Sir (fflmxir ^rlli^ % II 6^ /: /f.crf- O Smithsonian Institution Libraries From the RUSSELL E. TRAIN AFRICANA COLLECTION iL1' Plate I Masai warrior. THE MASAI THEIR LANGUAGE AND FOLKLORE BY A, C. HOLLIS WITH INTRODUCTION BY SIR CHARLES ELIOT OXFORD AT THE CLARENDON PRESS 1905 HENRY FROWDE, M.A. PUBLISHER TO THE UNIVERSITY OF OXFORD LONDON, EDINBURGH NEW YORK AND TORONTO pw pa] S- PREFACE The Masai occupy a considerable part of the large plains which extend from about one degree north of the equator to six degrees south of it, situate in both British and German East Africa. Those living in British territory commonly call themselves Il-Maasae 1, whilst the ‘ German Masai ’ are to a large extent known as ’L-Oikop 2 or Il-Lumbwa 3. In olden days the coast people termed them without discrimination Wa-Masai or Wa-Kwavi 4, names which have been perpetuated by Krapf and others. Sir H. Johnston states5, and probably correctly, that the Masai represent an early mixture between the Nilotic negro and the Hamite (Gala-Somali) ; and that this blend of peoples must 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 supposed to be descen¬ dants 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 1 When spoken rapidly this word is sometimes pronounced Il-Masae (for further particulars see also p. 29, note 4). 2 ’L-Oikop is believed to signify the possessors of the land. It also means murder (see p. 27, note 3, and p. 311). 3 Not to be confounded with the so-called Lumbwa (whose real name is Kip-sikisi), a tribe living near the "Victoria Nyanza in British East Africa. These Lumbwa or Kip-sikisi are nearly related to the Nandi, and are believed to have migrated from north of Mount Eigon (Hobley, Eastern Uganda, p. 10). Lumbwa is a term of contempt, and signifies a pastoral people who have taken to agriculture. 4 The meaning of Kwavi (or Kwapi) in Masai is countries or somewhere. Hildebrandt’s suggestion ( Zeitschrift fur Ethnologie, 1878, p. 349) that Maasae is derived from the Masai word ’masaa, property, and that Kwavi is a corrup¬ tion of kafi, the Swahili for paddle (given in allusion to their broad-bladed spears), is probably incorrect. 5 The Uganda Protectorate , vol. ii, p. 796. IV PREFACE customs of the Masai are both numerous and varied, but com¬ paratively little is known of their language. The following books, which contain either short vocabularies or grammatical notes, are probably all that exist h I. Vocabulary of the Engutuk Eloikop, Krapf, Tubingen, 1854. II. Vocabulary of the Enguduk Iloigob, Erhardt, Ludwigsburg, 1857. III. Life, Wanderings and Labours in Eastern Africa , Hew, London, 1874. IV. Nubische Grammatik (Einleitung), Lepsius, Berlin, 1880. V. Massailand- Exp edition, Fischer. (Mittheilungen der geo- graphischen Gesellschaft in Hamburg, 1882-3). VI. A Visit to the Masai People , Last. The Geographical Journal, 1883. VII. Die Sprache der Il-Oigob (die sogenannten Wakuafi und Masai). Grundriss der Sprachwissenschaft (Band III), Muller, Vienna, 1884. VIII. Polyglotta Africana orientalis, Last, London, 1885. IX. The Kilima-Njaro Expedition, Johnston, London, 1886. X. Durch Massailand zur Nilquelle , Baumann, Berlin, 1894. XI. Masai Grammar, Hinde, Cambridge, 1901. XII. The Uganda Protectorate , Johnston, London, 1902. My endeavour in writing this book has been to place on 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 im¬ possibility. 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. 1 When this was written Merker’s book Die Masai (Berlin, 1904) had not been published. PREFACE Some years ago this body conceived the idea of educating at their central station at Freretown, near Mombasa, a few of the most 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-omeni1, a member of the Oikop or Lumbwa Masai, who had spent some years under the able tuition of the Rev. 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 Ol-omeni’s services, and to the diligence of Justin Ol-omeni himself, I am in a large measure indebted for the material contained in this book. Philologists will possibly be interested to hear that there exist Masai (and possibly members of other tribes whose language has ever been a closed book) who are able to correspond with one another in their mother tongue. I have in my possession, for instance, several letters written in Masai. As a well-wisher of the Masai and one who has known them 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 will choose the first of these alternatives. Nairobi, East Africa Protectorate, May , 1904. A. C. HOLLIS. 1 Ol-omeni means He who is despised. When this name was given him, he was a small, sickly child, and not expected to live. [vi] CONTENTS PAGE Masai Grammar . i Alphabet and pronunciation ...... i Changes of letters . . . . . . . *2,53 The Accent ......... 7 Gender and Number ........ 9 The Article . 10 Cases . . . . . . . . . .14 Substantives . . . . . . . . .18 Adjectives . . . 35 Comparison of Adjectives . . . . . *38 Numerals . 39 Pronouns . . . . . . . . . .41 Personal . . . . . . . . .41 Possessive ......... 42 Demonstrative . . . . . . . .43 Reflexive ......... 44 Relative ........ 45, 50 Indefinite ......... 46 Interrogative . . . . . . . *47 Verbs . 48 Simple Verbs . 57 Verbs denoting motion towards the speaker . . . 71 Verbs denoting motion from the speaker . . . *74 The Dative form ........ ^6 The Applied form . 78 The Reflexive and the Neuter or Quasi-passive form . 79 The Reflexive form of Derivatives ..... 80 Dative Verbs used as Reflexives . . . . .81 Intransitive Verbs . . . . . . . .81 The Reciprocal form . . . . . . .82 Causatives ......... 84 Neuter Verbs ......... 87 Auxiliary and Irregular Verbs . . . . .89 Reduplication . . . . . . . -97 Adverbs .......... 97 Conjunctions . . . . . . . . .100 Prepositions . . . . . . . . .101 Interjections . . . . . . . . .101 Masai Stories . .103 The hare and the elephants . . . . . .103 The warriors and the devil . . . . . .108 The warrior and his sisters; or, Why free love is permitted among the Masai . . . . . . • 1 1 7 CONTENTS vii PAGE The devil called Sae-Kidongoi and the children . . .122 The warriors and the monkeys . . . . . .129 Konyek and his father . . . . . . . 133 The old man and his knee . . . . . . .147 Greed of the old man and his wife . . . . . 155 The woman and the children of the sycamore tree . . 16 1 The father of Marogo . . . . . . .165 The two wives and the twins . . . . . *171 The caterpillar and the wild animals . . . . . 179 The warrior and the Lnmbwa . . . . . .185 The boy, his 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 . . . .202 The demon and the child . . . . . . .215 The two Dorobo . . . . . . . . .223 The Dorobo and the giraffe . . . . . . .230 Masai Peo verbs and Sayings . 238 Illustrative Proverbs and Sayings . . . . *251 General Index to Proverbs and Sayings . . . -252 Masai Enigmas . 253 Divisions oe the Masai People . 260 Clans and families . . . . . . . .260 Districts and sub-districts . . . . . . .260 Ages and generations . . . . . . . ,261 Masai Myths and Traditions . 264 The story of the gods ........ 264 A devil . 265 The beginner of the earth . 266 „ ,, (another version) . . . .270 The story of Le-eyo’s disobedience . . . . .271 The origin of the Masai and Bantu people . . . .272 The story of the sun and moon . . . . . *273 The eclipse of the moon . . . . . . .274 Sunrise and sunset . . . . . . . *275 The stars . . . . . . . . . - 275 A halo round the moon and the milky way . . . .276 The rainbow . . . . . . . . .277 Comets . . 277 Sheet lightning ......... 278 The story of the flocks and the rain and sun . . .278 The story of the night and day . . . . . .278 The story of the sky and earth . . . . . -279 Earthquakes . . . . . . . . .279 Volcanoes and steam-jets . . . . . . *279 Caves .......... 280 CONTENTS viii PAGE Masai Customs . 282 Women’s ornaments . . . . . . . .282 Men’s ornaments . . . . . . .28 3, 294 Masai salutations on arrival . . . f . .284 „ „ „ departure ...... 287 Hospitality ........ 287 Cattle, grass, and milk . . . . . . .288 Brand-marks and ear- cutting of cattle, sheep, and donkeys . 290 Warriors’ shields and spears . . . . . .291 Arrows of the elders . . . . . . . .291 The process of moving . . . . . . .292 Warriors’ kraals and slaughter-houses . . . . .292 The feast called the offspring . . . . . .293 Circumcision . . . . . . . . .294 Boys’ circumcision . . . . . . . .296 Girls’ circumcision . . . . . . . .299 The feast called E-unoto or the selection of a chief . . 299 Marriage .......... 302 The refuge (divorce) . . . . . . . .304 Death .......... 304 Mourning .......... 306 People’s souls and spirits, and snakes . , . . .307 Inheritance ......... 309 Crimes . . . . . . . . . .310 The extraction of teeth . 313 Shaving . . . . . . . . . .314 Spitting . . , • • . 3r5 Food . . . . . - 317 Wild animals . . . . . . . . *319 Games . . . . . . . . . .321 Peace ceremonies . . . . . . . .321 The ceremony of the red bead . . . . . . 323 Omens . . . . . 323 The medicine-men . . . . . . . .324 The smiths . . 330 Earthenware pots and gourds . . . . . . 331 Pipes . . . , . . 332 The divisions of the day . . . . . . . 332 Seasons and months . . . . 333 Yawning, hiccoughs, sneezing, and illnesses . . . *334 Trees and medicines . . . . . . . -335 How fire is obtained . , . . . . . *342 Wounds and surgeons ........ 343 Masai curses ......... 344 Masai form of oath ........ 344 Trial by ordeal ......... 345 Songs and prayers . 345 LIST OF ILLUSTRATIONS PLATE I. Masai warrior ...... Frontispiece II. Masai elder wearing a fur cloak which is supposed to resemble a cobra’s hood .... To face p. xvi in. ( - .2 s S !§ « •<3 > § ; 2 „ •s s « ,?l s ^ ? a •0 SP Ph m ^ 1 W -td p* 0 © 44 S3 ? r nj 'd pO-^rd o vO &D K-_ K. K- «D 3 « S '§ k S3 ,® S-wjh o ,y i3 « ® *- .2 © £< ^ c3 © >LobD»Pi ® *3 .® 2 * &» S 44 ?-§ (J s® art S S ^ S °3 => S3 d d d ^ H O g P W PP « M M P « t> CO - ’3 g a W> bD P g .H ® ^ ® £ g ’§ '§ 1 | ■£§§•- g.g’gg a 44 >» o '1 g^^So s^4 H o O O m S OP^ H •4 M « & H 2d a d ._ 173 S o d •2 0 3 &C i fe o ® 2 pt _ "2 ^ *2 feo . si c ^ U S3 h flfls Sifjflfl S ® c3 c3 C cjci^ cj s«!3 S Ph bp M) O 44 r« 44 &C44 44 o P *5 *5 PP P HW H 3 5 6 ® a i-i bo £ 42 a ?d bo to ? a rt 'o 2 ® ip a 5? -s w m a d 2 •§ *3 ,2 o ® .2 o § <1 CO H CO CC Eh Latuka. (J 5® d ^doS)fl §) d o o g 0 £p2>,3-23.3 3 OOH P O^MiO^J EH Somali. ^ ^ i— i a ,_. e3 © P^S. 0(j)c3 s3 g 42 rd |c3 03 4d d rrj W) -2 c3 c3^-PO c« o3 O W P CO oo P pcoco Eh i a 3 4 5 6 7 8 9 IO S3 a m © § T3 *M CJ O oS £ On-S M <« <2 e* *© '"o3 ga "eS P .2 s •s 2 rrt ■« 2 >SS g 43 I KJ < h ®n INTRODUCTION XXVll This list of numbers suggests the following reflections among others: (a) Madi is quite different from the other languages, and gives the impression more than Somali of belonging to a different group, (b) 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 + 3, &c. It is remarkable that both in Bari and Dink a, as well as Ja-luo and Acholi, 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, and so is 3, except in Nandi and Suk, where it is replaced by a word which may possibly mean c pair/ just as juz is commonly used for 3 in Arabic dialects. For 5 there are at least two words : mut and imyet in Nandi and Masai ; kanat and ekan in Bari. Suk uses both. Possibly wdeds in Dinka and abity’ in Ja-luo represent variations of the first root, as may also the Bu in the Bari numerals from 6 to 9. 1 shows great variety, which may perhaps be paralleled in other families 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 somok. Jala in Bari stands alone. Dinka, Ja-luo, and Acholi use some word like dek, which perhaps reappears in the Bari for 8, budok (=5 + 3). The general conclusion to be drawn is that all these languages (except of course Somali and Madi), while forming closer sub-groups among themselves, belong to a com¬ mon 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 Krapf’s works, the most valuable contribution which has yet been made to the anthropology and philology of the British possessions in East 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 much 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 INTRODUCTION xxviii to converse with Europeans, and equally little doubt that disastrous and costly misunderstandings 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 has made the acquisition of all others a practical impossibility. Of late the languages of Kikuyu and Ukamba 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 insist on a know¬ ledge of any language but the lingua franca, Swahili, because the others are mostly spoken in comparatively small districts, and it is impossible to restrict an officer’s service to one linguistic area, or to require him to learn 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 ability to carry on a discussion in Nandi may avert a punitive expedition costing tens of thousands of pounds. I agree with the opinion indicated by Mr. Hollis in the last paragraph of his preface — that the only hope for the Masai is that under intelligent guidance they may gradually settle down and adopt a certain measure of civilization. Any plan of leaving them to themselves with their 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 atten¬ tion 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 facilitate a settlement of all questions which may arise between them and our adminis¬ tration. Nov. 14, 1904. C. ELIOT. Plate III Masai warriors of various * ages ’ and ‘districts,’ each with the shield of his ‘ age 1 and ‘ district.’ Scene on the Uganda Railway. Masai and other passengers. PART I EN-GUTUK OCVL-MAASAE MASAI GRAMMAR ALPHABET AND PRONUNCIATION, Vowels. A represents the English a in father. jE „ „ a in fate; E „ „ e in benefit. A „ „ a in dare, but longer and more open, I jj „ i in hit. / „ ,, i in ravine. 0 „ ■„ o in not. 0 „ „ o in mote. 6 „ aw in paw. U „ „ u in bull. U „ „ u in flute. A „ „ u in but, o in tongue. Ai „ „ i in ice, ai in aisle. Ae is a diphthong similar % ai, but formed by a union of the vowels a and e. Au represents the English ow in how. Oi „ „ oi 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 oi are not pronounced as diphthongs, the i is marked by a diaeresis, thus, ai \ 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, ai, and ae: — ’Ng-ai, the bows; eng-a'i, the god; eng-ae, the other. HOLLIS 2 MASAI GRAMMAR Consonants. B, d, k as in English. G is hard, as in the English word go. H is used as an aspirate only in a few interjections. Gh is a g followed by an Ji as in log-hut, and resembles the gh in Sanskrit. It is not pronounced like the Arabic ghain. J nearly resembles the English j, though it is sometimes pronounced like dy. Gh as in church. It, however, is sometimes exchangeable with j or dy : e. g. ol-chani, the tree, may also be pronounced ol-jani or ol-dyani. Sh, l , m, n as in English. Ng has two separate sounds, the one hard as in the English word finger, the other as in singer. The latter sound is written ng. Ny. This sound is similar to ni in the English word minion, or n in Spanish. P is more explosive than in English. B is always well pronounced or rolled on the tongue. The Northern Masai sometimes pronounce this sound like a burring r. S, t, w as in English. W. In a few words there appears to he a trace of a w which is only partially pronounced even when talking slowly : e. g. wou, come. Hiv represents the sound of wh in the Scotch why or wherefore. B, p, y, and w are pronounced in a lazy way by just opening the lips. Y is a consonant, as in yard. CHANGES OF LETTERS, AND REMARKS. The Masai of Nairobi and Naivasha sometimes use a for e. Thus : Ang-are (for eng-are), the water. Before i, aa changes to an accentuated single a. Example : A-isuj-i (for aa-isuj-i), I am washed. A and o are occasionally interchangeable. One hears, for instance: En-aivasha or en-aiposha, the lake. Ahgata or ohgota, the plain. Apa or opa, formerly. CHANGES OF LETTERS E and i when spoken rapidly often sound as if they were the same letter. It is in consequence sometimes difficult to distinguish between such words as a-gel, to choose, and a-gil, to break. E is changed to i when followed by a. Examples: Ol-figojine, the hyena ; il-figojinia, the hyenas. A-ure, to fear; a-t-uri-a, I feared. The Northern Masai frequently change i to e when the i is joined by a consonant to a. Examples : Aidima or aidema, I was able. Aidipa or aidepa, I finished. When i is the first letter of a word it is usually dropped if pre¬ ceded by another word ending in a vowel. Aisho ’ndae (for aisho indae), I give you. Aisho T-ayok (for aisho il-ayok), I give the boys. I is also dropped whenever the sound permits at the beginning of sentences. Thus : ’N-atmin (for in-atlnin), the stories. ’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 i. For a complete list vide page 53. It will be sufficient to give here the general rules. I. The first letter of the verb by another i and followed by i, Examples : A-iik, to clean (teeth) ; A-ilep, to climb ; A-inepu, to meet ; A-ingor, to look ; A-inyang-u, to buy ; A-irag, to sleep ; A-iseye, to touch ; A-iush, to lose ; A-iwo-u, to catch blood in a vessel; A-iyam, to marry ; (i) falls out whenever preceded l, n, ng, ny , r, s, u, w, or y , i-’ik, thou cleanest (teeth), i-lep, thou climbest. i-’nepu, thou meetest. i-’ngor, thou lookest. i-’nyang-u, thou buyest. i-’rag, thou sleepest. i-’seye, thou touchest. i-'ush, thou losest. i-Vo-u, thou catchest blood in a vessel. i-’yam, thou marriest. II. The i is changed to n whenever it is preceded by another i and followed by d , g , h, t, and sh. As will be shown shortly, the letters B 2 4 MASAI GRAMMAR k, t, and sh cannot follow n; these letters therefore change at the same time to g, d, and j respectively. Examples : A-idim, to be able ; A-igany, to fill; A-iken, to count ; A-itobir, to prepare ; A-ishop, to wear ; i-ndim, thou art able, i-ngany, thou fillest. i-ngen, thou countest, i-ndobir, thou preparest. i-njop, thou wearest. III. The i is changed to m whenever it is preceded by another i and followed by b, pf y, or w. It will be shown presently that p, y, and w are interchangeable and cannot follow n ; these letters are consequently changed at the same time to b. Examples : A-ibelekeny, to turn over ; i-mbelekeny, thou turnest over. A-ipot, or A-ivot, or A-iwot, to i-mbot, thou callest. call ; I and y are interchangeable when followed by e or o. The Northern Masai generally use the former, the Southern the latter. Examples : En-gew&rie or en-gew&rye, the night. Tolikio or tolikyo, tell. Ye sometimes becomes ie after n. Examples : A-tonie (for a-tonye), to sit on. A-imime (for a-immye), to lose. 0 becomes u when joined by a consonant to a. Examples : A-iko, to do ; a-iku-na, I did. A-ingor, to look ; a-ingur-a, I looked. The Northern Masai sometimes pronounce u like o, or like the German o. Examples : A-idor (for a-idur), to move. A-soj (for a-suj), to follow. B and k are sometimes interchangeable. Examples : En-garikobo or en-garibobo, the mongoose. Kinokop or Kinobop, a district near Naivasha known to Euro¬ peans as Kinangop. Gh and k are interchangeable. The former sound is more used by the Southern Masai than by the Northern, and the women of Nairobi and Naivasha employ it more frequently than the men. Both gh and k change to g when following n : Enna-kerai or enna-gherai, this child ; en-gerai, the child. Ol-kujita or en-gujita, the blade of grass. A-iko or a-igho, to do ; i-ngo, thou dost ; i-ngoko or i-ngogho, you do. CHANGES OF LETTERS 5 P, y, and w are interchangeable. The Northern Masai generally use p, the Southern y or w. Examples : Ol-poror, ol-voror, or ol-woror, the generation, age. Pokin, vdkin, or wokin, all. K is occasionally interchangeable with p, y, and w. For instance, ol-pukuri (or ol-vukuri or ol-wukuri), the (large) gourd, is also sometimes expressed ol-kupuri (pi. il-pukurto or il- kupurto). Before p, y, and w, n becomes m, and the p, y, or ip changes to 6. Examples : Ol-pukuri (or ol-vukuri or ol-wukuri), the (large) gourd. Em-bukuri, the (small) gourd. I-mbiri, thou fliest, (from a-ipiri, to fly). When k is the last letter of a verb, the root undergoes various changes in the formation of the past tense. For a complete list vide p. 5 6. It will be sufficient to state here that the k is dropped unless the letter which precedes it is i or u. Examples : A-lak, to unfasten ; a-ta-la-a, I unfastened. A-mok, to become accustomed to ; a-ta-mo-o, I became accustomed to. But A-rik, to take (a person) ; a-to-rik-o, I took (a person). A-nunuk, to fold ; a-tu-nunuk-o, I folded. The Northern Masai also frequently omit k both at the end and in the body of a word. Examples : Il-tungana (for il-tunganak), the men. Il-nganaiyo (for il-nganaiyok), the fruit. Kitua (for kituak), big (pb). A-ikweniye (for a-ikwenikye), to laugh at. Arai (for araki), or. Sh can only be used after a vowel or at the commencement of a word. Examples : A-isho, to give. Shoo, the grazing ground. Elle-shani or enna-shani, this tree. Le-shoruet, na-shoruet, O (the) friend ! After Z, sh becomes ch , and after n, j. Examples : I-njo, thou givest. Ol-chani or en-jani, the tree. Ol-choruet or en-joruet, the friend. 6 MASAI GRAMMAR Ch can only be used after l . J occasionally changes to t in the formation of past tenses of verbs. Examples : A-ji-oyo, not to return ; a-ti-oyo, I have not returned. A-j-oki, to say to ; a-ti-aka, I said to. The l of the masculine article ( vide p. io) is dropped before words beginning with e, i3 r, s, and y. Examples : O-engat (for ol-engat), the male wildebeest. O-iarata (for ol-iarata), the valley. O-rorei (for ol-rorei), the word. O-sarge (for ol-sarge), the blood. O-yoyai (for ol-ydyai), the porcupine. It has been stated that before r and s the l of the masculine article is assimilated as in Arabic, and that the double consonant is heard. This is, however, not the case. When the syllables are spoken separately, the singular article is clearly pronounced o, not or or os ; and in the plural the article drops out altogether, unless it follows a word ending in a consonant, when an i is used, not ir or is. Gh3 k, t , and sh change to g , <7, d3 and j respectively after n. Examples : En-glyo (for en-ghlyo), the daughter. ’N-gTshu (for ’n-klshu), the cattle. I-ngilikwan-u (for i-nkilikwan-u), ask ! En-dim (for en-tim), the wood. I-ndash-o (for i-ntash-o), stand ! En-joni (for en-shoni), the piece of hide. I-njop-o (for i-nshop-o), wear ! The n of the feminine article (vide p. 10) falls out before nouns commencing with one of the following letters : e , i, m , ng, ny , r, s, u, w, and y. Examples : E-engat (for en-engat), the female wildebeest. E-ilata (for en-ilata), the oil. E-moti (for en-moti), the cooking pot. E-ngoroyoni’ (for en-ngoroyoni), the woman. E-nyalata (for en-nyalata), the cud. E-rug (for en-rug), the hump. E-siangiki (for en-siangiki), the young woman. E-ululu (for en-ululu), the pit. E-wargas (for en-wargas), the female Grant’s gazelle. E-ya (for en-ya), the male. CHANGES OF LETTERS 7 Before b , n becomes m, and before p, v, or w, n becomes m, and the p , y, or w changes to b : Em-bae (for en-bae), the arrow. I-mbelekeny-a (for i-nbelekeny-a), turn over ! Em-bout (for en-pout, or en-vout, or en-wout), the trench. I-mbot-o (for i-npot-o, or i-nvot-o, or i-nwot-o), call ! Before substantives commencing with £, the n of the feminine article is assimilated, the double consonant being distinctly pronounced. Examples : El-lusye (for en-lusye), the hole in the wall. El-longo (for en-longo), the shield. R must always be preceded by a vowel or another r. Examples : Ol-orora, the crowd. ’N-gera, the children. ’N-gerra, the sheep. R is sometimes omitted in the body of a noun to form diminutives, or is changed to l or y. Examples : E-ngoroyoni, the woman ; e-ngooyoni, the female (used in a deprecatory sense). En-gerai, the child; en-gelai, the little child. Ol-owaru, the beast of prey ; eng-owayu, the small beast of prey. U and w, when followed by a vowel, are interchangeable, the former being used by the Northern, the latter by the Southern Masai. Examples : Atua or atwa, I died or within. Ol-moruo or ol-morwo, the old man. Hw is occasionally substituted for u or w, otherwise it is not used. Examples : E-hweji (for e-weji), the place. E-hwaso (for e-uaso), the river. Ol-osohwan (for ol-osowan), the buffalo. THE ACCENT. In most words all syllables are accentuated alike, a very slight stress being perhaps laid on the penultimate. This is more particularly noticeable when the last syllable but one contains a long vowel, e. g. ol-ayoni, ’n-jomto. Should the accent fall on any other syllable but the penultimate, it is specially marked, thus : ol-mdruo, kew&rie. These words are sometimes, and probably correctly, pronounced ol-morwo, kewarye; but owing possibly to the difficulty of making MASAI GRAMMAR w or y follow r, without stopping in the middle of the word, the w and y are generally changed to u and i. The accent, such as it is, does not fall on the penultimate in the fdllowing cases : I. When the subject of a verb is the first person plural, the last syllable is always slightly accentuated. Examples : Ki-suj, we follow (him). Ki-tu-suj-d, we have followed (him). Ki-suj means either, thou followest me, or he or they follow thee ; and ki-tu-suj-a, thou hast followed me, or he or they have followed thee. II. Whenever one of two a’s falls out before i in verbs commencing with the latter letter, the remaining a is rather more strongly sounded than the other syllables : A-isuj-a (for aa-isuj-a), I washed thee, or he or they washed me. E-flgas d-isuj (for e-ngas aa-isuj), they begin to wash (him). E-iyolo d-isuj-a (for e-iyolo aa-isuj-a), they know how to wash (him). Some confusion is at times caused by the subject or object not being expressed when it is a personal pronoun. For instance, the woman said to him, and he said to the woman, are both translated by e-ti-aka e-ngoroyoni. The difference is marked by raising or lowering the voice at the end of the substantive, and 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-ngoroyom means, the woman said to him. Whilst, E-ti-aka e-ngoroyonj means, he, she, or they said to the woman. In the same way the difference between, for instance, I followed thee, and he, she, or they followed me, is marked by raising or lowering the voice at the end of the word, e.g. : AasuJ, he, she, or they follow me. Aaguj, I follow thee. Aa-tu-suj_a> he, she, or they fol- Aa-tu-suj-a, I followed thee, lowed me. A-isuj-a, he, she, or they washed me. A-isuj-a, I washed thee. The same forms are used for the simple relative, whether it is employed as the subject or the object of the verb. When the ACCENT 9 relative is the subject, however, the voice is raised at the end of the verb ; when the object, it is lowered. Ol-tungani o-tu-suj-a, the man who followed him. Ol-tungani o-tu-suj-a, the man whom he followed. GENDER AND NUMBER. The Masai language distinguishes by the article two genders or classes answering approximately to masculine and feminine. As a general rule the former signifies big, strong, and masculine ; whilst the latter may be taken to mean something of a weak or feminine nature, and also of a diminutive or affectionate character. There are, it is true, exceptions to this rule, for whereas ol-origha, a small three- legged stool, il-kiyo, tears, and ol-kimojlno, the finger or toe, are masculine, eng-aina, the arm or hand, en-geju, the leg or foot, e-muny, a rhinoceros, and en-gukuu or en-dyemasi, a devil or fantastic wild beast, which takes the place of the dragon in English fairy tales, are feminine. But on the whole it will be found to be correct, and the following list of examples will help to prove the theory : Masculine. Feminine. Ol-tufigani, the man. Ol-ayoni, the boy. Ol-dia, the dog. O-sanja, the male lover. Ol-karsis, the rich man. Ol-ashe, the bull calf. Ol-alem, the sword. U-kujit, the long, coarse grass. Ol-kerr, the ram. Ol-aputani, the father or son-in-law. En-dungani, the little man. Eng-ayoni, the little boy. En-dia, the bitch or pup. E-sanja, the female lover. En-garsis, the rich woman. Eng-ashe, the cow calf. Eng-alem, the knife. ’N-gujit, the short grass or turf. En-gerr, the ewe. Eng-aputani, the mother or daughter-in-law . One word, e-weji, the place, although to all appearances feminine, might perhaps be classed by itself, as the demonstrative pronoun and some other parts of speech assume unusual forms when agreeing with it. There are two numbers, singular and plural, which are marked by variations in the termination of nouns. In verbs 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 exceptions, to mark the gender. In the following words the spelling of the nouns is slightly changed to denote some¬ thing of a weak or diminutive nature. 