the chain, and in this sense possibly, K' oI-piBjai (he has ten cows and the chain), ^ ,. .- i>l-piByai (he gave me 100 rnpeea and the .; . 'w ^'"' "** *>''^'' ^ rupees, ^^^ . .^ t ui<i*''i hy likae, &c., other (which see, p. 46), by ^^^)u mjiMwh ^ Iv ft-itu-Ius-oo, to cause to pass : ^^^L-^ ^MUtt -''n*- hulye-alla inOno, increase the milli, bring ^*^ ^ iitj milk. %aM >*v^> '*^ ('^ ^ '"^^ ^ P^^ ^ 7^^)i '^ ^1^1 "^ ^^ ^pt)U** i* ([Cttwdly denoted by the use of the adjective ^"'^i^' ^^' ' ) Who (<w Which) is the best 1 K. uu)td by an adjectival aubstautiTe followed by

'^ jflftj' ti^ i*l-muin pi5kin (he the email from the warriors " '^1^ Im w tk* iioallMt' of all the warriors. ^^ ^ gH HmliTih the superlative can also he expressed by

%imf^

l^jlmwl ^f ^ ''^^ '^^> '''' ^7 a-lafig, paiticularly by the

ADJECTIVES

39

Snpt eDe, e-Ios-KX) te-p6kiii (good this one, he passes by all), this one is the belt of aJl. Sapat ledo, kake elle ^us-oo te-'supatisha (good that one, hot this one who sui^aases in goodness), that man is good, bat this one is the best. Snpat elle a-lafig pokin (good this one to surpass all), this one is the best of alL

THE HUMERATiS.

%# - ^ ' fie. FemtmiM. English. Obo

Nabo' One. Aare

Are Two. Oknni

Uni Three. Oofigwan

Ofigwan Four.

Lnyet*

Five.

Ille>

Six.

Oopishana Naapishana Seven. Isyet* Eight. Oado

Nando Nine*.

Tomon

Ten. Tomon o 5bo Tomon o nabo Eleven. Tomon o aare * Tomon o are

Twelve. Tomon o Okuni Tomon o nni Thirteen. Tomon o oofigwan Tomon o ofigwan Fourteen.

Tomon o imyet Fifteen.

Tomon o iUe Sixteen. Tomon o oopishana Tomon oo naapishana Seventeen.

Tomon o isyet Eighteen. Tomon o 5udo Tomon oo nando Nineteen.

Tigit&m

Twenty. Tigit&m( 5bo Tigit&m nabo Twenty-one. Osom i or 'N-domoni i uni Thirty. Artam or 'N-domoni ofigwan

Forty. Onom or 'N-domoni 'myet Fifty. Onom 00 tomon or 'N-domoni 'lie Sixty*. Onom oo tigit&m or 'N-domoni naapiRhana Seventy. Onom oo 'n-domoni uni or 'N-domo'ni 's^et Eighty. Onom artam or 'J !^-domoni naudo Ninety.

^ 1 when used with e-wfiji, the place, is nfibo. ' The f is sometimes omitted when these words follow a vowel. ' Endoroj is occasionally osed for nine. * When two numerals are joined by the conjunction and, the double o of the plural ia only pronounced if followed by a consonant. * Often everything above fifty is simply styled ip. If it is desired to express a very large number, ip-ip, one thousand, tir le-me-iken-ayu, countless, are ued.

HASAI GEAMMAK

Ip o 6bo Ip o ouom

English. Hundred. One hundredaodone. One hundred and fifty. Five hundred. One thoasftnd. Five tbonsaud.

Ip oaom Ip-Ip or 'N-domoni i] Ip-Ip kftta-'myrt With the exception of 1, the number always follows Hubstantive : Il-tuflgBiiak tiare, two men. When 1 is placed before the Bubgtantive, the article ia omittedfj when it followH, the article Ib retained : Oljo-tuilgani or Ol-tuflgani (ibo, one mat Nabo-uloSg or Eng-olo&g niibo, one day. The ordinal numbers are expressed by the use of the genii particle with or without the article: Ol-tuiigani li-ooiigwaD, the fourth man. Eng-aji e-oHgwan, the fourth hut. Tapala 'l-tuQganak aare, toriku ol-li-iukani {leave two men alone,

bring the third), bring the third man. First and tatt can both be expressed by Ol-le-bata, the-of-side. Firet IB, however, more UBually translated by one of the following ; Ol-le-lugbuaya, the-of-head, 01-o-ituruk, the-who- precedes. 01-0-luB-oo, the-who-paeBes-by. Last is translated by Ol-le-kurum, the-of- behind, or OI-o-iBgopti, the-who-is-behind. Onee, Twice, &c., are denoted by the use of en-gata, the time : Nabo-kata ', once, the first time. Kat'-are, twice. 'N-gataitin are, the second time. 'N-gataitin ajat bow many times 1 'N'gataitin knmok, often. First of all is translated by a-Sgai a-iter, to commence to beg^n, IT simply by a-Bgaa, to commence : I-iigaB a-)ter en-gias, pe ilo, 1 you must first of all do the work, I-figas en-gias, pe ilo, ] then you may go. The Masai have Tarious finger signs to denote the numerals. 1. The first finger of the right hand is held up and the rest of tbe firt olocrad. The hand must be kept still.

n also be rondert'd by eng-aiter.

e rubbed rapidly o.

NUMERALS

2. The oulBtretclied first and eecond fiug against the other. 3. The first finger is rested on the thumb and the first joint of the middle finger is placed against the Bide of the middle joint cf the first finger, the other two fingers remaining closed. 4. The fingers are oatstretched, the first and middle ones being

5. The fist is closed with the thumb placed between the first and second fingers. 6. The nail of one of the fingers generally the ring finger is clicked three or four times by the thumb nail. 7. The tip of the thumb is robbed rapidly Bgainst the tip of one of the fingers, generally the middle finger, the hand remtLiniiig open. 8. The hand is opened and the fingers are either all pressed together or all kept apart. A rapid movement with the hand in this position is then performed, first in a downward and then in an upward direction. Tliis movement is made by the hand only, the wrist acting as lever. 9. The first finger is bent so that the tip touches the tip of the tbomb, the other fingers being at the same time opened. 10. The closed fist is thrown out and opened, the nail of the middle finger being at the same time clicked against the tip of the thumb, 20. The open fist is closed and opened two or three times. 30. The fingers are placed in the same i>o8ition as when representing I, L e. the first finger ie held up while the rest of the hand is closed. Wbeji in this position tlie band is shaken slightly from the wrist. 40. The band is opened, and the first and middle fingers are pressed together, as are also the ring and little fingers, a gap thus existing between the middle and ring fingers. When in this position the hand is shaken. 50. The tip of the thumb is placed between the ends of the first and middle fingers. The other fingers can be opened or closed at the 60. For ip, that is to say anything above fifty, the closed fist is jerked oot from the body, the fingers heing at the same time opened. PROMOTTHS. The full forms of the personal prouoons are : Singular. Plural. I Nanu We lyook. Thou lye You Indae. He, she, or it Nioye They

43

MASAI GRAMMAR

The second person singular la often contracted into 'ye and occasion-! ally into t. lyook and ludae become 'yook and 'ni^ae when following a vowel, or at the commencement of sentences. Uulesa the auhject has been previouBly mentioned, the demonstrative pronouns are generally used for he, she, it, and they. The ohjective cases, me, thee, hira, &c., con be expressed by the Eame forms as those given above for the nominative case, I, thou, &o. The possessive case, of me, &c., is expressed by tbe possessive pronouns, or, rarely, by the particle le or e inserted between the substantive and the personal pronoun. The local case ia eipressed by the particle te prefixed to the personal pronoun, e. g. e-gol te-ntnje, it is hard for them. The position of the personal pronoun with regard to the verb is given on p. 49. The persona] pronouns when combined with a verb as subject or object are indicated by special prefixes. See p. 48. possEssnrB pbonouns.

The possessive pronouns are always plai ced after tlio substantive denoting the thing possessed, and vary according to gender and Dumhot^ They are ;

Smgolar. Flund. 1

MOK. Fm. Itrae. ji.. a My Lai Ai Lainei Aii. Thy Lino Ino LinOno InOno. Hia, her, or iU Lenye Enje

Leuyena En^eoa.! Our Lailg ABg Lafig Aug. Your Linyi Inyi Linyi I=ji. 1 Their Lenye Enye Lenye Edj,. 01-aIem lai, my f iword. 'L-a1ema lainei, my

monl.. n Eng-alem ai, my knife. 'Ng-alema ainei, mj knives.

The words mine, thins, &o., used predicatively or absolutely, take the article. Various prefixes are also added, and changes made, in some of the words, as is shown in the following table : Mine 01-lalai En-'ai II -ku lainei In-gunainei. Thine 01-lino En-ino Il-kulfiiiono In-gunOnOno. His, hers, or its 01-lenye En-enye Il-kuleoyena lu-gunenyena. Ours 01-lalaiIg En-aiig Il-kulalaflg lu-gunaiig. Youra 01-linyi En-inyi Il-kulinyi In-guninyi. Theirs 01-lenye En-enye Il-kulenye Li -gun enye. 'L-a!ema lenye kullo, kodee 'l-kulOnOno 1 theae are their swords, where ure thine 1 Mi-ar il-asurai, '1-kulalatig, do not kill the snakes, they are ours.

PKONOTOJS 43 I'Sta 'n-githu ioono ; e-ata bii ol-oihooi 'n-guuenjcua, thoa hast thj cattle; the medic iue-mnu also has his. Sidsi eu-doki enye a-laiig en-ai, his tiling is better thau mine. There is a short enclitic fonn of the Fosseaaive PronouD of the I aecood &nd third pereons, which is oseJ with the words father and noAer: Singular. Plural. Minye, tbj or your father ; Loominyi, thy or your fathers. Meoye, his, her, or their father ; Loomenye, his, her, or their fathers. Ngatunyi, thy or your mother ; NooSgutunj'i, thy or your mothers. Ngotonye, lua, her, or their NooBgotonye, his, her, or their mother ; mothers. I The personal pronoana may be added to the pOBsesBive pronoun to

give emphaaiB. The word o-Eesen, the body, is also sometimes used in this sense: d. bt

Enc-alem ai nanu, 1 , ., Eng-alem o-'sesen lai, ) ""^ ""' '^'' DEUOITSTBATIVB FBOITOU1T8. There are four classes of demonstrative pronouns. The first I denotes objects near at hand ; the second, objectB at a distance ; and I the third and fourth, objects previously meutiuoed. They each have I forms for the maaculiDe and feminine, and the word e-wOji, the place, ' requires a special furm to be used with it.

Chtfs I.

This or these, of objects at no great distance :

EoglJih. EUe Buna Enne This, KuUo Kuona Kunne or Kunaen TheK. Claes II.

That or those or yonder, referring to things at a distance : Ledo or elde Enda Ends That.

Kuldo Kuuda Kunde or Kunden Those. Class IK.

This or these, mentioned before ;

nio Inna Inne This. Lello Menna Kenne These. J

Class rV.

yonder, mentioned before :

Feminiiu. Vted toiUk t)u vxrd ainiji. English. Idya Idye Nekwa Mekwe That. Those.

MASAI GRAMMAR

That or those o UaacuHne. When the demon strati ve pronoun is jojued to a KubstantivB, it fc the place of the nrticle : Ledo-tuiigani, that man. Enno-kerai, this child. When used predicatively, the article is retained, and the demcn Btrative follows the snhatantive : Ol'tufigani ledo, that is the man. En-gerai eiioa, this is the child. In the genitive and local cases the first letter of the demonstratiw ia omitted if an e : 01-origha le-'Ue-tuSgani, the stool of this man. E-gol te-'lle-tuiigani, it is hard for this man. If it is desired to lay atresa on the demonstrative prononn, the syllable nya, nye, or nyo is prefixed to it. When the demouatrative has taken this form and is Joined to a lubstautive, the article i Nyelle ol-tufiganj. this man here, this very man. Nyoolo 'l-tu3ganak, these men here. Nyanna e-BgorOyOni, this woman here. Nyoniia 'BgorOyok, these women hofB. Nyenne e-wcji, just this place. BEPLBXIVB PEOITOUNS, Host verba have a special reflexive form which is much used. When this form does not exist or is employed for the neuter I] quasi-passive, the word Aswan is affixed to the verb in the e and aate in the plural : A-duilg kewan, I cut {or shaU cut) myself. lu-dfiHg aiite, we cut {or ehall out) ourselves. Self is also occasionally translated by ol-tau, the heart : E-oyor ol-tan leaye (he loves his heart), he loves himself. Wlien self is added to a pronoun to express emphasis, it is render in Kasai by open in the singular, and oopen in the plural : Ol-tuUgaui open, the man himself. Il-tufiganak oopen, the men themselves. Nana open, 1 myself. 'Yook oopen, we ourselves.

PRONOUNS 4; Tlie word owner is translaUd by open preceded by the Article. Il [ is followed by the nominative and not by the genitive as in ngUab : OlKipei, eog-.ii, ( ^^ ^^^_. ^, ,1^^ ^_^,

En-open eug-aji, "L-oopen ing'BJijik, 'N-odpen ing-ajijik, Sy mytdf, by otirteJvft, &c., ai Nann open, by myBelf ;

the o

8 of the hnts.

also rendered by open, oopen : 'Yook oopen, by ourselvea.

BBLATIVE PEONOUHS. The relative pronouns have forma appropriate for the masculine and feminine of both niunbers. There is al^o a special form for the word e-wSji, the place: ^B SinguUr. Plural. ^^ [7j*d un'U Oil Uitd vilh the ^H Mote. Fan. mird e-u^i. Uaie. Frtn. icotd t-wiji. English. H O Na Ne Oo Naa ' Nee "Wlio, whom. ^^ ^ which. ^^B Ol-tnfigani o-ra* eapuk, the man who ia big. ^^B E-BgoroyOni na-ra sapuk, the woman who is hig, ^^H El-weji ne-ra aapuk, the place which ia big. ^^m Il-tnSganak oo^ra sapoki, the men who are big. ^^M "NgorOyok naa-ra eapuki, tlie womeo who are big, ^^P 'Wejitin nee-ra sapuki, the places which are big. . * When the negative ia combined with the relative, le-me ia used for the mascnline, and ne-me for the feminine and for the word e-w!<ji. These forms do not change in the plnral : Ol-tufigani le-me-ra sapuk, the man who ia not big. E-3gor5ySni ue-me-ra SHpuk, the woman who ia not big. Il'tuSganak ]e-me-ra aapuki, the nteu who are not big.

'NgorSyok ne-me-ra eapuki, the women who are not big. The affirmative form of the relative ia not divisible from the verb, bat the negative form con ataud alone ; thus, whilat ol-tuilgani o supuk ' would be meauinglesa, ol-tuiigaui le-me aapuk is as correct aa oltoSgani le-me-ra sapuk. To distinguish between the simple relative aa subject or object the oice ia rabed or lowered at the end of the verb. When the relative is the subject, the voice is raised, when the object, it is lowered. Various changes take place in the form of the relative when it ia ' The mueulins singular relative is generally a long 0, thus i. ' Naa bsGDDiB* u before verbs commencing with 1. A-a, to be (rt* p. B7). OI-tniJgBm d-Mfuk-a maani, the man will be big (oidt p. B^).

A6

MASAI GKAMMAK

tbe subject, and the object is the first or Becond person Biiigulw (except when the subject ie the first person plural) ; also when it is the object, and the subject ia the first or secood persoD sSngular. These alterations are shown on pp. 50-3. The possessive form of the relative can be translated by open preceded by the article : Ot-tuilgani ol-openy io-giBhu, the man whose cattle they are. _ IITDEFINITE FBONOITNS. I There are two indefinite pronouns. The first, likae, &c., is eqoi^ Talent to other, another, the one ... the other, and else; the second p6ki, &c., to each, every, all, whosoever, atid whateoevor, and in compound words to both, all three, Sc. Likae, &c., other, has difierent forms for the masculine and feminine, Bingular and plural. It invariably precedes the Eubstantive, and cBu be used with or without the article according to the meaning : Singular. Plural.

Likae Examples :

Kulikae

Likae-tufigani, another man. Knlye-Egoroyok, other women. 01-likae-tuRgani, the other man. 'N-gulye-BgorSyok, the other women. I-mbot-o ol-likae, call the other one (masculine). The one... Uie other, is translated by likae , . . likae, ao . . E-to-ishe eng-ae-iigoroyuni, na oliipi eiig-ae, the one woman bor and the other was ban'en. E-pwo kulikae, e-pwonu kulikao, some go and others come. Elge, when joined to tomehody, something, or aomtwhere, is by likae, ae, ftc. : E-Suo likae-tutigani, somebody else A-shfirao ae-weji. I went pomewhere A-itobir-ft ae-tski, I did something Othtr is also need for the comparative of adjectives (which p. 38). Each, every, vihotoever, and whatsoever, are translated by pflki. 'When used in this sense, p6ki precedes the substaDtive, and the article is omitted : E-Puo p^ki-tufigani, each man came. -gtui>' pdki-tuhgauak, eveiy man came.

I stiuifiUtal^J (which M^^l

E-etno te-p6ki-weji, they came from each pUce. Ten e-lotii p^ki-tuSg&ni, ti-aki ro-e-shOmo, whosoever (or whatsoever m&D) comes, tell him to go awaj. AU is rendered hj ptiki in the singular, and pdkin in the plnral ' When employed thos, the article is retaioed, and puki follows tht sobetAntive : E-ishir-a eng-sjt poki, all the hut wept. tE-etuo 'l-tuganal pokin, ail the people came. Both, all three, &c., are translated as follows : Hasculine. Fctiiiniiie. Pokiraare Pokirare PokirOkum Pokiraani

Pokiroofigwan PokiroKgwau Pokiraimyet E-Stno 'l-tuSgaiiak pokiraare, both e -tuo 'flgorfiyok pbkirauni, all thri 1^,

English. Both Allthiee. AU four. AU five.

INTEHBO GATIVES. There are two interrogative pronouuB that are declinalile, (Ki)' aBgae, lot and (K) alo, Which I and one which is indeclinable, (E}ainy6',

Who f IB declined as foUowB : Singular,

Uax.

Plural.

/Who) " iwhomi

ngun-e-'ilgae Whose 1 follows :

(Ki) aSgae (K) aloo-'figae (K) ^lol-le-'figae (K) en-e-'figae (K) alkul-le-'Sgae (K) HL Which I What t or What gorl of I are rendered f ^^Ki) alo (K) aa (K) akwa.

^^B If the interrogative pronoun is the subject, the verb requires a relative with it ; if it is followed by a demonstrative, the verb to be is impUed. When Whichi is joined to a substantive, the article is omitted: (Ki) aBgae o-tu kishCmi 1 ) (Who [is it] who is there gate !) Who is

gate I Who are at the gate t

(Ki) afigae ns-tii kiahi iK) aloo-'figae oo-tii kisbomi ) (E) anoo-'Sgae naa-tii kiEhomi ? (Ki) ailgae i-'ySu I Whom do you want t (K) ol-le-'Hgae elle-alem 1 Whose sword is this 1 (K) en-e-'Bgae euna-alem ? Whose knife is this ) Pokis ma; also be used with a siuguUr subsUntive ; e-uhii-a eDB-aji

I p6kiD, all the hut wept. * if or Si are ofton placeu utioru ' AiayO, when it stands alone, i

7 contracted into 'ajb or 'ya.

tS MASAI GKAMMAR (K) alkul-le-'tigae kallo-alenia ] Wlioac swords are tiu (kS anguD-e-'Ogae kunna-alema 1 Wtose kniveB are tl (K) alo-tttflgnni o-tii ) Which {or what sort of) man is (K) alo-tuSgani ellel What mao is this? ?K)&aenna1 What is this! (K) ainy5 na-tii t What is there 1 (K) ainyfl ki-tiim 1 What (ehall) we geil (K) ainyS e-ata kuldo I (What have those 1) What i with them T

Verbe in Maeai fall into two classes : (a) roots beginning with ('or t*, (6) all other roots. There are also numeroua derivative forma whicb may be assumed hy most Masai verbs where in English either aaothet verb or some compound expre^Eion must be used.

The principal difTereoce between verbs commencing with i or e and those commenciug with any other letter Is to be found in the past tenM and tenses constructed from the past. In the former a vowel only a affixed, and in the latter I and a vowel are alao prefixed to the roota Examples : i A-Buj, to follow. A-tu-BUJ-a, I followed. A-isuj, to wash. A-isuJ-a, I washed. When conjugating the verb special prefixes are used to mark the subject. With the exception of the first person plural these preGxei change when the object is the first or second person singular. When the subject is I and the object him, her, ns, yon, them, &o., or when there is no object, the preGx is A. I and the object thee, the prefix is Aa ', Thou and the object him, her, us, them, &c., or when there is no object, the prefix is I. Thou and the object mo, the prefix Is Ki. Qe, she, or it, and the object him, her, ua, yon, them, &c., i

object, the prefix

He, ahe, or it, and the object roe, the prefix is Aa'. He, she, or it, and the object thee, the prefix is Ki. We and the object thee, him, her, you, them, &c., or when than il

objecl, the prefix

. Ki.

! appear to be only two vorbs which, with their derivatiTa^ e with e : a-cl, to anoint. Sod a-eaog, to breathe. ' Aa is used for all verbs except tbote commaDcing with i, when a alighth aec(iiituatd a is employed instead.

I I

Ton nd tlie object liim, lier, ug, them, Ac, or wheu there ia no object, the prefix is I. You waA the objecl me, the prefix is Ki. They aud the object him, her, ue, you, them, 4c., or when there is DO object, the prefix Ih E. They Hud the object me, the prcfi.x ia A'. They and the object thee, the prefix ia Ki. The foUowing examplea will lIluBtrate the SingDlkr. A-Buj, I follow him, &c. Ki-Blij, i Aft-Buj, I follow thee. I-SDJ, thou followest him, & Ki-auj. thou followest nie. E-anj, he or she foilowe him Aa-Buj, he OT she follows mi Ki-auj, he or she follows th In the active voice the peraonal pronoun is often added fi: or to prevent ambiguity. It alwnya follows the verb, and

of theae prefixes: Plural, illow thee, him, &c.

I-suj-UBuju, you follow him, fto. Ki-Buj-UBUJu, you follow me. E-Buj, they follow him, 4c. Aa-siy, they follow me. Ki-auj. they follow thee. mphasia perhaps

more frequently used in the objective than in the subjectiv both are naed, the tatter precedes the former, except iu the use of auxiliary or compound verba. Examples : A-ar nanu 'ndae te-'Bgudi, e-arledo'ndaeto-'l-ltuma(I-you-Hirike I you with-the-atiek, he-you-strikea that-one you wlth-theclub), I strike you with the stick, he strikes you with the

I A-ar nanu 'ndae te-'Hpudi, e-hltu a-ar indae Iedoto-'l-kuma(I-youetrike I you with-the-stick, he-you-comes to-sirike you thatone with-the-club), I strike you with the stick, he comes to strike yon {or he will strike you) with the club. If the personal pronoun is used as the indirect object, It precedes the direct object. Example : A-iaho^ 'ndae '1-aleraa, I have ^Ten you the swords. When the first person plural is the subject, the last syllable of t];e verb is sJi^thtly accentuated. The objective personal pronoun is also naaally added : Ki-tu-anj-A 'y^ pflkin, we have all followed thee, Ki-tu-auj-a p6kio, all have followed thee. There is no difference iu prouunciation between Thou hast followed me, He or She has followed thee, and They have followed thee. When however the prefix is aa, i. e. when the subject is I and the ' Aa is uni] lot all verbs except those Commencing With t, when a slightly aocsDtuBted d is employed instead.

50

MASAI GRAMMAR

oliject thee, and when the subject ia he, she, or they and the object me, a difference in proauuciatioD is noticeable. In the iirat case the Tolce ia lowered at the end of the word ; in the latter it ia raised. There ia an imperaoual form which correapotida to the passive in English. This form ia only conjugated in the third person singular, and is generally followed by a personal pronoun : Aa-suj-i nana, it is followed to me or I am followed. A-iy5lo-i aa-tu-auj nann, it ts known to be followed to me or I know bow to be followed. The objective prefix is used when anything about the person or thing ia about to be stated : Aa-tu-dudg-o ol-kimijjino {he-me-haa-cut the-finger), he has cnt off ray finger. Ki-an iiig-alk te-kurum (they-tfaee-hind the-hands at-behiiid)i . they will bind thy hands behind thee. ^^

The Beiatitg, The relative, as explained above (p. 45), is verb. When it is used, it takes the place of and can be employed with the present tenses, the future. It is also used with the passive inaeparahle from the the personal prefixes, with the past, and with voice.

If the sabjcct and object are expressed, the former precedes, and the latter follows, the relative and verb. Examples ; Nana o-nyor ol-tuDgani, (it ia) I who love the man. Nano o-nyor-ita ol-tudgani, (it is) I who am loving the mai Nanu Q-to-nyor-a ol-tufigaui, (it was) I who loved the man. Nanu o-nyor-u ol-tuHgani, (it is) 1 who will love the man. 01-tuOgaoi o-nyor-i, the man who is loved. 01-tuDgani o-nyor-ita-i, the man who Is being loved. Ol-tnDgani B-to-nyor-a-ki, the man who was loveil. 01-tuHgani o-nyor-n-ni, the man who will be loved. The form of the relative changes when it is the snbjeot and the object is the personal prononn of the first and second person singular (except whpu the subject is tbe first person plural), I and n {li and nt ined to the personal prefixes being substituted for or 00

before k ') jo and na or * Mwealina. 0-aty Laa-Buj O-BUJ

Feminine. English. Na-Biy I who follow him, her, you, the thing, &c. Naa-euj I who follow thee. Na-suj Thou who foUuwest him, her, ua, &o

Niki-suj Thou who followest me, &c. ' li and ni arc also aometimes used boCore fn.

Xfuculine. FenLimne. Engliah. O..UJ Na-Buj He wbo follows him, ber, us, ftc. LOA-SUJ Nna-SQJ He who followe me. Liki-SDJ Niki-BUJ He wbo follows thee. Oo-auj Naa-Buj We who follow tbee, him.you. them.&c. Oo-snj Naa-snj You who foUow him, her, ds, 4c.

Liki-auj-usnju Niki-auj-uBUJu You wbo follow n Oo-euj Naft-Buj They who follow him, her, us, Ac. Laa-B^i Naa-fluj They who follow me. !I>iki-fluj Niki-SQJ They who follow thee. ' When the relative is the object of the verb. I and n joined to the pereonal preExes are employed in place of or oo and na or naa if the Bobject is the first and second person ain^ur or plural : Ol'tuSgani la-auj, the nuiu whom I follow. Ol-tnBgani li-suj, the man whom thou foUowest. I Ol-toOgaai o-euj, the roan whom he or she foUowB. I Ol-tuCgaoi liki-stij, the man whom we follow. Ol-tuflgani li-suj-uBuju, the man whom you follow. Ol-tnfigani O-suj, the man whom they follow. WheD, however, there is an indirect object of the fifat or aecond person Bingular, the objective relative iu the third person also cbangea to I or n joined to the personal prefixes. The following examples show the chajiges In the relative when there ia on indirect object: Ol-alem la-isho, the sword which I give to him, ftc. 01-alem li-iaho ', the sword which I give to thee. Ol-alem li-njo*, the sword which thou givest to him, Ac. Ol-alem liki-njo, the sword which thou givest to me. 01-Hlem U-isho', the sword which he, she, or they give to me. Ol-alem liki-njo, the sword which he, she, or they give to thee. Ol-alem o-iaho, the sword which be, she, or they give to him, ftc. Ol-alem liki-nj6, the sword which we give to thee, him, &c. Ol-alem li-njo-sbo, the sword which you give to him. So. Ol-alem liki-njo-Bho, the sword which you give to me. Wlien there ie no antecedest, the article is pi'efixed to the relative :

HaseBliiie. Ol-O-nij

SinguUr.

Feminine, Eoelish. En-ua-Buj He who follows bit

her, ua. &c. En-naa-8uj He who follows me. En-niki-auj He who foUows thet

01-laa-iuj Ol-liki-m^

' The la would be laa before a verb beginning with any other letter. ' Certain changeB t&ke place iu the spelling of verbs eomraaticlag with i h pp. 53-5)-

MASAI GRAMMAR

HawMiline.

Li-SUJ

Femmine. "N-naa-BUJ 'N-naa-suj

English. They wlio follow him,

They who follow me. They who follow thee.

Ezamplee : Ol-o-nyor^i) the (man) who is loved. En-na-nyor-i, the (womaii) who is loved. -tuH ol-liki-ta-ar-a, he who struck thee is dettd. E-tU 'l-oo-pwijnu 00 "l-oo-pwo (they are there those who come and those who go), people come and go. E-ibufig-FL ol-amCyu ninye oo '1-oo-boit-are, hunger seized and those who were with him. A-nillg ol-toilo lo-'l-o-ishir, I hear the voice of some one crying. E-ta-n e-figorr^yilui en-na-irita 'sirkon, the woman became who herds donkeys. Whoever is also often translated by thia form of the relative : E-ar-i ol-5-jS-ki elle-tuiigani, 1 whoever tells this man, will be E-ar-i en-na-jo-ki elle-tuflgoui, J beaten. Adverbs of time or place are treated as relative particles, the Iftter n being simply added to the personal prefixes. Wlien the antecedent IB omitted, the feminine article precedes the word. The words what w that which, whatever, wherever, and whenever, can be translated in the same way : A-lo e-wEji n-i-'ilgua, I am going to the place whence thou c A-Io en-n-i-lo, I go whither (or when) thon goest, A'iyClo nanu en-n-e-iko, I know what he will do. A-iyOlo en-doki n-e-iko, I know the thing that he will do. En-n-i-'yO-u-u n-a-iaho ', whatever you will wish I shall give En-n-a-ti-jiflg-a pa a-ton, wherever I entered I stayed. En-n-e-iyO-u n-e-lo ', n-a-lo, whenever {or wherever) he wishes to go, I will go. The relative is often used in Masai where it is not employed in EngUsh. Examples:

and li

BVer,

Afigaec-lol^l^^j^^^,^;^

Aflpae mi-lo ! / \ " "" """ ^ ^'""H ^) ^^ " ^Oing I Kakwa-toBganak oo-shGmo 1 Which men have gone I ' B-tuganak aja oo-shSmo 1 How many men have gone t M--tii ol-tuflgani 0-pik ol-marua flgejuk atwa 'l-mOaorin musau (it is not there' the man who puts the new wine into the cobIu old), no man putteth new wine into old wiue-ekius.

'e tense (wbiub st

1 p. 59) *'

a tLe verb a-iy6-a, to wiahi

VERBS 53 Poki-itifigoni u-totn, whoever may come. Ol-doicjo o-ibor, tbe white niouiitaiu (Kilima Njaro). A-ato eng-are na-ok, I have aotne drinking water. I-'ya-D ol-ongha la-tcn-i'e, bring me a chair to ait on. The relatiro combined witb the negative (le-me and ne-me) liltemse undergoes cliangea whicb are Bornewbat eimilar to those already enumerated. Except before mi, when U and ne become li and ni, the changes only affect the particle mt. Examples vheu the relative is the subject:

I I

H>scaUiie. Feminiiie. Le-me-siy Ne-me-Buj Le-maa'Suj Ne-maa-auj Le-me-soj Ne-me-8uj

Li-miki-Buj 14 i-mlki-b-i^ Examples when the relative 01-tuflgani le-ma-8uj, the 01-tufigant li-mi-Eoj, the Ol-tufigani le-me-suj, the is m mi m

Examples when an indirect object is employed : 01-alem Ol-alem Ol-alem Ol-alem Ol-alem Ol-alem Ol-alem le-ma-iabo, the aword which I do not give to him, &c. le-nti-isho. the sword which 1 do not give to tbec. li-mi-njo, the sword which thou dost not give to him, &c. li-miki-njo, the sword which thou dost not give to me. le-mi-isbo, the sword which he does not give to me. li-miki-njo, the sword which he dues not give to thee. le-me-iaho, the sword which he does not give to him, &c.

English. I who do I who do Thou who Thou who

not follow him, her, &c. not follow thee. dost not follow blm, &c. dost not follow me.

the object : m whom I do not follow. .n whom thou dost not follow. in whom he or she does not follow.

mtecedei

ipressed, the article precedes the

When the particles le a 01-le-me-ata, he who baa not. En-ne-me-ata, ebe who has not. E-wSji ne-me-tii '1-tunganak, ) a place where there are no En-ne-me-tii ']-tuBganak, J people (a desert place). Chasoks of Lettebb. Various changes take place in many verbs which commence witb i. 1. The t is omitted whenever it is preceded by another t and followed by i, (, n, iig, ny, r, a, v,. lo, or y. It IB also omitted after t in the plural of the imperative affirmative. In other words, the i of the root drops out in the second person singular, and first am! BMond persona plural of all tenses (except in the first person plural

of tbe snbjunctive), both affirmative and negative of the active voice,

MASAI GRAMMAK second peraoa eingul&r of all teosefl of the poBSive i

54 and in t Exampli A-ii, I sharpen (it). I-'i, thou flharpenest (it). E-ii, he or she aharpou I-'i-o, eharpeii (it).

(it).

Ei-'{, we Hbarpen (it). I-'i-i, you sharpen (it). E-ii, they sharpen (it). E-'i-o, sharpen ye (it). I-'lili-li, you hng (it) up. I-'niniSg-iilgi, you listen. I-'figol-iQgola, you stir (it), l-'nyorinyor-oro, you taste (it). I-'riran-aua, you annoy (him). I-'galaali-asha, you spread (it) outI-*uaSg-uafiga, you get out of the '"y- jm I-Vf)-a>u, you catch (bloud lifl a gourd). S I-'yop-oyopo, you Cover (him). ^B If, however, there are two verbs, the one commencing with i and the other with another letter, the roofs of which are identical except for the first letter, the i is not omitted in the present tense or the teneea formed from it. Thus ; a-nyal, to chew ' ; a-iuyal, to tease ; a-ruk, to thread; a-iruk, to reply to; a-auj, to follow; a-iauj, to wash. Examples : A-inyal, I tease (him). I-inyal. tliou teasest (him).

E-inyol, he or she teases (him). A-inyat-a, I teased (him). I-'nyal-a, thou teasedet (him), E-inyal-a,he or she teased (him).

A-ilQi, I hang (it) up. A-intniSg, I listen. A-iSgol, I stir (it). A-iuyorinyor, I taste (it). A-iriran, I annoy (him). A-isalaash, I spread (It) out. A-iuafig, I get out of the way, A-iwo-u, I catch (blood in a gourd). A-iyop, I cover (him).

Ki-iriy41, we tease (him). I-inyal-inyala, you tense (him). E-inyal, they tease (him), Ki''nyal-d, we teased (bun). I-'nyal-a, you teamed (him). E-iiiyal-a, they teaaed (bim).

n. The i is changed to n whenever it is preceded hy another i fallowed by d, g. k^ t, and sk. The same change also takes place u plural of the imperative affirmative. As the letters k, t, and h cannot follow n, they are at the i time altered to g, d, audj respectively. EKamples: A-idim, I am able. Ej-ndim, we are able. I-nd!in, thou art able. I-udim-idimi, you are able. E-idim, he or she is able. E-idim, they ace able. I-ndim-a, be able. -ndim-a, be ye able. ' A-nyal, to ohew, is oometimea alM pronounced a-uyaaL

A-iguran, I play. A-ikilikwBU, I ask (him). A-itjftni, I jump. A-iho, I give (him).

I-Dgursn-ann, you play. I-ogilikwan~EiDa, yuu aok (him). I-ndyam-ityama, you jump. I-cj5-aho, you give (him).

ni. The i IB changed to m wlieoever it la preceded by another i and followed by 6, or ji, y, or tp. Aa p, v, and y> cannot follow m they are at the same time altered to b. The plural of the imperative affirmative changes in a like manner. Examplea ; A-ibaag, I seize (him). Ki-mbdflg, we aeizo (him). I-mbufig', thou aeizest (him). I-mhuBg-ubufigu, you seize (him). " " " ' ' . E-ibuiSg, they (seize (him).

-ibung, I-mbufig-a, seize (him). A-ipufig, or a-ivnng, or aI'go out. I'mbufig, thou goeat out.

E-ipuHg, or e-iyufSg, or he or she goes out.

(tim). E-mbuBg-a, seize ye (him). iiiig. Ki-mbiiBg, we go out. I-mbufig-upuBgu, or i-mhuBgUTuBgu,' or i-mbuBg-u^uilgu. you go out. iwuBg, E-ipufig, or e-iyuHg, or &-iwufig, ' they go out.

II-mbuBg-o, go out. G-mbu&g-o, go ye out. There are a few exceptions to theae rules. In the verba a-inos, to Bftt, and a-inok, to light, for instance, the i is retained in the preaeot tenses. Examples : A-inoB, I eat (it). I-inos-inoaa, you eat (it).

A-inoB-a, I ate (it). I-'nos-a, you ate (it). In the verba a-ito, to return hither, and a-ito, to return thither, the I is not changed to n : (A-itu, I return hither. I-itu-tu, you return hither. A-iko, to do. A-iBgor, to look. A-ifigur-aa, to look thither. (But A-iiSgor-u, to look hither.

If the last vowel of the root u o, that letter is generally changed when joined by a consonant to a. Examples : A-ikn-na^ I did. A-IHgui^B, I looked. A-iiignr-aiye, I looked thither. A-iBgor-ua, I looked hither.)

Exceptions : A-bor, to tear. A-ibor-u, to be white.

A-ta-bor-a, I tore (it). A-ibor-a, I was white.

' One slgo oeouioiully hears i-imbuSg, ki-imbuSg, &a.

5-5

MASAI GRAMMAR

n , that letter changes '{ A-t-uri-a, I feared (him). B i, preceded by a, the k is omitted lo

If the verbal root terminates i followed by a. Example : A-ore, to fear.

If the last letter of the root ij the formation of the past tense. Examples A-bak, to mend (surgically). A-ta-ba-a, I have mended. ^^ A-dialt, to make a mistake. A-ta-dio, I maile a mistake, ^H A-ipiik, to enjoy. A-ipa-a, I enjoyed (it). ^H A-ishiak, to find. A-ishia, I found (it). ^H If the last letter of the root is i preceded by o, the k is omitted in the formation of the paet tense when followed by , Examples : A-mok, to become accustomed A-ta-mo-o, I became accustomed

to.

A-yook, to go early i

the

A-ta-yoo, I went early A-ibo-o, I liiudered (it). k preceded by o, the o

the

A-iru-a, I oonghed. A-inu-a, I kindled (it).

aided (it)^^ 1 effort. '^^H

If the last letter of the root U and the /c is omitted when followed by a. Ekampl A-lok, to bend, fold. A-ta-lu-a, I bended, folded (it) A-nyoh, lo give oneself A-to-nyu-a, I made trouble, make an effort. A-irok, to cougb. A-inok, to kindle, light. lu one instance the same changes occur with a verb terminating

in 2: _ A-dol, to see. A-ta-dn-a, I saw (him). ,^fl A-ita-dol, to make to see, to A-ita-du-a, I showed (him). ^H show. ^H If the last letter of the root is i preceded by e, the e is changed to i and tbe k is omitted when followed by a. Examples : A-dek, to insult. A-te-di-a, I insulted (bim). A-rek, to throw down. A-te-ri-a, I have thrown (him) In ft few neuter verba when the last letter of the root is k, I letter is changed to n in the formation of tbe past tense ; A-melok, to be sweet. A-ta-melon-o, I was sweet. A-miinyak, to have luck. A-ta-muiiyan-a, I had luck,

A-piaU, to be greedy,

A-U-

, I was greedy.

FORMATION OF TENSES. SIHFLE VSBB8. AcnvB ToicK, ISIICATIVK TbnEEB. Preaent. In Bimple verbs tbere are two present tenses, one indefinite (I follow), and one imperfect nnd progressive (I am following). With the exception of the iiecoDd person plural, the indefinite present is formed b; merely adding the personal preflxea to the root. In the second person plural ' the root is doubled, if of only one syllable, the redapli cation being usually preceded and followed by a vowel. If of more than one syllable, the lust syllable only is doubled. The imperfect and progressive present is formed by affixing ila or ito, and the lost syllable is doubled in the second person plural :

A-siy {nanu ninye), I follow Ki-suj (iyqok ninyc), we follow (him). (him). I-Buj (iye ninye), thou foUoweat I-suj-uauju {'ndae ninye), yon (htm). follow (him). E-sDJ (ninye ninye), he or she -suj (ninje ninye), they follow foUowB (him)- (him). A-poloB, I tear (him). I-polos-oso, yon tear (him). A-aj-ita, I am following (him). Ki-8ujit4, we are following (him), I-mj-ito, thou art tbl lowing I-suj-ita-ta, you ore following (him). (hin). -nu-ita, he or she b following E-euj-ita, they are following (hmi). (him), A-isuj, I wash (him). Ki-isiij, wo wash (him), I'isnj, thou washest (bini). I-isuj-usuJu, you wash Qiim), -ifii^, he or she wsBhea (him). E-ifiUJ, they woah (him). A-idetidet, I dream (it). I-ndetidet-eti, you. dream (it). A-isnj-ito, I am washing (him). Ki>isnj-iti, we are washing (him). I-isiy-ita, thou art w^hing I-isuj-ito-ta, you are washing ; : P"")- . , . , E-isnj-its, he or she is washing E-isuj-ila, they are washing (him), (faim). third peraoD aiiigular followed by the objectiTe persocil pronoun U ']j used ta place of the serood person plural. Eiample : e-mut iByn, it flniahti to yon the banger or yon are dying of hunger.

58 MASAI GRAMMAR Still <3T yet is indicaUd b^ eton, which meaoB literally be aita BtajB, prefixed to the present tenses ;

Eton a-Bnj, I still follow {him). Eton a-eaj-ita, 1 am still following (bim).

Eton a-isuj, I still wash (him). Eton a-isoj-ita, I am still waiting (Mm). Past.

UDxing 1 ),tlie

The past tense of simple verba not commencing nith t or e is formed by inserting between the root and the personal prefixes a t and a Towel (generally the same as the root vowel) and affixing a or o. Verbs commeccing with t or form the past tense by simply affixing a or 0. No change takes place in the formation of the pluraL Examplea : A-ta-Hgas-a, I began (it). A-iyam-a, I married ^er). A-te-yer-a, I boiled (it), A-iken-a, I counted (it). A-ti-gil-a, I broke (it). A-Ufli-o, I hung (it) up. A-to-niBg-o, I heard (it). A-ioos-a, I ate (it). A-tu-suj-a, I followed (it). A-isuj-a, I washed (it). When a Terbal root commences with a rowel (other than i oi prefix is often simply ( : A-t-an-a, I bound (it). When the root ends in two Towels, the affix is generally omitted A-ta-rua, I kicked (it). MThen the root ends in a eingle vowel, the affix a or o is sometin preceded by an n or r : A-ba, to get, reach. A-ta-ba-na, I got, reached. A-iro, to Bay. A-iro-ro, I said. A-tu-Buj-a, I followed or have followed (him). 1-Lu-Buj-a, thou foUowedst or hast followed (him -tu-suj-a, he or she followed or bos followed fb Ki-to-Buj-fi, we followed or have followed (him). I-tn-suj-a, you followed or have followed (him), E-tn-Boj-a, they followed or have followed (him). A-isuj-a, I washed or have washed (him). I-'suj-a, thou washedst or hast washed (him).

E-isuj-a, be or she washed or has washed (him). Ki-'suj-S, we washed or have washed (him). I-'suj-a, you washed or have washed (him), E-isuj-a, they washed or have washed (him).

A firtare tawe n only oeaaoaaSj fomid in nmple verbs, tbe ait iadefiirite with or wttboat th word adde, aflerwanls, or BDja, praaentlf , txing genenllj iud Inste&d. If ft fatnre exivU, H u formed bj affixing tt to tlM root, and in the aeeond person plmal bj donbEog the laat ejUable. Examples : A-n^or-n, I eball lore thim). I-njor-Q-m, 70a wHl lore (him). A-idim-a, I shall be able. I-ndim-n-mu, you will be able. When a verb has a regular fntare, all the ten^eB which in other verbs are fomm! from the present con be, and osuollj aie, formed bma tbe fntnre. Another form of the fatnre is made b; the present teuae of the verb to go or to comt and the infinitive. A.fo i-raj. I go to 'H (l). I I ,iJl folio, (tin,). A-lotu a-suj, I come to follow (bim) ) ' The NAiRATiTB Tessk. In telling a story it is osual to begin with ooe verb in the past tenae {or, in the event of a verb haviDg so past, with tbe indefinite preaent and the word opa, formed}), and to put all tbe verbs that follow in a tense made by tbe letter n (na before ma; ni before k, mt. Of in ; and ne before mt) prefixed to the indefinite present or present imperfect. If the verb bos a future, the n is prefixed to this teoao instead of to the indefinite present. The past tense is only rarely naed in this manner. After the verb to icUh all verbs are pat in the narrative tense. Ezaraple: A-ata opa en-gite6g, n-a-iy&-n n-a-yeBg, n-e-iyolo-u, n-e-ipiri (I have formerly an oz, and I shall wish and I slaughter it, I and it will know and it runs away), I bad formerly an oi. I wished to slaughter it. It knew and it ran away. Both a-iyo-n, to wish, aod a-iyolo-u to know, have a future form wluch ia here used. The narrative tense is often employed for the imperative when the latter is the second verb in tbe sentence : Ten e-IOtu, n-i-suj (if lie comes, and you follow him), If be k comes, follow him. W CosnmowAL Tkubbb.

Prttent. There are two present conditional tensea in simple verbs which are fcrmed by prefixing tini, tin, or ten to the two present indicative tenses.

fio

MASAI GRAMMAR

-, used before k, mi, and teD before otbei

or in: tin before i lettere:

1 foil owed

Tini i byn; Ten a-snj, if or when I follow Tin! ki-slij, if or when we follow (bim). . (bin). Ten a-BOJ-itft, if w when I am Tini ki-suj-itd, if or when we are following (him). following (him). Ten a-isuj, if or when I waah Tini ki-islij, if or when we wash (him). _ (him). Ten a-isuj-ita, if or when I am Tini ki-iBuj-it&, if or when we are washing (him). waBhing (him). If the conditional tenee is the second verb in the aentence, the prefix is Bometiroea omitted. This is more particularly the case when it is det-ired to lay stress on the condition ; A-dol a-BUJ, 1 (shall) see him ifl follow him. The meaning here might be taken to be, I wish to see him bot I have no desire to follow him. Fagl.

The past conditloual tenses are formed by prefixing ore pe ' (ore pa before words beginning with a) and ore to the present indefinite tense. The former signifies that the action is finished ; tbe latter that it ia incomplete ; Ore pa a-snj, when I followed Ore pe ki-sfij, when we followed (him). (hi),). Ore a-suj, when I was following Ore ki-slij, when we were follow(him). _ ing(him). Ore p' a-isuj, when I washed Ore pe ki-istij, when we washed

) WHsh-

(him). 1 I was wash- Ore ki-isiij, when \ ing (him). ) be formed by prefixing ten, Ac,

(hii,). Ore a-isuj, w ing (him). A past conditional tense c to the past tense : Ten a-tu-Buj-a, ana'-'ala aa-ta-ar-akl, if I had followed him, I Ehould have been beaten. Ore pe or ore pa can be prefixed to the past tense in sentences like the following : Ore p' aa-tu-suj-a a-jo mi-ki-ai^i, now I fallowed thee 80 that

thou sbouldst not be beaten. Another form of the conditional tnBe, which is used L

conjanolion

' Ore means now, and po and. Whon pa and pe i beginning with two vowela the a and g are* droppeil.

e fullawed bj * word

* -with Uie namttiTe tense, is made by the \mh to ay followed b; the

impertitWe : N-a-jo tn-Biij-a, and I say follow I (him) or and when I follow (him). N-i-jo tu-uj-s, and thoo sayest follow (him) or and when thou folio west (him). S-e-jo tu-Buj-a, and Bays follow (him)

Ni-ki-j6 en-du-iuj, and we say follow ye (him) or and when we follow (him). N-i-J6-jo en-du-uj, and you say follow ye Hiim) or and when you follow (him). she N-S-jo eo-da-Buj, and they say .odwheo follow ye (him) Or and when

be or she follows (him). they follow (hi ^0 passive form ia often employed in the third

plural if ubject consiBte of more than two or three persons or things: N-e-ji cn-du-Biy, and it ia said follow ye (him) or luid when they follow (him). Tbb Continobmt Tenses.

The present and past contingent tenses are formed by prefixing inaa, if, and a-ata, to have, to the indefinite present or past tenses :

^^BBpei

Ana'-'ata a>suj, I should or if I did follow (him). Ana'-'ata a-tu-Buj-a, I should have or liad I followed (him). Ana'-'ata a-isuj, I should or if I did wash (liim). Ana'-'ata a-isDJ-a, I should have or had I washed (him).

Ana'-'ata ki-suj, we should or if we did follow (him). Ana'-'ata ki-tu-suj-&. we should have or had we followed (him), Ana'-'ata kj-isuj, we should or if we did wash (him). Ana'-'ata ki-'suj-d, we should have or had we washed (him). iMPEHATrVB. Simple verbs irative like and affixing lingular and not commencing with t or s form the singular of the the past tense by prefixing ( and a vowel to the root a or o. The plural is formed by prefixing eii to the dropping the affix :

Tu-ny-a, follow thou (him). En-du-suj, follow ye (him). The imperative of verba commencing with t or e ia formed like the past tense by affixing a or o to the root. In the singular i is prefixed; in the plural e. The affix is not dropped in the plural : I-'auj-a, wash (him). E-'suj-a, wash ye (him). When the object of the Imperative is the first person singular, In ii

y-8-ki, follow I-'aoj-a-ki, waeh n

En-du-fiuj-a-ki, follow ye E-'suj-Sfki, wash ye me.

62

MASAI GRAMMAR

The first and third persooB of the Gubjunctive may be used i m imperative or jussive : M-R-tu-Buj-a, let me follow (him). M-e-tu-euj-a, let him follow (him). U-u-isi^-n, let me wuh (him). M-e-iei^'B, let him wash (him). Another form of the imperative is made by the imperative of the verb to giv, followed hy the Bubjuactive. Example : I-nju-o m-e-tu-atg-a, give him that he follows (him) or let him follow (him). Sdbjukctivb. The subjunctive ts formed much like the imperative. In the Rrst Olid third peraoiLS singular ma and me are prefixed to the iujfulnr of tlio imperative, the imperative itself is used for the secoud yariOD singular and plural, and the first person plural is formed by I dumgiug tlie n or of the imperative into maa ' or md. The third F'penou plural is similar to the third person siugalar : M-a-tu-suj-a, that T may follow M-aa-tu-si^, that we may follow

thou mayest

(him). En-da-BUJ, that yon may follow (him). M-e-tu-si^-B, that they may follow (him). M-t~isnj-^ that we msy waah (him). E-'st^-a, that you may wash (him).

M-e-isuj-a, that they may

(him).

(hi . Tu-llnj^ that fullow (him). M-e-tu-uj-a, that he (;r she may follow (him). M-a-isi^-a, that t may wash (lilm). I-'iuj-n, tliat tliou mayost WBsh M-e'iKUJ-a, ttiat he or she may wash (him). Some instances of the use of the subjuuctive are given i following examples : Ta-'ng-i tn-e-irtg-a, leave him alone so that he may sleepu Ti-aki m-aa-tn-aqj-a (tell him that he may follow me), tell him to follow me. &ti-alEa 'udae en-du-si^ (he told you that you may follow him), ha told you to follow him. &isbo m-e-ehGm-D (he gives him that he may go), he gives him permission to go. E-ton ol-4iyeni ti-aulo m-e-ta-am-a en-gijape (the boy site outside that the cold may eat him), the boy sits outside to get cold. E-ta-ar-a ol-murani ol-ayC.ni, m--tua (the warrior struoh the boy tliat he may die), the warrior struck the boy and killed him. Odd fdrm iT tha pre th* plural (rid* p. S^).

a ot the varb to t u a in Ilia sin^lar, <m in

VERBS 63 E-lo altili 00 ni-e-ta-bft-i (he goes elowly and that he may reach it), he goea slowly till he reocLea it. M-e-t-any-u m-e-tu-bul-u 00 ra-e-ta-a bStor (let him wait for it he may ^ow and he may become big), let him wait for it

ttntil he grows and becomes hig, E-pal te-'n-uetii m-e-ta-ba-wa n-e-mut-a (he leaves it at where it is that it may get and it becomes finished), he will leave it where it is until it is finished. Mi-ki-ta-ar-a eng-Ai, may Qod strike you.

Participles. There are no participles in Masai. The English present participle in -ing may sometimeB be represented by a present tt-nae: e.g. e-taar-a e-suj or e-ta-ar-a o-suj-ita, he struck (him) following (him). When the past participle in English is used as a verbal adjective, it is rendered in Hasai by the verbal forms combined with the relative : e.g. e-iputukuny en-gima en-gerai na-ta-pej-o-ki, a burnt child dreads -ihefire. Infinitives. V There are two infinitives in Masai, one of which is formed by ffefixing a to the root ' in the singular, and aa (or d before verbs commencing with i) in the plural ; and the other by prefixing the same letters to the past tense*.

Sin gal I A-auj, A-tu-BUJ-a, A-isiij, A-isuj-a,

to follow.

to wash.

Aa-tu-Buj, I

o follow.

i'. . Itowash. A-iHuj-a, )

I The iDfioitive formed like the past tense ii nrbs, which are given on page 96, I Except for the reduplication or accentuatio Pnral, the infinitives are invariable, and any t mued owing to the firat and second persons si sflect the personal prefixes of the governing verb only. Kl-iigas a-siy, thou me beginneet to follow or thou beginnest to follow me. ' Whenever n verb Las a gpecisl farm for the future, the letters a, tc are generally preGzed to this tenae iaitoiid of to the root : e.g. a-nyor'U, to love . It ia, however, permiasible to say a-nyor. * Verba oomm^ncing with any letter except f nr t drop the affix of the past lenM io the plural, m ia done in ths imperative and subjunctive.

ooly used afler certain ion of the prefix in the ibanges which may be nguiar being the object, Thus:

MASAI GRAMMAR ). Ibey me begin to follow or they begin to follow Ci<^p4tl> l'lwj-*, thou me kuowest to follow or thon koowest kw t M W m. Jt^Mk Wrto-**^. they me know to foUow or tbey kuow how to

"A* W ft tfc* Ukfinitives ia shown in the fbllowiag cxunplee : ft4M i^vtfiini it-boit-are e-SgorOjOni, the idao ia Mtting (to be) tv^tki*r with the woman. V<j;t>4ii o'W (ho him (loeB again to beat), be will beat htm agstii. )t^^^W M-Ogu i-ingnr-u ol-tu&g&ni (tbej go to begiu to look Ubi#T Qwu), they fint of all search for a man. B^lnwi 'I'lfpijliiia oa-dum-aa ol-menengaoi iinoEi, the hrenas came b> titke away the corpse to eat it. (Jitt w-ta'r-a 1 Cnmt tliou kill him t WiJMrMtimi ika-ta>ar t Can you kilt him I i^4ll ifitobir^ en-gias, he baa succeeded in doing the work. V^MHto A^tuhiisK tu-giaa, they have succeeded in doing the work. TU Nkoativh Co.NjuoATtox Active Voice. ^H Present. ^M

VW TWMitiTT )iriout of nil verbs is formed by preRxing m (mt bi^v Mt wid k) Id tliK alBnimtivu preseut: M>aMi I 'olluw (him) not. ' MJ-ki-suj, we follow (him) not. M- MU-'^ ' *"' ""^ following Mi-ki-saj-ita, we are not following vh.i.V (him). H-4 i4J. I *Mh (hiui) not. Mi-ki-islij, we wash (him) not. U*Uti[-il>, I MD uut waahing Mi-ki-isuj-iti, we aie not washing Pagt. II' iit'tfatlve fbrro referring to past time generally. It is ; Ki the afHrmative indefiaite present the word eito, I iwreon singukr of the present tense of the verb ^ .,^, 1... ut>">> iialivr, but which has come to mean not or uot yet : Kitu ft ^J> I di<l not follow (him) or hare not followed (liim). KitM kt-'H*. w >'" ""t follow (him) or have not followed (him). lUtU * )a^>> 1 did not wash (him) or have uot washed (him), tkMH Vt-M4j. w did not wash (him) or have not washed (him).

1 by prefixing eton (he sits or still) to the

, oitu a-si\j, I have not yet followed (him). I oiltt ik-itiOi 1 have not yet washed (him).

VERBS 65 Futwre, The negative form of verbs which have a future is made by prefixing m {mi before k) to the affirmative future : M-a-nyor-o, I shall not love Mi-ki-nyor-d, we shall not love (him). (him). M-a-idim-u, I shall not be able. Mi-ki-ndim-^, we shall not be able; The Nabbative Tense. The negative narrative tense is formed by inserting m {mi before k) between the prefixes na, ni, and ne^ and the personal prefixes : Na-m-a-snj, and I follow (him) Ni-mi-ki-suj, and we follow (him)

not. not. Ni-m-i-suj, and thou foUowest Ni-m-i-suj-usuju, and you follow (him) not. (him) not. Ne-m-e-suj, and he or she Ne-m-e-suj, and they follow (him) follows (him) not. not. Na-m-a-isuj, and I wash (him) Ni-mi-ki-isuj, and we wash (him) not. not. Conditional Tenses. Present, To form the present conditional tenses the prefixes teni or tini arei placed before the present negative tenses. Tini is used before mi, teni before all other letters : Teni m-a-suj, if or when I do Tini mi-ki-stij, if or when we do not follow (him). not follow (him). Teni m-a-suj-ita, if or when Tini mi-ki-suj-itA, if or when we I am not following (him). are not following (him). Teni m-a-isuj, if or when I do Tini mi-ki-isuj, if or when we do not wash (him). not wash (him). Teni m-a-isuj-ita, if or when Tini mi-ki-isuj-iU, if or when we I am not washing (him). are not washing (him). Pcist, The negative past conditional tenses are formed by prefixing ten to the negative of the past indicative, or by prefixing ore pe or ore to the negative of the present indefinite : Ten eitu a-suj, if I did not follow Ten eitu a-isuj, if I did not wash (him). (him). Ore pe m-a-suj, when I did not Ore pe m-a-isuj, when I did not follow (him). wash (him). Ore m-a-suj, when I was not Ore m-a-isuj, when I was not following (him). washing (him).

66 MASAI GRAMMAR The Costing est Tessbs.

The negative present and put contingent tenses are FortDed by prefixing anaa and a-ata to the negative present and post indicatire : Aua'-'ata m-a-suj, I ehould not Ana'-'ata m-a-iEUJ, I should not follow (him). wasb (him). Ana'-'ata eitu a-suj. I should Ana'-'ata eitu a-iFnj, I should not not have followed (him). have waahed (him). Impebative. The negative imperative is formed by prefixing to the root mi in the ungular, and t-mi in the plural : ^U Mi-Buj, follow (him) not. E-mi-BOJ, follow ye (him) tut.^ Mi-isuj, waith (him) not. E-mi-inuj, wash ye (him) Dofc. ^ When the object of the imperative is the first person singular, ki is inserted between the prefix and the root : Mi-ki-suj, follow me not. E-mi-ki-suj, follow ye me not. Mi-ki-isuj, wush me not. E-mi-ki-iBuj, wasb ye me not. Another method of forming the negative imperntive, and one which is very frequently used, is by the negative imperative of the verb to givt followed by the present bdicative. Mi'ki-DJo a-Buj, do not give me that I follow (him) or do not let roe follow (him). Mi-i^o i-suj, do not give him that ite followB (him) or do not let him follow (him).

Neoativb t tad third persona siiigiilnr and plural of the negative t an tiie ume as the negative iudefiuite present ; the w m Uu me as the ut'galive imperative : I naT not follow Mi-ki-siij, tbnt we may not follow Si^ (bin.). K^^ d^ tl^ nayeat not E-mi-suj, that you may not follow ^h* ^^ ('"")^^^. -^tt te V dM may M-e-si^. that they may not follow ^^^^. ^^ X ^m vt nh Mi-ki-i<^j. that we may not wash ^ - (him). M^^ -^ - ^^ j^f^ Mt E-mi-isDJ, that you may not waah

^^_.^-. ' (him). I llVinj, that they may not wash

VERBS

67

Ths Imfxbsonaii Fobm ob Passivb Yoigb. There is an impenonal form which oorresponds to the passiye Toioe in Engliflh. This form is only used in the third person singular, and the indirect ohject (the suhject in English) is generally added. Present, The present tense is formed from the active by affixing t : Aa-suj-i nann, it is followed to -saj-i 'yook, it is followed to us

me or I am followed. Ei-suj-i 'ye, it is followed to thee or thou art followed. E-suj-i ninye, it is followed to him or he is followed. Aa-suj-ita-i nanu, it is being followed to me or I am being foUowed. A-isuj-i nanu, it is washed to me or I am washed. A-isuj-ita-i nanu, it is being washed to me or I am being washed.

or we are followed. E-soj-i 'ndae, it is followed to you or you are followed. E-suj-i ninje, it is followed to them or they are followed. E-Buj-ita-i 'yook, it is being followed to us or we are being followed.

E-isuj-i 'yook, it is washed to us or we are washed. E-isuj-ita-i 'yook, it is being washed to us or we are being washed.

PaeL The past tense is made by affixing hi to the active : Aa-tu-suj-a-ki nanu, it has been followed to me or I have been followed. Ki-tu-suj-a-ki 'ye, it has been followed to thee or thou hast been followed. -tu-suj-a-ki ninye, it has been followed to bim or he has been followed.

A-isuj-a-ki nanu, it has been washed to me or I have been washed.

E-tu-suj-a-ki 'yook, it followed to us or been followed. E-tu-fuj-a-ki 'ndae, it followed to you or been followed. E-tu-suj-a-ki ninje, it followed to them or been followed. E-isujikki 'yook, it walid to us ^ we

has been we have

has been you have has been they have has been have been

FtUwre^ Those verbs which have a future form the passive by affixing ni to the active: Aa-nyor-u-ni nanu, it will be E-nyor-u-ni 'yook, it will be loved loved to me or I shall be to us or we shall be loved* loved. Fa

^V 6!:l MASAI GRAMMAR ^H ^^H A common way of forming the futare of other verbs la by ttl^^^ ^^H present pasBive of the verbs to ijo or to come followed by the ^^M inanitiTe t

^^H Aa-pwei aa-suj nanu.it is gone to -pwei na-suj iyook, it is gone to ^^1 me to be followed or I am lis to be followed or we are ^H gone to lie followed or I shall gone to bo followed or we shall ^H be followed.

be followed. ^^H Aa-pwonu-ni aa-Buj cann. it is E-pw6nu-ni aa-suj iyook, it ia ^^H come to me to be followed or come to us to be followed or ^H I am come to be followed or we are come to be followed or ^M I ahaU be followed. we shall be followed. ^H The narrative, conditional, and contingent tenses arc formed by ^^P affixing the same words or letters t IS in the active voice : ^H The Nabkatite Ten6e. ^^M N-aa-soj-i nanu, and it is followN-e-suj-i 'yook, and it is followe^^^ ^H ed to me or and I am followed. to us or and we are foUowe4^^^ ^H CoNSinOKAI. Tekbb8. ^^I ^^M Ten aa-SQJ-i nana, if it is followed

Ten e-Boj-i 'yook, if it is followed ^H to me or if I am followed. to U8 or il' we are followed. ^m Tenaa-BUJ-ita-i nanu, if it is beTen e-Buj-ila-i 'yook, if it is being ^V ing followed to me or if I am followed to UB or if we are be^B being foUowed. ing followed. ^H Ore p' an-mij-i nanu, when it Ore pe e-auj-i 'yook. when it was ^H was followed to me or when followed to us or when we ^H I was followed. were foUowed. ^H Ore aa-suj-i nanu, when it wa*< Ore e-suj-i 'yook, when it was ^H being followed to me or when being followed to os or when ^^V I was being followed.

we were being followed. ^^h ^H Tre Contisoest Tekses. ^^ ^^1 Ana'-'ata aa-suj-i nanu.itwould Ana'-'ata e-suj-i 'yook, it would ^^V be followed to me OT- 1 should be followed to us or we should ^H be followed. be followed. ^H Ann'-'nta aa-tii-suj-a-ki nano, it Ana'-'ala e-tu-auj-a-ki 'yook, it ^^M would have been followed to would have he^n followed to ua ^^M me or I Bhoald have been

^M followed.

^^1 Ana'-'ata S-isuj-n-ki nanu, it Ana'-'ata e-isuj-n-ki 'yook, it ^H would have been washed to would have l^ecu washed to

^H me or I should have been us or we ahould have been ^^^^ washed. washed.

There is no form for the poBaive imperative, and either tlie second persons of the passire sobjuiictive, or tlie impeialive aifinuative of the Tcrb to give followed by the present iudicative paeeive, is used inBtead: Mi-ki-tu-Biij-i 'ye, that it may be followed to thee or be followed. Mi-ki-isuj-i 'ye, that it may be washed to thee or be washed. I-BJo-o ki-Buj-i 'ye, give tbat it is followed to thee or be followed, 1-njo-o ki-iBuj-i 'ye, give that it ia washed to thee or be woahed.

StlBJimCTlVB. The passive aabjimctive is formed like the active subjunctive, the iffis ftnd the persoual prefixes alone being changed :

M-as-tu-Buj-i nanu, that it may be followed to me or that I may be followed. Mi-ki-tu-auj-i 'ye, tbat it may be followed to thee or that thou mayest be followed. M-e-tu-euj-i niuye, that it may be followed to him or that he may be followed. KA-iwj-i nann, that it may be raahed to me or that I may be washed. I t I

M-e-tu-8uj-i 'yook, that it may be followed to us or that we may

bo followed. M-e-tu-snj-i 'ndae, that it may be followed to yon or that you may be followed. M-e-tu-fiuj-i niuje, that it may be followed to them or that they may be followed. M-e-isuj-i 'yook, that it may Ite washed to us or that we may be washed.

Infikh The infinitives of the passive voic itives of the active voice and ai Bingular. **"?"j' . I to be followed. Aa-tu-auj.)

are similar to the plural of the I invariable : . r t to be washed.

Examples : Ki-Sgas-i na-snj iye, it tsbegttn E-Ggas-i an-suj iyook, it Is begun

to thee to he followed beginnest to be followed. Ki-'yi'ilo-i aa-tu-EUJ iye. it is known to thee to be followed or thou knowest how to be followed.

begin

to as to he followed to be followed.

E-iyolo-i aa-tu-suj iyook, it known to us to be followed we know how to be foUowed.

MASAI GRAMMAR

The Nbqative Pabsive.

The negaUvf

a-suj-i

it IB

followed followed. U-Eta-BUJ-itO-i DBDU, being followed to n not being followed, M-Ii-isuj-i nanu, it ih cot washed to me or I am not washed. M-^-isuj-ita-i nanu, it is not being washed to me or I am not being washed.

med in the same way as the negntln Pnamt. not M-e-BUJ-i 'yooi> it is not follow ot to UB or we are not followed.]

J not M-e-Buj-ita-i 'yook, it is not bein^ I am followed to ub or we are not being fi>l lowed. -e-isuj-i 'jook, it 18 not wasbed

to us or we are not washed. 'yook, it JB not being

M-c-isuj-ita-i washed to ub ing washed.

e uot be-

Paat.

Eitn aa-DJ-i oanu, it has not Eitn e-suj-i 'jook, it has not been

been followed to me or I have not been followed. Eitu &-isnj-i nann, it has not been washed to me or I have not beeo washed.

followed to UB or we have not been followed. Eitu e-isuj-i 'yook, it luis not been washed to us or we Lave not been washed.

M-aa-nyor-u be loved to me or I shall not be loved.

Future. it will not M-e-nyor-u-ni

loved to u

The Nabsatite Tembe.

Na-m-aa-BUJ-i nanu, and it is not followed to me or and I am not followed. Na'tn-A-isDJ-i nana, and it is not washed to me or and I am not washed.

Ic-me-suj-i 'yook, and it is i followed to UB or and not followed. Je-m-e-isuj-i 'yook, and it is i washed to us or and we are not washed.

Conditional Tekses.

Ten! m-oa-suj-i nana, if it is uot followed to me or if 1 am not followed. Teni m-aa-suj-ita-i nanu, if it is not being followed to me or if I tun not being followed. Ten eitu uo-suj-i uauu, if it was not followed to me or if I was not followed.

Teni m-e-Buj-i 'yook, if it is not followed to US or if we are not followed. Teni m-e-8uj-ite-i 'yook, if it la not being followed to ng or if we are not being followed. eitu e-suj-i 'yook, if it i

uot folio V not followed.

rifw

VERBS 71 Ore pe m-aa-snj-i nana, wLeo Ore pe m--Bnj-i 'yook, wben it it waa not followed to me waa not foUoweil to us or when or when I wa not followed. we were not followed. Ore m-ft-8uj-i nanu, when it Ore m-e-suj-i 'yook, when it was waa not being followed to not being followed to ua or me or when I was not being when we were not being folfbllowed. lowed. CONTINOKNT TeNGES. Ana'-'ats m-aa-soj-i nanu, it Ana'-'ata m-e-snj-i 'yook, it would would not be followed to not be followed to us or we me or I should not be fol- should not be followed. lowed. Ana'-'atA eita aa-euj-i nana, it Ana'-'ata eita e-Buj-i 'yook, it would not have been fol- would not have been followed lowed to jne or I ahoold not to oa or we should not have have been followed. been followed. ScBJTJirCTIVB. M-BA-soj-t nana, that it may M-e-suj-i 'yook, that it may not be followed to me or not be followed to us or that that I may not be followed. we muy not be followed, U-^iauj-i nanu, that it may M-e-isuj-i 'yook, that it may not not be washed to me or that be washed to ns or that we may I may oot be washed. not be washed. DERIVATIVE VEBBS. Verb9 de.notiko Motion towabds thr Speakeb, Verbs denoting motion towards the speaker take the affix u. Active Voice. Preaeiit.

Derivatives have only one present tense. In the second person \ jdoral the last syllable is doubled ' : ^saj-u, I follow or am follow- I-saj-u-ju, yoa follow or are ing him hither cir I come to- following him hither or yon come towards. I-dO-u-u, you descend hither. A few verbs which have no simple form are conjugated in the game way*: A-inep-u, I meet (him). I-'nep-u-pu, you meet (him). ' An eioeptioD to this rule Is given on p. ^^. * A few intranBitive verbs are also conjugated In this way. (For the u<nul method of forming intrsntntlve verba vide p. 81.) Examples ; s-JkiliknaD-u, to sak (intT.), from a-ikilikwan, to uak ^tr.) ; a-idetidat-u, to dream (in.tr.] , from a-idetidet, to dream (tr.).

UASAI QRAMMAB

Pott. n* ;**'' of the past tense is formed a phnl Um affixts K

simple verbs. lu the followed (him)

A-(tt-i }-U-a, I followed (him) Ki-tu-Buj-u-tud, kithrr. hither. A-t-d*u-o, I descended hither. Ki-ta-d.5-n-tQ6, we hither. A-iuop-u-a, I met (him). Ki-'nep-u-tu4, we met (him). ^H FvMirt. ^1 The future tense, when it exists, is made by inserting a y between lh root aiid the affix u. The last syllable is doubted In the Becond person plural : A-ita-;-u, I shall put out I-nda-y-u-yn, you will put out hither. hither. yABBATITE, CoNDITlONAI,, AND CoNTINOKNT TeNSES.

The narrative, conditional, and contingent tenses of all derivatives are formed as in simple verbs. Examples : N-a-Buj-u, and I follow (him) Ni-ki'Suj-fi, and we follow (him) hither. hither. Ten a-suj-u, if or when I follow Tini ki-suj-li, if or when we (him) hither. follow (him) hither. Ana'-'ata n-suj-u, I should Ana'-'ata ki-suj-fi, we should foUow (him) hither. follow (him) hither. Ana'-'ata a-tu-suj-n-a, I should Ana'-'ata ki-tu-suj-u-tui, we have followed (him) hither. should have followed (him) hither. ~

"

Impsbativb akd Scbjdnctivb. In the imperative and subjunctive the affix n or o of simple verl Miutted ' : Impebativb. l\i-aiij-u, follow (him) hither. Eu-du-auj-u, follow ye (him) I-'nsD-u, meet (him). E-'nep-u, meet ye (him). When the object of the imperative is the first pcrsoo singular, aki iiftfilxHl: Tu'Si^-u-aki, follow me En^lu-suj-u-aki, follow ye me

hithnr.

' lu hw rorba fu U afflied -nda-tt-tu, t>u( y out hither.

3 form tbc plural of the i

iptrative, e.g.

VERBS

73

SUBJUHCnVE.

ICft-tn-scg-n, that I may follow (him) hither. To-soj-Hy that thoa mayest foUow (him) hither. Me-tu-saj-Hy that he or she may foUow (him) hither. Ma-inep-u, that I may meet (him)'. I-'nep-n, that thon mayest meet (hiin). Me-inep-n, that he or she may meet' (him).

Maa-tn-suj-fi, that we may follow (him) hither. En-da-SQJ-u, that yoa may follow (him) hither. Me-ta-saj-u, that they may follow (him) hither. MA-inep-u, that we may meet (him)'. E-'nep-u, that you may meet (hiin). Me-inep-u, that they may meet (him).

IWFINinVES. The infinitive formed like the past tense drops the affix a or o of

ample yerbs : Singular. Plural. A-Buj-u, I ^^ ^^jj^^ j^^jj^j. Aa^snj-u, A-tu-suj-o, I Aa-tu-snj-u, j A>inep-a, to meet. A-inep-u, to meet. Passivb Voice. The present and future of the passive voice are formed by affixing m to the active yoic^ : Present. ^^ ^^^^^ y^^^^

Aa-suj-u-ni nanu, it is followed to me hither or I am followed hither. A-inep-u-ni nanu, it is met to me or I am met.

E-suj-u-ni 'yook, it is followed to us hither, or we are followed hither. E-inep-u-ni 'yook, it is met to us or we are met.

FtU\ire, A-ita-y-u-ni nanu, it will be E-ita-y-u-ni 'yook, it will be put put out to me hither or out to us hither or we shall be I shall be put out hither. put out hither. Fast. The past tense is formed as in simple verbs by affixing Id to the past tense of the active voice : Aa-tu-suju>a-ki nanu, it has E-tu-suj-u-a-ki 'yook, it has been been followed to me hither or followed to us hither, or we I have been followed hither. have been followed hither. Aoinep-u-a-ki nanu, it has been E-inep-u-a-ki 'yook, it has been met to me Of I have been met, met' to us or we haye been met.

74

HASAI GBAMtf AR

StJBJrSCTlTB. The pusive mbjunctive takea the eame affix aa the preaent indlcatire : U-aa-ta-suj-a-iii nann, that it K-e-tn-snj-u-ni 'yook, that it may be followed to me hither may be followed to us hitber or that 1 may be followed or that we may be followed hither. hither.

Aa-BBJ-u. Aa-ta-suj-

iNnSITITBS. (to be followed hither.

Vbrbb DKNOnKs Motion fbom tee Sfkaksb. ACTTVB VoiCK. The present tense ia formed by affixing ya or yo^, aa ot oo in root. The two former are employed when the root terminates a vowel, the latter when in a consonaut. ^Vheo the affi; yo, the last syltatile is doubled in the aecond person pluml, othen no change is made : A-fluj-aa, I follow or am follow- I-soj-aa, you follow (him) ihil log (him) thither. A-ds-jo, I descend thither. I-do-yO-yo, you descend thither, A-ibugh-oo, I pour (it) uway, I-mbugh-oo, you pour (it) away. Pom. He affixes of the paat tenae are t^, aiyt, or otye in the singular, and 1^, ditye, or oUi/e in tlie plural : A-tu-Euj-aiye, I followed (him) Ki-tu-suj-uity^, we followed thither. thither. A-ta-do-iye.IdesoeDdedthitber. Ki-ta-do-ity6, we Uescendi thither. A-ibugh-iye, I poured (it) Ki-mbugU-oitye, we poured (it) away. away.

iMPEEArmB AND SuBJONCTIVB. The affixes of the imperative and subjunctive are ai, IVFESATIVB. Tu-SDJ-ai, follow (him) thither. En-du-suj-ai, follow ye (hid thither. r Ta-do-i, descend thither. En-da-do-i, descend ye thither, I I-rabugh-oi, jiour (it) away. -mbDgh-oi, pour ye (it) away. J The alDxM m or r ar* sometlmea pronoimoed i^a or iyo.

gular, endfl^^^^

Wlien the object of the imperative is the first person singulnr, ) also affixed : Tu-Btij-ai-yOki,fol]ow me thither. En-du-suj-ai-yold, follow ye me thither. Sdbjunctite. Ma-ta-siq-ai, that I may follow Maa-tu-suj-^, that we may follow (him) thither. (him) thither. Tn-suj-ai, that thou mayeat fol-. En-du-suj-ai, that yon may follow low (him) thither. (him) thither. Me-tu-enj-ai, that he or she may Me-tu-suj-ai, that they may follow follow (him) thither. (him) thither. Ma-ibugh-oi, that I may pour Mi-ibugh-Oi, that we may pour (it) away. (it) away. I-mbugh-oi, that then mayeet E-mbugh-oi, that you may pour pour (it) away. (it) away. He-ibugh-oi, that he may pour Me-ibugh-oi, that they may pour (it) away. (it) away. Infikitivks. In the infinitive formed by prefixing a and aa (or rf) to the root the aiffix employed is the same as in the prenent indicative. The affix of l^e infinitive formed like the past tense is a ive and subjunctive : Singular. A-enj-aa, ) ^^ j.^( ^^ thither.

