Chapter XXXII: Introduction: To the Folklore Tales (3)

One day the Gazelle took the Nkumbi[77] with him to rob the plum-tree. On reaching it he told the Nkumbi to shut his eyes while he climbed the tree, but the Nkumbi only pretended to do so, and, seeing the means by which the Gazelle mounted the tree, he followed in the same way by the hanging rope.

Footnote 77:

A very large and clever rat.

The Gazelle tied up the bottom of his bag, the Nkumbi did the same; the Gazelle plucked the ripe plums, so did the Nkumbi. The ’cuteness of the Nkumbi was equal to the smartness of the Gazelle.

Says the Gazelle: “Let us throw some plums into that nest.” They did so, and roused the Squirrel, who cried out to the Leopard. The Leopard came quickly. “Come down here, and I’ll teach you,” he shouted.

“Oh no,” said the Gazelle, “my mother is able to teach me; but if you hear a thud, you will know it is I, and if a patter, it is my bag.”

Again the Gazelle escaped by this ruse, leaving the Nkumbi in the plum-tree. The Nkumbi, however, deceived the Leopard by the same trick, and got safely out of the tree to the ground; but the Leopard chased him to the mouth of his hole, and then began to dig the Nkumbi out with his claws, but was not able to do so; and seeing a Frog he said: “You are very strong, are you not?”

“Oh yes,” replied the Frog; “I am a very strong person.”

“Very well,” said the Leopard; “just watch this hole, and, whatever you do, you must not let the Nkumbi get out while I go home for a hoe to dig him out of his run.”

The Leopard went off, and the Frog sat down on his haunches to watch the hole. By and by the Nkumbi came to the mouth of the hole eating some peanuts. “Uncle Nkumbi,” said the Frog, “give me some of what you are eating.”

“Open your eyes wide, and come close,” replied the Nkumbi, and at once he changed the peanuts in his mouth for some pepper, and when the Frog came near enough, he blew the chewed pepper right into his eyes. The Frog fell over with the pain, and then ran straight to a stream to wash the pepper-juice out of his eyes.

The Nkumbi took the opportunity to escape from his hole into the forest. When the Frog had washed the pepper out of his eyes he returned to watch the empty hole, and shortly after the Leopard arrived with the hoe, and asked the Frog: “Is he still in there?”

“Yes,” answered the Frog, “but I had a lot of trouble with him, and, being very strong, I was able to put him back into the hole.”

The Leopard began to dig the hole, and the Frog drew off a little way on the side nearest the stream. “Here is an opening,” said the Frog.

“Stop it up,” growled the Leopard.

The Frog shifted nearer the water. “Here is another outlet,” said the Frog.

“Stop that up also,” replied the Leopard.

The Frog jumped nearer still to the stream. “Oh, here is another hole,” he said, and with that he sprang flop into the water, and cried out: “I watched the hole, but the Nkumbi blew some pepper into my eyes, and while I was washing it out of them he escaped.”

When the Leopard heard that he was so angry that he tried to block up the stream so as to catch the Frog, but the Frog was too quick for him, and as he escaped down-stream he cried out: “Oh, he threw pepper into my eyes, and ran off into the forest.”

The big Leopard was fooled all round by the little animals--the Gazelle, Nkumbi, and Frog. From that day the Frog’s eyes have bulged out, and he is always trying to wash the pepper out of them in the streams and rivulets.

XXXII

Why the Small-ants live in the Houses

There are many species of ants in Congo, but there are two kinds--the Small-ant and the Driver-ant--that have most to do with the people; the former are to be found in the houses, and it is difficult to keep food free of them, and the latter are the scavengers that scour the country in search of carrion; their bite is fierce and tenacious, and is dreaded by all who come into contact with them. The characteristics of the two species of ants are turned to account in the story.

One day the Driver-ants and the Small-ants were assembled together, and the former said: “We will govern the country as chiefs.” But the Small-ants objected to this arrangement, and asserted that they were quite able to rule the land. The Driver-ants laughed at them for having no strength, and while they were discussing the matter an Elder came along and inquired into the matter, and on being told the whole affair, he said: “You Driver-ants, and you Small-ants, go, and the first who brings a piece of the skin of a man shall rule over the country.”

The Driver-ants went off and waited at a crossroad, and directly they saw a person coming they crowded out and bit his legs. When the man felt the bites he ran off a little way and pulled the Driver-ants off his legs and killed them, and consequently they were not able to procure a piece of skin, although many died in the attempt.