10 MASAI GRAMMAR Masculine. 01-oiboni, the medicine-man. 01-oirien, the wild olive- tree. 01-owaru, the beast of prey, the snatcher. 01-owara, the man with a piece cut off the ear. 01-alashe, the brother. 01-lee, the man. 01-arus, the black and white bull. Feminine. En-aibon, the medicine. Eng-oiien, the small wild olive- tree. Eng-owayu, the small beast of prey. E-wara, the ox with a piece cut off the ear. E-waya, the child with a piece k cut off the ear. Eng-anashe l, the sister. E-ya, the male (used in a depre¬ catory sense). Eng-ayus, the black and white cow. There are also a few instances of a diminutive form being made from feminine words. This is done by omitting or altering a con¬ sonant in the body of the noun. E-ngoroyoni, the woman. En-gerai, the child. Enna-longo, this shield. Enna-tito, this girl. E-ngooyoni, the female (used in a deprecatory sense). En-gelai 2, the small child. Enna-ongo 3, this small or bad shield. Enna-ito 3, this little girl. THE ARTICLE. The masculine article is ol in the singular, il in the plural; the feminine article is en in the singular4, in in the plural. When preceded by a word ending in a vowel, or at the commencement of sentences if followed by a word beginning with a vowel, the i of the plural article is dropped. The i of the plural feminine article is also dropped at the commencement of sentences, when followed by a word beginning with a consonant. It is possibly partly due to this omission 1 In this word the change of l to n to distinguish between the masculine and feminine genders appears to go beyond the article. 2 This form is rarely used except in the vocative case. 3 These words are not employed with the article in the nominative case. 4 There is a tendency amongst Bantu natives when talking Masai to omit the*,e of the singular feminine article, and to say, for instance, ndito for en-dito, ngare for eng-are. This mispronunciation of the word is often imitated by Europeans. THE ARTICLE ii of the vowel in certain cases that the masculine plural form is some¬ times, hut incorrectly, written el, which sound is, however, never used in this sense. The article is separable from the substantive, and in certain cases is not employed; but whenever it is joined to its noun, the two words are spoken as one, and were it to be omitted, the speaker would not be understood. The various changes of letters given on pages 6 and 7 take effect at the beginning of a word after the con¬ sonant of the article. Before e, i, r, s, and y, the l of the masculine article is dropped : e.'g. o-engat, the (male) wildebeest ; o-inoti, the foster-son ; o-regie, the (broad) path ; o-soit, the (large) stone ; o-yoyai, the (male) porcupine. When the masculine article is prefixed to a word beginning with sh, this sound changes to ch : e. g. elle-shokut, this herdsman ; ol-chokut, the herdsman. The n of the feminine article falls out before nouns commencing with e, i, m, ng, ny , r, s, u, w, and y : e. g. e-engat, the (female) wildebeest ; e-inoti, the foster-daughter ; e-mootyan, the quiver ; e-ngwesi, the wild animal ; e-nyawa, the udder; e-regie, the (narrow) path ; e-soit, the (small) stone ; e-uaso, the river ; e-weji, the place ; e-yoyai, the (female) porcupine. When the first letter of the substantive is a or 0, the feminine article generally becomes eng : e.g. eng-aji, the hut; eng-ongu, 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-atlni of eng-atlni, 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 eng before substantives commencing with go : e. g. eng-golon, the power; eng-goro, the anger ; eng-gogongi, the evil. With substantives commencing with l the n of the feminine article is assimilated, the double consonant being distinctly pronounced : e.g. el-lughunya, the head; el-lejare, the lie. Before b the n becomes m, and also before p, y, and w, 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 (enna-polos, or enna-volos, or enna-wolos, this loin) ; em-biding, the nape of the neck (enna- piding, or enna-viding, or enna-widing, this nape of the neck). 12 MASAI GRAMMAR Substantives commencing with gh, 7c, t, and sTi, change these letters when following the feminine article to g, g, d, and j respectively ; e. g. enna-ghlyo, this damsel ; en-glyo, the damsel ; kitok, big ; emgitok, the big woman, the wife ; enna-tomes, this camel ; en- domes, the camel; enna-shokut, this herdswoman; en-jolmt, the kerdswoman. Although as a rule a noun is unintelligible without the article, the place of the article can be taken by a demonstrative pronoun ; by the indefinite pronouns likae, & c., other, and poki, each ; by the interrogative pronoun kal, &c., which ? ; and by the numeral obo, &c., one. Examples : Ledo-tungani, that man. Likae-tungani, another man. Poki-tungani, each man. Kal-tungani ? which man 1 Obo-tungani, one man. The other cases in which the article is not used are as follows : i. When the meaning is motion to or from, or resting at, a kraal or hut (similar to our phrases to or from town, or at home, or the German nach or zu Hause), no possessive case being used. Examples: A-lo ang, I am going to the kraal (lit. I go kraal). A-ingu-a ang, I come from the kraal (lit. I leave thither kraal). A-tii ang, I am in the kraal (lit. I am there kraal). But A-lo eng-ang ai, I am going to my kraal. A-ingu-a eng-ang ai, I come from my kraal. A-tii eng-ang e-yeyo, I am in mother’s kraal. 2. When the time of day is expressed in such sentences as, ‘ When it became evening/ Ore p’ e-aku teipa (not en-deipa), and ‘Now in the morning he went away/ Ore tadekenya n-e-lo (not en-dadekenya). 3. When the substantive is used in a general or abstract sense. Examples : A-dol toki (not en-doki). Mira shata (not ol-chata) omut en-gima. Menyanyuk puan 0 kaa (not em-buan o’ en-gaa). Erisyo laikin o . kaa (not ’l-laikin 0 en-gaa). Ol-obore ayok (not T-ayok). I see something. You are not firewood that the fire burns (Proverb No. 62). 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). THE ARTICLE *3 4. When the substantive is used as an adverb or in an adverbial sense. Examples : A-tii keper (not en-geper). I am above. A-lo weji (not e-weji). I am going somewhere. E-tii atwa (not en-atwa). He is within. 5. In the singular of a few compound words. Examples : Kutuk-aji, the door (lit. mouth-hut). Tasat-aina, the man with the withered arm (lit. thin-arm). In the plural, however, the article is always employed. Example : ’N-gutukie-oo-’ng-ajijik, the doors (lit. the-mouths-of-the-huts). A few substantives never take the article. Such are j Ngania, so-and-so, such-a-one. Angata, the plain. Kulle (in compound words, alle), milk. Shoo, the grazing ground. Kishomi the gate. Kishwaini 2, the coast (Mombasa). Kitala, the refuge. The words father and mother are also used without the article. Papa and yeyo 3 are employed when talking of one's own parents, and menye and ngoto when referring to other people’s. The article, as has been stated, must in ordinary cases be prefixed to the noun ; and an adjective, when used as an attribute, follows the noun without the article. Thus : Ol-tungani kitok, the big man. ’N-dokitin kumok, the many things. It is, however, sometimes permissible to insert the adjective between the article and the substantive, and one may say : Ol-kitok-tungani, the big man. 'N-gumok-tokitin, the many things. The article is frequently used in compound words without any sub¬ stantive, and practically takes the place of affixes used in Aryan languages to form derivatives. 1 En-gishomi, i. e. kishomi preceded by the article, means the clan or family. 2 Kishwaini is doubtless a corruption of Kisauni, the Swahili name for Frere Town. 3 Marne is also occasionally used for mother. MASAI GRAMMAR Examples : Ol-le-’ng-aina (the-of-the-hand 1), tlie elephant. Ol-lo-’l-masi (the-of-the-mane), the lion. Ol-le-’l-lughunya (the-of-the-head), the brain. Ol-le-yeyo 1 (the.of_motUer) { the brother. En-e-yeyo J x ' ( the sister. En-e-’n-dambu (the-of-the-dappled-grey), the dappled grey’s calf. Ki-ncler ol-le-’modai, pe ki-ndd-ki ol-le-’ngeno (we begin the-of- the-foolishness, and we do again the-of-the-wisdom), we be¬ come wise by experience (Proverb No. 29). E-nyanyuk ol-o-ipot-oki 0 ol-o-euo openy (they resemble the-who- was-called and the-who-came-alone), there is no difference between the man who was called and he who came alone (Proverb No. 8). Ol-le-’ngae ? (the-of-who), whose % Ol-le-imyet (the-of-five), the fifth. CASES. Nouns in Masai are not susceptible of any inflexions to mark the cases; but the article has special forms to denote the nominative, vocative, and genitive. The accusative case is the same as the nominative. A local case which also sometimes affects the article is equivalent to the English prepositions at , by, for, from, in, off, on, out , to, and with. The Vocative. The vocative case only affects the article. The masculine article becomes, in both the singular and plural, li before substantives com¬ mencing with a and 0, and le before other letters. Li-oiboni ! 0 (the) medicine-man ! Le-soit ! O (the) stone ! Le-lewa ! O (the) men ! The vocative of the feminine article is na in both numbers. Na-kerai ! O (the) child 1 Na-kera ! O (the) children ! Na-Ai ! 0 (the) God ! When followed by the possessive pronoun the article rarely takes the vocative form. Example : Ol-oiboni lai ! O (the) my medicine-man ! It is, however, permissible to say Li-oiboni lai ! It is also possible to use the nominative for the vocative when there 1 Cp. the Sanskrit hasta, a hand ; hastin (1), an elephant. CASES i5 is no possessive pronoun, especially if the substantive is not the first word in the sentence : Aaomon, eng-A'i ! I pray to thee, O God ! In the word tito (ol-tito, the son ; en-dito, the daughter, or the girl), the first t is dropped in the feminine vocative case : Na-ito ! 0 (the) girl ! In one or two rare instances, when the feminine article is eng , the vocative case is expressed by Jc : K-ogho ! 0 (the) grandmother ! (eng-oglio, the grandmother). K-onyek ! O (the) eyes ! (’ng-onyek, the eyes). The commonest way of addressing an equal is by the use of the word E-iro in the masculine and Na-iro in the feminine. This can best be translated by Friend. ’L-oiye and Na-toiye, or Na-figoroyok, are used in the plural. A superior is addressed by the words Le-paiyan ! 0 (the elder ) ! Le-moruo ! O (the) old man ! or Papa-i ! Father-thou ! if a man ; and by Na-kitok ! 0 (the) big woman ! or Yeyo ! mother ! if a woman. The Genitive. There are three methods of forming the genitive case in Masai. The first is employed when the governed word is a substantive (not preceded by the article), a pronoun, or other part of speech ; the other two are in connexion with the article. 1. In the first or regular form the word governed follows the governing substantive, being joined to it by the particle le , if the nominative is masculine (li before a and 0), and e, if feminine. This particle does not vary in number. Examples : Ol-alem le-papa, father s sword. Eng-aji e-yeyo, mother’s hut. ’L-alema le-papa, fathers swords. ’Ng-ajijik e-yeyo, mothers huts. Ol-chore le-pokin, the friend of all. E-rnoti e-kuile, the milk-pot. ’L-omon li-opa, the news of formerly (i. e. of former times). ’L-omon li-akenya, the news of presently (i. e. of the future). 2. 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 1 6 MASAI GRAMMAR between tbe nominative and genitive. The form of the particle is determined by both nouns, but it is in the same number as the governed noun. When the nominative and genitive are both mas¬ culine, lo is used as the possessive sign in the singular, and loo in the plural ; when the nominative is feminine and the genitive masculine, o is employed in the singular, and oo in the plural ; when both nouns are feminine, the singular possessive particle is e, and the plural oo • and when the nominative is masculine and the genitive feminine, le is the singular form, and loo the plural. There appears to be some connexion between this form of the genitive and the conjunction and, which is o when followed by a singular substantive, and oo when followed by a plural. In the following table the similarity between the two forms is shown : The bone of the boy, 01-o'ito lo-T-ayoni. The bones of the boy, 'L-oik lo-T-ayoni. The bone of the boys, Ol-o'ito loo-T-ayok. The bones of the boys, ’L-oik loo-T-ayok. The bone and the boy, Ol-oito o ol-ayoni. The bones and the boy, ’L-oik o ol-ayoni. The bone and the boys, Ol-oito oo T-ayok. The bones and the boys, ’L-oik oo T-ayok. The thing of the boy, En-doki o-’l-ayoni. The things of the boy* ?N-dokitin o-T-ayonh The thing of the boys, En-doki oo-’l-ayok. The things of the boys, ’N-dokitin oo-T-ayok. The thing of the child, En-doki e-’n-gerai. The things of the child, ’N-dokitin e-’n-gerai. The thing of the children, En-doki oo-’n-gera. The things of the children, ’N-dokitin oo-’n-gera. The thing and the boy, En-doki o ol-ayoni. The things and the boy, ’N-dokitin o ol-ayoni. j The thing and the boys, En-doki oo T-ayok. The things and the boys, ’N-dokitin oo T-ayok. The thing and the child, En-doki o en-gerai. The things and the child, ’N-dokitin o en-gerai. The thing and the children, En-doki oo ’n-gera. The things and the children, ’N-dokitin oo ’n-gera. CASES i7 The bone of the child, Ol-oito le-’n-gerai. The hones of the child, ’L-oik le-’n-gerai. The bone of the children, 01-o'ito loo-’n-gera. The hones of the children, ’L-oik loo-’n-gera. The bone and the child, Ol-oito 0 en-gerai. The hones and the child, ’L-oik o en-gerai. The hone and the children, Ol-oito 00 ’n-gera. The bones and the children, ’L-oik 00 ’n-gera. 3. The second way of forming the possessive case in conjunction with the article is to place the governing word after the governed, the article of the former being at the same time twice expressed, once before the genitive particle, and once connected with its substantive. This form is mostly used when it is wished to put special stress on the genitive. If no ambiguity is likely to occur, the governing word may be omitted, the first article, however, being retained. The following example is taken from the story of the ostrich chicks : N-e-ure-yu ’1-aigwenak pokin e-jo ’n-e-’sidai ’n-gera^ n-e-jo ’n-o-l- ngatuny. And the counsellors all fear to say the-of-the-ostrich the children, and they say the-of-the-lion. The Local Case. There are two ways of forming the local case, which is used where a preposition is required in English. The first is employed with substantives not joined to the article, and with pronouns and other parts of speech ; the second is used in connexion with the article. 1. The regular method of forming the local case is by prefixing the particle te ( ti before words commencing with a or 0) to the governed word. This particle is invariable : E-ita-u-o te-kulle, he took it out of the milk. E-ton ti-aulo\ (he is sitting down in outside-the-kraal) (he is sitting or L j down out- E-ton te-boo ) (he is sitting down in outside-the-hut) 1 side. E-to-ning-o ti-atwa a-jo e-tu-puk-u-o eng-golon te-ninye, he felt in himself that his strength ‘departed from him. E-ti-aka obo 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 l. In other words, 0 is added to t when the word governed is masculine singular, e when feminine singular, and 00 when masculine or feminine plural. HOLLIS c i8 MASAI GRAMMAR Examples : E-ton to-T-ayoni, he sits by the boy. Te-’m-bolos e-’n-gew&rie, in the middle of the night. E-ta-do-iye too-'soito, he fell on the stones. E-pwomi too-’ng-dloli pokin, they come from all sides. SUBSTANTIVES. Many substantives are derived from verbal roots. The most usual method of forming nouns from verbs is by prefixing oi, a , or k to the root, if the latter commences with any letter except i, and by prefixing a or k if it begins with i. Various letters or syllables are also generally added, ni being frequently affixed when the sense is active, t or ti when passive. Examples : Ol-oiboni, the medicine-man, derived from -bon, to make medicine. Ol-areshoni, the trapper, derived from -resh, to trap. Ol-kuret, the coward, derived from -ure, to fear. Ol-aidetidetani, the dreamer or prophet, derived from -idetidet, to dream. En-gias, the work, derived from -ias, to do. En-girukoto, the reply, derived from -iruk, to reply. Substantives are also sometimes formed by simply affixing letters to the verbal root. Examples : Em-barnore, the shaving, derived from Ol-barnotq the young warrior, i. e. the shaved one 1, - -barn, to Em-barnat, the stone house, shave. El-lejare, the lie, derived from -lej, to deceive. E-sidanishu, beauty, derived from -sidanu, to be beautiful. En-jingata, the entrance, derived from -jing, to enter. The Plukal oe Substantives. Perhaps the most complicated part of the Masai language is the formation of the plural of substantives. For convenience sake substantives are divided into six 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 singulars terminating 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 into k, ak, ek, &c. In the fourth and fifth classes the singular appears to be formed from the plural by affixing i or ni, and a or o. In the sixth class there is no change. 1 The shaver or barber is Ol-abarnoni. SUBSTANTIVES J9 The plural of papa and menye, father, and of yeyo and ngoto, mother, are formed by prefixing loo and noo to the singular. Loopapa lainei, my fathers. Nooyeyo ainei, my mothers. Loomenye, the fathers. Noongoto, the mothers. Class I. Examples of substantives which end in a consonant and form their plural by affixing i to the singular : Singular. Plural. English. E-mulug I-mulugi 1 The hollowed out place. Ol-kuruk Il-kuruki The crow. En-gijipuruk In-gijipuruki The reed-buck. En-diol' In - dioli The gun. E-sipil I-sipili The blade, barb. En-'dim In -‘dimi The wood. Ol-kurum Il-kurumi The lower part of the back. Ol-osowan U-osowani The buffalo. Eng-golon Ing-goloni The power, authority. Eng-olong Ing-olongi The day, sun. En-gidong In-gidongi The quiver, honey-box, medi¬ cine-man’s horn. En-dasing In-dasingi The sneeze. E-muny I-munyi The rhinoceros. Ol-oip Il-oipi The shade, shadow, picture, or photograph. En-dap In-dapi The palm of the hand. Ol-poi’or Il-porori The generation, age. Ol-korikor Il-korikori The hartebeest. Em-bolos Im-bolosi The loin, the middle. Ol-perangash U-perangashi The upper arm. En:dabash In-dabashi The bedstead (lit. the breadth). E-makat I-makati The salt. Exceptions — Class I. A. Some substantives ending in a consonant, and especially those which have s as the final letter, form their plural by adding in to the singular. 1 The plural article has been purposely given in its full form, though in many places the vowel would fall out in conversation ; thus, the hollows would be pronounced Mulugi, not I-mulugi, unless the word preceding it f terminated in a consonant. MASAI GRAMMAR 20 Examples : Singular. Plural. English. 01-wargas Il-wargasin The Grant’s gazelle. 01-kaldes Il-kaldesin The ape. En-domes Il-domesin The camel. En-gias In-giasin The work. 01-kinos 01-kinyang Il-kinosin ) Il-kinyangin J The crocodile. E-semingor I-semingorin The serval cat. En-derash In-derashin The jackal. O-engat I-engatin The wildebeest. E-ruat I-ruatin The bed. 01-kirisiet Il-kirisietin The hammer. B. Many substantives which end in t form their plural by adding a to the singular. In the following lists examples are given of substantives which form their plurals regularly by adding i and irregularly by adding a. Substantives forming their plural by adding i : Eng-anyit Ing-anyiti The honour, punishment. Em-barnat Im-barnati The stone house. Em-bout 1 Im-bouti The trench. 01-chokut Il-chokuti The herdsman. En-gianget In-giangeti The breath. En-gininyeret In-gininyereti The drop of perspiration. En-gloget In-glogeti The hiccough. En-giroget In-girogeti The cough. 01-kerenget Il-kerengeti The fort, trap. 01-kokwet Il-kokweti The furnace. 01-kulet Il-kuleti The bladder. 01-kuret Il-kureti The coward. E-makat I-makati The salt. O-sumbat I-sumhati The invalid. 01-tasat Il-tasati The old (thin) man. Substantives forming their plural by adding a : En-aret In-areta The weapon. 01-choruet 2 Il-chorueta The friend. 01-kitepet Il-kitepeta The top edge of the ear. 01-kigh'aret Il-kighareta The thorn. 01-lafiget Il-langeta The bridge. 01-lepet Il-lepeta The armlet. E-nyirt I-nyi’rta The gum in front of the mouth. 01-oreshet Il-oresheta The calf of the leg. * This word is now used to mean boat. 2 Also 01-chore, il-choreta. SUBSTANTIVES 21 Singular. Plural. English. E-oret I-oreta The sign. E - repilet I-repileta The axe. O-reiet I-reieta The river. E-remet I-remeta The spear. E-seret I-sereta The chalk painted on the E-sisinet I-sisineta body. The bundle of grass, mat¬ Ol-tulet Il-tuleta tress. The bottle-shaped gourd. A few substantives which end in t also form their plural by adding o to the singular, and in one instance it is changed to o : En-derit In-derito The dust. E-murt I-murto The neck. O-soit I-soito The stone. En-dolit In-dolo The marrow. C. Some substantives other than those ending in t form their plural by adding a or o. Ol-alem Examples : Il-alema The sword. En-gerr In-gerra The sheep. E-rug I-ruga The hump. Ol-ngejep Il-ngejepa The tongue. Ol-bitir Il-bitiro The pig. Ol-kekun Il-kekuno The bank of a river. E-ngony I-ngonyo The artery. Ol-ngatuny Il-ngatunyo The lion Ol-gos Il-goso The throat. Class II. Examples of substantives which terminate in a vowel and form their plural by adding n to the singular ; O-singa I-singan The slave. En-gurma In-gurman The plantation, flour. E-munge I-mungen The anklet. Ol-orere Il-oreren The people, tribe. Ol-ari Il-arin The year. E-siangiki I-siangikin The young woman. Ol-toilo U-toilon The voice. Ol-osho U-oshon The country, tribe. Ol-arau Il-araun The broom. Ohkumbau U-kumbaun The tobacco. A number of animals and a few birds also belong to this class and 22 MASAI GRAMMAR form their plural in the regular manner. The following list gives some instances : Singular. Plural. English. Em-Mrie Im-Mrien The wild cat. Em-barta Im-bartan The horse. Ol-bua Il-buan The oribi. En-dua In-duan The frog 1. En-gitojo In-gitojon The hare. En-gomani In-gomanin The Kirk’s gazelle. En-gurlee In-gurleen The partridge. Ol-kipulege Il-kipulegen The water-buck. 01-ko‘ndi Il-kdndin The hartebeest. Ol-koroi Il-koroin The Colobus monkey. Ol-maalo Il-maalon The greater kudu. Ol-makau Il-makaun 2 The hippopotamus. E-nyau I-nyaun The cat. Ol-oilii Il-oiliin The Thomson’s gazelle. E-rongo I-rongon The reed-buck. O-yoyai I-yoyain The porcupine. Exceptions — Class II. A. Some substantives which terminate in a vowel (other than i) form their plural by adding i to the singular, or more frequently still ni, whilst a few add in. Examples of substantives which terminate in a vowel and add i : O-sirua I-siruai The eland antelope. E -regie I-regiei The path. Ol-aro Il-aroi The ox with the crumpled horn, buffalo. En-joro In-joroi The spring. El-longo Il-longoi The shield. Eng-ogho Ing-oghoi The grandmother, old woman . Ol-oro Il-oroi The he-goat. O-sero I-seroi The forest. Examples of substantives which terminate in a vowel and add ni to the singular: En - aiposha In - aiposhani The lake. Ol-gilisho Il-gilishoni The armlet. Ol-kelesure Il-kelesureni The guinea fowl. Ol-kila Il-kilani The garment, cloth. Ol-kimasaja Il-kimasajani The hornbill. Ol-mesera Il-meserani The baobab. Ol-oirirua Il-oiriruani The spirit, mad-person. 1 En-dua also means the pregnant woman. 2 Also il-makain. SUBSTANTIVES 23 Singular. Plural. English. Ol-orora Il-ororani The crowd. O-sararua I-sararuani The navel. E-ululu I-ululuni The pit. A few words introduced from Bantu languages form their plural in the same way : En-giondo In-giondoni The basket. El-lukungu Il-lukunguni The fowl. E-mugonda I-mugondani The flour. Ol-musalala Il-musalalani The banana plant. Examples of substantives which terminate in a vowel and add in to the singular : Ol-dia Il-diain The dog. E-mwa I-mwain The sort, kind. Ol-limwa Il-limwain The whirlwind. A few substantives JD. which have i as the final letter form the plural by changing i into n, and in one instance i is changed into w'i E-sunii I-sunin The madoqua. E-sidai I-sidan The ostrich. O-soyai I-soyan The brass or copper wire. Ol-tarakwai Il-tarakwan The juniper tree. E-musetai I-musetani The bead. Some substantives Kj. terminating in a vowel, and particularly those ending in i, form their plural by adding 0 or to to the singular, or by changing the last letter into 0, &c. Examples : Ol-moti Il-motio The tobacco pipe. E-moti I-motTo The cooking pot. Ol-kunoni U-kunono The smith. Ol-choni Il-chonTto 1 The ox hide. En-joni In-jonTto The piece of hide. Ol-pukuri Il-pukurto The gourd. 01 - kipiei 11 - kipio The lung. 01-ashe U-ash’o The calf. Eng-oje Ing-ojio The animal which has just given birth. En-dolu In-doluo The axe. 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. 1 Or more commonly il-onltOo 24 MASAI GRAMMAR Examples : Singular. Plural. English. Ol-alashe Il-alashera The brother. Eng-anashe Ing-anashera The sister1. E-ngape I-ngapeta The post. O-sarge I-sargeta The blood. Ol-bae Il-baa The matter, action. Em-bae Im-baa The arrow. En-amughe In-amugha The sandal. Ol-figojine Il-ngojinia The hyena. Ol-bene Il-benla The bag. En-gane In-ganda The cord (made of skin). Ol-lee Il-lewa The male. To this list may be added some verbal nouns terminating in are 2. Examples : El-lejare Il-lej4ria The lie. El-lidare Il-liddria The knotting together, the harvest. A few substantives ending in other vowels form their plural in the same way. Examples : Ol-oikulu Il-oikulia The breast of a dead ox, the happiness. En-dauwo In-dauwa The heifer. Ol-asurai Il-asuria The snake. Ol-marei Il-mareita The family. A few nouns belonging to the first two classes form their plural by adding ite 3 to the singular. Examples : Eng-ang Eng-omom Em-boo En-gima Ol-mongo E-nyawa Ing-angite Ing-omomite Im-booite In-gimaite Il-mongoite I-nyawaite The kraal. The face. The herd. The fire. The scrap, broken piece. The udder. Others which terminate in n form their plural by adding ito. Examples : Ol-oirien Il-oirienito The wild olive-tree, the log of wood, the heart of a tree. Ol-tiren Il-tirenito The place outside the fire. Ol-piron 4 Il-pironito The hard stick used for producing fire. 1 My sister is Eng-anaishi ai ; my sisters, Ing-anashera ainei. 