I- to descend thithei

' [ to pour away.

Aa-Buj-aa, Aa-tu-Buj-tti Aa-do-yo, Aa-ta-do-i, A-ibugh-c

a the impeia-

to iollow thither

to descend thither.

A-tu-8iy-ai A-ta-do^i, tA-ibugb-o A-ibugb-oi, ] Pabbjve VoicH. The preseot tense of the passive voice in formed by adding ri to the present active. When the latter ends in aa or oo, one of the TOweU IB often omitted : Aa-euj-ari nanu, it ia followed E-auj-ari 'yoolc, it is followed to to me thither or I am fol- us thither, or we are followed lowed thither. thither. Pott. The past tense is formed by affixing at-yuki, oi-j/oki, or i-yoH to _(! root: Aa-tu-auj-oi-yoki nanu, it haa E-tu-euj-ai-y5ki 'yook, it has leii beenfoUowedtomethitheror followed to ns thither or we I bare been followed thither. have been followed thither.

76 MASAI GRAMMAR SUBJUNCTIVB. In the subjuDctiye the same affixes are used as in the present indicative : M-aa-tu-8UJ-ari nanu, that it M-e-tu-suj-ari 'yook, that it may may be followed to me be followed to as thither or thither w that I may be that we niay be followed followed thither. thither. IlJFINinVES. a- j-aa, I ^ jg followed thither. Aa-tu-BUj-ai, j THE DATIVE Jp-OBM. The dative form is used where in English a preposition is required to connect the verb with its object, and intimates that the action of the verb is performed for or against a person or thing. A few verbs which take no preposition in English also belong to this class. The simple form of verbs followed by the local case can often be substituted for the dative form. Example : E. E-

l-itiflff-Okityo '1-omon enne, ) . , j j / i.\ u :-itifi ^ 'l-imon te-'nne, } *^ "'^'' *=<^ (**> ^'*-

Active Voicb. FrewnJt, The present tense is formed by adding aki, iki, or oki to the root. In the Hccond person plural the last syllable is doubled : A-8i\j-nki, I follow for (him) I-suj-aki-ki, you follow for (him). or I follow (him) to. A l)a-\ki, 1 arrive at (it) or I-ba-iki-ki, you arrive at (it). I roach (it). A-iuit-iki, I forbid (him). I-mit-iki-ki, you forbid (him). A-iro-rAki *, 1 greet (him). I-'ro-roki-ki, you greet (him).

Fast. Tho jmnt tense is formed by the affixes dka, ikia, ikio ', or oho in llin Hiiij^ular; imd oAitt^^ ikityay tkttyo, or dkttyo in the plural: A tU'Hiij-uka, I followed for Ki-tu-suj-akityd, we followed for (liiiii). (him). ' Whoii tho IahI lottor of the root is a vowel, n or r is sometimes joined to " iKtii mid lAio are froqueutly pronounced ikya and Vofo,

A-ta-ba-tkia, I arrived at (it). i A-t5-mit-fkio, I forbade (him). iro-rfiko, I greeted (him).

Ki-ta-ba-ikityd, we arrived at (it). Ki-t5-mit-ikity6, weforl)ade(hiro). Ki-'ro-rQkityi5, we greeted (him).

Impekative, SuBJUNCTiva, AND Infuotivkb. The same affixee are used in the imperative, aubjunctive, ifiiiitiveB aa in the preaeiit :

Tu-auj-oki, follow for (him), Ta-ba-iki, arrive at (it). T5-init-ihi, forbid (him). I-*ro-rOki, greet (liim).

Eu-(iu-8QJ-aki, follow ye for(hiiB Eo-da-ba-iki, arrive ye at (it). En-du-mit-iki, forbid ye (him). E-'ro-ruki, greet ye (liim).

When the firet person singuJar is the oliject of the imperative the affixes changti to aiakt, tHa/ci, iokokt, or dkoH :

Tu-sQJ-akaki, follow for me, Ta-ba-iktaki, reach me. To-mit-iokoki, forbid me. I-'ro-rOkoki, greet me.

En-du-HUJ-akaki, follow ye for me.

Eu-da-ba-ikiaki, reach ye me. Eii-do-mit-iokoki, forbid ye me. E-'ro-rokoki, greet ye me.

Sdbjunctive. Ua-tn-suj-aki, that I may fol- }k[aa-tu-saj-aki, that we may follow low for (him). for (him), Ma-iro-ruki, that I may greet Ma-iro-r<3ki, that we may greet (him). (him). There ia a second form for the plural of the imperative and subjunctire, which ia employed whea there are two objecta. This form is e by adding li to the affix. Examples 7 Eu-du-suj-aki ol-tuflgani, follow yc the man for him. En-du-suj-aki-ti ol-tuBgani afig, follow ye the man for him to the En-du-auj-aka-ki ol-tuilgaiii, follow yc the man for me. En-du-auj-aka-ki-ti ol-tufigani aiig, follow ye the man for me to the kraal. Ti-aki kuldo m-e-tu-siy-aki ol-tuiigani, tell them to follow the man for bim, Ti-aki kuldo m-e-ta-aiij-aki-ti ol-tu!lgani aSg, tell them to follow the man to the kraal for him.

Infinitiybb.

. ", ^' - ', - } to follow for. A-tu-8uj-aki, ) A-iro-rOki, to greet.

Aa-?uj-aki, Aa-tu-suj-aki, , A-iro-rGki, tn greet.

Plural. to follow for,

78

MASAI GRAMMAR

Thh Pabbive Voice, Freeent. The prcaent tense of the pssaiYe is formed by adding ni to the As-8ig-Bki-ni nanu, it is fol- E-suj-aki-ni 'yook, it is followed for me M* I am followed lowed for us or we are folfor. ^ lowed for. A-iro-Kiki-Di nanu, it is greeted E-iro-rOki-ui 'yook, it is greeted to toe or I am greeted. to ub (* we are greeted. rati. The past tease is formed by adding aiaii, ikiaki, iokoki, or dkahi to the root : Aa-tu-BUJ-ftkaki dbdu, it has E-tu-snj-akaki 'yook, it has been beeu followed to me w I followed to ub or we have have beeu followed. been followed. A-iro-rOkoki nami, it baa l>eea E-iro-rukoki 'yook. it has been greeted to nie t>r I have been gi-eeted to hb or we have been greeted. greeted. THE APPLIED FORM. When in EngliBh a preposition connected with a verb can stand by itself at the end of a sentence, special forms must be used in Uasai. If the verb is in the active voice and trausitive, yt {it after r) is affixed, if intransitive, ishore or are. Tiie passive voice is formed by affixing ki to the active. The relative is also employed : I-'ya-u ol-murunya la-barn-ye ol-munyei, bring the razor for me to ebave the beard with. I-'ya-u ol-murunya la-barn-ishore, bring the razor for me to shave with. A-ata en^-are na-isuj-ye ol-tudutai, I have water for washing the boil in. A-ata eng-nre na-iBuj-are, I have water for washing in, I-ujo-o-ki eng-alem na-duBg-ye 'o-giri, give me tiie knife to cut meat with. I-ujo-o-ki enfj-alem na-duhg-i shore, give me the knife to cut with. E-w6ji nf-yeilg-ye 'l-tufiganak en-giteBg, the place where men slaughter the ox in. -wji ue-yeRg-ishore 'l-tuQganak, (he place where men slangbter E-weji n5-yefig-ye-ki en-giteiig, the place where the oi is

slaughtered in. E-weji iiE-yeng-i shore-Id, the place where it is (habituaUy) Blaughtred lii.

In deriv&tive verbs n or r is iusertod between the verbal rootB and D affixes: B-wejt ne-puk-n-nye, a place to go out at. E-wSji ne-puk-a-nye-ki, a place to be gone out at. E-weji De-^iBud'd-rie, a place to bide in. -weji ne-isod-o-rie-ki, a place to be hidden in.

THE BZFI.EXITE AND THE NEUTEB OB QUASI-

PASSIVH POBM'.

Host dmple verbs buve

Certain verbs are only used . Pretent.

ir a neuter o ) refluxiveB.

I I

The preaent tense is formed by the affix a or o. In the second person plural the last syllable ib doubled : A-gor-o, I am angry or I anger I-gor-o-ro, you are angry. myself. A-iauj-a, I butbe. I-iaoj-a-joi, you bathe.

Fast.

The singular of the past tonae i the plural by att or die : A-ta-gor-e, I have been angry. A-isuj-e, I bathed.

) formed by affixing e to the root, K i-ta-gor-ot6, we hove been angry. Ki-'suj-at4 we bathed. Future. A fiitare exists and ia formed by adding yu to the present tenae. In the second person plural the lust syllable is doubled : A-gor-0-yu, I ahall be angry. I-gor-u-yu-yu, you will be angry. A-iaqj-a-yu, I shall bathe. I-iauj-a-yu-yu, you will bathe. Impbeativb akd Subjusohvb, TtB singular affixes of the imperative and aubjanctive are the me as those employed in the future, viz. ayu or oyv,. These affixes an changed in the plural to ata or oCo: IupEBATrvx. Ta-gor-Syu, he angry. I-BUJ-ayn, bathe thyself. ' The following examples will how what is meant by the neuter or quasipasuve : ten e-l<il[~yu 'ng-olo5gi are, nalotu, when two days ara \ot beoomo) finiahed, I will come ; a-suj ulle, knke m-e-suj-af u elda, I l^will) follow thi s I, but that one will not be (or beoome] followed.

En-da-gor-oto, he ye angry. E-'auj-ata, bathe yourselves.

MASAI GRAMMAR

Mft'ta-gor-Oyn, that I may be Maa-ta-gor-ot6, that we may be aiigry. angry. Ma-iiiiiJ-ayu,<that I may bathe. Ki-isuj-at^, that we may bathe.

IsFINlTITKa. Tlie afKxes of the infinitivea are the name t preaent or in the imperatiTe and subjunctive.

A-gor-o, A-ta-gor-uyu, A-iauj-a, A-iBiij-aya,,

to be angry, to bathe.

Aa-((or-o, ) . , A..t.-gor,tO,r''""8'5'f :"'-"; 1 to bathe. A-iBu j-ata, )

the I

THE HEFLEXIVE POEM OP DERIVATIVES. Derivativea denoting motion towards the speaker forni the reflexive and neuter or i uasi-p88Bive by affixing nyi to the eiiuple verb. Tliis affix ia invariable, except in the second pereon plural of the present tenee, when the last syllable is doubled : A-shuk-u-nyi, to retam (oneself) hitber, from a-shuk-u, to return (lomethiug} hither ; A-ahuk-u-nyi, I return or shall I-sbak-u-nyi-nyi, you return (yuurretum (myself) hither. self) hither. A-tu-shuk-u-nyi, I returned I-tu-ahuk-u-nyi, you returned (myself) hither. (yourself) hither. A-Bul-u-nyi, to fall {oiitself) from a height hitlier, from a-aul-u, to throw down hither, e. g. fruit from a tree : A-aul-u-nyi, I fall, am falling I-BuI-n-nyi-nyi, you fall, are fallor shall fall (myself) from a iug or will fall (yourself) Cram height hither. a heiglit hither.

A-tu-Bul-u-nyi, I fell (myself) I-tu-sul-u-nyi, you fell (yourself) from a height hither, from a height hither. Derivatives denoting motion from the speaker form the reflexive Uid neuter or quasi passive by changing the affix of the simple verb {oo, ail, uii/, dilyt, Ac.) ioto ori or ari. This affix ia invariable, except in the second person plural of ibe present tenae, when the Itut syllable is doubled : A'isud-ori, to hide (ooeeelf), /rem a-isud-oo, to bide away: A-isud-ori, I hide. am hiding, or I-'sud-ori-ri, you bide or will hide shall hide (myself), (yourself). A-isud-ori, I hid (myself). I-'sud-ori, you hid (yourself

. A-ml-ari, to &U (odckU) I

r, fnm mI . to

shaU &U (m7dU) fron ( fiMMJl )fr

itUI rwai M

height thither. A-tn-sul-ari,! felt (mjidQ & B height thither-

&1W hddkt tUdhtf .

DATIVE VERBS USED A ]KEFI>ZX1V1E8 AVD SAJUTKU OB QUABI-FASSrVXS. When dative Teit are oaed m reflexma, tW iflzM in nmple nfledTe Terha:

I I

A-Ttki-iio, I forget (H), A-ig&F-aJ^^M), I IcBB Oum).

A'to-riltl-ne, I forgot (it). A-igmr^kl-De, I leant spaa (him).

npon I y I atT bB Wl jm Icaa ap I-to-rftt-sHc, jmi fw^ot (it). I-M[arkS-Bate, jraa Inst ^ ^> i'altm.

A-rild'BO-jni, I riiall florgct A-igu^kI-nC-7a, I dull lean ap<Bi (him).

(itv I'BgBrkfiB-7n-]ni. joa will kaa nfMn^un).

ZBTRAirSITIVS VERBS. _ By affixing -<A, -uA. or t** to the root, laort tnantiTo rwha an la wed iotrongitiTeJj. Intnuwtive tctIm take the Mine terminal letters in the {rreaent and past tenses u reflexiTe wxIm. A few intnnaitiTe verbs, timple fomu of which do not esift, are alao oMqnjlted in tiie asme manner: Pruaa. A-rap-oeb-o, I hare enough to I-rap-oeh-A-aho, fon hare enough

[ A-iny-ieh-D, I waA.

i-'BDJ-iab-c-^o, jon wash.

A-ta-rap-oah-e, I had enongh to I-ta-rapHjeh-ote, yon had enough eat. ' to eat. A-imj-Uh-e, I washed. I-'sqj-iBh-Ote, yoa waabad.

\4 MASAI GRAMMAR A-ioyauyuk-ye, I have rosem- I-'uyanyuk-ye-ye, you ruem1 blance with some one or I some one. resemble some one. A-inyauynk-ye, I reaembled t-'oyouyuk-ye, you reeembled some OD. some one.

0AUSATIVE8. The rule for the formatiou of causatives is that all verbs which ooitimuiicu with finy letter except t or e taJie the prefix U followed by vowel, and arc conjngaled like the verbs from which they are derived. All simple verbs (ummencing with i or e t&ke the affix i/e, while derivatives take nye or rie. This affix is iDvariable, except in the second person plurel of the pi-esent indicative, when the Uat aylUble is doubled. Examples of verbs not commencing with iort: A-n^, to follow. A-itu-si^, to caum to follow. A-BUJ-u, to follow hither, to como A-itu-siy-n, to cause to follow towards. hither. A-uj-Mi, to follow thither. A-itu-auj-aa, to cause to follow thither. A-Bt\j-aki, to follow for. A-itu-ai^-aki, to cause to faO

DIM I hi^ '

for.

A-gDr, to be tugry. A-ita-gor-o, to cause to be angina A-rap-osh-o, tu have enough to A-ita-rap-osh-o, to cause to have

at enough to eat. A>iig-arc to follow together with A-itu-suj-are, to cause to follow some one. together with some o Exunplufl of verba oommencing with i or :

A-isuj, to wash (tr.). A-ol, to anoint.

A-iiht-u, to rcoorer.

to hare t. to I

A-isi^-yeii to cause to wash (tl'.p A-el-ye, to cause to anoint, to

A-isbi-u-nye, to eaose to recover.

A>iiud-oo, to hide. A-iro-rCiki, to greet. A-tKuj-M, U> Iwthe. A-isuj-i>h-o. to wash (intr.).

A-isud-ii-rie, to cause to hide. A-ii-orOki-nye, to cause to greet. A-isuj-i-rie, to cause to bathe. A-isiy-ish-O-je, to cause to waah (intr.). A-igweii-are, to consult together A-igwen-irie, to cause to cousult witli Home oiml together with some one. As oausatives of tlio firmt class commence with i, they take no prefix In the past taut*. The affixes employed in coi^ugating these verbs are

til

the affixes of the Bimple verb from which the causative h

(him) to

enrae derived : A-itn-s^j, I cause (him low. A-itu-suj-B, Icaosed (hii A-itu-Buj-u, I cause (hii low hither.

) to folmltofol-

I-udu-8iij-iyu, you c; follow. IDda-a^j-a, you caused (him) to follow.

I-ndu-suj-u-ju, you ci follow hither.

ie (him) to

A-itu-Boj-n-B, I caused (him) to I-ndu-fluj-u-tua.yon caused (him) follow hither. to follow hither. A-itu-suj-aa, I cause (bim) to fol- I-odu-BuJ-aa, you cauae (him) to low thither, follow thither, A-itu-anj-aiye, I caused (him) to I-ndu-auj-aitye, you caused (him) follow thither. to follow thither. A-itu-suj-aki, I < follow for. A-itu-suj-aka, I caused (him) to I-ndu-siij-akitya,youci follow for. to follow for.

 {hiD

to be

r-o-ro, yoo <

used (him) use (him)

A-itft-gor-o, I CI angry. to be angry. A-ita-gor-e, I caused (him) to be I-nda-gor-ote, you caused bim to ongr}'. be angry. A-ita-rap-osh-o, I cause (hira) to I-nda-rap-oah-O-sho, you cause have enough to eat (him) to hare enough to eat. A-ita-rap-oeh-e, 1 caused (him) to I-nda-rap-osb-Bte, you caused have enough to eat. (him)'to have enough to eat. A-itu-suj-are, I cause (him) to I -ndu-suj -are-re, you cause (him) follow together with someoue. to follow together withsome one, A-itu-Buj-are, I caused (him) to I-ndu-suj-are, you caused (him) to follow together with some one. follow together with some one. As stated above, the second class is invariable, except in the second jiereun plural of the present indicative, when the last eyUable is doubled : A-iauj-ye, I cause (bim) to wash I-'euj-ye-ye, you cause (him) to (him). waJi (him), A-isuj-ye, I caused (him) to wash I-'suj-ye, you caused (him) to (him). wash (him). A-ishi-u-nye, I core (him). I-nji-u-nye-ye, you cure (him). A-ishi-u-nye, I cured (him). I-uji-n-nye, you cured (him).

A-iauj-ish-o-nye, I cause (him) I-'siy-isb-o-nyi3-ye, you cause to waeb. (him) to wash. A-isuj-iah-o-nye, I caused (him) I-'euj-iah-o-nye, you caused (him) to wash. to wash.

MASAI GRAMMAR

, I cause (him) to I-ngwen-arie-ye, you cnuse (Lim) eoDsalttogctherwith some one. to coosnlt together with some one. A-tgirett-ilrie, I caused (him) to I-ngwen-irie, yoa caused (him) consult together with some one. to consult together with some

The Pahsivk Voice. CaosatiTB verbs of the first class form their passives in the usual Banner according to the verbs from which they are derived, the afiii for the present tense being t, ni, or rt, and for the past tense fia, nieki \ or rieki : A-itu-Buj-i nanu, it is caused to A-itu-auj-eki nanu, it was cauMd me to follow ^r I am caused to me to follow i to follow. A-itu-Buj-u-ni nanu, it caused to me to follow hither or I am caused to follow hither. Causative verbs of the second clasa form the pasdve by affixing ti to the active voice. This form is unchangeable for all tenses : A-ifiuj-ye-ki nanu, it is or was caused to me to wash o

caused to follow. A-itu-suj-u- nieki, it was caused to me to follow hither or I was caused to follow hither.

. _fl caused to wash (it). A-isud-o-rie-ki nanu, it is or was caused to me to hide c

or was caused to hide (it).

lam

The Dative Form of Causatiyeb. ^M The dative form of causative verbs of the first class is mode by tite affix y (in derivatives nya or rie) : A-itQ-8UJ, to cause to follow. A-itu-suj-ye, to cause to follow to (a place). A-itu-SDJ-u, to canae to follow A-itu-suj-u-nye, to cause to follow hither. hither to (a place), A'itu-suj-aa, to cause to follow A-itu-suj-4rie, to cause to follow thither. thither to (u place). A-itu-suj-aki, to cause to follow A-itu-suj-aki-nye, to cause to folfor. low for (some one) to (a place). A-ita-gor-o, to cause to he A-ita-g6r-ie, to cause to be augry angry. with. A-itfl-rap-oah-o, to cauao to A-ita-rap-osh-iS-ye, to cause to have enough to eat. have enough to eat for. i-Buj-are, to cause to follow

together with some o

together with si

' Nfeki ii frequently used for nieki.

VERBS

CaneatJTe verbs of the eecond eUea make their dative forma iiteeriixxg i before the final ie or ya: A-isuj-ye, to cause to wasli. A'isujil-6-rie, to cause to hide. A-imi^-rie, to cause to lie

down. A-imk-isb-f e, to cause to reply.

b' I

for. The passive voice of the dative form of causativ hj affixing ki to the active :

A-isnj-iye, to cause to wah for. A-iHud-o-riyo, to cauM to bide for. A-imr-a-riye) to cansu to tie down with. A-imk-ish-iye, to cnuBe to reply

A-itn-Buj-ye-ki nanu, it is or wsa caused to me to follow to (a place) (rr I am or was caused to follow to (a jlace). A-isnj-iye-ki nann, it is or was caused to me to wnsh fur (some one) or I am or was camied to wash for (some oue).

iraiTTBR VERBS. Most neater verbs, and particularly those which in English must be tmnBlated by an adjective or adverb and the verb fo 6< or to become, form a class to themselves. ^Vith perhaps one exception (a-itahe, to stand), ail these verbs possess a future, but In niftny instanccB there is no preseut, the present tense of the verb to bt with an adjective being used instead. Example : kA-ra sidai, A-sida-nu, I ben a neuter Bb generally H PrtMia. I am beautiful. A-ti-Hida-na, I was bcautifu). shall be beautiful, verb tei-minates in a vowel, the aOisa* of all the joined to the root l>y j, n, or r :

^ the present exists, it is formed as in simple rerbfl by adding the perBOnal prefixes to the root, and in the second person plural by doubling the last syllable : A-gol, I am strong, hard, diffi- I-gol-igolo, you uro strong.

I-'rOua-uai you are hot.

PaH. The Btngular affix of the past tense i tuid in one or two instances Ha :

X or o; the ])tuml ita or ito,

A-ta-gol-o, I was strong. A-iriJua-ja, I was hot. A'ti-lili-a, I stank.

Ki-fft-gol-itfi, we wore strong. Ki-'roua-jit4, we were hot. Ki-ti-Uli-tii, wa stank.

iiAb

ke hut for.

^im}.

iim]L

J"

^rrfrV

.^^ vn.

x>^

VERBS

AI73UI.IABT AND IBBEGUI.AB VEBB8. As many of the auxiliary verbs are also irregular, it will be well to speak of tLeir irre^lariUes firEt, and afterwards of their nee in making compound verlia. There exist a few verbs which, although they commence with letters other than t or e, form their pat teiise without the aid of the prefix t and a vowel. Such are : A-kwet, to run. A-kwet-a, I ran. A-to-yu, to be dry. A-to-yo, I was dry. A-li^yu, to be Tisiblc, A-lio, I was visible. A-keny-u, to rise (of the bud). E-ktny-u-, it rose. A-C-ku, to ripen. A-o, I ripened. There are also a few verba which commence with t and take the K t and a vowel : rlu, to do. A-ta-'ae-a, I did. i>I-a, to bear. A-to-I-u-o, I boi-e. t, to hang np. A-ti-igh-a, I hung up. JUn4)Vtt Bwell. A-te-ij-a. I swelled. &-W9^.iintsllow. A-tO-ij'Oiye, I swallowed. iL4iga.-t, to eoiQB from, leave A-tu-'Bgw-aiye, I came from. thither. A<iySls-u, to know. A-ta-ijulo, I knew. A-iyi3-o, to wish. A-ta-iyo-u-o, I wished. The following verbs are irregular :

A-aku, to become. A-B, to die. A-atat to have. A-lo, to go. A-l9tu, to come. A-nya, to eat. A-nyofcyE-nu, to be red. A-rok-Q, to be black. A-ton, to ait, etay.

A-w6-yu, to bleed, to leak. A-iba-yu, to hute. A*iflgu-a) to come fi'om, thither. A-iny-otOto, to awake. A-itu, to return hither. A-iya, to take, take away. A-iya-u, to bring. A-iy3-u, to wish, A-iyOlS-u, to know.

A-tum, to get, to obtain, to see, to meet. The verba a-a, to be, and a-aku, to become, have several peculiarities. The former may be said to have two present tenses, and the latter one, whilst both verbs have the same form for the past tense. The letter a may be used for all persons of the singular, and aa for the plural of the verb to he when not followed by a subittitiitive or a4jective : A iye C-ta-a eDna-bae I is it thou who did this matter) Aa 'yook, lello, it is we (tbeae).

VERBS 91

N) go. -J. Ki-pw6, we go.

i // ^ I-pwo-pwo, you go. - ^. E-pwo,* they go. ' PatL Ki-shOm-6, we went " Imferatiye. """ --^^ 3Iaa-pe, let us go (if of a few ouly). E-maa-pe or maa-pe-iti, let us go (if ofseveral). . go. -DJom, go ye. ScBJUscnvE. ^!jat I may go. Maa-sh6m, that we may go.

IXFIXITIVES. o. } * 80- A^Xm, } **> S"Passive*. Present. 'pwei nana, it ia gone to me. -pwei 'yook, it is gone to us. Fast. Au-Ehom-5-ki nana, it was gone -8h5m-i>-ki 'yook, it was gone to to me. us. A-lOtn, to come. Present. A-lot-Uy I oome, am coming, or i-pwOn-ti, we come. shall oome. I-lot-Uy thoa comest. I-pwon-u-nu, you come. E-lot-n, he or she comes. -pwon-a, they come. Past. A-^uo, I came. Ki-^tuo, we came.

W6-n, come. ti'O-tii, come ye. SuBjuxcnvB. Ma-e-u, that I may oome or let Maa-^td, that we may come or me come. let ns come. IxFDnriYES. 1 Only used as an auxiliary.

HASAI OBAKKAB

AvpvCii-u-ninaiia.itWeomvtoiiM. &fWOft-ii-iu'}Qok,ttueonieton

Aa- ta5-ki iiuiti,it wm eome to m

E-etoO-Ici 'tooIe, it wai come to ol I

A-too, to nt, ftsj, lire^

I-ton, thoa attHt

F A<4o-tMi^ I a

Ki-toD-C, we it. I-t(4-iu, joa nt. I-toD-itft-ta, joa Are sii Ki-tD-too-U, we Hi.

ScXjnCTTVK. B-to-toft-a, tiHt I Bftf at MM-to-too^ !]( we bh^ t. t. Uut tkon iBMTert nt fii-do-toa-i, t&at joa hmj nt a^ iJbat fce M*r ut. He-to4oB-i, tint tbcy iMf tit. XsnBrnvBs, A-ton, ) . ^ AB-toa4, 1 , ,, P.AasiTa.

PaABB, I ftiB seftted. E-too^ 'jvok, we m seftted. A*-toB-dd UBH, I was Mated. E-um-ald 'jook, we were waled. A-itu, to retiun hither (ictr.). A-itu, T return hither. Ki-itti, w retam hither. 1-itu. thou rviurueat hither. I-ita-to. joa return hither. -ilu, he M- ftbe retoma hither. E-ita. thej return hither. A-ito, to return thither (intr.), ia eoi^jag&ted ia a Bimilar way : A-ito. I returo thither. I-itu-to, yoa return thither. Tbvn ianopast teoae.aiid thepast teoseeof a-iojiak-a and a-in jia-js, to rctnni hither and thither (traositiTe), are occaaiotuilly need instead : Tlie dative form of these verba followed by the infinitive or the ll^k^^(tive lense is used to expivas repetition of an action.

A-ito-ki alo.

A-injia-ka a

A-iKkki li-a-lo, ; ' 8 'S^ A-inyia-k,

\ I went

again.

VEKBS

!^ I.

t,E-t-E-'t'E-E-'E-'EH-'HHfHE-&-

^1 ii

if.

' s 1 1 '?

t.s

s. l

' S t I 3 A t>

ii

- - -s. jgf'-

I is a Is

s s. -= I 3 ? i I I ll-i I IS? I ;3 11 II I ? -I # -

3 i i s i -5 8 -s

'1^ :=! = fl P C -5 o ~ := -r " T -7 'T

92

MASAI GRA

PaSFIV: Prenf Aa-pwOn-u-ni nanu, it u oome to me. 1 Par Aa-etaO-ki naiiu,itwB8 oome to me. A-ton, to sii rrr A-ton, I sit. I-ton, thou attest E-ton, he sitB. A-ton-ita, I am sitting.

0f*^^

Ji4m>t'*^ to obtain, &c. .4.nifo. to foi^get. ^.0r-fS< to fear. ^4.(BT. tr refuse. ^^^ao, to be unable, l>eftfif oooquered. ji4ttL to retnni hither. jtm- to Bt stay. I^Ae appropriate tenses of (K-the third person singokr to iigere, that, and

A-to-ton-a, I sat, To-ton-a, sit. ,^ir- . j^ _^ Ma-to-ton-a that I may tir. ^-^^ *]r Ae tUrl person singular of the To-ton-a, that thou mavL- -^ -^n, or a-nyor, to love. After Me-to-ton*a, that he may sit ^^^~

used and after the latter

A-ton, ) . .-'' i-a,/*^

A-to-ton-

Aa-ton-ii nanu, I am sAa-ton-aki nanu, I w A-itv A-itu, I return hithei I-itu, thou retui'uest E-itu, he or she rett** A-ito, to return tin A-ito, 1 return tl

There is no past tei to return hither and The dative form narrative tense is a A-ito-ki alo, 1 A-itO-ki n-a-lo.

<*

-iiare a-b, ) I ought to f4o4iyor-a n-a-lo, j have gone.

tense of a-aku, to become, is and to assist in the forma-

iUPS* ^^ ^ follow him. , L 9 ptss that I am following him. '^^k oottM to pass I follow him or ^f^^ ioDowed him. . **, ^Sr ^ having already followed him. ^J^gBl of Mowing him. ^^i^ibllowedhim. ^ j^n have already followed him. if At P*"^ ieaoBB of a-aku, to become, 1^1 of tiiii0 IB 1^^^ to translate such ^J^^iofily, &c.: '^^tal ph ^^^ ^ ^^^ about to start. 'Si^fit beeame when it descends thither PfTVi ^ ^ P^^ ^ setting.

VERBS 95 E-ta-a en-n-e-dnSg^ ol-toilgani ol-tau (it became when he cuts himself the man the spirit), the man is or was on the point of death. A-ata, to have. A-ata, to haye, is used as an auxiliary in the present and past contingent tenses :

Ana'-'ata a-suj, I should follow Ana'-'ata a-tu-suj-a, I should have him. followed him. A-isho, to give, to give permission, to allow. The imperative of the verb a-isho, to give, followed by the indicative or subjunctive is much used as a substitute for the simple imperative: I-njo-o e-suj or I-njo-o m-e-tu- Mi-ki-iijo a-suj, do not let me Buj-a, let him follow him. follow him. With some verbs the imperative negative is never used without the help of a-isho, to give : Mi-njo ki-ri-ki-no (do not give that it forgets to thee), do not forget. A-isho is frequently employed to translate to do aomething : Eisho '1-Maasae, the Masai do as follows. N-e-isho e-irur-a eng-ae, and she does this whilst the other is sleeping. A-lo, to go, and a-lotu, to come. These verbs followed by the infinitive are much used as a substitute for the future, which is often wanting : A-lo a-suj, I go to follow (him) Ki-pw6 aa-suj, we go to follow or I shall follow (him). (him) or we shall follow (him). Aa-pwei aa-suj nanu, it is gone E-pwei aa-suj iyook, it is gone to to me to be followed or I shall us to be followed or we shall be be followed. followed. Aa-shOmO-ki aa-suj nanu, it E-shomo-ki aa-suj iyook, it was was gone to me to be followed gone to us to be followed or <yr I shall have been followed. we shall have been followed. A-l5tu a-suj-u, I come to follow Ki-pw5nd aa-suj-u, we come to (him) hither or I shall follow follow (him) hither or we shall (him) hither. follow (him) hither. Aa-pwon-u-ni aa-suj-u nanu, it E-pwOnu-ni aa-suj-u 'yook, it is is' come to me to be followed come to us to be followed hither hither or I shall be followed or we shall be followed hither, hither.

Aa-Stu5-ki aa-suj-u nanu, it E-6tu5-ki aa-suj-u 'yook, it was was come to me to be followed come to us to be followed hither hither or I shall have been or we shall have been followed followed hither. hither.

g6 MASAI GRAMMAR A-idim, to be able, a-!dip, to finish, a-iyold-u, to know, and a-it-u to venture. The infinitive formed like the past tense is inyariably used after these four verbs : E-idim-n i / he will be able to follow (him), -idip , . he (will) finish following (him). E-iyoii>u *-'"-8'y-^' j he will know how to follow (him). E-it-u j ( he (will) venture to follow (him). A-idip may often be translated by already, and a-dip-uyu by ready. -idip-a a-shumo, he has already gooe. &idip-B a-toa, he is already dead. K-e-i'dip-ate 'n-giri 1 is the meat ready 1 A-tnm, to get, to obtain, to see, to succeed, to meet. Thie verb is usually followed by the infinitive formed like the past ' A-tum a-ta-saj-a, I succeed in following him. A-noto a-ta-suj-a, I succeeded in following him. If, however, emphasis is laid on any special word, the present tense may be used instead : I-tum i-suj, thou gettest him t/thon foUowest hira. A-ri-ki-no, to forget, a-urS-yu, t fear, a-any, to refuse, a-dol, to see, a-la-iki-na, to be unable. These verbs can be followeil by the infinitive formed like the past tense or by the present indicative :

E-ri-ki-nil-yu

' he will forget E-nrg-yu e-suj.

he wiU fear E-any or he refuses E-dol a-tu-BUJ-B, he (will) see E-b-iki-no

he is unable

A-itn, to return hither. The third person singular of a-itu, to return hither, is employed in the formation of the past negative tense : Eitu S'SUJ, I did not follow him. A-ton, to sit, stay, live. The third person singular of the present tense of a-ton, to ait, is used to express j/et and stftl, and, combined with e-itu, not yet. In derivatiTe verbs this foi-m is frequently used se a substitute for the imperfect and progreBsive present : Eton Eton Eton Eton a-snj. I still follow (him). a-Buj-ita, I am still following (him). a-auj-aa, I am following (him) thither. eitu a-euj, I have not yet followed (him).

VERBS 97^^B ^^^^^B BEDTJFI.ICATIOir. ^^H

^^^F Doubling a verb often gives an idea of tboronghueea : ^^^H ^^H A-du&g, to cut. A-duHg-nduitg, to cut up. ^^^H ^^H A-irub, to join. A-irub-orub, to join tLorougbly. ^^^H ^^H A-iflgor-u, to look kitber, to A-iflgor-ingor-u, to seek every- ^^^H ^^B In Bonie verbs, however, the meaDiug ia changod when the root is ^^H ^H doubled: ^H ^^H A-ilep, to climb. ^H A-lef , to milk. ^^H A-sai, to pray. A-ilep-i)ep, to make a noise. ^^^H A-lep-elep, to play with a cow's ^^H udder preparatory to milking. ^^^ A-sai-sai, to be on the poiut of ^^^H giving birth. ^^^^ ^H A few verbs are only used i Ji the reduplicated form : ^^^^ ^^^^ A-idetidet, to dream. ^^^ A'ibelibel, to shake. ^^^1 A-isirisir, to dribble. A-ikiriki[^a, to tremble. ^^^H A-ikitikit, to tickle. ^^^H ^H ABVSRBS. ^^M ^H Witb the exception of interrogotives aU adverbs in Masai follow ^^H ^H the verbs they qualify : ^^H ^^B I-'ro-ro akiti, speak slowly. A-shomo duo aSg, I went a shoii ^^H ^^M Ki-ton-f peno, we (will) wait while ago to the kraal. ^^H ^^M a little.' A-lo taata, I am going now. ^^H ^^H Ki-Or aitoris, we (shall) divide Aa-ta-ar-aki pesho, I have been ^^^ ^^H it equally. beaten for uothiug. ^^^ ^H Substantives without the ^^^ article may be used as adverbs, and ^^^

^^V verbs with or without the relatives are commonly employed iu au ^^H ^^F adverbial sense : ^^^ ^H Keper, shumata, above. ^m Abbri, below. ^H Wejj, somewhere. ^H Ewapi, abroad. ^^1 LugHunya, before. ^ Eurnm. behind. Elakwa, [ it is lar, \ or \ or \ En-nelakwa, iwhere it is far,) Etaaua, / it is near, , near ^^^ En-netauna. (where it is near,) fcooa ^^^ Asii^ki, asieku, asiOyo, atsariaara, ^^^ (to do) quickly. ^^H Aitoki, (to do) again. ^^^ Adjectives can also be used Kiti. little. Kitok, much. as adverbs : ^^^H Sidai, aupt, well. ^^^H

^^^fl

98 MASAI GBAXMAK Hmj 'K^^A adverts imj faa traw la t ed bj BsIcSg ', reij : Kt mM& na faiL I'liw iilg Mk8. li>ti wU. I-aeMMg.lnUti^ Tr Mld^ .trika hud. Kitlidg Bhi ^D9d fcr tfa cvvttsoB of MhcrlM : K4teUr> aidu mUr W dU it imA bcMntifiiDr. Tk lUbwiag M Grt of tka pnnd

So. Taate 'kji. usteadj.

Opa. faMrty. OkAii. iAI-ake, Ua7. C^ agiU. ln rasa. Oj w i n iai l 'W*w l ia q M<<) < a aJrctfce of dme :

Hr> "** ? (tfcat^iA-^rt tte day bfi jvib^lay. the day Kat--r (twa-tnV'aCHB.

nn an tna advirto of placa. Sn^Mta bagioiung in via Mliliy . mimt, u4 mAmm^ an finwiaMwl by verW ktMd witk tha nbtna; whrtaMJTM vHkot t)w article I piMa af h vo>dB aa ^mm, mtnmd, hmmtk, Ac; and aad ibn an aKpt wrf b* tka rtfnwhUnjt tnae or inoe am! P<.Wla ar Mtye, or. if jonal to O* verb to fa, bf k-tn.

A-^la A-fe^Iae(iias K4ii Hhn ^ ia tlwra uAwMri ba b naida. AUJt - mm (I aaw boa b* ia tbw Aa\ I sav bim -ted4kia i^yv, ba fcO tbaaa. lb* priaaiyal aJhtlta af aawnr an: Afc*.(ly.

K^^ kktakalya, aiiagtOter,

TW Vtbf Mami (Am m> Iba Ml fcm ( thk vtd. wUeh b tl>

 .--J t..i TA^^ .t-s, '-^1 ^ -T Tf Wt. he^ 11-1 1-3,.

The principal aJverba of interrogatio

1 liow long ago 1

K).mjpel (K) aja } Uow much I how many 1

Kodee 1 or Koree 1 where 1 (K) aji J where 1 whence 1 whither t {K)onu1 when) AdverliB of interrogation are placed at the oommenoement of the sentence. Howl (K) aji a-iko enna I how (shall) I do this 1 Km, en-d5ki ai anake en-ino 5) ('''!?'; "" .^''^B "^^ '^ ^'^^ K-ea-d5kiaianakeen-ino1 *'^"f.'> 1" '""^ """ ''"* ) or thine) tlow I is EometimeB expressed by arising a to a verb or other part of speech, or by the iiae of the verb a-ba-ya, to airive thither : K-a-jii-ki-a 'ndael how (shall) I tell youl K-e-ba-ya-a te-'ng-adoro ) (it arrives thither how with the length 1) how long {or tal!) is it ? I-ba-ya-a te-'ng-itoo^ (thou arrivest thither how with the agel) how old art thou I K-e-ba-y-a eng-oloiig) (it arrives thither how the i . ^ o'clock K) aji e-tii eng-olofig) (where it is there the sunl) ) i enna-toki, en-ino 'njeri-a I this thing is mine, what or how is thine) Eng-anyit enye 'njeri-a) (how is his honour!) what honour is due to him) el Kodee ol-tuBgani ) where (is Kodee ninye 1 (where be )) (K) aji e-tii ) ' (where he is tliere 1) / (K) aji i-io 1 where art thou going ) (K) HJi i-'Hgu-a t whence comest thou 1 The applied form is used after (k) aji 1 followed by a verb : (K) aji i-lo a-inoH-ye en-da1 where art thou going to eat thy food)

(K) aji i-lo a-lilit-are ) where art tbou going to walk ) When) (K) anu i-lol when art thoi How long ago ) Anaa auu etiil (how long ago he ia there)) bow long haE been there ) ' f Ib frequently preSxed to words at a stgn of interrogation. E-tlj ajl means, be is at home (lit. he is there hot).

i) the man 1 > where i.

u going (

he)

MASAI GRAMMAR

Wlyt

i (doea it cost) 1

(K) aji e-Un pe i-ndobir enna) (how is it like and thou prepRrest tbia 1) why Joat thou prepare this 1 (K) ana i-jo t-ndubir enuu 1 (if thou eayest and thou preporest tliial) why dost thou prepure thisl (K) aiuyil [' i-ndoliii' enna! (what and thou preparest thial) wliy doBt tiiDU prepan: thla 1 How much 1 how inanj 1 Kaja 1 how much f how many 1 When qjal is treated as an adjective, it followa the sobatantive it qnalifiea. If followed by a verb, it requires a relative with it : I1-tuilgaimk aja oo-iuoa cii-daa) how many mea will eat food I The Masai have a word for to bw/ (a-inyaiig-u), but they have no

word for to lett. When asking the price of anything, the Swahlli wordapwiaiidruj'a followed by ^ja) are the terms generally employed nowadaya : "M-beaaV nja ! how many pice 'fiupiani ' aja t how many rupees } Other forms, which can be used for both purchasing and selling, are shown in the following examples; (E) ainy6 i<inoB-ye euna-toki 1 (whet you cause to eat this thing 1) what will you sell this thing for 1 or what will yon pay for this thing 1 (K) aiiiyfi i-mir t (what you drive it away 1) what will yon aell it for! (K) ainyd i-uda-kwet-ye enua-tOkil (what do you make to run to this thing 1) what will you pay lor this thing ) (K) ainyS i-nda-wal-ye enna-tOki 1 (what you cause to change to this thing 1) what will you exchange this thing fort CONJUNCTIOKS. Conjunctiona are often dispenEed with by the use of the narrative or conditional tenses. Aiid, but, or other mere connective is translated by the former; if, when, and other conjunctiona introducing a state, by one of the latter. The principal conjunctions are : O ', and, with, Araki, anake, ana, or asho, or. _ Ore, now, and. Amu, for. ^1 Pe, and, in order that, so that. Eake, but, ^M ' AinyB pe is often abbreviated into o pe. ^ ' 'Ng-osliola, copper, lead, is aomotimes used for 'Rupinni. ' Wbon followed by a pluml substantive becomes Do {rliU p. i6}. Oo ts lao Crequently used for o when followed by a singular sabatMitive own-

'.'t^jiJFiirCTiONS ici Sii, again, also. Ajcr (pL fiajo); Uict. ':,, . Naa, then. Aiiiu, like. -';.;_." ,-'- :,' Onaa or taa, well, and so, ac' Omaa-amu, dnce, becaose, * ' cordingly, and theii, &c. ^^ji, ) Eitn, before, ere. Nsji-amn, l-bcitiise. I Injere', provided that. Ti-araki(pl.endi-arRki), ) PBEPOSITIOHS.

There appear to be no real prepositions in Masai. Simple prepositions sach as at, by. for, from, in, on, out, to, nod vAth, &c., are expressed by the local case ; and compound prepositions are rendered by compound phrases. Examples : Ten eidipayn (when it shall Te-polos, between, through. become finished), after. Te-idye, beyond. Lemc or nemo (and it is not), Ti-41o, in the direction of, beside. I except. Ti-Bulo, outside (the kraal). I Te-lugbunj'a, ahead. Te-boo, ontaide (the hut). Te-feuram, behind. Ti-atwa, within or inside. As with adverbs, substantives without the article may sometimes be nsed as prepositions: -ti! atwa ajt, he is in the hut. E-tii ^lo aji, he is beside the hut. IHTEEJECTION8. There are a large number of inteijectiona, many of which are very ! difficult to express in writing as they are often only half-articolate ) Kunds, The most usual inteijections are given in the following list : Singular. FluraL UoK, Fim. Max. Fm. Of address : e-iro

ito= } '""'^^ mi-toiye.

A man replies oi, woi, oe, or oo ; awoman.au. (FtVIdpp. isand 184.) Of greeting : aOpai takwenya endasiipai endakwenya. The reply is hCpa or igho (vide p. 284), I meneing with a oanaonant. e. g. menye 00 ugotonyi!, Iiis father sad mothvr, r for menya ngotoaye, whilst o is geuerslly unwd for 00 whea followed by e. g. il-doinjo afigat, the mountains and plains, for il-daioyo ou ' aSgat. O and 00 lued in conjuaction with the subjunctive are equivaJent I to ootiL ' Injere becomes injeri when followed by a, e.g. injeri-a? how? (nirfe p. 99)' Old men onlj may use na-ito> I 2

PART II

'N-ATININ OO-'L-MAASAE MASAI STOKIES En-atini e-'n-gitojo oo '1-tomia^ The-story of-the-hare and the-elephania

E-tii He-is-there

opa formerly

en-gitojo, the-hare,

n-e-ton and-he-lives (or sits) to-'reiet, n-e-tum nabo-olofig il-tOmia bj-the-river, and-he-gete {or Bees) one-day the-elephants oo-pwo 'ng-angite oo-'l-aputak lenye. whb-go the-kraals of-the-fatKers-in-law their. N-6-jo-ki ol-kitok 5-iiap-ita ol-bene And-he-says-to the-big-one who-cairying-is tbe^bag le-'n-aifiho: 'Papa, i-nda-laiig-a-ki * eng-are, amu of-the-honey : * Father, (you) make-cross-me the-water, for

a-ra I-am

aisinani.'

* W5u 1 ti-jifig-a Come I enter {or mount)

n-e-pwo, and-they-go. en-gitojo the-hare

en-aisho the-honey

poor. N-e-j6-ki ol-tome : And-he-him-says-to the-elephant : * eng-orioilg ai.' the-back my.' N-e-jiiig en-gitojo, And-he-it-enters (or mounts) the-hare, Ore e-laiig ', n-e-inos Now they-it-cross, and-he-eats o-'l-t5me, kake m-e-iyOlo '1-tomia aa-jo of-the-elephant, but not-they-know the-elephants to-say {or that) e-inos-ita. he-it-eating-is. Ore e-inos-ita', n-e-itofig-aki ol-tGme ol-kengei Now he-it-eating-is, and-it-him-drops-to the-elephant the-juice le-'n-aisho. of-the-honey. ^ In the stories the personal pronoun in the second person singular has been rendered by you, and in the plural by ye, =* While they are crossing the river. While he is eating it.

104

MASAI STORIES

' Ainy6 inna ni-itotlg-aki ) ' ' What tfaia wbtoh-me-dropB-tof I

N-e-jo ol-ti>me : And-he-saya the-elephant : N-e-jo en-gitfijo : And-he-Baye tlie-hare : ' Tlic-tears of-the-child poor.' Ore pe e-ba-iki ledo-kekon, n-e-j5-ki en-gitOj^ Now when they-reach that-bank, and-he-them-says-to the-harefl

'E-njo-o-ki 'soito ' (Ye)-give-iue the-stonei N-e-iaho-ri '. And-i t-him-given-is. N-e-pik en-gi And-he-puta-in the-h le-'n-ftiaha of-tlie-hocey. Ore p' Now wtiea ' E-nda-d5-u-5-ki.' ' (Ye)-mak(!-deBcend-hither-me.' N-e-ita-d5-u-ni, And- it- him made-deBcend-hith i

'motonyi.' the -buds.'

atwa ol-bene into the- bag

he-finieheB,

n-S-j6-ki :

and-he-them-SByB-to I

n-C-ja-ki: ' Aty and-he-them-says-to : ' Well

And-tbey-go D-'l-aputoni of-the-fat'hor-in-I

00 m-e-ta-ba-Tki eiig-aRg until they-m ay -reach the-krail lo-'l-tome kitok, n-e-ton-i, of-the-flephant big, and-they-sit-dowti, n-B-lftk ol-bene le-'u-aisho, n-e-iiigui'-aa, and-they-nnfasten the-bag of-lhe-honey, and -they -it-iook-thitherl (or regard),jjl

n-e-nyor-iki and-they-find And-they-jump,

the-Btones n-e-kwet, and-they-iiui

ake only wl n-e-pwo and-they-go

i-ifigor-n

to-look -hither 1 {or search)]

en-gitOjo, the-ji&re, Or pe Now when

and-Utey-it-s

e-inos-ita. it-eating-ia.

n-e-jiRg en-gumoto. and- he -enters the-hole.

THE HARE AND THE ELEPHANTS

N-e-saj il-luo-'ng-t And-they-bini -follow the-of-the-B eng-ainA enye en-gumoto, n-e-ibuiig tbe-arm hie the-hole, aud-be-eeizea N-5-jo-ki en-giWjo : ' A-jo ADd-he-him-aays-to the-hare : ' I-aay I cn-donai.' the-root.'

md-he-puta-i

ol-kitok the-big-one

en-geju e- n-gitSjo. tlie-leg of-the-haie. nanu i-robiifig-a I you-seized-have

N-e-j5-ki en-git5jo : And-be-him-saya-to the-hare : ki-ti-gil-a.' [ you-me-liBve-broken/ N-e-yet ol-lo-'ng-aina ' naleSg, And-he-it-pnlli the-of-the-ann very, m-e-ta-oaur-a-yu '. he-m ay-tire-bi mself . Ore e-yet-itn', n-e-i Now he-it-pulliug-iB, and-he-n n-e-iagat-aa ' ol-Wme. I acd-be-nma-away-tluther the-elephant. N--lo en-gitojo, n-e-tum Aud-be-goea tbe-bai'e,

' Ki-ti-gil-a, ' You-me-have-broken,

n-B-yet aad-be-it-pulla

il-otimi.

n-fi-jo

tbe-baboons, and-be-says

aud-he-geta 1 {or Bees)) _ en-cl5-niit-u--ki.' tbe-bare: ' O-tbe-males 1 (ye)-prevent-liither-me(wintercede-for-me).' N-e-j6-ki '1-Ctinii : ' Ainy6 ni-ki-mir-ita 1' And-thej'-bim -Bay-to tbe-baboona: 'Wbat wbioh-it-you-ohaBing-i8r

N-e-jo en-gitojo : ' Ol-kitok-tufignui sapuk, taata And-he-saya tbe-bare: 'Tbe-bi, n-i-dol-idolo aa-suj-u.' nd-ye-him-see he-me-Fullowa-bitber

en-gitsjo : 'Le-lewa I tbe-bare : ' O-tbe-males 1 N-e-j6-ki IAnd-they-b i m -Bay-to N-e-jo en-( And-he-saya tbe n-i-dol-idolo ftnd-ye-bim-see he-D ' Host uiimilH have twi l-le-'ng- una, or ol-chafigit ' The dutive form of a-i Irregular I?. * The Biune sffixi's are us

Host uiimilH hi l-le-'ng- una, or ol-chafigito sapuki The clutive form of a-ingu-o, to leave thither or Irregular I?. afGnea are used for tins Bubjunotive of reflexive verlw ' While he is pulling it. * He runs away and leava the elepbaat.

An elephant is either ol-tOme, oome from, ia fanned ttiT the

CO

STORIES

* Inno iye to-ton-a 'Go you Bit n iiii>ki-i^jo-oy6 * iye.' M" not-we-you-give-thither you.' atwm eng-apuDe, n-e-tou-i in the-cave, ^-v-Ow*. A-*M. n- -jo : ow*:*^^**^' <i--wrfit*iit, and-he-says : .*>.jj* ^iro*.^^ na-imra enne T

and-they-^it * 'L-oiye, ' The-friends,

wlio-passed

here)

'l-^iau:

Ainy6 'What

A* <^4^lbant:

* Arisho * I-ye-give

i-njo 'yook you-uB-give us

'^dae en-doki ye the-thiug

Al., %

V v-.^J

s>"* vJi^

* V* -Sl^'^

]tfi-ki-'y6-d * Not-we-wish-shall ki-'y6.d, we-wlsh-shall, te-'n-giti-gira.' inrthe-small-gourd. ' * Kiti enna-kiti ? ' Small tliiB-little-(thing) ?

'l-5timi : therbaboons : o-4iarge lino lhitblood your

^ ., . N* .*.v4 v^ vm ^> you \ ^- y gl-t>nie : V. V V v>^*^ tlkM)fephant : %\n^ v;U'Ufc*iigor-0-ki.' v.x .^v* V^i^V^Jwot-me/ V\A*^ l-^Hiuii A-iw5-u, n-e-iw5-u nalefig. ^x ^>>>tS!^ fJW-babowiB to-patch, and-they-catch very. \ ^ . ^. srf-tOiue : ' K-eitu ake e-iput ' 1 ' ^ ., X ^yv*''^ iw-<ll>haut : * 1 did-not only it-fills 1 ' \ ^. .<i 1-Otimi ol-t5me : * M-i-ata ^vx .\,- .Mv^ i^ tW-taboouB the-elephant : ' Not-you-have X >2 ijiM^BsyiO'il ^ t M-i-ndim-aa ^^.^ iW^MiK>ur (or courage) 1 Not-you-are-able-thither

N ; i^i

^t '

V s ^.^ v,v \ Ml > ^Wk !(<> isutte* here. * A-isho-oyo^ to give away. % < %xx ^v< i^i ^ * Have you no more courage ? ' v'MM^ ym f>ai^ enough to fill this little gourd ?

THE HARE AND THE ELEPHANTS

107

K-e-iSgur-aa oI-tTime, n-e-nyor-iki A nd-he-it-Iooks- thither (w regards) the-olephant, ao<l-be-it-&idB eitn e-iput, amu e-ud-o ol-kurum le-'n-gira, did -Dot it-fills, for it-pierced-becomea the-bottom of-tlie-gourd.

kake m-e-iySlo, but not-he-it-knowB, n-e-jo ; ' E-rnhgt-a.' and-he-sayB : ' (Ye)-fill-(it).' N-e-iwO-u-ni 00 And-it-caught-is until m-e-idh-u-nye o-earge the-blood to-'aesen, n-O-a in-the-body, and-he-dies te-inne, n-e-lo at-here, and-he-goea en-gitajo, the-Lare, a-lilit-a amu to-walk-(bini6elf) for mekure E-ure-sho. DO -longer he-feara.

THE STORY OF THE HAEE AND THE ELEPHANTS.

r one day bb.w eome elephants going to iw. He said to the biggest one, who ' Father, feny me across, for I am a n his back, and when he had climbed

A hare that lived near a rivei

the kraals of their fathers-in-h was carrying a bag of honey : poor person.' The elephant told him to get np, they Blarted. While they were crossing the rirer, the hare ate the honey, and as he was eating it, be let some of the juice fall on to the elephant's back. On being asked what he was dropping, he replied that he was weepiug, and that it was the tears of a poor child that were falling. When they reached the opposite hank, the hare asked the elephanta to ^ve him some stones to thruw at the birds, He was given some stoues, and be put them iuto the honey bi^. He then asked to he set down, and aa soon as he was od the ground again be told the elephaDts to be off. They continued their Jouruey imtjl they reached the kraal of the big one's father-in-law, where they opened the honey bag. When they found that the atones bad been substituted for the honey, they jumped up and returned to search for tba hare, whom tliey found feeding. As they approached, howevtr, the hare saw them, and entered a hole. The elephants followed him, and the biggest one thrust his trunk iuto the hole, and sei^ied him by the leg, whereupoD the bare said ; ' I think you have caught hold of a root' On hearing this the elephant let go his leg and seized a root. The hare then cried out : ' You have broken me, you have broken me,' wbiuh made the elepliont pull all the harder until at length he became tired.

...,'. i*^ "<^'t "-^^ ^^ slipped on: of -I*, "i :^' s^ine baboons, aud called , ii:-i "/ J? '^RS runuingso fast. itfiOi V t j:T-tat big person. The .*.:. .li'i T-niist-d not to give him . , .u ^-ilw :r.ey sat down outside ...i^. .: t*i. jiiid asked if the hare ..-?-! -i"^'- whether he would give ., -e iurv'5 hiding-place. The .:;tc^cr :^:ty asked for, and when ..? :.Li:. be consented to give it ,^ ;c 'it' '*'* s"i***l The baboons . - >iv.cd pushed forth. .....*. ..MV-e quantity of blood, he

ii ue ?abH.>ons had made a hole ^^w :*viMi at it, he saw that it was . v^-^ vL him, and said he had no ..a', rtiil the cup would not fill, and t ^.voiid *ud died. ^5 V r was then able to leave his

en-gukuu. ^ . ... IT* and the-deviL ._^.*iirnfc aare oo-ilgar kina^, t^iviiiers two who-eat breast, .-au'iive. w i-u:eir- father. ^^aTit*i. n-e-aku .^ ,..i\;itiuciBed-is, and-they- become

- .---'** menyo ol-kitefig, -^ their-fathcr the-bullock. : - ^-jvoi, en-de-yeRg.' . S^* (ye)-slaughter-(it).' n th<> plural. 01-omoni moans tho

^ ifltfd for relation. 01-alnshe ongar {or ^ 4aK* mother, uud is the nearest equi-

THE WARRIORS AND THE DEVIL 109 N-e-igwen-a, n-6-j5-ki-no : And-they-conBider-with-one-another, and-they-say-to-one-another : *Mi-ki-ndim aa-t6-yefig ol-kitefig o-isho-o ' Not-we-are-able to-slaoghter the-bollock which-us-giyeD-has

'yook papa te-'w5ji n-e-tii ol-tulgani, ana U8 father in-tbe-place where-it-is-there the-man, or e-figwSsi, ana e-m5t(3nyi, ana ol-ojofigani. Maa-pe the-animal, or the-bird, or the-fly. Let-us-go d-iflgor-u e-w6ji ne-m-e-tii to-look-hither (or search) the-place where-not-it-is-there en-ddki na-ish-u.' the-thing whicb-lives.' N-e-*ya 'remeta, 00 'l-knman, 00 '1-alema, And-they-take the-spears, and the-clubs, and the-swords, 00 '1-lofigoi, n-e-pwo. and the-shields, and-tKey-go. N-e-ifigor-u e-w6ji ne-m-e-tii And-they-look-hither {or search) the-place where-not-it-is-ihere en-d5ki na-ish-u, ne-m-e-tum. the-thing whieh-lives, and-not-they-it-get. Ore p' e-idip-a-yu* 'l-apa!tin imyet. Now when they-finished^become-will the-months five, n-e-ba-iki o-sero kitok naleiig, n^-jiflg, and-they-reach the-forest big very, and-they-it-enter, n-e-dol m-e-tii ol-tnfigani, ana e-figwesi, and-they-see not-it-is-there the-man, or the^nimal, ana e-mot5nyi, ana olK)joiiganL or the-bird, or the-fly. N-e-ton-i 'n-guti-oloiigi, n- -j6-ki ol-morani And-they-stay the-few-daye, and-he-Bays-to the-warrior bstor ol-alashe: *Ki-y^g te-'nne-w6ji ol-kitefig big the-brother: < We-slanghter in-this-place ihe-bullodc lafig.' our/ N-e-flhet ol-pnl, n-6-yefig And-they-build the-slaughter-houBe, and-they-slaoghter

ol-kiteiig lenye. the-bullock their. ^ Reflexive and neater or quasi-pasaiye Terbs form the contingent tenses fh>m the future.

n-^-isho and-he-gives o-'l-kitefijLT, of-t he-bullock,

:nj-are.'

:it:-water.* :c-ok-u eog-are ', iraw the-water, aa-to-ok-a-o, he-ine-has-drawn,

3-e-ipin. ^i-iie-ruus-away. >?-3ero e-kweiii. ^T^ :ae-fore8t it-laughs. 1-uul, n-C-jo-ki .s. . :-3iJkUiihter-house, and-he-says-to ^ ,-ci:-dre *, n-aa-bua-ki >,. -^- water, and-it-me-rebukod ) {or cried-to) j ^ ^^.^^fi^', Oi ! aa-to-ok-u-o." ^ _ ^js'-^ra^a. Oh I he-me-has-drawn." ^-^i^^tfui o-sero/ ^^^.-jfc..^h3 the-forest/ . ^.i&iX * To-not-ai neniia-amulak, :t-^<\ . ^r ' Spit-thither these-spittals,

^/tc/ n-^-'ya en-giludye, .> ^T'i.* and-he-takes the-stoinaoh,

Oi ! aa-to-ok-u-o, Oi ! Oh ! he-mc-has-drawD, Oh !

And when ho draws the water. *vi.al form for the future make the narrative tense ^^ f^aure instead of to the prosont. -....-wwd bv the present or by the infinitive formed like .. .xw*t.r. And when I run.

THE WARRIORS AND THE DEVIL

III

N- -j5-ki : And-he-it-says-to : N-e-ok-u And-he-drawB ol-pul, the-Blaughter-house, ti-gil-u^ break-Lither

*YeB, eng-are, the-water,

aa-Ot-iki I-you-do-on-purpose

a-ok-u.'

to-draw.'

n-e-nny-u-nye and-he-retums-hither-himself

n- -j5-ki and-lie-says-to '1-kak/

ol-alashe : tbe-brother :

^Inno, Go,

the-firewood.' N-e-lo And-he-goes ol-chata a"giJ> to-break,

a-gil-u to-break-hither

'1-kak, the-firewood,

n-e-ibofig and-he-seizes

the-tree e-ti-gil-a he-U8-has-broken N-e-ure-yu, And-he-fear-will,

ol-pul. the-slaughter-house. N- -jo-ki And-he-says-to '1-kak.' the-firewood.' N- -jo-ki

n-e-jo and-they-say

'yook, us.

Oi! Oh!

'1-kak : the-firewood : e-ti-gil-a hems-haB-broken

*0i! *Ohl 'yook/ us/

n-e-ipin, and-he-ru*ns-away,

n-e-lotu and-he-comes

ol-alashe : the-brother :

* Aa-ia-boa-kitya

* They-me-rebuked

ol-botor :

And-he-him-says-to the-big-one :

amu for

iye kuret,' you coward,'

i-ra you-are n-e-lo and-he-goes N- -jo '1-kak : And-they-say the-firewood :

' To-not-ai nenna-amolak, < Spit-thither these-spittals, n-e-'ya ol-alem, and-he-takes the sword,

a-gil-u to-break-hither

'1-kak. the-firewood.

'Oi! *0h!

e-ti-gil-a

he-us-has-brokeii

'yook, us,

Oi I e-ti-gil-a Oh ! he-us-has-broken N-e-j6-ki : And-he-them-says-to : indae. ye. N-e-nap, And-he-them^rries,

'yook.' us.'

Ee,

a-5t-iki

a;gil

Yes, I-ye-^o-on-purpose to-break

n-e-rmy-u-nye and-he-retums-hither-'himself

^ Break and bring hither.

112

MASAI STORIES

ol-pul, the-slaugHter-house,

n- -j6-ki and-he-aays-to

ol-alashe : the-brother :

Inno *Go

tu-dufig-u * cut-hither

1-jipeta.' the4take8 (or skewers).'

N-e-lo, n-^jo tu-dulg-u And-he-goes, and-he-says cut-hither

'1-jipeta , the-stakes,

'1-jipeta : the-stakes : 'yook.' us.'

Oil Oh!

e-tu-dulg-o he-us-has-cut

'yook, us,

Oi! Oh!

n- -jo and-they-say e-tu-dullg-o he-us-has-cut

N-e-ipiri, And-he-runs-away, ol-pul the-slaughter-house N- -j6-ki And-he-him-says-to

n-e-nny-u-nye and-he-returns-hither-himself

a-li-ki to-tell

ol-alashe. the-brother.

ol-b6tor : the-big-one :

amu for

i-ra you-are

iye kuret^' you coward,'

* To-not-ai Spit-thither n-e-lo and-he-goes

nenna-amulak, these-spittals, a-duiig-a to-cut-hither

1-jipeta. the-stakes. N- -jo And-they-say e-tu-duilg-o he-us-has-cut

'l-jipeta : * Oi ! the-stakes : * Oh 1 'yook.' us.'

e-tu-dufig-o he-us-has-cut

'yook, us.

Oil Oh!

N- -j6-ki : * Ee, And-he-them-says-to : * Yes,

a-to-ot-ikyo.* I-it-have-done-on-purpose.'

N-e-du!ig-u ', n-e-nap ol-pul. And-he-them-cuts-hither, and-he-them-carries the-slaughter-house.

N-e-ton-i And-they-sit n-e-inos, and-they-them-eat.

'1-muran, the-warriors, n-e-irag. and-they-sleep.

n-e-pej and-they-roast

m-gin, the-meats,

N-e-l5tu en-gukuu kewArie, n-6-ar And-he-comes the-devil night, and-he-strikes (or puts-out) ^ Cut and bring hither. ' And when he cuts the stakes to take them away with him. ' And he cuts them to take them away with him.

THE WARRIORS AND THE DEVIL

113

en-gima,

the-fire, eng-ofigu, the-eye, N-e-iny-Ototo And -he-awakes

openy himself

anaa like

n-e-irag and-he-sleepe n-e-aku and-it-becomes ol-b5tor, the-big-one, n- -j5-ki : and-he-him-says-to : en-gakau

te-inne, at-here, en-gima. the-fire.

n-e-inok and-he-lights

n-e-iny- ye and-he-awake-causes-to

ol-oti, the-small-one, N-e-ibuSg And-he-seizes

N-e-ij-00 And-he-him-8wallowB-away N-^jo-ki And-he-him-says-to aa-l5tu I-you-come Ore pe Now wben

* I-'nu-a * ' Make-up

en-gima. the-fire.'

eng-ofigu * the-eye. en-gukuu, the-devily

the-devil n-e-lo '. and-he-goes. bOtor : * Inno, big : * Go, a-ifigor-u taisere/ to-look-hither (or search) to-morrow/

ol-murani the-warrior

e-keny-u, it-dawns,.

n-e-dol and-he-him-sees

e-ata he-has

n-e-lo and-he-him-goes l-lughuny the-heads

a-iflgor-u, to-look-hither) {or search), ) naudo o nine and

ol-kim5jTno-le-'n-geju the-finger-of-the-foot (or toe) N-6-j5-ki And-he-him-says-to

sapuk &t

en-grakua : the-devil :

naleiig. very. ' Sh5mo, *Go,

m-a-iyCu not-I-wish

n-aa-ar and-I-you-strike

N-e-any And-he-refiises

lye, you,

ama for

i-gol.' you-are-strong (or brave).* ol-murani, n-6-j6-ki : the-warrior, and-he-him-says-to : * M-aa-ta-ar-ata.' * Let-u8-strike-one-another {or fight).' N- -ar-a, n-e-ityara-u And-they-strike-one-another \ and-he-jumps-hither {or fight), ) n-e-nia to-*l-kim5jTno, kake and-he-him-kicks with-the-finger (or toe), but ake e-ta-rua. only he-kicked.

en-gukuu, the-devil, el-lofigo the-shield

^ From a-inok, to light. ' And he seizes the devil's eye. * And the devil swallows him, and departs.

^:^sr STORIES

-.i^-izj^ nabo e-'n-gukuD,

::r--eii one of-the-devil,

* A-yook-u,' .::n:e-in-tlie-morniiig-hitlier,' ol-pul, the-slaugliter-house,

r.-^suj en-gukuu, Lzi-be- follows the-devil,

'-'.unini eng-ae-lughunya. ^ -^ . > -i:--irArTior the-other-hcad. [ (or auother) )

^. *Aa-yook-u ' .-.i.-.'Oorje-iii-the-moming-liither -..Si ^n-e-8uj en-gukuu, vjLvl-he-follow8 the-devil, .^^M e-mwei amu . . J . ; !i- At^s hc-is-ill for ^ . ivkirnre, n-(5-ar. _^ ' Iwth, and-hc-him-kills. a-ta-ar-a, n-c-dung _i..3*jt* to-kill, and-he-cuts -t^puk-u 'iigwesin wv'.-:hov-come-out the-animals ,.^..ai-u te-kurum ^^._^-^^i<#-out from-beliind (or last)

ix^kiraare ol-pul. '*\iiue*>'v* * Iwth the-slaugliter-house.

t^-vi^MXci uni, n-e-jo-ki chr^y* three, and-he-says-to

^^ ^-j

THE WARRIORS AND THE DEVIL

ol-oti the -am all-one

ol-botor : the-big-one : a-ar&sho.' .-am-&firaid.'

N-e-pwo. And-tKey-ga

' To-rik-3-ki > Take-me

THE STORY OF THE WARRIORS AND THE DEVIL.

Two young brothers once lived together witb their pareats. In coiiree of time they grew up, were circomcised, and became

One day tbeir father gave them a bollock, and told them to go and slaughter it ; but they decided thai they could only slaughter it in a place wiiere there was no miin, or animal, or bird, or insect, or anything living. They therefore took their speare, shields, awords, and clubs, and went to look for such b placi*. After searching unsuccessfully for five months they entered a big forest where there was no living creature. They watted for a few dsiys, and theo, as they could not find anytbing that had life, they built a slaughter-house, and alaughtei'ed their bullock,

After they had killed the animal, the elder one gave his brother the stomach, and told him to go and draw some water. The younger one went to the river, but when he drew the water, it cried out : ' He has drawn me, he has drawn me.' He was much frightened and ran away, and as he mu, the forest laughed. He related what had occurred to hie brother, who told him to spit as he was a coward. The eliler one took the ttomach of the os bimaeif, and went to the river, when the water colled out as before: 'He has drawn me, he has drawn me.' He replied : ' Yea, I have drawn you on purpose,' and took the water back with him. The younger brother was then sent to cut wood, bat when be took hold of the tree, the firewood cried out : ' He has broken me, he hea broken me-' Afrain much alarmed he returned to the slaughterhouse, and told bis brother that the firewood had rebuked him. His a, brother did the same e.s on the other occa^on : he called the younger warrior a coward, and told him to spit; he then took his sword, and went to cnt the firewood. The firewood cried out when he cut it, but the warrior replied that he was cutting it on purpose, and took it back with him.

114 JIASAT St< N-e-duRg And-be-cuta ol-murani <]l i the-warrior n-e-ipiri and-he- ruha-u way en-gukuii, the-devil. N-e-j-vki And-he- hi m-aays ol-monini : i-to the-wamor: ' n-e-riny-u-nye and-he-return e-iiither-himself n-e-irur-8,

and-he-6leepB-(himf .IQ. Ore pe Now wLen e-keny-u. it-dawus, n-e-b and-he-him-goea a-iuep-u. to-mi*t. N-B-ar-ft. And-they-flght, n-e-dufiLand-he-him-L':

N-e-ipiri en-giik And -he-ruiiB- away the do N-e-ju-ki ol-mtireni

ml eti xaae skem - -.' , - 'Bt bttS cut as, : ;.mV inl to tell his , ^lAiiaato spit, whilst ^-^'f^ ^e t^ag happened as " -^^rf At W ""^ warrior told * I rtf"' '"'^ them to t . -J iJ raeal, after whld ,. Bi (heir fire. <::. later on the eldi^ . -lie np the fire. V, thinking it was -::i went away,

rii-morrow I will load - found the devil, haj

And-he-him-8ays-to the-worrim : he did not wish Ui a-ar iye kiiti' ;. however, and tolrf to-Btrike (or kill) you alt. ] t him, and trie* N-e-yoot, : - shield, and cut off And-he-goes- in-the-morn ing, : t.l, and the wanior n-e-inep-u, nnow, after which h and-he-him -meets , aud-h^

e-tu-duBg-oki '1-lughuin m the fight which

i>pfty again, and Uui Ore p' e-idip

^ fidlowing morning td Now when he-him-fiuielii.-

ol-h imojino-le-' D-ge jn , ^. b found the devil verj the-fiiiger-of-the-foot {or toe), .^ r dispatched him, aftc oo-'mwin pflkin, n-. -.j.iiiial came out from of-the-kindB ' all, and-hc .r. ol-mnrani oti. ;ujd rested for thre the-wamor small. . -ii.ir asked his brother N-e-riny-n-nye ..; 'Jine any longer. Afld-they-rcturn-hither-themBel'

Ore pe e-ton-i 'uk-

Now when theystay tii-

THE WARRIOR AND HIS SISTERS

117

"11 %vs

':re 11 '.ill-U

lo-l-murani 00 'ng-anashera enyena. of-the-warrior and the-sisters his.

opa ol-paiyan, formerly the^ld-man,

uni, 'n-doiye three, the-girls 'n-gera, the-children,

are, two,

ol-ayOni,

I ^-''^ow - o -ninrat-i

.:ii-circumcised-is the-boy, p' e-aku wHen he-becomes 'l-tunsanak

luaii

00 and

.ao-Diangati, >it3r-eiiemie8, em-bolioi. the-salt-lick. N-e-mwei-yu' I ' i -they-sicken-will = f I' pe e-dol 'W when he-sees

t he-people n-e-ure-yu and-they-fear-will

n-e-i-u and-he-bears (or begets) o ol-ayOni obo. aud the-boy one. n -e-aku botoro, and-they-become big, n-e-aku ol-murani. and-he-becomes the-warrior. ol-murani, n-e-ata the-warrior, and-they-have lenyena ol-arabal 00

his the-quarrel with e-rCo 'n-glshu they-drive the-cattle

'n-glshu. the-cattle.

isliu, n-6-jo : iittle, and-he-says: ' I drive

5-a thcy-die N-e-lo Aud-he-goes e-boit-are

ol-murani a-jo the-warrior to-say {or that) * A-reo 'n-gishu ainei the cattle my 1

e-mwei they-are-sick em-bolioi. the-sali-lick.

n-a-a and-I-die n-e-reo

'n-glshu ainei, tho-cattle my, em-bolioi, the-salt-lick, and-he-drives

eng-anashe botpr. the-sister big.

81 also

nanu I

'n-gishu the-cattle

openy. myself/ enyena ; his;

- is-together- with Ore e-puk-u te-'ng-afig* e-menye, n-6-j5-ki Now he-comes-out from-the-kraal of-his-father, and-he-says-to

;. 2ig-anashe kiti : the-sister small : to-'l-are, fi-om-the-water-place.

em-buruo the-smoke

* Tin i-dol ' If you-see ta-iyol-o a-jo know to-say (or that)

e-puk-u it-co'mes-out

a-serian.' I-am-safe.'

^ A-mwei-yu, to sicken, has a special form for the future. * The last vowel of sii, also, is often dropped, especially before words irommenoing with n. ' When he was leaying the kraaL K a

MASAI STORIES

ol-ale, n-e-it-ki eng-ftfig, n-e-irur-a. I tbe-lhom-hedge, and-be-puts-ont ) the-kreal, and-he-sleepB-(MmaeIf]. (or builds)! Ore tadskenya n-e-irita 'n-glahu, n-e-ton Now morning and-he-henta the-cattle, and-Ghe-stafB

N--ka neja 'ng-oloflgi pAkin, n-e-lo And-it-becomee thus tbe-daja ' all, and-he-goes a-trita 'n-^iBhu, n-e-ton eng-anaahe ti-a&g. A-bt^rd tbe-cattle, aud-she-slays the-eister in-kmat, Om nabo^olofig n--pw3nn 'l-mafigati, n-e-dol Now one-day aud-tbey-come tbe-enemies, and-tbey-

on-dito the-girl

n-^^-dol nnd-he-sees fl-j3-ki he-Bays- to

and-they-v

en-dito,

the-girl,

t5ki thing

eDg-anashe. the-sister. tadekenya

injj^H "1

n-eita j^^H l-did-n^H

B--iM-ki ud-he-dow-Bgain to-'l-ole. by -the-th ora-hedgc. N-e-pwOnu Aiid-Uiey-coine en-ditn. the-girl.

'n-giebu shoo, t he-cat tie graziug-ground, n-e-riny-u-nye a-ifiud-ori and-be-returus-hither-himBelf to-bide-himself

time -two

d-time)j

l-maSgati, the-enemieB,

n-e-air ^^H and-tbey-ml^^H

fi-jo : ' Wi'itu teipa. Ten e-lep ol-alaahe ahe-sfty8 : ' Come-(ye) evening. Wbeo he-milks the-brotlu

THE WARRIOR AND HIS SISTERS

"n-gishn,

n-a-rany, and-I-sing.