The Small-ants went into a person’s house and sat there quietly waiting; and by and by a man arrived who, while returning from his work, had hit his foot against a stone and raised the skin. He took a knife from the wall and sat down and cut off the loose skin, which he threw away. The watching Ants soon found the piece of skin, and carried it to the place where they had held the discussion with the Driver-ants, and gave it to the Elder as a proof of their wisdom and strength. The Elder gave the decision in their favour, and told them that they were the rulers of the land. This is the reason why the Small-ants live in houses, while the Driver-ants have to live in the bush.

XXXIII

The Son who tried to outwit his Father

A son said to his father one day: “I will hide, and you will not be able to find me.” The father replied: “Hide wherever you like,” and then he went into his house to rest.

The son saw a three-kernel peanut, and changed himself into one of the kernels; a fowl coming along picked up the peanut and swallowed it; and a wild bush-cat caught and ate the fowl; and a dog met, chased, and ate the bush-cat. After a little time the dog was swallowed by a python, that, having eaten its meal, went to the river and was snared in a fish-trap.

The father searched for his son, and, not seeing him, went to look at his fish-trap. On pulling it to the riverside he found a large python in it. He opened it and saw a dog inside, in which he found a bush-cat, and on opening that he discovered a fowl, from which he took the peanut, and breaking its shell he there revealed his son. The son was so dumbfounded that he never tried again to outwit his father.

INDEX
(TO PART I)

A

Alphabet, native learning the, 254 Attempts by natives to rid themselves of sickness and death, 283, 284 Attendants on the King, 145

B

Bakula takes a fancy to me, 25;
his character, 25;
his charms, 35;
tells good stories, 39;
questions the visitors, 59;
strikes at the white man, 65;
goes with Satu on a visit, 74;
is cut in a drunken row, 99;
wound dressed by white teacher, 100;
belauds the chief, 105;
shakes hands with the teacher, 107;
tells his name to his white friend, 111;
is astonished at the teaching, 112;
accompanies an embassy, 131;
goes to see the white man, 133;
sees the King of Congo, 137;
learns about the King’s Court, 145;
sees the station at work, 148;
afraid to go into school, 152;
sees a witch-doctor performing, 158;
attends the white teacher during the Sunday work, 162;
exposure of a witch-doctor, 166;
returns to his town, 171;
begins to lose faith in fetishes, 197;
charged with stealing, 241;
repudiates charms and “medicine men,” 241;
cloth found in his house, 243;
refuses to bribe the nganga, 246;
is burnt by the boiling oil, 248;
runs away to mission station, 250;
learns the alphabet, 254;
turned out of a town, 258;
prays for the people, 259;
convicted of sin, 260;
joins the Church, 264;
returns to his town, 265;
starts a school, 268;
school-house destroyed, 272;
accused of witchcraft, 289;
is guarded through the night, 290;
takes the ordeal, 291;
murdered, 291;
is buried by Tumbu, 292
Baobab bark juice rubbed on by witch-doctor, 248
Baptismal service, 331
Bartering for native produce, 235
Betrothal bonds, releasing from, 179;
customs connected with, 186
Brass rod, made in factory, 1;
shipped to Congo, 2;
travels up river, 6;
sold for rubber and ivory, 12;
travels overland, 13;
Bakula takes a fancy to it, 25;
Tumbu takes it from Bakula’s corpse, 293;
Tumbu buries it, 294;
Mikula discovers and wears it, 295
Burial, christian, 201
Bush-burning, 194;
guarding a town before the bush is burnt, 195;
laws relating to, 203;
Dimbula breaks the law, 203

C

Candidates for membership, 319, 321, 329 Charms, sacrifices to, 26, 36, 70; various purposes of, 35 Chief’s house, 22 Chief dies, 23; orgy at funeral of, 24; bearers struggle with corpse, 31; buried at sunset, 31; barbarity of a, 163; way of dealing with a, 273 Christianity a blessing to women, 310 Christmas festival, 327 Church accounts, 334, 336; membership, not easily admitted to, 319, 321, 329; roll, 318, 334, 336 Collections at services, 299, 309, 312, 316 Communion services, 298, 300, 338 Comparisons--old life and new, 297, 301, 310, 316, 317 Congo River, its width, 7; its current, 7, 11; fishing in the, 8 Conservatism of the Congo people, 267 Conundrums, various, 9, 124, 125 Corpse, fighting for, 218

D

Dance called Sala, 103 Dangers of the road, 229, 231, 317 Deacons, election of, 332; native, 298, 332, 334, 339 Death, natives attempt to free themselves of, 283, 284 Deficit wiped out, 334 Devil’s Cauldron, 11 Diagnosing by native “doctor,” 275 Dimbula breaks the rules about bush-burning, 203; insults Satu, 204; is boastful, 205; accepts the bullet, 213; sues for peace, 220; pays indemnity, 221 Drums, electrical effect of, 103 Drunken bouts, 30, 99