2 Most verbal nouns terminating in are form their plural regularly by adding n , e.g. En-gurare ; pi. In-guraren, the grave. 3 This sound is sometimes pronounced itye, e. g. Ing-aiigitye. 4 Not to be confounded with ol-piro (pi. il-piron), the hyphaene palm. SUBSTANTIVES 25 A certain number of substantives form their plural by adding shi, ishi, sin, and shin to the singular. Examples : Singular. Plural. English. Ol-oitigo U-oitigoshi The zebra. Ol-amuye Il-amuyeishi The male donkey. E-morlo I-morloishi The sinew. E-mwinyua I-mwinyuaishi The liver. Ol-oikuma Il-oikumaishi The tortoise Ol-origha U-orighaishi The stool. E-mala I-malasin The gourd. Ol-kiu Il-kiushin The ant-hill. Ol-turle Il-turleshin The green parrot. ( Pceoce - jphalus massaicus, Fisch. and Beichen.) Some substantives form their plural singular. Examples : by adding tin or itin to the Eng-ai Ing-aitin The god, rain, sky. En-doki In-dokitin The thing. En-gew&rie In-gewarietin The night. E-weji I-wejitin The place. Ol-ameyu Il-ameyuitin The famine, hunger. Ol-apa Il-apa'itin The moon, the month1. En-gaa In-gaaitin The disease, death. En-gata In-gataitin The time. En-gigwena In-gigwenaitin The consultation. En-gijape In-gijapeitin The cold, wind. En-glyo* In-glyo’itin The little girl. O-sina I-sinaitin The trouble. O-singolio I-singolioitin The dance, song. Several substantives make their plural in two different ways, both forms having O-sagam I-sagami or I-sagamin Eng-oriong Ing-oriongi or Ing-oriongite En-gulale In-gulalen or In-gulaletin En-jore In-jorin or In-joreitin Ol-goo Il-goon 2 or U-goite E-segarua I-segaruani or I-segaruaitin En-dokoya In-dokoyani or In-dokoyaitin Em-buruo Im-buruoshi or Im-buruoitin Ol-tome Il-tomen or Il-tomia En-gishomi In-gishomin or In-jomlto En-gume In-gumeshi or In-gumeshin E-muro I-muroshi or I-muroshin apparently precisely the same meaning. Examples : The bridge. The back. The wooden ear-ring. The raid, war. The breast. The lobe of the ear. The head. The smoke. The elephant. The clan. The nose, nostril. The hind-leg. 1 The Mushroom is ol-apa (pi. il-apai). 2 This word is perhaps the origin of Mount Elgon, which is called by the Masai ol-doinyo loo-’l-goon, the mountain of breasts. l6 MASAI GRAMMAR Class III. This group consists of substantives which form their plural in k. In some instances k is simply added to the singular, in others it is preceded by a vowel, and in others again the last two or three letters of the singular are changed into ak , ek, or k. This class includes words indicating (a) states or callings, (b) parts of the body. A few other words also form their plural in the same manner. Examples of the first division : Singular. Ol-tungani Ol-moruo Plural. Il-tunganak Il-moruak E-ngoroyoni Ol-akwi I- ngoroyok II- akwiak En-gitok Ol-aputani 01 - aitoriani En-gituak Il-aputak 11 - aitoriak 01-aigwenani 01-oiboni Il-aigwenak R-oibonok 01-aomononi Il-aomonok 01-apuroni 01-ai’gwetani 01-abarnoni Il-apurok Il-aigwetak Il-abarnok 01-aisinani Il-aisinak Ol-asakutoni Il-asakutok 01-asirani Il-asirak 01-airitani Il-airitak 01-areshoni Il-areshok E-modooni I-modook 01-agilani Ol-aidetidetani Il-agilak Il-aidetidetak Eng-apyani En-doinono Ing-apyak In-doinonok Examples of the second division : Ol-kimojino Eng-aina En-geju (01-keju 01-o'ito Il-kimojik Ing-aik In-gejek Il-kejek Il-oik E-mouo I-mowarak Eng-ongu Ing-onyek English. The man. The old man, the husband. The woman, wife. The grandfather or grandson. The wife. The father or son-in-law. The chief. The counsellor, spokesman. The medicine-man. The beggar. The thief. The carpenter. The barber. The poor man. The wizard. The decorator, writer. The herdsman. The trapper. The blind person. The destroyer, breaker. The dreamer, prophet. The widow. The offspring. The finger, toe 1. The arm, hand. The leg, foot. The river.) The bone. The horn. The eye. 1 The thumb is called Ol-kimojino kitok, ol-kimojino sapuk, or ol-moruo kitok (the big, or fat, finger ; or the big old-man) ; the first finger, Ol-asakutoni or Sagutishoi (the wizard) ; the middle finger, Ol-kereti (the ring of goat’s skin which is worn on this finger); the third finger, Ngoto-Kineniya (Kineniya’s mother) ; the little finger, Ol-kimojino oti (the small finger), Kineniya or En-gilinda (proper names). SUBSTANTIVES 27 Singular. Plural. 01-oisoto Il-oisotok Ol-oidoloki Il-oidolok El-lenywa Il-lenyok Examples of other Ol-oingoni Eng-aji . Em-beneiyo Ol-nganaiyoi Ol-dwaru E-modioi Eng-are Ol-mwoilaa English. The nail, claw. The elbow. The long hairs of the tail of a wildebeest or zebra, &c. ; the fan made of these hairs. The hull, the strong man. The family, hut. The leaf. The fruit. The beast of prey. The cow’s dung. The water. The beetle. words : Il-oingok Ing-ajijik Im-benek Il-nganaiyok U-owarak I- modiok Ing-ariak II- mwoilak Class IV. According to another rule which applies fairly regularly to a large class of substantives, the singular appears to be formed from the plural by adding i or ni \ Comprised in this group are the names of tribes, a few communities of people, most insects, some birds and small animals, and a number of words which were probably first known in their collective form. Examples of names of tribes : Plural. Singular. English. Il-Ashumba Ol-Ashumbai The Swahili. Il-Tengwal Ol-Tengwali The Nandi. Il-Keyu Ol-Keyuni The Elgeyo. U-Uasin-glshu Ol-Uasin-gishui The Gwas Ngishu Masai. Il-Kume Il-Turkana Ol-Kumei ) Ol-Turkanai j The Turkana. Il-Kamasya Ol-Kamasyai The Kamasia. Il-Kakesan Ol-Kakesani } The Lumbwa 2. Il-Lumbwa Ol-Lumbwani j Il-Oikop Ol-Oikopani ) The Lumbwa Masai 3. Il-Lumb’wa Ol-Lumbwani J 1 This construction is by no means peculiar to the Masai. In Persian, : instance, i is added to a word to mean one individual, e.g. zan, woman, zani, one particular woman ; bacha, a child, bachai, one particular child ; bar, time, bari, one time, once. 2 A tribe living near the Lake Victoria, whose real name is Kip-sikisi. 3 The Lumbwa Masai, who call themselves ’l-Oikop, and who are often referred to by the Masai proper as ’1-Oogol-ala (the hard teeth), live in German East Africa extending as far south as Mpapua. Their language is almost identical with that of the Masai in British territory, the chief difference being the pronunciation of one or two letters, k being spoken like gh, p being pro¬ nounced y or w, and the vowels being softened. There is also a tribe of people called ’l-Oikop (Leukop or Lukob) living at the south end of Lake Rudolf who apparently speak Masai. They were met by Teleki and Hohnel ( The Discovery of Lakes Rudolf and Stephanie) and by Wellby (’ Twixt Sirdar and Menelik ). 28 MASAI GRAMMAR Plural. Singular. English. 11 - Kapirondo 01 - Kapirondoi The Kavirondo. Il-Kokoyo Ol-Kokoyoi The Kikuyu. Il-Tupeita Ol-Tupeitai The Taveta. Il-Mo'siro 01-Mo"siroi The Chaga1. I-Suk O-Suki The Suk. Il-Torobo Ol-Toroboni The Dorobo 2. Examples of names of communities of people : In-gera En-gerai The child. I-sipolio O-sipolioi The recluse, i. e. a boy who has recently been circum¬ cised. Il-barnot 01-barnoti The shaved one, i. e. the warrior who has not yet grown pig-tails. Il-muran 01-murani The warrior. Il-meek 01-meeki The native, the savage, ap¬ plied to all Bantu tribes. Il-omon 01-omoni The stranger. I-snnguro O-sunguroi The hypocrite. Il-tamweiya 01-tamweiyai The sick. 11-Aimer Ol-Aimeri The Aimer age s. Il-Aiser Ol-Aiseri The Aiser clan (of Masai) 4. Examples of names of insects, small animals, and birds : Ing-alao 5 Eng-alaoni The very small ant. In-darget En-dargeti The grasshopper. In-daritik En-daritiki The small bird. In-diamorgus En-diamorgusi The marabou stork. In-dero En-deroni The rat. Il-kuru 01-kurui The maggot, worm. Il-lashe El-lashei The louse. Il-masher 01-masheri The tick. Il-otorok 01-otoroki The bee. Il-maat 01-maati The locust. Il-oiriir 01-oiriiri The lizard. Il-oisusu 01-oisusui The flea. 1 Each tribe of the Chaga people (the inhabitants of Kilima Njaro) has a special name ; thus, Il-Kilema (sing. 01-Kilemai), the Kilema. 2 Some writers prefer Andorobo and even Wandorobo. The D has been retained at the commencement of the word, as Torobo would not be easily recognized. En-doroboni (pi. ’N-dorobo) is the Masai for the tsetse fly. These words have probably no connexion with dorop, short, as has been occasionally stated. 3 Vide p. 261. 4 Vide p. 260. 5 Also rarely Ing-alaok. It is perhaps of interest to note that en-dirango, the large reddish-brown ant, called siafu by the coast people, which bites fiercely, is not included in this group, and forms its plural by adding ni to the singular. SUBSTANTIVES 29 Plural. Singular. English. Il-ojonga Ol-ojongani The fly. Ing-ojonga Eng-ojofigani The mosquito. I-samburumbur O-samburumburi The butterfly. I-sarambalan E-sarambalani The bat, swallow, swift. Kamples of other words which belong to this class : Il-airakuj Ol-airakuji The kidney. U-ala Ol-alai The tooth, tusk. Ing-atambo Eng-atamboi The cloud. Il-til Ol-tili The spark, stain. In-garara En-gararai The quill. In-giporo En-giporoi The scar. In-guruon En-guruoni The ash. U-keko Ol-kekoi The thorn, thorny place. Il-kidongo Ol-kidongoi The tail. Il-kilileng Ol-kililengi The sheep’s dung. Il-kiyo Ol-kiyoi The tear. Il-mao Ol-maoi 1 The twins. Il-menenga Ol-menengani The corpse, spirit. I-mosor E-mosori The egg 2. I-ngok E-ngoki The sin 3. Il-dkidongo Ol-okidongoi The mud. Il-paek Ol-paeki The grain or cob of maize. Il-pisya Ol-pisyai The chain. I-seghera O-segherai The cowry. I-seghenge E-seghengei The iron wire. I-suut E-snnti The dust. I-senya O-senyai The sand. Il-tian Ol-tiani The bamboo. Il-tuduta Ol-tudutai The boil, abscess. Exceptions. There are only a few exceptions to this rule. They are as follows : Il-Maasae Ol-Maasani The Masai4. Il-Aisungun Ol-Aisungui \ Th E « Il-Musungu Ol-Musungui J ^ 1 Ol-maoi means a child who has a twin brother or sister. 2 A large egg-shaped cask used for beer, &c., is Ol-mosori, pi. Xl-mosorin. 3 An unlucky child, or a dwarf, is E-ngoki, pi. I-ngokin. 4 The original name of the Masai is said to have been Il-Maa (sing. Ol-Mai), and one even now occasionally hears old people using this word, especially when relating stories of former times. According to tradition the present form dates from the introduction by the Swahili traders of a certain kind of bead called ’Sae or ’Saen (sing. O-Saeni). 5 Europeans, or white people, were formerly called ’L-ojuju, the hairy ones. This appellation was afterwards changed to ’L-Ailungun, a corruption of the Swahili word Mzungu, which in its turn gave way to the present forms. 3° MASAI GRAMMAR Plural. Il-Chumari I-Sigiriaishi I- suyan II- munyo Singular. Ol-Chumari ) O-Sigiriaishi J O-suyai Ol-munyei English. The Somali. The wild dog. The beard. Class Y. In this class, like the preceding one, the singular of substantives appears to be formed from the plural. This is done by the affix a or o. A large number of words belonging to this class are formed by simply adding at or ot in the plural and ata or oto in the singular to the roots of verbs not commencing with i. With verbs commencing with i the same affixes are made, and h is also prefixed. Other substantives which form the singular by affixing a or o to the plural were probably first known in their collective state. Examples of substantives made from the roots of verbs not com¬ mencing with i : Plural. Singular. Verbal root. English. In-duat En-duata -dol, -dua The witness. In-jingat En-jingata The entrance. Il-langat El-langata -lang The ford. Il-limot El-limoto -lim The news. Il-lutot El-lutoto -lut The place to creep through. The warrior’s kraal. I-manyat E-manyata -many I-nyalat E-nyalata -nyal The mouthful of food, the cud. I-rishat E-rishata -rish The boundary. I-roruat E-roruata -roru The foot-print. I-sirat E-sirata ) -sir f The markings, stripes. I-sirat O-sirata J ( The letter, bill. In-demat En-demata -tern The measure. In-donat En-donata -ton The seat, root. Il-turot 01-turoto ) -tur -j \ The pond, puddle. In-durot En-duroto J [ The chalk. In-nangat En-nangata -nang The place struck by a club thrown from a distance, the bruise. Examples of substantives made from the roots of verbs which commence with i : In-gidimat In-gikurukurot In-gingasyat In-giragat En-gidimata -idim En-gikurukuroto 1 -ikurukur En-gingasyata -ingasya En-giragata -irag The being able. The thunder. The astonishment. The sleeping place, the hospitality. 1 Also en-gikurukur. SUBSTANTIVES 31 Plural. Singular. Verbal root. English. In-girukot En-girukoto -iruk The reply, the belief. In-gisisat En-gisisata -isis The glory. In-gisudorot En-gisudoroto -isudoo The secret. In-gisujat En-gisujata -isuj The cleaning. In-gitagat En-gitagata -itag The hut in which the elders meet. In-gitanyanyukot En-gitanyanyukoto -itanyanyuk The parable (lit. the making similar). In-giterat In-giterunot En-giterata En-giterunoto -iter ) -iteru J The beginning. In-gitingot En-gitingoto -iting The end. In-gityamat En-gityamata -ityam The jumping. Examples of substantives which form their singular by adding a or o to the plural : Plural. Il-abur Il-akir Angat Ing-arn Im-bat Im-blt Il-changit In-jangit In-daghol In-dapan In-duduny Il-karash Il-kujit In-guiit Il-kurt Il-lughuny Ing-opir Ing-opit Ing-orn Il-papit Singular. English. Ol-abura The froth. Ol-akira The star. Angata The plain, wilderness. Eng-arna The name. Em-bata The bank of a river. Em-blto The sinew, tendon, bow¬ string. Ol-changito The wild animal. En-jangito ‘ A what-d’you-call-it/ En-daghola The cheek. En-dapana The skin of a goat, sheep. or calf. En-dudunyo The heel. Ol-karasha The cotton cloth. Ol-kujita The long, coarse grass. En-gujita The turf. Ol-kurto The caterpillar. El-lughunya The head. Eng-opiro The small feather. Eng-opito The cord (made from the bark of a tree). Eng-orno The butter. Ol-papita The hair. Exceptions. Plural. Singular Verbal root. English. In-audot En-audoto -ud The hole. I-ila E-ilata -el The oil. Il-lotot In-gung Il-ki In-guk El-lototo En-gungu Ol-kina En-gukuo -loolo The journey, march. The knee. The teat. The charcoal, soot. 32 MASAI GRAMMAR Class VI. There are a few substantives which are unchangeable and have the same form in the singular and plural. Examples : Singular. Plural. English. Ol-aijolojola Il-aijolojola The hartebeest. Ol-doinyo Il-doinyo The mountain. Ol-kesen Il-kesen The cloth for carrying a baby in. Eng-oitoi Ing-oitoi The road. O-riri I-riri The termite. Ororei I-rorei The word. Ol-tuli Il-tuli The buttock. Substantives with Singular Eorm only. Some substantives have no plural. En-aimin, the darkness. Ol-aro, the shame. En-giopo, the adultery. En-gisiiisiu, the wind. En-gishon, the life, age. En-gitoo, the kingdom, wealth, greatness, age. To these may be added words ending in -ishu. Examples : E-sidanishu, the beauty. En-garsisishu, the kingdom, the riches. En-guretishu, the fear. Examples : En-gure, the thirst. Ol-kirobi, ) ,, r 01-oirobi,}thefeVer- Eng-oilelio, the dew. Ol-oijilili, the drop. Ol-oireriu, the dirt, rust. Substantives with Plural Form only. A few substantives have no form for the singular. Examples : In-dare1, the flock. Kulle (in compound words, alle), milk. In-gulak, the urine. I-motori, soup. Ing-amulak, the saliva. Irregular Plurals. A certain number of substantives form their plural irregularly. In a few instances different words are apparently used, in others different terminations from those already discussed. Examples in which different words are used : Singular- Plural. En-giteng, the ox, cow 2 ; In-glshu, the cattle, oxen, cows. Ol-kiteng, the bullock ; Il-mongi, the bullocks. O-sighiria, the donkey ; I-sirkon, the donkeys. En-dito, the daughter, young girl ; In-doiye, the daughters, girls. 1 En-darei is rarely used for a single goat. 2 The cow is usually termed en-giteng lepong, i. e. the female ox. SUBSTANTIVES 33 Singular. Plural. En-gop, the land, country ; In-gwapi, the lands, countries. 01-chata,}thetree> firewood; Il-kak, the trees, firewood. En jata* j sma^ tree, stake ; In-gak, the small trees, twigs. Examples in which unusual terminations are used : Singular. Plural. English. En-aisho In-aishi The honey. En-aibon In-aibonoreitin The medicine, charm. Eng-dlo Ing-dloli The direction, place. Eng-duo Ing-ai The bow. Ol-bungae Il-bungaiko 1 The young bull. En-daa In-daiki The food. En-gine In-gineji The goat. En-giringo In-giri The animal, the meat. En-giyok In-giyaa The ear. En-gubis In-gubisir The thigh. En-gutuk In-gutukie The mouth. Ol-kilikwai Ol-mafigatinda E-masaita E-figikitoi Il-kiliko Il-mafigati I-masaa I-ngik The messenger, message. The enemy. The wealth. The human excrement, word of abuse. E-ngwenitoi I-figweni Word of abuse. E-ngudi I-figusidin (rarely The stick. I-ngudisin) Eng-oshoghe Ing-oshua The belly. Ol-tau Il-tauja The heart, mind, spirit, soul Ol-tidu Il-tidii The needle. Plural of Compound Words. 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 connected 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. Examples of the First Division. Kutuk-aji (Mouth-hut) Tasat-aina (Thin-arm) 1 Sometimes pronounced Il-bungaikop. ’N -gutukie-oo-’ng-ajijik (The-mouths-of-the-huts) Il-tasati-’ng-aik (The-thin-the- arms) The door. The person with a deformed arm. HOLLIS D 34 MASAI GRAMMAR Singular. Plural. English. Ol-o-uro-kutuk ’L-oo-urd-kutukie The man with (The-who-cuts-mouth) (Tbe-wbo-cut-montbs) theteethknock- ed out or with the lips cut. Ol-o-dung-o-aina ’L-oo-dung-o-’ng-aik The one-armed (The-whom-cut-is-arm) (Tbe-wbom-cut-are-the-arms) person. En-na-iba-o-sina ’N-n&wba-’ sinaitin The moth. (The-which-hates-the-trouble) (The-which-hate-the-troubles) Obowaru-keri ’L-dwarak-kerin The leopard. (The-beast-of-prey-spotted) (The-beasts-of-prey-spotted) Ol-owaru-kitok ’L-owarak-kituak The lion. (The-beast-of-prey-big) (The-beasts-of-prey-big) Ol-lo-T-masi Il-loo-T-masin The lion. (The-of-tbe-mane) (The-of-tbe-manes) En-na-rok-kutuk ’N-naa-rook-kutukie The monkey1. ( The-which-is-black-mouth) (The-which-are-black-mouths) En-gidas-in-dare -gidas-in-dare The mongoose. (The-sucker-tbe-flocks) (Tbe-suckers-tbe-flocks) Ol-o-ad o-kiragata ’L-oo-ado-kiragat The giraffe. (The-wbo-is-long-sleeping-place) (The-wlio-are-long-sleeping-place) Ol-o-ibor-kidongoi 'L-oo-ibor-kidongo The wild dog. (The- which-is- white-tail) (Tbe-whicb-are-wbite-tails) Ol-le-T-lughunya Il-loo-T-lughuny The brain. (The-of-tbe-bead) (The-of-the-heads) Ol-le-’ng-aina Il-loo-’ng-aik The elephant. (Tbe-of-tbe-arm) (Tbe-of-the-arms) Ol-o-ngui 'L-oo-ngu The Kamba2. (The-who-stinks) (The-who-stink) Examples oe the Second Division. Ol-o-ton-ie-ki ’L-oo-ton-ie-ki The seat, the (Tbe-wbicb-sat-upon-is) (Tbe-which-sat-upon-are) buttocks. Ol-o-un-isho "L-oo-un-isho The sower. (The-who-sows) (The-wlio-sow) Ol-o-rip-isho ’L-oo-rip-isho The tailor. (The-wh'o-sews) (The-wh’o-sew) Ol-o-T-u ’L-oo-I-u The father. (The-wbo-begets) (Tlie-wbo-beget) Ol-d-lubo ’L-oo-lubo The impalla (Tbe-wbicb-is-not-satisfied) (Tbe-wbich-are-not-satisfied) antelope. Cercopitkecus Griseo- Viridis. 2 A tribe of people. 35 ADJECTIVES. There are three classes of words which can be used as adjectives in Masai. The first appears to consist of true adjectives, which were possibly originally all independent substantives, and substantives used in an adjectival sense. They do not indicate gender or class, and agree with the substantive 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 termina¬ tion 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 derivatives the plural termination varies according to the class of verb. The third class consists of a few words to which is prefixed the genitive particle. They are unchangeable, but the particle agrees in gender with the substantive. Class I. The same rules for the formation of the plural of adjectives belong¬ ing to this class are followed as with substantives, and though the adjective agrees in number with the substantive it qualifies, it does not necessarily take the same plural termination. When used as an attribute the adjective generally follows the substantive, but it is sometimes inserted between the substantive and the article. Examples : Ol-ashe sumbat or o-sumbat-ashe, the sickly calf. ’L-asho sumbati or ’sumbati-asho, the sickly calves. En-giteng uas, the striped ox. ’IST-glshu uasin or ’n-uasin-glshu, the striped cattle. Ol-ngatuny lepong, the female lion (lioness). Il-ngatunyo le’ponga, the lionesses. Ol-ayoni botor, the big boy. ’L-ayok botoro, the big boys. Ol-keju (or e-uaso) ngiro, the brown river. Il-kejek (or ’uason) ngiroin, the brown rivers.. En-dito sidai, the beautiful girl. ’N-doiye sidan, the beautiful girls. Ol-kerr ngojine, the lame ram. Il-kerra ngojmia, the lame rams. Ol-omoni torono, the bad stranger. ’L-omon torok, the bad strangers, the bad news. Ol-kila musana, the old garment. Il-kilani musan, the old garments. Ol-murani bioto, the healthy warrior. Il-muran biot, the healthy warriors. D 2 MASAI GRAMMAR 36 The following are irregular : Singular. Plural. English. Masc. Fem. Masc. Fem. Dorop Doropu Short. Rongai Rongerna Thin, narrow (in¬ animate objects). Oti Kiti Ooti 1 Kutiti Small. Kuti Few. Ado or o-ado Nado Adoru High, long. Examples : Il-tunganak doropu, the short men. ’Ng-&riak rongerna, the narrow streams. Ol-tungani oti, the small man. Il-tunganak ooti, the small men. E-ngoroyoni kiti, the small woman. ’$goroyok kutiti, the small women. ’Ng-olongi kuti, the few days. When the adjective is used predicatively, it precedes the substan¬ tive and article 2 : Torono ol-tungani, the man is bad. Torok il-tunganak, the men are bad. Class II. The adjectives belonging to the second class — in reality relatives compounded with verbal forms — follow the substantives they qualify, and agree with them in gender and number : Ol-murani o-gol, the warrior who is strong or the strong warrior. Il-muran oo-gol, the strong warriors. E-ngoroyoni na-nana, the gentle woman. ’Ngoroyok naa-nana, the gentle women. E-weji ne-wang, the open place. ’Wejitin nee-wang, the open places. Ol-tungani o-ibor, the white man. Il-tufiganak oo-ibor, the white men. Eng-are na-iroua, the hot water. ’Ng-driak nd-iroua, the hot waters. E-weji ne-irobi, the cold place. ’Wejitin nee-irobi, the cold places. In some cases the verbal part as well as the relative takes plural inflexions : Ol-doinyo o-rok, the black mountain. Il-doinyo oo-rook, the black mountains. 1 Ooti cannot be used predicatively, and kutiti is employed instead : e. g. kutiti *l-airakuj, the kidneys are small ( vide p. 139). a In sentences of this kind the demonstrative pronoun generally takes the place of the article : e. g. torono elle-tungani, this man is bad. ADJECTIVES 37 En-giteng na-tua, the dead ox. ’N-gishu naa-tuata, the dead oxen. En-giringo na-tungwa, the rotten meat. ’N-giri naa-tungwaita, the rotten meats. Ol-kila o-tarueiye, the spoilt garment. Il-kilani oo-tarueitye, the spoilt garments. E-weji ne-nyokye, the red place. ’Wejitin nee-nyokyo, the red places. Ol-chani o-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). ’L-oo-do-kishu, the blood- red cattle (name of two clans, vide p. 260). Class III. The words belonging to this class are merely genitives used as attributes (similar to such expressions as days of old, homme de bien, &c.). They follow the substantive they qualify : Eng-aina e-tatene, the right hand. Eng-oitoi e-kedyanye, the left road. ’L-omon li-opa, the former news. ’L-omon li-akenya, the future news. Il-changit le-’n-dim, the wild animals (lit. of the wood). All adjectives can be used as substantives by prefixing the article. Examples : Ol-oti, the small one, the younger. Ol-botor, the big one, the elder. Ol-o-rok, the black man. En-na-rok, the black woman. En-e-tatene, the right (hand). Two or more adjectives can follow a substantive : Ol-kiteng 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-tungani 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-anashe o-’l-murani kiti (the sister of the warrior small), the warrior’s small sister. ’Ng-abobok o-’l-chani naudo (the barks of the tree nine), nine strips of bark of the tree. 38 MASAI GRAMMAR The Comparison of Adjectives. There are not, properly speaking, any degrees of comparison in Masai. The comparative is represented in several ways. 1. By the use of a-lafig, to cross (a river) or to surpass : E-melok e-lang en-aisho (it is sweet, it surpasses honey), it is sweeter than honey. Sidai enna-toki a-lang eng-ae (beautiful this thing to surpass the other), this thing is more beautiful than the other. E-tii ol-kitok o-lang (he is there the big one who surpasses him), there is some one greater than he. 2. By the use of a-lus-oo, to pass thither or to surpass, followed by the local case : Sidai enna-toki a-lus-oo te-’ng-ae (beautiful this thing to pass by the other), this thing is more beautiful than the other. 3. By the use of peno, a little more : I-’ya-u en-doki kiti peno, bring something a little smaller. 4. By the use of ol-pisyai, the chain, and in this sense possibly, the rest : E-ata ’n-glshu tomon 0 ol-pisyai (he has ten cows and the chain), he has more than ten 'cows. A-isho-o ’rupiani ip o ol-pisyai (he gave me 100 rupees and the chain), 'he gave me over 100 rupees. More can be translated by likae, &c., other (which see, p. 46), by a-pon, to increase, or by a-itu-lus-oo, to cause to pass : To-pon-a kulle, i-’ya-u kulye-alle mono, increase the milk, bring ' more of thy milk. E-itu-lus-ori ’ndae (it is made to pass to you), more shall be given you. The superlative is generally denoted by the use of the adjective in its simple form : Kalo^upat^^ " } "^0 Which) is the best % It can also be translated by an adjectival substantive followed by the local case : Ninye ol-oti too-l-muran pokin (he the small from the warriors all), he is the smallest' of all the warriors. Like the comparative, the superlative can also be expressed by a-lus-oo, followed by the local case, or by a-lang, particularly by the former : ADJECTIVES 39 Supat elle, e-lus-oo te-pokin (good this one, he passes by all), this one is the best of all. Supat ledo, kake elle o-lus-oo te-’supatishu (good that one, but this one who surpasses in goodness), that man is good, but this one is the best. Supat elle a-lafig pokin (good this one to surpass all), this one is the best of all. THE NUMERALS. Masculine. Feminine. English. Obo Nabo 1 One. Aare Are Two. Okuni Uni Three. Oofigwan 0 fig wan Four. Imyet 2 Five. Ille2 Six. Oopishana Naapishana Seven. Isyet 2 Eight. Oudo Naudo Nine 3. Tomon Ten. Tomon o obo Tomon o nabo Eleven. Tomon o aare 4 5 Tomon o are Twelve. Tomon o okuni Tomon o uni Thirteen. Tomon o oofigwan Tomon o ofigwan Fourteen. Tomon o imyet Fifteen. Tomon o ille Sixteen. Tomon o oopishana Tomon oo naapishana Seventeen. Tomon o isyet Eighteen. Tomon o oudo Tomon oo naudo Nineteen. Tigitam Twenty. Tigitam o obo Tigitam o nabo Twenty-one. Osom or 'N-domoni uni Thirty. Artam or ’N-domoni ofigwan Forty. Onom or 'N-domoni ’myet Fifty. Onom oo tomon or ’N-domoni Tie Sixty5. Onom oo tigitam or 'N-domoni naapishana Seventy. Onom oo 'n-domoni uni or ’N-domo"ni 'syet Eighty. Onom o artam or 'N-domoni naudo Ninety. 1 1 when used with e-weji, the place, is nebo. 2 The i is sometimes omitted when these words follow a vowel. 8 Endoroj is occasionally used for nine. 4 When two numerals are joined by the conjunction and , the double o of the plural is only pronounced if followed by a consonant. 