Wiitu, Come-{ye),

en-tio-rik-O-ki (ye)-take-me

the-i

N-e-pwo, And-tliey-go,

the-which (or where)-they-are-ther Ore pe Now wh< te-'u-deipa, n-e-aham in-the-evening, and-he -places te-'n-n-e-toana, n-e-figas

at-the-which-it-ifl-near,l and -he-begin b to-plaj(or wbere) I en-giteflg bo tor, n-e-niilg cng-ftDBshe the-cow big, and-he-heare the-aisler n-e-pal el-lepore, ii--ibafig and-he-leaVaE-alone tbe-iu'i!king, and -he-seizes N-e-ityam-ski ol-mafigutinda obo And-he-jumpB-Ht the- enemy one n-S-ar ol-murani. and-he-him-kiila tbu -warrior. N-e-ityam-aki 'l-maBgati 'myet, Acd-they-bim-jump-at the-enemies five, pSkiii, n-e-ipiri '1-kulikae. all, and-tliey-flee the-others. Ore p' e-i<lip a-ta-ar-a, Now wKen he-them-finiBhea to-kill, ol-murani a-gil-u 'l-kak, the warrior to-cut-hither the-firewood, en-gima kitok, n-e-ik-ye 'I-meueBga tbe-fire big, and-be-bum-makeB the- corpses N-e-mur-ita 'eiarigikin And-they -p lasteriag-are the-y oung- woi e-sha eng-ai, n-e-dol eng-anashe o-'l-niiirani it- rain B the-raiu, and-ehe-sees the-aiflter oi'-the- warrior em-borao ' e-puk-u to-'l-are, the-emoke jt-comes-out from-the- water- place, n-e-jo: ' E-serian ol-alaahe lai, Bud-ibe-saya : 'He-ie-Bafe the-brother my.' ' And the wurior'a amall aUI^r Mea the amoka.

i-lepelep with-the-udder

she-singB, in-areta. the- weapons. the-thorn-bedge.

n-e-S and -they -die

amJ-be-goBB aiid-he-liglita which -he- killed.

MASAI STOBIES

N-e-ikilikwan And- they -her- Eisk pe i-la-iyOlo * n-jo that yuu-knew to-say (i N-6-jo-ki : And-fihe-theni-SBys-to :

in-gulye e-jo: "Kaji i-ngu-Di the-otliers they-say : * How you-did e-seriati ol-alashe lino 1 ' thflt) he-is-safe f he-brother your I ' Aa-ti-aka opa ol-alaahs. He-me-said-to formerly the-brol

lai : ' Tin i-dol em-be my : 'If you-aee tba-sn ta-iyfil-o a-jo know to-say {or that) Ore p' e-aku Now vHen it-becomes

em-bslioi 'I-tuBganak the-aolt-lick the -people N-e-ishi-u 'nAnd-they-recover the N-e-Um-U And-he-relates

e-pufc-u to-'lit-coinea-out from-the-waler-pl

l-am-Baf(!.' tadekenyo,

pAkin, all,

the- warrior

n-e-idur-aki momiiig, aiid-they-move>ta n-e-rOo 'u-giehn. and-they-drive

the-cattle.

n-e-iHgur-aki and-he-her-looks-for I-ta-dua, eitu You-Baw, did-not e-pwo 'masyat they -go the-kiWa

too-'ng-ajijife oo-no in-the-huta of-thi

men ye her-father e-iahoit-them-

(or allowed) ) oo-'l-muran ; O'f-the-warTiora ;

en-n-e-iku-na eng-anaahe^ the-that-she-didl the-sUter, {or what) J ol-tiiSgani o-iyam. the-mau who-her-mai the-gii'U formi

00

kake o-teiho~ri but it-them-giv n-na lello-omon and-they-are these-newa .-irag. as-boit'i

e-ton-i ake they-ut only ra-e-ta-ba-na it-may -arrive is {or allowed) now

e-pwo 4-ignran, they-go to-play, 'l-muran.

to-aiiig (or dance), to-sleep, to-bft-together-with the-warrion. !

THE STORY OF THE WAKRIOR ANB HIS SISTERS, ' WHY FREE LOVE IS PERMITTED AMONG THE MASALl There once lived an old man who had two daughters and a In course of time the children grew up, and the boy became a warrior. ^ Wat then broke out between the old man's people and a neighbouring > Bow did you know. ' Tli plunl of nHOto, the mother, is uooogoto.

THE WARRIOR AND HIS SISTERS j2i tribe, with the result that tlie furmer feared to take their cattle to the elt-lick, aa they were accustomed to do once or twice a month. The cattle aufiered in consequence, and gave no milk. When the old man'a son aw that his cattle were falling ill, he made up hia mind to take them to the salt-lick, and to die with them if neceEeary. His elder eister accompanied him. and as lie was leaving the paternal loof, he told bis younger sister that if she saw smoke issuing from the watering-place, ebe might know that he was safe. On hia arrival at the salt-lick he eruL-ted hia kraal, uud encircled it with a hedge of thorna. The next morning he tixik his cattle out to graze, leaving his sister to look after the kraal. For some days the enemy did not come near them, hut one marning thuy auddenly Appeared. The girl waa alone at the time, and they made love to her, after which they departed. On the warrior's return in the erening he noticed the footmarks, but aaid nothing to hia sister. The next morning he drove hia cattle out to graze as usual, and when he had taken them to a side distance, he returned and hid himself near the kraal. The enemy came again and made love to the girl. When they were about to leave, the warrior heard his sifter say to them : ' If you come this evening. I will sing when my brother milks the big cow. You can then take me away and the cattle too.' The warrior went back to his cattle, and in the evening, when he had returned to the kraal, bo placed bis weapons in readinesa, and pretended to milk the big cow. Ilia aiater at once commenced to

ing, EO he left the cow, and seized hia weapons. Almost at the same time one of the enemy jumped over the thorn hedge only to be killed by the warrior. Five others met with the same fate, and the remainder fled. The warrior then aallied forth, and collected a lot of firewood with which be lit a fire and burnt the bodies. It had been raining, and the women of the old man's kraal were repairing the damage done to their buta by plastering them with a mixture of cow-dung and clay. The warrioi's younger aifter was on the roof of the but, and when she saw the smoke issuing from the ealt-liok, she cried out: 'My brother is safe.' 8he was asked how she knew, and she told everybody what her brother had said to ber when he left them. The next morning all the people of the old man's kraal moved to the Elt-lick, and their cattle speedily recovered. The warrior lelatod what hia sister bad done, and her father sought out a man to marry her.

133

MASAI STORIES

Before this event it was not customary for the yimng girls ti the warriors' kraals, and they remained at borne till they married ; hut when the story of tlie girl's treachery was known, it was considered safer to let ttiem go. and sing, and dance, and liT_ with the wnrriors. And this custom has heen observed ever since.

Ea-atloi e-Sae-Kidoi)goi oo Tbe-atorj of-Sae-Kidongoi and E-tit opa ol-mfiruo the^ld'Uan !-ae-figorOyilni {or other}-wom8:

He-is-ihere formerly

two, and-B he- bears the-one {i en-dito ol-ayoni, the-girl and t he-boy, and n-e-ibft-yu menye and-they -them -hate- will their-fntber

n>e-toii-i ake. ftsd>tliey-pxist (or at) only, N-e-idur ol-orere te-ir And-tbey-uove the-people from-t n-e-ton-i 'n-gera, and-lbvy-remain {or Bit) the-children, utiR-auaNho eiiye : ' M-aa-to-ton-t tliU'siitcr bis: 'Let-us-stay tii! ki-'fl([or-lS tiii-lhiit we-look -hither (or search) iiA-idur-in-ki.' wlili'li-moved-from-bavc-been.' Or* p' e-aku dania, No* wbcu it-beooraea day, iil-tiror*. thii-]oiili).

N..W -'ii-tfiikuii

O'JIWO, they-go.

n-c-dol and-thi-y-sa

Ds-sng na-TQanya, lis-krsal wbicb-they-etay, n-e-jil-ki ol-ayrini and-he-saya-to the-hoy ro-e-shorao ol-orere that-tbey-go thc-people

'n-daiki te-kunua-i^y the-foods in-tliese-httt1

the-palfa

I wo, I I

Sae-Eidofigoi, Soe-Kidongoi,

ftad-they^t-follow

tht-{iatli of-thu-ottle of-UwIcrasJ their.

SAE-KIDONGOI AND THE CHILDREN

N-e-ba-lki And-they-reach

not-he^-there hie.

en-gukuu, the-devil,

e-ahiimo be-bas-goDe

n-e-jiilg aji and-they-enter hut

a-irita 'D-gtehu

^^F N-6-toTi-i pokirai And-tliey-sit-down " both, 6-'n-guknu, n-e-idip, of-the-devil, an d-they -it-finish, In-e-ok. ind-l faey-driuk. Ore te-'n-^eipa Now in-tbe-evemiig n-e-iBud-ori pnd-they-hide-themBelTeB th B-e-ISta en-gnki lun" '

e, n-f-or eng-aji and-they-Bweep the -hut n-e-ita-y-u kulte, and-tLey-put-ut-bither-wilI milks,

ftod-be-comes the-devil, aiid-he-!ooks-Uiither {or regards) the-hut, n-e-nyor-iki e-to-or-oki, n-e-jo i-'Bgur-ai look-thither

and-he-it-fiiids it-Hwept-baa-been, and-be-saya kulle', n-e-nyor-iki e-to-ok-Oki, D-e-iahir, milks, and-he-fuids tbey-druiik-h are -been, end -he- weeps, D-5-jo : ' Oi ! il-mencuga le-'n-aji and-he-saya : ' Oh I the-corpses {or spirita) of-tlie-hut {or family) e-ySyo U-iku-na 'lyi ? Aa-yook-i of-motber vbich-me-done-have tbusl It-me-gone-iD-the-momLng-iE Mt-gor kewan.' to-b-banged (or strangled) myself,'

N-e-gir-a ninje "n-gera ti-atwa e-ruaf, And-they-silent-are they tbe -children iuside the-bed, iny-Ototo en-gukuu, n-e-lo a-lep in-gishn, 'Ud-be-arises tlte-devil, and-he-goea to-milk tbe-cows. n-e-jo ol-ayoni; 'A-lo a-pur-n kulle pe ftnd-he-sayB tbe^boy : ' I-go to-tteiil-bitber milks eo-tbat ki-6k.' [ we-drink.' N-e-jO-ki eng-anashe: 'Ta-pal-a amu And-Bhe-him-saya-to the-sist^r: ' Leave-(it)-aIone for e-nya 'yook en-gukuu.' be-uB-eat8 ua the-devi).' ' And when be looks at tbe milk.

^Ruid-

134

MASAI STORIES

N-e-jo And-bQ-Bays

' A-lo.'

ol-ayBni ; the-boy: ' 1-go.' N-e-lo, n-e-dom-u And -he-goes, and-he-picks-up-hither o eng-ansshe, n-e-Bhnm with the-suter, and-he-pntE-down

e-mnlei, n-e-ok the-gourd, and-he-drin] e-mala. the-gourd.

en-gukuu, thc-deril,

and-h

not-they-are-there i le-'ng-aji of-the-hut (or family) I-go-in-the-momiiig N-e-lo, And-he-goea, Ti--totu aji, and-he-comes hut, Ore e-inok Now he-it-lights e-ado nalefig. it-is-long very. Ore fl-inok, Kow he-il-lighta, n-S-jo ta-dua and-be-aays Boe n-e-kweni. aad-he-lnugha. H-6-jo And-be-B&fB

n-e-jo : ind-be-aayfl :

' Il-menefiga The-ci>rpBeB (oi e-ySyo oo-to-ok-o

of-mother which-have-drimk a-gor kewan.* to-hang {or Btraogle) myself.' n-e-pik il-aaho ol-a)e, and-he-putB-iii the-calvea the-shed { aii, n-e-inok eii-ginia. and-he-ligbts the-fire.

kullel'l milkHlT

hedge), I

e-tii it-U-tbere

ol-ayoni the-boy

[umm e-inok -ye, -hauk it-it-ligbt-makee en-n-e-iko ', the-that {or what)-be-dcM

en-guknu : the-deril :

' Q-meneSga ' The-corpsefl {or apirits)

e^yeyo !aa-kweni-kye 1 ' )f-mother which-me-laugh-at 1 ' N-e-imr-a. And-he-8leeps-{biniaelf), Ore tadekenyii n-e-ita-y-u Now morning and-he-put-out-hitbcr-n

n-e-gor kewan, n-5-a. ind-he-haDgB himself, and -he-dies.

le- ng-aji of-the-hut) {or family) J

' And when the bof toea whiit he is doing.

SAE-KIDONGOI AND THE CHILDREN 135

N-e-lo And-he-goes

ol-ajTiai. the-boy.

n-e-duBg-u and-he-cuts-Uther

ol-kidongoi', the -tail,

ftnd-be-drr Ore

the-cattle.

N-6-jo Aod-he-saj-fl

e-pwo te-'ng-oitoi *. n-e-naflg-are they-go on-the-road, and -they-meet-together- with '1-Dgojinia. tbe-hyenas.

N-S-jO-fci 'l-Bgojinia ol-fty3ni: ' K-en-e-'Rgae And-they- Bay-to the-hyenaB the-boy: 'l-the-of-whom (or vbose) eo-aidura ? ' tfae-caravan t ' ol-ayoni ; tho-boy : N-e-jo 'l-Bgojtnia: And-Utey-aay the-byeuaa : ObU * 8ae-Kidoiigoi, ttui always Sae-Kidongoi, if k-e-inep-u 'yook 1 ' ? he'iia'tiieets usi ' N--ju-ki ol-ayoni : And'he-tbem-saya-to tbe-boy : ' 1 i-ta-diia idya-terit na-tii ye-8aw that-dnat which- b-there

' ED-e-Sae-KidoBgoi.' ' The-of-Sae-Kidongoi.' Omaa-amu e-ure-i ' How-for {or since) it-him-feai-ed-is ini ki'-mbirf te-'nne, if we-rua-away from^iere,

ol-kidoSgoi the-tail 'ng-oloElgi oB the-dsya i K-e-pwo And-th'ey-go

ra-e-ta-a may -it -become D-i-'lany-isbo-abo,' and-ye-escnpe.'

'1-flgojinia, tbe-liyenas,

'n-glahu a-itu-auj o-rEgie the-cattle to-make-follow tbe-path

n-e-osh and-he-beata le-'n-aidura of-tbe-caravan

ol-ayoni the-boy

formerly

Ore p' e-irag eng-oitoi, n-e-pwonu 'I-Bgatonyo, Now when they-sleep tbe-road, ttnd-they--come tbe-liona, ' And he cut* off tiio tail nnd takes it awnj with him. * While they are procai'ding nn thu road. ' Oahii ia often pronounced Oahi.

^*:^Ar STOBIES

(-

kimiim-kiB] these-catt]

kTS

m-e-ata V,T>-BD<(tbflni) lor not-thej-ha L-'ffu4paIa OiBbi e-Sgida.' iTo alwaTS tike^boasting.'

4 Wba&Hiiui yar why) we-lea^

* F^ t-iiTor-iki-ki mn

'E-irar-a.*

^<S'V

wx

ol-asl the-ca

iK ,is.. '^-^ v'^-x-vuc^i \Jx*r j<-<iia~deTil, and-it-sleej . ,^*;x 'v^ '-^r-^'-'ifcX^r:*. n-e-tii %.-^:>\'^ -vv^ ^ ^-i^c? -o<s-aLr. and-it-is-thei

* V * v'* .^\

\ .*.

^ps-^

\ N '\ V

n-e-ipot aad-he-calls

ol-ayoi the-bo^ dui

..x.- -K^ . :tv^i-.^^^^s^ * Come-(ye) \ . :,. X -iv* *. '^^' n-^Sxiol ol-kidongo

\,

ASvL-^e-^US

the-tail,

Plate VI

i I I 1 ^^^^^ F

9 r ]

SAE-KIDONGOI AND THE CHILDREN 137 n-e-ipiri amn e-i^rolo 5bIu en-n-e-tiu, and-be-ruuB-away for he-knows always the -which -tt-b-like, {or what) ( n-e-suj il-kulikae, n-e-pwo. and-they-him-follow the-otherB, and-they-go.

N-e-yook ol-ayoni a-reo n-giabu tbe-cattle n-e-ita-ki eng-ang enye, and-he-puts-out-to (or builds) the-kraal hia, D-6-ar and-he-killa menye eng-aiiu-e-Bgotonye ; hia-father and the-co-wife-of-his-m other (or step-mother) ; n-e-itu-shni in-giahu 'ra-booite uid-he-makeB-stny (or mixes) the-cattle the-herds pokirare. both. N-e-niurat-i o eng-anaahe, n-e-iyam-isho, And-it-him-circumcised-is with the-aiater, and- he -marries. n-e-iyam-i sii eDg-anaabe, and-it-her- married -ij also the-aistcr, a

D-e-ton-i nd-tbey-atay

THE STORY OF THE DEVIL CALLED SAE-KIDONGOI ' AND THE CHILDREN. There was once ttpon a time an old man who had two wives. One of his wives gave birth to a son and a daughter, aud then died, leaving her little children to be looked after by their step-mother. Bat both their step-mother and their father dialiked them and treated them badly. One day the inhabitants of the kraal moved with their cattle to another granng ground. The two children, however, remained behind in the deserted bats to see if they could pick up any food which might have been left there. Tbey stayed all night, and started off the next morning to follow the cattle trail. But on the road they crossed another trail, that of the devil called Sae-Kidougoi, and they followed this one by mistake, arriving eventually at the devil's kraal. He was oat at the time herding his cattle, eo the children set to work to sweep out his but, and then drank hts milk. In the evening when the cattle returned to the kraal, the children hid themselvea in the devil's bed, Le. they covered tberaaelves with ^ The devil called The tail of small beads.

128 MASAI STORIES the grasB wbich had been thrown in the corner of the hut. When tl devil arrived, and saw thut the pluce had been swept clean. Bud bis millc dniDk, he wept, and snid, ' Ah I Have the spints of my mother's hut visited me ? I will hang myself to-mormw morning.' The cliildi-en remained sileut in the bed while the devil was tnllciug ; hut when be went to milk hia cows, the hoy got up and said : ' I must go and get some milk.' His sistor tried to dissuade him, and reminded him that if the devil Baw him be would eat them both. He went, neverthelcBB, and when the devil left his cows for a few minutes, the boj seized a gourd, and brought it into tlie hut, where he emptied it with his sister, after which he put it buck in the place where be had found it. On the devil's return, he said : ' Ah 1 Have the spirits of my mother's hut come to drink my milkl I will hang myself temorrow morning.' Having pot the calves in their shed, the devil entered the but, and lit a fire at the entrance. His tail was so long that he was unable to put it in tbe hnt, so he left it outside, and fanned the fire with it, and blew the sparks into a flame with his back. When the boy what the devil was doing, bo laughed, and the devil said : ' Ah ! tlie spirits of my mother's hut are laughing at me.' The next morning, tbe devil fastened a cord round hie neck, anjf hanged him&elf. When be was dead, the hoy cut off tbe long t^' and took it away with him. The children then started off to retrace

their steps of the day before, driving the devil's cattle before them. Tliey had not gone far before they met a number of byeuas who asked the boy whose caravan he was travelling with. On hearing that it was Sae-Kidongoi's, they were -much alarmed, and asked whether the devil would overtake them if tbey were to mn away. The boy told tbem that if they were to run for four days they would escape, but to show that the devil was not fiir off, he pointed to some dnst which was rising up behind the cattle, and told them that that was Sae-Kidongoi'a tail. The hyenas at once fled, and the children pursued their way without further molestation. When they stopped for the night, they were visited by some lionB, who asked them whom the cattle belonged to. The boy auswered : ' They belong to nobody, you had better eat them ; but if you do, yuu will never boast again.' The lions were surprised at this reply, and said : Why should we never tjuitst again? Is there anj-thing that we fear except SaoKidongoi 1 *

SAE-KIDONGOI AND THE CHILDREN 129 The hoj then luked them: 'Don't yon believe these cattle are Sae-Kidongoi'a 1 ' The lions were incrednloua, and told him to show them the devil. The boy replied : ' He is asleep.' But he went to where a c&lf was lying, and tied one end of the devil's tail to it. The tail waa bo long that when one stood at the other end it wa impossible to see that it had been fastened to the calf. The boy fhen returned to tlie lions and odled them. One of them went with bim, but when he eaw Sae-Kidongoi'e tail he fled and the othere flollowed him. The next moroing the faoj followed the cattle trail until he reached hia father's kraal. He made his own kraal, and tbeu went and killed hia father and step-motber, after which he combined and kept the two herds. Both he and his siater became adults, when certain ceremonies were performed. They then married and lived happily ever afterwards. En-atini oo-'l-muran 00 'n-derei '. The-story of-the-warriora and the-monkeya. E-tii opa '1-muran oo-iv6-u They-are-tbere formerly n-e-pwo en-jore, and-they-go tbe-raid (or wi eng-nilg o-1-oiboni.

the-kraid of-tbe-inedicine-man. N-6-j8-ki ol-oiboni : And-be-them-says-to the-medicine-man en-jore, pa i-dol-idolo 'n-derei, the-raid, and ye-see the- monkeys, amu e-riny-o en-jore.' for it-ret urn a -itself the- war.' N-e-tii ol-murani turwi And-he-is- there the- warrior cowai nlnye n-e-riny-o en-jo be and-it-returuB-itaelf the w N-e-pwo. And-they-go. Ore pe e-ba-iki Now when they-reach n-e-dol in-derei. asd-tbey-see the-mookeys. * OimipiOuaa Qruto-viridit.

the-wnjiiors wh r), and-tbey-begin

' Tin i-pw3-pwo ' If ' ye-go e-mi-ar, {ye)-not-(them)-kil],

em-boloB tbe-middle

- ng-oitoi, if-tbe-road,

* Ajid they first of all go.

N-6-jo And-tfaey-Ba

MASAI STORIES

' Tbe-frienda,

n-opd-derei _ the-formeivmoukeyB

which- he'Baid

illo-muraai this-warrior

N-e-iaho And-be-gives (or does-thiB) t-turum pe e-tum behind ao^that he-geta N-e-jo-ki '1-ku1ikae: And-they-hi in -say-to the-others do-Dot-kiJl the-monkeys whir " E-mi-ar." ' '{Ye)-not-{them>-km.-" N-e-jB-ki 1-knlikae lido-turwai : And-lie-them-says-ti) the-therB that-coward : a-ar, en-amnghe na-tu-dung-e I-them-ki]I, the-aaudal which-hHS-broken-becomi

"(Ye)-noU(them)-kiU." " and-he-atnys nekwa-derei. thoBe-moiikeya. ta-dua ake only

' The-friend,

Ore Now

e-lus-oo they-hi m -paBB-thithe I

N-e-mwei And-it-iB-ill

o-that he en-dere the-monkey Ore pe e-dol-u Now when it-Beea-hither na-mwei ', n-e-gir-a, whicb-JB-ill, and-it-eileut-becomee,

' No then a-itoblr.' I'prepare.' 'I-kulikae, the-otbfi^ ,

-lo a-ar nekwa-derei. 'goes to-kill thoBe-moakey^i Dabo.

ot-n

>dy that-ona idya that-one

whicli-not-is-ill. N-5-ar And-he-it-killa N-e-lo And-he-goes ol-turwai i Ihe-coward : N-e-jo : Asd-fae-Bays :

lido-turwai that-coward a-inep-u to-meet I-ta-ar-a Yoo-kiUed

idya-dere tha^tnonkey '1-kulikae, the-others, 'n-derei ? ' the-moukeys 1 '

n-f-jfl'kl-n and-it-Baid-to

' Wlwn that mm whieh ia ill teas the n

ir ooming towarila him.

THE WARBIOBS AKD THE MONKEYS

13'

N-e-isho idya-dere na-kwet-a, n-e-l5tu And-tt-givea {or doee this) that-moukey which-r&n, aud-it-comeB a-ifigur-ita eng-ne, n-e-nyor-iki e-tua. to-look-thitLer (or regard) the-other, and-it-it-findB it-is-dead. N-e-iahir, n-C-jo : ' En-e-yfiy'-ai ' ! Aa-ti-aka And-it-weeps, and-il-Boya: ' The-of-jnother-my 1 T-ygu-said-to duo, " I-'ny-o, maa-pe." N-i-jo afce 'ye, H-ghort-while-ago, "Arise, let-us-go." Aad-you-say only you, " M-a-idim-ari." N-e-l5tu ol-kitok-tnlut, "Not-I-am-able-royaelf-thither." And-he-comea the-big-cureed-one, ni-ki-oBh en-dumuraeo, n-i-a and-he-yon-Btrikea the-crowii-of-tLe-bead, and-you-die te-iiine. Oi t en-e-y6y'-ai ' 1 ' in-thiB-(place). Oh I tbe-of-mother-my ! ' " e-pwo l-muran, n-e-bo-ya idya-kop.

Aiid-they-go the-wamors, a Ore e-pwo ', n-e-tum

}-tbither that -couii try. ol-meeki 0-tii

tliey-go, and-they-get (or aee) the-oative who-is-there

en-donatn ' o-8oit the- root the -atone e-inoB, be-tbem-eats. N-e-lelya-kl-no And-they-him-creep-to

e-resh-ito he-trapping-ie

l-muran, the-n

to-'l-knma, with-tlie-club,

n-e-jo and -he-says laa-ony 1 ' whicb-me-bite ) ' N-e-itTi-ki, And-they-do-again,

n-e-nafig aud-they-him-thro w 1 {or strike)! ' Ainyfi kullo-ojoBga ' What these-flieB

n-e-nnfip likae-murnni, and-he-bim-tbroWB ) another- warrior, (fir Birikea) n-E-jo : ' A-inoB adde '1-ojoilga a-mut 1 '

and-be-says : ' They-me-eat afterwards the-Riea to-fiiiish { ' N-e-jo i-'Bgor-u kurura', n-e-nyor-ifei a-a And-he-eayB look-bitber behind, aDd-he-them-fiuds to-be l-tuflganak oo-ar-ita. tbe-men whi>-hiin-atri king- are. * The uii or the daughter of my mother, i. e. my brother ot Bister. ' While thoy re going. ' Who has tHkea root by the stone, La. who ii underneath or behind the ' And when he looks behind him.

130 N-rAnd-tli. kunna these And te-kun belli I. Ai 11 tl(-i

"(

: x.n.

.-.c .

?. they consulted :i:at if they killed . yr-:.ve a failure.

.tr-i he heard what had ...'-' '^reseuted itself to kill * ir.d called one another's . . :..r:ri. and stnyed behind .... He waited until his ::e of the monkeys which . -c.-'XAi-ds rejoined the other :.ii escai)ed returned to its ^,s . :*-'.y brother,' it said, T tried . >. I you were not able. Then :r.v brother.' "TTV thev intended to attack, \: viador a stone trapping rock. :''rcv a club at him. Although .*. u; plained of the flies that bit I -..A like result. The man then v.- T!". sprang at them, and although \i- t'e coward had killed the monkey ii^ :ct\ and they put him to death un

KONYEK AND HIS FATHER

133

'L-omon le-Konyek 00 Menye-Eonyek. The-new8 of-Konyek and the-father-(of)-Kony6k.

n-e-tii and-it-is-there

E-iwal-aka ', It-it-entered-into,

n-e-pwo '1-muran 00 and-tKey-go the-warriors and

o-8ing6lio the-dance

kitok, big,

taa well

naleng. very. Ore p' Now when 'n-doiye. the-girls. N-e-tii And-he-is-there in-doiye uni, the-girls three, N-6-jo-ki And-he-says-to 4-irag 1 ' to-sleep ] ' N- -jo And-they-say N-e-jo And-he-says N- -jo And-they-say ki-pw6 '.' w*e-go.' Onaa, Well,

Ore Now

'n-doiye, n-e-rany the-girls, and-they-dance ) (or sing or play) j

e-aku it-becomes

teipa, erening,

n^-or-i and-it-them-divided-is

ol-murani the-warrior n-aa and-they-are ol-murani

sidai handsome 'ng-anashera the-sisters *n-doiye :

naleiig, n-e-tum very, and-he-gets pokiraoni. all-three.

the-warrior the-girls :

' K-aji Whera

ki-pw6 we-go

'n-doiye : the-girls : ol-murani : the-warrior : 'n-doiye : the-girls :

'Maa-pe * Let-us'-go ' E-lakwa * It-is'far

eng-ailg the-kraal eng-aLg the-kraal

* Inna na-lakwa ' This which-is-far

inyi/ your/ afig/ our/ adde afterwards

n-e-pwo. and-they-go. p* e-aku when it-becomes

'n-doiye : the-girls : eng-afig the-kraal

' K-ainyo 'What inyir your 1 '

idya

e-ba-iki eng-a&g, they-re kch the-kraal, na-ibor

n- -jo and-they-say ti-4lo

that which-is-white in-neighbourhood

^ This is a common way of oommenciog a story, and is perhaps equivalent to Once upon a Hme. * We will go to this kraal which is far away. L a

'34

MASAI STORIES

N-5-jo ol-murani : And-he-BByi Uie-warrior : N-C-jo en-da-ba-lki ',

And-they-say reacli, 'I'oik loo-'l-tuBganak i tLe-honea of- the- men

* 'N-dfiro ainei,' ' The-flocka my.' n-e-nyor-iki and-they-them-fiBd

to-ben

eu-gukuu elle-marnni, the -devil this- warrior,

M-mo8-a ol-morani, ai Q-be-eaten-haa the- warrior, ( kakc e-isud-oiye ol-kidofij but he-liiddeii'haa-thitber the-tal to-'I-kila, pe m-e-dol ol-orere. a-the-garment, and not-they-it-see the-people. Ore pe e-ba-ya afig, n-e-jiilg \ Now wheo they-arrire-tbither kraul, and-they-epter hi n-e-nyor-iki m-e-lii tr.ki, omu e-inos-a and-they-it-find not-it-is- there thing, for he-eaten -has opa inna-knkuu ggotonye, n-e-nafig-aki formerly this-devil hia-mother, and-they-Uirowu-aro the-boues atwa 'eiaineta e-'roat. into tbe-mattraae (or bnndleB-of-grocB) of-the-bed. N-e-ipufig ninye en-dyemasi, n-e-ii5ga-a And-he-goes-ont he the-demon, and-he-leovcB-Ui: 'n-doiye ti-aji. the-girla in-but. N-e-iaho lekwa-oik oo-tii

And-they-give (or do-this) thow-bouea which-are-there 'riaineta, n-B-j5-ki 'n-doiye : ' Na-ghei-a, a the-mattress, aad-lbey-Bay-to the-girla : ' O-the-children, na-to-rik-u-o 'ndael' who-ye-brought-hitber ye t ' N-e-jo 'n-doiye: * Ol-murani o-to-rik-u-o

it. .ik ones I

who

And-they-aay the-girla ; yook."

' The-warrior who-ua-brought-hitb

N-5-jo '1-oik : And-they-say the-bones :

' En-du-bol-u 'aiaineta, ' {Ye)-open-!iither 1 tbe-niattresa, {or Uncover) / pe ki-'Rgor-aa.' *nd ye-me-look-t hither (or regard).' N-e-iBgur-aa 'n-doiye, n-e-njor-iki And- they- thcm-look -thither 1 tbe-girla, and-tbey-thera-fiaj {or regard) ' When they arrive there.

KONTEK AND HIS FATHER ft-a '1-oik oo-iro, n-e-js-ki

to-be the-bonea whith-speak, and-tbey- them -say -tc 'AinyS ni-ki-ngu-ntt 'nji I ' 'What wliich-it-you-did thoBl' N-5-jo '1-oii : ' A-ra opa And-they-aay the-bonea : ' I-am elle-murani 6-to-rik-u-o thia- warrior who-ye-brought-hither en-djemaBi naa-nya.' t he-demon which- me-eats.' N-a-js-ki 'n-doiye 'l-oik : And-they-aay-to Ihe-girls the-bones: N-e-jfl-ki 'l-oik : And-they-lhem-aay-to the-bones :

the-girls :

formerly I ye, and-h

K-nji taata ki-ngd 1 ' What now we-d)j I ' ' E-njo-o. '(Ye>-giv6(ordo-thiB).

Ten e-'ya-ki 'When it-ye-taken-is n-e-iken eng-aji aod-he-shutB the-hat n-fr-io

'ndae ol-kerr, amu e-'ya-u, ye the-eheep, for he-it-bringB, naleiig pe m-i-pwC-pwo,

very BO^that not-ye-gb. Dinye a-ton te-boo ti-ilo

and-he-goes he to-ait in-outside-the-hut in -neighbourhood kutok-aji, en-da-ar indae eng-aji, e-nda-u-tn moutb-biit } (ye)-etrike ye tbe-hut) (ye)'put-out- hither (w door), J n-i-im-im. Ten e-ikilikwan indae. which -ye-pass. If he-ye-aaka ye, " Ainyo i-ar-iara 1 " en-dS-jo, " El-lughunya o-'I-kerr." ' "What ye-Btrikel" (ye)-say, "The-head of-the-sheep." ' N-e-aku en-n-e-tE-jo 'l-oik, n-e-ar And-it-happene tbe-which-they-said \ the-bonea, and- they- atrike {or what) J in-doiye eng-aji, n-e-ita-y-u the-girla the-hut, and-they-puUout-hither-will el-lusye na-im, o-e-pwo. the- hole-in-the-wall which-they-paaa, and-they-go. Ore pe e-ba-iti eng-oitoi, n-C-jo en-dito Now when they-reach the- road, and-ebe-aays the-girl nabo : ' A-tn-'Kgw-aiye 'muaetani ainei.' one: ' I-b a ve-lefU thither the-besds my.' N-C-jo-ki 'n-gulye: 'Inno i-'ya-u, And-they-her-aay-lo tbe-othera : ' Go bring-(theni), ki-any-fi iye.' we-yoa-await yon.'

MASAI STOEIES

N-e-lo.

And-ehe-goes.

Ore pe e-bft-iki Now when she-reaches

n-e-iriam-aki-iiore and-she-roeets-together-fl

the-warrior : e-RgorOyOni I ' the- wife 1 '

the- warrior. N-5-ju-H ol-murani: 'l-inos And-he-her-says-to the-warrior : ' I-you-eat &-ita-Ei I-you-inake-become N-e-jO-ki en-dito: ' Paainai, mi-ki-inoB, And-Khe-him-BayB-to the-girl : ' Please ) not-you-me-e (or Thauks), / i-nda-a-ki e-figorOyOni.' niake-beoonie-ine the-ife.' Onaa, c-e-ita-a e-flgorOyoBi, n-e-ton-i Well, and-be-her-makes-becorae the-wife, a&d-tbey-ai 'Dg-oIoBgi kumok, n-e-I-u e-figorfiyOni en-gerai, the-daye many, and-she-bears the-woman the-child, bitt4 eng-ayQni, n-5-j-i Konyek. the- boy, BoU'he-called'iB Konyek. Ore te-innft-oloBg ca-to-i-u-nie-ki, n-e-nib-are Now irom-thLs-day which-be-boru-ou-waB, and-he-accompanies

menye o-sero aa-pwo A-ifigor-u liis-father thc-foreat to-'go to-look-hither (or searollTfl

'l-tungasak the-men

whom -they- eat.

Now they- eat tl o-figorOySni 'n-dare

nna-lep. which-abe -milks.

'1-tuuganak,

n-e-'ya-ki and-tbey-take-tg 00 n-glBh

nabo eng-anaBhe e-'n-gitok one the-BiBter of-the-

to-greet n-e-der.

eng-anaahe. the-siater.

N-e-iotu eng-olofig Aod-Bbe-coines tbe-day na-ata illo-morani wbich-be-has t

N-e-ton-i, And-tbey-Bit-dowB, and-they-o Ora p' e-idip, n-S-jo-ki eng-anasbe ; Now wKen Uiey-it-uish, aud-she-her-SBys-to the-siBter :

KONYEK AND HIS FATHER

'Arise,

na-pwOou-nyo wbict-thej-come-B'

Konyek Konjek

and

Ore e-lo, n-e-j5-ki eng-anaahe Now sbe-goCB, and-sbe-W-sayB-to the- sister pe ki-'nep-u eng-ai te-'ng-oitoL, and it-y oil- meets the- rain on -the -road,

' Tin i-lo 'If

to-get-ebelter amn ninye

you-go ni-m-i-lo and-Dot-you-go to-'l-chani 0-tii em-bolos e-ailgata, from-the-tree which-ia-tbere the-middlo of-plain, Oshii e-pwonu Konyek oo menje

always they-come Konyek and hia-fatner

aa-ton-f e ' ten to-sit-down-at when

n-e-iyolo-u* and-she-kno w- wi U

e-ifigu-a o-sero.' they-come-from (or leaTe- thither) the-forest.'

eng-anashe, the-sister,

te-'ng-oitoi, OD-the-road,

n-e-Io, and-ehe-goea, n-e-kwet-iki a!-chani, and-fihe-runB-to the-tree,

ol-mesera, n-e-ilep-aki. the- baobab, and-Bbe-it-climbs-into.

Aud-it-r

N-e-iputukuny And-khe- fears

-ai kitok naleilg, n-e-pwiiDU Konyek rain big vei?, and-tHey-come Konyek D-e-iihur to-']-chani.

and-they-get-sbelter &om-tbe-tree. en-gitok, n-e-ikirikir-a, the- woman, and-ahe-trembleB-(heraelf), i-e-isirisir 'fi-gulak *. N-e-imariri Konyek shumata, n-g-jO-ki Aod-he-gazeB- upwards Koayek upwards, and-be-aayB-to menye : ' K-aji taata e-tiu elle-ahani 1 ' lis-father: 'What to-day it-ia-like tbis-treel' menye': 'Ainyol' s-fftther : ' Wbat ? '

N-6-j6-ki And-he-him-aays-to N-e-jo-ki : Aud-he-him-sayB-to :

' Ana-i-jo k-e-o elle-ahani I ' If-you-aay (or Why) 1 it-leaka thia-tree )

* For tbey always come and sit down there. ' A-ifOlo-u, to know, has a apodal form for tha future. * Inoipit mingere giittatim.

138 MASAI STORIES Ne-m-S-o oehli 'ng-oloBgi pAkin.' And-Bot-it-leaka alwaya tlie-daya ' all.' N-e-j5-ki meny-e : ' Eng-a! Idtok taata.' And-he-him-soya-to fais-fatber: 'The-rain big to-day.' N-C-jo Konyek : ' Nyeidya en-giriflgo i And-he-BsyB Konyek; ' Tbat-tljere the-animal n N-5-j5-ki menyei 'K-eitu duo akaJ And-be-sayB-to hia-father: MDid-aot a-sliort'Wiiile-ago ouljl

88-U-ki 1 ' I-yon-tell 1 ' N-e-ita-dO-u-ni en-gitok, n-e-dany-i And ^it-made -to-descend -hither- 18 the-woman, and-it-her-bniken-is eng-oahogbe, n-e-itft-y-u-al 'n-gera the-belly, and- it- put-eut-hither- will-be the-childi are. two. W-S-jo-ki Konyek menye: 'A-iya-ki T^fl^l And-he-aays-to Konyek his-father: 'I-taite-to knllo-Mraknj theae- kidneys Ore pe e-gnar-a eug-ai, n-e-pwo. Now wlien it-ceases- raiuingritBelf tlie-rain, and-they-go. N-e-'ya-ki Konyek Hgotonye, n-S-jS-ki Aad-be-tbetn-takee-to Eonjek hitt- mother, and-he-her-aays-to^ 'Teyo, ta-pej-5koki '1-airakuj lainei.' 'UoUier, roaat-for-me the-kidiieya my.' N-e-iyClO-u Bgotonye a-jo : And-sbe-know-will his-motber to-aay (or that) : * The-mtt3 ai e-inep-u-aki to-'l-chani.' my it-her-met-hfls-been by -the- tree.' N-e-dum-u ' nekwa-kera, n-e-pik And-ahe-picka- up-hither thoEe-childreu, and-she-tbem-pi atwa e-ululu, n-e-iaud-oo. in the-hole-in-the-grouad, and-ahe-them-hidea-tliither. N-B-lo B-ar iu-dero are, n-e-pej. And-ahe-gooi to-kill the-rata two, and- ah e-th^m- roasts. N-e-lOtu Konyek, n-5-jo: 'Yeyo, Aud-he-comea Konyek, and-he-says ; ' Mother, bring > And ako picks up and takea away with her.

KONTEK AND HIS FATHER

'l-airaknj tbe-kidneys lainei. my. Tu-dom-u Pick-(theni)-up-hithcr too-'soTto from-tho-stoues le-'n-gima.' of-tbe-fire.'

opny in-dero, n-e-inoB. hiiuself the-rats, and-he-thtim-eata.

K-e-dum-u And-be-pickB-up-hither N-e-jo r ' Ana-i-jo kutiti '1-airakuj lainei } ' Aod-he-eays '. 'lf-you-saj(wWiy) BnuUl tbe-kidneya myl" N-E-jS-ki Bgoto-Koiiyek meiiye-Konyek ; And-Bbe-BayB-to the-inotber-(of)-Kooyek the-father-(of)-Konyek : E-a-tnos osbi oanu 'l-taSgaDak I-t-inos-iiioso 1 ' '!I-o&t always I the-mea wbom-ye-eatl' N-e-j5-ki raenye-Konyek ; ' Ainyfi, the-fatber-(of }-Koiiyek : ' Vfiiat,

And-Le-ber-saya-to en-gitok si 1 ' the-wife my t ' N-S-jJi-ki : And-Bhf-bim-BayB-to

lenyena.' hia." N--j5-ki: And-he-her-Bays-to ; E-lg-Ubo Konyek,' He-lies Konyek.' Ouaa, ii- -itoti WbU, and-abe-feeds m-e-ta-a botoro, they-may -become big. Ore p' e-iyolo-u

'E-te-jo Konyek kutiti 'l-airaknj ' He-aaid Kouyek smjill the-kidneys

' Ti-gir-ayu, Sileuce-joureelf,

nekwa-kera tboae-cbildren

Kow wben abe-kiioi 'l-ayok kitoat, tbe-boya big, 'OI-le lai, ' The-male my, 'l-tufiganak, the-men, , p' a-ino Ro^that I-eat N--jo And-he-aays

11 to-flay {or that) tbeyJiave-become E-jij-ki e-RgorOyOni ol-ni6ruo :

ftDd-abe-Bays-to tbe- woman how-for (or since)

the-buBband: lya nanu

inDO, i''ilgurTakaki en-giteSg n-a<yeiig go, Iookifor-me Ihe-oi: wbicb-I-abiughter

Konyek : Konyek :

A>ita-kweni e-me-makea-'laugh

140 MASAI STORIES 1 openy. Ore e-tiu alone. Now it-ia-Uke nPja. a -men nand thuB, I-acom 1% en-n-e-ini-a '1-opa-airakuj the-which {or wbere)-they-passed tbe-furmer- kidneys l8iiiei; my.' Onaa, n-e-lo Kouyefe Well, and-he-goea Kooyek aRgsta 00 plain with menye,

bis-fathu n-e-pwo 4-iya-u ol-kitefig aod-ttiey-go to-bring the-buUock kitok, n-e-'ys-ki 1 big, and-they-it-take-td e-figorOyOni, n-S-yeBg, the- from an, and-they-it-alnught er, and-tbej iRgw-eki 1 -her-kave^ 'n-giri pBkin, n-e-pwo the-meata ' all, aud-tHey-go ninje aa-lilit-a J they lo-walk-(tliemBelTe4j to- 'aero. in-the-foreat.

N-e-bol-u e-figorOyBni the-woman 'n-gera the-ohUdren e^'ng-anashe, n-e^igho of-the-aiBter, and-she-them-givea 'n-giri. the-meats, n-e-doa

and-tbey-eftt

N-e-isho And-she -gives (or does-this) D-e-iaud'-oo 'n-g and-she-hidea-away the-chi N-e-pwOnn And-tUey-come (je)-an-iTe-liiUier,

Konyek Kouyek

n-fi-jo : nnd-he-aaya : kutiti ) small!

'Ainyd 'What

kunua-romat tbes e-footmarka

e-sJtu Uipa, I it-becomes eveuiiif^ te-'ulula, a- the-hole-in-tbe-groand. menye, n-6-jo his-faUier, and-they-aky* J tn Konyek naleilg', J rtr Konyek very, kutnok n-aa

many and-they-art

Ne-me And-no

N-e-jo Sgotonye ; And-sbe-eayB hjs-motber: en a-ipnSg nana if I-go-oat

<*oi! et 'Oh! th boo, outaide-tbe-hut,

;liild my, hoiT ' n-a-it-n I aiid-I-retum'hithflr 1

' I do not believe the story of my kidnays. * Until auntet ' And nbeu tbey arrive.

KONYEK AND HIS FATHER

141

aji, hut,

'I-ti-sipa ' Toa-said-tmly

-flgoroyOni the-wife

n-i-pwo-pw5 'odAOy n-i-it-Q-tiiy Aiid-yeKgo ye, and-ye-retum-hiiher, m-e-aka kumok i-romat f ' not-they-become many tke-footmarks f ' N- -jo ol-m6nio : And-he-says the-old-man : ai. my. N- -ar Eonyeky And-he-strikes {or kiUs) Konyek, N- -piik-u And-he-comes-oat Grid! There! Onaa, Well,

l-JO yon-say

lye you

n-e*ij-oo. and-he-him-Bwallows-away.

en-genu the-child

te-karam, finotD-behind,

n- -jo: and-he-Bays :

a-^Q I-haye-come

oaa. th^n.'

n-e-bol-u and-they-grow

nekwa-kenk thoee-childreiL

Ore p' e-iyOkV-u Now when she-kBOW-will

e-ligor5y9ni the-w(ian

a-jo toHwy {or that)

e-ta-a they-haye-become ' Na-ghera ! ' O-the-children !

n-gera the-c^dren i-'y5l5-k) ye-know

big,

a-jo to-say {or that)

n- -j6-ki: and-ahe-them-Bays-to : 'ir-dyflfnairini the-demoDS

kuUo

ni-ki-boit-ar^ 1 ire-are-together-

S*-aji taa

i-Dgfa&>-gho % ye-dot

I-ndim-idimi Te-them-are~able

aa-tfr-arf ' to-kfllf

nii^je: they:

N'^.jo And-they-say N- -J6-ki And-she-them-says-to

'Ee.' 'Yes.' e-SigorOyOni : the- woman:

Ten 'When

e^pw(ynu the J -come

adde, afterwards, 'remeta the-spears 'Wofigoi the-shields

n^a^j5^ki and-I-them-say-to

are, two> are. twa

00 and

peiye sb-that I'-alema the-swords

4-iya-ki they-me-take-to

aare, two.

00 and

N-6-j6-ki And-they-her-say-to

'n^^^era: the-children :

* YCyo, MoUier,

00 and

ten if

5-jo, they-say.

''Aligae "Whom

>9 9

i-njo 1 you-tiiem-give S

the-wpesn 00 '1-lnflgoi are, ad th-h)eldi two,

K->ji .^igfco t

H-<r-*re ' Kot-I-them-fight-with

-Bt nnnft-art pi Ida 1 ' I'finTe these- weapons all '

K-ft-jo ol-m6rao : E-eipn, e-SgortJjSni L' AneWje-wyi the-hnsbead: It-id-tme, the-wife mj," N--jo KoDjek : ' Hoc I ^ihgasj-^ u Aiid-he-yi Konyek: 'Oho I I-niarvel-(iiijelf) well t^garfijUoi M-iyMi 'n-areta oo-1-Iewa. Ite-wonuut who- wish- will the-weapoaa of'tIie-niAl. 'I-opg-uirnkiij kinei e-ingur-aki-ni the-former-kidneya my iutbem-looked-for-is

I A-jo nana Bemut-tskitin, amu mn tlwafr>tiiii)gi, for nc li-iaho-o-ki.' which-me-gi Ten - were.' N-e-lo oI-mfiiTJo, And-he-goes thu-okl-mnn, n-e-inho c-BgDrJlyfuii. kBd-he-theoi'givei tbe-woniftii, N-e-'ya-tt e-Hgor6y5ui And'sbe'briogH the-womiLD olrm6rao o eii-gcrni,

the-f orni er-oaea

ol-ohnnl, th(s(ox)-liida, .(.jo-ki :

'Wotn ' Come-(ye) D-a-she tilol-I-ye-may-iiut-in ye in thiB-{ox)-hide, and-I-it-peg. I shall toll ihom Uiny *o proUcl myiwlf witli.

the-old-moa nncl tho-oliild, dnd-fhf-thcm-says-to : m-a-ti-pik-ii 'iidae atwa dlp-ihnni

KONYEK AND HIS FATHER

lOre

Uhir

md-I-c

wlien Ore Now

e-pwona,

ol-chSni, the- (ox) -hide,

na r

inake ta e-pwOnu I'lnaugati '. that if they-cume the-euemiea. ni-ki-mit-u-ta/ ye-nie-prevtjnl-liither {or intercede-for).' N-e-pwJJnu, n-e-jiiig atwa And -t Key-come, Rnd-tliey-enter in n-e-she e-BgorGyi5ni. aod-slie-it-pegB the-womaa. Ore p' e-idip, n-5-jo-ki ; ' Aiya Now wlien ehe-it-fiiiiihes, acd-she-them-aaya-to : ' Well en -da -torn en-du-pugh-u.' (ye)-try (ye)-conie-out.' N-e-pnk-u Eonyek te-'n-audoto. And-he-botoes-ont Kotiyek by-the-hole. N-5-jfiki Bgotocye ; ' I-'nyia-ki, ti-jiilg-a.' And-Bhe-him-iayS'to liie-mothi!r : ' Return -iD-(it), enter (it).' N--jiiig, n-e-ito-ki e-BgoroyOni a-she And- he-it-enters, and-she-does-ogain the- woman to-peg ol-c)ir>ni. the-(o)-hide. K-e-ipot e-BgorOyuni uekwa-kera, And-ehe'-calla the-womftn those-children. N-S-jo And -he- says

oyor-iki t u-it-eud J

Konyek: 'PapB, i Konyek : ' Father, y opa aa-li-ki t Ni-ki-jO-ki,

formerly I-you-telll And-jou-rae-aay-to, N-e-pwi5nu 'n-gera, n-e-ar And-lhey-come the-ohildren, and-they-thein Dsbo-kata, n-e-a. ODS-time, snd-they-die. N-e-rik figotonye eug-aHg And-they-take

"Mej-isho."' " You- lie." '

strike {< kiU)

their- mother the -kraal

THE STORY OF KONTEE AND HIS FATHER'. A big dance waa once held at which many warriora and maidene a preeeut. Towarda eTening the dancei's diapersed, and each warrior elected one or more of the girls to accompany him home. ' And I wiil cry when I look to sec if th onemiea art> coming. ' The origin of thie t*Xe is doubtAil. It is well known thraughuut Matajland,

-^ua* they approached ..^y scattered about on ' ; -were. He eaid that '< ^qaobed their destina. - They entered the ^^t to find that he lived 1 in reality a devil who anovoJed his tail under his t tai had throwu her bones

r went outside. -r* ame from the bed, startled

^i tfcem tbe'^. They replied (Axnopon the voice told them _^tv off the top layer of graw -Kt which came from the bonee, ^ ^ unr's mother, and that ho had __ ^. Tfc gifls asked the hones what .^^ ^b) M followa : ' The warrior will . k ^*F- Accept it. He will then ^. ^ai the door, sit down there. Make , ^ Sxvia ai'e asked what the knocking ^ ^ iak had predicted, and the girls

!., a JUauwa. , . II k *oDin(in praotipB for womon to wear , ., Ita J*** Vlio*a, vol. i, pp. 90. 344, Sc, Rtid _^ K]Aaii'-)> and UDongat the peoples viilted .., rw Bftw* ifAJHca (vol. i, pp. 77, 136, *&), .,H ^Itafralf skin, and t1i Bongo 'iaUs, like ,. ,^ (te l*i* "^ ^" Sanseviera,' The Bongo men MM tk KfUD-Nyam, and the Kredy. ' also I ^ ikj^' TheM people are, or wore, cuimibala. ^i^Jflrltan fiodety, Ko. xj, April, 1904.)

KONTEK AND HIS FATHER

145

moile a hole in the wall of the hat through which they passed ami escaped. When they reached tlie road, however, one of them suddenly remembered that she hud left )icr beads hehind. Her Bistera told her to go and fetch them while they waited for her. She returned to Uie hut, but met the warrior, who asked her if he should eat her or make her his wife. She thanked him for giving her the choice, and said she preferred the latter. They lived together for a considerable period, and after a time

the woman presented the demon with a son whom they named Konyek. From the day of his birth Konyek accompanied his father on his journeys to the forest in quest of people to devour ; and while the man and the boy ate human beings, they took home with them for the woman goats and sheep to eat and cows to milk. One day one of the woman's sisters came to the kraal to visit her. As Konyek and his father wore both absent when she arrived, the two women sat and talked until it was time for the visitor to depart. The weather looked tlireutening as she rose to tnke her leave, and Konyek's mother cried out to her not to go to the tree in the middle of the plain, should it rain, for it was her husband's and son's cuntoro to rest there on their way home. But the woman hurried away without paying attention to her sister's warning, and when it came on to rain a little later, she ran to the tree in tjuestion, which was a baobab, and climbed up into it. She had not been there long before Konyek and his father arrived upon the scene, and stood ondemeath the tree to get shelter from the rain. Their appearance recalled to the woman her sister's words, and she was greatly alarmed. Konyek gazed up into the tree, and remarked that there was eotnething peculiar about it, but his father said it was only because it was raining hard. Shortly afterwards, however, Konyek saw the woman, and called out : ' 'Dicre is my meat.' The woman was forced to descend, and she gave birth to twins, Konyek picked up the children, and said : ' I will take these kidneys to mother to roast "When it stopped rdning the two returned home, and Konyek asked his mother to roast his kidneys for him. But the woman knew at once thnt her sister had been put to death, and she hid the children in a hole in the earth, roasting instead two rats. When they were ready, Konyek went to the fire, picked them up off the stones, and ate them, grumbling at the same time because they were so small. Uia mother pretended to be very annoyed at this, and turning to her

146

MASAI STORIES

husband, complained of what their son had said. The old man tM" her not to niiud the boy as he waa a. liar. The woman fed and tended the children, who were both boys, and gi'ttduallj' they grew. One day she asked her hosljand to bring her an ox, which, she aaid, ehe wished to slaughter and eat, Kosyek on hearing this request at once pricked up his ears, and remarked ; ' It really arauses me to hear of a woman who wants to eat an ox all by herself. I think those kidneys of mine have something to do with this matter.' However, the two men searched for an ox which they procured nnd brought back with them. Tbey Hlanght^red the animal, and left the meat with the woman, after which they went for a walk in the forest. As soon as they had departed, the woman let the children come

out of their hole and gave them the ox to eat. They ate till sunset, when she sent them back again to their hiding-place. Konyek and his father returned shortly afterwnrils, and the former l)eing very sharp at once noticed tbe small footmarks on the ground. 'I wonder,' ho said, 'what those smnll and numeroas footmarks are. They are certainly not mine.' His mother, however, etontly insisted on the marks having been made hy herself or by the two men, and in this she received her hushand's support. Being annoyed with Ronyek on account of the way be treated his mother, the old man killed liim and ate him. But he immediately came to life again, and cried out : ' There, I have come back again.' As time passed on the children grew up, and their aunt asked them one day if they knew that the [>eople who lived in the same kraal with them were in reality demons and cannibals. She also inquired if, in the event of her being able to obtain weapons from her husband, tbey could put Konyek and his father to death. The hoys replied that they could, bat asked the woman what she would say if her husband wanted t know why she required the weapona. She told them that the would say ahe wanted them to protect herself against any enemies who might come. When Konyek and bis father next returned home, the woman asked her husljond if he would procure two sjiears, two shields, and two swords for her, ' for,' she said, ' I am always here alone, and if any enemies come, I wish to be able to fight with them.' Eonyek remarked that he had never before heard of a woman wlio wanted men's weapons, and said he thought that those kidneys which be bad brought hia mother to roast for him must have something to do with

KONYEK AND HIS FATHER

'47

this request. Notwitlistanding Konyek's protest the old man obtained for his wire the weaposa she required. When he hod givea them to her, she fetched an ox-hide, and asked the two men to lie down on the ground while she stretclied the hide over them and pegged it down. She told them that when she was ready she would cry out and sea if the enemy came, in which case they could aesist her. She pegged the ox-hide down securely, and asked them if they could get out. Eonyek found a hole and began to crawl out, but his mother told him to get in again, and she pegged it down once more. She then raised her voice, and called to the childien, who came from their hiding-place, and killed Kooyek and his father. As Konyek was dying, he said to hie parent : ' Did I not teU you to, and you said I lied 1 ' The hoys, after killing the two deTih, took their aunt away to their father's kraal.

En-atini o-'l-miSruo o en-gufigu The- story of-the-old-man and the -knee

formerly, and-he-Js-there

enye.

ol-m6nio the-old-man te-'ag-aji in-the-hut

And-he-sleeps-(h imself)

kew&rie.

tadekenya, morning,

n-e-Byor-iki and- he-finds

it-hu-Bwollen the-knee, aud-not-he-has o-ifigur-aa, n-e-gir-a who- it-looka-t hither {or beholde), and-be-silent-is Auake ol-tudutai e-ata t*-'n-gurlgu. that the- boil he-has ou-the-knee. N-e-ton il-apaitin ille, And-he-waita (or sits) the-months six, to-'l-tan lenye ; ' K-ainyfl elle-tndutai in-the-heart his : '1 What this-boil

en-gufigu, ne-m-S-O-ku pa the-knee, and-not-it-ripen-will so^that I

e-jo

n-fl-jo and-he-says 5-tii which -ifi-there

148

MASAI STORIES

n-e-ya-u and-he-fetches

N-e-it5-ki n-e-ton il-apaitin And-he-does-again and-he-waits {or sits) the-inonths n-e-nyor-iki m-S-5-ka, and-he-it-finds not-it-ripen-wil], * Pe ten-ake * And if-only I-die, n-e-rem te-'ng-alem, andrhe-it-stabs with-the-kmfe.

eng-i the-li

n-6-jo : and-he-says : a-dany,' I-it-break,'

a-a.

n-a-a, and-I>die,

n-e-puk-u and-they-oom<

n-gera are. the-children two. N- -dum-u, And-heTthem-picks-up-Hither, n-e-isho en-daa, and-he-them-fgives the-food, p6kin 00 m-e-tu-bnl-u * all until they-may-grow N-6-j6-ki : Andnhe-them-says-to : te-'nna-apune. Ore by-this-cave. Now li-m-ri-y6l5-lo, whom-not-ye-know, N-6-jo And-they-say

n-e-ya and-he-them-takes n-e-it5ti and-he-them-feeds

ng-o the-(

n-gera the-children

' Na4cera * 0-the-children

pe when

e-pw5na they-come e-mi-bol-u.' (ye)-not-open-(it)-hither.* * Aiya.' * Very- well.'

enyena. his. ainei ! en-domy ! (ye> *l-tufig the-pet

n-gera : the-children :

N-e-lo ol-m6ruo a-ifigor-a And-he-goes the-old-man to-lopk-hither {or search) N-e-riny-u-nye. And-he-rreturns-hither-him self.

'n-d the-f

Ore Now e-rany : he-sings :

pe when

e-ba-u he-arrives-hither

n-6-j and-he

* E-ilubulub-o * It-become-soft-has

kishomi, gate, ne-m-erdany-a, and-not-it-broken-beo<

n-gera thc-children

ainei my ta-bol-u-6-ki.* open-hither-me.* N-e-bol-u And-they-him-open-hither

e-'n-gufign. of-the-knee.

Inno, Go,

pasun child

n-gera. the-children.

* A pet term meaning Who has given me, or to whom I have happiness.

THE OLD MAN AND HIS KNEE

m d - b e- them -gi V e B

tLe-foods

I wLich- he-brought. And-they-come

nabo-oloilg

il-maRgati, the-euemies.

and-tbey-say :

na-kera.* O-the-children.' And-they-refuse the-cb N-e-jo lekwB-tufi Aud-they-BBy tJiose-n pe ki-'itgtir-&a I BO-'tbat we-look-thither

il-openy.' y the-owner.'

D-e-tum and -they -get (or see) ' En-da-bol-n 'yook. (Te)-opeD -hither ub,

they-open -hither. ' M-aa-to-ton-i m-e-mot-o '

' Let-UB-Btay they-have

it -Bet-may

theee-childran

And-thcy-Btay. Ore pe Now when

5-jo: which-sayB :

ta-bol-u-a-kt.' open-hither-me

the-eveuing.

n-e-lOtu and-he-comeB e-rany lido-aingylio -he-siDgB that-BODg

ne-m-e-dany-B, and-not-it-brokeD -bee om eB, 1. In DO, pasim-ai, 0. Qo, cbild-mj]

N-6-bol-u And-they-hi m -open-hither

N-5-jo And-they-say

lekwa-tiiKganak :

' M-&-irag-& ' Let-UB- sleep

isere teipa ni-ki-pwOnii jorrow e veiling and -we -come I cUe-Bingijlio lo-'l-mdmo, ] this-Boug of-the-old-man, bo> TUInuiMt,

yook aa-rany we to-sing e-bol-u &ey-opea -hither

150 'yook

MASAI STORIES

kunna-kera, those-children.

ni-ki-pur-oo and- we- them -Bteal-ftway

en-gop afig. the-coontry onr.' N-e-toD-i And-they-stay en-n-e-tii where-tbey-are-thera ' &ilubulab-o ' TU become- soft- has

And- the J -refuse

m-e-to-ba-iki it-may-reach

en-deipn, tbe-e veiling,

ne-m-e-dany-a, and - not- it-brokeu-becomea, Inno, paaim Go, 'child

ta-boI-u-B-. open-hither-i

they-haTB

l-tuilganak

o]-toilo th- voice

they-open-bither kitok m-e-nyanyuk-ye big Dot-it-reBembles-}

lekwa-tnfiganak thoBe-men

en-gop the-country

'!-toilon the-voit-es

to-go ol-oiboni, the-medici ne- man, ' I-njo-o 'yook

N-e-riny-o And- they- returu-themBelTes n-o-iBgor-n and-th ey-look -hither ] (or Eearcfa)] n-e-jo-ki ninje ol-olboni : uid-tbey-Bay-to they the-mediciue-man ol'chani li-ki-nyAl pe e-rongenthe-medicine vhich-we-chew so-tbat the j-become- thin-will lafig, pe k!-ti'im aa-tu-pni our, Bo-tbat we-get to-aWl-H' 'n-gera ni-ki-noto to-'iero.' tbe-children whom-we-got (w saw) in-tbe-forcst." N-e-j8-ki ol-oiboni : ' E-njom, And-he-them-BayB-to the-medicine-man : ' (Ye)-go.

'n-daiki te-'ng-oltoi ni-m-i-nya-nyi' tbe- foods on-the-raad and-not-ye-eat o en-da -ba-i cn-n-e-tii 'n-gera.' until ye-m ay -arrive-thither where-they-are-there the-cluir N-e-pwoAnd-th'ey-go.

Idre^ll for -ye

pe i-dol-idolo when ye-see

in-will % !fa-nyi^^

THE OLD MAN AND HIS KNEE

Ore

n-e-tum

Ol-D

I I I

Now did-Dot tbey-arrivi-t hither, aud-they-eee the- lizard,

n-e-jo: 'M-i-inoB-A elle arau mme toki." and-they-say : ' Let-us-eat this for no thing.' N-e-itfl-ki n-e-tum en-dirango', And-they-do-again oud-they-get (or see) thc-ant, n-5-jo: "Me-taki aii enna, m-aa-ta-ilni.' and-tliey-aay : ' No-thiiig also this, let-UB-it-eat.' N-e-pwo, n-e-ba-ya en-n-e-tii and-they-arrive-thither

And-tHey-go,

n-e-rany : and-tbey-Bing:

where-they-are-tbere ' E-ilubulub-o ' It-become-9oft-haa

ne-m-e-dany-a and-Dot-it-broken -becom ee, tbe-children Inno, pasim ai, ta-bol-u-i3-ki.' Go, child my, open-hither-me.' N-e-iySlo-u 'n-gera ua-jo And-they-know-will the-ohildren to-sayl (or that) f n-e-any e-bol-u, amu and-they-refuse tbey- open-hither, for lenye, n-e-riny-o aa-pwo their, and-they-return-tbemBelveH to-go N-e-itfi-ki aa-pwo eng-aBg And-they-do-again to-go tbe-kraal n-e-jo-ki ol-oiboni: and-he-tbem-says-to the -medicine -man : te-'ng-oitoi I ' OD-the-road t '

N-e-jo : ' Ol-oiriiri 6bo i And-they-say : ' The-lizard one N-e-ju-ki oIh And-he-them-BayB-to the-mei taata, ni-m-i-dum-u-mu now, an d-not-ye-pick-up- hither e-mi-dum-n ninye hira

kitoak il-toilon big the-voioCB en-gop enye. the -country their. o-'l-oiboni, of-lhe-medicine-man, ' AinyS i-ta-am-a ' Wliat ye-ate

(yfl)-n ot-pick-up- hither adde en-dirango.' afterwarda (or even) tbe-ant.'

the-ant.' ' E-njom .n: '(Yej-go en-ginyi-tnki, the-very-flinall-tbing, loui ', en-da-pal tnt, (ye)-leaYe

Siafa by the SwahUi*.

a largo ruddiaL -brown ant that bitos ilorcely. It ia eallod

* Eo^'BUCni U a very amall ant

MASAI STORIES

Bod-did-ttot they-pick-up-bither tbiag

te-'iig-oitoi, oii-the-roaU,

n-e-ba-ya and-tbey-arrive-tbither iUo-eingolio. this-song.

en-n-6-tii, where- they-Bre-the,

n-6-mny and-they-sing N-e-boI-u And-they-opeo-hither tl n-e-dum-u-ni, u ad-it'them-picked-up-bitherae-ailg. anotber-kraul. N-e-latu menye And-hi'-eomeH the- father

and-did-Dot

an d-he- them-goes N-e-lo And-be-goes the-kraal e-tuai ; n-e-lo he-tbem-geta ; and-he-goea

an d-tbey- bim-bear Ore pe Now when n-a-ha-lki aDd-he-reacbea to-'l-toilo kitok, with'the-voice big. N-e-jO-ki An d-tbey -him-aay-to i-Ddaeh-o. Btand {or wait), for e-masho. tlie-mediciue (or cbana). e-iaho-ri ai it-them -given- is aUo

THE OLD MAN AND HIS KNEE 153 N-e-pej il-oopeny eng-aflg ol-kitok-Boit. Aud-tbey-roast the-ownera the- kraal the-big-stonft Ore p' e-Bku en-gimft, ii-6-jS-ki Now wlien it-becomes the-fire {or hot), and-they-eay-to

lido-moruo oI-ojWDy that-old-man the-owner I pe i-ij-00 so-that yon-awallow-awny N-e-figft ol-moruo And-he-opeDB the-old-iuan Udo-eoit 6-lii that-Btoue which-is- there

Ta-Rgft

tbe-moutb

en-gutnk, the- mouth.

n-e-nafig-ye-ki and-it-him-thrown-at-is

en-gima, tbu-are (ot

hot).

aud-he-dies at-bere.

N-e-ton-i 'n-gera e-'n-gufign te-inna-aQg. Asd-tbey-Btay tbe-cbildren of- the- knee iD-tbia-kroal. THE STORY OF THE OLD MAN AND HIS KNEE. There vaa once an old mao who was unmarried aad lived aloae in hie hut. One night he went to sleep, and when be awoke in the morning, he found bis knee waa greatly BWoUen. There was nobody to attend to htm, 80 be kept quiet as be tliougbt be only bad a boil. After remainiug thuB for six months, be asked bitnself how it was the boil did not come to a head bo as to enable him to lance it. He waited two months more, and as it bad not come to a bead, be said to himself: ' Even II' it kills me, I will lance it.' He therefore Utok his knife, and lanced it ; and out came two children.

He looked after the children and fed them, and when they were old enough, be told them to git by the door of the cave, while he went to look for food, and not to open to people they did not know. On fais return he sang: 'It is DOW loft, but not yet burst, Hy ahildrcii of the knee'. Qo, my little oue, let mu in, OpeD the door tu me.' The children opened the door to him, and he entered, and gave them their food. > The boil ott his knee i probably alluded to bars.

MASAI STORIES

me. and ni^^^

154 One day some of the old man's enemies came to the c to tbe children : ' Open the door, children.' But as the children refused, they decided to wait until the Bun ehould eet to see if the owner arrived. Tbe old man returned in tlie evening, and sang the nsnal t whereupon the door was opened. The enemies tfaeu elected to sleep where thej were, and to go <j next evening to sing the Fame aoug, and to kidnap tbe childreu. the next evening they went to the cave and sang : *lt is non sort, but not yet burat, My children of the knee, Od, my little one, let ms in, Opon the door to me." As the voice, however, did not resemble their father's, the ohUdl refused to open the door. The men then returned to their own country and consulted 4 mediciue-man. Tliey told him they wanted to make their voiog resemble an old man's in order that they could kidnap some childi they had seen in the forest. The medicine-man told them to go back to where the children y and to eat nothing on tbe rood. But before they reached the cave, they had eaten a lizard and 1 ont ' whic:h they found, thinking that these small things would not matter. On their arrival they sang the song, but tbe children did

not recognize their father's voice, and refused to open the door. Tbe enemies then returned to the medicine-man's kraal, and, 1 asked what they had eaten on the road, replied: 'A luMrd 1 They were told to go again to tlie cave, and to pick op whatever on the way, not even a small ant. They did as they were told, and when they reached the cave t sang the song. The children, thinking it was their father, 1 tbe door, whereupon the men entered and oarried them off U kraal. In the evening the old man returned to tbe cave, and song, bu

' No Hassi ever tone are very fand of wliits the Buago and NyHm dvurything that creeps orooodiles {The Htarl oj.

T lixarda. All the Nilotic tribes, hov 'ton, T}u Vgarvia PraUxAnalt, p. 776), < A by Sohweinrurtb, 'reckon as nd eat caterpiUarB, w I. 55 and lai).

THE OLD MAN AND HIS KNEE

55

lie received co aiiBwer, he looked for tbe children. When he did not fiiid them, he wept, and started off to search in tlie neighbouring kraals. He arrived at one kraiil and sang, but received no reply, lie then went on to the next one, and sang agaJD, and the children recognized tia voice, and wept. When their father heard them, be went outside, and shouted loudly. The people told him to stop, and said a spell bad been put on the town, and that no stranger might enter without eating a certain medicine. They then put a atone in the fire, and was hot, told the old man to open bis mouth and swallow the medicine. Tbe old man opened bis mouth, and the stone was thrown in, and killed him. After this the children of the knee nmained in tbe kraal.

'L-omon le-'m-biyani o-'I-mdruo o e-figorSyonl enje. The-news of-the-greed of-the-old-man and the-wife hia.

'twal-aka He-it- eatereil-iii to

enye,

to-'I-tau in-t lie-heart

el-latya ' tbe-neighbour I and-be-bas kiti. [ small. N-e-jo And-be-fiays a-yeSg enno-kitefig oi 1' fE-fllanghter tbis-cix my t ' N-C-j6-ki e-figorSyOni enye I And-he-says-to tbe-wife bis: il-lewa peiye a-jB-ki Itbe-malea ao-that I~them-say-to aa-t -yeSg eona-kiteBg aSg I to-alaugbter this-ox our N-e-jo-ki Aud-ahe-him-aayB-to

3bo, one, i-giteSg the-oz

' K-ajl

* Na-ito I ' 0-the-girl I a>idur pe I-move 80-lhat m-e-tii ol-orere. not-they-are-there the-peopli e-figortjSni enye ; ' Aiya.' the-wife hia : ' Very-well.'

a-ipot 1-OuU ki-tlim

N-e-iny-Ototo ol-mfinio teifm, Afid-be-arises the-old-maa evening, a: e-mCuo : Hu 1 Huu ! Hnuu . . . u I . tbe-horn : (Noise resembling,' tbe blowing of a bora). ' SiogiU&r for plural.

MASAI STORIES

Aad-thnt-ctaoB

pokin

which-tH-sc&Ts-iD. N-S-j-J-ki : Aud-be-tlwm-eays-to :

I-v.

ki

MOt-it-OovM the-body -ijr(b-a n-a-ita-wal Uid-I-wbb-wiU and-I-eicbange (or make-change) N-4-jO-ki 'l-kulikoe : ' Aiya, And-they-him-tay-to the-others: ' Very- well, N*-iny -fit I'll) tadfkenya, n-e-ii-ot-isho ', Aud-bfuisos morning, and-he-saddles, ui- fliihu ra-c-shnmo, e-boit-are tb*-oittUu tht-they-go, he-is-together-witb oity

D-s-idnr amn and-I-move for ni-H-ti(, whera-we-are-tl en-gijape. the-air.' move.' and-be-beaU.-

benk^^H

N-e-pwo oojwny, A&d-they-go )oue,

n-e-ite-y-a wid -tbey-put-ou t-hither- win n>a>irag iima'oloiig. Uwir, Mid-they-Kleop this-day.

Or* p) 8-keuy-u, u-6-j5-ki ol-m6ruo e-agorSyOnia Now wliu it-dawua, and-he-says-to the-old-man tho-wifeSJ ' N-Uo 1 O-tW-jilrir N-viruk-inho Auil-ahu-rplioB N-6-jfl-ki : Aud-hit-hor-Buya-to JluU-abe-Mys-to

GREED OF THE OLD MAN AND HIS WIFE

ol-mSruo : the-old-maD :

And-he-Bttja en-ni-ki-ng6. the- which {or what)-we-do.

'Tfroi! Oh I

A-reni ec-giteBg em-bidiflg, I-etab the -ox the-nape-of-the-neck, i-yefig-ita', n-a-nnp ou-it-flkmuiiig-are, and-I-Uim-carry Ehoo. Kake tini i-ndip grazing-ground. But when you-it-finiah

I I I

N-e-iny-Ototo

Aud-he-arises em-bidiSg, the-nap-of-the-neck, eng-^ao, n-e-oap enthe- bow, and-be-carriea them-e-ahsmo daa, that-tbey-go feeding-place. Ore p' e-ito Now when it-does n-e-mut-n ', n Dd-it-set-will, and'he-

e-idip-ate'.' they-havB-fini shed-become.' ol-m6nio, n-e-rein en-g the- old-man, and-he-etaba th n-e-dum-u e-mootyan aod-be-pickg-up-hither the -quiver

and-be-beata

eng-ola!lg

IS- (himself)

ti-(ito In-place

oo-'l-kujit. of-the-graaacs.

N-e-lo oI-m6ruo a-riny-u 'n-gieb And-he-goes tbe-old-man UH-return-hither the-catl e-ahfimo en-n-e-lakwa.

they-went the-wbioh {or wbere)-it-ifl-far. Ow pe e-ba-n, n-e-iBgor-u Now when he-arrivea-hitber, and'- be-looka- hither (or

e-w5ji n-e-tii en-gerai, the-place wbere-he-is- there the-child. D-e-la-u. and-he-him-mias-wiH. N-e-jo: 'A-pik en-glma amu And-he-saya; 'I-piit-in the-fire for taata n-e-nya now and-it-hira-eata ' A-yeng meuu fa ilcin as well as to elangliter. * Two p.m. * The oliUd ie Bleeping < ' The? are ready. m the oU mi'H buck.

i.'jS

MASAI STORIES

eitu e-dap en-gima.' did-not it-hi ID-gets tbe-6re.'

N-e-

ipir-u

m-giraa,

to-pick-up-hitl

B-pe]

e-figorOyQni

And-he-ligbte-witb-fiTe-sticka en-gop, n-e-lo eti-gima, n-e-ba-iki en-gerai, the-groiind, aud-it-goeB thc-fire, nnd-it-reacliea tbe-chUd, D-e-kwet ol-iii6raa, -fi-jo ta-ba-iki*, n-e-nyor-iki ftud-lie-runs the-old-mui, nnd-he-snys reacb-(bim), and-he-him-fiDds e-tua duo en-gerw. he-died a> short- wbile-ago tbe-cbild. N-e-tu-'figw-aiye tluo ol-m6ruo And- he-left- thither o-sbort-whJle-ago the-old-ma e-yeBg-ita en-gitefig, n-6-jo i Bbe-Bkinning-is the-ox, and-she-Baya also e-BgorOyOni tfi-yeBg-a en-giteGg', ore en-oahi-kata the-womtm skin the-oi, now the-very '-time e-ba-ya e-maal, n-e-rem kewan engsbe-atrivea-thither the-dewlap, and-ahe-atnbB herself te-'ng-alem, n.e-kwet a-Io a-iru with-the- knife, and-Bhe-runs to-go to-lie-down-(hereeir), n-e-pwODu l-mOtOnyi, n-e-iont en-giteHg p^kin. and-they-come the- birds, and-they-finiBh the-oi Onaa, n-e-r5-u ol-mfiruo 'n-gishu Well, and-he-driveB-bitbar the-old-maa the- cattle Ore ttke p' e-ishia-ki-no ' Now only when they-aTe-oppoaite-to-one-anotber the- cattle kiabumi, n-e-niSg ol-moruo e-agorOyOni e-ishir : ' Oi ! gate, and-he-heara the-old-man the-woman ebe-weeps : ' Ohl eng-ofigu ai 1 ' n-e-jo ol-mSruo : ' En-dOmflni the-eyemyl' and-he-aaya tbe-old-man: 'Tbe-womau-wbo-hKa-l at, afigae ni-ki-ti3-li-kyo t '

my, who wbo-(be)-yiju-told T '

p^kin. cattlB

N-e-jo

e-SgorCySni

' Ainyfi,

ol-Ioe

W.'