F

Fighting, mode of, 217 Fines imposed are shared, 226 Forest town of spirits, 31, 32 Funeral orgy, 30

G

Games, native, “Antelope” game, 76;
with the drum Sala, 103;
make-believe games, 114;
“Biti” and needle, 115;
with canna seeds, 116;
hoop, 118;
mbele (or knife), 119;
various, 121
Generosity of native Christians, 316, 334, 336
Gifts at a funeral, 27
Gin and rum, 13
Goat! Goat! or redeeming a slave, 191
Governing, 223;
making a new law, 224
Greetings, 232

H

Harvest home! 338 Harvest thanksgiving, 309, 312 Houses, 34 Hunters take blood of Antelope to the great hunter, 207 Hunting, 194; charm for, 197; visit to great hunter, 198

I

Interpreter to Trader, 235

J

Journey begins, my overland, 12

K

King of Congo murders his mother, 106
King of Congo, 131;
calls the embassy, 134;
his courtyard, 135;
his palace, 136;
is pleased with the presents, 137;
his name, 137;
size of, 138;
goes to dinner with the white man, 139;
eats a large dinner, 141;
sees magic lantern, 143;
his Majesty’s Court, 145;
told to go to St. Catherine, 167
Kroo boys, their work on steamer, 3;
their curious names, 4;
give white men names, 4, 7;
boy tries to steal me, 5;
carries me out of the store, 5

L

Law, making a new, 224; peculiarity of native laws, 225; fines imposed for breaking a law are shared, 226 Leopard, ceremony after killing a, 176 Life, petty and mean native, 58

M

Markets, 227;
risks of attending, 229
Marriage, Christian, 307;
releasing a niece from, 179;
sham struggle at, 189;
money, paying, 182, 187;
feast at, 189;
promises, 189
Martyrs for the cause, 305, 306
Mavakala, accused of witchcraft, 52;
denies his guilt, 52;
reason of the false charge, 53;
takes the ordeal, 55;
vomits it, 56;
other tests forced on him, 56;
is murdered, 57;
carcass left on hilltop, 57
“Medicine man,” makes fetish for white man, 13;
visited by Satu, 20;
makes a charm for Satu, 21;
fails to cure Satu’s brother, 22;
searches for the witch, 49;
mode of procedure, 51;
accuses Mavakala of witchcraft, 52;
makes a luck fetish, 69;
rubs out evil spirits, 158;
exposure of, 166;
makes a hunting charm, 197;
makes a war fetish and charms, 214;
performs peace rites, 221;
makes trading charm, 251;
asks Bakula for a bribe, 247;
is fooled by school-boys, 263;
models of diagnosing, 275;
various kinds of, 274, 277, 280, 281
Mikula finds the brass rod, 275;
takes services, 297;
conducts a funeral, 201;
his marriage, 307;
receives the gifts, 309;
talks to an inquirer, 320.
Mission station, working of, 148;
buying food, 149;
best way of bartering for goods, 150;
school, 151;
repairing, 153;
boys’ work in the garden, 154;
rules on a, 155;
talk with the boys, 156;
Saturday’s work, 157;
Sunday’s work--Sunday school, 159;
service, 161;
visit to a town, 162;
talk with the King, 164;
employments, 257
Missionary meeting, native, 335
Missionary, their talk about, 17;
is coming, 60;
driven from the town, 66;
is defended by Tonzeka, 93-97;
dresses the wounds, 100;
converses with Satu and his followers, 107-110;
native name for, 90;
visits Bakula, 270
Mother of Bakula falls ill, 274

N

Names given to Kroo boys, 4;
white men, 4;
missionaries, 90
Ndoki, an evil bewitching spirit, 22, 23, 278, 281, 282, 283
Nkwiya, spirit that can leave a person and travel without the body,
232, 281

O

Omens, kicking the foot, 19, 85;
snake on the road, 74;
cutting ordeal bark, 55
Out-station work, 296;
Sunday at an, 297;
Communion at an, 298

P

Pawn, redeeming a, 178
Peace, ceremony of making, 220
Pictures, native learns to look at, 255
Plaited-Beard warns my companions against white men, 16;
angers the people against the coming white man, 60;
abuses a visitor, 62;
accompanies Satu, 74;
kicks his foot and returns to his town, 85;
is sent on an embassy, 131;
refuses to meet the white man, 172;
is not successful in hunting, 208;
accuses Bakula, 208;
reinvigorates his charm, 210;
is made Nenkondo, 224;
his crockery is broken, 239;
charges Bakula with stealing, 241;
submits to the ordeal, 247;
guards Bakula during the night, 290
Prohibition of luck-giver, 71
Proverbs, 33, 39
Pudding, way to eat, 38

