Part 5

One day, they were discussing together on the question, "Who is King of the Birds?" They all, each one, named himself, e.g., the Chicken said, "I!;" the Parrot, "I!" the Eagle "I!" and so on. Every day they had this same discussion. They were not able to settle it, or to agree to choose any one of their number. So, they said, "Let us go to Ra-Njambi, and refer the question to him." They agreed; and all went to him so that he might name who was the superior among them. When they all had arrived at Njambi's Town, he asked, "What is the affair on which you have come?" They replied, "We have come together here, not to visit, but for a purpose. We have a discussion and a doubt among ourselves. We wish to know, of all the Birds, who is Head or Chief. Each one says for himself that he is the superior. This one, because he knows how to fly well; that one because he can speak well; and another one, because he is strong. But, of these three things,--flight, speech, and strength, we ask you, which is the greatest?"

Immediately all the Birds began a competition, each one saying, "Choose me; I know how to speak!" Njambi silenced them, and bade them, "Well, then, come here! I know that you all speak. But, show me, each one of you, your manner of speaking."

So Eagle stood up to be examined. Njambi asked him, "How do you speak? What is your manner of talking?" Eagle began to scream, "So-o-we! so-o-we! so-o-we!" Njambi said, "Good! Now call me your wife!" The wife of Eagle came, and Njambi said to her, "You are the wife of Ngwanyâni, how do you talk?" The wife replied, "I say, 'So-o-we! So-o-we! So-o-we!'" Ra-Njambi said to Eagle, "Indeed! you and your wife speak the same kind of language." Eagle answered, "Yes; I and my wife, we speak alike." They were ordered, "Sit you aside."

Then Ra-Njambi directed, "Bring me here Ngozo." And he asked, "Ngozo, how do you talk? What is your way of speaking?" Parrot squawked, "I say, 'Ko-do-ko!'" Ra-Njambi ordered, "Well, call me your wife!" She came; and he asked her, "How do you talk? Talk now!" The wife replied, "I say, 'Ko-do-ko!'" Njambi asked Parrot, "So! your wife says, 'Ko-do-ko?'" Parrot answered "Yes; my wife and I both say, 'Ko-do-ko.'"

Njambi then ordered, "Call me here, Ugulungu." He came, and was asked, "And how do you talk?" He shouted, "I say, 'Mbru-kâ-kâ! mbru-kâ-kâ! mbru!'" Njambi told him, "Call me your wife!" She came, and, when asked, spoke in the same way as her husband. Njambi dismissed them, "Good! you and your wife say the same thing. Good!"

So, all the Birds, in succession, were summoned; and they all, husband and wife, had the same mode of speaking, except one who had not hitherto been called.

Njambi finally said, "Call Njâgâni here!" The Cock stood up, and strutted forward. Njambi asked him, "What is your speech? Show me your mode of talking!" Cock threw up his head, stretched his throat, and crowed, "Kâ-kâ-re-kââ." Njambi said, "Good! summon your wife hither." The wife came; and, of her, Njambi asked, "And, what do you say?" She demurely replied, "My husband told me that I might talk only if I bore children. So, when I lay an egg, I say 'Kwa-ka! Kwa-ka!'" Njambi exclaimed, "So! you don't say, 'Kâ-kâ-re-kââ,' like your husband?" She replied, "No, I do not talk as he."

Then Njambi said to Cock, "For what reason do you not allow your wife to say, 'Kâ-kâ-re-kââ?'" Cock replied, "I am Njâgâni, I respect myself. I jeer at all these other birds. Their wives and themselves speak only in the same way. A visitor, if he comes to their towns, is not able to know, when one of them speaks, which is husband and which is wife, because they both speak alike. But I, Njâgâni, as to my wife, she is unable to speak as I do. I do not allow it. A husband should be at the head; and in his wife it is not becoming for her to be equal with him or to talk as well as he does."

Njambi listened to this long speech; and then inquired, "Have you finished?" Chicken answered, "Yes."

Njambi summoned all the Birds to stand together in one place near him, and he said, "The affair which you brought to me, I settle it thus:--Njâgâni is your Head; because you others all speak, husband and wife, each alike. But, he speaks for himself in his own way, and his wife in her way; to show that a husband has priority and superiority over a wife. Therefore, as he knows how to be Head of his family, it is settled that Njâgâni is Head also of your Tribe."