And -he-say a tlie-old-n

jt-him-finiBhed the-fire." ' And nhoD he roachea bim.

' Tbe-child a-short-wbile-ago

' And nhils be was skinning the at

GREED OF THE OLD MAN AND HIS WIFE 159 N-e-jo e-flgoroyoni : ' Oi t en-gersi ai ! ' And-she-saya tbe-woman : * Ob I tbe-child my 1 ' N-C-jo o!-m(5ruo : ' Eodee 'n-giri t '

And-he-aays the-old-man : ' "Where tbe-meats ) ' N-5-jO-ki e-figorOynnJ : ' B-ta-am-k And-gbe-klm-aayB-to tbe-wutuan : * They-them-have-eaten l-mMOnyi.' tho-birds.' N-e-jo o!-m6ruo : ' Oi ! 'u-jriri ainei I ' And-he-says tbe-old-man : ' Oh 1 tbeOnaa, D--iahir eng-aji Well, aod-it-weeps the-hut (or family) ol-m6nio : ' Oi I 'a-giri ainei I tbe-old-man: 'Oh I tbe-meata my l' ' Oi I en-gerai ai I Oi 1 eng-otlgu ' Ob ! the-cbild my ! Oh I the-eye E-'figur-oi taa elle-orere, (Te)-look -thither (or Behold) well na-ta-ar-a kullo : o-e-la' vhich-struck these : and-tbey-l n-e-Ia-u en-gitefig, B-e-la-u e-flgor6ySiii and- tbey -lose- will the-ox,

meats my ! ' p6ki, e-jo all, he-eaya n-e-jo e-figorSyoni : and-sbe-eays tbe-woman :

people, for

wiU

em-hiyani the -greed

and- she -lose- will tbe-u

N-e-pwo And-tbey-go

sa-flbnl-are to-Btay-togetb e r- with

ol-orere the-people

tt-tho-Bbamo.

THE STORY OF THE GREED OF THE OLD MAN AND HIS WIFE. There waa once upon a time au old man wbo lived in a kraal with liu neighbooTB. And tbia old man bad a wife and a small child, and be poHseHsed a very fine ox. One day beenid to himself : ' How shall I slaughter my ozT and he nid alouil to his wife : ' My child I I will call tbe men and tell tbem that I am going to more. We can then slaughter our ox all by our* Belves.' His wife agreed, and in the evening the old man blew his bom as a signal to hia friends that be hod eomething to tell them. His neighbonrs collected together, and he told tbem tbst he wished to move as the air did not agree with him. The others cousiented, and

i6o

MASAI STOHIES

in the morning he sftdiUed his dnnkeys, separated his cattle from rest, and atartd off, accompanied by his wife, who waa carrying the chUd. When they had gone some dietance, they halted and erected their kraal, after which they rested.

At dann the nest day the old man called his wife, and aak^d her why they had not yet slaughtered their ox. The woman replied : ' My husband ! How ehall we manage to slaughter the ox T There are two things to be considered, the first is that we have no herdsman, and the eecond, that I am carrying the baby.* The old man then Eaid : ' Oh, I know what we will do. I will stab the os in the neck, then I will leave you to skin it, and I will carry the child to the grazing ground. But when you have skinned the animal, roast some meat so that it will be ready on my return.' The old man then killed the ox, after which he picked up his and quiver, put the child on bis back, and drove the cattle to grazing ground, where he herded tbem, In the afternoon, as the child was asleep, the old man put it down in the grass, and went to drive back the cattle, for they had wandered fur. But when he returneil to the spot where he had left the child, he waa unable to find it, so he decided to set light to the grass, ' for,' he thouglit, ' when the fire reaches the child, it will cry, and I will run to the place and pick it up before it is burnt.' He mode a fire with his fire-sticke, and the fire travelled to where the child waa. He ran to the spot, but when he reached it, he found that the child was dead. The And the lay old man had left his wife in the morning skinning the while she was skinning it she had just reached the dewla] knife slipped, and she stabbed herself in the eye. She went down, and the birds came and finished the meat.

After the child was burnt, tlie old man drove the cattle to kraal, and when they were opposite to the gate, be heard bis weeping, and saying : ' Oh, my eye i ' He therefore asked her bad told her the news. ' What news t ' she inquired. ' The child has been burnt,' he replied. The woman exclaimed : ' Oh, my child ! ' The old man then asked where his meat was, and his wife infbl him that the birds had eaten it, wherenpon be cried oat : ' Oh^

rt BO I

, GREED OF THE OLD MAN AND HIS WIFE i6i They both wept, the ul,l man crying : ' Oh, my meat I ' and the f irDman : ' Oh, my child ! Oh, my eye ! ' Look well at these people. ~ Ijt vr^ts for their greed that they were L]piiiiished ; they loet their child aud ^eir ox, the woman bat her eye, d they had to retnm in shame to thei^&rmer home.

'L-omon le-'flgoroyOni oo 'n-gi>ra The-newa of-the- woman and the-imldren o-'l-fSgab6li. of-the -sycamore-tree. E-tii opa e-BgorBy3ni ne-me-sta She- IB- there formerly the- woman who- not -has ol-mdnia. a-e-ton ing-otoiigi e-bueliand, aad-she-sits the -days N-e-iaho nftho-oloiSg, n-g-jo : * Aiujfl And-she-gives (or doeB-this) one-day, and-she-Baye : ' What elle-sina 1-a-ata 'ng-oloSgi pdkin 1 'Me eoTgerai Uds-trouble which- I-have the-daya alii No the-cbild I-atft, ne-me ol-moruo. A-lo a-iflgor-u I-have, and-no the-busband. I-go to-look-hither {or search) ihe-m

a- that

N-e-lo, And-ahe-goea, n-i-jC-ki : nd-flhe-bira-BayB-to : N-5-jii-ki

a-tum in-gera.' I -get the-children.' n-e-tum ol-oiboni, and-she-gets (or eeea) the-medicine-man, ' Li-oiboni I a-ata e-aina.'

' O-the-medicine-man I I-have tbe-trouble.' ol-oiboai : ' O-aina le-'nyfl T * And-be-ber-eayH-to the-medicine-man : ' The-trouhle of-what 1 ' N-e-jo e-BgorOyOni : ' I-'Bgur-ai, amu a-ta-a And-ahe-says tbe-woman : ' Look -thither k for I-have-become {or Behold), Idtok, 'me ol-m6nio a^ata, ne-me 'n-gers.' ig, no the-hushand I-have, and-no the-children.' N-6-jr>.ki ol-oiboni : ' N-aa 'ny6 And-be-her-says-to the-medicine-man ; ' And-they-are what i-'yEuT Ka, 'n-pera anake ol-mfimol' fou-want 1 How, the-cbildren or the-huaband I ' N-e-jo e-Bgoriiyoni ; ' M-a-iyeu ol-mfinio, And-sbe-aaya the-woman : ' Not-I-wiah tbe-busbaud,

i6i

MASAI STORIES

N-6-jO-ki ol-oiboni : And-he-her-saya-to the-medieide-man : i-'igor-u 'motio uni araki 'a-gnniok kiok-hither (or Beareh) the-cooking-pota three or tbe-maDy ni-i-ndim a-ta-dum-u te-'Kg-golon. Inno, which'you-are-able to-pick-np-bither with-the-Btxengtb. Oo, ore pe i-tum, n-i-lo a-iSgor-n now when you-them-get, and-you-go to-look-bither ol-figaboli 5-ata l-f^ganaiyok, n-i-pik the-sycamore-tree whicb-has the-fmits, aDd-you-tHem-put-in

a-iput, D-i-ahnm to^fill, and-you-them-plac a-lilit-a.' to- walk-(y oureelf). '

e-Rgor5yoai,

kuana-mdtio the 96- cookiug-pota n-i-Io iyf Bod-you-go yoi N-e-lo And'she-goea tbe-womim, and-she-doea en-n-e-ti-aka ol-oiboni tbe-wbich (or wbut)-he-her-said-to the- medicine' n-e-aot-u 'l-figanaiyok, n-e-iput i-mStio, and-ahe-gath era-hither the-lruita, aad-ahe-filla the-cooking-potB, u-e-ahum ti-otwa aji, n-e-lo and-ahe-tbem-placea within hut, and-fihe-goea a-lilit-a 00 m-e-ta-a teipa. to-walk-(herBelf) until it-may-become evening. N-e-jo ftSu ailg', n-e-m3g ol-toilo And-ahe-saya come kraal, and-abe-heara the- voice

does

loo-'n-gera Of-the-children e-iguran, they-play, n-e-jo : and-she-aaya : ' li \na-i-jo Vyou-aay (w Why)

e-DiBg-o ol-toilo the-Toioe loo-'n-gera I of-the-chitdren ti-afigf J in-kraal?- N--io And-ahe-aaya ti-nyik-u en-napproach-hither the-which {m e-taaoa, ^ where)-iHa-D^ c-e-nyor-iki ud-shB-6ndB e-iput-a they-fiUVd-ha 'n-gera ve tbe-chi!dren eng-ftji the-hut enye, her,

e-idip-a 'n-giaain enye p6kin, e-tii '1-ayok tby-finiahed-have the-works her ' all, thcy-are-tliere the-boys

gnung-grouud,

they-have-awept the-girla the-hut^

' And when she comes to tbe kraaL ' And when sbe approaches neiu-er.

THE STORY OF THE WOMAN AND THE CHILDREN OF THE SYCAMORE THEE. There wu once a woroui who had no husband, and ahe lived for lawny dajB in troable. One day she said to heraelf: 'Why do I X Always feel so troubled 1 It is because I have neither children nor I Imsband. I will fro to the medicine- man and get some children.' She went to the medic iue-man and told him ^e was unhappy owing to the fact that although she had now grown old ahe had neither huahaud nor children. The medicine-man asked 1: he wanted, husband or children ; and ahe told him ^e wanted childt ' And ahe ii onable to again desoand from the tree.

I:

"WOMAN AND CHILDREN OF SYCAMORE TREE 16,5 She was inatracted to take Bome cooking-pota three or as many H she could carry and to search for a fruit-bearing sycunore, I to fill the pots with the fruit, to put them in her hut, and to go for ft walk. The woman followed out theea instructions implicitly. She gathered the fruit, filled the pots, placed them in her hut, and weut for a walk till the evening. On arririiig near the kraal, she heard the sound of voices and asked herself: 'Why does one hear the voices of children in the kraal 1' She approached nearer, and found her hut filled with children, all her work finished, the boys herding the cattle, the hut swept ctenn by the girls, the warriors singing and dancing on the common, and the little children waiting to greet her. She thus became a rich woman, and lived happily with her children for many days. One day, however, she scolded the children, and reproached them with being children of the tree. They remained silent and did not speak to her ; then, when she went to see her fnends in the other kraals, they returned to the sycamore tree, and became fruit again. On her return to her own kraal, the woman wept bitterly when she found it empty, and paid another riait to the medicbe-mau, whom she taxed with having spirited sway her children. The mcdiciiie-man told her that he did not know what she should do now, and when she proposed to go and look at the sycamore tree, he recommended her to try.

She took her cooking-pots to the tree and climbed up into it. But when she reached the fruit they all put forth eyes and stared at her. This so startlc-d her that she was unable to descend, and her friends tliad to come and help her down. She did not go to the tree again to search for children.

Xf-omon le-Menye-Maroffo. The-new8 of-The-Father-(of)-Marogo.

E-tii It-is- there

opa

fonnerly

ol-m6ruo the-old-raan

Uenye-MarOgo, ThB-Father-{of)-JIarogo. n-e-ata en-dito Mid-be-boB the-daughter

and-he-is-gJuttonouB

MarSgo. Uarogo.

MASAI STORIES

Now always she-ia-Uiere, taleilg, m-e-iyeu D'e-iBho-ri very, not-he-wishee aDd-it-given-is

and-he-her-dialike-will her-fiithet MarSgo en-daa amu Marogo the- food for

B-nyor ke-loY.. mo-Hi thiB-old oruo en-daa -man the-food n.l.lig. very.

1 1 N-e-I-o e And-Bbe-bearB -flgorCyijm the-wife e-illo-mfiruo of-this-old-man eng-ae-kerai. * the-other-child. Ore Nolr wl

e-T-sho she-bears e-HgortyOni, the- woman. and-i -e-iyara-i t-marriedu

VarSgo, n-e-lo eng-ailg o-'l-m(5ruo lenye. ^^M Marogo, and-ahe-goes the-kroal of-the-huBband her. ^^H N-e-ton ninye Menye-Mariigo a-boit-are ^^ And-he-Btajs he The-Fa the r-(of)- Marogo to-be-together- witli e-ftgorSyOni enye o en-gerai kiti. the-wife his and the-child email. N-e-iri-B MarOgo ol-kilikwai, And-aho-Benda-hither Marogo the-niesseiiger {or news), n-e-j5-ki : ' En-di-aki papa o jSyo and-she-him-sayB-to : '(Ye)-aay-to father and mother m-e-Stu taiaere, amu S-yeflg taisere that-they-come to-morrow, for he-slaughters to-morrow

ol-morao the-husbaDd

lai

ol-kitefig.' the-bullock.'

Menye-MarSgo

The-Fatber-(of)- Marogo

eng-tUo ^H the-neighbourhood

oo-'D-glsha, of-the-cattle, ol-Hlikwai : tbe-mesBeoger [or

Ore Now

aDd-she-sends-thither ' En-di-aki ' '(Ye)-say-to

Rgoto-MarGgo th e- mo ther-(of)- Marogo

" E-pwSnn '' They-come

Marogo.' Marogo.'

Marogo, Uarogo, Bgutunyi." ' your-motiicr." ' 'n-gishu, n-e-jS-kl I the-cattle, and-Bhe-saTi ' ye : ' Menye-Marogo, r; 'The-Father-{oO-l&rogo,

d with ElnguUr nil^ect.

THE FATHER OF MAROGO

N-e-jo ol-m6nio And-he-saya the -old-ma N-e-j6-ki eAnd-siie- hun-ea jb- to peaho. I-'niniilg-o f for-'notbing. Listen N-C-jo-ki : And-he-her-say B-to : N-e-jo-ki ; And-Bhe-bim-Ba^B-to :

ol-kiteHg.' the-buUock.'

bat sba-BayB tbe-corpae 1 ' -figorojilni : ' Mi-dek eu-gerai tbe-wife : ' Do-not-curse tbe-chilc m-aa-to-li-ki en-n-G-jo.' let-me-you-8ay-to the-wbich-she-aayB.' 1 {or wbat) / 'TiVlim-n.' ' Eelat*.'

b-jo

Marogo, Marogo,

e-ydlg

for he-slaaghters the-ei

N-5-jo ol-m6ruo : ' Hoi ! Aud-be-Bays the-old-maD : ' Ha \ e-Iio a-jo raB-TJaible (or apparent) to-say {or that)

S-e-iny-Otfito And-tli^-ariBe

tadekenya, morning,

e-MarSgoi ihe-Morugo

wbo-ber-bore (or begot).'

and-tby-get (oc kitok.

N-e-jO-ki And-sbe-h i m-aayB-to ' ' Ta-ret-skoki en-gerai.' Help-me the-child.' N-e-jo-ki And-he-her-Bays-to

B-mOti Aie-pot

pe

ol-m6ruo : tbe-old-man

ol-mCinio : tbe-old-man : i-ndft-lafig-u you-make-crosfl-bither

o-'l-kine. of-the-goat.

' Bring (it).

And-not-you-give {or let)

iBt-it-it-carry-may the- water.' -e-jifig ol-m6nio Aud'he-entrs tbe-old-man

THE FATHER OF MAROGO N-e-pwo. And-tLey-go, Ore pe e-bo-iki aulo eng-ailg, Now when they-reach outside the-kraal, ol-m6rao l-taSganak e-yefig-ita the-old-maii the-meu tbey-slaughteriog-are n-e-roj e-SgoroyOni to'l-kuma and-be-bei^onfl the-womau with-tbe-ctub ol-kite!lg.' the-buUock.

' I-'Bgur-^t ' Louk-thither,

169

n-e-dol and-be-aeea ol-kitefig, tbe- bullock, a-j6-ki : to-say-to :

e-yefig-ita-i it-BUughtred-betng-i[ L N-e-jo ninye e-rojata e-roj ', I Aod-he-Bays be tbe-beckoning be-her-beokona, n-e-nyor-iki e-to-oeh-o to-'I-kuma el-lugbunya, and-he-finda he-her-baB-sti-uck with-tbe^;lub the-bead, u-e-puk-a o-sarge. and-it-comee-out tbe-blood. N-6-jo : ' Oi I e-Bgoroy6ni ai ! ' And-he-Eays : ' Ob 1 tbe-wife my ! ' N-e-dum-u. 'u-gulugbok, n--pet-ye Ajid'he-pieke-ap-bilber tbenMLi-tha, aad-be-tbem-plosterB-witli el-lngbtmya*, n-e-ju-ki : ' Tini ki-pw6 eug-aBg the-head, and-he-ber-Bays-to : ' Wben wfr-gu the-kraal e-'n-gerut m-i-lo a-jo nanu 1-aa-to-oeb-o ; naa, I f-tbe-cbild, not-you-go to-say I wha-(I)-you-8tnick ; tben, I tini ki-njo-ri 'n-giri kumok, u-i-jo, if it-you-given-is the-meats many, not-you-say, " A-ta-rap-oabe," tu-Bhum-a pe ki-njo

" I-have-Lad-euough-to-eat," put-(them)-down acd you-me-give aau m-a-rap-osbo. Ni-m-i-ata for not-I-bave-eriougb-to-eat. And-iiotryou-bave Ctti-gerai taata, ni-i-ndim a-ta-nap-a 'u-giri ailg.' and-you-are-able to carry tbe-oieuta kraal.' Onaa, n-e-toB-i te-'ng-aBg e-'n-gerai eoye, Well, and-tliey-etay in-tbe-kraal of-tbe-cbild their m-e-to-riny-u-nye eng-aflg enye, they-may-retum-hither-themBelves the-kraal their, jA e-Bgori5yOni 'n-giri nna-te-lek-u-tua, id-ehe-takea Uie-woinaii the-meats wbich-remained-bither {or over), naa-lo ol-m6ruo a-inoa tj-aji. I wbicb-be-goea tbe-old-man to-eat tn-bnt, ' And be thiaks ho is beckoning to bor. * And he plaaten her bead with them.

MASAI STORIES

THE STORY OF THE FATHER OF MAROGO. There was onco upon a time an old man called ' The Father of Uarogo' who v/aa a great glutton. He hod onlj one danghter, Uarogo, but he disliked the child very mncb as he had to provide food for her. Aiter a while his wife gave birth to a second child, and about the same time Marogo wub married, and moved to her hoEbaad's krul. The old miiD then lived alone with bia wife and baby. One ^ay Marogo sent a messenger to invite her parents to cone on the morrow to her Lusbaud'a kraa) as they intended to alaugbter a bullock. When the mcsaenger arrived, Marogo's father was away from home attending to his cattle, bo the message waa delivered to. wife, who replied thiit they accepted. The cattle returned in the evening, and the woman aaid to husband : ' Father of Marogo, Marogo baa Bent uh a mesi He replied, ' What did the hag Bay 1" The woman rebuked him for calling their daughter names, and lold him that their son-in-law was going to slaughter a buUock the, next day, and that Marogo bad bidden them to the feast. Marogo's father was delighted, and cried out: 'Ah! Marogo. Anybody could see that she is my daughter.'

The next morning they started for their aon-in-jaw'a kraal, and on the road came to a big river. The woman, who had been carrying the baby, called out to her husband to help her. The old man told her to bring him the child and he would take it acroas ; at the same time he gave his wife his clay pot, which he had exchanged for a goat, and instructed her not to let the water sweep it away. He then entered the river, but before he reached the middle, he let go the child and the current carried it away. The woman buret into tears, but her hoaband told her to be quiet as the child would ba^ picked up lower down the stream. He called oiit to some iniaglnuy people, and when the aound ceased ecboiog among the trees, he said: ' Seize this child.' Tlic echo came back to them, and he asked his wife if fihe heard the reply, after which he proposed that they should go on. As they were leaving the bank, the woman asked him where the men were who had picked up the child. Marogo's father replied; 'You women are such fools 1 Even if this child is lost, won't job bear another I ' They continued their journey, and when they arrived near Mani^'a

way

THE FATHER OF MAROGO 171 liraal, tbe old man snw the people slaughtering the ballock. As hia wife was Eorae way behind, he beckoned to her with his club in order to point out to her that the feast had comaienced. He thought he was odIj beckoning to her, bat as hia wife came up to him, he hit ber on the head with the club, and made the blood gush forth. He was aorry for wliot be had done, and picked up some earth vhich he plastered on the wound. He told hie wife not to let the people they were visiting know that he had hit her ; ' and,' he added, ' if you are offered plenty of meat, don't refuse. Put it on one side, and give it to me afterwards, for I shall not get enough to eat. Now that you have no child, you can take home whatever you don't eat.' They stayed in their daughter's kraal until it wae time to return, and the woman took away some of the meat that was left over for her hnsbond to eat at home. 'L-omon loo-'figoroyok are oo '1-mao. The-newB of-the-wives two and the-twina. E-iwal-aka, n-e-tii ol-rodruo, n-e-ata He-it-entered-into, and-he-is-there the-old-man, and -he-has %gorOyok are. tiie-wives two.

N-e-I-aho eng-ELe-Bgor/Jy5ni, n-a olupi And-she-bears the-one {or other}-wife, and-she-is barren i;^-other, N-^-i-gho idya-flgorOySni Oahi-ake na-i-sho, And-she-bears that- wife always-only who-bears, and'she-beara the-twins. Ore idja ne-me-I-sho n-e-iba-yu eng-ae, Now that-one who- not- bears and -she-hate -will tbe-other, n-e-jo: 'Kaji a-iko, peiye aa-nyor-n nd-she-saya ; ' What I-do, so-that he-me- love- will ol-m6ruo lail K-a nysnna nanu ne-m-a-i-sho ',' tbe-husband my ) And-it-is this-here I whoruot-I-bear.' N-e-lo, n-e-dutig nekwa-kem c-'ng-ae And-she-goes, aud-abe-cuts those-children of-the-otter 1-kimojik, n-e-isho e-irur-a the-fingere, and-she-gives {or does-this) she-sleeps-^berself) > And it It I who do not bear.

MASAI STOBIES

en-gutuk, tbe-niouth.

r-e-e!-ye ond-ahe-nibB-OD aiid-ahe-saya :

she-euteu-haa

N-e-jo And-tliey-Eay n-e-dol o-Bai^.

knd-lliey-see tbe-blood. Ne-m-e-tii Ajid- not- tiey-8je- there e-isud-oiye she-tliem-hidden-away'haa

,me-(ye)

the-maies

the-cbildren of-the-other, for I tO''l-u!ul. 5-ta-naAg-tLka iu-tlie-drutn, which-sbe-h&a-thro wD-intO

thfr- river. N-e-jo And-be-Buys

ol-mflruo ; the-old-muD

N-e-ipot, And-he-lwr-calla,

n-C-jC-ki : and'he-her-says-to :

wliora-you-bore

the -donkeys

' N-S-j-t-ama H

' And-it-iaid-ift-forV^ orBecaoM} openy, ft-isho rourself, I-you-giTB akenya o J presently untttfl

you-may-die.' Ouaa, Well,

n-e-oku and-she-becomea

iog-oloSgi tbe-days

Uio-doiikcys N-e-iaho Aiid-it-givea (or does-tbls)

p6kin. aU.

Ikkae-oeho. other-counlry.

THE TWO WIVES AJ^D THE TWINS

173

N-e-dol il-mrtruak And-tbey-it-HM tlte-old-me D-f-jo ol-lil(ae-m6nio ; ' Nyeledo and-he-uya the-one {or oUier)-oId-inan : ' That-thero

ol-fllal M.' the-driim my.' N-5-jo oMikae: 'En-ai en-doki na-tii And-he-BftyB the-otLor: 'Miue the-thing which-is-there twa.' N-e-ita-y-a-ni ti-atwa eng-ara. And -it- put-out-hither- will -be from -within the- water. N-e-j-i en-da-bol ', n-e-nyor-ikl-ai e-tii And-it-sud-is (ye}-opeii-(it), and-it-foand-ifl they-are-there 'u-gera atwa, n-aa ^-ayok pokiraare.

the-children within, and - it-tbeni-pick ed-up-h i ther- ia N-e-ito-pok ol-openy

and-theyrfl the-boya

And-he-thei: D-e-aku aDd-tbey-become B-e-aku and-they-become Ore ten Ifow when

-rears the-dwner '1-ayok botoro, the-boya big, 'l-muran. the-waxriora.

0-tn-dum-u-a, who-tb em- picked-up-bither , n-e-murat-i, and-it-them-circ umcised-la.

ake:

'Ainyfl *Wbt

kullo

00 '1-kulikae, n-5-j-i ! with the-otberB, and-it^said-ia lo-'l-Olult' of-the-dium)' 'AinyS-pe fi-j-i 'yook ' What-and (or Why) it-eaid-ia us

only: N-6-jo pokiraare : And-they-eay ' both ; lo-'l-ulul 1 ' of-the-drum 1 ' N-e-ikilikwan ol-orere ; n-e-inos-aki-ni And-they-aak the-people ; and-it-them-giyen-to-is (or informed) well the-whicb (or what )-it- them- happened- to. N-e-jO-ki-no 'l-muran: 'Maa-p And-tbey-aay-to-one-another tha-waniora ; ' Let-ua'-go re pe ki-ar-ii ow when we-Btrike-bitber {or capture) And when they open It.

en-jore. ihe-war (or raid).

174 MASAI 9fORIES 'a-pdm, ni-ki-pwA Uie-atttle, sud^WB-go U-ld-'Bgn-i.' which-w^lckTe^hitber (r Onu, B--{nro SB-jore, n-e-ar-n Well, nd-thtj-go Uw-w (or nidX aad-tbe7-rtnke-liitl>a') {or txptaxt)] 'n-giiba knmok, b-mk-jc en-^m.

en-gop

N-e-tnm And-tbej-get (or m) ti-anlo, in-outsiiie-the-knal.

'drkoo tbe-donkcfs 'Ysyo. 'Motber,

n-e-ikilikwrnn : and-tbej-faer-ssk : ans-i-jo i-'rits 'sirlcoo I N-ak if-you-aay (or why) yoa-berd ihe-doDkeys I AmJ-t bey-are 'D-ger& dshi ni-irita 'airkon ti-anlo.' the-chitdren always who-berd tbe-donkeys in-oateide'tbe-kraaL' Ee, 'n-gera Yet, the-cbildren

N--jo And-he-BayB

e-iIgorOy3iu : tbe-woman ;

k-ft-j6-ki- 'ndAcI Ki-ri opa n-o-'l-m6rno ll-je-teJI-how ye t We-aro formerly tbe-of-the-old-man Ki-akd are. K-a-I-n 'n-gera We-beccme (or are) two. And-I-bar the-cbiJdren two, n-aa 'l-ayok pokiraare. H-a oinpi and-they-are tbe-boye both. And-abe-is barren eng-aini ai. X-e-iabo p' the-huBband's-other-wife my. Aod-abe-giveB (or dcieo-tliifi) wb'en ft-I-a 'n-ger, n-e-l5tn a-dung il-kimojik I -bear t he-children, and- she-comes to-cut tbe- fingers loo-'n-gera, n-e-dum-u 'n-gera, of-the-children, and-she-pickB-up-hither the-children, n-e-pik ol-ulul, n-e-naSg-aki and-abe-them-puta-in the-drum, aiid-sbe-it-throw-iii1

twtt!^^

e-oaao, the-river. n-i-ityam-aki, n-aa-el-ye o-sarg and-ahe-me-rabs-on the -blood en-go tuk, tbo-mouth. n-e-jo-ki and-Bhe^sayB-to

ol-orere le-'ng-aBg ; tberpeople of-the-kraalj

THE TWO WIVES AND THE TWINS

en-da-Bick-u (ye>-ha8ten-hither ama for e-ttt-mut-a she-liait-anished e-SgorCyOni the-vroQiaii 'n-gern enyena." the-children her."

' N-e-pwCnu ol-orere, 'Aod-tHey-Bome th e-people .

N-a-jo 'And-I-Bay te-jo*: "El-lejare, say: " The-lie, eitu did-not a-iaos,"

I-them-eat," Mid'it-Beeti-iB o-sarga the-blood 1-aa-ti-pik-a whioh-Bhe-me-pnt -in esg-aini ai. tte-hnsband'g-other-wife my.

'N-o-jo And-1-Bay deny, and-they-say ol-orere: the-people " E-aipa." : It-is-tme."

'N-ft-iba-yn ol-m6nio lal, n-S-isho ' And-he-me-hate-wUl tbe-huebaui^ my, and-he-me-giyes m-a-irita 'airkon oo taata. thftt-I-may-faetd the-donkeyB imtil to-daj.

'N-e-aka ' And-it-becomea

weU,

my.

Odbo, n-e-iyolu-n 'l-moran figotonye, 'Well, and-tbey- know- will tbe-warriora their-mother, n-g-jO-ki ; ' Took opa lello, u-e-'ya aad-they-her-say-to : ' We formerly tbeBe, and-it-ua-takea 'yook e-naeo likae'Caho, u-e-dnm-a-ni na tbe -river other- couu try, and-it-ua-picked-up-hither-iB 'yook likae-orere, n-e-itoti-i 'yook. Ore pe OB other-people, and -it-ua- fed-is ub. Now when ]d-bul-il, n-e-li-ki-ni 'j'^'' ve-grow, and-it-uB-eaid-to-ia us e-tn-dum-u-aki

it-us-picked-up-hither-it I-'figur-ai Look-thither (or Behold)

'yook ki-tif atn UB we-are-there in l-kim5jik lafig.' tbe-fingers our.* ninye e-SgorSyoni ahe the-woman

y {or that) ol-ulal. tho-driun#

' And when I a^j.

' And when I deiij.

176

MASAI STORIES

N-5-ji5-ki 'n-gera AQd-tbey-her-sfly-to the-childre iunnn-kishu, ta-pal-a 'sirkoii.' tticse-cows, leave the-donieya,' N-e-pwo 'airkon tiflg And-th'ey-go the-doakeys kraat i and-thtiy-gay the-people : &ta 'N-oo-'sirkon ' 1 ' iw (or to-day) The-of-the-doDkeyB ) ' Ore taisere n-e-dol-i e-ata Now morrow and-it-Been-ie she-has n-e-jo: 'Hael k-e-noto aud-they-say : 'Ho! Ishe-has-got il-opa-ayok 00-inos-a 1 ' the- forme r-boya whom-she-ate t ' N-e-l5tu And-he-comeg ' A-ar.' ' I-her-Btrike.' N-S-jO-ki And- th ey-hi in- aay-to

en-jOkut, the-berdBwoman,

Bidan, beautiful.

'Wou, ta-lep-o

'Kodee

'Where

'I-kilani g the-clotbeg 'N-00- 'airkon Tbe-of-the-donha^

lenye,

'1-murau : the-warriors :

tn-pnl-a, IeaTe-(h er)-ftloDe,

mi-ar; do-not-fltrike-(her) ; le-'ng-aBg of-the-kraal

n-5-jo: aud-he-aays :

' Papft-i, 'Father-yoo, imboto ki-pwSni! vti-cta

to-talk-with-one-another.'

0aa, WeU,

n-e-pw3na

and-th'ey-come

tbe-maleB o n-e-nyor-ikl-ni and-it-found-is

we-com^^ i-'ng-n^M

'I-l 0-1-111 6 ruo the-of-the-old-mt

the-warriors. N-?-jo ol-mfirno : ' A-ar idya-HgoroySni And-he-gays the-old-man ; ' I-strike tbat-womaD olopi m-e-taa.' barren that-Bhe-may-die,' ' The Towel of the femlmDe article U frequently omitted in the formation f proper duum.

Lingiki, or young marritd woman.

THE TWO WIVES AND THE TWINS

N-fr-jo And-lhey-say

l-DJCKI I give-(her) Well." 'nrkon the-dookeyB

' Do-not-BtriIte-(har),

formerly

n-e-isho-ri ftiid-it-giveu-ii

tbat-she- may-herd

THE STORY OF THE TWO WIVES AND THE TWINS. There was ouce upon a time a man who had two wives. By one wife he had no family, hnt liy the other he bad aeveraJ children. The latter on one occasion gave birth to twins, and great was her joy when she heard that both the children were boys. The barren woman, however, was so jealous that she made up her mind to do omethiDg that wonld turn her husband's love for the happy mother to hatred. She took the babies while their mother was sleeping, and cut their fingers, after which she nibbed some of the blood on their mother's mouth. She then put the children into a drum, which she threw into the river, and called to the otiier inhahttants of the knud to come and look at the woman who had eaten her offspring. The men came, and, seeing the blood, believed the atory, especially as the children were nowhere to be found. The old man was at fir^t uncertain what to do with the supposed murderess ; hut after a while he called her to him and told her that as a pamabment she should herd donkeys for the rest of her days. The drum in which the woman had put the children was carried along by the current to another country, and some old men who were Bitting on the bank of the river outside their kraal saw it as it was floating down the stream. The one who saw it first claimed it as his, whilst one of the others claimed the contents, whatever they might he. The drum was fished out of the water, and when it was opened the two babies were brought to light. The old man who had claimed the contents of the drum took the children to his hut, and fed them, and brought them up as his own sons. In course of time the boys grew up, were circumcised, and became warriors. They had received the nickname ' Sons-of-the-drum ' from their playmates and fellow warriors, and as they did not understand the meaning, they asked the older people why it had been given them. On hearing the story of their lieing found in a drum in the river, they

en-deraah, i) the-JBckal,

ta-iamsb pe Idm Aia) tfae-jackal wHen ^'a^-^iji, a-e-buak, af^lw-bm, ftod-he-cries-out, *!*. Ainyo iftBBt a jukal'i cry.) ' Whst r.V<ibl$Uu* ail' rfaahare myt' rfv: ' Nana

'I

ol-mnrani the- warrior

-Mrd-aki e-mmiy ..jva^ta the-rliiuoceros

tbe-earth ! e-Taodioi 1 the-cow'B-duiig !

and-he-gets) (or B)f

' M-a-it-n ' Not-I- Ventura

ol-Veri, tbe-epotted-one' {or leopard),

Bo^that you-go

LKl-IUt-gO.'

BE CATERPILLAR AND THE WILD ANIMALS

'L-omon lo-'l-kurto 6-j-i The-news of-the-catei-pillar which- called- ii 00 'n-dokitin o-'sero. and the- things of-the-forest. E-isho-o opa, n-e-lo He-gave {or did-tbis) formerly, and-he-goes

Konja' KUDJU

ol-kurto tbe-caterpilkr

N-e-ldtu en-gitOjo And-he-corae6 tbe-hare

e-iilgu-a e-lilit-a, be-leavea-thitherl he- walk8-( himself), (orcomes-from)l #iia kutuk-aji ', n-e-dol come raoQth-Lut (or door). and-he-eees o-'l-kurto, n-e-jo en-gltcjo : of- the- caterpillar, nnd-he-Baya the-hare :

iiajb DE-tii eng-aji &it' VTbat which-ia-there the-hut xdjI' N-E-jo ol-kurto to-'l-toilo kitok : ' Nanu And-he-aays the-caterpillar with-the-voice big : ' I lo-Le-kiado 1 o-ibil-o of-The-loug-one ! whom-they-uufaateDed-become ki-ar-4 te-Kurtinle. A-purd-aki the-ankleta we-trtrike-with-one-anotherl in-Kurtiale. I-cmah-to

and-he-Bays i-roruot the-footatepa

ol-

{or fight)

tbe-rhinocerOB the-earth ! le-'ng-aina of- the -arm (or elephant) N-e-iny-Ototo en-gitojo Aud-he-ariaes the-bsje

1 N-a-ita- A nd-I- make-become (or make) Nana,

a i-jo

you-are you-aay e-mMioi ; nanu the-cow's-dnng ; I

ol-o-ita-a the-who-raade adde afterwards

n-e-jo : ' He I and-he-saya : ' Ho ! le-'ng-aina of-the-ann (or elephant) n-a-ik'-aja ? ' and-I-do-bow I '

' Ol-kurto id the name of any caterpillar, but more oapecl&Uy the cuierIlars of the geometer speflisB ; ol-kurto Oji kunju is the name given to liairy .terpillara. ' And when he cornea to the door. ' It ifl I ; nolMdj will venture to attaok me.

Ore Now

when ftud-be-sayB Kflenvards N-e-lo en^tSjo, n-e-ipot ol-le-'ug-aina, And-be-gocB the-hare, and-he^calls the-of-the-ann

A-lo I-go

n-6-jo : ' Aiuyfl na-Ui eng-aji and-he-BajB : 'What which-ia- there the-hnj.

e-'n-giWjOni of-the-hare

N-5-jo And-he-sftji

ol-kurto ; the-caterpillar lo-Le-kiado ! O'ibil'O 'muugen of-Tbe-ioug-oue 1 whom-they-unfivatened- become tbe-anklet ld-ar-& te-Kortiale I A-purd-aki e-muny eo-gop I we-fight iu-Kurtiale I I-crush-to tbe-rbinoceros tbe-earth ! N-tt-ita-ft le-'ng-aiua e-m6dioi I Nanu, of-the-arm (or elephant) the-cow'e-dung 1 I,

lello-roPB these -words, tiu 1 Aa-purd-i

r elephant),

Nanu

nt), aji bat

ol-marwii* the- warrior

{or elephant) : j e-modioi. the-cowH-dung.

M-a-ite-u Not-I-venture

en-daa, i-*agur-ai look-thither {or see) ol-tuSgani the-man

n-e-jS-ki aad-be-biro-says-l anake i-ndim if you- are-able o-ta-la-ikl-note- ki whom-tbey-have-unable-been

' Uaa-pe.' ' Let-us-go.

THE CATERPILLAR A>'D THE WILD A>'IMAI 183

N-e-pwo. And-tliey-go,

n-e-ba-ju, aod-Utej-uTi re-Uu thar.

B-t-jo 5-tii eng-ftji e-'n-pitojoni i I ' who-is-there tbe-hnt of-the-kkre mj- 1 ' ol-knrto : ' Nuni ol-monai Ute^cftterjallkr : * I the- warrior o-ilu)-o 'mnngeD whom-they-unfaeUiied-bocome the-&iik]U to-Kurtiale 1 A-purd-aki e-mnnj en-gop I in-Kurti&le ! I-crusIi-to the-rhinoceros the-e^h Nana,

the-frog : ' V And-be-sayB lo-Le-kiado ! of-Tb e-loug-OD c ki-iir-i we-fight N-a-ita-a le-'ng-aica e-modioi I Aad-I-make of-the-ann (or elephant) tbe-cow's-dung in-e-ite-Q-no-yu ! It-it-ventui*-it8elf-wi]l ! N-e-it5-ki en-dna a-igut-aki, And-he-him-dMB-agaiii tLe-frog to-move- towards, ' A-5U0 eng-oiBgoni, en-dyaftgndaii, -Iiave-come tbe-Btroug-person, the-leaper, 'n-duli "n-e-'figape, D-aa-pik-i the-buttocke the-of-tke-post, aud-it-me-pnt-iD-i e-makafce.' tbe-TiluDesB.'

I,

n-E-jo: aud-iie-saye:

.It) N-6-Dyik-aa Aud-he-puaheB-thitlier (or approaohes-thitlier)

HL N-e-ikirikLr-a ^^m ADd-he-tretiible6-(Iiii I

N-C-jo ol-kurto Afid-he-sajB the-catei'pillar fcul-to', nanu kul-to." ;erpillar, I caterpillar.' Oiiaa, n-e-ibuBg "Weil, and-they-Lim-Beize n-e-'ya-u boo, !y-him-bring oUBide-the-hut,

oi-kurto. tlie-catrpillar. en-dua. the-frog. e-ikirikir-a ; ' Nanu he-treiiib!es-(bimee!f) : ' I

n-e-kweni aod-it-laagbs

toKlrtig-bitlier, poki-toki every-thiiig

ibicb-is-there here ut-the-truub!e wbioh-it-put-out- thither

i^terpillar.

ThB change of r to I signiGea something wtak or small.

MASAI STORIES

THE 8T0RY OF THE CATERPttLAR AND THB WILD ANIMAI^. Once upoD a time a caterpillar eiitred a hare's house when the owner waa absent. On his return the hare noticed the marka on the ground, and cried out : ' Who ie in my house 1 ' The caterpillar replied in a loud voice ; I am the warrior-son of the long one, whose anklets hve become unfastened in the Rght in the Kurtiale country. I crush the rhinoceros to the earth, and make cow's dung of the elephant ! I am invuicihle I ' The hare went away saying : ' What can a small animal like myself do with a person who tramples an elephant under foot like cow's dung t ' On the road he met the jackal, and asked him to return with him and talk with the big man who had tken possession of his house. The jackal agreed, and when they reached the place, he burked loudly, and said : ' Who is in the house of my friend the bare 1 ' The caterpillar replied : ' I am the warrior-son of the long one, whose ankieta have become unfastened in the fight in the Kurtiftle country. I emeh the rhinoceros to the earth, and moke cow's dung of the elephant ! I am invincible ! ' On hearing this the jackal said : ' I can do nothing against such a man,' and left. The hare then fetched the leopard, whom be begged.to go and talk with the person in his house. The leopard, on reacliiug the spot, grunted out; 'Who is iu the house of my friend the hare)' The caterpillar replied in the same manner as he had done to the jackal,

and the leopard said : ' K he crushes the elephant and the rhinoceros, he will do the same to me.' They went away again, and the hare sought out the rhinoceros. The latter, on arriving at the hare's house, aeked who was inside, but when he heard the caterpillar's reply, he said: 'What, he can crush me to the earth ! I had better go away then.' The hare next tried the elephant, and asked him to come to his assistance, but on bearing what the caterpillar had to say, the elephant remarked that he bad no wish to he trampled under foot like cow's dung, and departed. A frog waa passing at the time, and the hare asked Iiim if he could make the man who had conquered all the animals leave his honee. The frog went to the door and asked who waa inside. He received the same reply as had been given to the others, but instead of leaving,

; CATERPILLAR AND THE WILD ANIMALS 185 I weat nearor, Kod said : ' I, who am etroDg and a leaper, hare Hy buttocks are like the poet, and God has made me vile.' When tlte caterpillar heard this, he trembled, and aa he saw the rog coming nearer, he said : ' I am only the caterpillar.' The animals who had collected near eeiEed bim, and dragged him W oat ; and they all laughed at the trouble he had giren.

'L-omon lo-'l-murani 00 'l-Lnmbwa. The-new8 of-the-warrior and the-Lumbwa.

They-gave (or did-this) formerly, and-they-go tbe-warriori

the-slanghter-booBe.

e-ti-Oyo they-have - not-y et- returned

to-'l-pnl, from-tbe-slaugbt e r-b ooae,

n-5-pwBnu Vid-th'ey-come

also

ii-S-ar they-kiU N-fr-lo en-dito And-Bhe-goes the -girl to-'l-pul,

ere grazing-ground. ol-alaehe the-hrother

the-slaughter-honge, and-ehe-eaya :

kuHo en-derit the-dnst

il-Lumbwa, the-Lumbwa,

' Le-muran, ' O-the-warriora,

r- bearing

eng-ayns, n-e-rath-a 'ng-asho tbe-blftok-and- white-cow, and-they-blotched-become the-small-caWes

n-e'ibelibel and-they-moye-to-and-fro

il-Digok the- bulls

tbe-humpa, and-he-buried (or hidden )-becomeH the-child to- 'regie, oo-rash-a knrmni lanei'.' by -the -path, who-blotched -become lower-part-of-the-backs my.' nothor term for the slaughter-house. ' Another oaaia for ol-kipUe, or apron of goat's slcln which the wttrriors IT when proceeding on joumay.

MASAI STORIES

THE STORY OF THE CATERPILLAR ANiJ WILD ANIMALS. Once upon a time a caterpillar entered a hare's bofl owner was absent. On his return the hare noticed thaV ground, and cried out : ' Who in in my house replied in a loud voice : ' I am the warrior-^on of the loi aiddets have become unfaetoned in the Bght in the Kui I crush the rhinoceroa to the earth, and make cowV elephant ! I am invincible ! ' The hare went away flaying : ' What can a email with a perBon who tramples an elephant under foot liJcv On the road be met the jackal, and aalted him to v and talk with the big man who had tiiken possesaic The jackal agreed, and when they reached the place, b and said : ' Who is in the bouse of my friend the ban The caterpillar replied : ' I am the warrior-son i. whose anklets have become uufasteued in the fight ooimtry. I crush the rhinoceros to the earth, and l of the elephant ! I am invincible ! ' On hearing thi^ ' I can do nothing against such a man,' and left. The hare then fetched the leopard, whom he beg; with the person in his house. The leopard, on i grunted out : ' Who ia in the house of my friend caterpillar replied in the same manner as he had '' and the leopard said : ' If he crushes the elephant ; he will do the same to me.' They went away again, and the bare sought ' The latter, on arriving at the hare's house, ask<

but when he heard the caterpillar's reply, he sn crush me to the earth I I had better go away thei The hare next tried the elephant, and asked aaeiatance, but on hearing what the caterpili. elephant remarked that he had no wish to be trai: cow's dung, and departed. A frog was passing at the time, and the hare make the man who had conquered all the anil The frog went to the door and asked who was the same reply as had been given to the others, \-

N-E-

-jo

MASAI STORIES 1-n

Aiid-thej-Bay tbe- warriors ol-alashe lino ; kwet-a the-brother your; run N-e-!o. Aiid-ahe-goes. Ore elle-murani Now til is- warrior en-dito ol-alashe, the-girl tbe-brother, nstt-'ya-waita 'l-maj whioh-tbey-took theri N-6-jO-ki ol-alashe : And-be-her-aaya-to tbe-brotber : '1-Lumbwft 'n-gtahu 1 ' the'Lumbwa tbe-cattlel '

N-e-jo en-dito : ' Ee.' And-ahe-aaya tbe-girl : 'Yea.' N-e-pi nalefig elle-rauroni, Aud-he-is-fierce very this-^ a-lattg il-kulikae p6kiii. to-Burpaas the-othere ' all. N-5-jC-ki ol-murani And-be-sya-to the- warrior ' 'Biudi, i-njo-o-ki 'n-amugba.' ' Hindi, give-me the-sandala.' N-S-jO-ki o-siDga : And-he-biiu-says-to tbe-Bervtmt : ania kitoak nalefig.' for big Tery.' N-e-jo-ki Acd-he-biin-says-to ' I-mberipiT-u.' 'Eoll-(them)-over-'and-over-hither.' K-e-ito-ki n-S-jii-ki And-he-doGB-again and-be-bim-saya-to em-bere ai.'

' Not-he-is-tbere kuldo-puIL' tbose-alaugb ter-houaes, '

o-i&gor-u ^H whom -ebe- looks-bit ber {or Bearchea) '-openy kunna-kisbo ;- owner theae-cattle

' K-e-'ya-WEutii^l ' f Tbey-taken-have

hltok big

o-singa the-servant (w slave)

' M-a-idim-u, ' Not-I-be-able-shall,

ol-murani tbe-warrior :

' I-njo-o-ki ' Oive-me

And-be-aaya

' Not-I-be-able-bbalL'

THE WAKRIOB AXD IHE LrUBWA N-fr-jo

Mid-he-tLem- brings. N-*-pwo. Asd-tfiey-^o. Ore pe *-l-ifci Now when Otty-nmi^ tbr-raad. e-sbOmo "t-wl^iri (-n-e-lkkwm. they-haTe-gone (lie-cDania w)Kn-it-i-&r. N--sitJ, B-e-toB And-tbej'tiiein-fi^w, aaA-they-gtX (r lee) D-&-t6-i-ki-o fo-gitejig cojcu which-it-bore-in tie-cow hU. N-e-iW-ki And- they-do-again n--iyol5-n aa-jo

and- they- kuow- will to-ay (or that) n-fi-ji>-ld o-singa lenye ; and- he-say 9- to tiie-servant hi^ ; kujuiB-alle.' tiieae-millcB.'

to-get (or e)

B-^-mtir-iki ud-tfaey-fiad

e-w*ji the-plsM

knlle to-'Uturoto, milks by-tlie-poud,

O-Rindi. ' The-Rindi,

N-e-inyorinyor, And -fae-them-I astes, N-e-ji:i-ki And-he-hini-Bays-to N-6-jo-ki ; And-he-him-aayB-to : N-e-pwo, n-e-tum kulye-alle And'they-go, and-they-get {or see) other-inilki ii-*-ji5-ki olmurani : ' I-'ngiir-ai tnd-be-him-Bays-to thi

and-he-him-aajfl-to : I The-of-when t * 'Rindi : ' "N-e-'ng-e-olofig." Rindi T ' The-of-tho-other-day.'

to-'l-billAl. by-tlie-lake, Luok-thither ) alsQ theBc'

N-e-iBgur-aa, n-0-jO-ki : And -be-tlieiu -looks -thither {or trice), aud-he-bim-wiyB-to : Oil 'n-e-Bgole dama.' ' Oh I the-ofTyesterday day,' N-a-pno.

190

MASAI STORIES

it asked the warrior if he could not see the Lumhwa as they only be a short distance in front of them. Shortly after thia they came up with the enemy, and after a fi the warrior killed them all, and recovered bis cattle, which he drq hack to his kraal.

'L-omon lo-'l-ayoni o ol-alashe o-singolio lenn The-newB of-the-boy and tbe-brother and the-soDg thei E-iwal-aka, He - it-e ntered- into, 'figoroyok

two, andrtbey-have and-they-are

pokira^re. both.

the- boy a

nabo, D'e-iKgu-a one, and-abe-leaTes-thitll

N-e-j3-ki And-be-says-to

na-ieh-4] who-Uyi

' I-ngo enna-kerai pe e-boit-are ' Take-hold-of this-ohild BO-that be-ia-together-with the-otb

N-E-jo e-6gorSyBni : And-ahe-aaya the-woman : Onaa, n-e-ton-i Well, and-they-Btay aa-boit-a, to-he- wi th-one-anotb er.

' Aiy^.' 'Very-well.' 'na-duo-ayok ' theee-a-ahort-wb ile-ago-boya

e-Djoi

and-they-love-will-o en-ne-m-e-tii toki '. the-which (op where )-not-it-iB.-there thing. N-e-aku batoro, n-e-ruh-a And-tliey- become big, nnd-tbey-accompauy-o ehoo 'ng-oloSgi pokin.

grazing-ground the-daya all. 1 N-e-isho And-sbe-gives' e-figoroyoni, 1 the- worn an, 11-e-iba-yn and-ahe-bate-will en-gerai tbe-cbild

' One Rpiece. ' These boja who were mentioned a shorl while ago. ' And the; lore nne another very muoh.

THE BOY, HIS BROTHER, AND THEIR SONG

e-'og-iie, n-e-jo: ' K-aji a-iko peiye a-ar (tf'the-^tber, and-ibe-sajB ; ' How I-do Eo-tbat I-kill enna-gherai, pe e-tum en-(;erai si en -dan kitok,' this-child, BO-that he-gets the- child my the- food big,"

N-e-ta-a nenna-kera '1-ayok And-they-became theBe-childreu the- boys *n-giBha, n-e-ata en-gitefig eny ifae-catlk, and'1 hey- have th-cow thei

ftke pokiraare, n-S-.i-i enji-ar only both, en-Datnbo '. the-Bapple-grey. N-a, ake Asd'it-is only

the-n

e-iaho they-^ve {or do-thu)

iTitoro e-ir!ta big they-herd na-das which -they -suck

e-iy9-n-u ftey E-itn-rnp-aka She-has-Iowered-(t!n

will and-they-BUck, Ik)

en-Dambu the-Dapple-grey

Whoiu-not-I-BUok En-goi-papai. Tbe-chUd-(of)-father.

N-e-aka illo c And-it-becomes this nna-kiteilg enye. this-cow their. N-e-iwai-aka inn And-ehe-it-entera-into tl

Biogolio

iini^no, your.

when they-suck

n-e-tur-u ' and-ehe-diga

n-gumoto the-pit

' In this word ( changes to d after n ; o-aambu, the dapple srej boll or the bull of many colours ; en-dambu, the dapple grey oow or the cow of manj' oolourv. * In the third person plural of the preMDt and fbtara tenaea of the verb -iyQ-a, to wiah, the last letter is doubled ' Hawki OBttle are able to restrain their flow of milk, and thia word is only uied when a cow allows the milk to come on the calf being put to her udder, ' A pet term for brother, used sometimeB by children. * A-tur ia to dig (intr.), a-tur-u, to dig (tr.).

193

MASAI STORIES

Ore

-idip,

n-e-js-ki

ne-me-fttfi Rgotonye : who-not-hafi the-motfaer :

ihild; 'Tei.' ' Ten e-ipir ang-olt ' When it-aa-iB-dpposite-to

Now when ahe-it- finishes, and-she-Mys-to tbe-child ' Li-iaho-o eng'Aj ' Whom-me-gsTe the-God ! N-e-jo f And-be-Bays tl N-fl-jfi-H : An d-Bhe-him -says- to n-i-l5tn aBg peiye aa-bftrn.' nd-you-come kraal eo-that I-you-ahave.' N-e-jo en-gerai: 'Aiya.' And-he-saya the-child : ' Very-well.' N-e-lo en-gerai ilo oo-'n-giahu o ol-liiae. And -he-goes the-child place of-tbe- cattle with the-other. N--iBlio ake p' e-ipir And-he-givea {or doea-thia) only when it-him-ia-oppoBite-to L fMH)lofigi n-e-lOta aSg.

e. ^^1

aad-he-Gomes kraal. N-5-jO-ki e-HgorOyoni : f^ tAh>-lum-8ayB-to the-woman : em-bene na-tii tbe-bag which- it- ia-tbere K--lo en-gerai en-n-e-tii AwMit-goe* tlie-cbild the-whicb {or where )-it-iB-1 na-tu-tnr-u-o e-tigor5yoni, n-e-do-iki which-ahe-dug the- worn i K.^1ol-itK. ,k.WtM*iug-ia. Otei^ n--lfltu e-flgorOyuni, n-e-pik o-Boit WU. aBil-abft-oomea the-woman, and-ahe-putfl-iii the-atone

Inno kejek e-'inat, ^ ' Go feet of-the-bed, ol-monmya.' the-razor.'

and-he-it- deBceoda-into

f ^^Siiywi

'n-fpahu tbe-cattle

n-e-lep-u knlle ud-ahe-milka-bither milks

teipa, n-e-lo evening, and-sbe-goea kumok.

THE BOY, HIS BROTHER, AND THEIR SOXG 193

' A-ta-bam-o I-Mm-shawed

N--jii-ki en And-he-saya-to the ol-alashe Ifti 1 ' the-brother my I ' ^N^-jfi-ki : And-sbe-liim-sayE-to : n-e-riny-o en-n-e-tii d-he-retunu-himself the- which- they-ar (or where) N-&-JO en-gerai : ' Eitn And-he-says the-ohild: 'Did-not

'Yfyo. ' Mother,

kodf where

a-flhort- while-ago, 'n-glshn.' there 1 the-cattle.'

N-&-JO And-he-says N-S-jo I And-ahe-Baya And-ahe-weeps Ore p' Not when

Oman : ' lie-lost-iB naleflg. very. e-idip-a-yu ', it - finish eu -hecome- will,

N-e-lo Aud-he-goes Ore p* Now when

-ipir

grazing-grmind. eng-oloflg, the-sim,

it-him-is-oppoBite-to ol-Oshi-aingolio leoye {^-jo : I tiie-every-day-aong bia which-saya : E-itu-rup-aka en-Dambu Sh B-haa- lo wered-(t he-milk ) the- Dapple-grey n-goS-papai, The-child-(of)-father, Ne-m-a-daa il-ki linOno, Whom-not-I-Buok tbe-teatB your, n-goi-papai. The-child-{of}-fcther. Ore G-jo neja e-ishir

Now he- say B thus he-weepa

until may-they-come

Ore p' e-ba-u boo, n-e-rftny Now when he-arrivea-hither outside-the-hut, and-he-singa

When the day wu finished.

194

MASAI STORIES

Dalefig, very,

n-e-nifig lido &-tii and-he-him-hears that-one who-is-there

en-gnmoto, the-pit,

n-e-rany si ninye, D-e-ininifig lido 0-tii and-he-sings also he, and-he-listens that-one who-is-there

boo. oUtside-the-hnt. N-e-nyik-u And-Wapproaches-hither

Ho direction

kutok-aji month-hut {or door)

n-e-it5-ki

and-he-doe8-again

a-rany, to-sing,

n-e-iruk and-he-him-answers

Mil who-is^there

en-gmnoto, the^pit,

n-e-ning taa and-he-hiin-hears well

n-e-lo a-ita-u ti-atwa and-he-him-goes to-put-ont-hither from-within ake only

Ore Kow

pe when

e-ba-u she-arriyes-hither

lido that-one katuknl,

altogether, en-gumoto. the-hole. figotonye, their-moiher,

te-'ramatare, fh)m-the-attending-to-the>calves, e-ifigu-a he-leaves-thither (or comes-from) N- -jo eng-ae : And-he-8ays the-other-one :

n- -jo : ' lyope I and-she-says : ' Ah ! enna-gherai ai t ' this-child my f ' ' E-iflgu-a ' He-comes-from

kaji where

o-sero. the-forest.'

Ore Now figotonye the-mother

tadekenya morning

n-e-ii and-he-sharpens

ol-alem the-sword

idya-kerai that-child

na-ata who-has

ra-e-ti-pi-ja, that-it-may-sKarp-become,

e-puk-u she-cbmes-out

figotonye, his-mother,

n-e-dnng and-he-her-cuts

n-5-a. and-she-dies.

en-gerai the-child

n-e-isbo pe and-be-gives {or does-this) when ol-gos, the-tbroat, Onaa, n-e-ita-lak-u "Well, and-he-him-make-pay-for-will {or avenges) ol-alasbe lenye o-ti-pik-aki en-gumoto pesbo. the-brother his wbo-piit-in-was the-pit for-nothing.

N-e-nafig inna-Sgoki enye. And-she-it-throws {or dies-for) this-sin her. E-itifig-okityo kullo-omon enne. They-ended-have these-news here.

THE BOY, mS BROTHEll. AND THEIR SONG

THE STORY OF THE BOY AND HIS BROTHER AND THEIR SONG. Iiere one* lived an old man who bad two wives, and by each wife I'Im bad A Bon. One of the wives died, and the old mao told the other e to look after both children. The boys loved one another very much, and always went together o herd their father's cattle. They had their own pet cow, which they illed the Dapple-grey, and when tbey wanted to uiilk her they only g the following song : 'Child of my fether, brother dear. She jiolds her milk, our Dnppte-grey, She yields it thougti do calf is ni>Br, This BODg of mine she can't gaioMf. 'Into my mouth I milk thee not'. Dear Dupple-grey, tliere's nought to fear. No gourd or calnlmsh I've got, I only, whom thou loVst, an here.' After a time the woman took a great dislike to her step-son, and made up her mind to get riil of him so that ber own son might have all the milk. She therefore dug a hole in the floor of the hut, and eaid to the boy : ' Yon whom God gave me, come from the grazing ground at midday, and have your head shaved.' When the child arrived, hia step-mother told him to go into the ^llat, and bring the bag containing her razor from under the bed. Be entered the hut, and not seeing the hole which had been dug in the floor, fell into it. The woman immediately covered to the hole by dropping a big stone into it. In the evening the other boy returned with the cattle to the kraal, and asked his mother where his brother was. The woman replied that she had shaved him a short while before, and that he had returned to the grazing ground. "When she was told that he had not been seen, she wejit and cried out : ' My child ie lost,' As nothing was heard of the hoy that evening, it was assumed that

he was dvad. His brother was much distressed, and during the greater part of the nest day whilst herding the cattle be wept and g their every-day song.

e amongit Uitsai herdsmen to milk their c

196

MASAI STORIES

In the evening he drove the cattle back to the kraal, Binging as a vent, and when he was outside hia mother's hut, he henrd his brother eioging as well. He listened, and went to the door of the hut, where he Bang again. His brother replied, and he heard the voiee distinctly. He entered the hut, took away the Etone, and rescued the Iray. The mother was looking after the calves at the time, and letting them go to the cows one at ft time to be fed. On her return to the but she was greatly enrpriscd to see her step- sou, and asked where the child came from. Her son answered : ' He has come from the forest.' The next morning the boy eharpened a sword, and when his mother left her hut, he cut her throat. Hie half-brother, who had been put in the pit for nothing, was thus avenged, whilst the woman paid For her nn with her life.

En-atlni 00- 'n -gem e-'sidai. The-story of-the-chUdren of-the-ostrioh. E-tii opa e-BicI he- is- there formerly the-oat isor. n-e-dany-u. and-she-tliem-breaks-hither (or hatches}. Ore p" e-idip a-ta-dany-u, n-e-lotu Now when she-thcm-Bhiahee to-hatch, and-he-comea ol-Hgatuuy, n-e-iiignr-aa 'n-gera, the-UoD, and-he-looka-thitber (or regards) the-children((- chicks), n-e-nap, n-e-ieud-00. asd-he-them-'carries, and-he- them-hides-RWay . N--8ui e-BJdai, a-e-jO-ki : And-Bhc-him-foUows the-ostrich, and-she-him^Bayi

' I-njo-0-ki 'n-gera ainei.' ' Oive-me the-children my.' \ N-e-auy And-he-rBfuaes ol-Bgatuny the-Uon e-ita-y-u, j he-them-put-out-hither-Tf^ o-e-ar-aa aDd-he-Btrikes-thither (or chasea-away) e-aidaL 1 the-ostrich. ' N-e-Io And-she-goes e-sidai the-oatrich B-iiigor-u to- look-hither {os- Marc l-aigweoak, the-counBellora n-e-ikilikwan : and- she-t hem-asks : ' Ka, -n-gem How, the-cUildB kinei auake my or

'n-o-'l-5gatuny ) ' the-of-the-lion 1 ' 1

THE OSTRICH CHICKS

N-E-nr5-yu And-tliey-fear-will a-e-'aidai

t-aigvenak the-couneeUorB

Di'ikin

tbey-Bfly n-e-jo 'n-o-'t-iigttlnny. aud-they-Htiy the-of-tbe-lion. e-sid&i, n-e-Io -ipot the-oHtrich, and-she-goee to-cull

the-of-the-ostricli the-cHldren, K-e-it5-ki And-ihe-doee-agai a i-tigwSan pokin. the-ftnimols all. Ore pe e-ba-iki eng-aji Now wHen flhe-reachefl the-hul ii-e-ji>-ki en-gidas in-dare ' ; and-he-her-says-to the-sucker thB-flooka : en-gumoto to-'l-kia

the-hole by-tho-ant-hill too-'ng-iiluli pokirare," at-the-dircctions {or enda) both.' N-e-lo e-Bidai a-tor-u en-gnmotQ

6-'n-garibobo, of-the-moDgooBe , ' Inno tu-tur-u 'Qo dig m-e-ipaBg-o that-it -go-out-may

And-she-goes the-ostrich to-dig the-hole that-it-go-out-may too-'ng-41ijli pokirare. t-the-euda both.

Ore Now

'BgwEBin p6kin the-animala all

Bhe-it-finishes,

te-inne-w8ji. in-this-place.

Kake e-t-nri-aita p6kiii ninje -jo 'n-e-'sidai But they-feared all they they- say the-of-the-oatrieh

n-fl-jo 'n-o-l-fig!ttuny.

and-they-say tho-of-the-lion.

Ore p' e-ikilikwau-i Now wHcQ it-him-asked-ii 'Eitu ki-d61 il-papit ' Did-not we-aee the-hairs

en-garibobo, the-mougooee,

n-C-jo : and-be-eays :

En-du-miu aii (Ye)-coiieider also N-e-ityam, And-he-jnmps, a te-idya-ae-mitua. by-that-otber- portion.

the-hairs vhicb-beget the- feathers. 'ndoe. 'N-e-'eidai 'a-gera.' ye. The-of-the-ostrich the-children.' n-e-jiSg en-gumoto, n-e-ipnBg d-be-enters the-hole, and-he-goee-out

e for the mougooM,

19^

l^SlES

Til llCJ N. Hr T tllC'i Iiuf dill. T. lefti the ) sin V.

-V.

She thc-ogi . Ore Now ol-fignti. the-li. 1! ond-hc- ;

Ami-.*I-iyo-o-i. * Givo-iKc N-c And-he and-he-8tri! N.c-lf> And-shc-j '1-aigweiuiK the-counselli.i:

ainei my

n-e-any-u and-he-him-awaits

a-O-a, amu -jo : ^i- he-dies, for he-says: r^-i pung en-garibObo.' -.-w-ijoes-out the-mongoose.'

n-gera the-children

enyeiia. her.

i:.

srHICH CHICKS ^ sw'v. j. which, having laid some .t -J^cks away, and hid them. .1. it^oiiiuded her young ones ; .. wid drove her away. She nr afraid of the lion, and Nf .wtrich then went to call -^^ Arrived at the place where %. iiA? a hole under an ant-hill j^ A>llected all the animals at tr. they feared the lion, and ,^ :o the mongoose's turn to be ^4*4i bdirs beget feathers. Think ^v :ho ostrich's.' And having .^^r the ant-hill, and escaped at liiii, and not knowing of the ^. a' the hole by which he had *i.mo hungry, but he still kei)t .V 4ftiroh for food the mongoose ^ ahi the ostrich recovered her

>\cun-a e-siangiki. .v^iutarried the-womaD.

-J.

n-e-sir aud-he-woos a-ti-sir-a,

..*

e-siangiki. the-wonian. n-e-isho and-hc-givcs

azinor

to- woo, ,Mt imilar to this one. In a]I of ^.vw, who escapes by a second exit

THE CROW WHO MARRIED A WOMAN 199 menye 'n-giBha, n-aa 'n-dauwa vm 00 heivfather the-cattle, and-they-are the-heifers three and 'l-bofigaiko aare. the-young-bulls two. N-e-nyor-u menye, n-e-muk And-he-them-love-will {or accept) the-father, and-he-brews ol-kurok en-aisbo, n-e-ifibo-ri the-crow tbe-honey {or boney*wine), and-it-bim-given-is e-siangiki ^.

tbe-woman. N-e-iyam ol-korok e-siangiki, n-e-rik. And-be-marries tbe-crow tbe-woman, and-be-ber-takes. N-e-ton-i si ninje te-'n-dim. And-tbey-stay also tbey in-tbe-wood. Ore pe e-mut-a ol-ari obo, Now wben it-finisbed-beoomes tbe-year one, n-e-ikilikwan e-siangiki: 'K-igi e-tii eng-afig and-sbe-bim-asks tbe-woman : * Wbere it-is-tbere tbe-kraal inoT yourl N-e-any ol-kuruk e-lim-n. And-be-refases tbe-crow be-ber-tells. N-e-ikilikwan e-siangiki 'ng-olofigi p6kin: 'Eanu And-sbe-bim-asks tbe-woman Uie-days all: 'Wben ki-ba-yi eng-aSig ino ) ' we-arrive-tbitber tbe-kraal your I * N-e-gir-a ol-kuruk. And-be-silent-is tbe-crow. Ore te-'ng-oloflg nabo n-S-jo ol-knrok: 'A-lo Now on-tbe-day one and-be-says tbe-crow : * I-go i^gil-u '1-kak, te-ked-o elle-sbani, t5-anyu-a-ki.' to-break-bitber tbe-firewood, climb tbis-tree, await-me.' N-e-ked e-siangiki, n-e-rany e-ishir. And-sbe-it-climbs tbe-woman, and-sbe-sings sbe-weeps. N-e-lo ol-kuruk a-iturur-u l-kak And-be-goes tbe-crow to-collect-bitber tbe-firewood oo-l5tu a-pej-ye. wbicb-be-ber-comes to-burn-for. ^ And the woman is giyen to him.

2CX>

MASAI STORIES

Ore e-niny Now she-smgB lenye her

o-sanja ihe-loyer

e-siangild the-woman li-opa of-formerly

e-boii-are he-ia-together-witli And-he-thernHHiys-to

1-alashera ihe-biotlier8

e-ishir, n-e-nilSg she-weepB, and-he-her-hean o-ifiLga-a who-leayes-thither ) or oomes-from j le-'eaangikL of-the-womaiL

en-joie tiie>war

o-sanja: the-lover :

'A-nifig <I-hear

ol-toilo the-oioe

le-'ng-anashe of-the-sister

inyi. your/ N-6-j6-ki 1-choraeta And-they-hiiiHsay-to the^Menda

lenyena : ' Ei-ti-pik-a his : ' She-yon-hM-pat-in

eng-anashe a&g the-Bister oar

ol-oirinia.' the-madbefis.'

N-e-ininifig And-they-listen ol-toilo, the-Yoice, Maa-pe Let-QB-lier-go

il-alashera, the-bnotlierBy n-^j5-ki-iK) :

and-they-say-toKuie-aiiotlier : i-iifyor-u.' io-lo(^-hither {pr search).'

n-e-niilg si nii^ aod-they-hear alao they 'E-ti-dpHL ' He-has-eaid-tmly.

N-e-pwo And-they-her-go N- -ikilikwan : And-thev-her-ask :

X-e-jo-ki : And-fihe-them-says-to : And-they-her-say-to N-^jCv-ki And-she-them-saTs- to i-kiik; the-firewood/ And-thev-her-sav-to : mi-dT-u.* do-not-descend-hither. *

i-inep>n e-tii en-geper o-1-chani. to-meet she-is-there the-tbp of-the-tree. * Afigae li-ki-to-rik-u-o ? ' ' Who who-(he)-you-bn)Qght-hither I ' * Aa-ti-mir-aka-ki ol-kumk.' * It-me-fiold-to-was the-crow.'

*l-alabera: the-brothers :

Kodee Wher^

ol-kuruk.' the-crow.'

eug-anashe : ' -shomo a-gil>a the-sist^r : * He-has-gone to-biak-hither

Ten e-lotu, pe ki-mbot, When he-comes, aind he-you-calls,

X-^jo And-she-says

e-siAi.iT-ki : the-Wv

- ^T'^

* A:ya/ Yerv-wtIL'

THE CBOW WHO MARRIED A WOMAN N-e-pwo ninje l-alaahera And-they-go they the-brothers n-e-ieud-ori. and-they-hid e-themselvea. Ore pe e-riny-u-nye ol-kuruk, n-e-ji>ki Now wlien lie-rctaruH-)iitlier-liim8eIf tbe-crow, and-Le-Baya-to en-gitok : ' Na-iro, ta-dO-u.'

the-wife : ' 0-the-friend, deBcend-hither,'

en-gitok the-wife

N-e-j5-ki And-Bhe-hiin-EayB-to N-e-itft-ki And-b e- doea-agaiu 'n-gataitin are : tbe-timee two : N-e-wal-aka And-Bhe-him-replies-to n-e-jo : ' M-a-do-u.' I and-sbe-Baye: ' Not-I-deBoend-hitber.' Ore e-any, n-S-j5-ki Now sbe-refusea, and-he-her-sayB-to

' M-s-dO-u.' Not-I-deacend-hi ther . ' n-5-jo-fei ol-kurak and-he-her-says-to * Ta-dO-n.' ' Descend-hither.' en-gitok the-wife

aa-lotn a-ita-y-u.' I-you-come to-take-out-lutber.' ake : ' Wsu, only : ' Come,

' A-ked-a openy, I-it-olimb-hither iriyBelf, N-e-jo ea-git And-nhe-sayB the-wo:

m-a-dO-a.' not-I-deaeend-b ither. ' N-e-puk-u te-inna-kata 'l-alsahera o o-sanja Asd-they-come-oat in-that-time the-brothera aud the-lover leoye, n-e-ar-are ol-kuruk, a-e-ar, her, and- they-fight- with the-crow, and-they-him-kilJ,

N-e-itn-ki n-e-rik e-uangiki ang-afig enye, And-they-do-again and-they-take the- woman tbe-kraal their.

THE STORY OF THE CHOW WHO MARRIED A WOMAN. There was once upoD a time a crow who made love to a woman. When he had ^ven the woman's father the cuatomaiy present, tiz. three heifers and two young bulls, and brewed aome honey-wine, he

JM MASAI STORIES was Klloved to many her. He took his vnte aw&y with him, went to tive in a wood. At the end of a year the womaa asked the crow where his knat was, bat he refased to tell her. nor would he Tonchsafe a reply when she asked him. as she did daily, when they were going to his home. One day the crow luld her to climb np a tree, and to wait for hita there while he went to cat Bome firewood for her. She did ur afae raa bid, and when she reached the lop, she sang and wept. Joat at this time the woman's former lover, who with her brothcn was returning &om a raid, passed near the tree. The lorer recog' nixed the einging, and told hia friends that he heard their sister's roioe. They laughed at him, and said they sapposed the loss of their gister had turned his head. However, when they listened, thej admitted that it was their Eistr's voice that they heard, and they ttart^ off to search for her. They found her in the tree, and asked her who had pnt her there. She replied that she had been sold to the crow who was at that moment eoUecting firewood. They told her not to come down when the crow returned, and then went away and hid. Shortly afterwards the crow came back with the firewood, and called out to hia wife to descend. She refused, however, even thon^ he threatened to fetch her down. While the two were dispnting, the woman's brothers and lover emerged from their hiding place, and fought with the crovr, whom they succeeded in putting to death. They then escorted her back to their kraaL

En-atini e-'a-gitojo, o ol-figojine, o ecg-aptn Tbe-Btory of-tbe-hare, and tbe-Eyena, and tbe-oav) o-'l-ngatuny '. of-the-L'

E-not-dte eo-gitojo a ol-figojaH lliey-got-ODe-another {or met) the-hare and the-byi n-e-j6-ki en-gittjo ol-figojine : ' Maa-pe aa-Ulit-a.' aod-he-says-to the-hare the-hyeua : ' Let-n-go to-wslk-onrseltq N-e-pwo pokiraare, n--pwo aa-or-o, And-tlwy-go both, aud-th'ey-go to-divide-themaelvM V (or sepante), J 119 lion or lioDiw&

THE HABE, HYENA, AND LIONESS'S CAVE 203

n-e-lo en-gi and-he-goea the-l o-'l-figBtuny, n-e-iken-o, n-5-jo : of-the-lioness, aud-it-cloBtd-becomes (or is), and-he-sayH :

n-e-tum and-he-gets {or

es)

'Soit,

N-e-bol-o,

n-e-jing atwa, n-o-ito-ki Afld-it-opeufi-itaelf, aod-he-entera within, and-lie-does-again ii-6-jo ; ' Soit, ripa ',' Rnd-he-najB 1 ' Stone, sew {or cl N-e-lo ninye ol-giUta loo-'aunya, e the-room of- the- fate.

and-h

Asd-lie' n-e-ito-ki Ind-he-doeB-'again n-e-rap-oaho, md-he-has-enough- to-eat, e-iyS-n n-e-lo. le-wi^es aud-he-gocB, Ore p' e-ipufig, he-goes-out.

ol-loo-'n-giri, the-of-the- roeatfi.

n-e-jo : aod-be-aays :

Mow when

n-C-jo : and-be-^ays :

N-e-it5-ki And-he-does-again

Ore te-'n

Now

n-e-moB, and-he-eata, bob,' amu open,' for

e-Bumnsh, the-appetite.

ol-ilgojine '.

the-road and-they-get-one-another and the-hyena. N-e-j5-ki ol-figojine en-gitfijo : And-he-aays-to the-hyena the-hnre : i-'flgQ-a) Ana-i-jo ^-leave-thither {or come-from) 1 If-you-say [or Why) en-gutuk ino ! ' the-moDth

aji

e-nyil it-ia-oily

ao4

MASAI STORIES

i-Io

for

e-nyil eng-ont it-ifi-oily tbe-&

' I-el-yc ' Rub-on

e-w5ji tbe-plaoe where-you-go n-e-nyil en-gntuk.' and-it-iB-oily the-mouth.' N-e-jo-ld en-gitojo oI-Hgojine ; And-he-HajB-to the-hai'e Uie-hyetia : en-gutuk ino, p' e-akn eidai ajina en-ai.' the-moutb your, so^that it-becomee beautiful like mine,' Onaa, n-e-el-ye, n-eitu e-aku aidai Well, and-he-them-ruba-on, and-did-not it-becomee beaDtiful Bnaa en--'n-git(ljo. like the-of-the-liai'e. N-5-jS-ki ol-figojine : And-he-him-BayB-to the-byena : pae. Ana-i-jo and (or I-say). If-you-aay (or Wty) n-e-to-yu, m-o-tiu and-it-beoome-diy-will, notrit-iB-like N-6-jo-ki en-gitojo : ' IAnd-he-hira-aays-to tie-bare : ' Wi

eive^^^

I-them-rub-on,

youral'

N-e

n-e-jo: and-he-aaya ;

uj-a te-'ng-are.' :h-(it) in-the-water.' l-lejare, ' The-liar,

why

e-to-yo it-dry-bocame

ake)' only ) ' N-fr-jO-fei : And-be-him-Bays-to :

too-'n-gnlftk.' in-tbe-urine.'

ol-Bgojine the-byena

too-'n-gulak, in-tbe-urine.