R

Redeeming a pawn, 178; a slave, 191 Riddles, various, 9, 124, 125 Ridge-pole, taking of chief’s, 219 Road, dangers of the, 229, 231, 316 Rules of the road, 234

S

Sacrifices to charms, 26, 36, 70
St. Catherine fails to help the King, 167
Satu knocks his toes, 19;
bad omen, 20;
visits “medicine man,” 20;
arrives just in time to see his dying brother, 22;
arranges burial of his brother, 23;
receives the mourners, 26,
and their gifts, 27;
stops a serious quarrel, 63;
orders a luck fetish, 69;
goes to visit a chief, 73;
his toilet and dress, 86;
visits the white man, 106;
a long talk, 107-110;
afraid of witchcraft, 111;
a title falls to him, 131;
sends embassy to King, 131;
receives his title, 173;
redeems his brother, 178;
releases his niece from a hateful marriage, 179;
his quarrel with Dimbula, 203;
demands an apology, 205;
goes to war, 212;
accused of bewitching a slave, 219;
helps Bakula, 242
Selfishness, heathen, 317
Sickness, attempt to clear country of, 283, 284
Smoking a chief, 273
Superstitions about white men:
buying bodies, 16;
get cloth from the sea, 17;
wickedness of white teachers, 17, 18;
a luck-fowl dies, 271

T

Teachers, need for native, 300;
teaching, 303
Title falls to Satu, 131;
ceremony of giving the, 174
Titles of King’s attendants, 145
Toilet before meals, 28;
before entering a town, 86
Tolls for bridges, 234
Tonzeka receives Satu, 87;
gives him good entertainment, 90;
how to settle a palaver, 91;
defends the white teacher, 93-97;
is disturbed by the teaching, 95;
takes Satu to the white teacher, 106
Trade goods taken for rubber, ivory, etc., 13
Trading, 230;
fetish for helping, 231;
arrival of traders, 234
Treatment of native chief, 273
Tumbu sold for food, 43;
tells a story, 43;
wounded, 217;
witnesses for Bakula, 244;
tries to comfort Bakula, 249;
buries Bakula, 292;
takes me from his friend’s body, 293

V

Visitors arrive, 59;
abused by Plaited-Beard, 62

W

War fetish is made, 214
Wardrobes, variegated, 87
Welcomed to the station, 303, 311
White men, native talk about, 13
White man’s fetish, 13;
puts weight under scale, 14;
buys banana for rubber, 14;
cheats in paying out beads, 14;
is rubbed with cow-itch, 15;
wants to steal ivory trumpets but is shaved, 32;
accused of being dirty, 62;
why they live under the sea, 108;
will steal our country, 172
White woman take services, 314
Witch-doctors, names of--
Kimbaji-mbaji = to-morrow, 21
Ngang’a Ngombo = witch-finder, 50, 288
Ngol’a nkasa = giver of the ordeal, 55;
ngang’a zumbi = luck-giver, 69;
ngang’a nkongo = giver of hunting skill, 194, 210
Kimpovela, one who speaks on behalf of others, 198
prayer of, 199, 207
Nganga of war, 214
Nganga of peace, 221
Ngang’a mpungu = giver of trading and general good luck, 231
Nganga who gives oil ordeal, 246
Nganga to destroy evil spirit, 363
Nganga a wuka = healer, 274
Nganga a moko, 277
Nganga with traps, 280
Nganga a bitodi who spoke to spirits, 281
Nganga various, 284
Women regarded as inferior, 30, 38;
condition bettered by Christianity, 310;
white woman takes services, 314

_Richard Clay & Sons, Limited, London and Bungay._

------------------------------------------------------------------------

------------------------------------------------------------------------

==JAMES CHALMERS==
==His Autobiography and Letters.==

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LONDON: THE RELIGIOUS TRACT SOCIETY.

Transcriber’s Note

Endnote 24, which merely cross-references endnote 19, is not
referred to directly anywhere in the text.

Errors deemed most likely to be the printer’s have been corrected,
and are noted here. The references are to the page and line in the
original.

82.26 [“]Next morning the Wine-gatherer Added.
163 Mbumb[u/a]’s record Replaced.
395.6 [“]and you will be the tenth.” Added.
396.8 [“]but where is the money?” Added.
466.3 models of diagno[s]ing Inserted.
467.27 takes [me] from his friend’s body _sic_