But, Njambi went on to say, "Though this is true, you, Njâgâni, don't you go back again into the Forest, to your Kingship of the Birds. For the other birds will be jealous of you. You are not strong, you cannot fight them all. Lest they kill you, stay with me in my Town."

Cock went to get his wife and children, and returned and remained there with Ra-Njambi. Therefore, the original bird to dwell among Mankind was the chicken.

When the other Birds scattered and went back to their own forest country without their king, they said, "Let it be so! We will not choose another King. Our King has left us, and has emigrated to another country, and has sat down in Njambi's Town."

So, the Birds have lived in the forest without any King.

There is another story which gives a different explanation of chickens being the first of birds to dwell among Mankind.

The Birds had no fire. They had to eat their food raw, and to shiver on cold days. In flying over the other countries, they saw Mankind using, in the preparation of their food, a thing which birds did not have. They observed that that thing seemed to add much to the comfort of Mankind. So, they chose Chicken, not as their King, but, because he knew so well how to speak, to go as their messenger, to ask Mankind to share that thing with them. Chicken left the Forest, and started on his journey, and came to the towns of Men.

He found so much food lying around, and it tasted so good because it had been touched by that bright thing which he heard people call "Fire," that he delayed the delivery of his message. And Men were pleased with his usefulness in awaking them in the morning, as he called them to get up and make their fires. The situation was so comfortable, as Mankind allowed him to walk in and out of their houses at will, that he forgot his errand, and chose to stay with Men, and never went back to the Forest.

The birds, having no one else who united both audacity to act and ability to speak, never sent another messenger on that errand, and they remain without fire to this day.

TALE 10

"NJIWO DIED OF SLEEP": A PROVERB

Persons

Njiwo (A Species of Antelope) Nyare (Ox)

NOTE

An event (the supposed death of the red antelope) is traced to its first cause (sleep) back of the immediate causes (the people who actually sought to kill him). Whence the proverb, "Eziwo a juwi na Antyâvinâ." "Eziwo" is a familiar way of pronouncing Njiwo.

Antelope and Ox went to a town to dance Bweti (a certain spirit-dance). After the dance, Antelope, exhausted with the exercise, fell asleep in the Bweti-house. While he was there, certain persons made a plot to kill him. Ox heard of it, and came to warn him, calling gently, (lest he should be overheard and himself seized), "Njiwo! Eziwo!" But antelope did not hear, and Ox made no further effort, and ran away to his home in fear for his own life.

Then came Antelope's wife, while he still slept, and loudly called him. He, only half-awake, grumbled, "What do you call me for? Let me rest. I'm tired by the dancing." She persisted, "I call you because certain persons want to kill you." But, he, still heavy with sleep, did not understand, and was not willing to rise, and went on sleeping. Then his wife, unable to arouse him, went to call other people to help her.

While she was away, his enemies came and tied him with ropes, and left him there tied, still sleeping, alone in the house. They locked the house, and went away, intending to return and kill him when he should awake. Before they came back, his wife returned with aid; and, with machetes and knives, they cut open the door, and found him with his limbs tied, and still sleeping. They roughly shook him, and he, half-conscious, asked, "What do you want here?" His wife replied, "I have come to carry you away." So, she untied the ropes, and they lifted him and carried him away, still too sleepy to walk himself.

While all this was going on, the people of the town to which Ox had fled, asked him, "There were two of you who went to dance Bweti. You are here, but where is the other?" Ox, assuming that Antelope was dead, and not knowing what Antelope's wife had done, told how he had been unable to waken him, and said, "Eziwo was killed while asleep." Then the village people said regretfully, "Eh! Eziwo! Sleep has killed him!"

In the meantime, Antelope and his wife had reached the town, where the news of his death had preceded them; and the people wondered, saying, "Nyare reported that you were cut to pieces!" Then Antelope's wife explained that he would have been killed, because Ox had not made every effort to arouse him from his deep sleep.

So the friendship of Ox and Antelope ended. And the proverb came, that, "Eziwo died of sleep."

TALE 11

WHICH IS THE FATTEST?