' I-'Bgor-ai, 'Look-thitber (or Bebold), a-to-yn,'

to-become-dry .' N-5-jB-ki And-be-bini-BayB-fo e-weji n-i-lo tbe-place

e-inyi-akft J it-done-agaiu-bl

ol-B

the-hyeaa : n-i-lo oahii where-you-go alwaya N-e-jo en-gitojo: 'Omaa Aud-be-saja the-hnre : ' How-

a-daa-re.' to-cat-in.'

aa-li-k I-you-h

' For a-doa-a.

' ie is ofto used for ainyO pe, vhjrt

THE HABE, HYENA, AND LIONESS'S CAVE 205

iye tin

i-Io

Ore Now yoa ni-ki-resh-i.' and-i t-y ou-captured-is. ' N-e-jo ol-Bgojino ; And-he-Baya the-Lyena

bwBji.

you-go plac

n-i-mod-a-yu, asd-you-become-fooliflh- will ,

nke

lye."

N-Ho Aud-lie-snye

eng-spune o- 1

no-rii. Ore I-you-take. Now E-tii

here where-I-eat-in then the-c'ave of-the-lioucss. It-ifl-there taa kullo-gilat well tLeee-roonjfl

five

loo-'n-gnroon, of-tbe-asbes,

E-tii It-ie-tfaere

also

ninye e-iter-i'. it it-begun-iB. ol-Ioo-'l-oik, E-tii oI-loo-'Bnrft. E-tii eii the-of-the- bones. It-is- there tbe-of-the-fleahea, Itr is- there also ol-loo-'n-giri nna-Buana. E-tii ol-too-'sunya, the-of- the- meats which-are-tender. It-ia^ there the-of-tlie-fats,

rninye IB it N-e-jo Aud-he-eayB to-rik-O-ki.' take-me.'

ol-le-iaiyet.' the-of-five (or fifth)." ol-flgojine : ' I-'nglri-o, the-hyena : * Get-out-of-the-way,

maa-pe, let-uB-go,

* Tin i-jiag, ' When you-it-cnter, pe i-lo atwa.

IN-e-pwo, n-e-ba-ya And-tbey-go, and -tbey-arrive- thither N-6-jo-ki en-gitojo ol-figojine : Aitd-be-BsyB-to tbe-bare the-byeua : n-i-jo: "Soit, bolo." Ore d-you-say : " StoQe, open," Now when you-go n-i-jo: "Soit, ripa." Ore pe i-'yO-u and-you-say : " Stone, cIobo." Now when you-wiab-will n-i-puk-D, n-i-jo ; " Soit, bolo," ' and-you-eome-ont, and-you-say : " Stone, open." ' I N-e-jo ol-tigojine ; ' Soit, bolo.' And-be-saye the-hyena : ' Stone, open.' N-e-bol-o. And-it-opens-itBelf.

That ia the first.

%o6 MASAI STORIES Ore pe c-j'Sg atwR, ri-5-jo ^ Now when they-cnter within, and-he-says the-hi ' Soit, ripa," ' Stone, close.' N-e-rip-a, And-it-closea- i t self . N-e-iter ol-Hgojine ol-giUta 0-tii And-he-begins the-hyeua the- room wbich-they-are- there 'n-gurnon, n-e-lo en-git5jo ol-gilata O-tii tbe-asbeB, and-he-goes tlie-hare the -room wbi eh- they-are-tbtre

Ore

p' e-idip when be-finikheB

en-gittijo ol-Rgojine : the-hnre the-hyena :

a-lnoe-a, ii-f-j5-ki ^1 to-eat, and-he-uya^ ' A-ta-rap-oshe nami, I-have-had-eiiough-to-eat

1- ng(n-o, maa-pe. get-out-of-the-way, let-uB-go." N-e-jo oI-Rgojine ; ' Woi 1 eitu uanu Afld-he-saya the-hyena: 'Oh! did-not I N-S-jQ-ki en-gitiijo : ' A-ipnng And-he-him-Bays-to tlie-hare : ' I-go-out kake iye, tin! l-ndip, pe but you, when you-finiah, and n-i-pok-u, n-i-jo : " Soit, bob." Bod-you-come-out, end-you-wy : " Stoue, open."

I-eat thing.'

i-ndip

you-fi

N-E-ji>ki And-he-him-flayB-to Mho,

a-lo

I-bave-enougb-to-eat, N-e-jo en-git5jo ; And-he-sayB tbe-hare : N-e-j6-ki o-soit : Aud-be-saya-to the-stone N-e-bol-o. And-it-opona-itaelf.

n-i-jo : and-you-eay : ol-Rgojine : the-hyena : ol-gilata the-room

" Soit. " etone,

'Eitn 'Did-not

loo-'l-oik.' of-the-bones.*

' A-lo taa ' I-go well ' Soit, bole' open.'

i:

' Btone,

N--lo ninye en-^t5jo, n-e-jo : ' Soit, r _

Aud-be-goea be the-hare, and-he-says : ' Stone, dose.' J

THE HABE, HYENA, AND LIONESS'S CAVE 307

N-e-rip-a. And-it-cltiBeB-itaelf.

N-e-ton And-be-BitB-dowD ol-Kgojine the-hyena a-inoB to-eat il-oik, the-bones. n-e-itii-ki j^nd-Le-doefi-agam a-lo a-inos to-go to-eat aura, the-fleahes. n-e-rap-osho, n-6-jo r 'A-lo.' I-go.'

N-e-jo-ki o-eoit: 'Soil, And-he-eaya-to the-etone : 'Stone,

ripa; CIOBS, anai inntead^f ' Soit, bob.' Stone, open.'

N-e-ri-lri-Do a-t5-jo, And-he-forgetB-(hiiiiBIf) to-say, n-5-jo alte, 'Soit, ripa.' a&d-be-Biiys only, 'Stoue, cltiae.' 'Soit, 'Stoue, bolo,' open,' N-i5-jo nsja, Aad-he-BAyB thas. u-e-any and-it-refusea it e-bol-o -opeiiB-itself 0-80it, the-fltone. inii mine neja *)r no thus 5-j-i.

it-said-ia.

N-e-lotu

And-she-him-comeB tbe-owuer tbe-

ol-openy eng-apnfio a-inep-n e-tU

to-meet he-is-tfaere

eng-apune, e-bnak-ita, e-jo : ' Soit, ripa.' tbe-caTe, be-ctjing-ont-is, he-Bays : ' Stone, close.' N-e-jo ol-figatunyr 'Soit, bolo.' Aud-she-BayB the-tionesa : ' Stone. open.' N-e-jo ol-Rgojine ; ' Wuun-wi. And-be-says the-byena ; Neja duo Thus a-Bhort-while-ago I- wish aud-I-aay. The-curficd-fellow

' (Noiae reeembling a hyena's laugh) n-iyC-u n-a-jo. 01-tolut

nanu I Oiya-kake 1 I Ob-but (ot- Woe-is-me) ! Oiya-kakel Oh-but (or Woe-is-me)! leoit, bolol'

Kone, open I '

1 N-6-jo ol-Kgatuny: 'A-inos, 1 And-she-says tbe-lionesB; 'I-you-eat, anake a-ita-a or I-you-make-become

N-e-j5-ki: 'I-nda-a-ki And-he-ber-eays-to : ' Uake-becomeen-gerai." me the-chUd,'

o8

MASAI STOEIES

N-e-jil-lti ol-Hgatuny: 'To-ton-a naa, And-eht'-him-Gajs-'to the-lionesB : ' Sit-down then, Bo^that ki-mhuilg-aki enna-kerai ai, I-ago you-me-seize-for (or goard) tbis-child my- Catch-ko1d-oi

pa

a-laS

liis-bone, and-you-coont. Now wben I-croas wBgwan, n-i-gil,'

four, oad-you-it-break.' N-e-iken ol-figojine 'roruat. Aijd-he-<!oniita the-hyena the-footatepa. Ore W e-ba-ya, Now when she-amves-thither,

n-e-gil aud-he- breaks

N-e-iper-aki-no And-itliiiii*BpUtB-to n--dany, i and-it-it-breaka, and

e-ita-ru-eiye, il-him-m akee-deatroyed.

il-kejek the-riTers

ol-oito, ^^^H the-bon&^^^H

o-'l-iigatuny el-lughunyft, of-the-lioness the-head.

ol-ilgojine the-hyena

a-iya-u 'l-timitimi to-bring the-horneta

n-e-pik

and-h e-them -puts- in

'n-gumeehi. the-noBti-ils.

n-E-jo-ki and-she-eays-to

ol-figojine : the-hyi

' I-'ya-u en-gerai ' Bring the-cbild N-fl-jO-ki And-h e-ber-Bay a-to duo bort-whilo-ago n-M-js-ki I tBd-be-me-aays-to

Di-a-ita-naa.' that-I-it-make-suck {or suckle).' ol-Bgojine : the-hyena : the-medicine (or medicinc-n

' Father,

a-ahl I-went

.-kr^J),

ol-oiboni : tbe-medicine-man :

" Tiui i-nda-Iafig " If you-make-crofla

N-6-j5-ki And-ah o-hi m-saya-ti

ol-!tgatuny ; the-Uoneas :

m-e-tiu-ti5kl' not-il-id-like-Umig {or it-doea-not-matter).'

' I-'ya-u 'Bring-(it)

in-4-iiSgur-i.' it-I-iHook -thither {or see).' N-e-dum-u ol-iSgoji And-he-picks-ap-hither the-hji '(Ml enna-kerai e-papa.' Ob I thie-ohild of-father.' ol-Bgatnny tbe-lioneBB

L"Ya-wa fTak^it) ' N-e-'ya And-he-it-tak<

ontside-the-kroal.

 THE HARE, HYENA, AND LIONESS'S CAVE 209 N-e-jo ol-figojine And-he-says the-hyeiia ; el-inghunya,' the-head.' ^N6-j6-ki And-she-him-Baj-B-to ;

a-jo ol-figojine to-eay (or that) the-hyena to, ii-e-j5-ki; bone, and-ehe-hiin-BayB-to :

ol-ilgojine, the-hyena.

(kjo-ki ol-flgatuny ; to-say-to the-UoneaB : n-e-ito-ki

N-e-ito-ki Aud-Bha-him-doeB-agam Ore pe e-'ya-n, Now wUeo he-it-bringfl, and-she-him-does-agaii oi-SgatDsy : ' Ta-wa the-Ii(meB8: 'Take-(it) N-o-inoB ol-Bgojine Aud-he-eata tbe-hycna N-e-ito-ki

Briiig-(it).' I to-say-to

And-Bhe-him-doeB-agaiD

n-e-j5-ki and-abe-hi m-say s-to

N-5-jo ol-Rp'i'i^; Asd-be-BayB the-hyena : 'ng-aik pokirare,' tb&-arm8 ' both,' e-tem-L it-him-tcmpted-is.

' MoUier my 1 it-him-eateD-haB-been

to-say (or that)

MASAI STOEIES

N--jo: 'Mine nana, papft, And-he-Bays: -No I, father, who-eats r.ia T-mOWnyi oo-to-put-o.' the-birds who-it-pecked."

1 N-fr^o neJA ol-BgQJina oo And-U-does thus the-hyena until m-e-tu-mut-a be-jnay-finiah

en-gerai o-'I-8gatniiy. of-the-lionesB.

M N-e-'ya ol-flgatnoy ol-Bgojine And-sbe-takes tbe-lionees tbe-byena a-'an, n-e-Io to-biad, and-she-g^l a-dufi^u 'ligusidin. to-out-hither the-aticks.

N-e-im en-jore oo-'l-Bgojinia And-it-paBsea the-raid (or war) of-the-hyenaa n-e-tum ol-la '-duo-o-t-an-aki and-they-get (or see) tbe-a-Bbortrwhile-agQ-who-bound-haB-been. N-fi-jo Obo te-lello': Ajid-he'saya one {rom-these :

N-S-jS-ki ABd-be-him-BayB-to Da-tii 'l-ojoSga whioh-are-there the-ftiea Wsu m-aa-ta-Ia-a

' Oi ! eiji ! e-ilata Oh I really ! tha-ul i-ta-any-aT K-aji e-tii' you-refused t Where

Come that-I-you-uu fasten ao^tbat yon-me-bind me, inna-ilata c this-oil

n-t-ta-any-a which -y ou-ref used

you. or euphony between tbe

tuf.^H 1

' The lettera a or 2a are aometimcs imerted f articln and the ivord whioli follows. ' Tlio locl caae is sometimes used where a geoitive is required in '^"fl"*'-

V THE HAKE, HYENA, AND LIONESS'S CAVE iii ^ H N-e-lntu ^^ ^H ^H And-he-him-Gomes to-imfasten. ^^H Ni^lo ol-la-duo-o-an-a ^^H ^K And-he-goes the-a-Bhort-whil e-ago- w ho-bound-becomeB ^^^ ^Mf a-rub-are

'1-kulikae. ^^1

^^M m N-e-l5tii And-she-oomef ol-iigatuny too-'Hgudisin, n-C-ar ^^^ 1 the-lioneea froin-the-sticka, and-ahe-beats ^^H ol-Bgojine. tbe-hyena. 1 L Or. p' Now wtien e-oah nabo, n-S-jo-ki ol-Sgojine: ^^^ Bhe-him-beata one, and-be-her-aaya-to the-byenai ^^^ 'A-ok.' ^^H tl-it-drink.' ^^H Aid-ih^ny. 2z; ^' K. N-S-jo: H Aid-be-ui'i: 'Inna-Uata na-tii '1-ojoagai' ^^M 'Tbia-oil which- are-tbere tbe-fiiea.' ^^H r N-t<i-ki a-ordi lu ^H

kat'-are. ^H time-two {or a-second-time). ^^^ And-he-MjB ol-Sgojine; A-ok t A-ok t ' ^^1 tfae-liycua: -I^it-drinkt I-it-dnokl' ^^M H K-&-JO ol-Sgatuiiy : ' 'Ny0 1 ' ^^^ tbe-Uoness : ' What 1 ' ^^M And-he-sajB ninye: 'E-ilata nartti 'l-ojoRga.' ^^H he: 'The-oil which-are-tbere tbe-fiiaa.' ^^H H N-e-iyolQ-u ol-tigatiiD7 a-jo mme liJo ^H ^1 And-Hhe-knov-will the-Uonese to-eay {or that) no that-oou ^^ H^ li-opa. of-formerly. N-e-keny-u, Aud-it-<lawna, n-e-riny-u-nye ^H and-tliey-ret urn-bit he r-theiuBelvee ^^H ^L 1-opa-ilgoj!nia ^Khe-former-hyeiii LB who-paaaed here. ^^H

V And-ahe^trili. -n ol'Dgatuny iug-abobok ^^M ea-hitber (or atrips-off) the-lioness the-barka ^^1 HyO ia freqnetiUr owd for tlbjt, wliat t ^^^

MASAI STORIES

o-'l-ohani of-the-tree i-jo ygu-aay (or like) N-e-l5tu Aud-be-comes

D-e-salaaeli and-sbe-the m'Spreads

B-gin

-nR-oloilg

tbe-meats. ol-opa-Sgojine, n-e-jo : " A-Io tbe-former-hyena, and-hesays : ' I-gu e-papa amu e-ts-yefig-iehe. I-'iigur-&i of-father for he-baa-Blaugbtered, Look-ihitber

nye-nekwa there- those

N-e-doI Aud-Bbe-bim-sees

ol-Bgfttuny, tbe-liouesB,

n-e-jS-ki : and-Bhe-bim-snyB-to :

tbia } ' N-e-lo

an, n-6-ar m-e-tua. And-sbe-him-goeB to-bind, and-sbe-bim-beats tbat-be-mayOre fi' e-idip, n-e-Io ol-Bgatuny eng-apune Kow wbeo Bbe-it-fiiiisbea, nud-abe-goes tbe-lioneas tbe-cavA

M '-^^1

mye, n-6-jo; 'Soit, her, and-ahe-Bays : 'Stone, N-e-bol-o. And-it^opeus-iteelf. Ore pe e-jiiSg atwa, Now wben sbe-euterB iaaide.

open.'

n-e-jo: and-Bhe-sayB :

'Soit, ' Stoue,

E-itiBg-o They-ended-bave

knlloKimoii tbese-uewB

THE STORY OF THE HARE AND THE HYENA THE LIONESS'S CAVE. The hare once met the hyena, and proposed tbat they should go for K walk. They went for a walk together, and then separated, after which the hare went to the lioness's cave, and found it closed. She cried out : ' Stone, open,' and the stone rolled away from the mouth of the cave. She entered and said : ' Stone, close,' and the stone returned to its place. She then proceeded to the room where the lioness stored bev fat, alter which she went to tlie room where the meat was kept, and having bad enough to eat, ahe returned to the

THE HARE, HTENA, AND LIONESS'S CAVE I, and when she bod paeeed o

o close

mtraoce, told the Etone t Feeling hnngrj again later she retnmed to the cave. On the road she met the hyena, who asked ber whore she came from, aud why her mouth was oilj. The hare denied that her mouth was oily, hut aa the hyena persisted in his statt-ment, phe told him to rub ashes on hie mouth, and it would become as beautiful as herB. Tbe byenn did as be was recommended, but no change took place in his appeal ance. Tlie bar next sugq-eBted washing it with water, and afterwards with urine ; but although the hyena tried both, hia mouth remained as dry as before. The hyena then said : ' Fleaee tell me where you go and feed.' At first the iiare refused to comply with his request, and said r ' You are so fooliah whenever you go anywhere, and nre sure to be caught.' But as the hyena would take no refusal, Blie consented to allow him to accompany her, and told him about the lionesa's cave. 'There are,* she said, 'five rooms. In the first Ihe aabes are kept ; in the next, tbe bones ; in the third, the tough meat; in the fourth, tbe tender meat; and in the last, the fat.'

The hyena cried : ' Get out of the way, take me there,' and off they started. When they arrived at the cave, the hare told the hyena that when he wanted the cave to open he must say: ' Stone, open,' and when be wanted it to sliul: 'Stone, close.' Tbe hyena cried out: 'Stone, open,' and the stone rolled aside. When they were inside, tbe hare said : ' Stone, close,' and it closed again. The hyena at once started on the oshea, while tbe hare went to tbe room wliere the fat was kept. When the latter had bad enough to eat, she returned to the entrance, and said she was going away. The byeoa remonstrated with her as he Affer telling him how to get out of tlie cave stone, and said: 'Stone, open,' and again ' Stone, close.' When the hyena was alone, be went to tbe place where the bones were kept, after which he proceeded to the next room, where the toDgb meat was stored, and ate until he was satisfied. He then returned to the entrance, and said to the stone : ' Stone, close,' instead of 'Stone, open.' He repeated the words 'Stone, close,' several times, and could not understand why nothing happened. At this juncture the lioness, the owner of the cave, returned, and iaid ; ' Stone, open.' When the hyena heard her, he cried : ' Ah I 9

was not nearly satisfied. , the bare went up to the , when she was outside :

214

MASAI STOEIES

woe ia me ! That is what I wanted to Bay. Poor fellow that I am ! Stone, opeD 1 Stone, open 1 ' The lionesB entered, and said: 'Shall I eat you, or shall I make you my servant 1 ' The hyena asked to be made her servant, and was told to look after the lioness's cub. He was also given a bone, and iDstructed to break it when the lioness had croEsed four rivers. Tlie hyena counted the lioness's footsteps, and when he ca!cutate<l that ahe had crossed the four rivers, broke the bone. A chip 6ew at the cub's head fracturing its ekoll. Fearing that the lioness would kill him on her return, he searched for some hornets, and stufied one up each of the cub's nostrils so that it might be supposed that it had been

stung to death. The lioness returned to her cave a short while afterwards, and called to the hyena to bring her cub. The hyena prevaricated for some time, and invented several excuses for not doing as he was told ; but the lioness was firm, and the hyena had to pick up the ctib and bring it to its mother. The lioness at onee saw that it was dead, and told the hyena to take it outside. While he was doing this, lie ate one of the cub's legs. A little later ho was again ordered to bring the cub to its mother, and then to take it away once more. He devoured another leg while carrying it away, and when the lioness called out to him a third time to bring the cub to her, be said the birds had eaten two of ito legs. He then ate up the cub. The lioness intended to punish the hyena for hia misdeeds, and after tying him to a tree, went to get some sticks with which ta^cat him. As he was standing there, bound to the tree, some otlier hyenas bent on a raiding expedition passed close by, and one of tliein seeing him, asked him why he had been tied up in this manner, He replied that he was being punished for having refused to drink some oil which had ome 6ies in it. The other hyena suggested that tliey ahonld exchange places, and after untying the knots, he allowed himself to be bound to the tree instead, while the first hyena followed in the wake of th raiding party. After a time the lioness returned, and commenoed to flog i hyena, who cried out ; ' Stop, I will drink it now.' 'Drink what?' said the lioness, and she commenced to flog him agaio. 'Obi oh I' the hyena cried, 'I will drink the oil with the flies in it.'

THE HARE, HYENA, AND LIONESS'S CAVE 215 The lionesB then saw timt this was not the hyena that had killed r cub. The next morning the hyenas on their way back from their raid ^ passed the cave, and the one that had killed the cnb eaw on the groand some strips of bark, which the lioness had spread out in the sun to reBemble meat. ' I will go to my master's kraal,' quoth he, 'for I see f there has been a kill.' On reaching the s^wt, however, he was seized f the lioness, who bound him to the tree once more, and then beat 1 to death. Aftei' thb the lioness returned to her cave, and said : * Stone, open." ifhen the stone had rolled aside, and she had entered, she said: ]e, close,' and it closed again.

a-atioi e-'n-dyemaai o-inos-a 'l-tunganak, o en-gerai. Tbe-story of-the-devil who-a,te the-people, and the-child. E-iwal-akft, n-e-puahu-u en-dye mas i. He-it-entered-into, and-he- makes-con fusion the-demon, naa 'i-tuflganak e-inos. uid-they-are the- people he -cats. N-e-nya nabo-oloiig U-tuiigaBak

And-he-eats

one-day

le-m-e-iken-a-yu, Aich-not-it-ODunted-become-will,

fU and tl Ore e-jo [ Now he-says

the-meo and-he-Bnishes

kumok.

t he-people

'l-tuKganak,

mekure no-longer

and-she-hides-herBelf

the-former-people

naa-ta-'ilg-aitye wh ich-they-lef t-thith er en-dyemasi. the-demon.

' For e-tii-ngw-aiye.

ai6

MASAI STORIES

N-e-itoti en-gerai enye ti-atwa e-ulula And-Bhe-feeda the-ciuid her within the-pit m-e-tu-bul-u, n--aku ol-aySni botor. he-mftj-grow, and-he-becomes the-boy big. N-e-jD-ki !1gotonye: 'En-gerai ail ta-dna And-she-hiin-says-to hia-mother : ' The-ohild my I see m-i-lo auto a-lilit-a aulo, not-you-go outside- the-kraal to-wall-{yourBeir) outaide-the-kraal, amu e-tii en-dyemafii na-ta-mut-a 'l-tuRganak for he-is-there the-demun who-haa- finished the-peopl a pdkin. 'Took ake pokirsre naa-tii.' ^H all. We only ' both who-are-there.' ^^t N-e-gwet-u ol-ayoni eng-duo oo 'm-bu,!^l And-he-trims-hither the-boy tlie-how and the-arrowB, n-e-ju-ki Hgotonye : ' A-puk-u a-lo a-lilit-a,' and-he-eayH-to hia-mother : ' I-come-out to-go to-walk-{my8ein, N-e-ium-aa Aud-he-denies-thither (or does-with-force)

n-e-lo boo, ootflide-the-hat.

Bud-he-goea N-e-iigor And-he-shoots

cn-daritiki, tke-small-bird.

D-e-jO-ki r and-he-ber-aays-to : '1-tuftganak 1 ' tbe-people I ' N-e-jO-ki Sgotonye : ' ADd-Ehe-him-aays-to liia-mother : N-B-ito-ki ae-olofig, n-aAnd-he-doea-agaiD another-day, and-h< n-6-jo: 'K-ennal' and-h^ayB : ' This 1 ' N-5-jo figotonye ; ' Mme.' And-she-iaya his-motlier : ' No.'

ea-daritiki. the-am all-bird.

N-e-itO-ki And-he-does-again eng-oilii, the-ThomBon's-gazelle,

ae-oloilg, another-day,

n-5-jo : aad-he-says :

the-people,'

THE DEMON AND THE CHILD

217

N-e-'ys-ki And'he-it-carri e-to ' YCyo, k-enna * Motlier, I this N-5-jo Bgotonye Aud-Bhe-Mya his-mother :

N-e-tum And-he-getB

i this. BriiLg-(it} ia-dolcitiii o-'eero the- things of-thft-wood

n-e-j5-ki : and-he-her-saya-to ; ol-orere 1 ' the-people 1 * me ninye, eu-gerat 10 it, the-cbild thftt-we-it-niay-eBt.' pdkin, e-ikilikwati'-a

1 only: 'IThiBt* N-e-jO-ki-ni : And-it-him~Baid-to-ia : N-e-js-ki And-Bhe-sayB-to b my, do-not-do-ELgain e-ta-mat-a ol-orere, Ite-haa-finiBhed the-people, o iye noa-tii and you who-are-there N-e-lo en-gerai, And-he-goea the-cMld,

B-ikilikwau-u tnna-kukua amu to-ask-aboat thia-devil for n-a-lek-a nana ake and-I-remain-over I only filI-Bho p6kin.' UuB-coanby {or tribe) alL' n-e-iBgor-(i and-he-lookB-hitber (or searcheB)

m-baa the-arroW8

'remeta, the-epeara,

n-e-ilep-ye and-hcthem-cl i mb-makee

en-geper o-'I-chani tho-ibp of-the-tree N-6-j6-ki enAnd'he-eayB'to th& a-ipot-n eo-gnkuQ I-call-hither tbe-devil N-6-j5-ki And-sfae-h im-aay s-to ta-pal-a, amu leave-(hitn}'alone, for N-e-jfi-ki e Aud-he-her-sayH-to tt N-e-inok en-gimt And-he-Ughts the-6re

and I-him-Btrike.'

mi-i-ndB-u.' not-yott-bj m-Tcnture.'

' A-ipot.' ' I-him-ca11.' te-'n-geper at-the-t'op

o-'l-chani, of-the-tree,

MASAI STORIES

n-e-dol luid-he-seei

en-gukuu the-deril

'A- jo

Bnd-he-sayB : Adoahi 1 Lo-and-behold N-fr-jo en-gerai : And-he-BiyB the-child : pe i-l3ta and jott-them-comB Nre-lo en-gukuu And-he-goes the-devil a-duSg-ye ol-chaui he-them-cuta-witb the-tree

formerly E-toa Still

em-buruo, n-e-lota, 1 the-Bmoke, and-be-come^ a-ish-a'a ol-orete. I-fittiahed the-people. e-tii.' j^M they-are-there.* ^H e-tou e-tii ^ still tbey-are-there

'Ee, 'Yes,

i-iya-u 'n-doluo >-liring the-axea o-manya whi cL-they-etay

with hie- mother. Ore pe Now wKen ' En-dft-d6-n (Te)-deBcend-liith6r N-&-jo-ki And-he- h im-aayB-to N-e-dufig, And-he-it-BUts, n-e-it(!i-ki ond-he-it-doee-agaiD

he-arr i veH-hither, araki o-dufig ol-chani.' or I-cut the-tree:

eng-aySni : the-boy :

a-dufig, to-cut,

' Tu-dufig-o." ' Cut-{it).'

;-ayg m e-b(^H >; Bftya:

n-e-jo; and-he-saya ;

N- -jo And-he-eaya laKmy.' which-me-bite.'

en-guknu : the-devil ;

a-BeconU-tiine). f kullo-kimba theee-gadfliat

N-e-Hgor-i And-it-him-shotris

kumok,

o!-ohani.

N-e-iy5lo-i And-be-know-

a-30 erta-a to-say {or that) it-becami

eng-ayoni, n-^-jo-ki : ' Ten the-boy, and-he-liim-aaya-to ; ' Whsn ' He knows bo u about to diq.

en-n-S-a ', wheu-he-die>.

THE DEMON AND THE CHILD

n-i-diiSg and-yOB-cat 'o-guhii the-csttle i-cut ol-orere tlie-pople

eUe-kim5jIno tbia-finger

Email o-'l-oaho linyi po of-the-country your ' i elle-kitok, thia-big-ose (or thumb), linyi pflkin. Ore

your

'ftll.

n-e-puk-u and-he-6omee-ou t

Now ol-tungani tlie-man

ania e-puk-u for they-come-oiit tt. Ore pe Now wben n-e-puk-u and-they-come-out pe i-dung when you-cut

en-gukuu a-tua. the-devil to-die.

'1-kimojik, the-fingera.

pdkiu "aU

tlie-eattle,

.)tnd-be-cutB 61-orere 4be-people

mg-omoD, n-e-puk-u ol-tuBj the-fuce, and-he-comes-out the-m Ore lekwa-tuilgaiiak oo-tu-puk-u-tuo. Now thoBC-people who-c'ame-out, 'ng-aBgite enye e-opa, the-kraals their of-formerly.

n-e-puk-u and--t hey'-co nieniut

and-he-cutB

d-they-re turn-thither

N-e-igwen-a And-they-oonsutt-together

ol-orere, thc-psople.

n-e-jo : and-they-aay :

' K-Bji 'What

o-jta-yo who-ua-put-out- thither

Pte-'ng-oalioghe from-the-belly

N-e-jo: And-they-aay : N-e-Jmk-iaho Aad-tbey-reply N-e-aku And-he-becomea

e-'n-guknu 1 ' of-tbe-devil t ' ' M-fi-ita-S ' Let-ns-him-muke-become 1 K make) I p6kin : ' M-i-ita-A

aU

ol-karBis.' the-rich-manl ( chief); 1 ol-karaia.' : ' Let-us-him-make-become the-chief.' ol-karsia lenye. the-chief their.

lido-tu?Igani o-ita-yo-ki And-he-givea (or doea-thia) tbat-man who-put-out-thither-waa n-gukuu, n-6-jo-ki 't-kulikae : tjie-devil, aud-he-BayB't the-othera :

MASAI STORIES

AuT^p*

o-guinnP

To-riQj-0-ki e-weji n-i-ita-u-ni-eki,' Beturn-me the-place whicb-it-nie-to-be-putrout-hitLer-cauaed-was.' N-e-igwen il-kulikae, n-C-j6-ki; And-Uiej-him-consulfc tbe-othera, and-thej-him-aay-to : Ainyd-p i-jo nCja 1 I-jo {ye 'What-aiid (or'Wby) you-say thuel Tou-say you o-itft-ru-eiye elle o-ita-yo he-it'spoUt thia-one who-us-put-out-thither

yook

N-6-jo lido-karaia: 'En-rJa-pal, pe ten And-be-saya that-chief: ' (Ye)-LeavB-(it), and when e-mut-a elle-apa n-a-riny-ski it* fin U bed- becomes tbia-month aad-I-him-retoFn-to O-wPji n-c-ingu-a.' tk-p]aoe wbere-he-leavea-thither (or comea-from).' N-e-un ol-karsis ol-kumhau letiye ama And-he-plaata thft-chief the- tobacco bia for -iyfllo B-jo e-nya lido-tufigani ol-kombau. to-say (or that) he-eats that-man the-tobacco. p' e-O-ku ol-kumbau, n-e-Io wbea it- ripen- will tJie-tobacoo, and-he-itr-goea

IwkuowB Or Now ol-karii. ttkt-ohiof Or Nw

u-i>-)Qtu Mid'bo-udii

oii-oahi-kata p' e-ipir eng-oloHg', tbu- very-time wben it-hiin-ia-oppoaite-to the-stm, lido o-ita-jij-ki te-'ng-omon iioi that-ODB who-put-ouC-thitber-waa fi-om-the-faoe

and -he-put-out-hither (fir pick)- will

-'n-uuVuu. at-(k(> dwil, 0>'l-kumlii, hJF-iW-IuUwo, N-nlul Aiiil-Wliim-w tvtiuy-I^ki pm-boneiyo e-wEji (<IUiru-lM tlitj-Wf the-plai

em-beneiyo the-leaf

ol-karaa, n-6-j6-ki : ' E-iro, tbe-chief, and-be-him-Baya-to : ' The-friend, ni-i-nda-u-nye,' wh ich-y ou-it-to-jjut-out-hither-l cansed (or took-froiu),' J Hiddaf,

THE DEMON AND THE CHILD

N-e-jo And 'he-says

liilo : thut-one :

Aud-he-him-takeB

il-lewa, the-males,

i-'l-kumbau of-the- tobacco

the-pIao

n-5-jo : and-be-Baya : n-e-riny-oki elle-tufigani ad-be- retiiruB-to this- man e-ita-u

oye,

"Ti-pik" Put-ii

w bi ch-he-it-to-put-ou t-h i tber-caued I ^^ (or took-from), j ^^^ a-tnm ft-shSmo a-ti- iik-a* niayb eng-omoii e-'n-guknu ^^pnd I-get to-go to-put-in him thu-&ce of-tbe-deril ^B Opa n-a-ita-Q-nje.' ^Wbrmerly which-I-him-to-put-out-hither-cauBed (or took -from).' ^p N-e-jo lido: 'K-a-idim a-inyia-ki.' And-he-ssjB that-one : ' Not-I-it-am-able to-rtturn.' N-e-jo-ki 'I-kulikae : ' Ainyfl-iye-pe And-they-bim-Hay-to the-otliera; ' Wbat-you-a'ud [or Why) i-jo-ki ol-likae, you-aaid-to tlie-otber-one, _n-8-iBgu-a," _ w^which-I-IeaTe-tbither (or coine-from),

^Bsii 'ye a-ti-pik-a Vldao you to-piit-in ni-i-ndu-'ftgn-a ) ' wbich-you-it-raake-leave-thithor {or bring-from) 1 ' Ouaa, ol-o-inyiii-ka a-iror-ie Well, the- who- returned {or did-again) to-speak-witt fl-likae, n-e-nyor-u-no, n-e-it-ure-yu tke-otber, and-tbey-love-will-one-another, and-he-muke-fear-will too-'ng-olofigi enyena p6kia. during-the-dajB bia ' alL THE STORY OF THE DEMON WHO ATE PEOPLE, AND THE CHILD'. Tbere was ones upon a time a demon wbo was greatly dreaded by Bie inhabitants of the country in which he lired owing to bis principal fiwd being human beinga.

ft-ki e-weji -me the-place n-i-ta-la-ikl-ne and-yon-uoablB-were liyo e-weji si the-place

' Su that I can go and return liim. < A TareU Tale. The people of Tavets on

nearly allied to the Uasai,

1 fttt M to kM> * ^ a. dMT

to iwewii A< tby 1 to Mt dowa tb tiw. L In twin wttk fan BfTon, bat tW Jaiaa ijthow^

f bcttea by gsdiics. Aj tiie mm onrfiwwd to kit t, hmmmtr, fa* faad to gin dp bn uttentkn of cottug dinni tfae id AiMllj aftei W Miii be laj down te die. oi fa* ich tfaat kii lad m ppro*cbing. be nid to tbe child : I I am d ead, eat off hij little finger, and your cattle will be 4 to joa. TImo, est off mj thumb, aod 70a vill gt back (act, and ooe num will c

descended from the b

tbftt race. An aeo" pabliihed in the JiMmoliiftKut,

THE DEMON AND THE CHILD

aaj

mt off hiB fingers and tbamb, from the stumps of which all the people and cattle that liad been eaten emerged. The face was then cut open, and one man appeared. The people returned with their cattle to their former kraals, and held a constiltation at which it was decided to appoint the boy chief. After some time had eliipsed, (he man who had been tkea from the devil'B face asked the chief to put him back again. The others argued with him, and told him that he was much better off now that he had been liberated, but their arguments availed nothing, and the chief, seeing that the man would take no refnsal, asked to be giveu a month in which to consider the matter. Knowing that the discontented man wtia very fond of tobacco, the chief planted some, and when it ripened, he went to watch it. As he expected, the man saw the tobacco, and picked a leaf. The chief called out to him to return it to the plant, but as the thief was unable to do this, he was taken to the kraal, where u meeting was held. Matters having been explained to those present, the thief was i^ain called upon to replace the leaf. When he admitted his inahjlily to do as he was required, the chief remarked that be too was unable to put him back in the demon's face. Everybody appreciated the wisdom of the argument, and they all lived happily together ever afterwards, respecting their chief and Lloriog one another.

'L-omon The-news loo-'l-Torobo of-the-Dorobo aare. two.

E-tii opa They-are-there formerly ol-TorObOni the-Dorobo and ol-alashe, the-brother, n-e-pwo p>d-tl>ey-go e-figorore, the-h anting, n-e-do! and-they-see il-os<iwani the-bufialoea kumok, many. n-e-j^ki and-he-says-to ol-kitok

the-big-ooe ol-alashe : the-brother 'To-ton-a ; 'Stay iye you te-*nne, m-a-ti-mir-u nanu te-idya-bata, from-t hat-side. Ore pe Now When e-pwonu, Ihiycom., n-i-6gor.' and-you'tliem-shoot,

N-e-ton And-he-sitg ninye, n-e-lo ol-kitok, he, and-he-goea the-big-om B, and-be-drive s-hither

^V 224 MASAI STORIES ^ ^^H N-e-ngor ol~alnsbe 'l-OBOwiuti okani ^^M And-he-ahoots tbe-brather the-bufialoes tbree te-nabo^udl^n at-one-time. ^^H N-e-ito-ki, n-e-ton Bt niaje ^^H Aiul-they-do-agaiu, and-he-stayg also he ol-kitok, the-big-one, ^^H i)-e-lo lido-oti, n-e-mir-n, ^^M and-Le-goea that-amall-one, and-he-them-drives-Iiither, ^^H n-e-jo tA-i1gor-o ol-kitok *, ^^M and-he-aays ehoot the-big-one, n-e-diak, and-be-miasea, ^^1 n-e-ipiri '1-oBOwani, n-e-pwo. ^^H and-tbey-hm-away the-buffaloes, and-tlioy-go.

^^1 N-e-pwQ ninje aa-yeng lekwa ^^m And-tbej-go they to-ekiu those oo-to-BgoiM> which-be-flhot

the-meata. ^H n-e-'ya aflg. ^^1 and-tbey-tliem-take kraal

^^1 Ore p' e-ish-u-nye, n-e-ibvki ^^H Now wben they-tinigbed- become, and-they-do-again ^^H aa-jo-ki-no: 'Mea-pe aa-Hgor ^^H to-say-to-ODe-auotber : 'Let-usi^go to-shoot knlikae.- ^^ ^H K-e-pwo. ^^H And-tbey-go. ^H Ore pe e-ba-ya o-sero, ^H Now wlien they-airive- thither tho-foreat. n-e-joki and-he-saya-to ^H ol-kib>k ol-oti: '^Ou iye kunim, ^^H the-big-one the-amall-one : 'Come you behind. m-a-ituruk-ti letrme-precede ^^H nana, amu a-iyolo eng-oitoi nalehg.' ^^H me, for I-know the-road very.'

^^H N-e-ituruk ninye. ^^M And-be-precedes be.

^^B Ore pe e-taan-a idye ^H Now when they-be- near- will tluit-(place) n-e-pwo, ^^* whcr&-hey-go, ^^P n-e-dol ol-kitok en-jata na-lu-a ^^H and-be-aeea the-big-one the- tree which-beada-itself ^^H te-'ng-oitoi, n-e-ibuBg, n-C-jiVki ^^H on-tbe-road, and-be-it-selzea, and-he-says-to ol-oti : ^H ' iffHu, i-im-a.' ^H < Come, pass.' ^ ^^^ And when the big one ihoots. d

THE TWO DOROBO

1 I

And-he-eays tlie-Bmall-< fi-ibug openy, amu I-it-aeize myself, for N-?-jo ol-kitok : Asd-he-Bays the- big-one N-e-jo tu-luB

L-'Bgo-iki,

m: 'No, let-(it)-go, ki-dany eog-oiligti.'

you-me-break the-eye.' ' Wou, amu ra-aa-dany.' ' Come, for not- I-you- break."

D-e-ingw-eki

And-be-Baya pass-tbither, aud-he-blm-leU-go-io

ol-kitok tbe-big-one

en-jata, the-tree,

n-e-dany and-he-bim-breaks

N- -jo And'he-iays >0i! A-iy5]o

ol-Iikne ODg-oBgu. the-other tbe-oye.

that-one en-duki

eng-ofSga : the-eye ; ol-alasbe lai,

Oh I I-know tbe-lhiog wbicb-he-me-gave tbe-brotber my,

m-aa-tft-dany-a ttut-he-me- may- break l-ta'iIgor-o. Ninje Whioh-I-shot. " Srdol a-ta-

'L-opa-OHOwnni The-forme r-buifal oes

Them

flo-'tbat

e-jo he-says Kake ta-pal-a amu But leave-^(it)-alone for

m-a-ito-ki not-I-them-do-Bgai a

Onaa, Wei),

ond-tbey-reocb

'l-085waci. the-wbich {or where)- they- are- there tbe-buffaloea. ol-kitok tbe-big-one mekure i-dol no- longer yoii-aee

N-e-jS-ki And-he-sayfi-to .N^j-i-amu ' And-it-said-is-for 1 (or Because) J

a-ta-figor-o tijki, to-flhoot thing,

ti-i

pa

go, driTe-(them)-hither so-that I-tbem -shoot I,' N-e-lo ol-oti, n-e-mir-n 'l-osiSwani, And-be-goea the-amall-one, and-be-drives-hither the-buffaloes, n-S-jo ta-figor-o ol-kitok ', n-e-diak, and-he-eays elioot tbe-big-one, and-he-miaeefl. ' And when he pasBea. ' I know tho reftBon vby toy brother has broken m; eye. ' Vidt Frorerb No. a, p. 938. ' And when the big one haot.

MASAI STORIES

N-c-joki And-he- h i m-aay a-to ti-n

driTe-(thein)-hither S'idini a-ta-figor-o.' 1-them-am-able to-8boot.' N-e-kweni ol-kitok,

And-be-laugliB tbe-big-oE nanu 0-ata 'ng-onjek I who-have the-ejes i^ata eng-oilgu nabo who-bave tbe-eje one to-ton-a m-a-Bhomo ait-do wu that-I-them-go N-e-lo ol-kitok, And-hc-goeB tbe-big-one,

m-a-i8gur-ai maj-I-look-Uiither (or see)

n-e-jo : and-be-aaye : pok inure, pa both, Euit

and-be-drives-bitber tbe-bafTaloea,

oo-laJlg wbich-exceeds N-e-jo And-be-sajs

the-si

ol-kitok : the-big-one : m-e-tua tbat -be- may-die

a-iko I-do

elle-tnfiganil' tbis-man 1

jVtkiu a-iya-ki 'n-gera unei.' bH to- take-to tbe-cbildren my.' N-e-pwo, n-6-yeBg il-osBwani. And -t bey-go, and-tbey-skin tbo-buffaloes. Ore p' e-idip, n-e-jo ol-kitok : Now frlien tbey-them-fiiuBb, and-be-Baya the-big-one : ' A-ita-y-u eng-aji ai pa a-tum-Ski I-put-out-bitlier-will {or build) the-but my s&-tbat I-bim-get-to a-tu kewilrie a-ta-Bgor-o

ti>-aoiaa nigbt N--j6-ki Aud-bo-auyi-to

so-hat

to- shoot ol-alasbe ; ' E-iro, the-brotber : ' Tbe-friecd,

be-die

n-e-j-i-amn 1 aiid-it-anid-is-for 1 {or because) )

kumok inuiy

in-giri, tbo-inuntB,

i-ndo-bir prepare

also yoa tbc-but m-e-sbul-a Dot-tbey-Btay-witb-one-anotber (or mlxed-b

THE TWO DOBOBO

n-gin

the-meata, uot-it-becoineB taisere pesho. to-morrow for-nothing. N-e-itft-y-u And-he-put -out-hither- will (or enye, n-e-or inhis, and-they-divide tbeB-te-lej-a ol-likae. who-deoeived tbe-other. N-e-mat-u ', n-e-pwo And -it-Bet -will, and-they-go

that

we-Btrike-tdgetliei' {or fight)

aitoriB, equally,

(i-irur-a,

to-Iie-dowii-(themBelv6H] (or sleep).

ol-alashe leu Uie-brother my N-e-dum-u And-he-picka-up-hithi

and-ho-tDO-BtrikoB (or kills).'

' E-iyfi-n ' He-wiah-will

rputs) n-e-ita-y-ti ftnd-he-put -out-hither- will 1 or take-off J n-e-tiu leg, and-it-ie-like N--lo ninye And-he-goes be

ol-kila the-ganuent

lenye, his,

a-irag to- Bleep (i

n-e-ata eng-Auo eoye he-haa the-bow bis

N-e-iBbo lido-kitok, And-be-givea 1 that-btg-one, {or does-tliis) J en-gew&rie *, n-o-lotu, n-e-; the-nigbt, nd-be-comea. anil-! n-f-jo ol-tniigani, and-he-Bays the-man,

lie-down) on and the-arrows.

te-'n-gop, the-fpraiiud,

te-'rnat, in-ttie-bed, en-donata p the-BBat so-t kN-e-dol'ita And-be-bim-s eei ' Andi =1

e-ipoIoB-a it-is-between-Itself

n-e-ito-bir-aki-no an d-h e-prepares-for- bim self

nke

lido-oti, tbat-BDiall-one,

n-B-jo: and-be-saj-B :

MASAI STORIES

' A-iHgur-aa I-hitn-look-thither pe, ten BO-that, if e-iigor idya-keju, he-Blioots tbat-lc^, n-a-iy5l3-u and-I-inow-will 'njere e-eipa aa-ar '.' that he-sajH-tniB he-me-kilia.' N-e-iHgw-eki ol-kitok And-he-it-leta-go-to the-big-oDe etn-bae, n-e-Bgor J t he-arrow, and-he-aboH Zf.

1 N-e-iyol6-u And-he-know-will oi-oti the-Bmall-one 'njere : ' Ee, e-ta-a that : ' Yes, it-became en-n-aa-arV the-whJcb {or when)-he-me-BbootB.'

1 N-e-ii5gw-eki And-h e-him-lets^ oi-oti -to the-small-one em-bae, n-e-Hgor^ the-arrow, and-be-shootB

ol-alaehe le-me-dol-ita a-jo e-isud-ori the-brother vbo-not-Beeiog-iB t'Say ) he-hiddeQ-bimself-haa {or that) I H

te-'n-gop, n-a-a on-the-ground, ajid-he-diea te-inne. in-thiB-{place). 1

oi-oti the-amall-one tfae-meate, n-e-'ya aHg ftnd-he-them-takes kraal p6kiii.

THE STORY OF THE TWO DOROBO'. ^M Two Dorobo brothers once went out banting together, and came upon a large herd of buffaloee. The elder one told his brother to

conueal himself whilst he went to drive the aiiimaU. The drive woi uccessfiil, and the buffaloes passed bo close to the younger Dorobo that he was able to aboot three of them. The elder brother then told the other one to go and drive the herd whilst he hid himself. The buffaloes came past the spot again, hot although the hunter shot at them, he failed to hit them. The animals were by this time so scared that they fled. The three buRaloes which had been killed were quickly skinned, and the meat carried off to the kraal. When this task was finished, the huntera started off again. On arriving at a forest, the elder brother said he would go c

' He intends to kill me.

How

n the point of shooting a

THE TWO DOROBO

339

' ahead as lie knew the way. They proceeded in this manner until near their deatination, when the elder one held aside a tree which bent dowo on to the road, telling his brother at the same time to pass. The latter feared that the tree might slip and bit him iu the eye ; hut as his brother ai^sured hltn that he would not let it go, he passed. Hig fears were, however, not groundless, for his brother let the tree awing back aa he approached ; it caught him in the face, and put out hia eye. He said nothing, but he thought to himself: ' I know the reason why my brother has put out my eye. It is on account of the buffaloes which I shot; and because of them he does not wish me to shoot again. But there is One who will They reached the place where the buffaloes were, and the elder Dorobo said to his brother : ' Since you can no longer eee, go and drive the buffaloes here for me to shoot.' The younger one did aa he was told, and drove the herd to where his brother lay hid. The latter shot at them ah they passed, hut missed them. The younger one then expressed a wish to have the buffaloes driven for him in order to see if he could still shoot. At this proposal the elder one laughed, and said ; ' How can you with your one eye eipect to hit them when I, who have both eyes, miss 1 ' Nevertheless he went and drove the herd towards his one-eyed brother

who succeeded in shooting four. The elder Dorobo was so annoyed at this that he decided to kill bis brother, and to carry off all the meat for hia own children. He thought the best plan would be for his brother to sleep alone, when he could visit him during the night and shoot him, So after they bad ulciniied the animals, he said : ' Since there is such a great quantity of meat, we had better divide it up now, and then each huild his own hut; otherwi.^e we might quarrel over it to-morrow.' They divided the meat into equal lihares ; each hunter built his own hut ; and they went to lie down. But the younger one was mistrustful of his brother, and suspected foul play. Instead therefore of going to sleep, he took one of the buffalo legs, wrapped his garment round it, and laid it on the grass which he hod cut for a bed, while he went to lie down on the bare ground. In the middle of the night the elder Dorobo came s(althily into the hut, and seeing the leg in the bed, thought it was his brother. He sat down, took carefol aim, let ffy hia arrow, and shot the leg.

330

MASAI STORIES

The youDger hunter had beeD watching' him all the time, uid thought to himself: 'If my bother ahoota at the leg, I Bh&ll know thftt he really intenda to kill me,' As soou &s he saw the arrow leave his brother's bow, and bit the leg, he shot hia brot lier. and killed him. He tbeo picked up all the meat aad took it home.

"L-omon The-news

nabo-oIoBg, one-day,

And -he-goes n-S-j5-ki : and-he-him-sayE-to : ol-m6ut pe

tbe-giraffe so- that

ol-meut. tbe-giraffe. o-Sgor-iaho, n-ewbo-hunts, and -he3-iuoB-ita eii-depeai. the-acacia-tree.

lo-'l-Toroboni o of-the-Dorobo and opa ol-Torob5ni o-i formerly the-Dorobo n-e-tum ol-meut e-iuos-ita and-he-geta 1 tbe-giraffe it-eating-ifl {or sees) J N-e-(a-la-ikl-n5te likae-orere iUo-mCut '. And-tliey-con( iiered-became other- people this-giraflle, N-e-lo oI-Torobi^ni a-ipot olthe-Dorobo to-call tbe-otbr, 'E-iro, maa-pe p' A-ita-dol ' Tbe-l'riend, let-us^o ao-tbat I-you-show {or makeki-flg<Sr.' ve-it-shoot.' N-e-pwo, n-e-Djor-iki e-ti-Byo And-they-go, an d-they- it-find it-haa-not-yet-reti ol-O-ado-kir^iata ' t-'ng-are. the-who-iB-long-aleeping-pIace from- the- water. N-e-jO-kl-DO pokiraare: 'K-aji ki-niy 6 And-they-Kay-to-one-another " both: ' What we-ilo pe ki-^rl' Bo-'that we-it-kill 1 ' N-6-jo lido o-iter-ft a-dol ; ' I-nJo-o-ki And-be-Bays that-oae who-it-began to-see : ' Give-me eng-alem m-a-ilep-aki ol-tepesi. Ore pe

the- knife tbat-I-cliinb-into the-acacia-tree. Now when a-ibuBg ol-goa, n-a-rem to-aeize the-throat, and-I-it-stab iye to-too-a te-idye you sit over-yondar adde ten a-ibuSg.'

-otbr, dol

e-lotn n-a-ipiri-oki it-coraes aud-I-it-^jurap-on em-bid iSg. Kake tbe-nape-of-the-neek. But ki-ret-oki

go-that

you-me-help after warde

' And other people hav

Another term for the giraffe.

I-it-aeize.' inquored by this giraffe.

THE DOROBO AND THE GIRAFFE

Onas

e-lo

Well, and-be-goeB lido te-'n-geper that-one oo-tbe-top Ore

the-otber to-hide-huDself, aud-be-sitB o-'I-cbani a-isud-ori. of-tbe-tcee to-Hde-himaelf.

ng-oIoBg*,

n-e-leta

Now wKen it-tbem-is-oppoBite-to the-sun, and -he-comes

ol-mSnt a-itashe the-giraSe to- stand ol-Toroboni,

to-1-chani, n-e-ipiri-Gki by-the-tree, and-he-h'im-jmnps-oii J! oI-gOB. ^ the-Dorobo, and-be-hun-seizeB the-tliroat. N-e-ipiri a niiiye ol-mSut, n-e-kwet,

I And-he-jampfl k1 he the-girafFe, aud-he-runs, ol-TorBbOni eng-orioBg, n-e-ipot ol-likae the-Dorobo tbe-back, aud-be^calls tbe-otber n-e-jo : ' Le-panibito ', i-'ya-u and-he-sayB : ' Le-*pambito, briog ?-Blem t To-oaho I Mi-im-ye ' 1 ' ^trike-(him) 1 Not-(him)-pasa-make-to 1 ' Ore e-rany a- jo nSja, n-e-kweni Now he-sings to- say thus, and-he-laugha *ho-hidden-himBelf-has until may-he-die. ^Ore lido 6-tii en-geper o-'I-mSut Now that-one vbo-is- there the-tbp of-the-giraffe no-longer e-dam-n a-jo e-ata eng-alem te-'m-boIoB. he-remembers to-aay (or that) he-has the-knife in-the-loiu. Ore pe e-lo en-n-e-Iakwa, Now when he-goes the-which (or where)-it-iB-far, n-e-dam-u 'njere e-ata eng-alem, n-e-shit-u, and-he-TemeroberB that he-haa the-hnife, and-be-it-unHbeaths, o-e-rem em-bid ifig, n-^a. he-it-stabB the-naiie-of-tbe-neck, and-it-dies, N-e-iaarisar a-yeilg e-matwa nabo, .nd-he-bastens to-skin tbe-portion one, n-e-ita-y-u en-guriny oo-'l-airakuj, n-e-lo be-pnt-out- hither- will the-fat of-the-kidneyg, and-he-goee

lido tbat-one

mckure

I ^K *'^j ol-likoe, to-foltow the-otber,

' At midday.

e-tii, he-is-there.

THE DOROBO AND THE GIEAFFE

e-oeighboTjrh ood

e-lido-mSruo of-that-old-man

O-ti-ftka : who-her-said-to :

; It-you-beaten-is.' N-e-ton si ninye lido Asd-tte-aitB (or staja) also he that-one wl t-'ng-BJi e-lido o-ta-ar-a ol-mBut, it-the-but of-that-one who-haa-killed the-giraffe, 'n-giri. ing the-meatfl. e-aku dama, n-e-loti n it- becomes day, aud-he-coi "n-giri, c-e-im-u kii tbe-meate, and-be-pasBes-bither be

e-nap-ita he-cariTing-ii

el-luaye the-hole-in-the-wall

irhich-pasaed-b i ther-become N-e-ipot e-Bgortj And-he^calle the-wi

n-giri

lido tbat-one

0-tii a; rho-ia-there bi boo mtaide-the-hut

n-e-jo and-he-Baya

tbe-meate. ii-e-iruk-iaho aod-he-answera oI-5-tii tbe-who-ia-tbere i enye,

Dinye

I n-e-irag-ye and-be-lie-dowD-makes-to (*

puts)

a-lo to-go

.kulye. I' others. * N-e-dum-u And -be- th em-pi cks-up-hither

and-he-them-takeB N-e-iko nf And-he-does th Ore p' Now when

that-one

be-k now- will

You will be beaten. ' Through which the meat ia passed.

MASAI STORIES

he-went

hat

en-n--ish-i]-nye the- whi oh-they-finished-beconie {or when) en-giriSgo nabo

the-aninuJ ) ooe (or portion-of-meat) j lido g-tii BJi that-one who-is-there -figorQyQni : ' Inno, una the-womau : ' Oo, for ne-mekure ki-nr, and-no'longer he-jou-heats, N-e-Io e-Bgoroyoni And-Bhe-goea tbe-woman D-e-liitu ol-mfiruo lenye Mid- be -cornea the- old- man her en-giriflgo iiabo. the-animal {or portion-of-meat) one. N-e-jG-ki e-Hgoroyoni enye ; ' A Aud-he-saya-to the-wife his : ' Bri m-a-to-ton-a a-eKgie&g-a, n-i-'ya-u that-I-may-ait to-rest-myaelf, and-you-bring

e-tft-a it-beoame {or ^

enye, n-S-jo-ki his, and-be-sajs-tu ol--ni6i-uo lino, the-huaband your.

araa a-irfir-ie.' for I-him-apoken-with-have. eng-aji enye, n-e-ton, the-hut her, and-ahe-sits-dc

Icn^M

ol-orighn t he-stool

N-e-'ya-kl-ni And-it-liira-taken-ti

the-s

n-e-ok, and-he- it-drink a (or

and-he-it-fiuishea. N--jo-ki And-be-eaya-to le-'l-latya ' of-the-neighbour N-*-lo And-ahe-goea e-pwi

' I-mhot-o 'C^ll

e-Bgoroyiini, the- woman,

il-lewa. the-meu,

tbe-woma^^^^

and-tliey-come, snd-tbey-sit-down. N-e-itO-ki ol-mfiruo a-j6-ki And-he-doea-again the-old-man to-say-to ' I-'ya-u 'n-giri ten C-o-to, m-e-iooa-a 'Bring the-meuts if they-bave-become-ripe, that-tbey-eat-may kollo-mfiruak.'

theBe-old-meQ.'

' Tbat the meat hu nearly all been brought.

* Singular Tor ploi

THE DOKOBO AND THE GIRAFFE

N-e-j

' AJiwa^hir ' "W bat-meal

Ol-msut Tbe-giraffe

e-aaj'B tbe-n N-B-jo ol-iii6rao : And-be-sajs the -old-man : oo-'na-dno pfikin I aiid-t)ieBe-(of)-B-ahort-whi]e-Rgo ' all. 5-lalufiga 1-a-iya-u-B,.' I'irluch -is- whole which- 1 -brought.' N-S-jo e-ilgoroyoni: 'Oil eitu a-dol nanu.' And-ahe-BEiys the-woman ; ' Oh I did-uot I-them-see I.' N-e-iny-(itOto ol-m6ruo, n-e-ar e-figoroyoni. And-he-ftriHes the-old-man, and-he-beats the -woman. N-e-lim-u e-KgoroyBni e-iahir 'njere lido-mfinio Aod-Bhe-relates tbe-wonian she-weepe that that-uld-man

I 0-ii5gu-a r trho-leavea-thither (

comea-from) 5-"ya

aflgata pUin

to-deceive, and-he- takes the-meata ft-ita-lak'U ^ 'na-duo Ito-make-pay {or avenge) theBe-(df)-a-short-whjle-ago fi-isho-ri to-'sero. U-liiiD-giveD'ia ia-tbe-foreEt. r

THE STORY OF THE DOROBO AND THE GIRATFE.

A Dorobo oDce weut a-buating, and saw a giraffe eating a small aQaciu tree. Other people had been unsucceBsful Id their attempts to Idll this giralTe ou former occasions, so the banter thought it would be wise to have some one to help him. He therefore fetched a friend ; bat when he returned to the spot where he had left tlie girafie, he found the animal had goue to the water to drink, The two men then thought out a plan of attack. It was agreed that the one who had first seen the animal should climb int a big acacia tree, and when it returned from the stream, jamp on its back, and stab it in the neck. The other one was to hide himself near at hand in order to render any assistance that might be required. The first Dorobo took bis friend's knife, and climbed into the cftcia. He remained there till midday, when the giraffe went to atand in the shade of tlie tree. As eoon as it was near enough to him, the hunter jumped on its back, and clung to its neck, shouting at the aune time to his friend, whom be called Le-pambito, to shuot the

a$6

MASAI STORIES

animal, and not to let it pass. The ^raffe, much alarmed, dash off at full speed, and Le-pambito was eo ainuaed at the sight of

the animal with a man on its back that ho roared with laughter. In fact he laughed so much that he fell down in a fit. The girafle cootinued its onward course, and the Dorobo in bis excitemeTit forgot that he had a knife iu bis belt until they bad gone a considerable distance. When he remembered it, he unsheathed it, and stabbed the animal in the najie of the neck, thereby killing it. He quickly skinned a portion of the beast, and took out the fat of the kiJneyfl, with which he returned to look for his companion. He eventually found Le-pambito, and was surprised to see that he was dead, as he thought. He made a fire, roasted some of the fat, and put it near his friend's noBtrils, in order to try and bring bim back to life again. It had the desired effect, for Le-pambito came to himself, and cried out; *Do not finish it alone.' The two went to skin the dead giraffe, and when they had finished, they roasted a little of the meat, which they ate. The one who killed the giraffe then said to bis fi'iend : ' I shall not let you have any of this meat for you did not help me to kill it.' On hearing this, Le'pambito returned to the kraal. When he arrived there, he met his companion's wife, who asked him if ho had seen her husband. He replied : ' No, but I hear that he has killed a giraffe. I also hear,' be added, ' that he ia very angry with you, and when he returns, he is going to beat you.' The woman, thinking doubtless that it would be more prudent to go and stop with her friends until her husband's anger was appeased, left her but. As soon as Le~pambito saw her depart, he entered the hut and waited for the other one to bring Jiume his meat. In the morning the Dorobo who bad killed the giraffe arrived at the kraal with his first load of meat, which he passed into his hut through a hole in the wall at the back. To make sure that his wife was in the hut he called out to her, and Le-pambito replied, altering his voice to resemble a woman's. Satisfied that bis meat was in sate hands, the Dorobo wont back to the place where he had lulled the giraffe, to fetch another load ; and while be was absent hta late companion carried off the meat to his own hut, after wliich he returned to wait for the rest. When several loads of meat had been thus brought to the but. and afterwards taken by Lc-pambito, and deposited in hie own but, the latter went to the woman whom he had frightened away by telling her that her husband was going to beat

THE DOROBO AND THE GIRAFFE 1137 her, and told her that she might now go home as her husband was no longer angry with her. She returned to her hut, and shortly afterwards her spouse came hack to the kraal with the last load of meat. He called out to his wife to bring him a stool, that he might rest himself, and to fetch the snuff. After he had refireshed himself by taking some snuff, he told the woman to go and call his neighbours. When they had arrived, the Dorobo inquired if the meat was ready. His wife was much perplexed at this request, and asked him what

meat he alluded to. He replied: 'Why, all the meat the whole giraffe which I have brought here.' The woman, to his astonishment, said that she had not seen it. Much exasperated he rose from his seat and flogged her, after which she told him between her tears what Le-pambito had done. The Dorobo then realized that he had lost his whole giraffe owing to his selfishness.

PART III

N-DEPEN OO-'L-MAASAE MASAI PEOVERBS AND SAYINGS

TSo, 1. Ainyo-pe iagarsiso Wiat-aiid {or Why) you-are-rich en-naiy amis lie ot-tito t the-who-haB-martied (intr.) tlie-wn ) "Why do you behave like B woman whose Bon has juet married t [A newly married man usually lives iu his father's kraal for some months after tiia marriage, aud a woman whose son baa receutlj married may sit down aud rest, as her daughter-in-law will do all the work.1 ITo. 2. Eata en-neor, He-baa the- which-dlv ides. There is a Judge for him, and He will avenge me. [A fovourite saying when a person baa been defeated in a fight.] ] ZCo. 3. Eata 'l-ojoBga 'n-giyao. the-fiies thft'^ttrs.

Thcy-have Fliea have eftrs. Also: Eata

en-gewirie the- night

The night has ears. ' Walls have ears.']

ITo. 4:. Ebaihi It-reaches (or Perhaps)

the-mouth which-ate neballti acd-it-reaches (or aiid-perhi

en-nainota 'Egik neinoa i-auny the- which- ate tbe-eicrements and-it-eata the-fat The mouth which ate fat shall eat excrement, and that which excrement shall eat fat. Also: Eba'iki ol-otasra 'n-gituilgat neaku It reachea 1 the- who- killed the-cutters 1 and-be-becon (or PerhapB) J (or attackers!))

MASAI PROVERBS AND SAYINGS

339

f.

nebaifei ol-turwai tbC'Coward, and -it- reaches {or and-perhapa) the-poltroon neaku ol-oingonJ. nd-he-becomes the-bdl (or brave-man). The Blayer of the enemy has become a coward, and the poltroon baa become a brare man. ['The laat aball be firet, and the first last," Matt. xi. 16.] ITo. 6. Eitu-kid61 ti-oreren en-gerr flambu. We-have-not-seeu amoDgst-peoples the-nheep cuany-coloured.

There is not such a thing in the world as a sheep of many colours. [A sheep of two or even throe colours ia ooramou enough, but one of more than three colours ia unknown. This saying is used to express incredulity at an improbable story.] i3fo. e. Ekwenikye "n-guk in-garcon. They-laugh-at the-coals {or soot or charcoal) the ashes. Cool laughs at ashes, not knowing that the sumo fate whieh has twfaUen them will befall it. Also: Ekwenikye ol-chata 5tii It-laughs-at the-firewood (or tree) which-ia-there ol-tiren ol-otli en-gima. tbe-fireplace the-which-is-thers the- fire. The firewood which has been out ready for burning laughs at that whicli is being consumed. Vo. 7. Kflgdrie o-sighiria en-daa. ' He-eat a- with the-aas the-food. He eats his food like a donkey. [This is said of a man who has not had the two middle iucisors of tiie lower jaw extracted, and whose mouth in consequence is supposed to resemble a donkey's.] Enjanyufc ol-oipotoki o ol-oEuo They-resemble the-who-was-called and the-who-came openy. i^one (or him self). It is the same thing when a man is once there whether he has been called or whether he has come of his own free will. iiro. 9. Epwo Corioro They-go they-separate-themselvee l-oitigoshi. ;flf-the-zebra. [Zebra of course have no Lute. This saying L They are scattered over the face of the earth.']

intended to

340 MASAI PROVERBS AND SAYINGS So. 10. Epwo 'm-bsK pobin ia-git They-go-to tbe-aetionB ' all the-i

Everything has an end. Ho, 11, Epwonu '1-limot anaa 'ng-oloSgL The'y-come tbe-eventa like the-days. Events follow one anotber like daya. No. 12. Kpwona 'm-baa too-'muruBhin. They-come the-actiona (or the-arrowa) bj-tbe-hind-lega, Thia has a double meaning. Actions come by the uae of the legs, and if arrowa come, there are lega behind them. [Long marches are inevitable before a raid can be Buccessfully accomplished ; and arrows are not fired without a peraco being there to fire them.] "So, 18. Eriahnnye anaa en-gaa He-aeparatea-himBelf like the-sickness (i

obo.

of-the-donkey He separatea himself from his friends like a Sick (or dead) donkef,'' [A sick donkey ataoda apart from hia fellow aoimala, and a dead donkey is thrown away. This eayiug is used when referring to a man who stands aloof from hia companioiiB.] Ho. 14. Erisyo laikin o kaa. They-are-aimilar defeats and death. Being defeated and dying are the same. Ho. 16.

Eriayore It-reaembles

nabo el-lughtmya o-'l'leA, one the-head of-tb-mi

A cow ia aa good as a man. [If a man baa a cow, and looks after it, he obtains riches, fi>r ^ cow bears, and with the calves be is able to purchase a wife.] Ho. IS. E'sudoi Hide-ye [One should not disclose one's secret thoughts any more thaa < shows the food one is eating.] Ho. 17. Etaa em-bito o-'l-figojine. He-haa-become the- sinew of-the-hyena. He is like a hyena's sinew. [A man who refuses to admit himself beaten is likened to a byeniTd sinew, which is said to be tougher than that of any other animal.]

MASAI PROVERBS AND SAYINGS

341

\ Vo. 18,

Et?jo It-said

g ; ' Kikiiidaja, injooyoti.' : ' Do-not-Iend-me, give- me-a way.' [It is notorioQs that animals which have been leot or pawned are lot as well treated as those of the person they have been lent to. .Hence the cow's request.]

iVo. 19. Etejo 1 It-uid en-gitefig : ' Tipikaki the-cow : ' Pour-iuto-me

o-rorei the-word 1 obaiift ^hich-gets-itself '1-papit lo-'eesen.' the^hiira of-the-bodj.'

The cow eaid : ' Say as many words about me as I have hairs iu my body.'

[If you wisb to sell me, strike a hard bargain, for a . mau who has paid a long price for me wiD treat me well.]

Ho. 20. EtBjo It-said ol-agojine: 'Mme ake the-hyena : ' No only amunyak, I-have-lack,

Ho. 20. Theh rtrong." [Ihairiio hel]

Ho. 21.

Iceja nemaagol.' leg which -ia-not-heavy-to-me.' The byena said : ' It is not only that I have luck, but my leg is 'Strong.' [I have luck, it is true, but I have had to work. ' Ood helps those Triio help themaelvea.']

Etii It-ia-ther

the-dog

e-mala, the-gonrd,

meiahoru they- allow-not

it-"ia-covered. , dog in the gourd, and his ears prevent it from being closed, n going to visit hia friend's wife, he would first

I There it I [Id Ihe event o l^of all ascertain whether the owner of the hut were at home. Should he see unmistakable signs of the husband's presence, he would move off consoling himself by quoting this proverb.]

UTo. 22, Il-doinyo lemetumo. L Tbe-mountains which-do-not-get- together. H Hountains do not meet.

* [A favourite eaying when people part company, and equivalent to, 'We shall meet again.' Cf. the Turkish proverb: * Uountain does not meet mountain, but man meets mau.']

MASAI PEOVEBBS AND SAYINGS

Tou-Lttve-got

wlii>h-he-got

The-of-En-gtiJI

n-the-deeerted- kraal. You have got what the Boa of En-gipika got in the deserted kraal,

I. e. you a

day

[The story told of the son of En-gipika tg as follovs. Oi he was eating meat in the Glaughtr-houBe vhen the plac suddenly attacked by the enemy. He managed to escape with bia life and meat, hut without his weapons, and he fled, hotly pursued by the enemy. He outstripped them, however, and after miming some distance, entered a deserted Itraal where he proposed to hide. But he soon discovered that he was not the only occupant, and a lion growled savagely at being disturbed. Thinking it more prndent under the oircurafitimces to leave the deserted kraal, the son of Eu-gipika turned round to continue his flight, when he was horrifled to eee an enormous serpent coiled round the post of the gate, which was the only exit, darting out its head and tongue in bis direction. In the distance too he could see the enemy rapidly approaching lus hiding-place. It is not related how the eon of En-gipika escaped fi the dilemma in which he found himself.] TSo. 24. Ira figen anaa Konyek. You-are clever {or sharp) like Konyek.

You are as clever as Eonyek. [Eonyek's biography was briefly sketched in the etory entitli 'L-omon lo-Konyek oo Menye-Konyek. The Masai are fond of referring to him whenever anything 'sUm' or of a cunning or clever nature has been performed. The constructor of the Uganda Bailway, instance, has been referred to as being on a par with him.] ITo. 25. Ira Bgidut anaa o!-dia te-'manyata oo-'l-munn> ^ You-are proud like the-dog of-the-kraal of-the-warriofU [The dogB that live in the waiTiors' kraala have a much happier existence than those that act a^ scavengers in the other kraals. Owing to the warriors' food consisting entirely of meat ond milliiB many bones and scraps are thrown to the dogs.] ^M ITo. 26. Itadua, imghSgho, etii ol-lee, uetii ^M You saw, you-pass, it-ia-tbere the-man, and-it-is- there e-ya, uetii e-BgorOyoui, netii e-Rgooyoni. tha-male, and-it-is- there the- woman, and-it-i- there the-female.

dfiig^H otitleS^H las

MASAI PROVERBS AND SAYINGS

243

Behold the people yon are piusing. The man ia there, and the male, the woman and the female. [All people are not alike, and if you watch you find that some of tthe paaserB-bf are good and others bad.] STo. 27. ItiRgide anaa en-gaa naiya You-have-given-yourBelf-airB like the-illnesa which*tkes ol-murani ti-aSg. tfae-wanior iD-kraal (of the married people). [A warrior is supposed to be always in a perfect state of health, and if he is taken ill, he will hide himself in the woods or in a hut apart frvm the others. A disease which sncoeedB in overtaking him when on a visit f o the married people ', and making him tho laughing-stock of all, may well he proud of itself I] Ho. 28. TjopQ en-gine eng-oSgo.

Cover the-goat the-eye. [When a goat ia about to be strangled, it is thrown on its side, and the eye which is uppermost is covered with its ear, so that it shall not Re what is happening. Similarly, if a raid is meditated on, secrecy ttnust be observed beforehand.] Vo. 20. Kinder ol-le-'modai, We-begin thenDf-the-fooHshiieBs, oI-le-'agEno. Ehe-of -th e- wisdom. "We begin by being foolish and we become w [' Experientia docet.'] Wo. SO. Kittigha nem Tou-haTe-pressed-on-me which-it, You are not like a child who when carried only presses o you press on every part of my body. [This saying ig equivalent to, 'I am weary of your company.'] So. 31. Meata ol-ataduakioe nemeata He-has-not the-viaibleneas whti-lias-Dot oidipa, (itua ake Otadoakine who-has-beco'me-finished, who-diad only to-whom-he-was-visible. [Do not believe in the report of a person's death until it is well founded. Unless an eye-witness tells you the news, receive it with caution.] ' The WMTtors live is kraals apart &om the married people (yi4t p. oga).

kindSk! we-do-agwn

e by experience.

te-'ng-orioBg, on -the- back.

a my back.

MASAI PROVERBS AND SAYINGS obo

el-Ufihef. tbe-louse.

Vo. 98. Medauy ol-kiiDojino It-breaks- not tlie- finger One finger wDI not kill a louse. [The necessity for joiiit action. The Sw&bili have a similar pror^ ' Kidole kimoja hakivutitji t'awa.'] Ho. 33. Medol ol-tnflgani ol-oikulu einoaitc He-eeeB-not tbe-man the-breast-of-a-ileail-oxl he-lB-eatin {or bappiuess) j A man does not know when he is well off; it ie only when 1 poor that he remembers the dayB of plenty. [' O fortunatoB niminni, Bua si bona norint.' Vergil, G. ii. 458.] Bo. 84. Meipur ol-oifigCni Il^bellowa-not the-bull A bull cannot bellow in two places at once. ITo. 36.

'mulugi' en-dap. the-bargain the-palin-of-the-faaitd.-l A bargain cannot be beld in the palm of the hand.

Meishaa It-entere-not

en-dap. the-paltn-of-ihe- hand.

Also : Heishua el-lejnre It-en tei'B- not the-lie A lie cannot fill the palm. [One hollow cannot fill another.]

ITo. 36. Meisho 1-liniot, Tliey-give-not the-newa (pi.), When an event occurs, only a part of the truth is sent abroad, rest is kept back. So. 37. Meitayn ol-araha) e-nyawa. It-wi!l-uot-put-out the-quarrel the-uddor-of--ooi It does not tuke aa long to settle a quarrel as it takes a cow'a udder to fill with milk after she has been covered. [The combatants either fight until one is beaten, or the matter IB settled amicably at once.] Bo. 36. MeitululuilfrByi] eng-o!figr>no. It-will-not-make- itaelf-compl ete tbe-bra very . Bravery is not everything, and however brave a man may be^ brave men are better. [' Diea est tonjoura pour les gros bataillona.' Voltaire.] I E-miiruB is ra!]j tho spot on which a kraal rormerly stood, or the lit* of a draertd fcraal, e-mingniii ia the deaprtcd kraal itself. Tba ploral of e-nulug, tba hoUowad out place, U oftan UMd in Utla m&m

,tter I

MASAI PROVERBS AND SAYINGS

245

"So. SB, Keiturujunoyu cng-OBhoghe metii en-^rai. It-will-not-Bwell-itgeli' the-belly it-is-not-there the-child. The belly doeB not swell if a woman is not pregnant. [' Tbere is no smoke without a fire.'] TSo. 40. Meitunik en^nme. It-precedea-not the-uose. The nose does not precede the rest of the body. [This expresBion is often used after a miafortnne haa befallen one. the idea being that if it were possible to send on one's nose ahead, one conld have foreseen the danger that was being threatened and made preparations accordingly.]