5 Often everything above fifty is simply styled ip. If it is desired to express a very large number, ip-ip, one thousand, or le-me-iken-ayu, countless, are used. 4 Q MASAI GRAMMAR Masculine. Feminine. iP Ip o obo Ip o onom Ip onom Ip-Ip or ’N-domoni ip Ip-Ip kata-’myet English. Hundred. One hundred and one. One hundred and fifty. Five hundred. One thousand. Five thousand. With the exception of 1, the number always follows the substantive : Il-tunganak aare, two men. When 1 is placed before the substantive, the article is omitted; when it follows, the article is retained : Obo-tungani or Ol-tungani obo, one man. Nabo-olong or Eng-olong nabo, one day. The ordinal numbers are expressed by the use of the genitive particle with or without the article : Ol-tungani li-oongwan, the fourth man. Eng-aji e-ongwan, the fourth hut. Tapala '1-tufiganak aare, toriku ol-li-okuni (leave two men alone, bring the third), bring the third man. First and last can both be expressed by Ol-le-bata, the-of-side. First is, however, more usually translated by one of the following : Ol-le-lughunya, the-of-head. Ol-o-ituruk, the-who-precedes. Ol-o-lus-oo, the-who-passes-by. Last is translated by Ol-le-kurum, the-of-behind, or Ol-o-ingopu, the-who-is-behind. Once , Twice , &c., are denoted by the use of en-gata, the time : Nabo-kata1, once, the first time. Kat’-are, twice. ’H-gataitin are, the second time. 5N-gata'itin aja % how many times ? 'N-gataiitin kumok, often. First of all is translated by a-ngas a-iter, to commence to begin, or simply by a-ngas, to commence : I-ngas a-iter en-gias, pe ilo, ) you must first of all do the work, I-ngas en-gias, pe ilo, ’ J then you may go. The Masai have various finger signs to denote the numerals. 1. The first finger of the right hand is held up and the rest of the fist closed. The hand must be kept still. 1 The first time can also be rendered by eng-aiter. NUMERALS 4i 2. The outstretched first and second fingers are rubbed rapidly one against the other. 3. The first finger is rested on the thumb and the first joint of the middle finger is placed against the side of the middle joint of the first finger, the other two fingers remaining closed. 4. The fingers are outstretched, the first and middle ones being crossed. 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 rubbed rapidly against the tip of one of the fingers, generally the middle finger, the hand remaining 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. This 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 thumb, 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 position as when representing 1, i. e. the first finger is held up while the rest of the hand is closed. When in this position the hand is shaken slightly from the wrist. 40. The hand 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 same time. 6Q. Por ip, that is to say anything above fifty, the closed fist is jerked out from the body, the fingers being at the same time opened. PRONOUNS. The full forms of the personal pronouns aye : Singular. Plural. I Thou He, she, or it lye Ninye Nanu We You They Iyook. Indae. Ninje. 42 MASAI GRAMMAR The second person singular is often contracted into "ye and occasion¬ ally into i. Iyook and Indae become ’yook and ’ndae when following a vowel, or at the commencement of sentences. Unless the subject has been previously mentioned, the demonstrative pronouns are generally used for he, she, it, and they. The objective cases, me, thee, him, &c., can be expressed by the same forms as those given above for the nominative case, I, thou, &c. The possessive case, of me, &c., is expressed by the possessive pronouns, or, rarely, by the particle le or e inserted between the sub¬ stantive and the personal pronoun. The local case is expressed by the particle te prefixed to the personal pronoun, e. g. e-gol te-ninje, it is hard for them. The position of the personal pronoun with regard to the verb is given on p. 49. The personal pronouns when combined with a verb as subject or object are indicated by special prefixes. See p. 48. POSSESSIVE PRONOUNS. The possessive pronouns are always placed after the substantive denoting the thing possessed, and vary according to gender and number. They are : Singular. Masc. Fern. Plural. Masc. Fem. My Lai Ai Lainei Ainei. Thy Lino Ino Linono Inono. His, her, or its Lenye Enye Lenyena Enyena. Our Lang Ang Lang Ang. Your Linyi Inyi Linyi Inyi. Their Lenye Enye Lenye Enye. Ol-alem lai, my sword. ’L-alema lainei, my swords. Eng-alem ai, my knife. ’Ng-alema ainei, my knives. The words mine, thine , &c., 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 Ol-lalai En-ai Il-kulainei In-gunainei. Thine Ol-lino En-ino Il-kulonono In-gunonono. His, hers, or its Ol-lenye En-enye Il-kulenyena In-gunenyena. Ours Ol-lalang En-ang Il-kulalang In-gunang. Yours Ol-linyi En-inyi Il-kulinyi In-guninyi. Theirs Ol-lenye En-enye Il-kulenye In-gun enye. ’L-alema lenye kullo, kodee T-kulonono % these are their swords, where are thine 1 Mi-ar il-asurai, T-kulalang, do not kill the snakes, they are ours. PRONOUNS 43 I-ata ’n-glshu inono ; e-ata sii ol-oiboni ’n-gunenyena, thou hast thy cattle ; the medicine-man also has his. Sidai en-doki enye a-lang en-ai, his thing is better than mine. There is a short enclitic form of the Possessive Pronoun of the second and third persons, which i mother : Singular. Minye, thy or your father ; Menye, his, her, or their father ; Ngutunyi, thy or your mother ; Ngotonye, his, her, or their mother ; The personal pronouns may be give emphasis. The word o-sesen in this sense : s used with the words father and Plural. Loominyi, thy or your fathers. Loomenye, his, her, or their fathers. Noongutunyi, thy or your mothers. Noongotonye, his, her, or their mothers. added to the possessive pronoun to i, the body, is also sometimes used Eng-alem ai nanu, Eng-alem o-’sesen lai, my own knife. DEMONSTRATIVE PRONOUNS. There are four classes of demonstrative pronouns. The first denotes objects near at hand ; the second, objects at a distance ; and the third and fourth, objects previously mentioned. They each have forms for the masculine and feminine, and the word e-weji, the place, requires a special form to be used with it. Class I. This or these, of objects at no great distance : Masculine. Feminine. Used with the word e-weji. Elle Enna Enne Kullo Kunna Kunne or Kunnen English. This. These. Class II. That or those or yonder, referring to things at a distance : Ledo or elde Enda Ende That. Kuldo Kunda Kunde or Kunden Those. Class III. This or these, mentioned before : Illo Inna Inne This. Lello Nenna Nenne These. 44 MASAI GRAMMAR Class IV. That or those or yonder, mentioned before : Masculine. Feminine. Used with the word e-weji. English. Lido Idya Idye That. Lekwa Nekwa Nek we Those. When the demonstrative pronoun is joined to a substantive, it takes the place of the article : Ledo-tungani, that man. Enna-kerai, this child. When used predicatively, the article is retained, and the demon¬ strative follows the substantive : Ol-tungani ledo, that is the man. En-gerai enna, this is the child. In the genitive and local cases the first letter of the demonstrative is omitted if an e : Ol-origha le-Tle-tungani, the stool of this man. E-gol te-lle-tungani, it is hard for this man. If it is desired to lay stress on the demonstrative pronoun, the syllable nya, nye, or nyo is prefixed to it. When the demonstrative has taken this form and is joined to a substantive, the article is retained : Nyelle ol-tungani, this man here, this very man. Nyoolo ’l-tunganak, these men here. Nyanna e-ngoroyoni, this woman here. Nyonna ’ngoroyok, these women here. Nyenne e-weji, just this place. REFLEXIVE PRONOUNS. Most verbs have a special reflexive form which is much used. When this form does not exist or is employed for the neuter or quasi-passive, the word Iceman is affixed to the verb in the singular and aate in the plural : A-dung kewan, I cut (or shall cut) myself. Ki-dung aate, we cut (or shall cut) ourselves. Self is also occasionally translated by ol-tau, the heart : E-nyor ol-tau lenye (he loves his heart), he loves himself. When self is added to a pronoun to express emphasis, it is rendered in Masai by open in the singular, and oopen in the plural : Ol-tungani open, the man himself. U-tunganak oopen, the men themselves. Nanu open, I myself. 'Took oopen, we ourselves. PRONOUNS 45 The word owner is translated by open preceded by the article. It ; followed by the nominative and not by the genitive as in English : 01-open eng aji, 1 owner 0f the hut. En-open eng-aji, j L-oopen ing-ajijik, 1 owners 0f the huts. N-oopen mg-ajrjik, J By myself \ by ourselves , &c., are also rendered by open, oopen : Nanu open, by myself ; ’Yook oopen, by ourselves. RELATIVE PRONOUNS. The relative pronouns have forms appropriate for the masculine and feminine of both numbers. There is also a special form for the word e-weji, the place : Masc. O1 Singular. Used with the Fem. word e-weji. Masc. Na Ne Oo Plural. Used with the Fem. word e-weji. English. Naa 2 Nee Who, whom, or which. Ol-tungani o-ra 3 sapuk, the man who is big. E-ngoroyoni na-ra sapuk, the woman who is big. E-weji ne-ra sapuk, the place which is big. Il-tunganak oo-ra sapuki, the men who are big. ’Ngoroyok naa-ra sapuki, the women who are big. ’Wejitin nee-ra sapuki, the places which are big. When the negative is combined with the relative, le^me is used for the masculine, and ne-me for the feminine and for the word e-weji. These forms do not change in the plural : Ol-tungani le-me-ra sapuk, the man who is not big. E-ngor5yoni ne-me-ra sapuk, the woman who is not big. Il-tunganak le-me-ra sapuki, the men who are not big. Ngoroyok ne-me-ra sapuki, the women who are not big. The affirmative form of the relative is not divisible from the Verb, but the negative form can stand alone ; thus, whilst ol-tungani o sapuk 4 would be meaningless, ol-tungani le-me sapuk is as correct as ol- tungani le-me-ra sapuk. To distinguish between the simple relative as subject or object the voice is raised 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 is 1 The masculine singular relative is generally a long o, thus o. 2 Naa becomes na before verbs commencing with i. 3 A-a, to be ( vide p. 87). 4 Ol-tungani o-sapuk-u means, the man will be big (vide p. 87). 46 MASAI GRAMMAR the subject, and the object is the first or second person singular (except when the subject is the first person plural) ; also when it is the object, and the subject is the first or second person singular. These alterations are shown on pp. 50-3. The possessive form of the relative can be translated by open preceded by the article : Ol-tuhgani ol-openy in-glshu, the man whose cattle they are. INDEFINITE PRONOUNS. There are two indefinite pronouns. The first, likae, &c., is equi¬ valent to other, another, the one . . . the other, and else ; the second poki, &c., to each, every, all, whosoever, and whatsoever, and in compound words to both, all three, &c. Likae, &c., other, has different forms for the masculine and feminine, singular and plural. It invariably precedes the substantive, and can be used with or without the article according to the meaning : Singular. Plural. Masc. Fem. Masc. Fem. Likae Ae Kulikae Kulye Examples : Likae-tungani, another man. Kulye-ngoroyok, other women. Ol-likae-tungani, the other man. 'N-gulye-ngoroyok, the other women. I-mbot-o ol-likae, call the other one (masculine). The one . . .the other , is translated by likae . . . likae, ae . . . ae, &c. : E-to-Ishe eng-ae-ngordyoni, na olupi eng-ae, the one woman bore and the other was barren. E-pwo kulikae, e-pwonu kulikae, some go and others come. Else , when joined to somebody , something , or somewhere , is translated by likae, ae, &c. : E-euo likae-tungani, somebody else came. A-shomo ae-weji, I went somewhere else. A-itobir-a ae-toki, I did something else. Other is also used for the comparative of adjectives (which see, P- 38)- Each, every, whosoever, and whatsoever , are translated by poki. When used in this sense, poki precedes the substantive, and the article is omitted : E-euo poki-tungani, each man came. E-etuo* poki-tunganak, every man came. PRONOUNS 47 E-etuo te-poki-weji, they came from each place. Ten e-lotu poki-tungani, ti-aki m-e-shomo, whosoever (or what¬ soever inan) comes, tell him to go away. All is rendered by poki in the singular, and pokin in the plural 1. When employed thus, the article is retained, and poki follows the substantive : E-ishir-a eng-aji poki, all the hut wept. E-etuo T-tunganak pokin, all the people came. Both, all three, &c., are translated as follows : Masculine. Feminine. English. Pokiraare Pokirare Both Pokirokuni Pokirauni All three. Pokiroongwan Pokirongwan All four. Pokiraimyet All five. E-etuo ’l-tunganak pokiraare, both men came. E-etuo ’ngoroyok pokirauni, all three women came. IHTEKRO G-ATIVES. There are two interrogative pronouns that are declinable, (Ki)2 angae, AVho ? and (K) alo, Which ? and one which is indeclinable, (K) ainyo 3, What ? Who ? is declined as follows : Singular. Plural. Masc. Fem. Masc. Fem. (Ki) angae (K) aloo-’ngae (K) anoo-’ngae (K) ol-le-’ngae (K) en-e-’ngae (K) alkul-le-’ngae (K) angun-e-'ngae Whose ? English. Who? Whom ? Which ? What ? or What sort of ? are rendered as follows : (K) alo (K) aa (K) akwa. 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 implied. When Which? is joined to a substantive, the article is omitted: (Ki) angae- o-tii kishomi ? ) (Who [is it] who is there gate ?) Who is at the gate ? - Who are at the gate ? (Ki) angae na-tii kishomi ? J (K) aloo-’ngae oo-tii kishomi ? (K) anoo-’ngae naa-tii kishomi ? ; (Ki) angae i-yeu ? Whom do you want ? (K) ol-le-’ngae elle-alem ? Whose sword is this ? (K) en-e-’ngae enna-alem ? Whose knife is this ? 1 Pokin may also be used with a singular substantive : e-ishir-a eng-aji pokin, all the hut wept. 2 K or Ki are often placed before an interrogative. 3 Ainyo, when it stands alone, is generally contracted into ’nyo or ’ya. 48 MASAI GRAMMAR (K) alkul-le-’ngae kullo-alema 1 "Whose swords are these *? (K) angun-e-’ngae kunna-alema 1 Whose knives are these ? (K) alo-tungani o-tii1? Which {or what sort of) man is there1? (K) alo-tungani elle ? What man is this ? (K) aa enna % What is tins ? (K) ainyo na-tii h What is there ? (K) ainyo ki-tum ? What (shall) we get 1 (K) ainyo e-ata kuldo ? (What have those ?) What is the matter with them ? VERBS. Verbs in Masai fall into two classes : ( a ) roots beginning with i or e1, ( b ) all other roots. There are also numerous derivative forms which may be assumed by most Masai verbs where in English either another verb or some compound expression must be used. The principal difference between verbs commencing with i or e and those commencing with any other letter is to be found in the past tense and tenses constructed from the past. In the former a vowel only is affixed, and in the latter t and a vowel are also prefixed to the root. Examples : A-suj, to follow. A-tu-suj-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 prefixes change when the object is the first or second person singular. When the subject is — I and the object him, her, us, you, them, &c., or when there is no object, the prefix is A. I and the object thee, the prefix is Aa 2. Thou and the object him, her, us, them, &c., or when there is no object, the prefix is I. Thou and the object me, the prefix is Ki. He, she, or it* and the object him, her, us, you, them, &c., or when there is no object, the prefix is E. He, she, or it, and the object me, the prefix is Aa 2. He, she, or it, and the object thee, the prefix is Ki. We and the object thee, him, her, you, them, &c., or when there is no object, the prefix is Ki. 1 There appear to be only two verbs which, with their derivatives, commence with e : a-el, to anoint, and a-eang, to breathe. 2 Aa is used for all verbs except those commencing with i, when a slightly accentuated a is employed instead. VERBS 49 You and the object him, her, us, them, &c., or when there is no object, the prefix is I. You and the object me, the prefix is Ki. They and the object him, her, us, you, them, &c., or when there is no object, the prefix is E. They and the object me, the prefix is Aa h They and the object thee, the prefix is Ki. The following examples will illustrate the use of these prefixes : Singular. A-suj, I follow him, &c. Aa-suj, I follow thee. I-suj, thou followest him, &c. Ki-suj, thou followest me. E-suj, he or she follows him, & c. Aa-suj, he or she follows me. Ki-suj, he or she follows thee. Plural. Ki-suj, we follow thee, him, Sec. I-suj-usuju, you follow him, Sec. Ki-suj-usuju, you follow me. E-suj, they follow him, &c. Aa-suj, they follow me. Ki-suj, they follow thee. In the active voice the personal pronoun is often added for emphasis or to prevent ambiguity. It always follows the verb, and is perhaps more frequently used in the objective than in the subjective case. If both are used, the latter precedes the former, except in the use of auxiliary or compound verbs. Examples : A-ar nanu ’ndae te-’ngudi, e-ar ledo ’ndae to-’l-kuma (I-you-strike I you with-the-stick, he-you-strikes that-one you with-the- club), I strike you with the stick, he strikes you with the club. A-ar nanu ’ndae te-’ngudi, e-lotu a-ar indae ledo to-’l-kuma (I-you- strike I you with-the-stick, he-you-comes to-strike you that- one with-the-club), I strike you with the stick, he comes to strike you (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-isho-o ’ndae ’1-alema, I have given you the swords. When the first person plural is the subject, the last syllable of the verb is slightly accentuated. The objective personal pronoun is also usually added : Ki-tu-suj-4 ’ye pokin, we have all followed thee. Ki-tu-suj-a pokin, all have followed thee. There is no difference in pronunciation 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 1 Aa is used for all verbs except those commencing With i, when a slightly accentuated d is employed instead. HOLLIS 5o MASAI GRAMMAR object tbee, and when tbe subject is be, she, or they and tbe object me, a difference in pronunciation is noticeable. In tbe first case tbe voice is lowered at tbe end of tbe word ; in tbe latter it is raised. There is an impersonal form wbicb corresponds to tbe passive in English. This form is only conjugated in tbe third person singular, and is generally followed by a personal pronoun : Aa-suj-i nanu, it is followed to me or I am followed. A-iyolo-i aa-tu-suj nanu, it is known to be followed to me or I know bow to be followed. Tbe objective prefix is used when anything about tbe person or thing is about to be stated : Aa-tu-dufig-o ol-kimojlno (he-me-has-cut the-finger), be has cut off my finger, Ki-an ing-aik te-kurum (they-thee-bind tbe-bands at-bebind), they will bind tby bands behind tbee. The Relative. Tbe relative, as explained above (p. 45), is inseparable from tbe verb. When it is used, it takes tbe place of tbe personal prefixes, and can be employed with tbe present tenses, with tbe past, and with tbe future. It is also used with tbe passive voice. If tbe subject and object are expressed, tbe former precedes, and tbe latter follows, the relative and verb. Examples : Nanu o-nyor ol-tufigani, (it is) I who love tbe man. Nanu o-nyor-ita ol-tufigani, (it is) I who am loving tbe man. Nanu o-to-nyor-a ol-tungani, (it was) I who loved tbe man. Nanu omyor-u ol-tungani, (it is) I who will love tbe man. Ol-tufigani o-nyor-i, tbe man who is loved. Ol-tufigani o-nyor-ita-i, tbe man who is being loved. Obtufigani o-to-nyor-a-ki, the man who was loved. Ol-tufigani o-nyor-u-ni, tbe man who will be loved. Tbe form of tbe relative changes when it is tbe subject and tbe object is tbe personal pronoun of tbe first and second person singular (except when tbe subject is tbe first person plural), l and n ( li and ni before k *) joined to tbe personal prefixes being substituted for 0 or 00 and na or naa : Masculine. Feminine. O-suj Na-suj Laa-suj Naa-suj O-suj Na-suj Liki-suj Niki-suj English. I who follow him, her, you, tbe thing, &c. I who follow tbee. Thou who followest him, her, us, &c. Thou who followest me, &c. 1 li and ni are also sometimes used before in. VERBS 5i Masculine. O-suj Laa-suj Liki-suj Oo-suj Oo-suj Liki-suj-usuju Oo-suj Laa-suj Liki-suj Feminine. English. Na-suj He who follows him, her, us, &c. Naa-suj He who follows me. Niki-suj He who follows thee. Naa-suj We who follow thee, him, you, them, &c. Naa-suj You who follow him, her, us, &c. Niki-suj-usuju You who follow me. Naa-suj They who follow him, her, us, &c. Naa-suj They who follow me. Niki-suj They who follow thee. When the relative is the object of the verb, l and n joined to the personal prefixes are employed in place of 0 or 00 and na or naa if the subject is the first and second person singular or plural : Ol-tungani la-suj, the man whom I follow. Ol-tungani li-suj, the man whom thou followest. Ol-tungani o-suj, the man whom he or she follows. Ol-tungani liki-suj, the man whom we follow. Ol-tungani li-suj-usuju, the man whom you follow. Ol-tungani o-suj, the man whom they follow. When, however, there is an indirect object of the first or second; person singular, the objective relative in the third person also changes to l or n joined to the personal prefixes. The following examples show the changes in the relative when there is an indirect object : Ol-alem la-isho, the sword which I give to him, &c. Ol-alem la-isho *, the sword which I give to thee, Ol-alem li-njo 2, the sword which thou givest to him, &c. Ol-alem liki-njo, the sword which thou givest to me. Ol-alem 14-isho 1, 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-isho, the sword which he, she, or they give to him, &c. Ol-alem liki-njo, the sword which we give to thee, him, &c. Ol-alem li-njo -sho, the sword which you give to him, &c. Ol-alem liki-njo-sho, the sword which you give to me. When there is no antecedent, the article is prefixed to the relative : Singular. Masculine. Feminine. English. Ol-o-suj Ol-laa-suj Ol-liki-suj En-na-suj En-naa-suj En-niki-suj He who follows him, her, us, &c. He who follows me. He who follows thee. 1 The Id would be laa before a verb beginning with any other letter. 2 Certain changes take place in the spelling of verbs commencing with i {vide pp. 53-5). 52 MASAI GRAMMAR Plural. Masculine. ’L-oo-suj Feminine. 'N-naa-suj They who follow him, English. her, us, &c. Il-laa-suj Il-liki-suj ’N-naa-suj *N-niki-suj They who follow me. They who follow thee. Examples : Ol-o-nyor-i, the (man) who is loved. En-na-nyor-i, the (woman) who is loved. E-tua ol-liki-ta-ar-a, he who struck thee is dead. E-tii ’l-oo-pwonu oo ’1-oo-pwo (they hre there those who come and those who go), people come and go. E-ibung-a ol-ameyu ninye oo ’l-oo-boit-are, hunger seized him and those who were with him. A-ning ol-toilo lo-H-o-ishir, I hear the voice of some one crying. E-ta-a e-ngordyoni en-na-irita ’sirkon, the woman became one who herds donkeys. Whoever is also often translated by this form of the relative : E-ar-i ol-o-jo-ki elle-tungani, ) whoever tells this man, will be E-ar-i en-na-jd-ki elle-tungani, J beaten. Adverbs of time or place are treated as relative particles, the letter n being simply added to the personal prefixes. When the antecedent is omitted, the feminine article precedes the word. The words what or that which, whatever, wherever, and whenever, can be translated in the same way : A-lo e-weji n-i-’ngua, I am going to the place whence thou comest. A-lo en-n-i-lo, I go whither {or when) thou goest. A-iyolo 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-’yd-u-u n-a-isho \ whatever you will wish I shall give you. En-n-a-ti-jing-a pa a-ton, wherever I entered I stayed. En-n-e-iyo-u n-e-lo 1, 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 English. Examples : na-lo ? } (Who wh° is g0“g ^ Wh° is g°ing ? Kakwa-tunganak oo-shomo % Which men have gone h Il-tunganak aja oo-shomo 1 How many men have gone 1 M-e-tii ol-tungani o-pik ol-marua hgejuk atwa ’1-mosorin musan (it is not there' the man who puts the new wine into the casks old), no man putteth new wine into old wine-skins. 1 The narrative tense (which see, p. 59) follows the verb a-iyo-u, to wish. VERBS 53 Poki-tungani o-lotu, whoever may come. Ol-doinyo o-ibor, the white mountain (Kilima Njaro). A-ata eng-are na-ok, I have some drinking water. I-’ya-u ol-origha la-ton-ie, bring me a chair to sit on. The relative combined with the negative (le-me and ne-me) like¬ wise undergoes changes which are somewhat similar to those already enumerated. Except before mi, when le and ne become li and ni, the changes only affect the particle me. Examples when the relative is the subject : Masculine. Le-me-suj Le-maa-suj Le-me-suj Li-miki-suj Feminine. Ne-me-suj Ne-maa-suj Ne-me-suj Ni-miki-suj English. I who do not follow him, her, &c. I who do not follow thee. Thou who dost not follow him, &c. Thou who dost not follow me. Examples when the relative is the object : Ol-tungani le-ma-suj, the man whom I do not follow. Ol-tungani li-mi-suj, the man whom thou dost not follow, Ol-tungani le-me-suj, the man whom he or she does not follow. Examples when an indirect object is employed : Ol-alem le-ma-isho, the sword which I do not give to him, &c. Ol-alem le-md-isho, the sword which I do not give to thee. Ol-alem li-mi-njo, the sword which thou dost not give to him, &c. Ol-alem li-miki-njo, the sword which thou dost not give to me. Ol-alem le-md-isho, the sword which he does not give to me. Ol-alem li-miki-njo, the sword which he does not give to thee. Ol-alem le-me-isho, the sword which he does not give to him, &c. When the antecedent is not expressed, the article precedes the particles le and ne : Ol-le-me-ata, he who has not. En-ne-me-ata, she who has not. E-weji ne-me-tii T-tunganak, 1 a place where there are no En-ne-me-tii T-tuhganak, j people (a desert place). Changes of Letters. Various changes take place in many verbs which commence with i. I. The i is omitted whenever it is preceded by another i and followed by i , Z, n , ng, ny , r, s, u, w, or y. It is also omitted after e in the plural of the imperative affirmative. In other words, the i of the root drops out in the second person singular, and first and second persons plural of all tenses (except in the first person plural of the subjunctive), both affirmative and negative of the active voice, 54 MASAI GRAMMAR and in the second person singular of all tenses of the passive voice. Examples : A-ii, I sharpen (it). I-’i, thou sharpenest (it). E-ii, he or she sharpens (it). I-’i-o, sharpen (it). A-ilTli, I hang (it) up. A-inining, I listen. A-ingol, I stir (it). A-inyorinyor, I taste (it). A-iriran, I annoy (him). A-isalaash, I spread (it) out. A-iuang, I get out of the way. A-iwo-u, I catch (blood in a gourd). A-iyop, I cover (him). Ki-’i, we sharpen (it). I-’i-i, you sharpen (it). E-ii, they sharpen (it). E-'i-o, sharpen ye (it). I-Tlli-li, you hang (it) up. I-’nining-ingi, you listen. I-’ngol-ingola, you stir (it). I-nyorinyor-oro, you taste (it). I-’riran-ana, you annoy (him). I-’salaash-asha, you spread (it) out. I- uang-uanga, you get out of the way. I-’wo-u-u, you catch (blood in a gourd). I-'yop-oyopo, you cover (him). If, however, there are two verbs, the one commencing with i and the other with another letter, the roots of which are identical except for the first letter, the i is not omitted in the present tense or the tenses formed from it. Thus : a-nyal, to chew 1 ; a-inyal, to tease ; a-ruk, to thread; a-iruk, to reply to; a-suj, to follow; a-isuj, to wash. Examples : A-inyal, I tease (him). I-inyal, thou teasest (him). E-inyal, he or she teases (him). A-inyal-a, I teased (him). I-’nyal-a, thou teasedst (him). E-inyal-a,he or she teased (him). Ki-iny&l, we tease (him). I-inyal-inyala, you tease (him). E-inyal, they tease (him). Ki-'nyal-d, we teased (him). I-’nyal-a, you teased (him). E-inyal-a, they teased (him). II. The i is changed to n whenever it is preceded by another i and followed by d, g, k, t, and sh. The same change also takes place in the plural of the imperative affirmative. As the letters k , t, and sh cannot follow n, they are at the same time altered to g, d, and j respectively. Examples : A-idim, I am able. Ki-ndim, we are able. I-ndim, thou art able. I-ndim-idimi, you are able. E-idim, he or she is able. E-idim, they are able. I-ndim-a, be able. E-ndim-a, be ye able. 1 A-nyal, to chew, is sometimes also pronounced a-nyaal. VERBS 55 A-iguran, I play. I-nguran-ana, you play. A-ikilikwan, I ask (him). I-ngilikwan-ana, you ask (him). A-ityam, I jump. I-ndyam-ityama, you jump. A-isho, I give (him). I-njo-sho, you give (him). III. The i is changed to m whenever it is preceded by another i and followed by b , or p, y, or w. As p, y, and w cannot follow m they are at the same time altered to b. The plural of the imperative affirmative changes in a like manner. Examples : A-ibung, I seize (him). I-mbung *, thou seizest (him). E-ibung, he or she seizes (him). I-mbung-a, seize (him). A-ipung, or a-ivung, or a-iwung. I' go out. I-mbung, thou goest out. E-ipung, or e-ivung, or e-iwung, he or she goes out. I-mbung-o, go out. Ki-mbung, we seize (him). I-mbuhg-ubungu, you seize (him). E-ibung, they seize (him). E-mbung-a, seize ye (him). Ki-mbuhg, we go out. I-mbuhg-upungu, or i-mbung- uyungu," or i-mbung-uwungu, you go out. E-ipung, or e-ivung, or e-iwung, * they go out. E-mbung-o, go ye out. There are a few exceptions to these rules. In the verbs a-inos, to eat, and a-inok, to light, for instance, the i is retained in the present tenses. Examples : A-inos, I eat (it). I-inos-inosa, you eat (it). A-inos-a, I ate (it). I-’nos-a, you ate (it). In the verbs a-itu, 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. If the last vowel of the root is to u when joined by a consonant tc A-iko, to do. A-ingor, to look. A-ingur-aa, to look thither. (But A-ingor-u, to look hither. Exceptions : A-bor, to tear. A-ibor-u, to be white. o, that letter is generally changed i a. Examples : A-iku-na, I did. A-ingur-a, I looked. A-ingur-aiye, I looked thither. A-ingor-ua, I looked hither.) A-ta-bor-a, I tore (it). A-ibor-a, I was white. 