Persons

King Ra-Mborakinda Manga (Manatus) Ngowa (Hog; Pl. Ingowa) Arandi (Oyster)

NOTE

Accept no challenge whose test you know you cannot endure. Oyster, without fat, accepted the challenge of the fat Hog and the fatter Manatus.

The fat of the Manatus, or dugong seal, is delicious and very abundant.

Ra-Mborakinda was dwelling in his Town, with his people and the glory of his Kingdom. There were gathered there the Manatus, the Oyster and the Hog, waiting to be assigned their kingdoms. To pass the time, while waiting until the King should summon them for their assignments, Oyster said, "You, Manga, and Ngowa, let us have a dance!" And they went to exhibit before the King. They danced and danced, each one dancing his own special dance.

After that they made a fire, each one at his own fire-place, and sat down to rest. Then Hog proposed a new entertainment. He said, "You, Arandi, and Manga, we all three shall test ourselves by fire, to see who has the most fat." And they all three went into their respective fire-places, Hog into his, and Manatus into his, and Oyster into its. Under the influence of the heat, the fat in their bodies began to melt.

Then the King announced, "To the one who shall prove to have the most fat, I will give a great extent of country as its kingdom." So, they all three tried to show much fat, in their effort to win the prize.

Presently, the fat of Hog began to cease exuding, for he had not a great deal. As to Oyster, it had no fat. What it produced was not fat at all, but water; and that was in such quantity that it put out its fire.

These facts about the Hog and Oyster were reported to the King, and when he inquired how Manatus was getting on, lo! it was found that she had such abundance of fat, that the oil flowing from her had burst into flame and had set the town on fire.

At this, the King wondered, and exclaimed, "This Manga, that lives in the water, has yet enough fat to set the town afire!"

Then Manatus with Hog and Oyster went and sat together in the open court before the King's house, to await what would be his decision. When he was ready, he sent two heralds to summon not only those three, but all the Tribes of the Beasts of the Forest, and of the Fishes of the Sea; and the town was full of these visitors. But, Hog and all his tribe had become impatient of waiting, and had gone off for a walk. All the other animals that had been summoned, came into the King's presence, and he, having ascended his throne, said, "I am ready now to speak with these three persons; but, I see that the Ingowa are not here. So, because of their disrespect in going off to amuse themselves with a walk instead of waiting for me, I condemn that they shall no longer wear any horns."

Then the King announced that, as Manatus had the most fat, her promised territory should be the Sea, and of it she should be ruler. But, Manatus said, "I do not want to live in the Sea, lest I be killed there." The King asked, "Then, where will you prefer to live?" She answered, "In such rivers as I shall like."

That is the reason that the Manatus lives only in rivers and bays. For, one day she and her children had floated with the tide to the mouth of a river and into the Sea; and some of them had been killed there by sharks and other big fish. So, the Manatus is never now found near the Sea on ordinary tides, but only when high tides have swept it down.

Just as the King had made his announcement, the company of Hogs returned and entered the Assembly. They explained, "We have just come back from our walk, and we wish to resume our horns which we left here." But the King refused, and kept possession of the horns. Hog begged, "Please! let me have my horns!" But the King swore an oath, saying, "O savi! (By the Blessing!) wherever you go, and whatever you be, you shall have no horns." So the Hogs departed.

Now Oyster stood up, and said, "I wish to go to my place. Where shall it be?" The King said, "I will give you no other place than what you already have had. I do not wish to put you into the fresh-water springs and brooks with Manga. You shall go into the salty waters." So Oyster went; and its race lives on the edge of the rivers, near the Sea, in brackish waters. And the King said to Oyster, "All the tribes of Mankind, by the Sea, when they fail to obtain other fish, shall be allowed to eat you."

All knew that this was a punishment given by the King to Oyster, for having dared the test by fire, pretending that it had fat, the while it had none.

TALE 12

WHY MOSQUITOES BUZZ

Persons

Mbo (Mosquito) Oroi (Ear) Aga (Hands)

NOTE

It is a practice of African natives, after taking a bath, to anoint their bodies with some oil or grease.