No, 41. Meiyopoo ol-owaru ol-knjita. It-covers-nbt-away the-beast-of-prey the-grass. [A beast of prey (or a thief) can hide for a while, but in course of time it wilt be captured or killed. ' Murder will out. 'J ITo. 42, Melsfig in-glBhu ol-ugol le-kishomi. They-crosB-not the-cattle the-who-ia-strong of-clan {or gate). No matter how young or weak a child may be on his father's death, lie is strong in bis own kraal, for bis friends will see that he inherits the cattle. [There is Eome play on the word kUhomi. The cattle will not pass the gate because the child's elan is strong.] TSo, 43, Melang ol-ambu He-passe B-not the-boaster The boaster will not cross the valley. [' Pride goes before a fall.'] Ho. 44. Melo eu-geju nabo It-goea-not the -I eg one theWarriors and cripples remain apart. [' Birds of a feather flock together.'] "So. 46. VeQgaeunoyu ol-keeen It- w iU-not-begin-itse If the-cloth-fbr-carry i Qg-Sr-child-in etiiiyo en-gerai. it-is-not-yet-come the-child. Don't make a doth for carrying a child in before the child is bom. [' Don't count your chicks before they are hatched.' Vide also the Swahili proverb: ' Kurinija k'anau mwana hajavyawa' (to cut out the tunic before the child is boru).]

en-nofigoto. tbe-valley.

murano. Be tingB-of- the- warriors.

24^5

MASAI PROVERBS AND SAYINGS

Wo. 48. Menyanynk They-reaeiable-not

leja o atiahirakk leat and t<i-do-by-forc>! Cheating and doing Bometliing by force are not thi [If a man has Buffered wrong, he had better try and coins Kn arrangement with hia aggreseor instead of going io complun to the chiefs, for hia enemy will not forget, and wilt avenge himself later.] So. 47.

Menyanyak They-reaemble-not Life and death are not alike.

life

death.

leato. I

No. 48. Ksoki o-inoti 'ii-gil It-iB-not-drunk the-foster-son (or the slave) the-verni: oI-StiBinyunye ake.

the-who-was-witbout-blemish only. What does it matter whether a person is one's own child body else's as long as he does his duty 1 [The Swahili have u aomewhat similar proverb : ' Kheri Kafiri akufaaye kuliko Islam asiyekufaa ' (it is better to have a Kaffir pleases jou than a Mahonunedon who diBplesses you).] No. 49. Mcoro '1-tuli o They-sepaiate-not the-buttocks and the-gj The buttocks and the ground do not remain long apart. [One explanation of this proverb is that a man must sit down, and though he may walk about or lie down, be will sit on the ground again later. Auother theory is that it has in some way reference to the disposal of the dead. With the exception, however, of the medicine -men and rich people, who are buried in shallow trenches, burial is unknown amongst the Maaai. But it is perhaps a. remarkable coLijctdeuce that the Tavetaus', who are closely allied to the Masai, and the Bari, Dinka, and Madi ', who live nearly t,ooo miles away, and not very far from the country whence the ancestors of the Uasat are believed to have hailed, bury their dead in posture.] ' AtUt p. asi, note a. * Bma-Bollet ( ^t'l Slanc, p. 344^ Kaa&num {Schildervngm a 4/Hka, p. lag), Cniati {Ten Ytan In Eqitatoria, p. aoB), Entia Pasha \Iti JJHm. pp. a6o, 33B, c).

MASAI PROVERBS AND SAYINGS

247

ISo. 60. Mepal He-does-iiot-lea V e

ol-oitigo 'Biriit. the-zebra tbe-atripea. The zebra cannot do away with his atripea. [' Can the Ethiopian change hie atin, or the leopard hia apota 1 ' Jer. xiii. 23.]

Wo. Gl. Mepwo '1-otimi te-'n-gop enye. Thoy-go-not the-baboone froin-the-country their. BabooDB do not go far from the place of their birth. [Similarly with people, they may pay a visit to another country {and incidentally lift their neighhowr's cattle), but they will afterwards return home. ' Caelum non auimum mutant qui trana mare currant.' Hor. fp., I. xi. 27.] Ho, 62. Merep eng-aboboki o-'l-chani likae-ahani. It-Bticl(B-not the-bark of- the- tree other-tree. The bark of one tree will not adhere to another tree. [People of one tribe cannot aaaimilate the ooatoraa of another,] ITo. 63. Meriayo e-rapoahi o e-aeriani. It-ifi-not-airailar the-having-enough-t-eat and the-aafety. Having enough to eat and being in aafety are two very different things, especially after a raid. ITo. 64. Meriayo 'nynat 00 'n-gidimat, They-are-not-similur the-perseverings and the-beings-able, nyuat in-gumok, perse veringH the-many. A double entendre. Feraevering to accomplish an end, and being able to do a thing are not the same : it is greater to persevere. [' 'Tis not in mortala to command ancceaa. But we'll do more, Bemproniua, we'll deaerve it.' Addison, Cato, i. 3.] And : Pereevering to accomplish an end, and being able to do a thing are not the same : many persevere. [' Many ore called, but few chosen.' Matt. xxii. 14.] No. 66. Metii oidipa, ol-doinyo ake He-ia-not-there who-has^finished, the-mountain only oidipa atuneklne e-wfiji whioh-has^finiahed which-haa-planted (or erected) -itaelf the-place nemedotunye wh ere-it-ia-not-taken-ont.

tf nOVSRBS AND SAYINGS

f m M attkd uyvbere for ever : it is 011I7 I fc^( BO** from their places. ^^M ol-l^leo le-'roals the-poUherd of-the-gourd

t be uteiied on to a. cooking-pot. 1 tea disagree.] en-nidama. the-which (or whei])-you-conHidi M think before acting.

le-lighae, nipal Id-fence of-otber, and-yoa-leaTe

^^ i^M^ fence nntil you bava Been to your owl ^H^k miata ol-Ie-'awama. , ,f [- iwa-have-not the-af-the-duBt-iD-the-e}'e. g^^ tfMit somebody to take the dust out of

itiiSI eng-iuo, meipiri. r^rtevk the- bow, ttat-he-flieB-not-awmw ^^ .tf bow, or he will fly away. ^ tM* u spread in the sight of any bird.' ainu mejo en-gityaimty for it'SBys-nut tbe-jiuuping-abo

^ ^ l^M( is no use in jumping about.

i-"J

mut en-gima, which-finiehes the-fire. A burnt, you are always there, has become a nuisance.]

MASAI PROVERBS AND SAYINGS

249

No, fla. Mi'ro 'rorei oobana 'I-kujh. Do-uot-talk the-words wliicli-get-themselvee the-grasseB. Or: Mi'ro "rorei anaa 'l-kujit. Do-not- talk the- word b like t he-grasses. Do not talk a great deal. [' In the multitude of wortla there lacketh not sin,' Pror. x. 19.] Ho. 64, Miroro e-Kgape anoa ol-moruo Do-not-tread-on the- post like the- old -man Chore ayok. wbo-bas-many boya. Don't tread on the poet. i,e. don't be proud, like the father of many sons. [A man with a large family may lie on hia bock all day long with his feet up againet a poat, aud trouble about nothing. His wife and daughters see to the food and milk the cows, whilst hia sons guard the cattle and sheep.] no, 06.

I I

Misioyo Do-not-luiBten- thither [' More baste less speed.']

for

and-not the-of-the-tree, V used for anythiug that is

the-shftde [Originally a prayer for a child, but d ardently desired. When the sun is hot, a mother protects ber infant's bead by covering it with the ' kesen,' or garment for tying the child on to her back. No woman wears tbis garment unless she has a baby, beuce her prayer for shade,] No. 67. Naroelele neme te-'ng-oshoHlie nauroo Nameltlo and-not from-the-miikleBS whom-throws-dowu e-motonyi eng-aji te-'maal. tbe-bird ihe-but {or family) wltb-the-dawlap (or weight). She is like Namelcle (nickname given to a weak woman), bat not because she has no milk : her child is so badly fed that it is knocked over by the weight of a bird. [This is a term of reproach used to a woman if she does not look after and feed ber children properly.] No. 88. Naorioriki 'rfigiei, Wlio-aeparatea the-patbs {or character, climate, or nature). He who sepuratea the paths, &c, [A conunon exprewlou for the Almighty.]

*ful ift well dressed, according to Masai ideas, and anoinU k K W^ tmm ttUtt to time with oil, she is uot admitted into the iMI WH hiMJih >1 bdcomes a aocinl outcast. She hoa DoUiing left ^K K* ^ ^l"* ^ <"' ^^' ^'^^ """^ P"^ ^^' ^^"^ "P fgsinst a poet. *Hl^" ^ ^ "^^ *^ ^' many sona, lionever {tnde proTf 1^ n^i Utiit ts iMuaiderad tut undignified position fur a maidea.] Mlb "Nk CVu>tt liki'jB en-neado, fWlMMTowa (or trouble) whieh-takea-jou where-it-js-long, i^vu ol-Mjikula. Ikwb th-br<Ht-of-a-dead-ox (or happiness). i\ ImMm to be poor and live long Uian rich and die young. H

ite.

Ide that

en-gitefig oje tbe-cow whicb-has-just-bome

sunibati weak

tbe-legs

of-tbe-calf _

^^h^Jnm-m^^'it because VVtilto enye. il^l^jMtkWr bis. t;^ M UMrit OMmot get milk from tbe cow that has recently ^it^i W ditUithUr has not looked after the calf whose legs l4^ W^NMC <W^*^ ^y women to one of their number who Wfcll W ll b Mr] jha. ^11^ If^HtMipMhut onaa en-gerai nat fntlt like tbe-cbild who-ia ^Htw )(ii>fcirrHr" iub. Ibt ik M V*wmJ M k child living at its graudmotber'i. IVtM>JMK4l>*< uv apt to spoil their granchildren, and a naughtj ktt tt Vt ** b^*'.^ *" ^ whipped at his grandmother > OU or poetioal form for on-narorita. I K^^liM U her* used for eue-Ogbo,

MASAI PROVERBS AND SAYINGS

251

Ho. 73. Siput eBgiui, meSgari 'rSgieL Trulj they-are-shared, they-are-uot-Bhared thQ-iiiiiide {or paUiB, &c).J Men may be partners, or may eat from the same dieb, but tbay csimot tell what is passing through each other's minds. Ko. 74. Todua, ebana 'sek See, they-get-themselvos the-fruit-of-tbe-cordia-tree OOJOD. unripe. Look, they are as numerous as the unripe fruit of the Cordia ovalig. [' As the sand of the sea, which cannot be numbered for multitude.' Gen. xxiii, 12.] TKo. 76. Tighft eng-4uo, miigh Hang-up the-bow, do-not-hang-up If a stranger comes to stay with you, do not forget when you lay aside his weapons that be is bungiy. [' It is iil talking between a full mun and a fasting.']

eng-o2gu. the-eye.

rLLUSTEATIVB PEOVEEBS AND SAYINGS

As the sand of the sea, which cannot be numbered for multitude, 74. Birds of a feather flock together, 44Caelum non snimum mutant qui trans mare currunt, 51. Can the Ethiopian change his skin, tec, 50. Charity begins at home, 58. Dieu est toujours pour les

gros bataillons, 38. Don't count your chicks before they are hatched, 45. Esperientia docet, 29. God helps those who help themselves, 20, In the multitude of words there Iscketh not sin, 63.

L.

It is ill talking between a full man and a fasting, 75. Look before you leap, 57. More baste less speed, 61, 65. Many are called, 54. Murder will out, 4 1. fortunatoB nimium, sua ei bona norint, 33. Pride goes before a fall, 43. Surely in vuiu the net is spread, &c., 60, The last shall be first and the first Wt, 4, There is no smoke without a fire, 39Tis not in mortals to command HUccesH, 4c., 54. Walla have ears, 3. We ehall meet again, 33.

GENERAL INDEX TO PEOVERBS AND SAYINGS

ActioDE, lO, 12. AniiDals: Am, 7, 13. Bkbcwn, 51.

Beast of pre/, 4>> Ball, 4, 3*CaH. 71. Cattle, 4a. Cow.15,18, I9,7Dog. 21. 35Goat, z8. Hyena, 17, 10. Sheep, 5. Zebra, 9, 50. Aabee, 6. Bargain, 19, 35. Bird, 67. Hnwk, 60. Boaster, 43. Bravery, 4, 38. Burial, 49. Charcoal, soot, 6. Cheat, 46. Children, 45, 64, 66, 67,71,71Clan, 42. Clothee, 45. Colour, 5. Cooking-pot, 56. Coward, 4. Cripple, 44. Day, 1 1. Death, 13. 14,31,47. Deftat, 2, 14. DiBeaee, 13, 17. Earth, 49. EventB, II, 36. Excrement, 4.

Fat, 4. Fence. 58. Fire, 6. 61. Firewood, 6,6a. Food, 7, 33, 53. 57 inoutlifikls of, 16. FooIishDeas, 29.

Force, 46. FoBter-Ban, 48. Free will. 8. Fruit, 74. Gate. 41God, 66, 68. Gourd, a 1 , 56. Grandmotber, 73. Gratt, 41, 63. HappineBB, 33, 70. Hollow, 35. Home, 51Hut, 9, 67, 72. Insects: Fly. 3Ixtaae, 32. Joint action, 3a, 59. Judge, 1. Kraal. 37. deserted, 23. 34.

Lie, 35Life, 47Luck, 20. Marriage, i. Milk, 67, ; I. Monntun, 22, 55. Karnes. 23, 24. Night, 3.

CHd mau, 64. Outcast, 69. FarU of the boijA (human beiogs ana animals). 3. 4, 7. ' 11. 15, 17, 19, 30, ai, a8, 30. 3. 33. 35. 37. 39. 40. 44. 48, 49, 69. 75. Path, mind, character, elimat. 68. 73. Fawn, lend, 18. Perseverance, 54.

Fetmns, tribes, 5, t6> Plains, 59. Poltroon. 4. Fort, 64, 69. Potsherd, 56. Prayer, 66. Pregnancy, 39. Pride, 25, 27, ja. Quarrel, 37. lUehes, I, 64. Safety, 53. Shade, 66. Treei 52, 66. Trouble, fix, 33. Uganda Itailway, 1 Valley, 43. Warriors, 25, 27, Weapons : Bow, 60, 75. Wisdom, 14, 19. Words, 19, 63.

L-OYETYANI MASAI

LOO-'L-MAASAE ENIGMAS

The propounder says, OiyOte, Are you reaJyl The others reply, -euo, He h&a come (i.e, It U, or we are, ready). No. 1. Aata '1-munia luaei kamok, naa Enigma. I-bav the-warrtoTB my many, then en-geju tiabo eitsBheye.

the-leg one they-make-to-stand. Reply. 01-popoilgj. The-euphorbia-t ree. What do my warrloiB resemble whea they stand ou one leg I The euphorbia tree. [Masai men often stand on one foot and rest the other against the knee*. When in this position they are supposed to resemble the Canddahra euphorbia, which 8ir E. Johnston * has described as being 'like a gigantic cabbage or cauliflower that has mn to stalk, only to countless stalks, many-joiuted, and of gouty thickness.'] Tlo. 2. Aata 'l-nuran lainei kumok, naa Enigma. I-have the- warriors my many, then Sbo oipuSgoki 'n-gishu. one who-goes-out-to the-catUe.

Reply. What a

le-

;-aji.

of-the-hut. alike? I out to look after the cattle. [In Masai huts all the rafters are

have many of them, and one goes The rafters of the hut. hidden except one which protrudes

beyoud the door. It is said to be watching the cattle.] Ko. 8. Aata 'l-muran lainei, Enigma. I-have the- warrior 8 my, ol-le-bata. the-of-end (or side).

' This mode of rBstlne. uncomforUblo a {viii Junker, TratxU in AJriea during tha Ttai IKe Soudan ; Orogau aud Sharpo, fVani tb* Cafe Vyama, kc). ' Tht Uganda PnlKloraU, p. 37.

nemetii and-it-is-not-tbere

It may appear, is widespread T675-8 ; James, Wiid TWiu 0/ Cairo; Baker, The Albtrl

MASAI ENIGMAS Ueply. 'N-jeito. The-pegB. What are my wairiora like when they stand in a drcle, and c cannot eee which is the first and which is the last t The pegs which are being used for paging out a akin.

No. 4. Aata I-have the -muran lane my 0J nemeduiigo and-it-does-uo t-Lecome-cut

en-gigwena the-cuDBultation

meUi he-ia-not-t

ol-li-ukuni. tbe-of-tliree (or third). Reply. 'Soito le-'n-gima, The-slonea of-the-fire. I have three warriors. What la a discofiBion between two of t like if the third is not present 1 The stones used for atanding the cooHug-pots on at the fire. [The cooking-pots cannot be successfully balanced between two stones, and a discussion does not terminate if only two people take part in it.] ZTo. 5. Jinignm. Reply. The-heaven I hare two skins, one to lie on and the other to c What are they 1 The bare ground and the sky.

Aata

'n-dap&n the-skins

MASAI ENIGMAS

figutunyi your-mother

nemebaiki and-slie-reacbes-uot

I I

She is long, and yet sbe does Tbe road. nushitu and-I-draw- forth {or unahaath)

ZTo. 8. Ajialce Cado Enigma. Why sbe-is-long e-nyaira e-'n-gerr i the-ndder of-the-eheep 1 ii&ply. EDg-oitoi. I Tbe-roftd. What doeB your mother reflerable 1 not reach up to a sbeep's udder. No. 8. AehOmo eDda-tim, Enigma. I-went that-wood, 'Bguaidiu are. the-BtickB two. ^y. n-mao. The-twina. I went to bed and brooght forth two sticks. What were they 1 Twins. ITo. 10. Enigj/ta. en-dap e-Qgutusyi tbe-palm-of-the-band of-jour-mother Seply. 01-arau Tbe-piece-of-hide-oaed-for-H weeping. We have moved our kraal and your mother baa left behind her tbe palm of her band which has been hung up in the hut. What is itf

The broom, [The piece of bide which ia naed for aweeping away tho duat and dirt is of BO little value that when the inhabitants quit their kraal &nd move to a new grazing ground it ia probably left suspended from the wall of the but.] ITo. U. Eiduraki, Enigma, It -has-been- moved,

e-igh-a. it-haa-been -hnng-ap.

neiBgwan and-it-is-left-lliither

fieply. 01-cbala. I The-duughiU. We have moved our kraal, and your father has left behind him his garment. Where bus he left itt On the dunghill. [A man would not leave his dressed skin behind htm unless it were worthless, and it is obvious, therefore, that it has been thrown away.]

256

MASAI ENIGMAS

Eim

figntunyi your-mother the-which-reaches

boo

ontside-the^

oataide-thi

No. 12. Enigma. 8 erumisho it-tB-protruding Reply. En-geja e-'n-gerai nanapitai. The-leg of-the-child which -is-being-carried. When your mother leaves her hut, what is to be Been iasuing her garments 1 The leg of her child. [Masai matrona carry their babiea fastened on to their backs, and a small leg ia oft to be seen dangling down, while the child' is hidden from view.] No. IS. Eim Bgutunyi polos bo( Enigma. She-paaaea your-mother middle emorieho. shfr-useB-abusirc-I anguage. Reply. E-HgorSyoni nanyalita en-fti(%ui The- woman who-ia-ehewing the-gum Why does yonr mother uae abuaive langnage when she goes outide her hut t Because ehe ia a woman eating gum. (Masai women are fond of chewing a gummy substance which exudes from certain trees. This makes their teeth stick togethi and iheir jaws crack when they attempt to speak. If a person accosta them, and hears this noise, he may think the women ar^ reviling him.] No. 14. E-sanapat Enigma. The-strip-of-hide-used-to-coTer-the-heada-of-arrowi nashal kutuk. which-is-wet point (or mouth or end). Sepiy. Eng-oitoi nalo eng-are. The-road which-goes the-water. What is a strip of hide like when the tip is wet ! A road which leads to the water.

[The poisoned heads of u-rows ure wrapped up in a strip to keep the poison fresh. This atrip is narrow and long, and it is wetted at one end with salivn to make it adhere. There is some play on the word tutui, which refers to the point the arrow, the end of the strip of hide, and the mouth,] No. 16. Einosa en-gop en-gima, neiilgwari Enigma. It-has-eatn the-earth the- fire, and-it-leaves-tliil wbich-ia-done- together (or something).

body 1

;k togetner, If a person women '^^^^ LTTowa ^^^H trip^^Bo^^^

Mii-ui iliEimni; blood Iroiii an ox by shooting,' a bioi-'keil hitow into one of tlie Huperficial veins of the nock.

'%.rr7M

ifock duel between two '1-oingok.

MASAI ENIGMAS Rtply. E-or. The-bftre-spot, What escapes a. prairie 6re 1

A bare spot an which no grass grows. . Ho. le. Enigma. Seply.

Naiperipera WhiuU- nil Is-from-side-tO'Bid e

ti-ftbori

E-minyor The-oraeiital-fat

^a 'ng-onyek. hurt tlie-eyea. What meat rolls about sb if in agony when it is being cooked t Fat, for its eyes (bubbles) hurt It. Ho. 17. Nftmununa te-'rut. Snigjm. Which-has-folded- itself in-the-bed. Jieply. 1-1 ash ei Databolutno The-louse which-they-have-un covered What is the thing which hides itself in Ita bed t The louse which the boys uncover. [Ut pules in ruga cutis se celat, sic puella in lecto iuveiie oggrfsso.]

Ko. 18. Enigma. Namununa te-'aundni. Which-foldB-itself in-the-wali. R^. Eng-apyani natala e-i The-widow who-miesed the

'I-ayok. tbe-boya.

e-ugorore. the-shooting (or copping). What hides itself against the wall of the hut 1 The widow who was not present when blood wag extracted from an ox. [The Masai drink the hot frothiug blood direct from the live cattle. After tying a leather ligature tightly round an aDimal's throat, an arrow is shot into one of the superficial veins of the neck. When the arrow is pulled out, the blood gushes forth, and is collected in gourds. The blood is drunk greedily by all present, but who will give any to the widow 1] , Ko. 19. Nyeinoa en-doki nashal natii Enigma. Thu-here the-thing which-is-dammy whicb-ia-there eng-aji inyi, nimidolita. the-hut yonr, and-yon-are-not-seeing-it. Se^y. 01-oiriiri. The-lizard. What is the clanuny thing which is always in your hut and which you dott't uvtlco 1 The lixard.

258

MASAI ENIGMAS

No. 20, Nyelido, uyelle. ErUgma. That-there, ttus-here. Reply, Ol-oijilili le-knlle. The-drop of-miiks. That there is the drop of milt at the bottom of the gourd ; tkit here is the drop when the gourd has been tipped up into the mouth. [Kote the play on the words nydle and hidle.^ ^^

"So, 31. Oghishi Enigma. Poor

Agrfy. E-nala The-gourd

natrenge. wh D-gi ves-blood.

naBgorishoreki, which-waa-shot-for,

Why ia the mother weak 1 Because they did not catch the blood

the gourd. saaodetwa.

ITo. 33. Sambnrumburi Sitigma. Butterfly Rtply, 01-kila loo-'mu^tani. The-garment of-the-beada. What resembles a butterfly 1 A garment with beads worked on it. [It is only the beat dressed girls who wear skins ornamented with beads, and when they move about from one but to another, they are supposed to resemble butterflies,] ^

nelau and-it~will-iniss

No. 33.

Tarn an ai a-roundabout-route

o-'!-doinyo, of-the-mou ntaln.

they-are-blood-red

te -idy a -matw round-that-p*rt kttum6 we-get {or meet)-onc-aaother

^sply.

n-laraa. Thc-fruit-of-a-blood-red-coloD

What will your hands be like if we meet after you have gone roi thftt part of the mountain 1 The lama fruit. [This is a common wild fruit {Ximetiia amerieana, L.) of which the Uaoai are very fond. It stains everything a blood-red colour.

MASAI ENIGMAS 259 No. 24. Tanunuko 'n-dapan, maape KinQkop. EnigmcL Fold the-skins, lei-us^ Kinangopk Reply. 'N-gidofigo oo-'n-diain. The-tails of-the-bitches. What is folding up th^ skins and going to Kinangop like t The bitches' tails. [This is a well-known saying amongst the liasai of Kilima Njaro. ELinangop (or better, Kinokop or Kinobop) is the name of a subdistrict near Naivasha, and is some 300 miles from ELilima Njaro; It is supposed that the way there would resemble a bitch's curly tail]

PAET IV 'OROT OO-'L-MAASAE DIVISIONS OF THE MASAI PEOPLE The MasRi race is divided into two sections, tie one entirely pastoral and the other partially agricultural. The pastoral Masai call themeelves Il-Uaa8ae, whilst their brethren ore knowit oa 'L-Oikop or U-Lumhwa, The Masai are further divided genealogically into claos and families, aiid geographically into districts and sub -districts, as shown in the following tables: CUni. FamiliSB'. 'L-Aiser. 'N-QidoSgi (the medicine-man's horns), Il-Parkeneti (the coontersl), Il-Lughumae, Il-partimaro. Il-Mefigana. 'Ii-Aitayok, 'Siria (the designs}), E-Marumae (tbe priers), Il-Mokuperia (the fiesh on the ribs). Il-Uokeaen. Il-MokeBen-oate, Il-Fartalale (the long-sighted ones), n-Tarosero, Il-Kiporon (the scara I)*, Il-Tanap-owaru (the liou-killera). ' H-Molelyan. Il-Molelyan-aate, Il-Mamasita, Il-Pojoa, Tl-Kipnyoni, D-Moshono, D-MasaBgua, U-Mokorere. Whenever representatives of the four clans take part in a raid, it is usual to refer to the AJser and Mefigaua clans as 'L-oodo-kishu (the blood-red cattle), and the Mokesen and Molelyan clans as 'L-oorookkleba (the hlack cattle). Difltriata. Sub-Distrioln. Kapatiei or 'L-oodo-kilani (tlie blood-red cloths), Matapato, D-kiikKaptiei. oonyokyo (the red tiees'), U-dala-le-kutuk (the fast talkers). En-aiposha Purko, Kinukop (the burning oonntryl), Il-damat, (the lake). 'L-oita. Kisongo. Moipo (the Pangani River). 'M-haashi (the valleys), 'K-oonyokyo (the red soils), Em-bughoi (name of a tree* and light yellow), U-launyi (the mistaken), Same or tbeie fsmiliss are agaiii divided into smaller sub-seat io us. * The memters of the familr called Il-Kiporoa are said to be anake^ channerB bikI rain-mBknrs. ' Smbilia kHimandtchariea, Qilg. * Ttrminalla ip.

DIVISIONS OF THE MASAI PEOPLE

261

IDititricta. Sub-Distriiits. 'llGvnirak (the boms), Lo-'sokonoi (of the cassia tree), Kilcpo (watering- ijlace), Ol-oura ( the -which -i 9I decorated), NalSgasya-uwarnk (which aatoniahea the I beasts of prey), Kipalul (place of many Bprings). I 'N'gujuka (the axe haDdles), Ol-figelatn (the plain I between two hills), Sighirari, 'L-oita. 'Ng-orighaisbi (the Bmall stools), 0)-oitokitok (the bubbling spring), D-Komolo, Kiteto, D-ketu-'m-beiae, Salei. "L-uOBin- 'L-uaain-g^ehu oorook (the black etrjped cattle), giaha ' (the 'L-uaain-giBhu oonyokyo (the red striped cattle). triped cattle). ^^ X-Aikipyak '. Kimiri (purBuera), Marikooi, Il-menieiih-'ii-iiana (those ^^L wboare not throWD down byrootB),Sekiii,Lo-'l-parkel ^^1 (of the lowland), Le-naibor (of the white thing), ^^M B-memojijotu, 'L-alikinani, 'L-ooibor-oiilgok (the ^^H white bulls), Loo-dutwarare, D-niBmiar, Lo-'sekeUe, ^^H 'L-aringuD, ng-aijg e-Lema (Lema's kraal), E-Ioijo, I

, the vowel i

When the article forma a part of the above canitted if it follows a word ending in a vowel. Alo 'N-aiposha I go to Nwyasha. Alo 'L-oitokitok I go to Loitokitok. The Masai reckon time by ' ageB ' or periods of about seven and a half years. The following account of the Masai ages is given in the words of the Masai thcmEelves. I-Maafiae

The Masai have what they call ages. Children are not all circumcised together : they are divided up into ages, for they are not all alike in point of years. Firat of all the big ones are cii'cumcised, and the small ones wait until they grow up (i.e. until they reach the age of puberty). Now, those who are ciicumcised first belong to what is called the and civil wsra, Iho Mussi occupying thiDsiin-glflhu imd Aikipyak diatrictB hare prncticallf ceuwd to exist. Tlie

Eata lenye. Uemurati 'u-gera te-'wBji nebo. duiig eitaa '1-porori, metashuli Ailoa ol-poror <ibo, unu merisyoro pokio ; emurati '1-kituak, nepali 'l-iX)ti metubolu. Ore ItJcwa kttuak ooitu^ki aamurat uEji c-murata e-tat^ne, ' Owing to cattle plu^e, disi

rsrananti have been scattered and mixed with other tribw.

DIVISIONS OF THE MASAI PEOPLE

naa. ol-poror obo illo. Netoni 'I-ooti. Ore pe ebnlu, nemarati Bi ninje, nejifig illo-poror. Ore 'l-ooitokini asmurat t-kurum, naa likae-poror Ulo, neji flinye e-inurata e-kedyanye. Netoni Bii '1-ooti, nemurati ei ninje, nejifig illo-poror.

Oro 'l-porori aare 5ji ol-aji 3bo.

Ore ti-atwa ol-poror Olx) nEoriori kat'-uni : etii ' 'Lchafigen-opir,' netii ' 'L-tarefo," uetii ' 'L-pariDgotwa lafig.'

right-hand circamcisioD, and thi one age. The younger ones wait and are circumcised later. Tbey also become members of this age. When the next circumcision festiTnla are held, those circumcised belong to what ia called the lefthand circumcision, and that ta the next age. The younger ones wait as before, and when they are circumcised they likewise join this age. Now, two ages are considered Equivalent to one generation. Each age has three divieions, first, those known aa ' The big ostrich feathers,' secondly, those called ' The helpers,' and thirdly, those known ' Our fleet runners '.'

Il-porori loo-'l-Maasae oodamuni Masai ages which are n taata. remembered.

E-murnta e-tatene (Right-hand clroumcislon). Il-EinySyo H-Kigiriyo

n-Eupai (the white words)

n-Kisalie (the people of the plain)

Approximate date.

I one generatin

n-Kimiriaho (those who drive away) ' When parmUsion haa been granted to hold the circumciaion feettvab (tidt p. age), oae feait ia held id each sub-diatriet eTer? year for four yeus la saeoewion, and all thoe cirourocised during theao four years belong to the right-hand eirctimeision. An interval of about throe and a balf years then ^interreDos before another festival ia held. All youths circumcised during the noit fonr years lietong to the left-hood ciMumciaiou. As an inatancc, a man born in 1673 would either belong to 'Our flset runners ' of the Il-f^garbnt go or to 'The big ostrich featliera'of the Il.Kip5m age, i. c. he was circumcised in 1885 or 1889. Boys as a rule are circumcised when they are between thirteen and sOTenteon years old. Orphans and the children of poor parents fktxiuently wait until they are twenty.

DIVISIONS OF THE MASAI PEOPLE

S63

H-Kijani (those who I do Qot give back) D-Churunyo (those who fight openly or by day) or 11Kidota (the pollers np)

n-Kieku (the longbladed spears)

S-NyaSguii (thoee who capture for themselves)

Il-^iga^but (the gJuttong) or IIEishnmn (the ^^ raidera) ^m S-Kishon (the livea) ^M or 'Seure (the

H locky ones) er U^H Kitoip

iLpproximkte dftte. 1836 1 \ one generutio 1844 'J issn

D-Twati (the rich 1859J ones) or HMirishari (those who are Dot driven away)

(the pur-

Il-Kiponi or DChuDgen (ttioee who increase)

II-Meitaroni (those who are not conquered)

March 1904 'J

' When Krspf wrote his Vocabulaiy tf Iht Etiguluk EtcOiap Id 1854, he mantioDed (p. 14) that the mon nho were able to marry wore called Ekieku (U-Kieku), ODd that the old men were known ns Elkijaro or Elkimiriaho. This acconnt entirely agrees with the abore table of datB. * Lenona and Sendojo (ctdc note on p. 338) belong to this age. Shoitly after it eommenaed thi' great cattle plague broke out 11S90). * In Taveta the comjaponding age, 'Seore, was conuneaoed on May 7, 1897, a few months after it bad been started in Masnilund. Each Taveta age covera a period of nhout fifteen yasra, i.e. there ia no left-hand oi Iht Journal t^Uit Jfrican Soeuty, Ho. i, October, 1901.

* The ciroiuncision teetivitiei wars eommenoed in September, i

'L-OMON LI-OPA LOO-'L-MAASAE MASAI MYTHS AND TRADITIONS

En-neikuna 'ng-a)!tiii. Etii 'ng-Bitin are : etii engai nai'ok, netii en'nntiyokye. Ore eng-ai nwok na supnt ; ore eu-ncmyokye ua mnlmnli. NejOki eng-ai narok en-nanyokye : ' M&ishod ol-orere engore amii etaa en-nemut to-'lamfiyn.' Najo en-nanyokye : ' Aiya, taboloi naa eng-are meBhomo.' Nebol, nesba eng-ai Htok. Nejoki eng-fti nonyokye ennarok: 'lugeuoi poe amu etabalki&.' Nejoan-narok:'EitaebukL'

Negira pokirare, nesha engei 00 mekeRya. Neitoki englu uaayokye nGjSki en-uarok : ' Ingenoi eug-are amu etabaikia.' Xeikeu eng-ai narok. Netoni eng-ai poniki etoito 'n-guti-oloBgi, n?jo narok: 'Miiiiyiaki aaol-orere eng-are, amu 'n-gnjit.'

Neilepilep eng-^ nanyokje, e8jo: 'Mme, mekure elioloori eng-are." Neileptlepaklno pokirare, dBjo eng-ai naayokye : ' Aar kuUo-tuiiganak lindapaBhipaek'

The Btorj There are and a red good, and

of the gods. two gods, a black one one. The black god ia the red god malioioiis.

One day the black god said to the red one ; * Let lu give the people some water for they are dying of hunger.' The red god agreed, and told the other one to turn on the water. This he did, and it rained heavily. After a time the red god told the black one to stop the water as Bofficient rain had fallen. The black god was, however, of opinion that the people had not had enough, so he refused. Both remained Gilent after this, and the rain continued till the next morning, when the red god again said that enough had fallen. The black god then turned off the water. A few days later the black god proposed that they should give the people Home more water aB the grass was very dry. The red god, however, was recalcitrant and refused to allow the water to be turned on again. They disputed for some time, and at length the red god threatened to kill the ptwple, whom bo said t black god was spoiling.

^^^H PViPi^^^H V MASAI MYTHS AND TRADITIONS 365 ^H H NJjo eii-rwrok: 'Mean 'lAt this the black god said: 'I ^^M ^M tongBHAk lainei.' Nemit eng-

shall not allow my people to be ^^H H a! narok Gari 'l-tungonuk uam killed,' and he has been able to pro- ^^H ^1 ainye nabiuje te-'una-matwa. tect them, for he lives neiir at bond, ^^M ^1 na en-nanyokye nabaiye tewhilst the red god is above him. ^^M ^P keper. ^^M H^ itadaa, 'n-oBhi-kikurukarot "When one hears the thunder ^H nikiuifig ejo: ' Pel-pel-pel,' engcrashing in the heavens it is the red ^^H ai nanyokye naiyou negiru god who IB trying U> come to the ^^M eng-ae alntu aar il-tuSgruiak. earth to kill human beings; and ^^H Ore 'n-gikurukurot nuajo ; when one hears the diataot rumbling, ^^H ' Euni-niru-ruru.' eng-ai narok

it is the black god who is saying: ^^M najoki eng-ae : ' TapaJa, miar.' ' Leave them alone, do not kill them.' ^^H ^M En-e-'D-atmir \ A devil ^^ ^B Etii en-duki naji en-e-'nThere is a thing which is called ^H aunir, kake ol-Sgatnny opa, a devil. It waa formerly a lion, ^^H newala, neaku ol-tu&gaiii engbut it changed itself, and one half ^^H ae-matwa. neakn o-soit eug-oebecame a man while the other half ^^H ^^ matwa. became a stone. ^^H H Newala kulye-oloBgi, neaku This devil can alter ita appearance, ^H ^ eng-ae-matwa ol-figatuuy, neaand is sometimes to be seen one half ^^M ku eng-ae ol-tuSSgani.

a lion and the other half a man. ^H Neton nke to-'sero, nenyoru It lives in a forest and is particu- ^^H nale&g e-ailalei auu e-nuBuniB. larly fond of the tree called e-silalei ' ^H K owing to the denaenees of ita growth. ^^M ^H Nemenya 'I-chafigit, nenya It only eats human flesh and will ^^H ^r l-tufigauak ake. not touch wild animals. ^^H Ten eim il-tuSganak e-weji When people pass the spot where ^^H netii,iieipoten-e-'u-auuir,nejo: the devil is, it calls to them, and ^^H ^^ ' WCu, figania, tudttmakaki Bays: 'Come, my brother, help me ^^H ^L 1-kak, eu-gorai e-yeyo.' lift this load of firewood.' ^^M

If anybody complies with its ^^H

^B seijgor te-'u-aunir, nejo : ' Ara request, he ia struck with the devil's ^^H ^B sn-oo-'l-Aiser, i'lanyaki.' stake, and the devil cries out to him : ^^H

' I belong to the Aiser clan, escape ^^H

from me if you can.' ^^H ^H ' Lit. the-of-the-atake. Krapf (Vocalmlart of the BngutiJilUaikc^ p. g) aim m en- ^^H ^H tiouN this belief in a devil, and says that the word refara to a pointed otic k. ^^M ^H Cummipkora, aeftr C. Schitnpfri, Engl. ^^^

MASAI MYTHS AND TRADITIONS

eidip atcjo enna, On ta eiyoloi 'njere etii HHs-'n-sunir ol-oslio, p' eidur il-taA ^iiBk, nepwD p'>k)D te'hwfji nebo, Dejifig il-muran loghuiij's 00 'm-bat pokin oo karutu. Oro ten ctiiH^ ol-toilo epuku t-'rakenja, ueipot ol-t\mgsni, iivf^ru, amu oiyOloi on-e-'nMiiir.

Naitcru-kop '. Kliii'tg opu, ejokloi ';fook il-paij'aui 'lyonj "n-dokitin uni

upa tiaatii 'l-oahou p'eiteru eogAl kttubiru, ul-TorCbuni o ol\{mv, o ul-aBurai; tut e-weji )iebu uiruraro. Ntuni ol-TorDbCni engitoftg nabo, NrUho iiabo-olollg ol-ToroItOui, u(Jr>ki ut-asurai ; ' E-iro, iy& Miii p<i tiui kikut, neritlu ii-BMon lai, naojo 1 ' Nfju ol-unurai : ' Oi, le-papa Ikl, maun tiki nshi akut engUftgt M en-dorono.' N>)jlra nluye ol-TorObOni. Ov p' wku kew^e, oedumu tf)-4uuM, iiCuBh el-lughimya oi\nt lo-'u-dadfkenya, nejoki

When it hag spoken the perEon. If tikis devil ie known to be in a certain district and people wish to move their kraal, they march all together, and tiie warriors go in front and behind and on all eides to protect them. Should a voice be heard issuing from the mist and calling somt everybody remains silent, for know that it is this devil that

The beginner of the earth. ij the elders that prepare the world

"We were told when God came t he found three things a Dorobo', an elephant pent, all of whom lived togetbi

the land.

After a time the Dorobo obt a cow. One day the Dorobo esid to I serpent: 'Friend, why does my b always itch bo that I have to ecralj whenever yon blow on me 1 ' The serpent replied: '( father, I do not blow my bad bra on yon on pnrpose.' At this the Dorobo remained eilcut, but that same evening he picked up his club, and struck the serpent on the head, and killed it. On the morrow the elephant asked

k H^F Ju*t>a Ol-cmoni, of the MoflfOkoit clan of the Oikoji or Lumbwa _pM, ivttUlvut iu Uorman East Africa. CO. u<4 a, ^ >6. ,.(tullat (L N't UanCip. 933) writot that the fiari boHove that n

MASAI MYTHS AND TRADITIONS

167

I I

il-tOme oI-TorflbOni: 'Kodee I o-rongai 1 ' Nejool-TorSboni: 'Maiyolo.' Neiyolou ol-tome 'fljere : 'Staaraki, negira ninje.' Ore te-'n-gewirie, oeaha eng-ai kituk, nelo ol-TorubOni airita ea-giteiig euye, oeitook U-turot le-'ng-are e-'ng-ai. Netoui 'n-gumok-uioligi,

iieiu ol-Kme en-gerai. Ore te-uenna-oloQgi nomata 'ng-4riak too-'l-turot pokin, neiSgn'ori ol-turoto cibo 5tii ng-are. Nelo ol-tome ainoa in-gnjU. Ore pe erapoGho, nelutu auk illo-turoto, ueipcriprare, neifigol eng-are, nSjo ter5u ol-Toruboni en-gJtefig enye p' eitook, fienyoriki aa torono eng-are. Neitayn ol-Torub5ni em-bae, neSgor ol-tOme, dCb te-iuie. NeinyetSto en-gerai o-'Itorae, nelolikae-of ho, amuetf jo: ' Maboitare ol-TorobOni, amu torono. Etaara ot-aaurei, neitflki yfiyo. Alo maitoki abcutare.' Ore pe ebaiki likae-OBbo, netum ol-AT&i * obo. Nsjoki ol-Mai : " Kaji i'Qgua 1 ' Nsjo en-gerai : ' Aiugna

the Dorobo where the thin one was. The Dorobo replied that he did not know, bnt the elephant waa aware that he had killed it and that be refused to admit his guilt. During the night it rained heavily, and the Dorobo waa able to take hia oow to graze, and he watered it at the puddles of rain. They remained there many daya, and at leogth the elephant gave birth to a young one. After a time all the puddles became dry except in one place.

Now the elephant uaed to go and eat grass, and when she had had enough to eat, ahc would return to drink at the puddle, lying down in

the water and stirring it up bo that when the Dorobo drove his cow to water ha found it muddy. One day the Dorobo made an arrow, and shot the elephant, and killed it. Tlio young elephant then went to another country. ' The Dorobo is Lad,' it said, 'I will not atop with him any longer. He first of all killed the snake and now he has killed mother. I will go away and not live with him again.' On itB arrival at another country the young elephant met a Masai, who asked it where it came from. The yonug elephant replied ; ' I ' The Uasai now call themselvea U-Uaosae Ifiia^. ol-Moaaani). Ihe uld une wu 11-Haa (aing. ol-Mai).

268

MASAI MYTHS AND TRADITIONS

eng-ang o-'l-TorClbuui, i^maiiya lido-sero openy, otanra olasunti likibnitai'e o ySyo. Nejoki ol-MAi : Ol-TorobSni Stoarii flgutiuiyi o olosurai 1 ' Nejo cu~gerai, 'Ee.' Nejoki ol-M4i: 'Maape, pa alo adol.' Nepwo, nedol eng-aji o-'lTorobuni eijolujula eng-Ai, ueiflgorie atwa ebuniata. N^eipot eng'Al ol-ToTObSoi, nSjoki ; ' AiySu nilQtu tadSkenya amu aata em-bae noaJiki.' NeniBg ol-Uii, neisho todskenya, nelo, nSjski eng-Al :

' Aeuo.' Nejoki eng-Ai : ' Tudumu en-dulu, indobim engafig kitok too-'ng-oloBgi uiii. Ore pe indip, nilo aiBgoni ol-ashe tnsat, nidol o-bcto, ni'jrau, niyeilg. Ore po indip, nian in-giri pokin te-'n-dapaiia, niminya en-giti-kiriStgo, tipika pfikin boo, uigila 'l-kak kumok, uiinok eu-gima kitok, nipik nennn-kiii o-'l-aeho. Ore pe iodip, mlo aieudari tiatwa aji. (Ire pe ini&g ol-toilo sapak te-boo fjo, " mru-ruru," nimijo: "Aiiiy6 inno," nimiiigaaya.' Nelo ol-Mii, neiBgoro otaahe, netam, oayerig, nSan ingiri te-'n-dapana. Neituki nelo, negilu '1-kak, ueinok eu-

come from tbe Dorobo's kraal. IB living in yonder forest and he killed the aerpent and my motberJ Tbe Masai ioquired : < Is it that there is a Dorobo there has killed your mother and the pent!" When he had received a reply ij the athrtnative, he said : ' Let ii go there. I should tike to see him.' They went and fuimd the Dorobo'i hat, which God hod turned upsidi down, and the door uf which looked towards the akj. GSod then called the Dorobo said to him : ' I wish you to to-morrow looming for I have soiiithing to tell yoa.' The Masai heard this, aad in the morning he went and said to Ood; 'I have come.' God told bim take an oxe, and to hoild a kraal in three days. When it ready, he was to go and search a thin calf, which he would find the forest. This he was to bring to the kraal and slaughter. The meat was to be tied up in the hide and not to he eaten. Tbo hide woi be fastened outside the door of hut, firewood was to be fetched,

a big fire lit, into which the n was to bo thrown. He was then to hide himself iu the hut, aud not to be startled when he heard a great noise oatside roaemhliiig thunder. The Masai did as be was hid. searched for a calf, which be 1 and when he had slaughtered tied up tbe flesh in the hide.

30 M^^^l n the i nd U^^^l

MASAI MYTHS AND TRADITIONS

26t)

ma kitok, uepib neiiDa-kiri B'O-'l-ashe, nejiflg BJi, nepal en^ma eipuup te-boo. Neitadou eng-Ai ea-^ine, nelotu annSkino en-netii endapana o-'l-aslie. Nedoa 'n-gialiu nerokunye, neiput boo, oeaku eikarmosha te-boo, Deijua negil eug-aji nstii ol-M&i. IKeipiria ol-MAi, nebuak : ' Ho r Ho !' nelOtu boo, nednilgo en-gane, neitu eltoki ^-giahu aarukunye. Nejiiki eng-Aj : ' Itadna ajo fcibaiki Beuna 1 Mekure itum kulye smu i'ugasje.' Neto ol-M&i aramat nekwa Illiithooki. Nelau ol-TorObSni 'n-giBhn, mku 'l-hailgit eto afigor oo l.tMta.

Kaa, ten edoli taata '1-meek nta 'n-gisha, nfji epuro araki tisbiak, n^jo 'l-Maaaae ; ' 'Nu ailg nenna, kipwo fiibuBg ftAffla eiBbooki ';ook opa eng-Ai K'n-^tBhu idkin.'

fetched Bome firewood, lit a big fire, tbrew in tho meat, nnd entered the but, leaving the fire bnrniug ontaide. God then caused a atrip of hide to descend from beavun, which tres suspended over the calf-elfin. Cattle at once comnieDced to descend one by one by the Rti'ip of hide until the whole of the kraal was filled, when the animal b begun to presB against one another, and to break down the hut where the Maaai The Masai was startled, and nttered an eiclamoticn of aBtonishment. He then went outside the hut, and found that the strip of hide had been cut, aft<;r which no more cattle cauie down from heaven. God asked him whether the cattle that were there were sufficient, 'for,' He Baid, 'you will receive no more owing to yonr being surprised.' Tho Masai then went away, and attended to the animals which had been given him. The Dorobo lost the cattle, and has had to shoot game for hie food ever since. Nowadays, if cattle are seen in the possession of Btiotu tribes, it is presumed that they have been stolen or found, and the Masai say ; ' These are our animals, let us go and take them, for God in olden days gave us oU the cattle upon the earth.'

ajo

MASAI MYTHS ASTD TRABmOTfS

Najteru-kop *, Itadnn, etu en-doki naji N'aiteni'kop, na eng-ai, kake mme ol-kitok auaa eog-u ii&rok. Naa 'l-puyant kitoak kini&gyd ejukini 'yook aajo : lUduo, opa il-Uaa DOa oinje 'l-TurCbo, meaia op* 'u-giahu. Ore '1-TorCbo naa nioje ooata 'u-giahu. Neipot Saiteru-kop ol-Toro- ^ bflai, nejoki : ' TaySku ' tedekenjv te-nionewani p' saliki taki.' NeinjE ol-TorObCni : ' Aiya,' Delo airUTK. NeniBg ol-Mii Gji eng-ama euye Le-eyo pe fijoki Nailerakop ol-ToTubuni : ' Tajoko ' ; Iteubo, nciiiyittuto kewirie, nelo aita^e te-'n-netaaniki Nftitem-kop. Ore pe ekenjo, nelo en-netu, D6j5ki Naitoru'kop ol-Mii : Ira 'iSgM ' * Kejo Le-eyo : ' Nana L^yo.' Nejo Naileni-kop ; 'Kwlee olTorObSni t ' Njo Lc-eyo : MaiySlo.' Nebol Naiteni-kop ea-jaSiaU en-gsne, nerukuiiye 'ogUliU oQiaot^jool-Mii:' Tupala/

The beginner of Uie earth. The thing which 19 calld NailCTokop IB a god, but not aa great as tiH Llack god*.

Thia IB the atory which wa>

UH Ly the elders : The Masai were formerly Dorobo, and had no cattle : it was the Doroba who posseted the cattle.

IS tM I kmba I

Naiteni-kap came one day 1 said to a Dorobo : ' Come early t morrow mortung, X have something to tell yon.' Tbe Dorobo replied: 'Very well,' and went to sleep. A Mnsaa tuuned Le^yo, having heaidwhat had beeiisaidto the Dorobo, arose daring the night, and waited n<r the spot where Naiteru-kop

When it dawned he went to Naiteru-kop, who said to him : ' Who are yon J' Oo Le-eyo telling Mm bis name, Naitem-kop askeJ where the Dorobo was. Le-eyo replied that be did iwt Ituow. Naitra-kop then dropped one and of A piece of hide &om the heavens, and let cattle down one by one until tbe Masai told him to stop. > KelnlfKl I17 Kai><a7ki, an Idee of the AiMr clan (Sighinri sub-distriet). Krnjit Id his TVonti a*J Milkman Labtmr, m Cod Jfiiia write* {p. 360), riiMH (Tlioulvut MTagM (1^ UaHU and Wakwaxi: hars a tradilion that liMiVMi or rain placed > man named Meiterkop on Mount KsnT*. ftynk* a Und t inui-^^ for hp was exa]t4 bore mta and yot not equal For tsyookn.

MASAI MYTHS AND TRADITIONS

7i

Nepwo 'n-gishu oo-'l-M4i, neshoroo 'n-opa oo-'l-Tor5bo, neitu eitoki 4iyulo, nepwo '1-ToriSbo meata 'n-giahu.

NeSgor il-Toriibo idya-kane, neidnr eiig-Al,iieIoeii-nelakvB.

The Masai cattle wandered off, and as they went the cattle which belonged to the Dorobo mingled with them. The Dorobo were unable to recognize their beasts again, and they lost them. After thia the Dorobo shot away the cord by which the cattle had descended, and Qod moved and went far off. When the Dorobo were left without their cattle, they had to shoot wild beasts for their food.

Neiilgwari 'l-TorGbo meata 'n-gishu, neaku '1-cbaiigit le-'n-dim eBgor iitaa en-daa enye. 'L-omoD ]e-'flg-g5lon e-'ngoflgu e-Le-eyo. Etiaka nabo-oloBg Naiterakop Le-eyo : ' Ten ea en-gerai, ore pe induraa, nijo : " Tuilgani, tua, nii tu; ol-apa, t ua, nilotye." ' NSa en-gerai neme en-eLe-eyo,nejoklni Le-eyo: 'Inno, indurai en-gerai.' Nedumn Le-eyo en-gerai, nelo aituraa, nEjo ; ' 'Me en-ai enna-kerai ; teualoaituraa,nigo: "ToSgani, tua, nilotfe; ol-apa, tua, Nelo aituraa, nSjo ueja, nerinyo aSg. Neitoki nei en-gerai euye,

nelo uturaa, nejo : ' TnOgaoi, tua, niitu ; ol'apa, tua, nilStye.' Kejski Naitem - kop : ' Cf. the myths among the DialcBa and Zandea, or Nysm-Dyam, l^lor I IVimiriiwCittture.vol. ii,p.ai,aiidCssiiti,!ren rdar(fn7Uaft)ria,p. 159. lyiors lsi I meniioaa ilmiUr mythi among the Hottentots and Fljians (vol. i, p. 385),

The story of Le-eyo'a disobedience '. One day Naiteru-kop told Le-eyo that if a child were to die he was to Bay when he threw away the body ; 'Man, die, aod come back again; moon, die, and remain away.' A child died aoon afterwards, hut it was not one of Le-eyo's, and when he was told to throw it away, he picked it up and said to himself: 'This child is not mine; when I throw it away I sliall say, " Man, die, and remain away; moon, die, and return." ' He threw it away and spoke these words, after which he returned home. One of his own children died next, and when he threw it away, he said : 'Man, die, and return; moon, die, ftnd remain away.' Naiteru-kop said to him : ' It is

^B 47* MASAI MTTHS AND THADITIONS ^^M ^^V ' Mkure ebalki amn indsnieiye of DO use now, for yon spoilt matteHI^^^ ^^1 opa te-'n-gerai o-'I-likae.' with tbe other cbild.'

^H Neaku, ten m ol-tiUigaiii, This ia how it came about that ^H nemeitu: ore, tea emuta when a man dies be does not return. ^H ol-apa, neita ake, miinyiakf whilst when the moon is fialshed, it ^H aadot ing-oIoSgi j)6lcm. oomea back again and ia always

visible to OS. ^^ ^H En-gitorunoto oo-'l-Maaiae ' The origin of tbe Masai and uJ^H H 00 'I-Meek. Bantu people. ^H Ore p' eakn ol-m^rno kitok When Le-eyo grew old, he called ^M Le-eyo,' neipot in-gera enyena, his children to him and said to _ _ ^M nejuki: ' Na-kera ainei, ataa them: 'My children, I am imngM ^H taata ol-moruo loo-'Dg-oloiigi

very old, I wish to bid yoa goo^^^^f ^H kumok ; iiiySu naitsnap iodae.' ^^M ^H Neji'ki ol-ayoni lenye botor : He then asked his elder son wha^^^ ^H 'Ainy6 i'ySu iye too-'mosaa he wanted out of all his wealth. ^^^ ^H aioei p6km.' ^^H ^M NejCki ol-ayoni fcstor : His son replied; -Iwishsomethi^j^^H ^B Aiy^u Danu 'n-dokitiu p6kln of everything upon the earth.' ^^^H ^H nnntii '1-ob1iod.' ^^H ^M NejSki ol-mAruo ; < Ore taa, 'Since you want something of ^H amu iY"" 'n-dokitiu pokin, everything,' the old man eaid, take ^M 'yawa ii.guti-kiBhu, oo 'n-guti-

a few head of cattle, a. few goats and ^^ ^H tore, 00 'n-d^ki e-'u-gop, amu sheep, and some of the food of tll)^^^ ^M era e-Byana kitok. earth, for there will be a 1*^B^^^

number of things.' ^^ ^^H Nejo ol-ayoni botor : 'Aiya.' The elder son replied: 'Vei^H

well.- ^H ^H If eitaki nsjoki Le-eyo ol-oti: Le-eyo then called bis yoongo^^^ ^^K 'AinyS iye ry^^u.' son, and asked him what he wanto^^H ^H Nejijki niDye : ' Papa, aiyeo 'I should like. Father,' the young^^H ^H nauu uikiujo illu-lenywa liata one said, 'the fan which you cu^^^H ^H t-'ng-aiiia ino.'

^H ' Nejeki menye : ' En-gerai ai, His father replied: 'My chil^H ^H Dt^i amu it>gelua elle-lenywa, because you have chosen this fil^^^H ^H ktnjo oiig-Ai en-garsiaishu, na God will give yon wealth, and Tof^^H ^1 iye oitore 'l-alaebera liuono.' will be great amoDgst your brothoj^^^H

people.' ^^M

^f MASAI MYTHS AND TRADITIONS 373 ^^M ^1 0" lido O'yawo 'n-dokitin The one who selected Bometbiiig ^^^H p6kiii, netiku ol-meeki, ore of ererytbing became a barbarian, ^^^H ol-o'yawa ol-lenywa, Deaku and he who received the fan became ^^^H

menye l-Maaiae pflkiii. the fattier of aU the Max&i. ^^H 'L-omon le-'ng-oloflg o The story of the Bun and ^^^ oUpa>. the moon. ^^^^ Kitonifigo 'ujere eiyama engWe bare been told that the Eun ^^H oloiSg ol-upa. once married the moou. ^^^H Ore etiiarate, near ol-apa One day they fought, and the moon ^^^H eng-olo!tg el-lughuiiya; near struck the sun on the head ; the sun, ^^H bU ong-oloflg ol-apa. too, damaged the moon. ^^^H Ore p'eidip nataarata, neata When tbey had done figltting, the ^^H eng-oloiig ol-aro pe medol ilsun was ashamed that hnmiin beings ^^^H

tufiganak aajo etSboraki.neibor ahould sou thnt bis face bad been ^^H

battered, so he became dazzlingly ^^^H ^^1 AiSguroi meturukuny. bright, and people are unable to ^^^H regard him without first half closing ^^^H their eyea. ^^^ ^^M Kake meatn ol-apa ol-aro, The moon however is not ashamed, ^^H ^Vneidim il-tu&gauak lUSgural, and human beings can look at her ^^H nedol earu kutuk, negil engface, and see that her mouth is cut ^^H oHgu. and that one of ber eyes is misEing. ^^H Ore 3Bhi esaja ong-oloSig o Now the sun and the moon travel ^H

^H ol-BpB, uelilitn te-'weji oEbo, in the same direction for many days, ^^^ ^^fe SB al-apa oituruk, nepwo 'ngthe moon leading. ^^^H ^^P* olofigi kumok eeuJH ak. ^^H ^^ Ore iiubo-olofig iienaura olAfter a time the moon gets tired, ^^^H apa, neinapu eng-olofig, nenap. and the sun catches her up and carries ^^^H

^^M Nenapi ol-apa 'ng-oloE^ She ia carried thus for two days, ^^^ are. Ore t*-"ng-oloBg e-uni and on the third day she is left at ^^H neiiigua te-'n-doyoroto e-'ngthe sun's setting place. ^^^ oIoKg. ^^1 Naa, ten eidipayn nenna-

At the expiration of these three ^^M oloQgi nni, ore te-'ng-oIoBg odays, i.e. on the fourth day, the ^^M ^H It ii ouriouB that eng-oloog, , the ittn, though ragarded as a man. ^^H ^^^Bishiiulil be reminiiie, while ol-api V, the moon, which is looked upon as ^^^H

^^J

t until the fiflh da; ber again. IB the nev moon, -* tw^ or stone at it with ; jmkI, and aays, ' Give me k IT ' Give me strength ' ; lA pregnant woman sees B milks some milk Q gourd which Bhe ooven ^ni grass, and then poors t xhm ilirectioD of the i c time she says : ' Moon, my child safely.'

tbe moon dies (i. e. when u ecIipEc), all the old men and children of their huts and collect outside. One man then t loud voice deplormg the

erybody in the choma. ooDtinne sin^g in thia r until the moon begins to rer. when they all shout t<^her s they can : e to life Bgain 1 Soon, come to life again I ' n they see that the I to her normal alste, they r bnts and go to Bleep. do the same thing when ti an eclipse of the son, the

MASAI MYTHS AND TRADITIONS

375

' Eng-olofig topiu t Eng-oloilg topiu 1'

b-gilepanoto o en-doyoroto e-'ng-oloflg. Ten eilepu eng-oloilg pe loli enyokye naleBg, nejo Maaaae eab& eag-tl ; ore 11 edoli te-'muti edo, n6ji ismo '1-muran en-jore, eata ft-w?ji netiiarft. 'L-akir. Etii 'l-akir boi uni ooiyslo ^Maaaoe. Etii '1-akir ille ooidikidiko, ninje Pji 'N-Gokwa, ninje ^yulonnye 'l-Maasne 'njere eaha ig-^ anake mesh a. Ten ebaa ol-Oahi-apa Qjo e Loo-'n-Gokwa, pe jdoli 'n-Gokwa, neiyolon iere meknre eeha. Amn

BdSyo te-illo-apa metafaaua ishunje '1-apaitin lo-'l'njnnOi "^^ inna-kata eitski Etii sii 'l-akir okuni ooididdiko, eji 'L-m6ruak, aeitoki latli knlikae okuui ooahepita

only difference being that when the aun begins to reappear they cry oat : ' Sun, come to life again 1 Sun, come to life ^ain 1 ' Snnrise and sunset. If, when the sun rises, the lieavens are red, the IfaBai aay it will rain ; and if, when the sun sets the sky is the colour of blood, they nay that there are some warriors out raiding who have been Buccessful.

The stars. There are three groups of stars with which the llasai are acquainted. They know whether it wiU rain or not according to the appearance or non-appearance of the eix stars, called The Pleiades ', which follow after one another like cattle. "Wben the month which the Masai call Of the Pleiades' arrives, and the Pleiades are no longer visible, they know that the rains are over. For the Pleiades set in that month and are not aeen again until the season of showers has come to an end': it ia then that they reappear. There arc three other stars, which follow one another like the cattle, called The old men ', and again

' The PleiRdes are seven stars (aii of which are visihle to tho naked eya) situated in the eonatelUtinn Tsurus. They are above the horizon from September til] about May 17. The coaat people my : Kilimin kjkizama kwa jna hnzuka kwa mvua, kikizama kira mvua huzukn kwa jua, when the Pleiades set in sun (buddj leather), they rise in rain ; when thej set in

rain, they rise in aun. ' May. ' June-August (,vidt p. 333). * Orion's sword.

YAS.M ^rvTHs AND TRADinojre --- -1,:, !:,-. i;ik> 'Sg- three otherB,wluch pnraue them from pi*. the left, called The widows '. S^ \4baa% alji ft Now the Uassi sbj th&t as the phk '^(f(i^ taUo- widows h&ve lost their huahands, A tkaft, 10* !' a;vB, they &re waylaying the old tneo ia K.MM^ "VwdEaik 1h9. order to get married to them, bi 4il SBl^h^ ao^j* There is also Kileghen (Ventu), ibmgm IrJhaMS "iH** ^"^ ^y *^ pUnet the Masai know ^n: 4^ MM Ol- Uiftt it is near dawn. It ia in cottm^^'^I^MMJw Mqaence alao called The star of tiit dawn. ll^HlfkAiBaM^pM^*^ Women pray to Venus when r ilMI^^ tiWiB* Ift-V- wvnora tarry in retaming from a ^ ntid. ku b^h^, Mk BaV* ^^D there is Leghen (Teniti^ liBMf^n ^ia> 4h <B- wfciefa when visible is a sign that iie fit^ i ayi JlkB m^4io moon will shortly rise. Leghen r<J HMkk*-^C'4iU^p*l<>BE remains in the west, and ia only seen ijki^ mMI at* tK' fc i ftap a in the ereniiig *. % Mtf >%& o A halo round the moon, and the nag itilni * milky way. ISu mM il-3bMM f' (JtMl If the Masai see a halo round the i4t>4^ lit '*V *^ **^ V-w^i moon, they say that a place has been M^MMkit MMWUki VgbAu attached and many cattle captured. lMUM>lt> ^ * a f ig iwa. The halo ia supposed to represent the cattle kiad.

^.t ik f dl aaj^-oitiu Then again, if they see the rotd MtM ywlM umpl' "^i* B9lO which crosses the sky (the milky 'kaMIWl tlHI^^ P* * ""S* **?X ^^y ^7 i^^^ this is the road lijffi iUMh ^y which the waixiors are their cattle.

two mwiM fer Venus. EUeghon when wb<M owa ia Um vvening (ct lAioiftr and HMpetm, .UU14 i4>n ul tha aneUnU).

:*

MASAI MYTHS AND TRADITIONS

Ol-fikir'-ai" Etii en-dQki najo 'l-Maaiae Ol-akir'-ai. Ten ejiflg em-boJoB e-'ng-ai, pe eeha eog-ai, neiyolou '1-Maaae 'njere mekure esba. Ncjo'n-gera'01-kilale-papa' ftmu ti-araki neata 'mwain kumok ; etii en-uanyokye, netii en-naibor, netii e-sambu. Nsjo sii: 'Aiabo papa ainu enyoru."

There ia sometbiog which the Masai coll The rainbow, and if one JB Been in the heaveoa whilst r falling, it is a Eign that the r shortly cease. Children call a rainbow ' Father's garment ' on acconnt of its many colours, one part being red, another white, and a third variegated. They also aay : ' I will give it to father

for he will like it.'

01-akira lo-'l-kidofigoi '. Ten edol ll-Maagae olakira lo-'l-kidoBgoi, neiyOlfiii eibuilgu o-aina kitok, uea 'n-glshu, nelota sii ol-amByu, nesardakakino 'l-tufiganak 11naSgati. ji opa etoa eitu epwSnu 'l-Aiaongun. nedol il-taBganak ol-akira lo-'l-kidoQgoi, nepwo nabo-olofig in-geraoo-'l-Maasae Airita 'n-glshu, neitook olturoto, Ore p' eidip in-gisbu ftatook, nedul in-gera cn-duki nanyori kake tikununo anaa en-giteKg natupukuu ti-ntwa eng-are, neiputukuny, n6ar, nebnl, nepuku 'n-gipa nke anai o-sarge, nepwo aalikio ti-aSg. Ore pe eniiig ol-oiboni, n^jo : 'Tini kindok! oadol ol-ohirR lo-'l-kidofigoi, DepwSnu en-gop

Comets. When the Masai see a comet, they know that a great trouble will befall them, the cattle will die, there will be a famine, and their people will join the enemies '. It is said that a comet was once seen before the Europeoua arrived, and as some Sfaaai children were watering the cattle at a pond after herding them, a creature resembling an ox but green in colour issued from the water. The children were frightened, and killed it. They then disembowelled it, and fonnd that its body was fiiU of caul-fat instead of blood. On returning to the kraal they related what had occurred. When the medicine-man heard the story, he said : ' If we see another comet, people who are green in colour

178

MASAI MYTHS AND TEADITIONS

aSg U-tuSgaDak ooQyori epaka ti'Atwa esg-are. Ore ten Sari, nemepaka o-earge, epuku 'dgipa ake. Ore p' eitoki ftadol iltufiganak ol-akira lo-'l-kidofigoi, nepwonu 'l-Aisuugun. Neji ops meata 'l-Aisungun D-aarge, eata 'o-gipa ake too'aeseui. Ol-motSnyi '. Ten edoli en-gJwaBgata eiwaFig te-'ii-doyoroto e-'ngolofig te-'n-gata o-'l-amEyu, nSjo '1-Maasae ol-motonyi le'ng-ai Soah eog-are too-'naipuko, DBA eng-are hma nslwafig. 'L-omon loo-'n-dare o eog-ai' eng-olofig. Ten esha eng-ai, nEjo 'ngineji ; ' Etaara 'yook ilmailgati,' neipiri, neUudori ; nejo 'n-gerra: 'Eelft 'yook y5jo,' ueitoshe te-'ng-ai. Ore ten eosb eng-olofig, nejo 'n-gerra ; 'Etaara 'yook ilmailgati.' nepwo iisudori to'1-oip ; nCjo 'n-gineji ; ' Eela 'yooky6yo,'netonite-'ng-oloBg. 'L-omoD le-'n-gewArie o en-dama. Etiakaki 'yook aajo engew&rie ol-lee o en-datna efigDrSyOni enye.

will come out of the water and 1 onr country. Should they be killed, canl-fat instead of blood will be Ken issaing from their bodies.'

Shortly after the appearance of the next comet the Europeans arrived. It WEia formerly believed that Uiey had DO blood, and that their bodies were full of caul-fat. Sheet lightning. If during the months of hunger' sheet lightning is seeo in the west, the Masai say that there is a big bird of the heavens beating the water with its wings, and that one sees flashing is the wftter.

The Btory of the flocks and the rain and the eaa. When it rains, the goata tay: ' The enemy have beaten us,' uid they run away and hide themselTee; but the sheep say : ' Mother baa oiled us,' and they remain out in the When the sun bums fiercely, the sheep say ; ' The enemy have beaten UBg'and go and hide themselves ' shade ; but the goats say . has oiled as,' and stay in the

The atory of the night and

Ajocording to tradition the night B a man and the day his wife.

MASAI MYTHS AND TRADITIONS

279

Nejokint enna amu '1-tuSg- The origin of this ib dne to tlie anak oogol epwei aoar kew&rie, fact that men, who are strong, go neitobiriaho 'u-gituok dama. and Gght the enemj at night time,

whilst women can only work by day.

'L omou le-'ng-ai o en-gop. EitoniSgOMJoeng-aa eiyama opa en-gop. Neji neja amu ti-araki anaa 'I-tunganak ehoitare, nfitii engop ahori, nStii eng-ai ehumata. Naa, ten eoshu eug-olofig araki ten esha eng-ai, nebau abori, anaa ol-lee o e-&gor5yoiii.

The atory of the sky and the earth. We understand that the sky onee married the earth. Haeo Terba dicere volant. Ut maritus eupra feminam in coitione iacet, eic coelum supra terram. Ubi lucet Eol et cadit imber, ten'a calorem recipit et humorem : noaalitorfemina homiuia semiae fruitur.

En-gikirikir oo-'l-oehoo. Ten eniSg il-Maasae eikirikira en-gop, nCjo kulikae, '1-muran ookwet epwo en-jore, nejo kulikae, ol-doiuyo oikiri; kira.

Earthquakes. When the Uaeai feel a shock of earthquake, some suy that a number of warriora are going on a raid, others, that a mountain is trembling '.

Em-buruo e-'n-gop. Volcanoes and steam-Jets. Ten edol il-Maasae epuku If smoke or steam issues from the

m-buruo te-'n-gop, anaa 01- earth, as for instance at the active doinyo le-'ng-Ai *, anaa Gilgili, volcano Donyo Engai or at the Eteam nCjo etii en-durotu kitok atwa jets near the Gilgil river, the Masai ji-gop, uepuku eu-derit enye. say that there is a large deposit of chalk lying beneath the Burface and what one sees is dust. ' When the Bari foci a aLoct of earthquake thoy beliovo that the mountaina re fighting [Kaufmaon, achilderungtn, p. 13). <""* the Kdri gay that all arthquakes originate from n prominent ridge of hills ia their country I (Xmfn Paiha In Central Afrina, p. 5). ' Lit. God's mountain.

MASAI MYTHS AND TRADITIONS

281

il-kulikae innarkumuto, nejifig, nepwo el-l5toto oo-'ng-olofigi tomon, nebaya ol-b&lb&l le'makat, nepuka te-inne-w6jiy nemanyiBho. Ore lello neji 'l-Lmnbwa, neiknmmo anaa l-Maasae, kake eata 'n-gnrman.

some of them saw this cave and entered it. They journeyed for ten days and eventually reached a salt lake, where they came out of the earth again and settled. These people are the Lumbwa^ who in appearance are like the ICasaiy but they till the earths

' The Lumbwa Maaai reaide partly near the Natron and Manyara Lakes. Their settlements are oalled 'n-gurman or plantations.

N-DIUN OO-'L-MAASAE MASAI CUSTOMS

oo-'murto oo

'surutya oo-'flgoroyok, 00 'n-gulye-tokitin. Neji pe eata 'BgorSyok iBeghenge oo-'murto oo 'eurutja eji p' eiy5l5uni 'njere 'figoroyok kuuda. Amu itaduA, '1-Maasae emurat in-doije etaa botoro, neji p'eorien-ditooe-figoroyoni. Amu tea epoli 'BgOTojok meata 'seghenge oo-'murto araki 'eurutya, Demeiyolotmi e-Bgoroyuni o en-dito. ItaduiL, en-tlito nomurati toQ-'l-Maaeoe mGji en-dito eji e-Bgoriiyoiii : kake eji eBiangiki cw metolsbo. Tea a kiti nalefig, naa efigor&yoiii ake etiu neja. Eiyotouui e-S5goroyoDi too'n-dokitia uni, 'eurnlya, oo 'aegheuge oo-'murto, oo '1okesena. Nemeata 'n-doiye koima pokiii. 'Musetani epika 'n-doiye oo 'n-gutiti-seghenge n^rina, naE^i 'seeDgani, o ol-giiisboni, 00 "ii-gulye-kutiti-tokitin naapik i-morto, 'l-piaya loo-'&giyaa, oo 'aegheuge oo-'ug-aik, 00 'n-oo-'n-gejek.

Women's iron necklaces and ear-rings, and other matters. The reason why women wear necklaces of iron and ear-rings (c&Ued 'surutya) is in order that it shall be known that they are married. The Masai circumcise girls when they grow up, and these omamenta are worn to make a distinction between girla and women.

Tor if the women were left without the iron necklaces or the ear-riugs, it could not be ascertained whether they were women or girla. A Uasai girl who has been circumcised is not coiled girl but woman. That is to say, she is called young woman until she gives birth to a child. Even if she is very young, aha is considered to be grown up as soon as she has been circumcised. A woman is recognizable by three things, the ear-rings, the iron-necklace, and the big garment, none of which girls possess. Girls wear beads, small pieces of iron wire (called 'seeugani), and other trifles round their necks, and a small cloth. They abo have chains in their ears, and armlets and ai of iron.

MASAI CUSTOMS

JS3

Neishop ol-kila iibo emuBetai aabo te-'m-boloB ansa 'l-murao. Nemepik ninje 'figoruyok t5ki 'm-butoai enye, 'n-gitatin ake naaaiiye ']-kilaoi lenye too-'m-bolosL Kebhop i-figoroyok il-kilani aare, ubo uji ol-okeseiia o likae 5ji ol-lekiahopo, Ore Bii 'eurutya, naa endoki kttok too-l-Maasae, amu meiteu 'Sgoroyok aatuiigai 'eurutya enye pesLo ake ten eialiu ol-munio lenye. Kaa, ten eitau e-figoroyoni 'sunitya aigh eitobirita en-giae, ore pe eniugu ol-m6ruo leuye,

nekwet aji alo apika 'eurutya enyeua, pe medol ol-mijruo meata.

They wear one garment and a belt round their vaists similar to the

Women wear nothing round their waists except a hroail belt with which they fasten tfaeir garments. They also wear two cloths, one called ol-okegena, and the other ollekiflhopo. Now with regard to the women's ear-rings, they are of great consequence amongst the Ma^ai, for no woman ventures to leave them off during her husband's lifetime. Were a woman to take off her earrings and hang them up wiiile doing her work, she would run into her hut 00 hearing her husband ap* preach, and put them on again, BO that he should not see her without

Ore ten elo ol-mtfruo 'ngwapi, nemeiteu e-ngoroyOni enye aitau 'eurutya, ama ten edol kalikae-m6ruak meats, nejo eiba ol-m6ruo leoye.

If a man goes away from home, his wife does not dare to take olf her ear-rings, for were the other men to see her without them, they would tell her that her Unsband will hate

,,;,,, f^ The ear-rmes and arm-rmgs of * ^ old men, and other matters.

'L-ayok 00 'n-doiye oopika Boys and girls put blocks of wood 'n-gulalen. Epika '1-murau 00 intotheir ears, called 'n-gnlalen', and 'l-moruak il-giso 'n-giyaa,neata warriors and old-men wear cbain eor These blocks are gnidu&ll; increaied proper length is attained if the lobes the latest Hasai ear-ring in oiialence which the author reoently preaenled Us in aize aa the lab BtretcheH. The meet at tba top of the head. Perhapa is one of stone weighing a lb. 14 ot, the British Moaaum,

MASAI CUSTOMS

'i-k atari too-'cg-aik.

Metuol-l noruo loo-'l-Maaae oidim atipikayu 'surutya leme ol-3ata 'n -gera niidipikokt aatumurat, il-ranran oo 'hgoroyok. Itad ua, ol-iiata kunna pfikin e lidim atipikayu 'Borutya.

Eta sii

en-dijki naji olmssangus, naa. 'mowarak oo -o8ohwani 00 'l-ala loo-'l-

chaQgit sapukiegwetuni inetaa Mepika ol-mfiroo lemeata *n-gishu kumok oo 'n-gera kamok. Ore ol-oata 'n-giBhu kumok 00 'n-gera ndiyolo pflkituHgaci, eidim atipikayu oliDaeanguB pe eitadnaya engitoo euye. Etii en-doki naji e-rap napika 'l-muran, kake epika te-'aidano ake.

riuga, called il-giso '. They also havB cliain bracelets. Xo Masai elder may wear the earrings called 'eurntya unlesa Le lias cbildren who have been circumcised and become warriors and wi^men ; but he wbo has grown up children may wear "surutya. h There is another thing, an ariDring called ol-masangus, which ia cut out of a bufialo horn or an elephant's tusk, and made to look beautiful. No elder may wear this unless he has large herds of cattle and many cbildren. He who is well known to many head of cattle and also children may wear this arma sign of his wealth.

poeaa^^fl

There is also an arm-clamp called e-rap, which the warriors wear, bat they only put this on as an onu-

Masai salutations. ^ en one warrior meets another, a : ' Sopai ' ; and when several

En-girorokino oo-'l-Maasae. Ten etumore ol-murani o likae, n joki : ' SQpai.' Neirakisho ol-Ukae, ucjo : ' KSpa'.' Ten etumo 'l-muran kumok, nCjo T ' Endaaijpai 'l-muran,' neirakiBho '1-kulikae, nEjo : ' Hepa.' ' 11-^*0 (sing, ol-gisoi) is iilo the word used for rings whicli young n women, and childree wesr. The; are mado of iron or brass frequently worn on the thumb as weli as on the four fingers. ' A list of the warriors' ornamenta, ke., is given on p. 394. * The A ia often omitted, and the word pronounced epa or a

meet. ' Endaeopai, O to these greetings

MASAI CUSTOMS

I I

Noa, ten etyiiuu neikiUkweji il-oinoo l-'n-gop luiiSgiiB.iiGJo: 'EndOwapu le-'Beriani '; araki ' E'nosu le-'Beriaui.' Nejoletwa: "L-ooleSg ake '; snki, > E'Beriam ake.'