1 One also occasionally hears i-imbung, ki-imbuhg, &c. 5« MASAI GRAMMAR If the verbal root terminates in e, that letter changes to i when followed by a. Example : A-ure, to fear. A-t-uri-a, I feared (him). If the last letter of the root is k, preceded by a, the k is omitted in the formation of the past tense. Examples : A-bak, to mend (surgically). A-ta-ba-a, I have mended. A-diak, to make a mistake. A-ta-dia, I made a mistake. A-ipak, to enjoy. A-ipa-a, I enjoyed (it). A-ishiak, to find. A-ishia, I found (it). If the last letter of the root is k preceded by o, the k is omitted in the formation of the past tense when followed by o. Examples : A-mok, to become accustomed A-ta-mo-o, I became accustomed to. A-yook, to go early in the morning. A-ibok, to hinder. to. A-ta-yoo, I went early in the morning. A-ibo-o, I hindered (it). If the last letter of the root is k preceded by o, the o is changed to Vj and the k is omitted when followed by a . Examples : A-lok, to bend, fold. A-ta-lu-a, I bended, folded (it). A-nyok, to give oneself A-to-nyu-a, I made an effort, trouble, make an effort. A-irok, to cough. A-iru-a, I coughed. A-inok, to kindle, light. A-inu-a, I kindled (it). In one instance the same changes occur with a verb terminating in Z: A-dol, to see. A-ta-du-a, I saw (him). A-ita-dol, to make to see, to A-ita-du-a, I showed (him), show. If the last letter of the root is k preceded by e, the e is changed to i and the k is omitted when followed by a. Examples : A-dek, to insult. A-te-di-a, I insulted (him). A-rek, to throw down. A-te-ri-a, I have thrown (him) down. In a few neuter verbs when the last letter of the root is k, that letter is changed to n in the formation of the past tense : A-melok, to he sweet. A-ta-melon-o, I was sweet. A-munyak, to have luck. A-ta-munyan-a, I had luck. A-piak, to be greedy. A-ta-j)ian-a, I was greedy. VERBS 57 FORMATION OF TENSES. SIMPLE VERBS. Active Voice. Indicative Tenses. Present. In simple verbs there are two present tenses, one indefinite (I follow), and one imperfect and progressive (I am following). With the exception of the second person plural, the indefinite present is formed by merely adding the personal prefixes to the root. In the second person plural 1 the root is doubled, if of only one syllable, the reduplication being usually preceded and followed by a vowel. If of more than one syllable, the last syllable only is doubled. The imperfect and progressive present is formed by affixing iia or ito, and the last syllable is doubled in the second person plural : A-suj (nanu ninye), I follow (him). I-suj (iye ninye), thou followest (him). E-suj (ninye ninye), he or she follows (him). Ki-suj (iyook ninye), we follow (him). I-suj-usuju (’ndae ninye), you follow (him). E-suj (ninje ninye), they follow (him). A-polos, I tear (him). A-suj-ita, I am following (him). I-suj -ita, thou art following (him). E-suj -ita, he or she is following (him), I-polos-oso, you tear (him). Ki-suj-itd, we are following (him). I-suj-ita-ta, you are following (him). E-suj-ita, they are following (him). A-isuj, I wash (him). I-isuj, thou washest (him). E-isuj, he or she washes (him). A-idetidet, I dream (it). A-isuj -ita, I am washing (him). I-isuj -ita, thou art washing (him). E-isuj-ita, he or she is washing (him). Ki-isuj, we wash (him). X-isuj-usuju, you wash (him). E-isuj, they wash (him). I-ndetidet-eti, you dream (it), Ki-isuj -it A we are washing (him), I-isuj-ita-ta, you are washing (him). E-isuj-it% they are washing (him). 1 The third person singular followed by the objective personal pronoun is occasionally used in place of the second person plural. Example : e-mut indae ol-ameyu, it finishes to you the hunger or you are dying of hunger. 58 MASAI GRAMMAR Still or yet is indicated by eton, which means literally he sits or stays, prefixed to the present tenses : Eton a-suj, I still follow (him). Eton a-suj-ita, I am still following (him). Eton a-isuj, I still wash (him). Eton a-isuj-ita, I am still washing (him). Past. The past tense of simple verbs not commencing with i or e is formed by inserting between the root and the personal prefixes a t and a vowel (generally the same as the root vowel) and affixing a or o. Verbs commencing with i or e form the past tense by simply affixing a or o. No change takes place in the formation of the plural. Examples : A-ta-figas-a, I began (it). A-iyam-a, I married (her). A-te-yer-a, I boiled (it). A-iken-a, I counted (it). A-ti-gil-a, I broke (it). A-ilili-o, I hung (it) up. A-to-ning-o, I heard (it). A-inos-a, I ate (it). A-tu-suj-a, I followed (it). A-isuj-a, I washed (it). When a verbal root commences with a vowel (other than i or e), the prefix is often simply t : A-t-an-a, I bound (it). When the root ends in two vowels, the affix is generally omitted : A-ta-rua, I kicked (it). When the root ends in a single vowel, the affix a or o is sometimes preceded by an n or r : A-ba, to get, reach. A-iro, to say. A-ta-ba-na, I got, reached. A-iro-ro, I said. A-tu-suj-a, I followed or have followed (him). I-tu-suj-a, thou followedst or hast followed (him). E-tu-suj-a, he or she followed or has followed (him). Ki-tu-suj-a, we followed or have followed (him). I-tu-suj-a, you followed or have followed (him). E-tu-suj-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, he or she washed or has washed (him). Ki-’suj-d, we washed or have washed (him). I-’suj-a, you washed or have washed (him). E-isuj-a, they washed or have washed (him). VERBS 59 Future . A future tense is only occasionally found in simple verbs, the present indefinite with or without the word adde, afterwards, or akenya, presently, being generally used instead. If a future exists, it is formed by affixing u to the root, and in the second person plural by doubling the last syllable. Examples : A-nyor-u, I shall love (him). I-nyor-u-ru, you will love (him). A-idim-u, I shall be able. I-ndim-u-mu, you will be able. When a verb has a regular future, all the tenses which in other verbs are formed from the present can be, and usually are, formed from the future. Another form of the future is made by the present tense of the verb to go or to come and the infinitive. A-lo a-suj, I go to follow (Mm) ) j sha]1 follow (him). A-lotu a-suj, 1 come to follow (him) j v ' The Naeeative Tense. In telling a story it is usual to begin with one verb in the past tense (or, in the event of a verb having no past, with the indefinite present and the word opa, formerly), and to put all the verbs that follow in a tense made by the letter n (na before ma ; ni before h, mi, or in ; and ne before me) prefixed to the indefinite present or present imperfect. If the verb has a future, the n is prefixed to this tense instead of to the indefinite present. The past tense is only rarely used in this manner. After the verb to wish all verbs are put in the narrative tense. Example : A-ata opa en-giteng, n-a-iyo-u n-a-yeng, n-e-iyolo-u, n-e-ipiri (I have formerly an ox, and I shall wish and I slaughter it, and it will know and it runs away), I had formerly an ox. I wished to slaughter it. It knew and it ran away. Both a-iy5-u, to wish, and a-iyolo-u to know, have a future form which is here used. The narrative tense is often employed for the imperative when the latter is the second verb in the sentence : Ten e-l5tu, n-i-suj (if he comes, and you follow him), if he comes, follow him. Conditional Tenses. Present. There are two present conditional tenses in simple verbs which are formed by prefixing tini, tin, or ten to the two present indicative tenses. 6o MASAI GRAMMAR Tini is used before h, mi, or in; tin before i except when followed by n ; and ten before other letters : Ten a-suj, if or when I follow Tini ki-suj, if or when we follow (him). (him). Ten a-suj-ita, if or when I am Tini ki-suj-itd, if or when we are following (him). following (him). Ten a-isuj, if or when I wash Tini ki-isuj, if or when we wash (him). (him). Ten a-isuj-ita, if or when I am Tini ki-isuj-itd, if or when we are washing (him). washing (him). If the conditional tense is the second verb in the sentence, the prefix is sometimes omitted. This is more particularly the case when it is desired to lay stress on the condition : A-dol a-suj, I (shall) see him if I follow him. The meaning here might be taken to be, I wish to see him but I have no desire to follow him. Past. The past conditional tenses are formed by prefixing ore pe 1 (ore pa before words beginning with a) and ore to the present indefinite tense. The former signifies that the action is finished; the latter that it is incomplete : Ore pa a-suj, when I followed (him). Ore a-suj, when I was following (him). Ore p’ a-isuj, when I washed (him). Ore a-isuj, when I was wash¬ ing (him). Ore pe ki-suj, when we followed (him). Ore ki-suj, when we were follow¬ ing (him). Ore pe ki-isuj, when we washed (him). Ore ki-isuj, when we were wash¬ ing (him). A past conditional tense can also be formed by prefixing ten, &c., to the past tense : Ten a-tu-suj-a, ana’-’ata aa-ta-ar-aki, if I had followed him, I should 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-ar-i, now I followed thee so that ’thou shouldst npt be beaten. Another form of the conditional tense, which is used in conjunction 1 Ore means now, and pe and. When pa and pe are followed by a word beginning with two vowels the a and e are dropped. VERBS 6 1 with the narrative tense, is made by the verb to say followed by the imperative : N-a-jo tu-suj-a, and I say follow (him) or and when I follow (him). N-i-jo tu-suj-a, and thou sayest follow (him) or and when thou followest (him). N-e-jo tu-suj-a, and he or she says follow (him) or and when he or she follows (him). Ni-ki-jo en-du-suj, and we say follow ye (him) or and when we follow (him). N-i-jo-jo en-du-suj, and you say follow ye (him) or and when you follow (him). N-e-jo en-du-suj, and they say follow ye (him) Or and when they follow (him). The passive form is often employed in the third person plural if the subject consists of more than two or three persons or things : N-e-ji en-du-suj, and it is said follow ye (him) or and when they follow (him). The Contingent Tenses. The present and past contingent tenses are formed by prefixing anaa, if, and a-ata, to have, to the indefinite present or past tenses : Ana'-’ata a-suj, I should or if I did follow (him). Ana’-’ata a-tu-suj-a, I should have or had I followed (him). Ana’-’ata a-isuj, I should or if I did wash (him). Ana'-’ata a-isuj-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-d, we should have or had we followed (him). Ana’-’ata ki-isuj, we should or if we did wash (him). Ana’-’ata ki-’suj-&, we should have or had we washed (him). Impekative. Simple verbs not commencing with i or e form the singular of the imperative like the past tfense by prefixing t and a vowel to the root and affixing a or o. The plural is formed by prefixing en to the singular and dropping the affix : Tu-suj-a, follow thou (him). En-du-suj, follow ye (him). The imperative of verbs commencing with i or e is 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-’suj-a, wash (him). E-’suj-a, wash ye (him). When the object of the imperative is the first person singular^ hi is affixed : Tu-suj-a-ki, follow me. I-’suj-a-ki, wash me. En-du-suj-a-ki, follow ye me. E-’suj-a-ki, wash ye me. 6z MASAI GRAMMAR The first and third persons of the subjunctive may be used as an imperative or jussive : M-a-tu-suj-a, let me follow (him). M-e-tu-suj-a, let him follow (him). M-a-isuj-a, let me wash (him). M-e-isuj-a, let him wash (him). Another form of the imperative is made by the imperative of the verb to give , followed by the subjunctive. Example : I-njo-o m-e-tu-suj-a, give him that he follows (him) or let him follow (him). Subjunctive. The subjunctive is formed much like the imperative. In the first and third persons singular ma and me are prefixed to the singular of the imperative, the imperative itself is used for the second person singular and plural, and the first person plural is formed by changing the en or e of the imperative into maa 1 or ma. The third person plural is similar to the third person singular : M-a-tu-suj-a, that I may follow M-aa-tu-suj, that we may follow (him). Tu-suj-a, that thou mayest follow (him). M-e-tu-suj-a, that he or she may follow (him). M-a-isuj-a, that I may wash (him). I-’suj-a, that thou mayest wash (him). M-e-isuj-a, that he or she may wash (him). that you may follow (him). En-du-suj, (him). M-e-tu-suj-a, that they may follow (him). M-A-isuj-a, that we may wash (him). E-'suj-a, that you may wash (him). M-e-isuj-a, that they may wash (him). Some instances of the use of the subjunctive are given in the following examples: Tu-’ng-ai m-e-irag-a, leave him alone so that he may sleep. Ti-aki m-aa-tu-suj-a (tell him that he may follow me), tell him to follow me. E-ti-aka ’ndae en-du-suj (he told you that you may follow him), he told you to follow him. E-isho m-e-shom-o (he gives him that he may go), he gives him permission to go. E-ton ol-ayoni ti-aulo m-e-ta-am-a en-gijape (the boy sits outside that the cold may eat him), the boy sits outside to get cold. E-ta-ar-a ol-murani ol-ayoni, m-e-tua (the warrior struck the boy that he may die), the warrior struck the boy and killed him. 1 One form of the present tense of the verb i the plural (vide p. 89). 3 is a in the singular, aa in VERBS 63 E-lo akiti 00 m-e-ta-ba-i (he goes slowly and that he may reach it), he goes slowly till he reaches it. M-e-ta-any-u m-e-tu-bul-u 00 m-e-ta-a botor (let him wait for it he may grow and he may become big), let him wait for it until he grows and becomes big. E-pal te-’n-netii m-e-ta-ba-na 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 God strike you. Participles. There are no participles in Masai. The English present participle in -ing may sometimes be represented by a present tense : e. g. e-ta- ar-a e-suj or e-ta-ar-a e-suj-ita, he struck (him) following (him). When the past participle in English is used as a verbal adjective, it is rendered in Masai 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 the fire. Infinitives. There are two infinitives in Masai, one of which is formed by prefixing a to the root1 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 2. Singular. Plural. A-suj, A-tu-suj-a, to follow. A-isuj, A-isuj-a, to wash. Aa-suj, Aa-tu-suj, A-isuj, A-isuj 1 y-aj to follow. to wash. The infinitive formed like the past tense is only used after certain verbs, which are given on page 96. Except for the reduplication or accentuation of the prefix in the plural, the infinitives are invariable, and any changes which may be caused owing to the first and second persons singular being the object, affect the personal prefixes of the governing verb only. Thus : Ki-ngas a-suj, thou me beginnest to follow or thou beginnest to follow me. 1 Whenever a verb lias a special form for the future, the letters a, &c., are generally prefixed to this tense instead of to the root : e. g. a-nyor-u, to love. It is, however, permissible to say a-nyor. 2 Verbs commencing with any letter except i or e drop the affix of the past tense in the plural, as is done in the imperative and subjunctive. 64 MASAI GRAMMAR Aa-ngas aa-suj, they me begin to follow or they begin to follow me. Ki-’yolo a-tu-suj-a, thou me knowest to follow or thou knowest how to follow me. A-iyolo aa-tu-suj, they me know to follow or they know how to follow me. The use of the infinitives is shown in the following examples : E-ton ol-tungani a-boit-are e-ngoroyoni, the man is sitting (to be) together with the woman. E-ito-ki a-ar (he him does again to beat), he will heat him again. E-pwo aa-ngas d-ingor-u ol-tungani (they go to begin to look hither a man), they first of all search for a man. E-etuo T-ngojinia aa-dum-aa ol-menengani dinos, the hyenas came to take away the corpse to eat it. I-ndim a-ta-ar-a 1 Canst thou kill him ? I-ndim-idimi aa-ta-ar 1 Can you kill him ? E-noto a-itobir-a en-gias, he has succeeded in doing the work. E-noto d-itobir-a en-gias, they have succeeded in doing the work. The Negative Conjugation — Active Voice. Present. The negative present of all verbs is filmed by prefixing m {mi before in and k) to the affirmative present: M-a-suj, I follow (him) not. M-a-suj-ita, I am not following (him). M-a-isuj, I wash (him) not. M-a-isuj-ita, I am not washing (him). Mi-ki-suj, we follow (him) not. Mi-ki-suj-itd, we are not following (him). Mi-ki~isuj, we wash (him) not. Mi-ki-isuj-itd, we are not washing (him). Past. There is one negative form referring to past time generally. It is made by prefixing to the affirmative indefinite present the word eitu, which is the third person singular of the present tense of the verb a-itu, to return hither, but which has come to mean not or not yet : Eitu a-suj, I did not follow (him) or have not followed (him). Eitu ki-suj, we did not follow (him) or have not followed (him). Eitu a-isuj, I did not wash (him) or have not washed (him). Eitu ki-isuj, we did not wash (him) or have not washed (him). Not yet is expressed by prefixing eton (he sits or still) to the negative past : Eton eitu a-suj, I have not yet followed (him). Eton eitu a-isuj, I have not yet washed (him). VERBS 65 Future . The negative form of verbs which have a future is made by prefixing m ( mi before Jc) to the affirmative future : M-a-nyor-u, I shall not love Mi-ki-nyor-u, we shall not love (him). (him). M-a-idim-u, I shall not be able. Mi-ki-ndim-u, we shall not be able. The Narrative Tense. The negative narrative tense is k) between the prefixes na, ni, and Na-m-a-suj, and I follow (him) not. NTi-m-i-suj, and thou folio west (him) not. Ne-m-e-suj, and he or she follows (him) not. Na-m-a-isuj, and I wash (him) not. formed by inserting m (mi before ne, and the personal prefixes : Ni- mi-ki-suj, and we follow (him) not. Ni-m-i-suj-usuju, and you follow (him) not. Ne-m-e-suj, and they follow (him) not. Ni-mi-ki-isuj, and we wash (him) not. Conditional Tenses. Present. To form the present conditional tenses the prefixes teni or tini are placed before the present negative teni before all other letters : Teni m-a-suj, if or when I do not follow (him). Teni m-a-suj-ita, if or when I am not following (him). Teni m-a-isuj, if or when I do not wash (him). Teni m-a-isuj -ita, if or when I am not washing (him). tenses. Tim is used before mi, Tini mi-ki-suj, if or when we do not follow (him). Tini mi-ki-suj -ita, if or when we are not following (him). Tini mi-ki-isuj, if or when we do not wash (him). Tini mi-ki-isuj-itd, if or when we are not washing (him). Past. The negative past conditional tenses are formed by prefixing ten to the negative of the past indicative, negative of the present indefinite : Ten eitu a-suj, if I did not follow (him). Ore pe m-a-suj, when I did not follow (him). Ore m-a-suj, when I was not following (him). r by prefixing ore pe or ore to the Ten eitu a-isuj, if I did not wash (him). Ore pe m-a-isuj, when I did not wash (him). Ore m-a-isuj, when I was not washing (him). HOLLIS F 66 MASAI GRAMMAR The Contingent Tenses. The negative present and past contingent tenses are formed by prefixing anaa and a-ata to the negative present and past indicative : Ana’-ata m-a-suj, I should not follow (him). Ana’-’ata eitu a-suj, I should not have followed (him). Ana’-’ata m-a-isuj, I should not wash (him). Ana’-’ata eitu a-isuj, I should not have washed (him). Imperative . The negative imperative is formed by prefixing to the root mi in the singular, and e-mi in the plural : Mi-suj, follow (him) not. E-mi-suj, follow ye (him) not. Mi-isuj, wash (him) not. E-mi-isuj, wash ye (him) not. When the object of the imperative is the first person singular, hi 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, wash me not. E-mi-ki-isuj, wash ye me not. Another method of forming the negative imperative, and one which is very frequently used, is by the negative imperative of the verb to give followed by the present indicative. Mi-ki-njo a-suj, do not give me that I follow (him) or do not let me follow (him). Mi-njo e-suj, do not give him that he follows (him) or do not let him follow (him). Negative Subjunctive. The first and third persons singular and plural of the negative subjunctive are the same as the second persons are the same as the M-a-suj, that I may not follow (him). Mi-suj, that thou mayest not follow (him). M-e-suj, that he or she may not follow (him). M-a-isuj, that I may not wash (him). Mi-isuj, that thou mayest not wash (him). M-e-isuj, that he may not wash (him). negative indefinite present ; the negative imperative : Mi-ki-suj, that we may not follow (him). E-mi-suj, that you may not follow (him). M-e-suj, that they may not follow (him). Mi-ki-isuj, that we may not wash (him). E-mi-isuj, that you may not wash (him). M-e-isuj, that they may not wash (him). VERBS 67 The Impersonal Form or Passive Voice. There is an impersonal form which corresponds to the passive voice in English. This form is only used in the third person singular, and the indirect object (the subject in English) is generally added. Present. The present tense is formed from Aa-suj-i nanu, it is followed to me or I am followed. Ki-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 followed. 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. the active by affixing i : E-suj-i ’yook, it is followed to us or we are followed. E-suj-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-suj-ita-i ’yook, it is being fol¬ lowed 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, R is being washed to us or we are being washed. Past. 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. E-tu-suj-a-ki ninye, it has been followed to him 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 has been followed to us or we have been followed. E-tu-suj-a-ki ’ndae, it has been followed to you or you have been followed. E-tu-suj-a-ki ninje, it has been followed to them or they have been followed. E-isuj-a-ki ’yook, it has been washed to us or we have been washed. Future. 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. F 2 68 MASAI GRAMMAR A common way of forming the present passive of the verbs to infinitive : Aa-pwei aa-suj nanu,it is gone to me to be followed or I am gone to be followed or I shall be followed. Aa-pwonu-ni aa-suj nanu, it is come to me to be followed or I am come to be followed or I shall be followed. The narrative, conditional, and affixing the same words or letters i future of other verbs is by the go or to come followed by the E-pwei aa-suj iyook, it is gone to us to be followed or we are gone to be followed or we shall be followed. E-pwonu-ni aa-suj iyook, it is come to us to be followed or we are come to be followed or we shall be followed. contingent tenses are formed by ,s in the active voice : The Narrative Tense. N-aa-suj-i nanu, and it is follow- N-e-suj-i ’yook, and it is followed ed to me or and I am followed. to us or and we are followed. Conditional Tenses. Ten aa-suj-i nanu, if it is followed to me or if I am followed. Ten aa-suj-ita-i nanu, if it is be¬ ing followed to me or if I am being followed. Ore p’ aa-suj-i nanu, when it was followed to me or when I was followed. Ore aa-suj-i nanu, when it was being followed to me or when I was being followed. Ten e-suj-i ’yook, if it is followed to us or if we are followed. Ten e-suj-ita-i ’yook, if it is being followed to us or if we are be¬ ing followed. Ore pe e-suj-i 'yook, when it was followed to us or when we were followed. Ore e-suj-i ’yook, when it was being followed to us or when we were being followed. The Contingent Tenses. Ana’-'ata aa-suj-i nanu, it would be followed to me or I should be followed. Ana’-’ata aa-tu-suj-a-ki nanu, it would have been followed to me or I should have been followed. Ana’-’ata &-isuj-a-ki nanu, it would have been washed to me or I should have been washed. Ana’-’ata e-suj-i Jyook, it would be followed to us or we should be followed. Ana'-ata e-tu-suj-a-ki ’yook, it would have been followed to us or we should have been followed. Ana’-’ata e-isuj-a-ki ’yook, it would have been washed to us or we should have been washed. VERBS 69 Imperative. There is no form for the passive imperative, and either the second persons of the passive subjunctive, or the imperative affirmative of the verb to give followed by the present indicative passive, is used instead : Mi-ki-tu-suj-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-njo-o ki-suj-i 'ye, give that it is followed to thee or be followed. I-njo-o ki-isuj-i 'ye, give that it is washed to thee or be washed. Subjunctive. The passive subjunctive is formed like the active subjunctive, the affix and the personal prefixes alone being changed : M-aa-tu-suj-i nanu, that it may be followed to me or that I may be followed. Mi-ki-tu-suj-i ’ye, that it may be followed to thee or that thou mayest be followed. M-e-tu-suj-i ninye, that it may be followed to him or that he may be followed. M-a-isuj-i nanu, that it may be washed to me or that I may be washed. M-e-tu-suj-i 'yook, that it may be followed to us or that we may be followed. M-e-tu-suj-i ’ndae, that it may be followed to you or that you may be followed. M-e-tu-suj-i ninje, that it may be followed to them or that they may be followed. M-e-isuj-i ’yook, that it may be washed to us or that we may be washed. Infinitives. The infinitives of the passive voice are similar to the plural of the infinitives of the active voice and are invariable : Singular. Aa suj, 1 be followed. Aa-tu-suj,j Examples : Ki-ngas-i aa-suj iye, it is begun to thee to be followed or thou beginnest to be followed. Ki-’yolo-i aa-tu-suj iye, it is known to thee to be followed or thou knowest how to be followed. Plural. A isuj, |to pe wasped. A-isuj-a, ) E-ngas-i aa-suj iyook, it is begun to us to be followed or we begin to be followed. E-iyolo-i aa-tu-suj iyook, it is known to us to be followed or we know how to be followed. 