In the time of Long-ago, in Njambi's Town, Mosquito and Ear went out to take a bath together. After taking her bath, Ear began to rub an oily substance over herself; while Mosquito did not. So Ear said to Mosquito, "Why do you leave your skin so rough? It is better to rub on a little oil." Mosquito replied, "I have none." So Ear said, "Indeed! I did not know that. I will give you part of mine, as I have plenty." Mosquito had to wait the while that Ear was rubbing the soft wax over herself. But, as soon as Ear had finished, she put back the wax into her ear where she usually kept it, and did not fulfill her promise to Mosquito.

When Mosquito saw this, that the wax was put away, he came near to the door, and said, "I want the oil you promised for rubbing on my body." But Ear took no notice of him, except to call on Hands to drive Mosquito away.

So, to this day, Mosquito is not willing to cease making his claim for the unfulfilled promise; and is always coming to our ears, and buzzing and crying. Always Mosquito comes and says, "I want my oil, Bz-z-z-z." But Ear remains silent, and gives no answer. And Mosquito keeps on grumbling and complaining, and gets angry and bites.

TALE 13

UNKIND CRITICISM

Persons

Tyema (A Black Monkey) Ekaga (Tortoise)

NOTE

This story is probably of comparatively recent origin though known at least fifty years ago. It seems to point to the time when white men began to taunt negroes because of their color, the common insult by an angry white master being "You black monkey!" The tale cannot antedate the first coming of white men to West Africa three hundred years ago; for, no native would have invented this insult, though they do now imitate white men, when, in a quarrel, they wish to taunt an opponent.

The Black Monkey, up a tree, saw Tortoise passing beneath, slowly and awkwardly moving step by step. Monkey laughed at the dull manner and appearance of Tortoise; and, to tease one whom he thought stupid and unable to resent insult, he jumped down onto the back of Tortoise. There, safely perched, he jeered at Tortoise, saying many unkind things. Tortoise was unable to throw off his tormentor; nor could he reach him. His short hands and feet could not touch Monkey. So, Tortoise was compelled to carry Monkey on the way, the while that the latter was taunting him. Finally, the patience of Tortoise was exhausted, and, his indignation being aroused, he stopped, and said angrily, "Get off of my back, you black monkey!"

Monkey was sensitive about his color; and, at that word "black," he slipped off, and went away ashamed. But he was angry also, and determined to have some revenge.

Some time after this, Monkey made a feast, and invited a number of beasts, among the rest Tortoise. But Monkey purposely placed all the dishes up high, so that Tortoise, unable to reach to them, could get no food, as he vainly went around and around the table. All the while, Monkey was sarcastically urging him to come and help himself and eat. Tortoise bore it without complaint; and at the end of the feast, he went away hungry. But he also determined to have his revenge.

On another day, Tortoise made a feast, and invited the same persons who had seen his humiliation at the house of Monkey. Monkey came to the feast. But Tortoise had prepared the food in only one dish, around which the company were to sit on the ground, and from which they were to eat with their hands. Before calling them to eat, Tortoise had provided water and soap for them to wash their hands previous to their putting them into the same dish. As Monkey was about to put his, Tortoise reminded him that it was black, and that he should first wash it. He said, "Here is water, and the soap by which white people keep their hands from getting black."

Monkey was ashamed, and lathered the soap over his hands until they were white with foam. "Now," said Tortoise, "put your hand into the water to remove the foam." Monkey did so; and his hands were still black.

The rest of the company objected to his black hand going into their food. And he went away ashamed and hungry.

TALE 14

THE SUITORS OF PRINCESS GORILLA

Place

Njambi's Country

Persons

King Njina (Gorilla) and His Daughter Njâgu (Elephant) Nguwu (Hippopotamus) Bejaka (Fishes: Sing. Ejaka) Ngowa (Hog) Njegâ (Leopard) Telinga (a very small Monkey)

NOTE

This story evidently dates back to the first introduction of Rum into Africa. Gorilla's "new kind of water" was Rum.

Telinga's cheating did not finally succeed in obtaining him the wife; but was the cause of his now living only in trees; whereas formerly he lived in the long grass. The Telinga are very numerous, and they all look so alike that one cannot be distinguished from another. In the story, he had arranged with all his companions to help him drink.

In the Gorilla Country there are no lions, and there he is readily called the King of Beasts, because of the fearful length and strength of his arms.