Ten etomore 'l-mnran lool-Maasoe 'l-paiyani, oemeiter iirordki, 'l-paiyani ake ooiter ^rorCki, uejo, ten aa kumok il-murau : ' 'L-oiye,' Nejo 'l-muran : ' Oo.' Nejo 'l-piiiyani : 'EndaaSpai.' Nejo te-nalm-kata pdku] ; Hepa.' Ten eiSgua 'l-muran en-gop 'sal&kwo. pe edol il-paiyani tiKnlo, nepwo 'l-muran 4ibiiBg ing-aik, nCun im-bcria enye, nSjo '1-paiyani : ' Ngaeak,' Ore p' eiCgwekfno, neirarOki '1-paiyani 'l-murao, aijo : ' "L-oiye.' Nejo 'I-mnrsD : ' Oo.' Nejo '1-paiyani : ' EndaBOpai.' Nejo 'l-muran : ' Hepa,' Eake etoa en-neirorGkfno tsata te-kunaa-oloBgi ama ten edol il-muran il-paiyani, oeirorQki aajo : ' EndasSpai loopapa-i * ; kake '1-Purko oojo neja. Ejo 'l-Kieongo ten eirori>ki'I-patyani : 'Eudasopai, '1-paiyaui kituak'; araki ejo: ' iidaB(i )ai, le-taBatL' Ten etumo oopeny, neiro-

jS5

Then, if it ia dedred to ask the newB of the country from wheDce the people come, they are asked : ' Do yon bring good tidings 1' or ' Do you relate good news I ' They reply : ' Only the tlungs which are good,' or simply, ' Good When Masai warriora meet old men, the latter start the greetings. If there are many warriore, the old men call to them and say : ' Friends.' To tbis the warriors reply : 'Yee.'

The elders then say : ' Endasopai.' And the warriors answer all together : ' Hepa.* When warriors come from a distant country and see some elders outside a kraal, they go up to them, and take their hands, at the same time thrusting their speara into the earth. The elders then aay to them : ' Greeting.' When they have dropped one another's hands, the elders say to the warriors : ' Friends,' and the warriors answer : ' Yea.' The elders then give the uBuol salutation : ' Endasopai,' to which the warriors reply all together : ' Hepa.' Nowadays, however, the warriors do not wait to be greeted by tha elders, and call out ' Endasopai, ye fathers '. ' At any rate the socalled El'faurgoD Masai do this. When the warriors of the Klsongo Masai greet the elders first, they say : ' Endasopai, elders 1 ' or ' Endasopai, O old people 1 ' When old people meet one an-

38(S

MASAI CUSTOMS

rSkino aajo : ' EndaaOpai knllopaiyani kituak ' ; ataki ejo : ' EndaBopai Itullo-moruak.' Uetii ol-murani araki olayoni oitSu aMjo ; ' Endasopai le-m6ruak,' amu ejokini meata eng-anyit. Ten eirorski 'l-muran ifigorijyok, nejo: 'Endakwenya' na-tasati.' Neirukisho 'flgoroyok aajo: ' IgW.' MeiUu 'l-muran aatiaki 'Bgoriiyok : ' Endakwenya, naBgoroyok,' amu ejokioi meata eng-auyit.

D-miSruak ake oojoki 'SgorCyok enye : ' Endakwenya, na-figoroyok.' Ten eiroroki 'Bgoroyok ilmuran arakl '1-ayok, nSjo : ' Endakwenya, na-ghera.' NeirukJKho : ' Igh6.' Ten eiroroki 'l-muran i-BgorSyok o-'i-aji lenye, uejo : 'Endakwenya, na-kituak,' NeinikiBho : ' Igh6.' Ten eiroroki 'l-muran 'ndoiye, oSjo : ' Endasopai, uatoiye." Neimkisho: 'HSpa.' Naa n6ja ejo 'u-doiye ten eiroroki 'l-muran. Mejoki en-dito ol-alaBke : * Sopoi,' nemejoki ol-murani eng-anashe ; ' Sopai ' ; kake Sjuki : ' Takweuya.' XeBgatuta di kulikae.

other, tbey say: 'Endasopai, O J ye elders ! ' or ' Endasopai, ye huebande I ' Np warrior or boy would dare to Bay : ' Endasopai, O husbands ! " for he would be told he is wanting in respect. "When warriors meet married women, they say ; ' Endakwenya, O old kdiesl' to which tbe women reply, ' Igho.' No warrior would dare to say to married women : ' Endakwenya, O wives 1 ' for it would be said that h was wanting in respect. It is only the old men who i say to their wires : ' Endakwenyi wives ! ' When married women warriors or boys, they say : ' Endakwenya, O children I ' And the

warrior or boy replies : ' Igho.' When warriors greet married women of their own clan, they SAyq ' Endakwenya, great ladles ! ' To this the women reply ; 'Igho.' Warriors greet girls by saying : ' Endasopai, O girls ! '

10 luy^^l gr,^H le wiu^H

The girls reply, ' Hepa.' The tame words are spol girls greet warriors. A girl does not say ' Sopai,' to her brother, nor does a warrior greet his sister in this fashion : they say ' Takwenya.' Some also kiss one another.

Ithnabeen repeatodlyatstcd that the greeting takwenys (pi. endakwenya) _ means laugh. Lnugb ia, however, atrictly speaking, takwenia [pi. endakweaQ^s ^ Ighd is meaningleuB in Uasai, bat ig6 in Bari meaoB go away (imp.).

MASAI CUSTOMS 287 ^^ Eidim ol-muram atiaki engA warrior migbt, bowever, say ^^^ anashe kiti oeitu eSgCnu : Sopai ' to his sister if abe is quite ^^M ' Sopai."

yonng. ^H Ten efigasflki 'n-gera kutiti Wlien email children or even big ^H araki'1-ayok botoro'I-tofiganak boys greet their elders, they do not ^^H kituak, meibung 'ng-aik, kake take their linuds, but tliey butt them ^^M epwo aaBgasaki too-'l-lugbnny with their heads, etriking the old ^H ^tooeb ing-omomite eoye Ho people with their foreheads in the ^^H 'aararnaiii loo-'l-tuEigaDak pit of the Btomacb. ^^H kituak. ^^1 Ten efigutut e-Bgoriiyiini If a woman kiasea a smaU child, ^H kitok en-gerai kiti, ueoEli the latter touches her breast with ^^H inna te-'ng-omom enje ol-goo

its face. The woman then says: ^^M e-'ilgorOyOiii, nejo e-BgorOyOni : ' Greeting.' ^^H .Kg.ik.H En-gipuflgoto. Departure. ^^M TenetooI-MaaBani 'ng-aSligite K a Uasai has paid a visit to ^H oo-'l-MaaBfte, ore p' eiyou some friends, and wishes to retnm ^^M nerinyo en-gop enye, oenapa. home, he ties up his things. ^^H Ore p' eidip atanapayu, nejo: When he ia ready, be aaya : ' Well, ^H ' Aiya naa, amu etaa alo,' I am about to go.' ^^H Nejo '1-oopeny eng-ailg : The owners of the kraal reply : ^^M ' Aiya Daa, aere I Toomoooi

'All right! Oood-faye. Fray to ^H eng-Ai 1 I'aepu ake naaserian 1 God, accost only the things which ^^M

are safe, and meet nobody but blind ^^M

^H Neitoki lido olo nejo: The guest then says: 'Lie down ^^1 ' Endepetai 'n-aielii oo kuUe I ' with honey-wine and milk,' to which ^^M Neja'l^Kipenyeng-aBg: * Eaai." the owners of the kraal reply : ' 80 ^^M

be ^H Kelo ol-omoui en-gop eaye. After this the stronger is at liberty ^H

to depart to bis own country. ^^M 'N-giragat. Hospitality. ^^M

Ten elool-Maasani 'ng-aiigito When a Kasai goes to other kraals ^^M oo-'I-MaBsae, ore pe ehaya engto pay a visit, be does not ou bis ^^H aiSg, nemejiiig eng-aji neme enarrival enter a hut unleaa be knows ^^H ^^ naiyOlo CBhi-nke, amu ten a olthe owner, for if he belongs, for ^^H

MASAI CUSTOMS

Aimeri, nemejiiig eug-nji oo-'lisbaiDU, amu mme en-o-'lporor lenye. Kake eihilikwan, ajo : ' Koilee 'ng-ajijik oo-'l- Aimeri ' Ore p' citadaai, nejifig eng-aji nnbo. OrepeejifigiDeinyototolidoopeny eng-aji, nelo aiiSgoru 'ngiragat ti-ae-wSji, neton olomoni aboitare e-SgorCyQui. Araki ten eata ol-openy engaji 'figoroyok kumok , nelo airagye, neiHgweki ol-omoni innu-aji natijiSga meiraga. Meidim ol-tuSgani loo-'lMaasne atdmitiki ol-omoni engiragata, ama eure, ten edek ol-poror lenye, nGa.

"N-gishu*, oo 'n-gujit, oo ki Enyor il-MaaHrte 'n-g nalefig ; meitunyanynkye

gfabu ae-tuki *. Eata 'n-glEhu pokin ing-am enye anaa '1tuSganak.

instance, to the Aimer i^, he i not enter the hut of o KiahumD age, aa he does not I to this age. He will aak where the buta of the members of the Aimer age are, and when he baa been shown lliem, he will enter one. When be baa entered, the owner of the hut leaves him and goes to search for place to sleep in elsewhere, the stranger remaining with his wife '. Or if the owner of the hut hM several wives, he goea to sleep with one of these, leaving the stranger in the but be entered. A ATaaai cannot refuse hospitality to a stranger (of his own age) for he ia afraid that the other members of his age will curse him, and hs will

Cattle, grass, and milk. The Masai love their cattle very much, and consider tliat nothing in the world ia of eqnal value. Aa with people, each cow ia known b;

Etii o-rorei lenye ajo : There ia foUowi : a aaying wliicb

' One CO w resembles a jbunya o-'l-lee.' head.'

^o, ten e-tnm ol-lee enThey mea n by this that if

', p. 31a

Tho Hnsni oattte are ef the humped Zebu type. ' Schwoinrurth IVu Heart qf Africa, vol. i, p. 174) write* with regaM to the Dinka and other Nilotic tribes : 'The poor BBragea . . . pay alniost a divine homage to their cattle which they bold dearer than wife or child.' EaarDi]uiD (ScWIrfrrunffen, p. loi) adds that on the death of a cow a Dinks goea into monrainB as he would if a relation had died.

Masai Hpeara [f^]. i. Old fonu. 2. FonaiavaelTiea'qiBa.taa.^Q. 8. PrcBent form.

MASAI CUSTOMS

289

baa a cow, which be looks afler nnd

tends, it bears, ttud hy so doing ennblea him to live, for he can many, and have cbildreD, aud thus become rich. Now cattle feed on grass, and the Uaeai love grass on this account.

g nabo, pe eramat, neaku tk, neitopok ol-lee, amu aiehore, uein 'n-gera, u ol-karais te-inna-kitefig. re en-daa oo-'n-giahn naa ijit ; nenyor il-Maaue 'n., arau ninje en-daa oo-'n-

re oehii ten eany eng-al Whenever there is a drooght, the , nepwo 'figorof ok aaaniki women fasten groas on to their ijit il-kilani pe etum clothes, and go and offer up prayers toGod. If a warrior beats a boy on the grazing ground, the boy tears up some grass, and when the warrior a that the child bus grass in his band, he stops beating him.

i ol-

aa, ten ear ol- mural li te-ehoo, neilgenj i 'n-gnjit asaiye, iiaa ten ol-murani 'n-giyit Sgita ol-ayoni, nemeitoki

re sii ten Harare '1-Maasae aSgati, p' eiyou neitayu 0'a, neitayu 'n-gujit iuaya, aa, ten erinynnye l-muran i-jore, pe egilaki 'I-ootarie, neisililii, eibufigita eu-

eng-oti e-kulle napukurore i^it uaanyori.

neanikin

laa, ten eiduri, lasin in-giylt. Faa, ten esaiyeki ol-tuBgani ujit, nemeinik e-saiyata, : ' Oi-toroboni illo, nieiyolo ishu.'

aa, ten elo ol-tuiSgani wEji, dol ol-chani oturakine eng-

Again, if the Uasai fight with an enemy, and wish to make peace, they hold out some grass as a sign. Whenever warriors return from a raid, and it is desired to praise those who have killed some of the enemy, a girl takes a small gourd of milk, and having covered it with greeci grass, sprinkles it over them. Then, if people move irom one kraal to another, they tie grass on to the gourds. Should one man ask forgiveness of another with grass in his hand and his request be not attended to, it is said that the man who refuses to listen to his prayer is a Dorobo, and that be does not know about cattle. Again, if a man who is proceeding on a journey sees a tree which has

^V 290 MASAJ CUSTOMS

^^H oitoi, neSgera 'D-gnjit fallen on the road, he pulls np some ^^B auafigaki, smu fjo metum grass, and throws it 00 the tree ; ^H endSki Dalo aiogoru. otherwise he fears that hia journey ^^1 will not be Buccessful. ^^H Enyor il-Maasae 'n-gojit The Masai love grass very much, ^^m DaleEig, ainii ejo: ' EUhorua for they say : 'God gave us cattle ^^M opa eng-Ai 'n-giahu 00 'n-gujit, and grass, wo do not separate the ^^H niikior in-dukitiu oiiahoo'yook things which God has given us.' ^H eog-Ai.'

^^H Ore 'ng-oloQgi pokin ten Whenever Masai women milk

^^H elep i-Bgoruyok in-glsha, neiUn their cows, tbeyUke aome milk irom ^^H kuile te-'m-bukuri, iieibugliDo, the gourd and pour it away, for they ^^H Etmu OJD : ' Enyor eng-Ai.' say : ' God likes this.' ^^M n-miahiren 00 'I-ponot. The bmnd-marks and ear-cutting of cattle, sheep, and donkeys. ^H Meilgar U-MaastLe '1The brand-marks which the ^^V mi^ireu. Masai use for their cattle are not ^H aUke. ^H Eata ae-kiBhomi ol-inieihire For each clan and family there is ^H lenye kitok le-'n-gietiomi p6kin. one principal mark, and all the cattle ^^1 belonging to the various members of

^^H a family are branded in a special way. ^^1 Neitdki ftata 'l-gilat tl-atwa. There are also small marks by ^^H eiyolooni en-gite&g injere dwhich the actual owner can be ^^H -e-'o-gishuiDi naje, kake en-erecognized. ^H figania.

^H E-ata Bii '1-ponot; metii enBesides branding, each family has ^^H giahSmi nemeata ol-ponoto a special method of slitting the ears ^^H lenye. of their cattle, sheep, and donkeys. ^^V Neitoki aoro ti-atwa. They likewise have smaller marks ^H for each individual owner.

^H Ten edoli en-glteBg neiyoIf therefore a cow is seen, it can ^H lOoni 'Djere en-oo-'l-Aiaer be recognized as belonging to the ^H etma-kiteBg, kake en-e-figaiiia. Aieer clan, for instance, and also to ^^ such and such a person.

MASAI CUSTOMS

291

The warriors' Bhielde are not all of me design ; they differ. Each age and each Bub-district has ts own design.

L-omon loo-l-lo&20i 00 , , , . Loncernmg the shields and m-bena 00-l-maran , , ," ^, . ' apears 01 the Jilasaj warriors. Itadaa, '1-lofigoi oo-'l-mnran mepLki o-sirei dbo ; eorioro. Uetii ol-poror lemeata oBirei lenye, mefigar bH 'l-oshon i-Birei, metii 'l-muran lo-'l-oaho lemeata o-sirei lenye. Aran Cjo pe ten etumo '1-

raursn 00 'l-roafigti, neiyoInuni 'njere oUporor oje, kaka lo-'l-oflho oje. Etii 'airei ooilgwan loo-'lloHgoi, o-sirei ony ok ye, oo-Birei orok, o o-airei le-1-lofigo, 0sirei loo-'l-kigeluni. Ore 'm-b^ria Do-'!-muran mepikt sii o-sirei ubo ; eorioro. Ore ten edoli em-bere, neiyolBuni to-'I-Bgorst ol-poror oje ol-opeuy, o ol-oabo oje.

In consequence, if the warriors meet an enemy, it is known to what age such a one belongs, and also to what Bub-district. There are four markings for the ehiclds, the red one, the black one, the omamenial one, and the one for bravery '. Likewise with the apeara, they are not all marked alike. If a speftr is found, it can be aacert*ined by looking at the lower part to what age and also to what aubdistrict its owner belonga.

'L-omon loo-'m-boa 00- 1m(5rua.k loo-'l-Maasae. Eata 'I-moruak i-sirei lenye too-'m-baa anaa eata 'l-muran too-'m-bSria. Ten edoli em-bae, neiyClSuni ol-aji lo-'l-openy o!-oBho tenye.

Conceraing the arrows of the Masai elders.

n have special marks a as the warriors have

The old I for their arr for their spears. If an arrow is found, the generation and the aub-district to which its owner belongs can bo recognized.

' The Hossi mske iu of four colours in omsmenting tbeit shialdi whiU, red, black, and grey. While ia obUinod by mixing water with white cIb; ; td clay miied with the jnice of the Solanum campi/liKanlhutn, Hochflt., produces the red paint ; black is procured from tho ashes of ifiirua vnifi<rra, Vabl., or fin charred potsherds and gourds ; and grey, which is hut rarely oaed, ia obtained from oioders.

MASAI CUSTOMS

En-aiduTo. Bnyor iialeQg il-MaOBoe enudura, amu ten emany e-wEji ncmetii 'n-gujit, neidur aapwo ae-waji netii 'n-gujit. Ten eidur, Deirot i-airkon aftpik il-onito oo 'l-direta, nepik i-malasin atwa 'l-direta, nenap i-figorGyok il-benia. Naa,tnemBnye-wejiDemetii 'n-gujit, nemeehetn *ng-(yijik, emany ii-figobori. Ore '1Bgobori naa 'ng-ajijik oo-'lonilo. Ore ten epwo e-weji oetji 'n-guJit kumok, neahetu 'ng-ajijik. Naa 'Bgoroyok naashetu. E 'yau "l-loom, nPuaoki en-gop, neaa too-'ng-opit, nepik ilkujit. Ore p' eidip, Demur too-'modiok oo-'n-giBhn, o olOkidofigoi uBhalare 'nodiok.

'Manjat oo 1-puli loo-'l-muroii loo-'l-Maasae. Mem any il-mnran oo-'lUaneae ing-nGgite, kake emuuy i- many at eboitare noo&gotonye oo 'sanjaQ.

Ore tea epwo o-sero iinoe 'n-giri, nemany il-puli eboitare 'flingan lenye.

The process of moTing. The ^fasoi are fond of moving, and if they happen to be staying io ft place where the graJting ia poor, they move to another spot. When they move, they saddle their donkeys with skinB nnd pock -saddles in which they put their gourda, and the women carry bags. Should they atop in a place where the grass is not good, they do not Imild proper huts, hot they live in the fio-called il-ngobori, i. e. in hnta made of skins. Wlien they go to a good grazing ground, they build

iia in II

The women do the work of ing. Tbey procure poles, and one end in holes, which they dig ii the ground ; they then bind the poles together witli cord made from trees; after which they cover th framework with long grass. Whan thej have hnished this, they plastw tbe whole of the outside with dung and mad.

MUrn

' Hent may not be eslsn ij plaoea, called il-puli, ara erec ifrhen thvy aliughter cattle.

Uaaai warriors' kraals and alaughter-houaes. Masai warriors do not live in the kraals of the married people ; thej

have their own kraals, where they dwell with their mothers and tovera. When tbey go to the woods to eat meat, they lire in tbe shtugbterhouses * with their boy-servinta. manyat, or warriora' Vraala, nni] a I the woods, to whioh the warriors ratin

In-ii5p n Masai kmiil.

Place in the wooiIh where the warriora sleep after eating meat-

MASAI CUSTOMS

293

Nejo en-doki najo '1-Maasae EQ-dCmOiio. Ten eini en-gerai, ore p' eaku en-neiehori eug'iMii&, nSyeilgi ol-kiteBg oji Ol-le-'ndSmQDO. Neifigoruni ol-kiteSg orok nnyftti lemeata en-iieibor araki K-nenyokye, oSyefigi. Neata 'figorSyok iii-(^ri ;e, neata 'l-iii6raak ingunenje. Ore pe eyeri 'n-giri, ore etaa en-nS5ku, neiayOtQto eSSgorSyoni nabo aipot in-gnlye, Dfijo: ' Eoto 'a-aiehi, nabo ; Soto 'o-aiiilii, are ; So entkikuti' uabo; So en-oikuti, , Nepwonu 'BgoriSyok e-'ngfeflg, se'yakint en-openy engerai kuUe, neighori kunda naaetuo 'n-giri enye, nepwo. Ore p' eaku teipa, nenap eSgorSyoni en-gerai, nelo alep

ishu enapita.

^agor5; Ore

nepw5n

in6ruak oknui 00 menyc engerai, inetaa oo&gwan, neiebori en-gerai eiig-arua. Ore kiteng le-'n-dOmoDO na kutuk-aji Syefigyeki, uemeitu1 Th!> word is d<

The feast called the offspring. There is a feast known to the Masai OS The ofispring. When a child is bom, and the time has arrived for it to bo given a name, a bullock ib slaughtered which is called The(biiUock)of the offspring. A black bullock, and one without a blemish or a white or brown spot on it, is selected, and slaughtered. The meat ia then divided up betwiea the women and men*. When the meat has been cooked and is nearly ready, one woman stands p and calls the others. She cries out as follows: 'The honey is ready, this is for the fii-st time ; the Looey is ready, this is for the second time ; the meat is ready, this is for the first time ; the meat is ready, this is for the second time.' The women of the kraal then carry milk to the child's mother, and after each has been given her share of the meat, they take their departure. In the evening the mother carries ber child to the cattle kraal, and milks the cows with the child on her back.

When she baa finished, three old men and the child's father (which makes four) join her, and the child is named. The EO-cnlled offspring bullock is always slaughtered at the door of

294

MASAI CUSTOMS

raari el-lugliunya,epiki kutnkq'i. NemeduRgori ol-l<idofigoi to-'l-choni, epsli etii raetaliaBa oemuta illo-ehoni.

Ore ol-kitefig le-'u-dOmOno meji eyeBgi inna-kaU ake p' eini en-gerai, kake eidimi aataanyu mettta bCtor oo metaa emnrati. Memurati ol-tuflganc eitu eilgaei aayeBg ol-kitcSg le-'ii-domiino. E-murata. Eisho '1-Mftftsae ; Ore ol-tnfiruo leitu ae-oloHg emurat eii-gerai, nemeidim atumurata eitu epolos c-sita. Ore en-doki naji Em-holosata e-Bita, eisho ol-raiiruo p' eiyou nemnrat en-gerai enye naiteru, emuk en-ataho, neipot il-lewa le-'l-latyaenye, neialiorif eton emuka 'n-aisbi. Nepwet Aitaki illo-oiyoa nemiiraljBho eng-aSg ti-aulo, nelo aton openy te-inne, neirag iune, ne'yaklui en-daa, oetou ing-oloEigi oiigwan. Ore te-ueima-oloSgi elStu ake acg aiguraa 'u-giahu tiaulo, Neiahopito 'n-dokitin oo-'l-

muran ol-a!em, o em-bere, o ol-kuma, o eUIoBgo, o cngeraada,oe-8idai,ool-inairutye.

the hat, and the pkuU, ineteftim being thrown away, in placed by the door. The tail ia cot eeparsted from the hide as is usually the case : it is left on until tlie hide ia worn Now the offspring bollock is not of neceaaity slaughtered when tba child ia bom ; it is permissible to wait until he is big and until he is about to be ciroumciaed. No person is circumcised, however, until this bullock has been slaughtered.

The CLrcumcisioD. The following is a Uasai euBtomr A Masai child cannot he circomciaed until the Cither has obBer rcJ a cuetom called The passing of J The mail who wishea to hava J oldest child circumciaed brews a boney-wine, and calls hia neighbour together while it is being prepsLred.

A hut is then built for hi; the kraal, and ho stays there for daya alone. He also sleeps there, his food is taken to him.

4 ours M ir toM I :, eud

During these four days he i approachea the kraal to look i his cattle when they are graiii^ outside.

He muat don the clothes, onuments, and weapoua of a warrior the sword, the spear, the club, and the shield, the cap mode from Uu

1. BraceleU of Email iron rings bound over leather bands [t]. Tbese bracelets mi tj 1 bj warriors who owing to their generosity are called 'N-gaminini. As man; te siitj are aometimea worn by one man. 2. Warrior'R cap [J]. 3. Masai sandal [^], iors' head-dresses (oatrich-featherB and lion's skin) [1^

MASAI : CUSTOMS 395 ^H " 00 'mnngen, o e-mp, o en-gila. Btomacb of a goat, the bead-dress of ^^H ol-kipiM. ostrich feathera', and the cape of ^^H

vultures' feathers, the anklets of ^^H

colobuB-moDkey skin, the arm-clamp, ^^H

the garment of calf-skin, and the piece ^^H

of goat's skin fastened to the wtiist. ^^H

Ore p' eidipayu 'ng-oloBgi When the four days have elapsed, ^^H oBgwAD, nepnei asriku aQg some of the elders go and bring him ^^^ kuUliae-moruDk kituak. back to the kraal. ^H

He has to stand fay the door or ^^H

the hut where the boney-wiue, ^^H 1 naatumukaki.

F ^H Nejoki ot-mfiruo flbo One elder then says to him vho ^^M lido-OpoIos e-eitft : ' Iiino, is passing the fence : ' Go, become ^^H kitoo.' an old-man.' ^H Nejo lido-opoloa e-atta : Ih !

The latter repUes : ' Ho ! I shall ^H malo, e-Sgikitoi 1 ' ^H NejOkini kat'-are: 'Inno The order is repeatd, but he still ^^M kitoo doshi.' Nsjo ol-6poloa ^^H e-Btta : ' Malo doshi.' ^^1 Ore pe Sjokini kat'-oBgwan, On being told for the fif1:h time, ^^M ore pe ebau eii~-im;et, nejo he says : ' Ilo 1 I have gone then,' ^^^ ol-Opolos e-sita : ' Si I BshOmo ^H Ore pe ejifig aji, uelokuni He then enters the but and puts ^^M aekwa-tOkitb, nSoki taa aside the warrior's paraphernalia; ^^H 'u-aiaht, neiteri iipotye

the honey-wine Is drunk ; and be is ^H eng-arna e-'u-gerai enye, otyo : called by his son's name, thus : The ^^M Menye-figanift. father of so-and-so. ^^M Neirukisho : ' Oe." NejOWhen be replies to this name, he ^^M

is told to go and make a profit. ^^H Nejo niiije : ' 'N-gishu oo He answers : ' Herds and flocks.' ^H n-dare.' ^^1 Ore pe Sji uEja kat'-oHgwan, This is repeated four times, and ^^M H seidipayu. the ceremony is over. ^^H

leopnrd'B akin is worn, and ocuaaionaliy the hi-dreBa called ol-marBiigiigl. ^^ Itaubstituted. This head-dresi ia i iota by tha warriom wbsQ thoy alaughtur ^^^H

^ft eattle in the woodi. ^^J

^^ 396 MASAI CUSTOMS ^^M ^^H Keaka oI-m6ruo oidim atuAfter this any of ids hilcbi, ^H murata 'n-gera enyena, M 'nwhether girb or boye, may bo cii^ ^^H doiye aa 'l-ayok. cumcised. ^H E-murata oo-'l-ayok. Boys' circumcision. ^^H ^H Ten eij5u '1-ayok loo-'lWhen Masai boys wish to be d^B ^^M Maaaae nemurati, ettujoloito cum ci Bed having previoualy ascr^^M 'njere etabaua eu-gata euje tained that the time for circamcisioo ^^1 namurstjeki, nepwo ditnrura

has arrived all those who live in ^^M 'l-loo-'l-oehon ooiiyika, nerSa

^H 'n-gishn erg-aBg o-'l-oiboni. gether, and, taking cattle and honey ^^1 ne'ya ail 'n-aishi. with them, go to the medicine-raau's

kiaal. ^H Ore en-dSlci naata 'l-ayok The only weapons which they ^H too-'ng-aik Aitaa 'n-nreta naa may carry in their hands are sticks ; ^^B 'n-gusidin ake, me'ya 'remeta they have neither spears nor swords. ^^1 neme'ya '1-alema: il-kuman and their clnbs are stuck into tbeir ^H ake eremoki 'musetani naatii belts. H 'm-boloii.

^H Ore '1-ooifigua "n-gwapi Those who come from eonntries ^H naalakwa, auaa Kit^to, anaa afar off, such as Kiteto or Moipo, or ^H Moipo, anaa kutye-kwapi other distant places, may take their

howa, but they must leave their H -ng-ai, kake me'ya 'm-baa. arrows and quiver? behind. ^^1 neme'ya 'mootyani.

^^1 Ore taa p' eishori e-murata. When they have received per^^1 neipak, nesirare en-duroto. mission to hold the circumcision

festival, they enjoy themselves, and

paint their bodies with chalk. ^M Nelilita too-'ng-aSgite They then pay visits to different

^^1 'l-apaltiti aare araki okuni. kraals during the next two or three ^H nepwo e-weji nemuratyeki aa months, after which they retara ^^M 'ng-a&gite enye, netoni home, where they remain until they ^^M too-'ng-aSgite enye metabana are circumcised'. ^J ^^M nemarati. ^M ^^P Ten emurati ol-ayOui When a Masai boy is circnmdl^H ^V It U at this time that the boja of eaoh lub-distrjet ohooM one of tbsir

^^^^^^ court. ^^J

^^^^^^^^r UASAJ : CUSTOMS 397 ^^M ^^^^^^^^^^^^^Hkrai

the ceremony ifl started by his being ^^M ^^^^^^^^Ei, nej-efigi shaTed.afterwbich a sheep or bullock ^^H ^^^^^^^Hl-kiteng ia Nlaugb(ed, which is called The ^H ^^^^^^^^^^B. (animal) that has caused him to be ^^H ^^^^^^^^^^T taken out (from the bojs' raoks). ^^H ^^^^^^^^^mioiig e-ftre nelo On the second day the hoy aallies ^^M ^^^^^^^Vlfri en-juu forth to cut a tree called El-latim ', ^^M

which is carried by girU to the kraal, ^^H ^^^^^^Ku te-kutuk-ajL where it ia planted at the door of the ^^H ^^^^^^^r ^H ^^^^^^^V te^ckenya neipuSg

The next morning the boy goes ^^H ^^^^^^^B alo aton and aits down outeide the kraal to ^^H ^^^^^^Ka en-gijape. Neieuja get cold. He also washes himwlf ^^H ^^^^^^^Hn Aituahulaki em-bere with water in which a fern called ^^H ^^^^^H Father's epear* has been soaked. ^^H ^^^^^^ke ekeDya n&leBg, When tbe sun is some way above ^H ^^^^^^^Be o-'l-ayoui kishQmi, the horizon, hiH mother opens the ^^B ^^^^^^^B-obQni apik en-d&loishi gate of the kraal, and fetches an ^^M ^^^^^Bb. ox-hide which she puts on the ground ^^B ^ hf the right-hand door-post. ^^M ^B NelStn ol-K75ni &toii

The buy then takes his place on ^^M ^H lo-'t-cheni, nelotu o1-Toreb3ni the bide, and the operator, a Dorobo, ^^B ^H emurat 00 'I-tu&gaiiak ooibufig. comes together with the men whoso ^^M ^H duty it is to hold the boy. ^H ^H Ore ol-tuBgani otbaBg The manwho holds him straightenB ^^B ^H ol-ftySni omumti eton &it6rio out hie legs, and the boy sits between ^^B ^M 'a-gejek, uetoD ol-aySni them and is circumcised '. ^^B ^H too-'risbat oo-'n-gejek, nema^^1 ^ft rati. ^^1 ^B Ore ten eipiri ol-ayCni If the boy winces during the opera- ^^B

tion,his mother is beaten with Bticks; . ^H

and if the boy's parents know that v ^^M h>o-'tIgudiein ; naa ten eiyotou Bgotonye oo menye asjo eipfrio he wiil behave like a coward, tliey ^^M en-gerai, nepwo iiandori. go away and hide themselves. ^^B Ore p' eidipi antumurat, As soon as the operation is over, the ^^B ThU tree U genarslly called 01

ii called El-Utira during the ciroun aDlaioti feativiUes. ^^H ' Anparagw, tp. ^^B

has been described in Thomson's Tlirmigh ^^B

298

MASAI CUSTOMS

nenapi ol-choni etii o-sat^e,

nepiki e-ruftt eaye. Ore ton eidipi aatnraarat U-yok, nSji 'SipKlio. Netoui 'ng-oloagi otigvaii ti-sSg, neitobirakini '&g-&i< Ore 'm-baa enye Deptyeki 'ug-orongijiii pe, teo eBgirie

Neishori meBhomo anlilita, nengor in-daritik uapik illughuny ; nepik ail 'l-Opir. En J- or i naleBg I-Bipolio eitobir asaa 'ngoruyok aapik i-Bunitya 00 'l-kilani. Neair ail 'ng-omomite te-'n-doroto. Ore p' eiabiu pAkin, nebariii, De&ku 'L-baruot. Ore p' eaku 'L-barnot, neitan 'l-kilani, neishop in-dokitin oo-'lOre pe eBbitu '1-teighan, of ji

Ore enyor il-muran naleBg ten eji 'L-oiBgok araki 'Ngamlnini, amu eishori mei^Lopo 'n-dwaian araki 'l-toroSgen. Oreeji'l-murau'l-oifigok ten eidim aata&r il-meek kumok.

hide on which ia the blood is by the boy and placed on his bed. When the boys have all beea circumciaed they are called 'Sipolio {recloae). They remain at home for four days, and bows are prepared for them. They then sally forth and shoot at the young giria, tbeir arrows being blocked with a piece of boney-comli so that they cannot penetrate into the girls' bodies. They alao shoot small birds ', wbioh they wear round tbeir heads together

with ostrich feathers. The Sipolio like to appear as women and wear the surutya earrings and garments reaching to the ground. Tbey aUo paiat their faoea with chalk. When they have all recovered, they arc shaved again and beoome Il-baraot (the shaved ones). They then discard the long garments and wear warriors' skins and ornanients. After this their hair h allowed to grow, and aa soon as it baa grown long enough to plait, they are called Il-muran (warriors)'. The warriors are fond of the titlm 'Ij-oingok(the bulls) and 'N-gaminui (the generous people), for they may then wear hells or a bracelet called il-torongen. Now to become one of the Oingok. a warrior must kill many savages.

' TliB bird which the Sipolio wear round thtir heads (CWittt <itfinl<, Shelley}. Buja who behaved in a cowardly operatlun are not allowed to shoot these birds. This word ia commonly but inoorreotly written Elmonm.

MASAI CUSTOMS

e t?ji 'N-gamuiiiii ten Sjietig wliiUt the Gaminiiit are chosen if il-moilgi, neieho 'l-kvdikae they frequently slaughter boUocke 'n-giri. and give the meat to their comrades.

E-murata oo-'n-doiye. Ton eiyouni neiyaini 'o-doije 'l-MaaBae, uemarati. Ore eug-olo&g namurati, Syefigi ol-lterr araki ol-kitefig, (fji 01-oitupukuuieki, aoaa too-

 Nemurati uinjo ti-atwa aji. KpftB, ten eishir, neineata enhetiu. Mopika ninje '1-Cpir aiiaa 'l-ayok, ol-merisian ake epika. Ojre tea eishiu, neiyami.

The girle' circumcision. Wlien Masai girls wish to marry, they are ciroumcieed. On the day that the operation ie performed, a sheep or hullock is elanghtered, nod as with the boys it is called The (animal) which has caased her to be taken out (from amongst the girls). Women are operated npon indoors, and it ia not considered a disgrace if they cry out. Instead of the ostrich feathers which the boys wear, a wreath made from the leaves of the Ilyphacne (or doum) palm, or of grass, is donned. When they recover, they are married.

E-mioto. I Ten eiyou 'l-mnran oBuoi, aa&gas Aifigom 01, na ol-tuSgani oata 00 flgotonye eifigom, 'n-gishu, neitu ae-oloSg r ol-tufigani, nemedanya 'ng^ek e-menye oo figotonye, meata 'ng-onyek posi'. Ore i>e etum, nemiliki ;

The feast called E-unoto o selection of a chief ',

the

If the warriors wish to select a chief, who is called 01-aunoni, they choose a man whose parents are still living, who owns cattle and has never killed anybody, whose parents ara not blind, and who himself has not a discoloured eye. When they succeed in getting such ' A chief called Ol-nunOiii is appointed far each sob-dj strict. His duties ) to keep the narriors of hifl sub-district together, and bo is responsible to W chief medicine-man for their appearance in cane of war. If o Warrior dia's the orders of bis chief, he is dogged or maltreated by his eompauions. ' Pus (pL pusi) means the colour of a corpse v blue.

bML On ir- 'I'j M^ Ot^itftiiam bA tfc* dnrf gj Bm, mm to ii Kd. far if ha were told tlMt be ' In fj a^JM.' citB ii to fat ckMBB. be [ Mlii^i.iMiailiiMiliiii.aii^i BdhUc.or IoUmm , pa aaaks ti- at i rr am i vg aid M cOa tcoaakaal- to bw. caaa ka viH be i MBtafci iJo ea-jna. agBiB go to Uw Or* ^ obaBgi, neptki Wo he baa been sebed, the 'wQ i vtj%t nriaboaAtni ol-kila vonitTB ear-ringB are put on hiB,

ajnk al-u&nio; nodlpaTa

Ore tadefcenja naUguram ol-kitefig anu, neibok il-mima

Ore pe epwo 'D-glahn ehoo, DeiBgoruiii ol-tuSgaoi Ogol oibuSg o!-klteSg e-mfino aun, tuibuflg ol-Uku (

Neremi illo-kitetig emhli'iRg, nCyeilgi te-inne. Neiiiuk il'in6ru&k en-gima kitok to-'l-oiiogo le-'manyata, nejiik c-raAuo o-'l-OBOwan. * Alt tb Nilotic tHbM butcher tbeir uttte by atabbing them f Uia nook (adbwBiufurtli, IV Bnrf of Jifrita, toL i, p. 60).

and be is clothed like an oU AiUr thi* tbe work for tbe daj is over. On tbe morrow a bUck bolloek vitb a white ceck and belly is aougfat ont from the herds, and Boirmmded b J the waniort. When the cattle go to the grftciiig ground, a atroog man is chiweo, who holds the bollock by the horn at arm's length, whilst another ona Beizea it by the naveL The bullock is stabbed in the nape of the neck *, and skinned on the spot. The old men then light a big Bra in the centre of the wairiore' kraal, and throw a buffalo hora into it.

. o.

1, Necklace of Lmss wii*. )<CAtU. uut) ilwius worn bv omon [J]. 2, 'N-dDroi gnncnt worn bv warrik^rt whi>u ()i\H.'oei]ing on a raid after the eloction of an Ol*uii5tii oUiof [(]. 3. Ivory arm-ring worn bj M^rt a* a wkh of wi-aUh [J]. 4. Belt worn bj umuBrriod woiurii. tamtir of IvaUilt covered vitfa beads of diff erent colours [j],

MASAI CUSTOMS

301

Ore p' ealtu en-neS en-gima, uejokttti U-muraii, amu eitashe pokin ti-ftulo : ' Eidipe.' Nek wet il-mnran p6kin oamurutoklno idya-mouo. Ore ol-oitra abaiki, nepik eug-aina utwa eu-gima, nettau e-mouo, neit^rio eng-aina, Deitadol il-kulikse idya-mouo, n6jo ; ' Aidipa.' Onaa, neidipaju e-uuoto.

When the fire is dying down, the warriors Btnnding oatside are called, and totd that, ' it is finished.' They all ran towards the spot, racing to get the horn. The one who arrives first puts his hand in tEe fire, and, taking out the bom, etrelches out his arm. He shows it to the others, and cries out : ' I have finished it.' With this the E-unoto feast termi-

Nebarni ol-aunoni te-inpa- The Aunoni, or chief, is ehaved on oloBg o ol-aigwenani Satai opa the same day together with the

ake eton eitu emurati.

Aigwenani, or Counsellor, who was elected before the feast of circum-

Nefaarnl si ninje 'l-kulikaemnran too-'n-gulye-oloSgi. Ore p' eidipi aattinn,

oSyeiigiBlio 'l-muran, netoni '1-apaitin oofigwan ana imyet, nepwo en-jore naji Ennxi-'ndorosi araki En-e-'anoto.

Afterwards the warriors may be shaved whenever they wish. Wlien the warriors have elected their chief, they slaughter cattle)&nd wait for four or five monthe, at the expiration of which they proceed on a raid. This is called The (fulfilment) of the TOW or The (selection) of the chief. They wear cotton cloths ', called The vow', on which are sewn the seeds of the ekirikiti tree*. They also wear necklaces made of twigs of the e-syaiti tree*, and called Mangak,and some carry their fathers' snuff-boxes or fans with them.

Heishop '1-karash ooji sii 'N-doroai, nepik il-araah. Nepik sii 'n-gak e-'ey^ti 'mnrto naaji 'mangiik, ne'ya T-knlikae l-kidoiigi lo-Tkmnbau araki 'Ulenyok le-menye. ' Before cotton cloths were introduced, dreosfld akina aewn together were worn. 'N-doroai garments are worn like the Spanish ponsho, a aUt being made in the middle for the head to pass through. ' A raid uadurtaken after a long ptiaoe is alno called en- oo-'o -dorosi. Any warrior who shirks hia duties oa an occasion of this sort can be pat to death, and his murderer will not be punished. ' Siythrina WiaUata, R. Br. * Aeal^piiafrttKeoaa, Forsk.

MASAI CUSTOMS

303

Neeli '1-kilani le-'iSgoroyoni, neisliop, neiahori em-bukuri

naripakino 'eeghem 'mat wan p6kiu. Neitanupi eng-oriong, neriki eug-aBg o-'l-mfiruo lenye, nerubare ol-m6ruo, 00 'l-tuBgaiink aare '1-chorueta leuyena, 00 'n^tuak are e-'ng-afig e-'SgoroySni. NemesiSjo, erikitoi elo nkitd 00 metabat. Ore pe ebaJki, aeiBbori en^rai, neitOti. Ten eiyam ol-mruo eBgordyfiiii, nemeipot eng-araa eoye, aom torono. EduSgSki ae-ania. Enyor nale8g aipotye CDg-ama o-'l-poror lenye, anaa 'N-oo-'Seure. ' Ten eata ol-tu!igani 00- '1Kaosae 'n-glshu kumok, neidim aiyamtt 'iigoroyok kuniok, tii kulikae ooiyam 'ilgoruyok are, ana uni, ana oSgwan ; kake eiyam il-karsiei, ten eiyuu, toinon ana tigitim. Ten eiyam ol-Maasani kat'are nraki kat'-uni, neislio en-gitok enye eng-aini ol-athe, aa niuye eimalye eng-aini ajo Piiasbe. STeidim il-UaasaQ iiyama 'figoroyok e-'ng-aji enye ten etoni to-'l-osho obo, kake eidim iiyama 'Bgoroyok e-'n-giahcmi enye. neltlim iiyama B-'ng-ae-kish um i .

After the bride 'e wedding-garments have been oiled, she puts tbem on, and is given a gourd whiob has been ornamented with cowries. This is put on her back, and she is taken by her husband, who is accompanied by two of bis friends and two of the old women from his bride's kraal, to ber future home. She does not hurry but walka very slowly until she reaches her busband's kraal, where a child is given her to feed. 'When a man marries, it is considered unlucky if he calls his wife

by ber name. He must give her another name. A favourite method is to call her by the age to which she belongs, thus, The (woman) of the Seure age. If a Masai owns large herds of cattle be is able to marry many wives. Some have two wives, others three, and others four; whilst if rich men wish, they may have as many aa ten or twenty.

When a Masai marries for the second or third time, his first wife gives the new wife a calf, after which they call one another Paashe, i. e. the giver and receiver of a calf. No Masai may marry a woman belonging to the same sub-division as himself if both families live in the game district, but he may marry a woman of his own clan or one belonging to another clan.

MASAI CUSTOMS

305

Aeneftga, nedofigSkiei Mma, ejo rpolpol.

Ore ten eikilikwan olIftgani 'I-omon lo-'l-oiboni Itok, nemeipot 01-ouanik, d@Jo l^polpol. Ore ol-paiyan kitok Cata ra ten Si, nemeimki .rnn enye amu einiuiy {hgera enyeno. I Ten C-a ol-paiyan kitok wnki e'Bgorujoni kitok, meuhirak!Qi, iieiiiitnraiirt aiaye aaa& kulikoe-tu&ganak

LEborakini 'n-amngha leguko, D eyefigi ol-kerr, nwboluni e ilata. neelUti 0emo pokin

Nedumua. Aiya, nepiki enjetii ot-oip eidai, iii!ye!lgi [-kiteBg le-imie. neinoBi IgiripSkin Neifigwari 'l^ik Ictutn il-flgojinia AiSgoai pe rSnan^ MB ol-menetlgani V^ %,.. ,.,.

H*^^l ru.k.i.i, If^^I ^JpyeBgi en^K, rr, neitanni ^^ -tua. Ore ^K ^,, ol-chBni, ^^^H ^Metii ot-oip. ^^^^9 ^Bhunoto nijo ^HMB ^B, nenukari ^^^1 B i-,.ji

geDtleness would not be called ennanai in that kraal, a it is the name of a corpK, bat it would be called by

another name, anch aa epolpol (it is smooth). Aod if anybody of that kraal were to aak fur news of the great medicineman 01-ouana', he would call him Ol-opoljwl. If an elder dies leaving children, hb name is not hnried, for his deBcendanta are named after him. When old men or women die, they are not wept for, nor are they thrown sway like others who die yoang.

New Bandala are made, a sheep is slaughtered, the fat is roasted, and the body anointed. After this the corpse is carried to a shadj place, where a bullock is slaughtered, oud all the meat is eaten on the spot. The buries of the bullotk are left with the body so that the hyenoa may smell it, and come and cairy it away, and deroar it. On the death of a Masai medicineman or rich person the corpse ia cot thrown kway. An ox or a sheep is slaughtered, and the fat is taken and rubbed on the body, after which it is put in an ox-hide and carried to a shady spot. A small hole is then dug resembling a trench, into which the body is laid and coTcred with etoues. This is called a grave.

mmonlj called tiy Eoropeaiu LeQuai.

MASAI CUSTOMS

Eitala. Ten Car il-Haasae 'figoroyok nye. etii naapwo kitala, netii naftflgiri, aemepwo. Ten 6w ol-m6rao efigDrSyOtti, Deipiri alo kitala, naa ten Deme kitok-tOki

eitATuciye, tielo og-gji o-'lporor lo-'l-ni6nio lenye. Ore pQ ertka lido idvaBgorOyOoi nKshomo kit&la, Dcmeiluki ol-openy aor, una Cure liilo-luflg&ai lo-'l-poror Xtaye medek. Nm, tD Mtanto fr-figort}f5ni cn-daki kitok, p' djoloo ja fari. aelo eiig-fig e-mrajrs, neishori n-^tlig auiOtn

The refoge *. J If the Uu&i men beat i some go and seek refog* ] whilst others suffer and ?' Should a bnaband '< hnt not bsdl;, she w in the bouse of a ' hnaband's age.

Tea eit ol-twBgau loo-V

4^*^*

p^ far a wlioJie yiar

o- {noD di, the vo^ -nr-"^ lean off their boisII ^^^S bot not the iron -^ tv-cingt, and the ines

if", its mother only - om amenta'.

-'Ouls and spirite, and snakes ^ 7. rann 18 on the point of < iipleEfty he is about to cut hi a

Mill when he dies and is ims), his sonl dies with Iii'ved that all le over :'.le, and that the soul 111- lo life again*.

oaten him. as with does not

But when a medicine-man or a rich j'erson dies and is buried, his aoni turns into & snake as soon aa bb bod; rots ; Hud the snake goes to hia children's kraal to look a^er them.

t near The "iSaeai m consequence do not , Nak, kill their eacred anakes, and if a wo-SBUTBi man sees one in her hut, she pours Demej acme milk on the ground for it to lick, after which it will go away. oorook, naa Tliere is a black snake, which ia D'l'Aiser; naa, sacred to the Aiser clan; and if I etii '1-oopeny, a person of another clan were to Vnnu '1-kuIalafig.' etriko the snake whilst the ownera were present, tbey would tell him to desist as it belongs to them. ri, and other Nilotic tribo* follow imilarcDBtoDia(Ean(ii]um, 19a; and Emin Paaha in Central Africa, p. 338, Jtc). IkMrt, mind, aoul ; ol-moneuEnni, the corpse, spirit, ghost. ^Biu^, Lstuka, and other Nilotic tribes, also pa; reverence to , Inc. ciL, pp. 197, iSS ; Schweinfurth, Tht Hsari of Africa, i, rn Yiart, p. 31 ; Emin Patha, tue. cit, p. 339, kc). The bat diviaa ancoBtral shades are embirdLed in (pertain tame ! snakes, whom their human kinafolk roceire with kindly it nnd propitiate with food (Tylor, PrimiKrc CuUvri, vol. ii, pp. 8, 333). c Dlaka and Bari likewise disbelieve in a life after death (Eaufmann, i, pp. la,, 18B).

MASAI CTJST

'.i10B

gurare.

_ Ore ten eim pSH^ni inne, nepik o-Boit, toni nejft too-'l-arm p6kin. Tea e"a eng-ayoni oo-'llaaae, ore p* em Sgotonye kem, newaya eu-giok eaa-kerai, nEJi Nawaya.

Ore pe ebulu, neji 01-6wfa.

Teni mewayi en-gerai e iok, neishop en-daret l-giw to-'l-kimojino le-"

Whene-

n fiunily h*"^

andti, ^'^*;"^''"^"'*'' jj. ^ y^^^ijita with Home , ^' *j, tfrftheconilwt, ^ . [fifcemaa with wbt>' '"'^I'^biMbio. ^jffdaM and famil'^ ^ ^j i" '"'*'' '*^*^"' *^ ^ - '^a Some have a ho*'' - "^'jclt^k, others ag*u^^ ' "^ like very old peop*

^J(

Em-buroto. Ten ea ol-mfiruo !" Maaaae oate 'n-gern Bgoroyok, nepnroo ol-i.

patin. Neitao 'Sgoroyok i-sm oo 'seghenge oo-'murl'muBetani; neit*ti aii 'o-J" musBtani, oo 'l-piaj", BBghenge oo-'n-gejek "" '' oo-'ng-aik; neham i'-n 00 '1-ayok a-papJt. Netoni 'BgorQyok olneitoki itshop in-ilOkit: Naa.teneakulikaa-l'i neitau 'figoroyok > 'n-dokitin noaata l"'> kakeinfciep6kin/! li- -^ 00 'aunitya ; netoui ol-' Nebam aii 'l-lew* I"''

. ^dine-men re alw ^^^ite, which they keep u , beliered that the soi* '_. people like MbaUan ' ^ler death and burial. ^^^ man must not be a** ^^^^ ^1 ' ^.WaiJy- He rooflt be "f^^^^"^^ ' ^ ft* '* " t^oog^"^ t'"'* ''^ ^^^ '^^ " ^^rhi*a i"** return and be " '^ >^ Mai say there are no sU ^^ ^ ^ a ghoBts because they do i* ^^ %^, But it is soppoBed tb^^=^ , jrt them, and when a herd ^ til gsM ""^ "^"^ "P^*' '^^^ ^"^ i ';, be looking at either a ghos*^ ' \ [rtflt of prey.

MASAI CUSTOMS

i I m

1^

En-jungore. Ten Ea ol-m6rao loo-'lMaasoe, nejufig en-gem enye bstor ui-dokitin enye pi)kin, 00 'n-gishu 00 'n-dare oo'BgoroyoJt nemeata 'n-geta ; kake meidim aijawa 'n-gisbu oo 'u-dare oo-'Bgorcijok mmata 'ng-ayok. E'ya 'n-gtilye-kera uasra "ng-ayok 'n-gishu oo-'ng-ajijik DO-nooBgotouye. Ten! meata ol-radnio 'n-gera, nejoSg il-aksbera lenyena 'n-gisliu 00 'figoruyok ; kake meja&g i-figoroyok o)-alas1ie 0fig4rie kina, amu torooo ; nejafig lekwa lemeilg&rie kina, lunie oo'ya 'BgorSyok. Ore ten ein e-Bgoroyoni 'Qye eng-ay6ni to-'l-alashe lemeSg^ie kina, araki teligbau-tuiigani, neishori Innakerai 'n-giabu metujuBgo, seipotyeki at^o oMe-Inua-aitg. Kaa, ten neiiJgua eo-genti niejuBgi metubulu Si ol-m6ruo, e-BgorCyOni enye eata kake eng-ayoni, 'n-gishu enyeua, epali ol-openy.

MejuSg U-Maasae '1ipalayaoi leuye, ama torono.

Inheritanco. When tbo father of a family dies, his eldest eon inberita all bis property ', and nUo the herda and flocks belonging to the childless widows, but not those which are the property of widows who bave sons.

The sons by each wife inherit the cattle belonging to their mothor'B If a man dies cbildlcBs, his brothers inherit his cattle and his half-bro-

thers hia wives. It is unlavful for a man's own brothers (i. e. brothers by the same mother) to take bis wires. Should a widow have a son by her late husband's half-brother or by another man, the child is given the cattle which he would otherwise have inherited had Lis mother's former husband been alive, and he is considered to belong to that family. If a man dies and leaves a son who is a minor, the property which he inherits is taken care of for him until he grows np '. It ie considered unlawful for a man to inberit the property of his maternal unde.

The Uu^i distribnto their herds their lifi-timc, aoob one being given i The cattle bo distribated >ra said U recognized u the property of her sou hip until after their Tather's detith. * In a oBse of this kind, the child doea not go to the wars, but after he is oiroonioisad.

nd Qocks ataoDgst tbelr nivea during :ertain number to look after and milk. belong to the wife's bmily, and are whu, bowerer, do not asiomo owuer>

3IO

MASAI CUSTOMS

'Ngok: 'Nyamin. Ten epnrisbo 'l-Maasne, DO e'ya knlle, araki 'n-giri, araki 'n-gulye-tokitin kutlti, roeitalftkisho. Kake 'me naleBg epuriaho 'l-1ewa kituak ; il-ayok ake oopurieho nalefig aaya kalle,

00 'n-giri, 00 'n-gulye-tokitin. Mme torono em-burore too-'l-MaaBae ten eparori 'ndokitin kutiti. Eiba 'l-Uaaaoe ten epnrori 'n-giehu. Ten epuroo '1-muran engiteSg, ore p' eibu&g ol-openy, nelsk; naa, ten aa okoni l-tuSganak ooinoea, neiahooyo p6km in-duQwa uni. Ore ten esuj ol-openy pe elo ainepu fyeBgita, pe edoln ol-murani obo ol-openy elotu, neiter ajo lido-murani 5tadua, ' Muro ',' meitalaki illo nalefig. EiBbooyo '1-knlikae Icitu ejo ' Muro ' 'n-dauwa ; ore lido StSjo ' Muro,' neiahooyo olbufigae. Naa, ten eiriamaki pdkin aajo, ' Uuro,' ncisbooyo '1-bnfigaiko p6km. En-gitaapare.

Crimes: Theft. If a Masai steals milk, or meat, >r otber small things, he is not fi

Ten eitaap dito, naa ninye oiyam. Ten enyoru ol-murani endito nalefig, nSutiki aitaap, pe ctum aiyama.

Grown up people, however, steal, it b the boys who talw milk and meat, &c.

1 nnder

'WbiUt the Maaai do not consit it wrong to steal trifles of this nature, they dislike immeDsely having their cattle stolen.

Should any warriors steal an ox and be caught by the owner, they would have to pay ; and if three men took part in the theft, each would have to pay three heifera. In the event of the owner following up the thieves and catching them in the act of slaughtering the stolen animal, one of the warriors might see him and call out 'Guilty,' in which case he would not be fined heavily. Whilst the others would be fined in heifers, he who had cried 'Guilty' would only have to pay a young bull. Were all of them to cry ' Guilty,' they would all be fined in young bulls. Seduction. ^H If a warrior causes a womanI ^ conceive, he marries her. When a warrior loves a woman very much, he purposely seduces her to enable him to take ha \ wife.

MASAI CUSTOMS

3"

Kake tflrono en^taapare Sut the Slaaai consider it wrong too-'I-Maaaae, amn ten ejokini foFunmairiedpeopletohaTechildreii, en-dito: 'Inno, eima-taapai,' and if you say to a girl : 'Go away, nsBhir oaleflg. yon who have conoeived,' ahe will weep bitterly. Ore en-gerai e-'n-gitAapare A child not born in wedlock ia neji a-gerai e-'n-daapai, araki called The child of aedactiou or The En-^erai o-'l-tiren. child of the fireplace.

'L-oikop. Ten Sar ol-murani loo-'lMaaaae ol-llkae metua, neipiri lido otaara alo aieudori. Naa, ten etii 'I-alashera le-lido etaaraki, pe metii 'l-ooriab, nCari lido otaarishe. Ore tan eitu Cari lido utaariahe, neitaki ']-m6ruak o-8otwa 00 'l-alashera lido otaarishe, neitapaaahi 'u-gilanl. E'ya lekwa ootaaraki ol-alaahe en-gila e-Iido iitaarlshe, ue'ya ol-otaariahe en-gila e-lekwa ootaaraki ol-alashe. Netoni lekwa ootaaraki ol-alaahe. Ore pe emuta 'l-arin aare, neipot il-tufiganak le-'n-giahomi enye, nepwo &ibuiSg in-giahu e-lido 5taara ol-tikae, ne'yai 'n-glsha p6kin anaa en-jore. _ Naa, tn etii en-giteilg naata Fil-twala, naa inna epJoklni. Neriki aii ol-chokut. Ore pe ebaya eng-afig e-lido Qtaaraki, nerinyi meahomo ng-afig enye. Meitslak il'Maasae ol-

Murder. If a Masai warrior atrikea another and killa him, he rons away and hidea himself. Should there be no judges, the brothera of the murdered man will kill the murderer. If the latter ia not killed, the eldera make peace between the two familiea,aiid garmenta are exchanged. The family of the murdered man takes the murderer's garment, and the latter takes the garment of one of the dead man's brothera. The murdered man's brothers then wait for two yeara, at the

expiration of which they call together all their clan, and go and lift the murderer's cattle, taking them aa they would in a raid. If there is a cow in the herd with a bell tied round its neck, it ia left behind. The herdsman is carried off aa well; but when the party have arrived at the kraal where the murdered man lived, he is allowed to return to his own kraal. Blood money ia not paid by the

313

MASAI CUSTOMS

Masai ontQ two ycara have elape for they Bay that the dead maa'a bead ia still freeb '. When one Kasai tdUa another, it is called committtng murder, it is not called killing. Killmg is only used when referring to saTages. If a warrior strikes another and tears the lobe of bis ear, be has ^ pay a young ewe. If he breaks t bone, either in his 1^, arm, or fa be bae to pay a heifer.

oikopani eitu emnt il-arin aarc, amu ejo eton eshal el-lughunya e-lido otaaraki. Ten ear oUMaaeani likoeMaaBani.neji.'Eitayo'J-oikop'; meji, 'Etaariahe.' Neji olOtaarishe naa ol-Otaara 'l-mcek. Na, ten ear ol-murani ol-likae, pe eduSg en-giok, neishooyo lido otudatlgo ollikae e-supen e-kerr. Naa, ten Car ol-likae, negil ol-oito, a ol-le-'n-geju, a ol-le-'ng-aina, a ol-le-'l-lngbunya, Deishooyo

n-dauwo. Naa, ten eari ol-ay5ni metua, melaki anaa ol-murani, kake eislioori 'l-buBgaiko onom.

En-giopo. lUetii ol-murani araki olayoni oldim ataboitare en-(^tok o-*I-poror le-meuye. Ten uyoiouoi, nedeki. Ore ten edeki, neishooyo 'n-giahu are, ea-e-'n-aieho, uasropye '1-paiyani pe medek. ol-kitaSg oyeiig il-paiyani tn Sok en-aiaho. Kake nteikoni uSja ten eboitare 'n-gitaak araki 'ndoiye o-"l-poror lenye. 'Me torono inna.

ThU law is not alwa]>s put into fotve. The murdered man'a reUtioni are often willing to make peace on payment of a beary fine, aay too head of oatUe. ' From this it will be seen that the Uasai are polyandroiu as well sa polygamous. A man may marry as many wives as be can afford to purahaao, and a woman may cohabit with any man belonging to her buaband'a afk

If a boy ia murdered, the which baa to be paid is uot ae great OB for a warrior, the price being fifty young bulla.

Adultery.

Qrfa(^H jreat fifty mmit

boy may comnut adultery with a woman- of his

father's age. If he does so, and it becomes known, be is cursed. Should he be cursed, he pays two oxen (one in lieu of honey-wine), and he prays the elders to remore the curee. The elders eat tbe ox when they drink their honey- wine. But this is not tbe case if a man commits adultery or fornication with a woman or girl of his own age. This ia not an offence'.

MASAI CUSTOMS

3'3

Ten eboitare ol-m6rao en- If an old man commitB adultery gemi enye aruki en-o-'l-poror with his daughter or with a girl of lenye, torono. Ten eniBg her age, it ia considered a serioua ol-poror lenye, nSari. negili crime. The other old men if thej eng-aBg, niyeSgi 'n-gishu hear of it beat him, pull down his aiiySuni. krtutl, and slaughter whichever of his cattle they want.

The extraction of teetb. There is something called em-bwata, which means the extracting of the two middle inciBon of the lower A knife is used with which to perform the operation. The Masai extract their children's two middle teeth twice. Tliey extract them first of nil when the child is about eight months old, and all its teeth have grown. Then they wait. After the child has lost atl its miik teeth and obtained the permanent set, i. e, when it is about

twelve years old, the teeth are extracted a second time, and never grow again. "When a child has had its teeth extracted, donkey's dung is put on its face in order to cool it. The origin of this custom of extracting teeth was to enable people, in the event of a man falling ill or being on the point of death, when his teeth would pain him, to pour water through the orifice'. ' Binde (7*! Laslitflhe Uaiat, p. 4a) wrllei : ' The origin of this ouatom Usuppoaed to date bank to time when tetanus ws a greit goourge amoDgat the Huai, and the; discovored that it wai a eomparativetj simple mattar to feed a man Buffering from locl^aw if two of his lh>nt teeth were misHing.'

'M-bwat. N<!ji en-duki nnji em-bwata, naa 'l-ala aare eitauni li-ahori.

Neitauni te-'ng-alem. Eisho 'l-Maasse : nebwa 'ngera enye kat'-are. Ten eini en-gerai, pe ebaya 'l-apaitin ieyet, etubulutua 'l-ala p6kin, nehwai. Netonii. Nepwo 'l-als pdkin ,neiBgwari 'I-opa-ootufaulutua. Ore p' eitOki aabulu 'l-ala pAkin, nebaya en-gerai auaa en-00'l-arin tomon o aare, nebwai em-bwata e-kitoo, uemeitoki aabulu. Ore p' eidip aatobwa engerai, nesirield eng-omom U-mor loo-'sirkon, n^i : 'I'rebija.' Ore opa p' eiteniaki aabwa 'l-tuSganak Gji, pe ten eniweiyu ol-tufigaui, p' eitere, noony il-ala, neimyeki eng-are innabwata natAbwaki opa.

P*"I>1^ fbnnerl; extncteJ

^w teeth, Uiej would not i the hole in the lower Bu now the]r have beooioo ^otA to the l&tter. n tbe Hasai Bee a man wha n b*d the two middle iaciBors tmi, they laugh at him, and 'He eats his food like a

Shaving. u elders, women ', and children ^ their beads and eyebrows, aK p<>il out their eyelaeheB if tliey r their eyes.

Bey also pull out or shave the Msn of the beard, armpita, ftnd fAm, u)d eome Hinge the hairs of ^MX abina> not in mourning*, tbfl^ may not shave their heads until t^ have held the feaat called ', and they grow pigtails. When a woman gives birth to cbild, neither she nor the child ITS ^ved until the latter has four n tkii^ MVr> (J*' Uganda Pnleciorale, p. Sog) : ^^a invented reoentljr to explain yery j^^fMD the Nilotic atock, whioh naa thrir ^ lh nnoval of the iowor incisor teeth ia ^^ MflanBtion, however, appean to be verj' 3 to abare their heads is alio .^t liaMkas (CumtninB, 'Sub-Tribea of t]

*>*"

MASAI CUSTOMS

en-gerai '!-&!& ooBgvan, 1 keper aare o H-abore aare. Neji kullo-papit ol-maai.

teeth, two in the upper jaw and two in the lower, The hair of the bead ie called the

'Ng-amulak, Enotari 'ng-amulak kat'-are too-'l-Maaaae ; ea-e-'mrnatA 00 'n-oo-'u-dukitm naadoli iieiitgasyai. Nenotari sii 'Dgamnlak too-'l-oibonok, ten eiySuai neishiu 'l-tuSganak. Ten emeu ol-lHaaBaDi likaetnSgani, iieisikaki 'ng-amulak eng-omom, nSjo : ' Ira ol-dia.'

Ore pe edol il-Maasae '1-Aahumba opa, neisikaa, nCjo: 'Efigu 'l-Orida' anna 'l-lukunguni.' Nemeiyou nenyikaki 4ieeye. Ten edol ol-Maaaani en-gerai kiti neitu ae-olofig edol, nenotaki 'ng-amulak, nejo : * Tubulu, tamoo 'ng-onyek o-'l-orere,' Kaa, ten edol en-gerai oeitu ae-obfig edol, nenotaki 'ng-amulak, nejo r ' Torono enoa-kerai ' ; kake ejo to-'l-tau lenye : ' Sidai enna-kerai ' ; amu Cji, ten ejuki ol-tufigani en-gerai : ' Sidai enna-kerai,' nemweiyn.

Spitting. The Masai have two ways of epittisg; one is used to sliow contempt, and the other aBtoniahment. Beaidee this the medictne-meu spit when they wish to beal pecple'. If a Ifasai wieheB to show his contenipt for another man, he expectorates a small stream of saliva forcibly througli the hole in bis teeth into the man's face, and says at the same time : ' You are a dog.' I'onnerly when the Masai saw Swahilis, they used to spit on the ground and say : ' These coast people stink like fowb.' They never went near them or touched them if they could help it. When a Uasai sees a baby that he has never seen before, he spits on it ahghtly several times and says : ' Grow, become accustomed to the eyes of people.' When he sees a child that he has never before beheld, he also spits on it slightly, and says : ' This child is bad.' To himself, however, be says ; ' This child is good.' It is believed that if he praises a child it will fall ill.

' AmoDgst the Diaksa it is also customoFy for the medioiue-men to spit o: their patients (Kaufmann, SchUdirungtit, p. laB). e name by vrLidi the Swahili wei fonnerly known.

3i6

MASAI CUSTOMS

Ten efigasftlu 'n-gera kutiti 'l-tu5ganak Usati oale&g, nenotski 'ng-amulak il-tasati, nSjOki : ' Mikltajapa eDg-Ai.' Naa, ten eBgasaki 'l-muran il-tuilgauak kituak, nenotaki

kulikae-kituak ing-amulak K'aa, ten edol ol-Maasani en-doki ncitu ae-olong edul, anaa ol-akira odoyo, nenotaa 'ug-amulak, iiSjo : ' I'usho I imhira '1-mafigati ! ' nEjo sii : ' Telekwald.' Ore eii ten erikino, neipot U-neneiiga araki eng-ama o-'I-tufigoni otoa, nenolaa 'ng-amulak. Ore Eii ten eniSg il-onion tortik injere etna ol'tuSgnni Oje, nenotaa 'ngamulak, ncjo; ' PuBbo, eng-Ai, Diikiat& 'n-giyaa.' Ore p' eitar aapw5nu 'l-Aiaunguo kunna-kwapi, pe edol il-Mnasae, nenotaa 'ngomulak, ama etjo ; ' Eitu kiddl iUuSganak anoa kiillo.' Nsji Bu: "L-oibonok kituak kuUo-tuiiganak.' Ore pe epik ol-Aisongui ol-tuagani ol-cbaui, nejuki ol-tuBgani : ' Tonotakakj 'ng-amulak p' aiehiu.' Ncji eng-arna '1Ojuju amu eata '1-papit kumok. ' Fida p. 3B7. ' It ia ouBtoiunry a. fathers) to take childre thom t bleu them (Mill * Vide p. 984.

If email children mlnte TOJ old men ', the latter spit on them, and say : ' May God give you long life and grey hairs like mine '.' Then, men', their young when warriore greet old the latter frequently Bpit in hands before allowing the men to grasp them.

If a Masai aees something phenomenal, Buch aa a shouting star, he BpitB several times and eays : ' Be lost I go in the direction of the enemy 1' after which be says: ' Stay away from me.' Again, should he forget, and call

Bomebody who is dead, or mention the name of a deceased pern, he spita. Should he hear any bad news, such aa the death of some person, he spits, and says : ' Be lost, O Ood, we have no ears.' VThcn the Europeans came to these countrieB and the Uasai saw them for the first time, they used to spit, for they said: ' We have never Been people like these.' They also called them medicine-men, and if a European gave a Masai medicine, the latter asked him to spit on him to heal bim. Europeans were formerl^flHL'L-Ojuja owing to their fa

rmerl^^HL'L-Ojuja leir ^^^^^V

e gntnd. gltlyon

MASAI CUSTOMS

N-daiki. Neji en-dna oo-'I-Maasae naa kulle Sok U-moruak, oo 'Bgorofok, oo '1-afok, oo 'a-doiye. NaA 'l-mnran ake oorio 'l-moBgi o-BBro aapwo aftyeSg : ore 'n-gulye-oliifigi oepwo 'ng-aHgit asok kulle, kake metoni 'l-epajtiii aare eitn eye&gbho. P6ki pe etum il-iii6niak ( iSgoroyok oo 'l-ayok ilinosa 'n-giri, oeinos. EinoB engitofig ten Ga openy, araki stafigoro ol-asurai, araki einosa d-Owaru.

Meiyeo 'l-mfiruak loo-'IMaacae nfiyeBg in-gishu enye peaho, meata eng-olat natadua : ore ol-tuSgani onyor m-girl nejo ol-Toroboni. Tea eiaho e-Sgoroydni, nSyellgi ol-kiteflg oiahorieki e-i]ata. Ten eneuayu e-Kgoroyoni, nemeiabori 'o-daiki snpati. Ten eiyon 'n-giri, neishori '1-oik araki 'n-giri taaati : ten eiahori kulle, nepiki eng-are. Enyor eii '1-Maaaae o-sarge. Egor in-giahu too-'n-g&nda, neBgor too-'l-Bgoreta. Ore pe eo en-gitefig, neiwou too-'lpukurto. Nfok kulikae erok, netii 'l-oopik kulle. ' The Shilulc and other Nilotio tribes also est cattle whioh bftve died a natural death ^Qessi, Snwn Tmn in Ihi Soudan, p. 3a, to.).

Amongst the Maaai the principal food of the old men, the women, and tiie children is milk. The warriorB alone drive bullocka into the forest, and slaoghter them there ; at other times they go to the married people's kraals and drink mUk, but they never remain for two months together withont slaughtering. Whenever the old men, the women, and the boys are able to do so, they likewiEe eat meat. They also eat an ox if it dies a natural death ', or if it is bitten by a snake, or if a beast of prey has killed it. The Maaai elders, however, do not slaughter their cattle without good cause, and a man who is very fond of meat is called a Dorobo. Whenever a woman gives birth to a child, a bullock is slaaghtered, and ahe is given the fat. A pregnant woman is not given good food. When she wants meat, sbe is given bones or lean scrapa ;

and when ahe wants miik, water is mised with it. The Masai are also very fond of blood. They tie a leather ligature round the neck of a beast and pierce B vein with on arrow, the shaft of which has been blocked. When the blood guahea forth, tbey catch it

^F 518 MASAI CUSTOMS ^H in gourda. Some drink it pare ; ^^1 otherB mix it with milk 1. ^^1 Ore 'D-gulye-tokitin ndinoai. There are a few other things ^^1 which the Masai eat. ^^H Enycial il-m6niak 00 Some old men and women chew ^^H 'Bgoroyok ol-kumbau Aituahutobacco mixed with salt and Ocimtim ^H laki e-makat ol-kumbau suave, whilst otbera sniff ground

^M loo-'l-muran. Netll 'l-oook tobacco up their nostrils : this latter ^^H too-'n-gumeahi ol-kumbau is called auuff. Others again smoke ^^^ oidofigo, neji en-gisugi. Netii pipes. ^^B sii kulikae 000k too-'l-m6tlo.

^^H ok sii 'l-moran, kake Those of the warriors who like it ^^H mgok p6kiD. Uenjaal niiije also take snuff. The boys and girls, ^^m '1-ayok araki 'n-doiye olhowever, neither take snuff nor ^H kumfaau, nemeok ; etotd ake. chew tobacco '. ^^^ Metumil-Maasae ol-kumbau. The Masai do not grow tobacco ^H amu meiyolo aatuturui kake themaelTes, for they do not know ^^M eiuyafigu too-'l-meek, Aiaoaye

how to dig. They buy it from ^^P eug-orno 00 'n-dare UasU. savages, exchanging it for butter ^H and lean goats. Memiraki '1-Maasae 'l-meek The Masai do not sell good cattle ^^ft iu-gieba eupati, 'u-glsbu olupin to the savages ; they only give them ^^M ake 00 nemeaU kulle, 00 barren cows, or those which have no ^^M D^iba '1-aeho, ninje ake milk, or which do not care for their ^^f emirakd 'l-meek, 00 'n-dare calves. Theae and old or Jean goats moniak 00 'n-dasati. and sheep are the only animals they

part with. Nsok BU 'i-mfiruak in-aiabi,

The old men drink honey-wine, neinyaSga 'l-maruao en-jot and they purchaee from the savages too-'l-meek. two kinds of beer, called 01-maraa

and En-joi. 'N'gera ake n&iuoB en-aisbo It is only the children who like najoii. Fdki on-dQki nainos wild honey : old men eat the comb il-m6ruak te-'n-aisho najon ilfull of grubs '. ohutgaro ake.

' This ouBtom ia also commoii

1 p. llo)-

^^^H ' In oldsa days it was the privilege of rich old men and their chief wiTea ^^B onlj to take tobacoo, which wb

a csllad ol-chani loo-'ng-ooyek, the eye^^M uedioine.

^V Tlia Hau obtain their hone; hj raUowing the Andiw iaOicalor bird.

MASAI CUSTOMS

319

Enyor sii *n-gera '1-Bganaiyok naleilg, eiuos sii 1-taSganak kituak, kake mme BaleSg. NemeinoH il-UsAsae kulyetfikitin opa, etoo eata 'n-gishu, kake einoBtta taata 'n-datki pdkin oo-'l-meek, anaa '1-paek, ol-miahelj, 00 l-niHriko, 00 'n-gnlye-daiki e-'n-gop, amu meata 'n-gfsba kumok anaa opa. Poki en-duH nemeinoH, e-matwa ake. Nemeinoa il-motonyi, 00 'aingir', 00 'n-giri oo-'l-chafigit. H-chafigit. Henya 'l-Maaaae 'UchaBglt opa eton eats 'n-gisliii p3kin ; kake elter kultkaa ilifiOB taata 1-chftfigit anaa "l-TorObo, amu etmnatato 'n-giahn. Ten ear il-ayok il-t5men, saa '1-aIa ake eitauni, nepwei aamir neioosyeki 'n-giahu. Naa, ten 5ari 'l-oafjhwani, naa ol-chsni eitauni, p' oitaunye 'l-mnran il-loiigoi, neitaimi eii 'mowarak, p' eitii 'u-gidoSgita n&idoSgyeki 'mashoD. Neitaa sii 'I-oikonok

in-gidofigita naapika 'aoito le-'n-aiboD.