7 o MASAI GRAMMAR The Negative Passive. The negative passive is formed in the same way as the negative active : Present. M-aa-suj-i nanu, it is not followed to me or I am not followed. If-aa-suj-ita-i nanu, it is not being followed to me or I am not being followed. M-a-isuj-i nanu, it is not washed to me or I am not washed. M-d-isuj-ita-i nanu, it is not being washed to me or I am not being washed. Past. M-e-suj-i ’yook, it is not followed to us or we are not followed. M-e-suj-ita-i ’yook, R is not being followed to us or we are not being followed. M-e-isuj-i 'yook, it is not washed to us or we are not washed. M-e-isuj-ita-i ’yook, it is not being washed to us or we are not be¬ ing washed. Eitu aa-suj-i nanu, it has not been followed to me or I have not been followed. Eitu a-isuj-i nanu, it has not been washed to me or I have not been washed. Eitu e-suj-i ’yook, it has not been followed to us or we have not been followed. Eitu e-isuj-i ’yook, it has not been washed to us or we have not been washed. Future. M-aa-nyor-u-ni nanu, it will not M-e-nyor-u-ni ’yook, it will not be be loved to me or I shall not loved to us or we shall not be be loved. loved. The Narrative Tense. Na-m-aa-suj-i nanu, and it is not followed to me or and I am not followed. Na-m-4-isuj-i nanu, and it is not washed to me or and I am not washed. Ne-me-suj-i ’yook, and it is not followed to us or and we are not followed. Ne-m-e-isuj-i ’yook, and it is not washed to us or and we are not washed. Conditional Tenses. Teni m-aa-suj-i nanu, if it is not followed to me or if I am not followed. Teni m-aa-suj-ita-i nanu, if it is not being followed to me or if I am not being followed. Ten eitu aa-suj-i nanu, if it was not followed to me or if I was not followed. Teni m-e-suj-i ’yook, if it is not followed to us or if we are not followed. Teni m-e-suj-ita-i ’yook, if it is not being followed to us or if we are not being followed. Ten eitu e-suj-i ’yook, if it was not followed to us or if we were not followed. VERBS 7i Ore pe m-aa-suj-i nanu, when it was not followed to me or when I was not followed. Ore m-aa-suj-i nanu, when it was not being followed to me or when I was not being followed. Ore pe m-e-suj-i ’yook, when it was not followed to us or when we were not followed. Ore m-e-suj-i ’yo°k, when it was not being followed to ns or when we were not being fol¬ lowed. Contingent Tenses. Ana’-’ata m-aa-suj-i nanu, it would not be followed to me or I should not be fol¬ lowed. Ana’-’ata eitn aa-suj-i nanu, it would not have been fol¬ lowed to me or I should not have been followed. Ana’-'ata m-e-suj-i Jyook, it would not be followed to us or we should not be followed. Ana’-’ata eitu e-suj-i 'y00^, it would not have been followed to us or we should not have been followed. Subjunctive. M-aa-suj-i nanu, 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 may not be followed. M-a-isuj-i nanu, that it may M-e-isuj-i ’yook, that it may not not be washed to me or that be washed to us or that we may I may not be washed. not be washed. DERIVATIVE VERBS. Verbs denoting Motion towards the Speaker* Verbs denoting motion towards the speaker take the affix u. Active Voice. Present . Derivatives have only one present tense. In the second person plural the last syllable is doubled 1 : A-suj-u, I follow or am follow- I-suj-u-ju, you follow or are ing him hither or I come to- following him hither or you wards. come towards;, A-do-u, I descend hither. I-do-u-u, you descend hither. A few verbs which have no simple form are conjugated in the same way 2 : A-inep-u, I meet (him). I-’nep-u-pu, you meet (him). 1 An exception to this rule is given on p. 74. 2 A few intransitive verbs are also conjugated in this way. (For the usual method of forming intransitive verbs vide p. 81.) Examples : a-ikilikwan-u, to ask (intr.), from a-ikilikwan, to ask (tr.) ; a-idetidet-u, to dream (intr.), from a-idetidet, to dream (tr.). 72 MASAI GRAMMAR Past. The singular of the past tense is formed as in simple verbs. In the plural the affixes are tua or tuo : A-tu-suj-u-a, I followed (him) Ki-tu-suj-u-tu&, we followed (him) hither. hither. A-ta-do-u-o, I descended hither. Ki-ta-dd-u-tuo, we descended hither. A-inep-u-a, I met (him). Ki-’nep-u-tu&, we met (him). Future. The future tense, when it exists, is made by inserting a y between the root and the affix u. The last syllable is doubled in the second person plural : A-ita-y-u, I shall put out I-nda-y-u-yu, you will put out hither. hither. Narrative, Conditional, and Contingent Tenses. The narrative, conditional, and contingent tenses of all derivatives are formed as in simple verbs. Examples : N-a-suj-u, and I follow (him) hither. Ten a-suj-u, if or when I follow (him) hither. Ana’-’ata a-suj-u, I should follow (him) hither. Ana’-’ata a-tu-suj-u-a, I should have followed (him) hither. Ni-ki-suj-u, and we follow (him) hither. Tini ki-suj-u, if or when we follow (him) hither. Ana’-’ata ki-suj-u, we should follow (him) hither. Ana-’ at a ki-tu-suj-u-tud, we should have followed (him) hither. Imperative and Subjunctive. In the imperative and subjunctive the affix a or o of simple verbs is omitted 1 : Imperative. Tu-suj-u, follow (him) hither. En-du-suj-u, follow ye (him) hither. I-’nep-u, meet (him). E-’nep-u, meet ye (him). When the object of the imperative is the first person singular, aJci is affixed : Tu-suj-u-aki, follow me En-du-suj-u-aki, follow ye me hither. hither. 1 In a few verbs tu is affixed to form the plural of the imperative, e. g. e-nda-u-tu, put ye out hither. VERBS 73 Subjunctive. Ma-tu-suj-u, that I may follow (him) hither. Tu-suj-u, that thou mayest follow (him) hither. Me-tu-suj-u, that he or she may follow (him) hither. Ma-inep-u, that I may meet (him)'. I-’nep-u, that thou mayest meet (him). Me-inep-u, that he or she may meet' (him). Maa-tu-suj-u, that we may follow (him) hither. En-du-suj-u, that you may follow (him) hither. Me-tu-suj-u, that they may follow (him) hither. Md-inep-u, that we may meet (him)'. E-’nep-u, that you may meet (him). Me-inep-u, that they may meet (him). Infinitives. The infinitive formed like the past tense drops the affix a or o of simple verbs : Singular. Plural. A suj-u, | ^ follow hither. 4a ^ U’. 1 to follow hither. A-tu^suj-u, j Aa-tu-suj-u, j A-inep-u, to meet. A-inep-u, to meet. Passive Voice. The present and future of the passive voice are formed by affixing ni to the active voice : Present. Aa-suj-u-ni nanu, it is followed to me hither or I am folr lowed 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. Future. 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. Past. in simple verbs by affixing hi to the The past tense is formed ast tense of the active voice : Aa-tu-suj-u-a-ki nanu, it has been followed to me hither or I have been followed hither. A-inep-u-a-ki nanu, it has been met* to me or I have been met. E-tu-suj-u-a-ki ’yook, it has been followed to us hither, or we have been followed hither. E-inep-u-a-ki ’yook, it has been met to us or we have been met. 74 MASAI GRAMMAR Subjunctive. The passive subjunctive takes the same affix as the present indicative : M-aa-tu-suj-u-ni nanu, that it M-e-tu-suj-u-ni ’yook, that it may be followed to me hither may be followed to us hither or that I may he followed or that we may he followed hither. hither. Infinitives. Aa suj u, | ^ ^ followed hither. Aa-tu-suj-u, ) Verbs denoting Motion from the Speaker. Active Voice. Present. The present tense is formed by affixing ya or yo aa or oo to the root. The two former are employed when the root terminates in a vowel, the latter when in a consonant. When the affix is ya or yo, the last syllable is doubled in the second person plural, otherwise no change is made : A-suj-aa, I follow or am follow- I-suj-aa, you follow (him) thither, ing (him) thither. A-do-yo, I descend thither. I-do-yo-yo, you descend thither. A-ibugh-oo, I pour (it) away. I-mbugh-oo, you pour (it) away. Past. The affixes of the past tense are iye, aiye, or oiye in the singular, and itye, ciitye, or oitye in the plural : A-tu-suj-aiye, I followed (him) Ki-tu-suj-aitye, we followed (him) thither. thither. A-ta-do-iye, I descended thither. Ki-ta-do-itye, we descended thither. A-ibugh-oiye, I poured (it) Ki-mbugh-oitye, we poured (it) away. away. Imperative and Subjunctive. The affixes of the imperative and subjunctive are ai, oi, or i : Imperative. Tu-suj-ai, follow (him) thither. En-du-suj-ai, follow ye (him) thither. Ta-do-i, descend thither. En-da-do-i, descend ye thither. 1-mbugh-oi, pour (it) away. E-mbugh-oi, pour ye (it) away. 1 The affixes ya or yo are sometimes pronounced iya or iyo. VERBS 75 When the object of the imperative is the first person singular, yolri is also affixed : Tu-suj-ai-yoki, follow me thither. En-du-suj-ai-yoki, follow ye me thither. Subjunctive. Ma-tu-suj-ai, that I may follow (him) thither. Tu-suj-ai, that thou mayest fol¬ low (him) thither. Me-tu-suj-ai, that he or she may follow (him) thither. Maa-tu-suj-ai, that we may follow (him) thither. En-du-suj-ai, that you may follow (him) thither. Me-tu-suj-ai, that they may follow (him) thither. Ma-ibugh-oi, that I may pour (it) away. I-mbugh-oi, that thou mayest pour (it) away. Me-ibugh-oi, that he may pour (it) away. Md-ibugh-6i, that we may pour (it) away. E-mbugh-oi, that you may pour (it) away. Me-ibugh-oi, that they may pour (it) away. Infinitives. In the infinitive formed by prefixing a and aa (or d) to the root the affix employed is the same as in the present indicative. The affix of the infinitive formed like the past tense is ai, oi, or i, as in the impera¬ tive and subjunctive : Singular. A suj aa, . j ^o f0p0w thither. A-tu-suj-ai, j A ta doi ) ^escen^ tBitBer. A-ibugh-oo,) , A-ibugh-oi)|t°i,oui'away- Plural. Aa-suj-aa, Aa-tu-suj-ai, Aa-do-yo, Aa-ta-do-i, J A-ibugh-oo, j A-ibugh-oi, j | to follow thither, to descend thither, to pour away. Passive Voice. Present . The present tense of the passive voice is formed by adding ri to the present active. When the latter ends in aa or oo , one of the vowels is often omitted : Aa-suj-ari nanu, it is followed E-suj-ari ’yook, it is followed to to me thither or I am fol- us thither, or we are followed lowed thither. thither. Past. The past tense is formed by affixing ai-yoki , oi-yoki, or i-ydki to the root: Aa-tu-suj-ar-yoki nanu, it has E-tu-suj-ai-yoki ’yook, it has been been followed to me thither or followed to us thither or we I have been followed thither. have been followed thither. 76 MASAI GRAMMAR Subjunctive. In the subjunctive the same affixes are used as in the present indicative : M-aa-tu-suj-ari nanu, that it M-e-tu-suj-ari ’yook, that it may may be followed to me be followed to us thither or thither or that I may be that we may be followed followed thither. thither. Infinitives. Aa suj aa, . U0 be followed thither. Aa-tu-suj-ai, ) THE DATIVE FORM. 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-iting-okityo ’1-omon enne, ' E-iting-o ’1-omon te-’nne, ’ | the news ended (at) here. Active Voice. Present. The present tense is formed by adding aki , iki, or oki to the root. In the second person plural the last syllable is doubled : A-suj-aki, I follow for (him) I-suj-aki-ki, you follow for (him). or I follow (him) to. A-ba-iki, I arrive at (it) or I-ba-iki-ki, you arrive at (it). I reach (it). A-mit-iki, I forbid (him). I-mit-iki-ki, you forbid (him). A-iro-roki I greet (him). I-’ro-rdki-ki, you greet (him). Past. The past tense is formed by the affixes aka, ikia, ikio1 2, or oko in the singular ; and akitya, ikitya, ikityo , or okityo in the plural : A-tu-suj-aka, I followed for Ki-tu-suj-akityd, we followed for (him). (him). 1 When the last letter of the root is a vowel, n or r is sometimes joined to the affix. 2 Ikia and ikio are frequently pronounced ikya and ikyo. VERBS 77 A-ta-ba-ikia, I arrived at (it). A-to-mit-ikio, I forbade (him). A-iro-roko, I greeted (him). Ki-ta-ba-ikityd, we arrived at (it). Ki-to-mit-ikityo, we forbade (him). Ki-’ro-rokityo, we greeted (him). Imperative, Subjunctive, and Infinitives. The same affixes are used in the imperative, subjunctive, and infinitives as in the present : Imperative. Tu-suj-aki, follow for (him). Ta-ba-iki, arrive at (it). To-mit-iki, forbid (him). I-’ro-roki, greet (him). En-du-suj-aki, follow ye for (him). En-da-ba-iki, arrive ye at (it). En-do-mit-iki, forbid ye (him). E-’ro-roki, greet ye (him). When the first person singular is the object of the imperative the affixes change to akaki, ikiaki, iokoki , or okoki : Tu-suj-akaki, follow for me. En-du-suj-akaki, follow ye for me. Ta-ba-ikiaki, reach me. En-da-ba-ikiaki, reach ye me. Td-mit-iokoki, forbid me. En-do-mit-iokoki, forbid ye me. I-’ro-rokoki, greet me. E-’ro-rokoki, greet ye me. Subjunctive. ITa-tu-suj-aki, that I may fol- Maa-tu-suj-aki, that we may follow low for (him). for (him). Ma-iro-roki, that I may greet Md-iro-roki, that we may greet (him). (him). There is a second form for the plural of the imperative and subjunc¬ tive, which is employed when there are two objects. This form is made by adding ti to the affix. Examples : En-du-suj-aki ol-tungani, follow ye the man for him. En-du-suj-aki-ti ol-tungani ang, follow ye the man for him to the kraal. En-du-suj-aka-ki ol-tungani, follow ye the man for me. En-du-suj-aka-ki-ti ol-tungani ang, follow ye the man for me to the kraal. Ti-aki kuldo m-e-tu-suj-aki ol-tungani, tell them to follow the man for him. Ti-aki kuldo m-e-tu-suj-aki-ti ol-tungani ang, tell them to follow the man to the kraal for him. Infinitives. Singular. ttUj-aki’ ,lto follow for. A-tu-suj-aki, j A-iro-roki, to greet. Plural. Aa-suj-aki, 1 to Mow for. Aa-tu-suj-aki, j A-iro-roki, to greet. 78 MASAI GRAMMAR The Passive Voice. Present . The present tense of the passive is formed by adding ni to the active : Aa-suj-aki-ni nann, it is fol- E-suj-aki-ni ’yook, it is fol¬ lowed for me or I am followed lowed for us or we are fol- for. lowed for. A-iro-roki-ni nanu, it is greeted E-iro-roki-ni ’yook, it is greeted to me or I am greeted. to us or we are greeted. Past. The past tense is formed by adding akaki, ikiaki, iokoki , or okoki to the root : Aa-tu-suj-akaki nanu, it has been followed to me or I have been followed. A-iro-rokoki nanu, it has been greeted to me or I have been greeted. E-tu-suj-akaki ’yook, it has been followed to us or we have been followed. E-iro-rdkoki ’yook, it has been greeted to us or we have been greeted. THE APPLIED FORM. When in English a preposition connected with a verb can stand by itself at the end of a sentence, special forms must be used in Masai. If the verb is in the active voice and transitive, ye ( ie after r) is affixed, if intransitive, isJiore or are. The passive voice is formed by affixing hi to the active. The relative is also employed : I-’ya-u ol-murunya la-barn-ye ol-munyei, bring the razor for me to shave the beard with. I-’ya-u ol-murunya la-barn-ishore, bring the razor for me to shave with. A-ata eng-are na-isuj-ye ol-tudutai, I have water for washing the boil in. A-ata eng-are na-isuj-are, I have water for washing in. I-njo-o-ki eng-alem na-dung-ye ’n-giri, give me the knife to cut meat with. I-njo-o-ki eng-alem na-duhg-ishore, give me the knife to cut with. E-weji ne-yeng-ye ’1-tunganak en-giteng, the place where men slaughter the ox in. E-weji ne-yeng-ishore 1-tunganak, the place where men slaughter in. E-weji ne-yeng-ye-ki en-giteng, the place where the ox is slaughtered in. E-weji ne-yeng-ishore-ki, the place where it is (habitually) slaughtered in. VERBS 79 In derivative verbs n or r is inserted between tbe verbal roots and the affixes : E-weji ne-puk-u-nye, a place to go out at. E-weji ne-puk-u-nye-ki, a place to be gone out at. E-weji ne-isud-6-rie, a place to hide in. E-weji ne-isud-o-rie-ki, a place to be hidden in. THE REFLEXIVE AND THE NEUTER OR QUASI¬ PASSIVE FORM1. Most simple verbs have either a reflexive or a neuter or quasi¬ passive form. Certain verbs are only used as reflexives. Present. The present tense is formed by the affix a or o. In the second person plural the last syllable is doubled : A-gor-o, I am angry or I anger I-gor-o-ro, you are angry, myself. A-isuj-a, I bathe. I-isuj-a-ja, you bathe. Past. The singular of the past tense is formed by affixing e to the root, the plural by ate or ote : A-ta-gor-e, I have been angry. Ki-ta-gor-dte, we havebeen angry. A-isuj-e, I bathed. Ki-'suj-ate, we bathed. Future. A future exists and is formed by adding yu to the present tense. In the second person plural the last syllable is doubled : A-gor-d-yu, I shall be angry. I-gor-o-yu-yu, you will be angry. A-isuj-a-yu, I shall bathe. I-isuj-a-yu-yu, you will bathe. Imperative and Subjunctive. The singular affixes of the imperative and subjunctive are the same as those employed in the future, viz. ayu or oyu. These affixes are changed in the plural to ata or oto : Imperative. Ta-gor-oyu, be angry. En-da-gor-oto, be ye angry. I-’suj-ayu, bathe thyself. E-’suj-ata, bathe yourselves. 1 The following examples will show what is meant by the neuter or quasi¬ passive : ten e-idip-ayu ’ng-olongi are, nalotu, when two days are (or become) finished, I will come ; a-suj elle, kake m-e-suj-ayu elde, I (will) follow this one, but that one will not be (or become) followed. 8o MASAI GRAMMAR Subjunctive. Ma-ta-gor-oyu, that I may be Maa-ta-gor-oto, that we may he angry. angry. Ma-isuj-ayu, that I may bathe. Ma-isuj-ata, that we may bathe. Infinitives. The affixes of the infinitives are the same as those used in the present or in the imperative and subjunctive. Singular. Plural. Aa-gor-o, Aa-ta-gor-oto, A isuj a, ) ^ jjathe. A-isuj-ata, j A gor o, 1 to be angry. A-ta-gor-oyu, j ° J ^SUta’ l to bathe. A-isuj-ayu, j [to be angry. THE REFLEXIVE FORM OF DERIVATIVES. Derivatives denoting motion towards the speaker form the reflexive and neuter or quasi-passive by affixing nyi to the simple verb. This affix is invariable, except in the second person plural of the present tense, when the last syllable is doubled : A-shuk-u-nyi, to return (oneself) hither, from a-shuk-u, to return (something) hither : A-shuk-u-nyi, I return or shall return (myself) hither. A-tu-shuk-u-nyi, I returned (myself) hither. I-shuk-u-nyi-nyi, you return (your¬ self) hither. I-tu-shuk-u-nyi, you returned (yourself) hither. A-sul-u-nyi, to fall (oneself) from a height hither, from a-sul-u, to throw down hither, e. g. fruit from a tree : A-sul-u-nyi, I fall, am falling I-sul-u-nyi-nyi, you fall, are fall- or shall fall (myself) from a ing or will fall (yourself) from height hither. a height hither. A-tu-sul-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 and neuter or quasi-passive by changing the affix of the simple verb (oo, aa, aiye , ditye, &c.) into ori or ari . This affix is invariable, except in the second person plural of the present tense, when the last syllable is doubled : A-isud-ori, to hide (oneself), from a-isud-oo, to hide away: A-isud-ori, I hide, am hiding, or I-’sud-ori-ri, you hide or will hide shall hide (myself). (yourself). A-isud-ori, I hid (myself). I-’sud-ori, you hid (yourself). VERBS 81 A-sul-ari, to fall (oneself) from throw down thither : A-sul-ari, I fall, am falling, or shall fall (myself) from a height thither. A-tu-sul-ari,I fell (myself) from a height thither. a height thither, from a-sul-aa, to I-sul-ari-ri, you fall or will fall (yourself) from a height thither. I-tu-sul-ari, you fell (yourself) from a height thither. DATIVE VERBS USED AS REFLEXIVES AND NEUTER OR QUASI-PASSIVES. When dative verbs are used as reflexives, the affixes are variable as in simple reflexive verbs : Present. A-rikT-no, I forget (it). I-rikl-no-no, you forget (it). A-igar-aki-no, I lean upon I-ngar-akl-no-no, you lean upon (him). (him). Past. A-to-rikl-ne, I forgot (it)* I-to-rikl-note, you forgot (it). A-igar-akl-ne, I leant upon I-ngar-akl-note, you leant upon (him). (him). Future. A-rikl-nd-yu, I shall forget I-rikl-no-yu-yti, you will fotget (it). (it). A-igar-akl-n o-yu, I shall lean I-ngar-akl-no-yu-yu, you will lean upon (him). upon (him). INTRANSITIVE VERBS. By affixing - sh , - ish , or -osh to the root, most transitive verbs can be used intransitively. Intransitive verbs take the same terminal letters in the present and past tenses as reflexive verbs. A few intransitive verbs, simple forms of which do not exist, are also conju¬ gated in the same manner : Present. A-rap-osh-o, I have enough to I-rap-osh-o-sho, you have enough eat*. to eat. A-isuj-ish-o, I wash. I-’suj-ish-o-sho, you wash. Past . A-ta-rap-osh-e, I had enough to I-ta-rap-osh-ote, you had enough eat. to eat. A-isuj-ish-e, I washed, I-’suj-ish-dte, you washed. HOLLIS G 8^ MASAI GRAMMAR. Future . A few verbs possess a future tense which is formed by affixing yu to the present : A-on-ish-o-yu, I shall bite or I-on-ish-5-yu-yu, you will bite or sting. sting. Imperative, Subjunctive, and Infinitives. The affixes employed in the formation of the imperative, subjunc¬ tive, and infinitives are similar to those used in the present tense : Imperative. Ta-rap-osh-o, have enough to En-da-rap-osh-o, have ye enough eat. to eat. ’ I-’suj-ish-o, wash, E-'suj-ish-o, wash ye. Subjunctive. Ma-ta-rap-msh-o, that I may Maa-ba-rap-osh-m, that we may have enough to eat, have enough to eat. Ma-isuj-ish-o, that I may wash. M4-isuj-ish-6, that we may wash. Infinitives. Singular. Plural. A-rap-osh-o, ) to have enough Aa-rap-osh-o, 1 to have enough A-ta-’rap-osh-o, j to eat. Aa-ta^rap-osh-o, J to eat. A-isuj-ish*^o, to wash. A-isuj-ish-o, to wash. THE RECIPROCAL FORM. The reciprocal form in Masai, which denotes doing something with some one else, is made by affixing are, or ore to the root of simple verbs and nare or nore to derivatives. The affix is invariable, except in the second person plural of the present tense, when the last syllable is doubled. When the meaning denotes doing something with each other the reflexive form is used. Examples of the reciprocal form of simple verbs : A-suj-are, I follow together with I-suj-are-re, you follow together some one. with some one. A-tu-suj-are, I followed together I-tu-suj-are, you followed together with some one. with some one. Ki-suj-d, we follow each other. Ki-tu-suj-at6, we followed each other. I-suj-a-ja, you follow each other. I-tu-suj-ate, you followed each other. VERBS 83 A-igwen-are, I consult together with some one. A-igwen-are, I consulted to¬ gether with some one. Ki-ngwen-4, we consult each other. Ki-ngwen-at6, we consulted each other. Examples of the reciprocal forms A-boit-u-nore, I arrive here together with some one. A-ta-boit-u-nore, I arrived here together with some one. Ki-boit-u-nyi, we arrive here with each other. Ki-ta-boit-u-nyi, we arrived here with each other. A-ishi-aki-nore, I am opposite to some one. A-ishi-aki-nore, I was opposite to some one. Ki-nji-aki-no, we are opposite to one another. Ki-nji-aki-note, we were opposite to one another. I-ngwen-are-re, you consult to¬ gether with some one. I-ngwen-are, you consulted to¬ gether with some one. I-ngwen-a-na, you consult each other. I-ngwen-ate, you consulted each other. of derivatives : I-boit-u-nore-re, you arrive here together with some one. I-ta-boit-u-nore, you arrived here together with some one. I-boit-u-nyi-nyi, you arrive here with each other. I-ta-boit-u-nyi, you, arrived here with each other. I-nji-aki-nore-re, you are oppo¬ site to some one. I-nji-aki-nore, you were opposite to some one. I-nji-aki-no-no, you are opposite to one another.. I-nji-aki-note, you were opposite to one another. In a few verbs the reciprocal form is made by affixing ye (ie after r). This form is invariable, except in the second person plural of the present tense, when the last syllable is doubled. Examples : A-ng&r-ie, I eat together with some one. A-ta-ng&r-ie, I ate together with some one. A-iro-rie, I speak with some one. A-iro-rie, I spoke with some one. A-ise-ye, I touch (together with) something. A-ise-ye, I touched (together with) something. I-ngar-ii-ye, you eat together with some one. I-ta-ng&r-ie, you ate together with some one. I-’ro-rie-ye, you speak with some one. I-’r<5-rie, you spoke with some one. I-’se-ye-ye, you touch (together with) something. I-’se-ye, you touched (together with) something. G MASAI GRAMMAR A-inyanyuk-ye, I have resem¬ blance with some one or I resemble some one. A-inyanyuk-ye, I resembled some one. I-’nyanyuk-ye-ye, you resemble some one. I-’nyanyuk-ye, you resembled some one. CAUSATIVES. The rule for the formation of causatives is that all verbs which commence with any letter except i or e take the prefix it followed by a vowel, and are conjugated like the verbs from which they are derived. All simple verbs commencing with i or e take the affix ye> while derivatives take nye or rie . This affix is invariable, except in the second person plural of the present indicative, when the last syllable is doubled. Examples of verbs not commencing with i ore: A-suj, to follow. A-suj-u, to follow hither, to come towards. A-suj -aa, to follow thither. A-suj-aki, to follow for. A-gor-o, to be angry. A-rap-osh-o, to have enough to eat’. A-suj -are, to follow together with some one. A-itu-suj, to cause to follow. A-itu-suj-u, to cause to follow hither. A-itu-suj -aa, to cause to follow thither. A-itu-suj -aki, to cause to follow for. A-ita-gor-o, to cause to be angry. A-ita-rap-osh-o, to cause to have enough to eat. A-itu-suj-are, to cause to follow together with some one. Examples of verbs commencing with i or e: A-isuj, to wash (tr.). A-el, to anoint. A-ishi-u, to recover. A-isud-oo, to hide. A-iro-roki, to greet. A-isuj -a, to bathe. A-isuj-ish-o, to wash (intr.). A-igwen-are, to consult together with some one. A-isuj-ye, to cause to wash (tr.). A-el-ye, to cause to anoint, to rub om A-ishi-u-nye, to cause to recover, to cure. A-isud-6-rie, to cause to hide. A-iro-roki-nye, to cause to greet. A-isuj-d-rie, to cause to bathe. A-isuj-ish-o-ye, to cause to wash (intr.). A-igwen-drie, to cause to consult together with some one. As causatives of the first class commence with i, they take no prefix in the past tense. The affixes employed in conjugating these verbs are VERBS 85 the same as the affixes of the simple verb from which the causative is derived : A-itu-suj, I cause (him) to fol¬ low. A-itu-suj -a, I caused (him) to fol¬ low. A-itu-suj-u, I cause (him) to fol¬ low hither. A-itu-suj-u- a, I caused (him) to