How absurd that so horribly ugly a caricature of a human being should be supposed to have a beautiful daughter!

King Gorilla had a daughter, whose beauty had been much praised. She being of marriageable age, he announced to all the tribes that he would give her in marriage to any one who could accomplish a certain task. He said he would not take any of the goods usually given in payment for a wife, as dowry. But, that he had a new kind of water, such as had never before been seen; and, whoever could drink an entire barrelful of it, should have the prize that had been coveted by many.

So, all the tribes came together one day in the forest country of the King, to compete for the young woman, and the paths were crowded with the expectant suitors on their way to the King's Court.

First, because of his size, Elephant stepped forward. He walked with his solemn dignity, his ponderous feet sounding, tubu, tubu, as he strode toward where the barrel stood. He could, however, scarcely suppress his indignation, in the presence of the King, at what he considered the insultingly small test to which he was about to be subjected. He thought in his heart, "That barrelful of water! Why! I, Njâgu, when I take my daily bath, I spurt from my trunk many barrelfuls over my whole body, and I drink half a barrelful at every meal. And this! Why! I'll swallow it down in two gulps!" He thrust his proboscis into the barrel to draw up a big mouthful. But, he instantly withdrew it, before he began to suck up any of it. "The new water" stung him. He lifted his trunk, and trumpeting with rage, declared that the task was impossible.

Many in the company, who had feared that the big elephant would leave no chance for them, secretly rejoiced at his failure; and began to hope for themselves.

Then Hippopotamus blundered forward. He was in haste, for he was sure he would succeed. He was not as big or heavy as Elephant, though he was more awkward. But he did not hesitate to boast aloud what he could do. "You, Njâgu, with your big body, afraid of that little barrel of water! Why! I live in water half of the time. And when I begin to drink in a river, I cause the Bejaka to be frightened." So he came bellowing and roaring, in order to impress the young woman with his importance. But his mouth had not sunk into the barrel as he thrust his nose in, before he jerked his head up with a bigger bellow of pain and disgust at the new water. Without making even a bow to the King, he shambled off to a river to wash his mouth.

Next came Hog. He said to Gorilla, "King Gorilla, I do not boast like those two other fellows, nor will I insult you as they have done, even if I fail. But, I do not think I shall fail. I am accustomed to putting my nose into all sorts of dirty places; so I shall try." He did try, slowly and carefully. But, even he, used to all sorts of filth and bad smells, turned from the barrel in disgust, and went away grunting.

Then Leopard came bounding forward, boasting and jumping from side to side to show his beautiful skin to the young woman. He derided the other three who had preceded him. "O! you fellows! You had no chance at all, even if you had drunk up that water. The woman would not look at you, nor live with such blundering, awkward gawks as you. Look at my graceful body and tail! These strong but soft paws of mine! And, as to that barrel, you shall see in a few minutes. Though we of the Cat Tribe do not like to wet our feet, I will do it for the sake of the woman. I'm the dandy of the Forest, and I shall go at it more gracefully than you." He leaped onto the barrel. But, its very fumes sickened him. He made one vain effort. And with limp tail between his legs he crawled away to hide his shame.

One after another of the various Beasts attempted. And all failed. Finally, there crept forward the little Telinga. He had left the hundreds of his Tribe of little Monkeys hidden out in the grass field. As he advanced, there was a murmur of surprise from the unsuccessful spectators. Even King Gorilla could not refrain from saying, "Well! my little fellow! what do you want?" Telinga replied, "Your Majesty, did not you send word to all the Tribes that any one might compete?" "Yes, I did," he answered. And Telinga said, "Then I, Telinga, small as I am, I shall try." The King replied, "I will keep my royal word. You may try." "But, Your Majesty," asked Telinga, "is it required that the barrel must be drank at one draught? May I not, between each mouthful, take a very short rest out in the grass?" Said Gorilla, "Certainly, just so you drink it today."

So Telinga took a sip, and leaped off into the grass. And, apparently, he immediately returned, and took another sip and leaped back into the grass; and, apparently, immediately returned again. And apparently--(They were his companions who had come one by one to help him!) Thus the barrelful of firewater was rapidly sipped away.

King Gorilla announced Telinga as the winner of the prize.