Children are very fond of varioua kiads of fruit, which are also eaten by the old people, but the latter do not care for them very much. Formerly the Masai, when they had plenty of cattle, ate no other kind of food, but Eowadaya they often have to eat savagee' food, auch aa maize, rice, bananas, and cereals, for they no longer own tbo vast herds which they formerly pOBBeaaed'. They, however, do not eat everything. They eat neither birds, nor fish, Dor the flesh of wild animala.

Wild animals. The Masai ate the fleah of no wild animala when in olden days thoy all had cattle ; bat Eome of tboae who have lost all their cattle are now beginning to eat veniaon, Uke the Dorobo, If Masai boya kill elephants, they only take the tusks, which they exchange for cattle. When buffaloes are killed, the hide and the homa are kept. From the former the warriors make their shields, and from the latter mortars are cut in which medic inea are ground. The medicine- men also use the horna to put atones in for their prophecies. ' It was recently eBtimatd that the Uasai in tha Naivaaha Province own 35,000 bend of cattle and 350,000 gosta and sheep. Those living in the tJkamba Provinoe and in German East Africa are, however, much pooror, moat of their cattle having died of rinderpest some years ago. * The northern Masai Eometimea use o-singir (pL i-singiri) for a fi 'li- The nuthem invariably um ongirl (pL i-tinglr).

MASAI CUSTOMS

Naa, ten eari ol-mEat, il-Ienyok eitauni pe eripye 'ii-doiye 'muBetani oo '1-turesh. Naa, ten earl o-straa, naa 'n-^nda eitauni, p' eonyeki Naa, ten eari e-sidai, naa '1upir eitauni pe epika '1-inuran ten epwo eo-Jore. Nepika bu 'l-ay ok ten emnrati. Naa, ten eari ol-Sgatuoy, naa ol-cboni lenye eitauni p' eitaa 'l-muran en-duki naji ol-figatnny, naata '1-papit adoni, nepik il-lughuny ten epwo en-jgre, Naa, ten eari o-engat, neitauni ol-kidoSgoi, p' eitaa 'l-m6raak ol-Ienywa. Naa, ten Sari ol-mnalo, neitauni 'mowarak, uaaoabi te-'n-aidura pe meimin olorere. Naa, ten Eari aii c-muny, neitauni e-mSuo negwetunyeki 'l-kuman ooidofigyekl '1-oroi oo '1-oifigok, NeitAi sU '1-kuman loo-'l-aigwenak. Lello-shaiigit eataye '1Uaasae en-giaa. Naa, ten enya o1-0waru *n-gTahu araki 'n-dare, pe edol il-Maasae, near, amu Sjo : ' Einos in-gishu aBg.' Ore 'I'Qwarak ooinos in-glafau oo 'n-dare, ol-Egatnnj, o ol-keri, o ol'QguJine, o cQ-derash.

If a (praFe b killed, only the long hairs of the tail are preserved. The girls use these as thread to sew the beads on to their clothes. Should an eland be killed, etrips of the hide are taken and made into thonga for fasteniiig the cattle with. When an oetrich is killed, the

feathers are made into head-dreeaee, which are worn by the warriors when they go to war. Boys also wear oatrich feathers when they are circumcised. Whenever a lion is killed, the hide is taken, and the warriors make a head-dress out of the mane. Tbej wear this when they go to war.

If a wildebeest is killed, the tail is kept, and the elders make their fans from it. Shuold a greater kudu be killed, the horns are preserved and blowa when people move their kraals, so that nobody shall lose the way. Lastly, if a rhinoceros is killed, its horn is taken and carved into clubs, which are used for beating the he-goats and bulls with. The coonBellors' clubs are also made of rhinoceros horn. These are the wild animals of which the Maaai make use. A Masai will also kill a beast of prey if he sees it eating cattle or goats, for he says ; ' It has eaten our cattle.' The beasts of prey which eat cattle and goata are leopards, hyenas, and jackalt. *

1. Club of rhinoceroB horn belonging to Ihe spokesmen (ol-iiigwenani) [J]. 2. Warrior's club [J]. 3. Boy's club [J].

MASAI CUSTOMS

311

En-gignran. Itadua, en-giguraD oo-'ni-'I-Uaasae kutiti, uae, [ *Kflto eiturur araki 'n-dulele ', neiguranje 4itan 'o-gisha oo 'n-dare. Neitayu 'ng-ajjjlk oo-'n-gulugbokfiitaa'ng-afLgite, neitaju eiie-sete ilitaaein-bere. Nenyor ia-doiye kutiti '1Bgauaiyok o-'l-darpoi, nSjo 'n-gera. Ore '1-ayok botoro, nemira ti-atwB 'u-glaha. Nuiflgoru en-giteSg tial)or, neitaa eng-aji. Neitashe ol-ayiiui ubo aboit^re en-gitefig, oepwo 'l-kulikae Aiaudori. Ore ten epwunu 'l-kuHkae, nemir lido iiboitare en-giteBg. Ore ol-oiuiri neibofigi, oEji etaara '1-maSgati ^tauyanjukye ; o ol-oSuo akordn en-gite&g siBEye, DetCpua Ul(i. Neji innakiguran Sambwen. Eata eii 't-mdmak eogiguran enye c-'u-jata naata 'u-gamot kamok neitanumoa 'fioito ooji 'n-doto. Ncji Jnna-kigaraD en-gesbei. Neignran eii '1-mumn inaa-kiguran, kake mme naleilg, Meata en-jata, eitobir 'n-gumot tfi-'n-gop ake. O-sOtwa. Ten eijou 'l-Maaeae Deitayu o-sutwa 00 'l-kulikae, aa '1maSgati aa '1-oshon ootaurate, oeitu&g il-murau il-nilJruak * fiolanuin 9,

Games. Small Maaai children collect pebbles or berries, witb whicb they play at cattle and sheep. Tbey also build huts and kraals in the i^nd, and they make epears out of balniBhes. Little girls make dolls of the fruit of the sausage-tree'.

Big boys play about in the herds of cattle. Tbey choose a quiet animal, and pretend it is a but. Cue boy stands by the cow whilst the others go and hide. When the latter return, the one who is standing by the cow chases them away. If one of the boys who is driven off is caught, they say the enemy have killed him ; anybody who manages to escape and touch the cow boa won. This game is called Samhwen. The old men likewise have their game. This is played on a board contaialng many compartments, in which they circulate pebbles called 'n-doto, Thisgame is called en-gesbei. The warriors also play this gome, but they do not care about it much. They have no boards, and make holes in the earth. Peace. If the Masai make peace with other people, whether enemies or other Masai witb whom they have fought, the warriors seixe two im EigiUa nfiicana, Bth.

I tbe

r do dw

3v tfaiH Beet together at

^ T^K eveiTindy present k ^-Bb right band, and e: a attla^ the Maai taking t)N atfs eow and the eaeioj tk ^i*. The enemy's child m iMJiftf at the breast of the Vri ^u. and the Masai bahj' at the i^bM of the woman belonging to

^ AAa" this they retom to ^ vbIb> EDowiDg that a solemn peace iiabeen entered iuto. , Tkos was peace restored between tte Lombwa Uaeai and the Uoeai , Kper', in the year of the sun *, at the {tam called the Ford of Sanganma *. Rcmerly when the Masai did not , waA to make a solemn peace with tb# ttvBges, they entered into blood antherhood with them. A Masai elder would sit down )th one of the elders of the savt^es ; Mdt of them would then cut his left trwt, and after dipping in the bLx)d MVe meat of a bullock which ^ng UUtd on the spot, would eat it. When they had fiiuBhcd, Kara went away, bnt they did not ki^ the peace. ton (Tht Uganda Prolecioralt, p. 884) (Vwlwtweea the Masai and theLtuubi^ ,

MASAI CUSTOMS

333

Ol-le-P&tureBhi. Ten eiyou ol-tuBgani araki en-gerai oo-'l-Uaasoe oeitau ol-alaehe araki eng-anaahe, neisho ol-tureahi. Niia, ten eipoto 'n-garn, nejo PaturesM.

The ceremony of the red bead. When ft Masai wiabeH to make a person his brother or Bifiter, he gives that person a red bead, called ol-tnreahi. After performing this ceremony, they call one another Patnreahi, i.e. The giver and receiver of a bead, inetead of b; their proper names.

D.tiloL Neji en-doki najo 'l-Maasae, Ten elo o!-tuBgani aiKgaraa e-BgoToySni namwei, p' Eoab ol-oshi-taritiki oji Ol-tilo, arau ejo, ' Til-til-til,' te-'matwa e-kedyanye. neiyolou 'njere emwei ualeSg. Kaa, ten Sosh ol-lc'tatene, neiyolCu 'njere memwei naleBg. Ore, ten elo ol-tuSgani aiSguraa ol-lee omwei, neosh ol-tilo kedyanye, neiyGliia 'njere memwei naleHg. Ore, ten oah ol'le-tateue, neiyolou 'njere Sa olo aiSguraa. Ore, ten elo ol-tuSgani ol-arabal araki en-jore, nenifig ol-tilo Sorito te-'matwa e-tatSne, neiyoloa ajo emir lekwa oolo aarare. Naa, ten 5osh ol-le-kedyaaye, nerinyo, amn eiyulo 'njere epwei aamir. Ore ten elo ol-tuBgaut 'ng-afigite, nSosh ol-tilo

Omens.

The Masai believe in what they term H-tiloi, or omens. If a man goea to visit a woman who is ill, and the bird which is called Ol-tilo', on account of its note, cries on his left hand, he knows that the woman is very ill indeed. Should the bird utter its cry on his right hand, he knows that the woman is on a fair way to recovery. If a perEOii visits a man who is unwell, and hears the same bird crying on his left hand, he knows that the man ia only indisposed ; but on the other hand, if a bird cries out on the right aide of the road, he knows that the man will die, Again, if a man goes to 6ght or to raid and hears the Tilo bird crying on his right hand, he knows that he will be successful. Shoald the sound come from the left hand, he will return home again, as he knows he will be beaten. If a man is going t pay a visit and hears a Tilo bird behind him, it

' Utmpitu* tpiidiK^fMm, I

^F 334 TAAS&i CtrSTOMS ^^M te-kanjm, nfjo : ' Sidai, ama ia a good omen, and he may eipMt ^^M mapwei iisho ol-origlia ktonfe to be received boapitabl;. ^^1 te-'ng-aOg nolo.'

^H Ore ten Eorito 'l-komok Shoald a person be tntvelling and ^^H tc-kurum, elo ol-taQgnni hear several of these birds behind ^H 'n-gwapi, neeioyo amu ejo eaha him, he most hasten, as it is a si^ ^H of rain. ^^B Ten elo ol-tu!lgani e-vrSjJ, If a man is going anyvhere and ^H pe enailgaro ul-tu&gaui ubo, meets another man walking alone, it ^H ma ol-tilo torono, elo kake

^^H eiyolo 'qjere metum en-doki way, bnt be knows that hia jonmey ^H nalo aiagoro. will be in vain. ^^m 'L-oiboDok. The medicine-men. ^H Eata 1-oibonok in-dokiti'n

Medicine-men have four raathoda ^^H oBgwan naadulye 'l-limot naapof divining future events. ^H

The first is by means of a buffato ^^H ueiyolun 'njere elutu en-doki or ox bom. A handful of stones' is ^^1 naje te-'n-gikenata oo-'eolto. thrown in, and they know what is

going to bappen by the number

which foil out when the bora is

shaken. Ore eng-ae, ten Sye&g esThe second is by examining the giQe.Deifigor i-monyitinelyolou entrails of a goat which they

'n-diikitin naapwonu, anaa enslaughter. From what they see g'aa, araki kulye-tokitin. there they are able to predict that

certain things will come to past.

such as epidemics, &c. Ore eng-ae, ten eok in-aishi The third method is when tbey ore pe emerayu, netiki 1drink boney-wine and get dnink. tnBganak in-dokitin naaaku They are then able to prophesy akenya. what will take place. Ore eng-ae, ten eimra p' The fourth method ia by dreams. eidetidet, neliki ol-orere 'njere: They tell people what they saw in 'Atadua en-doki naje te-'n-

their dreams, and it ia believed to gidetidet.' Meiruk ol-orere, be a prophecy. Should the dream m ten emuta 'l-arin kumok, not come true after an interval of meidim ol-orere aatejo el-l^are, some years, people cannot say it ia ' Vid4 note on p. gaB. ^^^^^^^^^^^^^^^^^^^^^^^1

MASAI CUSTOMS ^25 *'tuiyu ake aajo eaka en-netejo fiot correct: they mnst wait ontil ol-oiboni. the mediciiit--maii tells them that the event is about to happen. If the medicine-man is going to prophesy by means of the buffalo or ox horn, and there are people on the road, be tells those present that he will wait, as their feet will spoil his prophecy. They always know when people are coming, even if they are afar off. When a medicine-man makes medicine, he gets drunk before he prophesies. He sings in parables, and the people reply. For instance, when the medicineman named The father of Ngupe made medicine for the warriors of Kilepo before they went on a raiding expedition, be sang : 'The bulls that cannot move because they are bo fat. They will be beaten by Kilepo.

Tlie bulla that cannot move because they are so fat, Half of them have been captnred.' The warriors of Kilei>o went on their projected raid against the people of Kahe ', and captured half of their cattle, They said : ' Thus prophesied the medicine-man.' All medicine-men belong to the KidoDgi family of the Aiser clan, and they are the descendants of 01-Oimooja or of E-SigiiiaiBhi ', the Bona of OI-le-Mweiya '.

Ore ten 5oah ol-oiboni engidoQg, pe etii '1-tuSganak oopwonu te-'ng-oitoi, nSjoki '1-tuDganak : ' ASgas apal, amu meisboru 'n-gejek 00- 'I tuBganah oopwonu aaosh. Eiytilo sii ten epwonu '1tufiganok te-'n-nelakwa. Naa, ten ebonu ol-oiboni en-doki, nemera meibalaki '1tufiganak; eranyn too-'n-gitanyanyukot, ueiriik il-tuBganak. A naa ol-oiboni opa 5ji Menye-Ngape, neibonoki '1muran le-Kilepo ooiyou nepwo en-jore, nerany, Cjo ; P' Purpuri '1-oiSSgok, Eilepo earakL Purpuri '1-oiilgok, Naataaraite en-dui5goti.'

Nepwo 1-muran le-Kilepo en-jore, nCar O-Akaen, netum e-matwa oo-'n-gishu, nelaa '1Nejo : ' Etabaiya en-opanat^jo ol-oiboni.' Ore '1-oibonok p6kln ilAJser, le-'ng-aji oo-'n-GidoSgi, naji en-o-'l-Oimooja araki ene-'Sigiriaishi. Ore Ol-Oimooja

o -Sigiriaishi 'n-gera o-'l-IeMweiya' A small stato near Kilinu Njar The ton (1

326

MASAI CUSTOMS

p6)dii

gerai

Ore too-'l-oibonok Ol-Ouana ol-kitok Ninye egel U-MaaEse p&kiii, njo ol-aitoriaai lenye. Neji 01-Onana en-gerai e'M-Batyany, o 'M-Batyany ene-Supeet, o Supeet ene-Sitonik, o Sitouik ene-Kipepet, o-Kipepete en-gerai e-Parinyombe, o Parinyombe en-gerai e-KidoBgoi, o KidoBgoi en-gerai e-'SigJriaishi. Ore en-gitorunoto oo-'Ioibonok nSji enotoki 01- leMweiyft eton te-'n-geper o-'ldoinyo loo-'l-Aiser otadouo te-'ng-ai. Netum il-Aiaer, nejo en-gerai amu oti naleiig, nerik aSg, nenyoriki ol-oiboni, neiyamisho, neiu 'n-gera.

Ore etaa en-nEa, nGjOki 'ngeni enjena: 'Emindur te'nne.' Ti-arokJ noa ueja pe melam il-Aiser Ulo-doinyo. Ore too-'l-oibonok pokin liopa 'M-Batyasy ol-kitok. Neji opa etoQ eitu epwoiiu 'l-AiBongun kunno-kwapi,

atiaka 't-tnilganak ; ' Epwonu akeoya 'l-tufigaaak ooibor kuilo-oshon.' Ore eii iona-kata eton eitu

Of all tbe mediclna-men Lenaok is the greatest. All Uaaai acknowledge him &a their lord and pay tribute to him. It IB Boid that Lenana is the sod of Mbation, who was the Bon of Sapeet, who was the son of Sitonik, who waa the son of Kipepete, who was the son of Parinyomhe, wlio u tbe EOn of Kidongoi, who waa Um BOD of E-Sigiriaisbi, the son of 01-leMweiya. The Bfory of tbe origin of the medicine-men is said to be ai follows T 01-le-lIweij'a came down from heaven and was found by the Aiser clan aittiug on tbe top of their mountain *. He waa such a email person that he was Gret of all believed to be a child. He was taken by the Aieer clan to tfaeir kraal, where it was discovered that he was a medicine-man. He married and had isEse. When he was dying he said to his children : ' Do not move from this spot.' OuaccountoftiuBtheAiserclan do not go far from their mountain. Now, of all the medicine-men who lived in olden days Hbatiau was the greatest. It IB aaid that formerly, before Europeans ever came to these coontries, he prapheaied that white people would arrive. Again, before he died he told * Commonly known to Enropeans as Ngong or D01170 Lamuyu. The Hi&i have three names for Ctiis mountain Eng-ongu e-'m-bgan (tbe eyeArBOunw of the A,tlii Rivar], Ol-doinyo loo-'l-Auer, and 01-doin;o lo-1-le-Mweiya.

!('

MASAI CUSTOMS

327

ik, nejoki l-tnngacak : ' Eddura, amu emuta 'n-glshu. Ore en-dciki ninderitere aadol uaa '1-ojoflga ooan in-gak auaa 'l-atorok. Neiter bU 'J-chafigit aaa, neitoki toa 'a-giEibu.' Neaipayn ueuiia pokirare : nepwonu *1-Airongun, aSi 'ngTalin. Ore Sa 'n-glBba, dGa sii ninye 'M-Batyany. Ore elaa en-nSa, neipot ilpaiyaui te-Matapato, a ol-osbo Otamanya, nSjoki ; ' Emindur to-'l-osbo linyi, ama alo aa ; uairiwaki 'udoe 'n-gisbu te'ng-u. Naa, tini induruduni, niaii te-'mweiyau o-'l-miujaloi, nemuta 'n-giahu poHn, niararere '1-maBgati oogol, nCari 'odae. Ore eH'gerai ai naiaho 'n-(lokitia u-'l-oiboni, ninye ol-oiboDi lioyi- Endsaa imbaa naajiiki 'odae.' KEjfiki 'l-paiyani pokln : ' Aiya,' nepwo. Ore p' eidip aaahom, neipot 'M-Batyany eo-gerai eiiye kituk Ojl Sendfu, nejoki T "Tayoku amu aiyuu ndiaLo 'n-dokitin o-'l-oiboni,' Nejo Sendeu: 'Alya,' nelo Ore ejoluno kunna, oeniSg 01-Onaiia oisudori ti-atw olftle loo-'l-aalio, neinyototo tadskenya, nelo eng-tgi emenye, nSjo : ' Papa, aeno." Iienana ia sometimM aaid

the people to move their grazing grounds, ' for,' he said, ' all the cattle will die. You will first of all see fliea which make hives like beea, then the wild beasts will die, and afterwards the cattle.' Both of these prophesies have come true: the EuropeanH have arrived, and the cattle died. Mbatian hiniself died while the cattle plagne was raging (circa 1890). "When on the point of death, he called the elders of Matapato, the subdistrict in which he lived, and said to them : ' Do not move fi-om your cooutry for I am about to die, and I will send you cattle from heaven. If you move, you will die of aniallpox, your cattle will all perish, yon will have to fight with a powerful enemy, and you will be beaten. I wish my successor to be the son to whom I give the medicine-man's insignia. Obey him.' The eldere said: 'Very well,' and left. When they had gone, Mbatian called his eldest son Sendeyo *, aud said to him : ' Come to-morrow morning for I wish to give you the medicine-man's insignia.' Sendeyo replied: 'Very well," and went to lie down. While tliis was taking place, Lenana, who had hidden himself in the calf-(ihed, overheard the conversation. He arose early in the morning and went to his father's hut. On his arrival he said ; ' Father I have come.' U) be the eldest son of Mbatian.

Ore'M-Batyany oa oI-m6nio kitok eata eng-oSgn nabo ake, nemedol en-gerai enye, 'niidkitiD o-'l-oiboni, an ol-knma le-'segbengei, o en-gidoHg, o ol-talot, o erabene, o 'a-doto &-'n-aiboti, nejo: 'lye oitore 'l-alaahera linOno ot-orere p6kiii.'

Ne'ya Ol-Onana 'n-dokitin o-'l-oiboDi, nelo. Ore p' eidip ashumo, nejiBg SendSu eng-aji e-menye, nfijoklni; '01-alftshe lino o'yawa 'n-dokitin o-'l-oiboni.' Negoro naleilg Sendeu, nejo: ' Maitore ol-alaalie lai, aarare 00 metoa.' Onaa Tia 'M-Batyaay, nenukari to-'l-Doinyo Orok. Ore p' eidip atua, nCjo kuUkae-tutlganak : ' Ol-Onana ol-oiboni lafig, ama etiaka 'yook 'M-Batj-any, " Aiabo 'ndokitin o-'l-oiboni eo-geraj ai nara ol-olboni linyi.*" Netoni te-idye aaboitare Oi-Onaua. Kake gjo kulikae : ' Mme ol-oiboni laBg elle, amu etelejishe.' Nepwo nisje aasuj Sendeu.

Now Mbatian was very ( he had only one eye. He therd did not see which of bia aoua before him and gave to Lenans ingigiiia of the medicine'iusLn { iron club aJid the medicine bom, gourd, tbe stones ', and the bag] the eamo time saying : ' Thou d be great amongst thy brothere amonget all the people.' Lenaiia took the medicLue-m insignia and went away. Sendeyo then went to hia fat but was told that bis brother already been there and been gi the medicine-man' a insignia. W be heard this, he was verj an and said: 'I will not be aubjee my brother; I will fight with ! tiU I kill him.' Mbatian died and was buried i Donyo Erok. When he was dead, some of people proclaimed Lenaua prina medicine-man, ' for,' they

' Mbatian told ns that he would 1 the inaignift of hia office to wh ever of his aona he wished sIm succeed him,' They tberefon mained with Lenana. But others said : ' We wiU acknowledge this man for he i cheat,' and tbey threw in thmr with Sendeyo'.

> It U pOBBiblethkt theBs stoDes, wbioli according to tradition were broa many yean ago IVom the north, may prove to be of soniu intoivaL 1 wserted that no European has ever tieeo allowed to behold them. * This ia the story as told by the Maui. Tha official version ia 1 Iionana waa chosen by the elders of most of the cIudb and di<<tricta on father's daatb, but that Seadejo refuaed to acknowledge him, ^ad i

MASAI CUSTOMS

Now diBease broke ont i

(Dgat

Ire kuldo ooshomo aaboitare Sendeu, nemweiyu, nS'i. 'Lkumolt, nemuta 'n-giahu enye, uear sii '1-Dachi. Ore kuldo oototonlo aaboitare 01-Onana, neitu emweiju, netunt ia-giahu, anaa en-netejo 'M-Batyany. Neara Ot-Onana o SendSa 'l-riii kumok, nCari Sendeu, nelotu te-'lle-ari le-figole asai ol-alashe, neinliori eton aaboita, ndtayn o-eOtwa. Ore ten etaa en-neii 01Onana, negelu en-gerai enye naijolSu en-aibon. Ore en-d6ki kitok to-'loiboni naa ol-kuma le-'seghengei. Ore ten eiriwaa oloiboui ol-kilikwai pe ejijkl 'l-tuHganak toki, neiriwaa olkuma leoye pe eniiig iltuflganak o-rorei lenye.

Naa, ta Soah ol-oiboni oltuSgaiii to-'l-kuma le-'segsupported by the 'L-oiti (i. e. the Hawi of the 'L-oita sub-distript, near Kilima Njaro), with whom he lived for man; years. The warriara of the two parties frequently met in deadly strife, and raided each other's cattle. In 190a Sondeyo gave up the hopelesB conflict, and agreed to acknowledge hui brother M chief. He now lives not far from Raivaaho. Leoaoa himself aaya that he and his three brothers Sendeyo, Neliang, and Tulito were examined by their father a short time before the latter's death, and as he possessed a belter knowledge of the work of the medicine-men than his brothers, he was given the iron club, tc, and uhoseii by the eldera as Ubatian's auccesaor. > On one occasion the iron club was lent. A messenger was sent by Lenana to the Qovemment authorities at Nairobi, and when crossing the Uganda Bailway he was overtaken by a train. He jumped on one side and saved hia life, but dropped the club, which was never found again. Its place was taken for some years by a small iron poker, but another club has now been made.

Sendeyo's people, many of whom died, their cattle all perished, and they were defeated by the Germans ; whilst those people who remained witli Lenana did not fall ill, and they obtained cattle, as Mbatian had predicted. The two rivals waged war for many years, and eventually Sendeyo was beaten. He came in 1902 to beg hia brother to allow him to live with bim, and peace was concluded between the two parties. Before Lenana dies he will select whichever of his aona is acquainted with the work of the medicine-men to succeed bim. The principal badge of the medicine -man's office is the iron club '. If tbe medicine-man sends a messenger to tell hia people anything, be also sends his club t^o that it may be known that the message Bhould a medicine -man strike anybody with the iron club, that

MASAI CUSTOMS I ^ , - . j ^ nSA. N$ji peraoD Bickens umI dm. It ! mm rBwh "V-BklTkiif U-tnBgaDak tlist Ml^tiui oRcii Httuek peoU*

p^&BiBokto-*l-kiimIeti]re,neiteri with lui dub, and waited aatil Uk? 'M-Batyaay ol- were ftbont to die, wlicn he gsre lin; kftke meoah them roediciQe asd card tlieo. ^.01-OiHBk l-tofigvuk amu ol- Lenana, howeTer, La ageotletnaoud ui oirftbL does not kill peiople in tliis ..n..ft r

D-knndoo. 3[eqr6k> 1-HauM pokin met* oo 'l-alema , \ oo-l-konuao, aaa Binje ooidofigm 'n-ereta, oeina2gn t-knlikae p6kiii. Ore 'li-dftkitin Diidoogishore r t-kaaOBo to-l-k6kwet dm p# K>it, o ol-kiriaiet, o oten-gunei. Ore I'^k-diOkitin niidaHgi na& 'l-tidii, I CO 'u-daTe1, oo 'n-doluo, oo ' V-lu]aBgaiii, oo 'n-areta, oo 'u-gulf e-tok i tin . Ore 'segbeage naoats too-'lAshumlM I'iu^AiiguDi, araki eiiioilg o-BJuyni lo-*l-keju laMaUfmto. Metii en-gisbCmi nemeata 'MtuiiGno, kake nabo-kishomi uta '1-kunuuo komok, nejl iiinn-kiBhomi "l-KipuySni. Moiynm il-kutikae-Uaasae 'u-<li>iyo oo-'l-kunOno, ania Sjo

The sadtha K All M&sai do not know bow to make spears and Bworda ; tMs is t^ work uf the smiths. It ia they wka make the weapons, &iid the otben pnrchaae from them. The smiths use is the forge a. stooe, a hammer, piucerB, and bellows, and they make needles, braoelets, aiee, anklets, ' other things.

The iron which they work with they purchase from the SwoIuU, or they amelt the ore which tJiey find in the bed of the Matapato rirer. Every clan has its smiths ; but there is one clan, tLe Kipuyoai, to which most men of this oUes belong. The other Uasai do cot marry the daughters of the smiths, for it

I Tlin Kunono and Dorobo seem to hold muob the sune position among ll UI th TuDiilodB (smiths) and Rsmis (liunten) sjnong Lhe Somali. a frvH Huinall vnlsn a smithy, or shakes bandi with a smith; Done taket EwlAi truot Uiis stock, or gives his duighter to a member of it. Th* l^ruid ovt-T the whole ot Somalijand as the Kdhodo over J iii> iiistBiRv is known of them giving up the trade. SttU thaavd Slid imurer ntv tbio Ram.is, who, like the Dorobo, live by Up> Uatxel, JM HMoTTi q/ ilankind, vol. ii, p. 49^

1-3. Masai knives ojid sbeatli [{]. 4-7. Arrow heads [\] ; 4 used for cupping purposes ; 7 oied by bofa^

MASAI CUSTOMS

33'

torono. Il-kniiSiio ooiyama Teu eibtiQg ol-Massfuii end5ki iiaibufiga duo ol-ku5iu, snaa em -be re, Boaa ol-slein, nepik e-ilata eng-aina, amu jo torono tea eibuflg te-'ugaina ake. Meata eti '1-kuDono 'n-gishu kumok auaa'l-kuHkae'Uaasae; neinoeare 'n-gishu. Tin idol ol-kiiii5iu Sata 'n-gisbu artam, saa kumok ualeflg. ata 'l-kunouo o-rorei lenje ol-loo-'l'&lauae, kake eitawal ; lemeniilg il-Maasae. lime

p^kin ooatft, e-matwa ake

P 'Motlo 00 1-pukurto, EicUm i-agorOyok oo-'lMaaaae kuly e iitobira 'm&tio ; uemeiilim kulje, neiuyofigu ake too-' 1- meek. EinjaSgu sii '1-pukurto, araki utum too-'miflgan. Eidim aatimir en-giae iinosye e-mOti oabo. Ore ten eitobir U-Maosae 'mOtio, Deitobir iu-gituak oo 'o-gutiti, nepik pokin ingumeshi p' eibuugye ten edOtu. Ten epvo '1-mumn aayeStgisho, nepik eu-^uie pe etum libuSga.

is not coaaidered correct. The Emiths marry amongst themselves. If u Mnsai Inkes in bia band a apear or sword or other thing which a smith has held, be first of all oils his hand for it is considered improper fur kim to take it in bia bare band. The smiths are not rich in cattle like other Hasai. Tbey have no luck with cattle. If you find one possessing forty bead, it is a very large aamber. The Bmilbs liave their owu language, which, altboQgh a corruption of MuBU, is not understood by the ordinary Masai. Not all of them can epenk this language : it ia only a certain number of them who Earthenware pots and gourds. Some Uasai women are able to make earthenware pots ; others who are unable to make them buy them from saTOges. Gourds are also bought, or tbey are collected in the deserted kraals.

One pot can be purchased for a goat. When the UiuKii make pots tbey make them in two sizes, big and small ; tbeee pots are also provided with handles * by which they can be picked up. When warriors go to tbe woods to slaughter cattle, they carry their cou king-pots by a strip of bide fastened to the handles *. * For Uluatrationssea Hinde, IA*IaM4^(A< JfoHtip. 69.

The diviAOBs ec xibe daj

^ '.He igilfiill or w Jimr 5jr j ,); tfcM a ^ jotr t igo to bed. there i i^^the timtwbtn the I ^lo drink Uiii latter i _x^&efcre the ion rieesy vUd ,i^^itSL Saa kmu {4 tLmX L ^ ^^ H elio the time cmlled ^"'^ the iky: this is the nt nye of the sun re jig(6ftjii.). j^gre is the morning; .^ ton hia risen.

MASAI CUSTOMS 333 ^H 'N-gataltin oo l-apaitin. Seasons and months. ^^H Etii 'n-gataitiu oilgwiui oo

There are four Beasona and tvelve ^^^ 'l-apwtin tomou o aare. moutha ^H 'L-apaltin lo-'I-oirajuruj : The months of ihowers : ^^H I. Eara-abo. Ninye ol-leI. June. This is the month aftr ^H 'n-gidipata e-'ng-ai oo-'uthe rain of the Pleiades, and the ^^M Gokwa, ol-oiter ol-nri. arst month of the year. ^^M a. Kipem. Eiperuo 'Bgoro2. July. The women wrangle ^^M ;ok aajo meata 'n-^abu kulle. and squabble becanse the cows give ^^H

hut little milk. ^H 3. L'-iarat. EtDito 'n-gujit. 3. August. The grass having be- ^^M etaa 'iarat ake ooata 'n-gi^t come dry, food for the cattle is only ^^H

Daanyori. found In tbe valleys. ^^H 'L-apaitiu lo-l-amfiyu ; The mouths of banger : ^^M I. Pushoke. Ninye eitaI. September. The trees flower ^^M pakye '1-kak, AibuBgu 'nin this month. ^^M dapuka. ^^M a. 'N-du5goB. Ninye oBgii2. October. This is the last ^^M ^ Burari aishuuye pe eaha eiig-al month of hunger. When it is finished ^^M o-'l-tumnrel. the lesser raiua may be expected. ^^ 3. Ol-oiborare. Elbor iiig3. November. The clouds become ^^H atambo. ^H

'L-apaitin lo-'I-tumurel : The months of the leaser rains : ^H r. Ol-g^Ban. Ninye ol-le1. December. This is tlic month ^H 'ni-l)oloa lo-'l-tumurel, nemewhen the lesser rains fall in showers ^H Bhaiki 'wejitin pokin eitau and the ground looks like stools or ^^H '1-orighaiahi aiiaa 'l-kesen. cloths for carrying children in. ^^ 2. Ol-odalu. Ninye eda2. January. The sun comes out ^H lanye eng-oloSg, eidipa ataeba again, and the lesser rains stop. ^^ eng-ai o-'l-tumurel. ^H 3. Loo-'n-gushu. Ninye ol3. February. This is the lut ' U-'n-giiHpata e-'ng-ai o-'lmonth of the lesser rains, when

tumorel, nesuji 'n-giahu 'nflocks of small birda (Buphagal) 1 daritik naaji 'n-gusbu. follow the cattle. ^H

p. I3t). J ^^^ M M

334

MASAI CUSTOMS

'L-BpaJtin le-'l-leBgon ; 1. Kuj-orok. Ninye eshaiye eog-ai oo-'n-Qokwa, neroku keper too-'ng-atambo, neata e-rukeiiya, nSji kuju. a. Oani - oiflgok. Nioye eposbunye 'l-oiSgok, nfi&ni tl&iig IDBillUQ. 3. Loo-'n-Qokwa. Niuye edOyiirie 'o-Gokwa. Ore ten eidipnyn ol-&pa loo'D-Ookwa, pe esha eng-ai na]e8g, nejo 'l-Maasae: 'Etoriklne 'yook, elle-apa Loo-'nGokwn.' Naa, ten eoeh engoloitg, p' eidipaya ol-apa Oji ol-oiborare, nejo sii: 'Etoriklne 'yook, elle-apa 0]-oiborare.'

The raontha of plenty : I. Mnrcli. This is the montli when the rains of the Pleiadea commence. The clouda become black, and heavy mista bang about. 3. April. The bulla have to be tied up in the kraals to pw their being lost. 3. May. The Pleiades set W nionth. Should the rains still continne the beginning of June, the Masai Eay : ' We have forgotten, this is Hay;' and should the hot season not be over at the commencement of Detemher, they soy : ' We have forgotten, this is November '.'

le at

'N-aJimen, o eu-gioget o en-dafiing, 00 'mweiyam. Tn enya 'l-tuBganak oo-'lMaaeae 'n-alimen, nSji eata 'n-jo. Naa, ten enya en-gerai kiti, neibu&g figotonye too-'!kimojik en-gutuk enye, a ma Sure mebaari aaku kitek auaa 'l-meek. Ore ten eata 'l-tnfiganak engiCget, nSji einos in-giri, Ten Sasing ol-tai^ani, nSjo openy: ' 01-tuiigajii Uipote.* NSjo kulikae-tuSganak ootii: ' Mikitftgolo (eng-Al) el-lughunya,' araki : 'I'risha.' Ten emweiyu 'l-tuflganok

Yawning, hiccoughs, eneeziiig, and illnessea. When the Masai yawn, they are said to be sleepy. If a amall child

yawns, hie mother grasps his mouth between her fingers to prevent it from stretching and becoming big like the savages' mouths. If a person has hiccoughs, it is believed that he will eat some meat. When a person sneeies, be says to himself: 'Somebody is calling me.* If other people are present, they say to him : ' May God make your head hard,' or ; ' Have good health.' When a Mosui &ktls ill, it is a

' Tlie thirteen lunar months of the solar yvu are doubtl&u thus ai

MASAI CUSTOMS 335 loo-l-Maasae, n^i e-mweiyMi to be God's eicknesa. Some people e-'ng-Aj. Eiyijlokulikee-tnaga- knowof medicines, which thejgiveto Dak diahoo 'l-k&k, p' eishiu. sick people to cure them.

Il-kftk. Etii 'l-tak kumok ooitauDje '1-Maasae 'n-dokitin. Il-kiik oooki p' Car iltuap^pak Aitau 'n-d5kitm torok too-'ng-oBliua : I, Ol-chani onyokye. Ninye eoki 'ng-abobok iitushulakt eng-omo, nSar il-tui5ganftk itau 'n-dokitin torok too-'ngoahua. Naa npja etiu '1-tlganaiyok lenyena ooji 'L-oodua, kake enyaali araki eidofigi, nepiki kulle nfiirOtia araki oI rge. I 3, Ol-mergoit. Nlnye Soki 'ng-aI>5bok iituehuUki kulle naaoto. 3. 01-mukutan eoki 'agsbobok 4itushiilaki kulle, ar&ki 0-iarge, araki 'raotori, p' eitau '1-kuru ootii 'ng-osbua. 01chani supat sii to-'anpctai. 4. 01-okuroi Soki, neata nabo-kiaa o ol-mukutau, kake

egweti uinye, nepiki kulle nfiiroua araki eng-are.

5. O-rupande 6oki 'ngbobok iitushalaki kulle uiirSuB, Deyeri. . 01-okoroflio. Einos ingera oUokoroaia ten eya 'ngoahuA, amu meata eu-netio.

Trees and medtcineB. There are many trees (medicines) of which the Masai make uae. The following medioinea are used as purgativeB : t. Embelia kilimandteharioa, Oiig. A concoction made from the bark of thia eo-called red tree mised with butter. Alao the berriea of thia tree, called The bitter things, which are chewed, or crushed and mixed with hot milk or blood.

3 . The bark of Croton EUiottianut, EngL and Pax, mixed with curdled milk. 3. Albiztia anlhelminthiea, A. Brongn. The bark ta mixed with milk or blood or aoup aa a remedy for worms. Thia medicine is also good for nervouB con plaints. 4. Euphorbia folyaeatUha, Botas. Thia plant, which has the Ktmo medicinal qnalitiea oa Albiiaa anthehninthiea, is cut up into amalJ pieces and drunk in hot milk or water. 5. OommijAora tp. The bark of this tree is boiled in milk and drunk hot. 6. Eiiphorbia p. Children eat this if they ore unwell, for it doea them no harm.

^^f 336 TilASAI CUSTOMS ^^H ^^M Il-kak oooki ten eaU '1The foUowiag medicinee are >3^H

as fever medicinea : 1 ^^H I. O-Bokonoi eoki 'ag-abSI. CaMia{1). The crushed bark ^^m bok 4ido!ig, nepiki kuUe srdd mined with milk or blood and water j ^^^1 o-earge eng-are to-'l-taBgani is drirnk by a fever-Btricken pereott. ^^H oata ol-oirobi. dua QaleBg; It is very hot, and when chewed ^^^1 tini myaal, oijo piripiri '. tastes like pepper. ^H 2. oki>n-dana'cK>--N-du1ele> 2. The roots and fruit of Soianwn ^^^1 naashulare kulle n&irSna. eampylacantkum, Hochat., are mixed

with hot milk and drank. ^^M 3. 0]-]erai. Eoshuni 'ag3. Acacia alhida, DeUIe. The ^^^1 abSbok, neyeri, negnroiitareki bark is stripped off aud boiled. ^^^H 'l-tuBganak 00a ta ol-oirobi. The patient drinks this and vomita, ^^H after which he recoven. ^^H 4. Eoki o-sarge 00 kulle 4. Blood and hot milk are drunk. ^^^1 n&iroua.

^^^B 5. Ol-oiBuki. Niaye en5. Zanthoxylwn ip. Babies are ^^H yaalaki '1-Maaeae 'n-gera kutiti given a piece of the bark to cbew as ^^^B pe metir ol-oirobi, amu Ejo : a preventive against fever, for the ' ^^^1 ' Eure ol-oirobi illo-^hani,' kako

Uasai say : ' The fever is afraid of ^^^1 'og-abubok. this tree.* ^^H n-kak oogununareki : The medicines used to cause

vomiting: ^^^1 I. E-eiD5m eituabalaklni I. Lippia aj>. soaked in boiling ^^H eng-ore, neyeri. water. ^^^B 2. EyeSgi en-gina, neitauni 2. A goat is slaughtered and the ^^^1 eng-onyori, nebuluni 'moyok, undigested food from the intestines ^^^B neiahori ol-tuQgani metooko is taken by the patient. 1 ^^H agurumare. ..^^ ^H 3. Ol'tueigvi. NeplH 'n-

^^H daiia eng-are nairiiua, uaisbori The roots an put into hot 1l^^^ ^^H ol-tamweiyoL which is given to the patient. ^^^H ^H 4- 'K-gipa e-'n-giteEg. 4. Serum of .caw'. J^M

5. T^^m V. Siek HH ^^^1 tamiveiya'm-lwnekmetanyaala. are given the leaves to chew. ^^^ ^^^1 Ol-chaDi lo-'supetai : The medicine for nerve complainto: ^^^f 0-Bagararami Coki, &ituBauliinia retiadata, DC. Tbu J ^^^V > Swahili, pilipili. ^m ^^M ' There ara varioiu kiads of Solaitum, oU of whtcb are calied 'H-duleU^^^H ^H 'Fide p. 343' ^1 ^^^^^^^^^^^

^^J

MASAI CUSTOMS

^Bneoki

tholaki kuUe nilrOua, 'cgsbobok araki 'n-daoa. Enyor saleBg il-moniak illo-eWu. n-k&k lo-'l-dasina : 1. Ol-kinyei. Eyeri *iinepiki kolle niirSua, neoki. 2. O-bOj'o. Eyeri 'n-ilana iitushulikki ea-aisho. _ 3. O-icmit. Eok il-tuilig&iiak k^-daoa Aitiuhulaki 'mi^tori. P D-l^ 000k il-muran too-'Ipoli: I. 01-kiIoriti>. TeneyeBgiiiho 'l-moran loo-'l-Haaroe, nSok 'ng-abobok 00 'n-dana e'lle-ahant kitaa eng-are, ueitau eti'doki noji ol-ouai, nepiki sii 'mStori, ok sii 'l-muran I ooata '1-baa &itna eng-are, amu I ten Eok ol-tuEgani nemesioki en-gure aibufig. a. Ol-timigomt. Niuye enyoT il-marsD iidoSg ingbobok, nepiki eng-are, nedoru, cetiu auaa o-sarge, nSok, negola.

3, 01-derked. Netom sii T-muran eilg-gf>lon ten pok ingftbcbok o-l-derkesi ^tusbal&ki 'teg-are. 4, 5, 01-roangulai o En-

gitarn. Eok il-muran in-dana enye iitudiulaki 'mOtori oo-'ndare, amu eitasapuk oaleSlg. Acaeia Kirkii, OliTBr,

bark or roots are mixed vith hot milk aod drank. Old men are very fond of this medicine. Uedicine for tbe spleen: t. Maba{^). Tbe roots are boiled, and tbe medicine is mixed with bot milk, which ia drunk. 3. Euelta fruetuosa, Hiera. The boiled roots are mixed with honey. 3. LoTQTtthua ep. The roots are mixed with soup. The medicines used by tbe warriors in their slaughter-bouses : 1. Acaeia abyuinica, Eochst. IVben Masai warriors slaughter a bullock, they make a medicioe out of the bark and roots of this tree. This they mil with soup and drink out of the stomach of tbe bullock. Warriors who have been wounded are also given this medicine iu water to quench the thirst. 2. Fappea eapensia, forma fdiii maitrrihni, Badlk. Warriors like drinking water in which some of the crushed bark of this tree has been soaked. The wuter becomes blood-red in appearance and tbe warriors gain iu courage. 3. Acacia tp. Warriors also become brave when they drink a medicine made out of the bark of thia tree. 4. 5. Orevna viUota, Willd., and Croton zambtncut, MilH. Arg. A streugthening medicine ia obtained from the roots of these trees, which ia mixed with mutton soup. is alio eallad Ol-LUoritL

^ 338 MASAI CUSTOMS ^^H Tl-kKk ooitaunyeki 'ng-opit: The trees from which rope U made : ^^H I. Ol-mescra. I. Adansonia dtffilata. Ij. ^^^1 2. Ol-darpoi. 2. Kigdia afrieana, Bth.' 1 ^^H 3. 01-d5p'ai. 3. Scmaeviera eylindrica, Boj.^^^J ^^1 4. Ol-tcpesl 4. Aeaeia Seyal, Delile. ^^^H ^H 5. 01-depe. 5. Aeatna Merkeri, Uamia. ^^^ ^H 6. 01-chuii. 6. Acacia robuitta, Burch. ^^^^ ^^H 7. Ol-muEalala. 7. Muaa JSvmU, J. F. Omel. 1 ^^^1 Ol-chaoi ooiUnojre '1-inuran The tree from wbicli the warriore

^^^1 'ng-opit Doashetje 'l-taighan: obtain the cord for binding their

plaits with: ^H O-reteti. JV'ciM, near F. eUgana, Miq. ^^B Ore sii ten edek ol-tufigttni If one man curaes another, and ^^H ol-likae, pe eb&Ikl en-diata. the curee takes effect, the man who ^^H neipot ol-iikae meCu onotuki, has been cursed calls the other and ^^B nEkiiiki eog-opito o-'reteti. asks him to spit on him and to tie ^^H nepik 'n-guti-a)le oiiroua cki on his arm a strip of cord made ^^H 'museteiDi oilgwan. from this fig-tree. The cord is first

of all dipped in bat milk and then

four beads are threaded on it. ^^^ Il-kak ooitaunye 'l-oibonok The trees used by the medicioe^^H 'miUihoii meo in making their medicines ; ^H I. 01-oirien o-'t-tarakwai. 1. The heart-wood of Juniptnu

procera. Hochst. ^V a. -Ng-abobok 00 'n-daua 3 . The roots and stAlks of Lautana ^^M o-'l-mokongora. Sp. ^^M 3. 0-stki. Ninje ol-cbani 3. Cordia ovalii, R. Br. Thia tree ^^H eidai too-'l-Maasae ; eata 'maia thought much of b; the Ktasai, ^H BhonDyeQaaji01-oI[6ra,neitau and a charm made from it, which the ^^^ '1-oiboDok. medicine-men use, is called OUkor*.

^^H Eata Bu 'I-Qgaiuiiyok ooinoB It baa, too, an edible fruit, called ^^M iu-gera neji 'N-gululu o-'aeki. The berries of the Cordia, which th

children are fond of. ^^H 4, 'Ng-abobok o-'l-kioge. 4. The bark of Courionia virgata.

Brongn, ^1 5. 'N-daoa o-'l-asasiai.

Engl. _ ^ ^H > 0rJi:4U(ij>>WM(i),DC. ^^^^1

MASAI CUSTOMS 339 ^^M Il-kiik ooirieki 'l.puknrto oo The trees which are used for ^^H 'mnlasin naapiki kalle : fumigattcg the milk gourde: ^^^

Ten eiauj i-ngornyok JIThe women clean the milk gourds ^^^ pukurto naa 'n-^lak cx)-'dwith cows' urine and a twig of the ^^H gisho diguji o e-Boaiaa o-'I-piro. doum palm {Hyphaene thtAat'ea, ^^H

Mart,), the end of which has been ^^M

cbewed till it resembles a brush. ^H Ore p' eidip aatoir to-'lThe gourd is then fumigated by ^^^ oirien, nemesut to-'l-kidoSgoi. means of a smouldering piec of ^^H

wood, after which it is dusted out ^^H

with a cow's tail kept especially for ^^^

this purpose. ^^^ Ore '1-kak ooitii 'l-obienito

The trees which are used for ^^^H ooji: fumigating are: ^^^ I. Ol-oirien* araki ol-tamiI. Olea chrytophi/lla, Lam. ^^H yoL ^^1 a. 01-dorka 2. Cordia Solhii, Roem. and ^^M

Schult. ^^M 3. Ol-oiBuki. 3. ^anthox^um p. ^^H 4. Ol-tM.

5. 0-iri. 5. Grtwia ip. ^^^1 n-kik ooitoft 'l-muran 00 The trees which the warriors and ^^ 'n-doije '1-oropili : girls use for scent : ^^H

I. 'N-dapuka o-'l-oropil. I. The flowers of /(Mficta/VM^m, ^^

Lindau. ^H a. 'N-dana o-'l-mokongora. 3. The roots of Lanlana gp. ^^^M 3. 'M-beDBk o-'l-Ieleshwft 3. The leaves of Tarclionanthua ^^H naapik 'n-giyaa. eampkoTolMt, Houtt., which they ^^H

wear in their ears. ^^ 4. 'M-benek e-'n-jani e-'ng4. The leaves of Urtieaeeotu ip., ^^^ are. which grows at the water's edge. ^^^ 5, E-Bongoyo eitauni *ng5. htdigofira $p. This is plaited ^^ opit, nepiai, nepiki 'rourto. and huag round the neck. ^^^H 6. 'N-dapuka 00 'm-benek

6. The flowers and leaves of ^^H o-'l-kumbau loo-'l-murao '. Oeimmn suave, Willd. ^^^H Ol-oirien meanB both the heart-wood of a tree and the wild olive. ^^^ Lit. the warrior'a tobaoo. ^^^H K^H ^^^^^H

.142

MASAI CUSTOMS

figaoaifok atwa 'Ua naaelare oeelje 'seseni. 8. 01-oireroi. Ninye epej il-maran, nedoBg 'n-giik enyena, oeeirie 'l-lofigot, nerooku. 9. Ol-dole. Ninye ^ipje 'BgorSjok 00 'n-doiye 'm-benek i-aeghenge. 10. 01-bili. Ninye eitobirieki 'l-QluU e-'n-aisho.

'L-omon le-'n-gima. Ten eidur il-Mftaaae pe epwo en-nelakwa, ore pe ebaya e-wSji nemaay, ne'yau aruki aedaSgu ol-piron o en-doole, neiiSgoru 'l-mur asho '1-kujit ootoTto, neipim eD-gima te-polos-boo

00 metadou, neiook, nepik im-benek o-'seki, nepik il-kak kumok, nepwonu "Bgoroyofc p6kin aaya en-gima te-inne.

Kejo'l-Maasae ol-piron ol-le en-doole e-figoroyOn! enye. Ore 'I-kiik ooitannyeki olpiron ol-ilgHl>oli o ol-piron le'n-gima; ore '1-kak ooitaunyeki en-doole '1-kak p6kjn ooata 'ng-opit. anaa ol-darpoi, nrai o-$eki, araJ ol-lerai.

need by the Masai to mix 1 with vhicb they anoint their bodiea. 8. Mrerua unijlora, Vh]. Th warriors bum this plant and obtftiu a black dye from the ashes, with which they colour their shields. 9. Women and girls place the leaves of Kicinua communis, L., under their iron armlets and nuklets to prevent them from chaliag the akin. 10. Conaniphora p. Honey barrels are made of the wood of this tree.

How fire is obtained.

When the Masai move and go the men take with (fat the spot where they intend to stay, a hard pointed stick and a flat piece of wood. They then search for soron donkey's dung or dry grass, and prodace Ore in the centre of the new kraal by drilling the stick into a hole in the wood. When the Gre has readied the grass they set light to some leaves of Cordia <xtlit and throw wood on to tie fire. The women obtain their fire from the one which

the men have made. The Masai say that the hard stick is a man and the flat piece of wood The hard sticks are cut frvm Fiau ytomom$ and Ekebergta *p. ; the flat pieces of wood from any fibross tree, such as Ei</tlia africana, Cordim ovalU, or Acacia tdHda.

t one the women carrj Bre with tlien.

1. Fire-Bticks i]. 2. Tweezers [J]. 3. Masai stool [J] 4. Honey pot [J]. 5. Leathe

MASAI CUSTOMS

I I

Q-baa, oo l-abaak. Ten eKgori ol-marani loo-'lUaaaae,nagi! ol-oito le-'ng-aiuu araki le-'n-geju, netii 'l-abaak ooiyolo oatabuk. Neduiig in-giri ; ore p' eidip, neitau'raratjiieiruburubil-oik, nerip too-'n-opin, ueSn naleSg.

OreeD-daae-illo-tufignnin&a 'n-giri naapejo ake enya, ore ol-clioni Ook iiaa ol-kiloriti aitaa eug-are. Ore tea eSgori ol-tu&gani eng-oBhoghe, nepuku 'monyit, nebaki liitau iiekwanurum iho,neiauji,Deriny(ikini eng-oshoghe, iiebukskini e-ilata -'n-gerr, neripi. Ore tea eii^ort ot-tufigani,

aegili ol-arasi, nSjeiigi inneveji, iiepiki ol-arasi le-'u-gerr, nebukokini e-il*ta e-'n-gerr, Mfiok ol-tuSgaoi oKgoro idilt, 'n-giri ake einoi. Nob, ten eSgori ol-mnrani te-'m-bae naatft e-sai}-et, ByeEigi en-gite5g naitayu B-nynwa, neitanni 'n-gipa, neishuri litlo-oSgoro metooko pe egurumu e-saiyet, Deiahiu. Ore ten edol il-abaak oltaflgaol lemeraburubaya ol-

Wounds and Surgeons. If a Uaeai warrior is sbot, and an arm or leg broken, the surgeons are able to mend it. They cut throngh the flesb, take out the splinters and bring the edges of tlie boue together, after wblcb tbey stiteb up the wound with the sinew from the back of an ox, and bind the limb eecurely. The only food that ia given to a man witb a broken limb \b roast meat and the thirst -quenching medicine obtained hom Acacia abi/ixini Should a man be shot in the belly 80 that the inteatines protrude, the wound IB washed and the inteatinea returned to their pi nee ; cheep's (at (a quart or more) is poured into the wound, which is then stitched up. Again, if a man is shot and a rib broken, the flesh is skinned from the wound, and a sheep's rib is inserted in place of the broken one. Sheeji's fat is tlieu poured into tbe wound, Aer which it ia sewn up. The wounded man is not allowed to drink milk, and may only eat meat. If a man is abot with a arrow, a pregnant cow is slaughtered, and he is given the caul fat to drink. This caosea him to vomit and he

recovers. If the surgeons see that s bone cannot be mended, they fasten

^V 344 MASAI CUSTOMS ^^H oito, nSan 'ligonyo pe etum a ligature round the limb aud ampu^^H iitirie ione-wSji netigile. tate it. ^^M Nelyulou 'l-aboak The Burgeons are also able to caa^^B utegelem araki Aidofigo '1trate bulls, rams, and he-goata by ^^H oiBgok, 00 'l-merigeshi, oo either removing or crushing the ^^H '1-oroi. Ore teu egelem iltesticles. When bulls are castrated. ^^1 oiRgok, negor te-'n-gaiie ol-goa. a cord ia fasteiied tightly round their ^^H pe etum aatafigor teu eitaehe Decks and blood is eitracted from the

^^1 e-Sgoof, amu ^jo teni mefigor, jugiiiar veins to prevent inflammaticu ^^1 ueijsjru 'ipo. of the injured parte '. ^^^ ^H Il-deketa loo-'l-MaaBae. Masai curses. ^^H

May you be clothed with od 9^^ ^^H Mikinjopo en-napyak! ' curaUe disease ! ^^H Mikiujfrie eng-Ai ! May God trouble you t ^^H Jfikiiiosa oUuwaru ! May a beast of prey devour you 1 ^H lujirtita 1 Slip on the road and fall I ^^1 May you become tbe colour of

a corpse I ^^M Uikinjoo eng-Ai eu-dap e-

May God give you a palm of ^H leather! (i.e. may your cattle die, iu

which case you will be forced to do

manual labour.) ^H Tauailga naiaula j Die with those who Lave been

conquered I ^H Tuiloroi ! Die when the sun sets I ^H Tanatiga aRgata ! Die in tbe plain I ^^l ^^B Mikitaara '1-kulinyi I May yoor own people kill you I^D ^H Teo edek U-Maasoe 'n-gera, When the Masai curae children,

they do not call them very bad

names. They aay, for inatanc*;.^^^ ^H 1 Stone ^^^1 ^^H En-gumotol ^^M ^B En-gitorojata oo-'l^Maaaae. Maaai form of oath. ^H Tea fjo ol-lee oo-'l-Maasae If a Masai man says Bometliii. ^H en-dijki, pe eji el-lejnre, ore and it ifl believed to be a lie, it is

V MASAI CUSTOMS 345 ^H H^ teo jo : ' 01-kila le-'ng-^iuusbi trne if he aJds : ' By ray sister's ^^^ ui.' neaipn. garment.' ^^^ Ore ten Sjo e-Bgoroyoni:

Likewise if a Masai woman adds : ^^^ ' 01-kila le-papa,' nesipa. ' By my father's garment,' it is true. ^^^ H Ol-momai loo-'l-Maaaae. Trial by ordeal among the Masai. ^H NeinoB kulikae-Mnaeae olSome Masai have a trial by ordeal. ^^H momai. ^^1 Ten eji etaasa flgasia olIf a person is accased of having ^^H bae toroDO, nSok o-earge miislio done something wrong, he drinks ^^H ol-aigwenani, nCjoeokito; 'Tea Bome btood, wbich ts given him by ^^M ataaaa elle-bae, naaar eng- Al.'

done this deed, may God kill me.' *^^ Ore ten etaaaa etle-bae, ate ; If he has committed the crime, he ^^H

kake ten eitu eJBB, nemea. dies; bat if not, no barm befalls ^^M

him. ^^1 'SingolioVtio, Songa. ^^H O-siiigDlio le-'ng-omono A prayer to Ood '. ^^H e-'ng-Ai. ^^1 EiBho 'Sgoruyokoo-'l-Maasae Uasu women do aa follows when ^^M p' eiaho eng-ae~iigoroy5ni. one of tlieir number gives birth to ^^H

a ^H Neitururo, ne'yakj idya They collect together and take ^^M naUJiBhe kulle, nEyefig ol-kerr milk to the mother; they then ^^H Oji 01-oipokieki eug-aji, araki

slaughter a eheep, wbich is called, ^^H 01-kipoket. The purifier of the hut, or simply ^H

The purifier. ^^M Naa 'Sgoroyok naayefig The women slaughter the animal ^^H Dopeuy, neiuos aamut. by themiielves, and eat all the meat. ^^M Menyikaki '1-lewa enNo man may approach the spot ^^H nfiyefigye, amu 8jo em-bariany. where the animal is elaughtered, for ^^M

it ia considered unlawful. ^^H Ore p' eidip, neinyotsto When the women have finished ^^M aarany, uSjo : their meal, they stand up and slug ^^M

the following song : ^^M

^H ' Uuu women often pray twice diiily. Hen and children usually onJ; ^ ^^ft pny in time of drongbt, or when a cattle plague is ragins- ^M

346

MASAI CUSTOMS

Eng-Ai 1 eng-A) ! naomoit ai Injooki en-domouo. Noikurukur nesha, lye oahi ak' i

Kileghen oilepu, lye oshi ak' eaonioa,

lye oshi ak'

NaoQioui, Denifig, lye ubU ak'

Solo. The God ! the God I w hom I pray, my, ^^^ Give me the ofiBpriitg. ^^^ Who thunders and it raioB, ^^^ Chorus. Tbte every day only I pray to thee. .9oJo. Morning star which riici hither, ^^H Chonu. Thee every day ^^H I pray to thee. ^^ Solo. He to whom I offer fmjtt IB like Kage,

Chorut. Thee every day only I pray to thee. 5oio, Who ia prayed to, and He heara, Ciuma. Thee every day only I pray to thee. Free Trati^tuion.

My God, to thea alone I pray That oBepring may to me be given. Thee only I invoke each day, O morning star in iiigheEt heaven. Ood (^ the thunder and the rain. Give ear unto my suppliant strain. Lord of the powers of the air, To thee I raise my daily prayer.

Hy God, to thee alone I pray, Whose savour is aa passing sweet As only choicest herbs display. Thy bleasing daily I entreat. Thou heartst when I pray to thee. And iiatenest in thy clemency. Lord of the powers of the air. To tliee I raise my daily prayer. ' This line U sometimes rendered Panai laleshwa. Paraai ii for God. OI-leleahwH u I\ireAaiunMui catnplnrattta, HoutL

MASAI CnSTOMS

Neitoki aamny tikae-aingoThey then dug tmotber eotig as lio, iifjo : foUowB: Na-toiye le-'maigisa. Solo. girls, (friende) of the

well-dresBcd one. Miigisa mame-yey'-ai ! Chonts. Let ns dresH well,

my mother '. Hoiyet Eng-olong Solo. Bol The day Naini, pasim ai! Ou whitb thy child is born,

my joy ! Ho 1 Be ! Eoo ! Chorua. Bo! Be! Bool Ya! Ye! Boo! Ya! Ye! Bool

Fru Trantlation. Gome msideus all and sing the praise of her, OtiT fair one, who in raiment bright is clad. We too must splendid garments wear, aud so With love and children shall oar hearts be glad. Greet we this day of days with joyful song, The eon is boru for whom her soul did long.

O-BJngolio loo-'iigoroyok eomona eng-ai. Ten edol aajo etanya eag-ai

esha, neitururo 'ngoroyok, oCamki 'n-gujit ii-kilani lenye, uepwo aarany, nf^jo ; Ol-okorosio laElg li-orioQg kop. Hie I Wae I Farmasio. Uenye Nasira lai eisula, eisula, 0-supuko neitoki 'l-purkeli Lo-'l-kerembet laflg le-'ngAi aiig okla. Solo. 01-ari laKg iyook, Chontg. 01-kilikwai lo-'l-le'M-Batyany.

The women's prayer for rain. If there is a drought, the women collect together, and, having tied grass on to their clothes, tbey sing as follows : Solo. Our herbs of the Earth's Chortis. Hie I Wae t Almighty. Solo. The lather of my Nasira ' has conquered, has conquered, Chontt. Thebighlandsand also the lowlands Of our vast country which belongs to our God. Solo. May this be our year, ours, Chorus. O messenger of Mbatiau'a

J4J MASAI CnSTOMS Free Trandatirm, Our gniss which grows on Earth's broad back We pray thee graut us without lack. Almighty, 'tis thy gift we know

The hills above, the dales below. All own thee for their lord. The close-cropped meadow's grassy award But for thy rain, Naaira's sire. Would yield do food for stall and byre. This year we pray our own may be With ample show'ra for wood and lea.

O-eingolio loo-'l-mdruak ten eany eng-a'i esha. Teni mesha eng-ai, ncinok il-m6ruak eii-gima kitok, naa o-seki einokyeki, nepiki emasho o-'l-oiboui naji ol-okora, neman il-moruak inna-kiiDai uerany, ucjo: Eiig-ai narok, hoo-oo 1 Eiig-ai, indooko 'yookl Uoo 1 ol-le-'muuo ! Hoo I Eng-fti narok, hoo-oo t Eng-ai*, indooko 'yook !

The old mea's prayer in titn of drought. If there is no rain, the old i light a bonfire of cordia wood, into which is thrown the medicine-man's charm called ol-okora. They then encircle the fire and sing as fullova : Solo. The black god ! ho 1 GhoTU. God, water as! O the of the uttermost parts of the earth ' I Solo. The black god I bo ! Chorut. God, water us !

Ftm Tranalalion. Ood of the rain-cloud, slake our thirst, We know thy far eitending powers, As herdsmen lead their kine to drink, Refresh ue with thy cooling showers.

' Lit The of the Lorn.

MASAI CUSTOMS 349 ^H H O-singolio loo-'n-gera teni ^1 mcsha cng-al. The children's song for rain. ^^H ^1 Ore ten eany eng-ai ealia, When there ia no rain the children ^K H cerany in-gera, nEjo: sing as follows : ^^H H Al, taahal Solo. Rain, fall ! ^H ^ Maagor e-awaate, ChortM. That the hide does not ^^M

choke me, ^^H Ol-chCni muBana The old skin ^H Oiyaki 'n-gunion. Which takes away the ashes, ^^ Frit Tramlalion. ^^H

I Come rain, and bring I almost choke ^^M Fresh milk to me: On that old skin ^M Which I'll not get. That's used to rake ^^H Except through tiiee. The aheB ^^M For when there 'a droaght ^^^^^^^^^ Hides ^^^^^^^H For children's ^^^^^^^^^ Are thought enough. ^^^^^^^^ 'Siugolioitin le-'o-joro. Songs in time of war. ^^^H Ten eiySu nepwo '1-muran Whenever Masai warriors wish to ^^M loo-'l-Maasae en-jore, neilgaB go to the wars, they aret of all Tistt ^^M uapwo ol-oihoni. Ore p' eisho

the mediciue-man, and as soon as he ^^H

has given tbem medicine, they start. ^^H Ore ten eitanap ii-m5ruak When the old men are bidding ^H il-muraD tenye, neibughoo their warrior bods forewell, they pour ^^^ kulle en-aisho te-*n-gop. amu both milk and honey-wine on to the ^^M ejo: 'Enyoreog-Ai.' Neisililii ground, ' for,' they say, ' God wishea ^^^ sii 'iigorQyok eibnSgita eng-oti it.' The women spriukle the warriors ^^H e-kulle. &om a milk gourd. ^^^ Ore pe ebaya en-gop oo-'lOn their arrival at the enemy's ^^H maKgati.tenepwonu' 1-maflgat i country, should the enemy offer fight, ^^^ aaarare, neun il-muran '1-alema, the warriors plant their swords in ^^^

iieitaehe te-'nne-wsji netii '1the e&i-th and stand by them, saying ^^H alema leoye, nejo: 'Nanu olat the same time : ' I am the t>oo (tf ^^H

)48 MAHSA^Al CC3T0MS ^H />.,. .4-;HirtlrI,fieorp^B itiIltetlriaplMe.- ^^H Onr grasB whicL , tf liw D9 flan, tbe wana^H We pray thee gn.- ^^^ j,^

Almighty, 'tis ihf * ,^^ h>Te kiUad tfacm, tiwy siae tb The hilla abovp, I> .,l^,,^

AU own thee for n ,^,;,.:

The cloee-cropped i ,,,, I pnr <tiuit tliu niaf be^ But for thy rain. ^ .-, whnqi 1 pnj to ia GL Would yield no (v"

Thii year we pty W! Woo-faoo! With ample ehowV. I pray (tbat ihim aj Ui

... irhom 1 pnj to ia Lniuia.

- Wo-ha! WooJwb! ten eany eng-ai eaha. 1 Woo-i. I

Our medidne-^M^ *'^^J Ten! meiha. eng-ai, nemok

il-mfiniak en-gima kitok, na* :bi< kcMbbvi^^l o-eki emokyeki, nepiki c^^^1 tnuho o-l-<Hba[ii naji cJ-okoro, w.~h\ wov^^e^^H nemui il-m5ruak iDoa-kima,

"^I^^^H nenny, n^o: ^^^^^^H Eng-ri nftTok, hoo-oo ! '^^^^^^^1 Eng-ai, indooko 'yook ! ^^^^^^H Hoo ! ol-le-'mouo 1 Hoo ! ^^^^1 Eng-ai narok, hoo-oo ! ^^^H Eng-ai, indooko 'yook ! ^^^^1 FmTr' ^^^1 God of the rain-clo.^ "* >"AS^^^ We know thy tax e> i lomf^H Ab henlBUien lead H

'-' the Refresh ub with thy ir in J ' Lit The of < "^^'^.'^^

V KASAI CUSTOMS 351 ^ ^M Ore ten eitururo pokin, When they hare all collected to- ^^M ^K aerany, iiejo: gether, they sing as follows : ^^M ^H Eng-Al oaCmon, neoiBg, Solo. The Ood to whom 1 pray, ^H

and he heara. ^H

Chorus. The Ood to whom I pray ^^

for oSapring. ^^H ASmoD Parsai nailepua. Solo. I pray the heavenly bodies ^^

which have risen. ^H ^M Eng-Ai naomon en-domooo. C'Korut. The God to whom I pray ^^ for oETspriiig. ^^H ^H 'N-garaaElgenn'-4loinyiakn. Solo. Return hither our children. ^H ^H 'N'-geroaBgenn'-iloioyiaku. Ckorm. Returuhitherotirchildreu. ^^ 'Translation. ^^ ^^H thou who gaveat, thoa to whom we pray ^^^ ^H For ofTBpriiig, tahe not uow thy gift away. ^^^H ^V tDorn!og star, that ebinest from afar, ^^^ ^B Bring back our sons in safety from the war. ^^M ^P Etii sii likae-aingolio le-'ngThere is another prayer to God, flmono e-'ng-Ai ten eimutye which ia sung when the warriors

'1-muraa te-'n-jore. Erany itarry on a raid. All the women figorsyok pokin eibuilgita 'mcollect together, and, whilst holding bukurto kutiti noapUiSgare in their hands email gourde covered 'n-gig'it naanyori, nejo : with green grass, sing aa follows : Eng-Ai 1 eng-Ai 1 taku Solo. God ! God ! tear out n-miBhiren ' le-'ikiSga [ Ckonii. The brand-marks of the

people 1 Tikiekn Scio. Tear out, tear oat U-miBhireale-'ikiSgal

people I n

n Na-toiye emigira. Solo. Girls, be not silent EabSmuki eng-Cmono e-'ngChonti. It is being prayed to Ai. God. Takiefcn Solo. Tear out, tear out n-roifihiren le-'ik^ga 1 Chorut. The brand-marks of the

people! Il-mUbirea, the brand-marks of catUe. Th noiming here i> Break the ^^ power of the foe. ^^^

MASAI CUSTOMS

Kileghen oilepu, Ol-okira le-'n-deipa,

Il-mishiren le-'ikifig&t

Solo, Vn[iB who is rieing ChoTvs. And the eTening star. Solo. Tear out Chorut. The braud-marka of th people 1

-Koifflereg,

'Ng-atambo taka H'miahiroD le-'ikiBga I Otonfe eu-danina, taku n-mJBhiren le-'ikiliga !

Solo. The clouds of snow-cappe'l mountaina, tear out ChoriLa. The braDd-markB of (lie people 1 Solo. (He) Wto waits till tlu beaveiiB are red ', tear ont Ckomt. The bnuid-marks of U>e people !

Fret Translation.

O God of battles break The power of the foe. Their cattle may we tnke, Their migbtieat lay low. n Sing, O ye maidena fair For tiinmph o'er the foe. This ia the time for prayer Sncceaa our arms may know.

Moniing ^ind evening stars That in the heavens glow.

Break, as in other wars. The power of the foe. IV dweller, where on high FIoaheB at dawn the auw, O cload Qod break, we cry, The power of the foe.

Ore ten erinyonye '1-mnnn When warriors retom from the

te-'n-jore, pe ebaiki te-'nnetaana 'ng-aBgite enye, nerany epwo, nEjo: Epwo'ng-alepok ing^oEIgi. Kiaulie too-'l-Sgatonyo.

wars, they sing the following song on approaching their kraals : Sc^a. The milkmen go b^ind oa. We hare conqoered with the headdresses of the lion's mane. Chorw. Toat Ibnml Toa! I bum ! Yoal Ibural Yoal Iboml

MASAI CUSTOMS Frte Tramlation. The foe is routed: surely uot in vain Upon oar brows we bound the lion's mane. With bootless zenl the herdsman tracked our line. Far, far ahead we drove the captured Itine. Their kraale we've burnt, tLeir cattle we have ta'ei And DOW we come in triumph home again.

loo-l-

'Singdlioftin loo-'l-n Ten epwo 'l-murac Maasae en-jore, ore p' ear il-meek, neeira e-matwa e-tatt^ne oo-'seseiii to-'l-k&ria o e-matwa e-kedyanye te-'nduroto. Nerep il-kulikae lekwa ootaariehste. Anaa elle orepi aajo : Etaa shumaroto 01-teigha liiio eibufigi, Tin idamu 'ug-aGgite, Em-bexnoti o-'I-Puroo.

Warriors' aongB. When Masai -warriore kill barbaria&B in a fight, they paint the right half of their bodies red and the left half white.

The comrodcB of those who have killed some of the enemy then sing their praises. The following ia an example of their songs : Solo. The pig-tail on the top of your head Is abont to be eeizeil When you remember the kraals, Chorus. warrior son of 01-

Free Translation. Son of Ol-Pttmo, Mighty in battle, Dost thou remember The kraals and the cattle We took from the foemen, WTiat time in thy daring We Ecarce held tliee back by The plaits thou wast wearing f

MASAI CUSTOMS

Eji sii kulikae-repeto. The foUowing are other examples: Solo. 01-le-Laagoi, ol-inurani 5do, '1-mcmutana Latultuyanye. (Chonu) En-deipa neita lepetn. Solo. Ajo edo. {Ohonia) Keikajita J {Soloj Kat'-uni to-']-apa Cbo. Ghomg. Aroi le-'ng-aBg aSSg niitadoli 'N-Jowaine *. Nekedoki em-bwoto te-Kimar" eikararo. Solo. Ol-le-Jjangoi, the warrior who hae reddened the ground with the blood Of those whose couatry hod not been reconnoitred. Ohoma. Who ran on ahead and returned in the evening \o the van. Solo. I tell yon he has killed. {Chorm) How often I {Solo) Tliree timea in one month. Chorus. The cows with the crumpled homa which were shown to Ains worth were in the kraal We captured them becauae he climbed to Kimara to take the place of those who had retired, Frte Tramlation.

Sing we the praise of that foremoat of fighters, Ol-le-IdDgoi, whose apeor was ne'er wielded in v&in. Who spied out the land for our warriors advancing And made the groond red with the blood of the slain. n Slumbered the foemen unwitting of danger, Though we knew not the country, we felt no dismay. But a bitter awmkening was theirs in the moming VHien thrice in one month thou their bravest didst aUy. in Mighty the spoil from the kraal that we captured. The herds of horned cattle we drove o'er the plun. To Ainsworth* we showed them. Thine, thine ia the ^017, 01-le-Langoi, wboee spear was ne'er wielded in vain. Br, Uksmba Provinoe.

MASAI CUSTOMS 355 , Solo. Etaa eng-ori e-'n-giteSg m&itom3g6, Chorut. Nikinj 'n-gejek, Medoto la&g unipoalie. ' SoJo, It came to pass that we heard the lowing of the kUie, Cltonit. He ran (until he captured them), our Uedoto of the pleudid shield. Free Trandation, Medoto of the splendid nhield Hath heard the lowing of the kine ; Sooii shall their teeming adders yield Rich store of milk for me and mine.

S<^. Eitn kutuko 'l-Morafigu' 00 '1-Makindara '. Chonu. Tipika ol-le-Parmet el-lughunya e-'m-bwoto. Solo. Ehaiye mtsira ol-pile lai eng-opito, Chorus. Eitu kinjOtotG eug-aj'-aSg, nado 'l-onito. Solo. The people of Marangu and Moshi are in terror, Cliorua. Place the son of Parmet in the van of the fight. Soto. When you did not kiU anybody, C/iOrue. We did not leave our hut, blood-red is our sign. Free TrariAalion. Marangu and Moehi are cowering in terror: Son of Punnet, go thou in the vaii of the fight. If the foemea escape thee, at least wo shall conquer. With thee as our leader we'll never seek flight. By our shields shalt thou know us, blood-red is our scutcheon. The hosts of the Choga shall yield to our might. Uarangu and Moshi are cowering in terror : Son of Parmet, go thou in the van of the fight.

Soto. Ej' 01-le-Tema e-sidai aRg neitu eiteri. Chonu. EUe leitu apikye ol-chokut lin' eu-jangar. Solo. Etaa ol-chokut 5dupa kifigurakini. Chorve. Kido 'm-biron ten enyiku en-jolOloto. ' Uarangu is one of the Chaga States on Kilima Njaro. * Uaodara waa a great ohiettain of Hoshi, one of the Chaga Slatea. Bb

jj6 MASAI CUSTOMS

>0M#. Iz b Di i&e MB of TeiDA has an ostrich feather head-dress Chintz I i> zee refoae to give yoa the credit of killing the cs/M/. Xbxy >rf $eki&f a stronger herdsman for you now. \hur%s. \:tL kiljec Jk3x-her hy the doom palm as we entered the Fmr Tfwuiaiion, Wsifct r^c:Jh*< jcs Ent donned the ostrich plnmes

Tbtf 3ttlT irwtf tiiai marks the warrior's pride T'wc XV* Sf *If w Nf^MV the raid was done, Asc i:r ;Sfr KaxI his maiden spear was dyed. W drj w in the bender marches slain *^^tfiicie :>f (idkl=:-five next the neatherd felL ><eio^v.^ j^k$ a $tzvM9^r herdsman now r,' ^:;;&ftri s^^ ^^ce *^?unst one who fights so well.

Ex-oiniPATA

1, 2. Bow IJl and Quiver [J]. 3. 4. Maaai sword and sheath [J].

I i

STANFORD UNIVERSITY IIBRARIES STANFORD AUXILIARY LIBRARY

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