follow hither. A-itu-suj-aa, I cause (him) to fol¬ low thither. A-itu-suj-aiye, I caused (him) to follow thither. A-itu-suj -aki, I cause (him) to follow for. A-itu-suj-aka, I caused (him) to follow for. A-ita-gor-o, I cause (him) to he angry. A-ita-gor-e, I caused (him) to be angry. A-ita-rap-osh-o, I cause (him) to have enough to eat. A-ita-rap-osh-e, I caused (him) to have enough to eat. A-itu-suj -are, I cause (him) to follow together with some one. A-itu-suj-are, I caused (him) to follow together with some one. I-ndu-suj-uju, you cause (him) to follow. I-ndu-suj-a, you caused (him) to follow. I-ndu-suj-u-ju, you cause (him) to follow hither. I-ndu-suj-u-tua,you caused (him) to follow hither. I-ndu-suj-aa, you cause (him) to follow thither. I-ndu-suj-aitye, you caused (him) to follow thither. I-ndu-suj-aki-ki, you cause (him) to follow for. I-ndu-suj-akitya, you caused (him) to follow for. I-nda-gor-o-ro, you cause (him) to be angry. I-nda-gor-ote, you caused him to be angry. I-nda-rap-osh-o-sho, you cause (him) 'to have enough to eat. I-nda-rap-osh-ote, you caused (him) ’to have enough to eat. I-ndu-suj-are-re, you cause (him) to follow together with some one. I-ndu-suj-are, you caused (him) to follow together with some one. As stated above, the second class is invariable, except in the second person plural of the present is doubled : A-isuj-ye, I cause (him) to wash (him). A-isuj-ye, I caused (him) to wash (him). A-ishi-u-nye, I cure (him). A-ishi-u-nye, I cured (him). A-isuj-ish-o-nye, I cause (him) to wash. A-isuj-ish-o-nye, I caused (him) to wash. indicative, when the last syllable I-’suj-ye-ye, you cause (him) to wash (him). I-’suj-ye, you caused (him) to wash (him). I-nji-u-nye-ye, you cure (him). I-nji-u-nye, you cured (him). I-’suj-ish-o-nye-ye, you cause (him) to wash. I-’suj-ish-o-nye, you caused (him) to wash. 86 MASAI GRAMMAR A-igwen-drie, I cause (him) to consult together with som e one. A-igwen-drie, I caused (him) to consult together with some one. I-ngwen-arie-ye, you cause (him) to consult together with some one. I-ngwen-drie, you caused (him) to consult together with some one. The Passive Voice. Causative verbs of the first class form their passives in the usual manner according to the verbs from which they are derived, the affix for the present tense being i, ni, nieki \ or rieki : A-itu-suj-i nanu, it is caused to me to follow or I am caused to follow. A-itu-suj-u-ni nanu, it is caused to me to follow hither or I am caused to follow hither. or ri , and for the past tense eki , A-itu-suj-eki nanu, it was caused to me to follow or I was caused to follow. A-itu-suj-u-nieki, it was caused to me to follow hither or I was caused to follow hither. Causative verbs of the second class form the passive by affixing ki to the active voice. This form is unchangeable for all tenses : A-isuj-ye-ki nanu, it is or was caused to me to wash or I am or was caused to wash (it). A-isud-o-rie-ki nanu, it is or was caused to me to hide or I am or was caused to hide (it). The Dative Foem oe Causatives. The dative form of causative verbs of the first class is made by the affix ye (in derivatives nye or rie) : A-itu-suj, to cause to follow. A-itu-suj-u, to cause to follow hither. A-itu-suj-aa, to cause to follow thither. A-itu-suj-aki, to cause to follow for. A-ita-gor-o, to cause to be angry. A-ita-rap-osh-o, to cause to have enough to eat. A-itu-suj-are, to cause to follow together with some one. A-itu-suj-ye, to cause to follow to (a place). A-itu-suj-u-nye, to cause to follow hither to (a place). A-itu-suj-drie, to cause to follow thither to (a place). A-itu-suj-aki-nye, to cause to fol¬ low for (some one) to (a place). A-ita-gor-ie, to cause to be angry with. A-ita-rap-osh-o-ye, to cause to have enough to eat for. A-itu-suj-drie, to cause to follow together with some one for. 1 Nyeki is frequently used for nieki. VERBS 87 Causative verbs of the second class make their dative forms by inserting i before the final ie or ye : A-isuj-ye, to cause to wash. A-isuj-iye, to cause to wash for. A-isud-6-rie, to cause to hide. A-isud-o-riye, to cause to hide for. A-irur-4-rie, to cause to lie A-irur-a-riye, to cause to lie down down. with. A-iruk-ish-ye, to cause to reply. A-iruk-ish-iye, to cause to reply for. The passive voice of the dative form of causative verbs is made by affixing Jd to the active : A-itu-suj-ye-ki nanu, it is or was caused to me to follow to (a place) or I am or was caused to follow to (a place). A-isuj-iye-ki nanu, it is or was caused to me to wash for (some one) or I am or was caused to wash for (some one). NEUTER VERBS. Most neuter verbs, and particularly those which in English must be translated by an adjective or adverb and the verb to be or to become , form a class to themselves. With perhaps one exception (a-itashe, to stand), all these verbs possess a future, but in many instances there is no present, the present tense of the verb to be with an adjective being used instead. Example : A-ra sidai, I am beautiful. A-ti-sida-na, I was beautiful. A-sida-nu, I shall be beautiful. When a neuter verb terminates in a vowel, the affixes of all the tenses are generally joined to the root by j, w, or r; Present. When the present exists, it is formed as in simple verbs by adding the personal 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 are strong, cult, &c. A-iroua, I am hot. I-’roua-ua, you are hot. Past. The singular affix of the past tense is a or 0 ; the plural ita or ito , and in one or two instances tia : A-ta-gol-o, I was strong. A-iroua-ja, I was hot. A-ti-lili-a, I stank. Ki-ta-gol-it<5, we were strong. Ki-’roua-jit4, we were hot. Ki-ti-lili-tiA, we stank. MASAI GRAMMAR Future. The future affix is u. In the second person plural the last syllable is doubled : A-gol-u, I shall be strong. I-gol-u-lu, you will be strong. A-iroua-ju, I shall be hot. I-’roua-ju-ju, you will be hot. Imperative and Subjunctive. The affixes of the imperative and subjunctive are similar to those of the past tense. When the root ends in a consonant, the plural affix is added to the singular affix : Imperative. Ta-gol-o, be strong. En-da-gol-oito, be ye strong. I-rdua-ja, be hot. E-’roua-jita, be ye hot. Subjunctive. Ma-ta-gol-o, that I may be Maa-ta-gol-oit6, that we may be strong. strong. Ma-iroua-ja, that I may be hot. Md-iroua-jitd, that we may be hot. Infinitives. The affixes of the future1 or of the imperative and subjunctive are used in the formation of the infinitive. A-gol-u, ) A-ta-gol-o, j A-iroua-ju, ) A-iroua-ja, J to be strong, to be hot. Aa-ta0-goi-oito,}tobe stronS- A-iroua-ju ) to be hot_ A-iroua-jita, J The causative form of neuter verbs is made in the usual manner : A-ita-gol-u, to make strong. A-ita-gol-ye, to make strong for. A-iroua-ju-nye, to make hot. A-iroua-ju-niye, to make hot for. A few transitive verbs are conjugated like neuter verbs : Present. A-ure, I fear (him). I-ure-re, you fear (him). Past. A-t-uri-a, I feared (him). I-t-uri-aita or ) - n n . > 5 v / T , > you feared (him). I-t-ure-ita, j J v 7 Future. A-ure-yu, I shall fear (him). I-ure-yu-yu, you will fear (him). The intransitive form of these verbs is made in the regular manner by affixing -sli to the stem : A-ure-sh-o, I fear. I-ure-sh-o-sho, you fear. A-t-ure-sh-e, I feared. I-t-ure-sh-ote, you feared. 1 The root is sometimes employed instead of the future : e. g. a-gol, to be strong. VERBS 89 AUXILIARY AND IRREGULAR VERBS. As many of the auxiliary verbs are also irregular, it will be well to speak of their irregularities first, and afterwards of their use in making compound verbs. There exist a few verbs which, although they commence with letters other than i or e, form their past tense without the aid of the prefix t and a vowel. Such are : A-kwet, to run. A-to-yu, to be dry. A-lid-yu, to he visible. A-keny-u, to rise (of the sun) A-o-ku, to ripen. A-kwet-a, I ran. A-to-yo, I was dry. A-lio, I was visible. E-keny-u-a, it rose. A-o, I ripened. There are also a few verbs which commence with i and take the prefix t and a vowel : A-ias, to do. A-I-u, to bear. A-igh, to hang up. A-ij-eyu, to swell. A-ij-oo, to swallow. A-ingu-a, to come from, leave thither. A-iyolo-u, to know. A-iyo-u, to wish. A-ta-’as-a, I did. A-to-I-u-o, I bore. A-ti-igh-a, I hung up. A-te-ij-a, I swelled. A-to-ij-oiye, I swallowed. A-tu-’ngw-aiye, I came from. A-ta-iyolo, I knew. A-ta-iyo-u-o, I wished. The following verbs are irregular : A-a, to be. A-aku, to become. A-a, to die. A-ata, to have. A-lo, to go. A-lotu, to come. A-nya, to eat. A-nyokye-nu, to be red. A-rok-u, to be black. A-ton, to sit, stay. A-we-yu, to bleed, to leak. A-iba-yu, to hate. A-ingu-a, to come from, leave thither. A-iny-ototo, to awake. A-itu, to return hither. A-iya, to take, take away. A-iya-u, to bring. A-iy5-u, to wish. A-iyolo-u, to know. A-tum, to get, to obtain, to see, to meet The verbs a-a, to be, and a-aku, to become, have several peculiari¬ ties. 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 be when not followed by a substantive or adjective : A iye o-ta-a enna-bae 1 is it thou who did this matter ? Aa ’yook, lello, it is we (these). 9o MASAI GRAMMAR When followed by a substantive or adjective, the form used for the present tense is -ra joined to the prefix appropriate to the subject. The last syllable is doubled in the second person plural : A-ra, I am or I shall be. I-ra-ra, you are or you will be. A-ra ol-aisinani or a-ra aisinani, I am poor. The present tense of to become is formed regularly : A-aku, I become or I shall be- I-aku-ku, you become or you will come. become. The past tense of to be and to become is as follows : A-ta-a, I was or became. Ki-ta-d, we were or became. I-ta-a, thou wast or becamest. I-ta-a, you were or became. E-ta-a, he or she was or became. E-ta-a, they were or became. A-ta-a ol-aisinani, I was or I became poor. The narrative and conditional tenses are formed by the usual prefixes N-a or n-a-ra, and I am. N-aa or ni-ki-rd, and we are. N-a-aku, and I become. Ni-ki-aku, and we become. The imperative and subjunctive are formed from the past tense : Ta-a, be or become. En-da-a, be ye or become ye. Ma-ta-a, that I may be or be- Maa-ta-d, that we may be or be¬ come. com The causative form is a-ita-a, to make to become or to appoint : A-ita-a o-singa, I make or I shall make or I have made him (my) slave. Where the verb to be is used in English as the copula, it is frequently omitted in Masai : Sidai elle-tungani, this man (is) beautiful. Angae ol-kitok linyi % who (is) your chief ? Nanu ol-kitok, I (am) the chief. When the verb to be is used in English to denote existence in place or time, the verb a-tii, which is best translated by to be there , is employed in Masai: E-tii enne, he is here. E-tii ang, he is at homei. E-tii opa ol-tungani, there was once a man. Kaji a-tii h where am 1 1 Angae o-tii eng-aji 1 who is in the hut ? The present indicative is often used to translate the past tense in English : E-euo a-ra ol-kitok, he came when I was the chief. A-tii enne ol-apa obo, I have been here one month. VERBS 9i A-lo, to go. Present. A-lo, I go, am going, or shall go. Ki-pwo, we go. I-lo, thou goest. I-pwo-pwo, you go. E-lo, he or she goes. E:pwo,‘ they go. Past. A-shom-o, I went. Ki-shom-o, we went. Imperative. Ma-shom-o, let me go. Maa-pe, let us go (if of a few only). E-maa-pe or maa-pe-iti, let us go (if of’several). Shom-o or i-nno, go. E-njom, go ye. Subjunctive. Ma-shom-o, that I may go. Maa-shdm, that we may go. Infinitives. A-lo, ) , Aa-pwo, ) . A-shom-o, j 0 %0m Aa-shom, J 0 ^°* Passive 1. Present. Aa-pwei nanu, it is gone to me. E-pwei ’yook, it is gone to us. Past. Aa-shom-o-ki nanu, it was gone E-shom-o-ki ’yook, it was gone to to me. us. A-lotu, to come. Present. A-lot-u, I come, am coming, or Ki-pwon-u, we come, shall come. I-lot-u, thou comest. I-pwon-u-nu, you come. E-lot-u, he or she comes. E:pwon-u, they come. Past. A-e-uo, I came. Ki-e-tuo, we came. Imperative. Wo-u, come. Wo-tu, come ye. Subjunctive. Ma-e-u, that I may come or let Maa-e-tu, that we may come or me come. let us come. A-lotu, A-e-u, | to come. Infinitives. Aa-pwonu, ) Aa-e-tu, j to come. 1 Only used as an auxiliary. 92 MASAI GRAMMAR Passive1. Present. Aa-pwon-u-ni nanu, it is come to me. E-pwon-u-ni ’yook, it is come to us. Past. Aa-etuo-ki nanu, it was come to me. E-etuo-ki ’yook, it was come to us. A-ton, to sit, stay, live. Present. A-ton, I sit. Ki-ton-i, we sit. I-ton, thou sittest. I-ton-i-ni, you sit. E-ton, he sits. E-ton-i, they sit. A-ton-ita, I am sitting. I-ton-ita-ta, you are sitting. Past. A-to-ton-a, I sat. Ki-to-ton-io, we sat. Imperative. To-ton-a, sit. En-do-ton-i, sit ye. Subjunctive. Ma-to-ton-a, that I may sit. Maa-to-ton-i, that we may sit. To-ton-a, that thou mayest sit. En-do-ton-i, that you may sit. Me-to-ton-a, that he may sit. Me-to-ton-i, that they may sit. Infinitives. A-ton, A-to-ton-a, to sit. Aa-ton-i, ) Aa-to-ton-i, J to sit. Passive. Present. Aa-ton-ii nanu, I am seated. E-ton-ii ’yook, we are seated. Past. Aa-ton-aki nanu, I was seated. E-ton-aki ’yook, we were seated. A-itu, to return hither (intr.). A-itu, I return hither. Ki-itu, we return hither. I-itu, thou returnest hither. 1-itu-tu, you return hither. E-itu, he or she returns hither. E-itu, they return hither. A-ito, to return thither (intr.), is conjugated in a similar way : A-ito, I return thither. I-ito-to, you return thither. There is no past tense, and the past tenses of a-inyiak-u and a-inyia-ya, to return hither and thither (transitive), are occasionally used instead : The dative form of these verbs followed by the infinitive or the narrative tense is used to express repetition of an action. A-ito-ki alo, A-ito-ki n-a-lo j I go again. 1 Only used A-inyia-ka a-lo, A-inyia-ka n-a-lo, is an auxiliary. I went again. VERBS 93 c3 O h c3 r3 r3 bD rO rd g <3-+JrO £ O O O O O o O O O O O O O § | S3 A r* ** o o Eh H ?h d ip ^ r-j . .-§1 6i 6i ^ o £ w .8 .§ .S3 9 ^ g f O g § § g - , J** ill" il fe ^ § g. ^ d .. » P f Pi S I O c8 Pi £ £ O P o o c5 t S !h B ? JO o £ d « > A, ia> 1 * ?3 O _g d E>> i>s c§ <3 a f>> &J0 ? £ 0 KU .£» ^ c| c3 O oj ,i! d d >-s cb . t -f » ■? "r Hf •? *v *v -*f 1 <1s >>S I 3 3 iljs O •§*! H .2 1^1 A? «s *V a-tu-Suj-a, he (will) see l he is unable J to follow him. A-itu, to return hither. The third person singular of a-itu, to return hither, is employed in the formation of the past negative tense : Eitu a-suj, I did not follow him. A-ton, to sit, stay, live. The third person singular of the present tense of a-ton, to sit, is used to express yet and still , and, combined with e-itu, not yet. In derivative Verbs this form is frequently used as a substitute for the imperfect and progressive present : Eton a-suj, I still follow (him). Eton a-suj-ita, I am still following (him). Eton a-suj -aa, I am following (him) thither. Eton eitu a-suj, I have not yet followed (him). VERBS 97 REDUPLICATION. Doubling a verb often gives an idea of thoroughness : ^ | to jump. A-idum, A-ityam, A-dung, to cut. A-irub, to join. A-ingor-u, to look hither, to seek. A-idum-udum, ) , . . A-ityam-ityam, jump about. A-dung-udung, to cut up. A-irub-urub, to join thoroughly. A-ingor-ingor-u, to seek every¬ where. In some verbs, however, the meaning is changed when the root is doubled : A-ilep, to climb. A-ilep-ilep, to make a noise. A-lep, to milk. A-lep-elep, to play with a cow’s udder preparatory to milking. A-sai, to pray. A-sai-sai, to be on the point of giving birth. A few verbs are only used in the reduplicated form : A-idetidet, to dream. A-ikirikir-a, to tremble. A-ibelibel, to shake. A-ikitikit, to tickle. A-isirisir, to dribble. ADVERBS. With the exception of interrogatives all adverbs in Masai follow the verbs they qualify : I-’ro-ro akiti, speak slowly. Ki-ton-i peno, we (will) wait a little.’ Ki-or aitoris, we (shall) divide it equally. A- shorn o duo ang, I went a short while ago to the kraal. Ado taata, I am going now. Aa-ta-ar-aki pesho, I have been beaten for nothing. Substantives without the article may be used as adverbs, and verbs with or without the relatives are commonly employed in an adverbial sense : Keper, shumata, above. Abori, below. Weji, somewhere. Kwapi, abroad. LugKunya, before. Kurum, behind. Elakwa, / it is far, \ or J or t far. En-nelakwa, (where it is far,] Etaana, ✓ it is near, \ near or j or l or En-netaana, (where it is near,] soon. Asioki, asieku, asioyo, aisarisara, (to do) quickly. Aitoki, (to do) again. Adjectives can also be used as adverbs : Kiti, little. Torono, ill. Kitok, much. Sidai, supat, well. HOLLIS H 98 MASAI GRAMMAR Many English adverbs may be translated by naleng 1, very : Kwet-a naleng, run fast. I-’nining-o naleng, listen well. I-ngo naleng, hold tight. Ta-ar-a naleng, strike hard. Naleng is also employed for the comparison of adverbs : I-’ro-ro akiti naleng, speak very slowly. E-itobir-a sidai naleng, he did it most beautifully. The following is a list of the principal adverbs: Adverbs of Time . Taata, to-day or now. Duo, now, lately, or a short Peno, engor-peno, soon. Taisere, to-morrow. Ngole, yesterday. Sii, again. Taata ’nji, instantly. Oshii, oshi-ake, always. while ago. Akenya, adde, presently, after¬ wards. Opa, formerly. Opa moite, long since. Compound words are frequently used as adverbs of time : Kunna-olongi (these-days), nowadays. Idya-ae-olong (that-other-day), the day before yesterday, the day after to-morrow. Kat'-are (time-two), again. Kataitin kumok (times-many), often. 'Ng-olongi-pokin (the-days-all), always. There are no true adverbs of place. Sentences beginning in English with whither , where, and whence, are expressed by verbal forms combined with the relative; substantives without the article take the place of such words as above , abroad , beneath , &c. ; and here and there are expressed by the demonstratives enne or inne and ende or idye, or, if joined to the verb to be, by a-tii. A-iyolo en-n-i-lo,. \ j know where you are going. A-iyolo e-weji n-i-lo, j J & & A-lo weji, I am going somewhere. E-tii atwa (he is there interior), he is inside. A-ta-dua e-tii enne (I saw him he is there this), I saw him here. E-ta-do-ikio idye, he fell there. The principal adverbs of manner are : Neja, inji, thus. Eitu, not, not yet. Ake, only. Ee, yes. Naleng, very, &c. Katukul, katukulye, altogether, Mme, no. indeed. 1 The Northern Masai often use the full form of this word, which is the feminine relative of the verb a-leng, to be good, viz. o-leng, na-leng, oo-leng, naa-lehg. ADVERBS 99 The principal adverbs of interrogation are : (K) 1 aji ? 1 , ? Anaa anu ? how long ago ? K? Ka? or Kaa?/how* (K) aji e-tiu pe ? \ Kodee ? or Koree ? where ? (K) ana i-jo ?’ L why ? (K) aji ? where ? whence ? (K) ainyo pe ? ) whither ? (K) aja ? how much ? how many ? (K) anu ? when ? Adverbs of interrogation are placed at the commencement of the sentence. How ? (K) aji a-iko enna ? how (shall) I do this ? Kaa, en-doki ai anake en-ino? K-en-doki ai anake en-ino ? \ (how, the thing mine or the t thine 1) is this thing mine i or thine ? Row ? is sometimes expressed by affixing a to a verb or other part of speech, or by the use of the verb a-ba-ya, to arrive thither : K-a-jo-ki-a ’ndae 1 how (shall) I tell you % K-e-ba-ya-a te-’ng-adoro ? (it arrives thither how with the length ?) how long (or tall) is it % I-ba-ya-a te-’ng-itoo 1 (thou arrivest thither how with the age '?) how old art thou ? K-e-ba-ya-a eng-olong 1 (it arrives thither how the \ wjia^. o’clock sun ?) I is it 1 (K) aji e-tii eng-olong? (where it is there the sun?) J En-ai enna-toki, en-ino ’njeri-a? this thing is mine, what or how is thine? Eng-anyit enye ’njeri-a? (how is his honour?) what honour is due to him? Where ? Kodee ol-tungani ? where (is) the man ? Kodee ninye ? (where he ?) 1 , . , „ (K) aji e-tii ? 2 (where he is there ?) J w iere 18 6 * (K) aji i-lo ? where art thou going ? (K) aji i-ngu-a ? whence comest thou ? The applied form is used after (k) aji ? followed by a verb : (K) aji i-lo a-inos-ye en-daa? where art thou going to eat thy food? (K) aji i-lo a-lilit-are ? where art thou going to walk ? When? (K) anu i-lo ? when art thou going ? How long ago ? Anaa anu etii? (how long ago he is there?) how long has he been there? 1 K is frequently prefixed to words as a sign of interrogation. 2 E-tii aji means, he is at home (lit. he is there hut). HOLLIS j IOO MASAI GRAMMAR Why? (K) aji e-tiu pe i-ndobir enna ? (how is it like and thou pre- par est this ?) why dost thou prepare this ? (K) ana i-jo i-ndobir enna ? (if thou sayest and thou preparest this ?) why dost thou prepare this ? (K) ainyo pe 1 2 i-ndobir enna ? (what and thou preparest this ?) why dost thou prepare this ? How much ? how many ? Kaja ? how much ? how many ? When aja? is treated as an adjective, it follows the substantive it qualifies. If followed by a verb, it requires a relative with it : Il-tunganak aja oo-inos en-daa ? how many men will eat food ? The Masai have a word for to buy (a-inyang-u), but they have no word for to sell. When asking the price of anything, the Swahili words pesa and rupia followed by aja? are the terms generally employed nowadays : ;M-beSai; aja ? how many pice | (does -t ^ , Jxupiam J aja ? now many rupees J v ' Other forms, which can be used for both purchasing and selling, are shown in the following examples: (K) ainyo i-inos-ye enna-toki ? (what you cause to eat this thing ?) what will you sell this thing for ? or what will you pay for this thing ? (K) ainyo i-mir ? (what you drive it away ?) what will you sell it for? (K) ainyo i-nda-kwet-ye enna-toki ? (what do you make to run to this thing ?) what will you pay for this thing ? (K) ainyo i-nda-wal-ye enna-toki ? (what you cause to change to this thing ?) what will you exchange this thing for ? CONJUNCTIONS. Conjunctions are often dispensed with by the use of the narrative or conditional tenses. And, but, or other mere connective is trans¬ lated by the former; if, when, and other conjunctions introducing a state, by one of the latter. The principal conjunctions are : O 3, and, with. Araki, anake, ana, or asho, or. Ore, now, and. Amu, for. Pe, and, in order that, so that. Kake, but. 1 Ainyo pe is often abbreviated into o pe. 2 ’Ng-oshola, copper, lead, is sometimes used for ’Rupiani. 3 When followed by a plural substantive o becomes oo ( vide p. 16). Oo is also frequently used for o when followed by a singular substantive com- CONJUNCTIONS IGX Sii, again, also. Naa, then. Onaa or taa, well, and so, ac¬ cordingly, and then, &c. Eitn, before, ere. Injere 1, provided that. Ajo (pi. aajo), that. Anaa, like. Omaa-amu, since, because. Neji, \ Neji-amu, [ because. Ti-araki (pi. endi-araki), ) PREPOSITIONS. There appear to he no real prepositions in Masai. Simple pre¬ positions such as at , by , for , from , in, on, out , to, and with, &c., are expressed by the local case ; and compound prepositions are rendered by compound phrases. Examples : Ten eidipayu (when it shall become finished), after. Leme or neme (and it is not), except. Te-lughunya, ahead. Te-kurum, behind. Te-polos, between, through. Te-idye, beyond. Ti-dlo, in the direction of, beside. Ti-aulo, outside (the kraal). Te-boo, outside (the hut). Ti-atwa, within or inside. As with adverbs, substantives without the article may sometimes be used as prepositions: E-tii atwa aji, he is in the hut. E-tii alo aji, he is beside the hut. INTERJECTIONS. There are a large number of interjections, many of which are very difficult to express in writing as they are often only half-articulate sounds. The most usual interjections are given in the following list : Singular. Plural. Masc. Fem. Masc. Fem. Of address : e-iro na-iro ) ,, . , - na-ito 2 / na-t0lye' A man replies oi, woi, oe, or oo ; a woman, au. ( Vide pp. 1 5 and 284.) Of greeting : sopai takwenya endasopai endakwenya. The reply is hepa or Igho (vide p. 284). mencing with a consonant, e. g. menye 00 ngotonye, his father and mother, for menye o ngotonye, whilst o is generally used for 00 when followed by a vowel, e. g. il-doinyo o angat, the mountains and plains, for il-doinyo 00 angat. 0 and 00 used in conjunction with the subjunctive are equivalent to until. 1 Injere becomes injeri when followed by a, e. g. injeri-a ? how ? (vide p. 99). 2 Old men only may use na-ito. I 2 102 MASAI GRAMMAR Of abhorrence, contempt, disgust : pasa ! or ih ! — ugh ! Of astonishment: oi! ho! hee! hae!' yee! or eiji! — oh! ai ! or angaa ! — what ! adoshi ! or ai ! ai ! eng-ai ! — lo and behold ! Of assent : aiya ! or ewai ! — all right ! Of compliment : pasinai ! — please or thanks. Of defiance: orid’! Of grief : oiya-kake ! — woe is me ! yeyo-ai ! — oh my mother ! Of joy : hoi ! Of fear : iyope ! Imperatives are frequently used as interjections : Ingo ! catch hold ! Tigirayu (pi. endigirata) ! silence ! I’ngurai ! behold ! I’niningo ! listen ! I’ngirio ! I’uanga ! Tapala ! alone ! | make way ! don’t touch ! leave it Pae! peiye! and such-like sounds are often used to attract attention and might be translated by I say ! or you there ! Plate IV Masai warrior, showing pig-tail. PART II ’N-ATlNIN OO-’L-MAASAE MASAI STORIES E-tii He-is-there opa formerly en-gitojo, the-hare, En-atlni e-’n-gitojo oo ’1-tomia. The-story of-the-hare and the-elephants. n-e-ton and-he- lives (or sits) n-e-tum nabo-olong il-tomia and-he-gets (or sees) one-day the-elephants oo-’l-aputak lenye. of-the-fathers-in-law their. N-e-jd-ki ol-kitok o-nap-ita And-he-says-to the-big-one who-carrying-is to-’reiet, by-the-river, oo-pwo who-go ’ng-aiigite the-kraals ol-bene the-bag le-’n-aisho : of- the -honey : < Papa, 4 Father, i-nda-lang-a-ki 1 (you) make-cross-me eng-are, amu the-water, for a-ra aismam. I-am poor/ N-e-jo-ki ol-tome : ‘Wou! ti-jing-a And-he-him-says-to the-elephant : ‘ Come ! enter (or mount) eng-oriong ai/ the-back my/ N-e-jing en-gitojo, n-e-pwo. And-he-it-enters (or mounts) the-hare, and-they-go. Ore e-lang2, n-e-inos en-gitojo en-aisho Now they-it-cross, and-he-eats the-hare the-honey o-’l-tome, kake m-e-iyolo d-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-ita3, n-e-itong-aki ol-t5me ol-kengei Now he-it-eating-is, and-it-him-drops-to the-elephant the-juice le-’n-aisho. of-the-honey. 1 In the stories the personal pronoun in the second person singular has been rendered by you, and in the plural by ye. 2 While they are crossing the river. 3 While he is eating it. 104 MASAI STORIES N-e-jo And-he-sa £ Ainy6 ‘ What inna nd-itong-aki ? ’ this which-me-drops-to ? ’ ‘ Il-kiyo le-’n-gerai The-tears of-the-child ol-tome : the-elephant : N-e-jo en-gitojo : ‘ 11-Jnyo ie-'n-gerai aismam. And-he-says the-hare : ‘ The-tears of-the-child poor.’ Ore pe e-ba-iki ledo-kekun, n-e-jo-ki en-gitojo : Now when they-reach that-bank, and-he-them-says-to the-hare : en-gitojo the-hare ‘ E-njo-o-ki 'soito * (Ye)-give-me the-stones N-e-isho-ri1. And-it-him-given-is. N-e-pik And-he-puts-in le-’n-aisho. of-the-honey. Ore p5 e-idip, Now when he-finishes, ‘ E-nda-do-u-5-ki.’ ‘ (Ye)-make-descend-hither-me., N-e-ita-do-u-ni, And-it-him-made-descend-hither-is, 1-a-nang-ye which-I-throw-at ’motonyi.’ the-birds.’ ’soito the-stones atwa into ol-bene the-bag n-e-jo-ki : and-he-them-says-to : n-e-jo-ki : * Aiya and-he-them-says-to : * Well naa, then, e-njom. (ye)-go.’ N-e-pwo And-they-go o-l-aputani of-the-fat’her-in-law n-e-lak and-they-nnfasten n-e-nyor-iki and-they-find N-e-ipiri, And-they-jump, oo m-e-ta-ba-iki until they-may-reach lo-’ 1-tome kitok, n-e-ton-i, eng-ang the-kraal of-the-elephant ol-bene le-’n-aisho, the-bag of-the-honey, 'soito the-stones n-e-kwet, and-they-run, big, and-they-sit-down, n-e-ingur-aa, and-they-it-look-thither j (or regard), j oo-tii. which-are-there. ake only n-e-pwo and-th'ey-go a-mgor-u to-look-hither) (or search) J en-gitojo, the-hare, Ore Now when n-e-dol and-they-it-see pe e-dol e-inos-ita. it-eating-is. he-them-si en-gitojo, the-hare, n-e-jing en-gumoto. and-he -enters th e-hole. 1 In the present tense of the impersonal form or passive voice of a-isho, to give, r is inserted between the root and the affix. THE HARE AND THE ELEPHANTS 105 N-e-suj il-loo-’ng-aik \ n-e-pik ol-kitok And-they-him-follow the-of-the-arms, and-he-puts-in the-big-one eng-aina enye en-gumoto, n-e-ibung the-arm his the-hole, and-he-seizes en-gitojo : ‘ A-jo N-e-jo-ki And-he-him-says-to en-donai/ the-root/ N-e-ingw-eki2, ' And-he-it-leaves, N-e-jo-ki And-he-him-says-to the-hare : ‘ I-say n-e-ibuiig and-he-seizes en-gitojo : the-hare : en-geju e-’n-gitojo. the-leg of-the-hare. nanu i-mbung-a I you-seized-have ‘ Ki-ti-gil-a, * You-me-have-broken, en-donai. the-root. ki-ti-gil-a/ you-me-have-broken/ N-e-yet ol-le-’ng-aina 1 naleng, n-e-yet 00 And-he-it-pulls the-of-the-arm very, and-he-it-pulls until m-e-ta-naur-a-yu 3. he-may-tire-himself. Ore e-yet-ita 4, n-e-ipiri en-gitojo, Now he-it-pulling-isj and-he-runs-away the-hare, n-e-ingat-aa 5 ol-tome. and-he-runs-away-thither the-elephant. N-e-lo en-gitojo, And-he-goes the-hare, n-e-tum and-he-getsj (or sees) j il-otimi, the-baboons, n-e-jo and-he-says en-gitojo: ‘Le-lewa! en-do-mit-u-o-ki.’ the-hare : ‘ O-the-males ! (ye^prevent-hither-me (or inter cede-for-me).’ N-e-jo-ki ’l-otimi : ‘Ainyo ni-ki-mir-ita ? 1 And-they-him-say-to the-baboons: ‘What which-it-you-chasing-is 1 * N-e-jo And-he-says n-i-dol-idolo and-ye-him-see en-gitojo : ‘ Ol-kitok-tnngani sapuk, taata the-hare : ‘ The-big-man fat, now aa-suj-u/ he-me-follows-hither/ 1 Most animals have two or more names. An elephant is either ol-tome, ol-le-’ng-aina, or ol-changito sapuk. 2 The dative form of a-ingu-a, to leave thither or to come from, is formed irregularly. 3 The same affixes are used for the subjunctive of reflexive verbs as for the future. 4 While he is pulling it. 5 He runs away and leaves the elephant. MASAI STORIES io 6 1 Inno iye ‘ Go you mi-ki-njo-oyo 2 not-we-you-give-thither N-e-jo ’1-otimi : And-they-say the-baboons : m-aa-to-dol-u 1 amu that-we-him-may-see-hither for N-e-lo en-gitojo atwa eng-apune, And-be-goes tbe-hare in the-cave, ’1-otimi aa-any-u ol-tome. the-baboons to-await tbe-elepbant. N-e-lo tu ol-tome, n-e-jo : And-he-comes tbe-elephant, and-be-says : i-ta-dua en-gitojo na-im-a enne 2 ye-have-seen tbe-bare who-passed here 2 to-ton-a sit iye.’ you/ n-e-ton-i and-they-sit ‘ ’L-oiye, : The-friends, N-e-jo And-tbey-say tini ki-li-ki if we-you-tell N-e-jo And-be-says ’1-otimi : tbe-baboons : ’ye?’ you 2 ’ ol-tome : the elephant : ‘ Ainyo ‘What ‘ A-isbo ‘ I-ye-give l-njo . you-us-give ’yook ’ndae ye en-doki tbe-tbing n-i- yo-u-u. th at-y e-wi sh- will / N-e-jo-ki And-tbey-bim-say-to ’1-otimi : tbe-baboons : ‘ Mi-ki-’yo-u ‘ Not-we-wisb-sball ae-toki, o-sarge lino ki-’yo-u, we-wisb-sball, other-thing, tbe-blood your ni-ki-ngor iye te-’n-giti-gira.’ and-we-you-shoot (or cup) you in-tbe-small-gourd.’ N-e-jo ol-tome : ‘ Kiti enna-kiti 2 And-be-says Wotu, Come-(ye), tbe-elepbant : en-da-ngor-o-ki.’ (ye)-shoot-me/ ? Small tbis-little-(thing) ] N-e-pwo ’1-otimi d-iwo-u, n-e-iwo-u naleng. And-tbey-it-go tbe-baboons to-catcb, and-tbey-catch very. N-e-jo ol-tome: * K-eitu ake e-iput3?’ And-he-says tbe-elephant : ‘ 2 did -not only it-fills 2 ’ N-e-jo-ki ’1-otimi ol-tome : c M-i-ata And-they-say-to the-baboons tbe-elephant : ‘ Not-you-bave pae sii eng-anyit 4 2 M-i-ndim-aa and again the-bonour (or courage) 2 Not-you-are-able-tbitber enna-kiti-gira 5 2 ’ this-little-gourd 2 ’ 1 Let us see him when he comes here. 2 A-isho-oyo, to give away. 3 Is it not yet full ? 4 Have you no more courage ? 5 Cannot you spare enough to fill this little gourd ? THE HARE AND THE ELEPHANTS 107 N-e-ingur-aa ol-tome, n-e-nyor-iki And-he-it-looks-thither (or regards) the-elephant, and-ke-it-finds eitu e-iput, amu e-ud-o ol-kurum le-’n-gira, did-not it-fills, for it-pierced-becomes tbe-bottom of-the-gourd, kake m-e-iyolo, 11-e-jo ; ‘ Ermbut-a.’ but not-he-it-knows, and-he-says : * (Ye)-fill-(it).’ N-e-iwo-u-ni And-it-caugbt-is 00 until to-’sesen, in-the-body, a-lilit-a n-e-a and-he-dies m-e-ish-u-nye may-it-finisbed-become te~inne, at-here, mekure n-e-lo and-he-goes e-ure-sho. to-walk-(himself) for no-longer be-fears. o-sarge tbe-blood en-gitojo, th e-hare, THE STORY OF THE HARE AND THE ELEPHANTS. A hare that lived near a river one day saw some elephants going to the kraals of their fathers-in-law. He said to the biggest one, who was carrying a bag of honey : ‘ Father, ferry me across, for I am a poor person.’ The elephant told him to get on his back, and when he had climbed up, they started. While they were crossing the river, the hare ate the honey, and as he was eating it, he let some of the juice fall on to the elephant’s back. On being asked what he was dropping, he replied that he was weep¬ ing, and that it was the tears of a poor child that were falling. When they reached the opposite bank, the hare asked the elephants to give him some stones to throw at the birds. He was given some stones, and he put them into the honey bag. He then asked to be set down, and as soon as he was on the ground again he told the elephants to be off. They continued their journey until they reached the kraal of the big one’s father-in-law, where they opened the honey bag. When they found that the stones had been substituted for the honey, they jumped up and returned to search for the hare, whom they found feeding. As they approached, however, the hare saw them, and entered a hole. The elephants followed him, and the biggest one thrust his trunk into the hole, and seized him by the leg, whereupon the hare 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,’ which made the elephant pull all the harder until at length he became tired. io8 MASAI STORIES While the elephant was pulling at the root, the hare slipped out of the hole and ran away. As he ran, he met some baboons, and called out to them to help him. They inquired why he was running so fast, and he replied that he was being chased by a great big person. The baboons told him to go and sit down, and promised not to give him up. The hare entered the baboons’ lair whilst they sat down outside and waited. Presently the elephant arrived, and asked if the hare had passed that way. The baboons inquired whether he would give them anything if they pointed out the hare’s hiding-place. The elephant said he would give them whatever they asked for, and when they said they wanted a cup full of his blood, he consented to give it them, after satisfying himself that the cup was small. The baboons then shot an arrow into his neck, and the blood gushed forth. After the elephant had lost a considerable quantity of blood, he inquired if the cup was not full. But the baboons had made a hole in the bottom, and when the elephant looked at it, he saw that it was still half empty. The baboons jeered at him, and said he had no courage, so he told them to fill the cup. They continued to bleed him, but still the cup would not fill, and at length he sank exhausted to the ground and died. The hare having nothing more to fear was then able to leave his hiding-place. ’L-omon1 loo-’l-muran o en-gukuu. The-news of- the- warriors and the-devil. E-tii opa T-alashera aare They-are-there formerly the-brothers two n-e-ton-i te-’ng-ang e-menye. and-they-stay in-the-kraal of-their-father. N-e-bul-u, n-e-murat-i, And-they-grow, and-it-them-circumcised-is, ’l-muran. the-warriors. oo-ngar kina 2, who-eat breast, n-e-aku and-they- become N-e-isho nabo-olong menye ol-kiteng, And-he-them-gives one-day their-father the-bullock, n-e-jo-ki : ‘ E-njom, en-de-yeng.’ and-he-them-says-to : ‘ (Ye)-go, (ye)-slaughter-(it).’ 1 ’L-omon, the news, is only used in the plural. Ol-omoni means the stranger. 2 Ol-alashe, the brother, can also be used for relation. Ol-alashe ongar (or ongarie) kina means brother with the same mother, and is the nearest equi¬ valent to full brother that exists. THE WARRIORS AND THE DEVIL 109 N-e-igwen-a, n-e-jo-kl-no : And-they-consider-with-one-another, and-they-say-to-one-another : ‘Mi-ki-ndim aa-te-yeng ol-kiteng o-isho-o ‘ Not-we-are-able to-slanghter the-bullock which -us-given-has ’yook papa te-’weji n-e-tii ol-tungani, ana ns father in-the-place where-it-is-there the-man, or e-ngwesi, ana e-motonyi, ana ol-ojongani. Maa-pe the-animal, or the-bird, or the-fly. Let-us-go d-ingor-u e-weji ne-m-e-tii to-look-hither (or search) the-place where-not-it-is-there en-doki na-ish-u.’ the-thing which-lives.’ N-e-’ya ’remeta, 00 ’l-kuman, 00 ’l-alema, And-they-take the-spears, and the-clubs, and the-swords, 00 ’1-lohgoi, n-e-pwo. and the-shields, and-th’ey-go. N-e-ingor-u e-weji And-they-look -hither (or search) the-place en-doki na-ish-u, ne-m-e-tum. the-thing which-lives, and-not-they-it-get, ne-m-e-tii where-not-it-is-there Ore Now P when n-e-ba-iki and-they-reach n-e-dol and-they-see ana e-idip-a-yu 1 they-finished:become-will o-sero kitok naleng, the-forest big very, m-e-tii ol-tungani, not-it-is-there the-man, '1-apaitin imyet, the-inonths five, n-e-jing, and-they-it-enter, ana e-ngwesi, or the-animal, e-motonyi, or the-bird, N-e-ton-i And-they-stay botor ol-alashe : big the-brother : lang.’ our/ N-e-shet And-they-build ol-kiteng lenye. the-bullock their. ana ol-ojongani. or the-fly. ’n-guti-olongi, n-e-jo-ki the-few-days, and-he-says-to 4 Ki-yeng te-nne-weji 4 We-slaughter in-this-place ol-murani the-warrior ol-kiteng the-bullock ol-pul, the-slaughter-house, n-e-yeng and-they-slaughter 1 Reflexive and neuter or quasi-passive verbs form the contingent tenses from the future. IIO MASAI STORIES Ore p’ e-idip aa-te-yeng, n-e-isho Now when they-it-fihish to-slaughter, and-he-gives ol-botor ol-oti en-giludye o-’l-kiteng, the-big-one the-small-one the-stomacb of-the-bullock, n-e-jo-ki : 4 Inno, to-ok-u 1 eng-are/ and-be-bim-says-to : 4 Go, draw the-water.’ N-e-lo And-he-goes n-e-mng and-be-bears o-reiet, the-river, eng-are tbe-water n-e-jo and-he-says _ e-j° : it-says : eng-are ", the-water, 4 Oi ! 4 Oh! to-ok-u draw aa-to-ok-u-o, he-me-has-drawn. Oi! Ob! aa-to-ok-u-o.’ he-me-has-drawn.’ N-e-ure-yu 3 4 5 And-he-fear-will e-ok-u 4, he-it-draws, n-e-ipiri. and-be-runs-away. Ore e-kwet, n-e-ning o-sero e-kweni. Now he-runs, and-he-hears tbe-f orest it-laughs. N-e-riny-u-nye ol-pul, n-e-jo-ki And-be-returns-bither-bimself tbe-slaughter-house, and-be-says-to ol-alasbe: 4A-te-jo to-ok-u eng-are5, n-aa-bua-ki the-brother : 4 1-said draw tbe-water, and-it-me-rebuked ) (or cried-to) J 4 Oi ! aa-to-ok-u-o, Oi ! aa-to-ok-u-o.” 4 Ob ! he-me-has-drawn, Oh ! he-me-has-drawn.J, eng-are : the-water : N-a-jo kweta6, And-I-say run, N-e-jo-ki And-be-bim-says-to n-e-kweni and-it-laugbs ol-alashe : the-brother o^sero. tbe-forest/ 4 To-not-ai 4 Spit-tbitber nenna-amulak, tbese-spittals, amu l-ra lye for you-are you n-e-rlo o-reiet. and-he-goes the-river. kuret,’ coward,’ nr-e-’ya en-giludye, and-he-takes the-stomacb, N-e-iro And-it-says aa-to-ok-u-o.’ be-me-bas-drawn.’ eng-are : tbe-water : 4 Oi ! 4 Ob! aa-to-ok-u-o, be-me-bas-drawn, Oi! Ob! 1 Lit. drink hither. 2 And when he draws the water. 3 Verbs which have a special form for the future make the narrative tense by prefixing n, &c., to the future instead of to the present. 4 A-ure-yu can be followed by the present or by the infinitive formed like the past tense. 5 When I drew the water. 6 And when I run. THE WARRIORS AND THE DEVIL hi N-e-jo-ki : And-he-it-says-to : N-e-ok-u And-he-draws 4Ee, 4 Yes, eng-are, the-water, aa-ot-iki I-you-do-on-purpose a-ok-u.’ to-draw.’ n-e-nny-u-nye and-he-returns-hither-himself ol-pul, the-slaughter-house, ti-gil-u1 break-hither n-e-jo-ki and-he-says-to ’l-kak.’ the-firewood.’ N-e-lo And-he-goes ol-chata a-gil, n-e-jo the-tree to-break, and-they-say ol-alashe : the-brother : 4 Inno, 4 Go, a-gil-u to-break-hither e-ti-gil-a ’yook, he-us-has-broken us, N-e-ure-yu, And-he-fear-will, ol-pul. the-slaughter-house. N-e-jo-ki And-he-says-to T-kak.» the-firewood.’ N-e-jo-ki And-he-him-says-to Oi! Oh! 5l-kak, the-firewood, ’l-kak : the-firewood : e-ti-gil-a he-us-has-broken n-e-ibung and-he-seizes 4 Oi ! 4 Oh! ’yook.’ n-e-ipm, and-he-ru’ns-away, ol-alashe : the-brother : n-e-lotu and-he-comes 4 Aa-ta-bua-kitya 4 They-me-rebuked amu for a-gil-u to-break-hither l-ra lye you-are you n-e-lo and-he-goes N-e-jo ’l-kak i And-they-say the-firewood : Oi! Oh! N-e-jo-ki : 4 Ee, And-he-them-says-to : 4 Yes, indae. ye. N-e-nap, And-he-them:carries, ol-botor : 4 To-not-ai nenna-amulak, the-big-one : 4 Spit-thither these-spittals, n-e-’ya ol-alem, and-he-takes the sword, l-kak. the-firewood. kuret,’ coward,’ 4 Oi ! 4 Oh! e-ti-gil-a he-us-has-broken ’yook, e-ti-gil-a he-us-has-broken ’yook.’ us.’ a-5t-iki I-ye-do-on-purpose a-gil to-break n-e-nny-u-nye and-he-returns-hither-himself 1 Break and bring hitber. 1 12 MASAI STORIES ol-pul, the-slaughter-house, n-e-jo-ki and-he-says-to ol-alashe : the-brother : ‘ Inno ‘Go tu-dung-u 1 ’1-jipeta.’ cut-hither the-stakes (or skewers).’ N-e-lo, n-e-jo tu-dung-u And-he-goes, and-he-says cut-hither ’1-jipeta 2, the-stakes, ’1-jipeta : ‘ Oi ! e-tu-dung-o ’yook, the-stakes : ‘ Oh ! he-us-has-cut us, ’yook.’ us.’ N-e-ipiri, And-he-riins-away, ol-pul a-li-ki ol-alashe. the-slaughter-house to-tell the-brother. N-e-jo-ki And-he-him-says-to Oi! Oh! n-e-jo and-they-say e-tu-dung-o he-us-has-cut n-e-nny-u-nye and-he-returns-hither-himself amu for l-ra you-are lye you ol-botor : the-big-one : kuret,’ coward,’ ’1-jipeta. the-stakes. N-e-jo And-they-say e-tu-dung-o he-us-has-cut ’1-jipeta : the-stakes : ‘Oi! ‘Oh! ‘ To-not-ai ‘ Spit-thither n-e-lo and-he-goes e-tu-dung-o he-us-has-cut nenna-amulak, these-spittals, a-dung-u to-cut-hither ’yook, us, Oi! Oh! ’yook.’ us.’ N-e-jo-ki : And-he-them-says-to : N-e-dung-u3 ‘ Ee, a-to-ot-ikyo.’ ‘ Yes, I-it-have-done-on-purpose.’ n-e-nap ol-pul. And-he-them-cuts-hither, and-he-them:carries the-slaughter-house. N-e-ton-i And-they-sit ’1-muran, the-warriors, n-e-pej and-they-roast m-giri, the-meats, n-e-mos, n-e-irag. and-they-them-eat, and-they-sleep. N-e-lotu en-gukuu kewdrie, n-e-ar And-he-comes the-devil night, and-he-strikes (or puts-out) 1 Cut and bring hither. 2 And when he cuts the stakes to take them away with him. 3 And he cuts them to take them away with him. THE WARRIORS AND THE DEVIL JI3 en-gima, the-fire, eng-ongu, the-eye, n-e-irag and-he-i " n-e-aku and-it-becomes openy himself anaa like te-inne, at-here, en-gima. the-fire. n-e-inok and-he-lights N-e-iny-ototo And -he-a wakes ol-oti, the-small-one, N-e-ibung And-he-seizes ol-botor, the-big-one, n-e-jo-ki : and-he-him-says-to : n-e-my-eye and-he-awake-causes-to ‘ I-’nu-a 1 ‘ Make-up en-gima. the-fire.’ en-gukuu eng-ongu 2. the-devil the-eye. N-e-ij-oo en-gukuu, n-e-lo 3. And-he-him-swallows-away the-devil, and-he-goes. N-e-jo-ki ol-murani botor : ‘ Inno, And-he-him-says-to the-warrior big : ‘ Go, aa-lotu I-you-come Ore Now a-mgor-u to-look-hither ( or search) taisere/ to-morrow/ pe when n-e-dol and-he-him-sees e-keny-u, it-dawns, e-ata he-has n-e-lo and-he-him-goes ’l-lughuny the-heads a-mgor-u, to-look-hither | (or search), j naudo o nine and ol-kimojlno-le-’n-geju the-finger-of-the-foot (or toe) N-e-jo-ki And-he-him-says-to n-aa-ar and-I-you-strike N-e-any And-he-refuses lye, you, en-gukuu : the-devil : amu for m-a-iyeu not-I-wish sapuk naleng. ’fat very. Shomo, c Go, i-gol.’ you-are-strong (or brave)/ ol-murani, n-e-jo-ki : the-warrior, and-he-him-says-to : 4 M-aa-ta-ar-ata.’ c Let-us-strike-one-another (or fight)/ N-e-ar-a, n-e-ityam-u And-they-strike-one-another ) and-he-jumps-hither (or fight), j to-’l-kimojlno, kake with-the-finger (or toe), but n-e-rua and-he-him-kicks en-gukuu, the-devil, el-longo the-shield ake only e-ta-rua. he-kicked. 1 From a-inok, to light. 2 And he seizes the devil’s eye. 3 And the devil swallows him, and departs. MASAI STORIES 114 N-e-dung And-he-cuts n-e-ipiri and-ke-ruhs-away ol-murani the-warrior en-gukuu. the-devil. el-lughunya the-head nabo one e-’n-gukuu, of-the-devil, N-e-jo-ki And-he-him-says-to ol-murani : tbe-warrior : n-e-rmy-u-nye and-he-return s-hitber-himself ‘ A-yook-u/ ‘ I-come-in- tbe-morning-bither / ol-pul, the-slaughter-house, n-e-irur-a. and-he-sleeps-(bimself). Ore Now pe when n-e-lo and-he-him-goes N-e-ar-a, And-they-fight, e-keny-u, it-dawns, a-inep-u. to-meet. n-e-dung and-he-him-cuts n-e-suj and-he-follows en-gukuu, the-devil, en-gukuu. tbe devil. ol-murani eng-ae-lughunya. the-warrior the-other-head. ) (1 or another) j N-e-ipiri And-he-runs-away N-e-jo-ki ol-murani: ‘ Aa-yook-u And-he-him-says-to the-warrior : ‘I-you-come-in-the-morning-hither a-ar iye katukulye/ to-strike (or kill) you altogether/ N-e-yook, Aud-he-goes-in-the-morning, n-e-dol and-he-bim-sees n-e-suj and-he-follows en-gukuu, the-devil, n-e-mep-u, and-he-him'-meets, e-mwei he-is-ill amu for e-tu-dung-oki it-him-bas-cut-been Ore Now P when 1-lughuny the-head s e-idip he-bim-finishes pokirare, both, a-ta-ar-a, to-kill, n-e-ar. and-be-bim-kills. n-e-dung and-be-cuts ngwesm the-animals ol-kimojTno-le-’n-geju, n-e-puk-u tbe-finger-of-tbe-foot (or toe), and-tbey-come-out oo-’mwain pokin, n-e-puk-u te-kurum of-tbe-kinds * all, and-he-comes-out from-bebind (or last) ol-murani oti. the-warrior small. N-e-riny-u-nye pokiraare ol-pul. And-they-return-bither-themselves ' both tbe-slaugbter-house. Ore pe e-ton-i ’ng-olongi uni, n-e-jo-ki Now whenr~ they-stay the-days three, and-he-says-to THE WARRIORS AND THE DEVIL n 5 ol-oti ol-botor : 1 To-rik-o-ki the -small-one the-big-one : ‘ Take-me amu a-ure-sho/ for I-am-afraid/ N-e-pwo. And-they-go. THE STORY OF THE WARRIORS AND THE DEVIL. Two young brothers once lived together with their parents. In course of time they grew up, were circumcised, and became warriors. One day their father gave them a bullock, and told them to go and slaughter it ; but they decided that they could only slaughter it in a place where there was no man, or animal, or bird, or insect, or anything living. They therefore took their spears, shields, swords, and clubs, and went to look for such a place. After searching unsuccessfully for five months they entered a big forest where there was no living creature. They waited for a few days, and then, as they could not find anything that had life, they built a slaughter-house, and slaughtered 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 ran, the forest laughed. He related what had occurred to his brother, who told him to spit as he was a coward. The elder one took the stomach of the ox himself, and went to the river, when the water called out as before : ‘ He has drawn me, he has drawn me/ He replied : { Yes, I have drawn you on purpose/ and took the water back with him. The younger brother was then sent to cut wood, but when he took hold of the tree, the firewood cried out : ‘ He has broken me, he has broken me/ Again much alarmed he returned to the slaughter¬ house, and told his brother that the firewood had rebuked him. His brother did the same as on the other occasion : he called the younger warrior a coward, and told him to spit ; he then took his sword, and went to cut 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. HOLLIS K eng-ang ahg the-kraal our MASAI STORIES t 1 6 On his arrival he told his brother to go and cut some skewers. When he cut them, however, the skewers cried out : ‘ He has cut us, he has cut us/ He left them and ran hack to the kraal to tell his brother, who again called him a coward, and told him to spit, whilst he went himself to cut the skewers. The same thing happened as before. The skewers cried out on being cut, but the warrior told them he had done it on purpose, and returned with them to the slaughter-house. The warriors then roasted some meat and had a meal, after which they went to sleep. During the night a devil came and put out their fire. He then lit his eye, which resembled a fire, and lay down. Later on the elder warrior woke up his brother, and told him to make up the fire. The younger one got up and seized the devils eye, thinking it was a brand. The devil thereupon swallowed him, and went away, while the elder warrior cried after him : ■ Go now, but to-morrow I will look for you/ At dawn he started off in pursuit, and when be found the devil, he noticed that he had nine heads and a very big toe. The devil told the warrior to go away, and said he did not wish to hurt him as he was brave. The warrior refused, however, and told the devil he wanted to fight. The devil rushed at him, and tried to kick him, but the warrior caught the kick on his shield, and cut off one of his adversary’s heads. The devil then fled, and the warrior called out to him that he would return on the morrow, after which he went back to the slaughter-house, and rested. The next day he followed up the devil, and in the fight which ensued cut off another head. The devil ran away again, and the warrior told him that he would return the following morning to kill him. When he came to the spot the next day, he found the devil very weak from losing two of his heads, and he easily dispatched him, after which he cut off the big toe. Every kind of animal came out from the toe, and last of all came the warrior’s brother. The two returned to their slaughter-house and rested for three days, at the end of which the younger warrior asked his brother to take him home, as he was afraid to remain there any longer. THE WARRIOR AND HIS SISTERS ii 7 ’L-omon lo-l-murani oo The-news of-the-warrior and ’ng-anasbera enyena. the-sisters his. E-tii He-is-tbere ’n-gera the-children N-e-bul-u And-they-grow n-e-murat-i and-it-him-circumcised-is Ore p’ Now when ol-paiyan oo the-old-man and ’1-kulikae-mangati, the-other-enemies, enye em-bolioi. their the-salt-lick. N -e-mwei-yu 1 And-they-sicken-will Ore pe e-dol Now when he-sees ol-paiyan, the-old-man, ’n-doiye are, the-girls two, ’n-gera, the-children, ol-ayoni, the-boy, e-aku he-becomes ’1-tunganak the-people n-e-nre-yu and-they-fear-will ’n-glshu. the-cattle. ol-murani the-warrior n-e-i-u and-he-bears (or begets) ol-ayoni obo. the-boy one. botoro, big, ol-murani. the-warrior. n-e-ata and-they-have ol-arabal oo the-quarrel with e-reo ’n-glshu they-drive the-cattle e-mwei tbey-are-sick opa formerly uni, three, o and n-e-aku and-they-become n-e-aku and-he-becomes ol-murani, the-warrior, lenyena his a-jo to-say (or that) ’n-gishu, n-e-jo : ‘ A-reo the-cattle, and-he-says : 1 1 drive ’n-glshu ainei em-bolioi. the cattle my the-saltdick. Ten e-a If they-die N-e-lo And-he-goes ’n-glshu ainei, n-a-a the-cattle my, and-I-die em-bolioi, n-e-reo the-salt-lick, and-he-drives si 2 nanu openy.’ also I myself.’ ’n-glshu enyena ; the-cattle his ; e-boit-are he-is-together-with eng-anashe the-sister botor. big. Ore e-puk-u Now he-comes-out te-’ng-ang 3 e-menye, from-the-kraal of-his-father, eng-anashe kiti : the-sister small : to-’l-are, from-the -water-plac e, ‘ Tin i-dol em-buruo * If you-see the-smoke ta-iyol-o a-jo know to-say (or that) n-e-jo-ki and-he-says-to e-puk-u it-co’mes-out a-serian.’ I-am-safe.’ 1 A-mwei-yu, to sicken, has a special form for the future. 2 The last vowel of sii, also, is often dropped, especially before words commencing with n . 3 When he was leaving the kraal. 1 1 8 MASAI STORIES N-e-ba-ya em-b5lioi, n-e-shet-u And-he-arrives-thither the-salt-lick, and-he-build-will ol-ale, n-e-ita-ki eng-ang, n-e-irnr-a. the-thorn-hedge, and-he-puts~out j the-kraal, and-he-sleeps-(himself). (or builds) j Ore tadekenya n-e-irita ’n-glshu, n-e-ton Now morning and-he-herds the-cattle, and-she-stays eng-anashe ti-ang. the-sister in-kraal. N-e-aku And-it-becomes neja thus a-irita to-herd Ore Now en-dito the-girl Ore Now ’n-glshu, the-cattle, nabo-olong one-day openy, alone, ’ng-olongi the-days n-e-ton and-she-stays pokin, 'all, n-e-lo ninye and-be-goes he eng-anashe the-sister ti-ang. in-kraal. pe when n-e-pwonu and-th'ey-come n-e-sir and-they-woo e-riny-u-nye he-returns-hither-himself ’1-mangati, n-e-dol the-enemies, and-they-see en-dito, n-e-pwo. the-girl, and-tliey-go. ol-murani teipa, n-e-dol and-he-sees i-roruat the-foot-marks oo-’l-mangati, of-the-enemies. the-warrior evening, n-eitu and-did-not e-jo-ki toki he-says-to thing N-e-reo And-he-drives n-e-ito-ki and-he-does-again to-’l-ale. by-the-thorn-hedge. eng-anashe. the-sister. tadekenya morning the-cattle n-e-nny-u-nye and-he-returns-hither-himself N-e-pwonu And-they-come en-dito. the-girl. Ore e-pwo 1, Now they-go, e-jo: ‘ Wotu she-says : c Come-(y< kat’-are time -two (or a-second-time' ») ’1-mangati, the-enemies, shoo, grazing-ground, a-isud-ori to-hide-himself n-e-sir and-they-woo n-e-nmg and-he-hears ol-murani the-warrior teipa. evening. Ten When e-lep he-milks eng-anashe the-sister ol-alashe the-brother 1 When the enemies are going. THE WARRIOR. AND HIS SISTERS 119 botor, n-a-rany. big, and-I-sing. ’n-glshu.’ the-cattle/ lai en-giteng my the-cow nanu 00 me and N-e-pwo, And-tKey-go, en-n-e-tii the -which (or where)-they-are-there Ore pe Now when te-’n-deipa, in-the-evening, te-’n-n-e-taana, at-the-which-it-is-near, \ (or where) ) en-giteng botor, the-cow big, n-e-pal and-he-leaVes-alone N-e-ityam-aki And-he-jnmps-at Wotu, Come-(ye), n-e-nny-o and-he-returns-himself en-do-rik-o-ki (ye)-take-me ol-murani the-warrior 'n-glshu. the-cattle. e-rmy-u-nye he-returns-hither-himself n-e-shum and-he n-e-ngas and-he-begins ol-mnrani the-warrior in-areta the- weapons a-lepelep to-play-with-the-udder n-e-nmg and-he-hears eng-anashe the-sister e-rany, she-sings, n-e-ar and-he-him-kills N-e-ityam-aki And-they-him-jump-at pokin, n-e-ipiri all, and-they-flee Ore p’ Now ol-murani the warrior en-gima kitok, the-fire big, el-lepore, the-milking, ol-mangatinda the- enemy ol-murani. the-warrior. n-e-ibung and-he-seizes obo one in-areta. the-weapons. ol-ale, the-thorn-hedge, ’l-mangati the-enemies ’myet, five, n-e-a and-they-die ’l-kulikae. the-others. e-idip a-ta-ar-a, n-e-lo when he-them-fmishes to-kill, and-he-goes ’l-kak, n-e-inok the-firewood, and-he-lights n-e-ik-ye '1-menenga oo-ta-ar-a. and-he-burn -makes the-corpses which-he-killed. a-gil-u to-cut-hither N-e-mur-ita And-they-plastering-are amu e-sha eng-ai, for it-rains the-rain, kiti em-buruo 1 e-puk-u small the-smoke it-comes-out n-e-jo : 4 E-serian ol-alashe and-she-says : 4 He-is-safe the-brother ’siangikin e-’ng-ang ing-ajijik, the-young-women of-the-kraal the-huts, n-e-dol eng-anashe o-l-murani and-she-sees the-sister of-the-warrior to-’l-are, from-the- water-place, lai/ my/ And the warrior’s small sister sees the smoke. 120 MASAI STORIES in-gulye the-otkers N-e-ikilikwan And-they-her-ask pe i-ta-iyolo 1 a-jo tkat you-knew to-say (or tkat) N-e-jo-ki : ‘Aa-ti-aka And-she-them-says-to : ‘ He-me-said-to e-jo : tkey-say : e-serian ke-is-safe Tin ‘If lai : my: ta-iyol-o know Ore Now em-bolioi tke-salt-lick i-dol yon-see em-buruo tke-smoke ‘ Kaji i-ngu-na * How you-did ol-alaske lino ? ’ tke- brother your 1 ’ opa ol-alaske formerly the-brother e-puk-u to-T-are, it-coines-out from-the-water-place. a-jo to-say (or tkat) p’ e-aku wken it-becomes a-serian. I-am-safe.’ tadekenya, morning, ’1-tunganak tke-people pokin, • all, n-e-reo and-they-drive n-e-idur-aki and-they-move-to ’n-glshu. tke-cattle. N-e-ishi-u And-they-recover N-e-lim-u And-ke-relates n-e-ingur-aki and-ke-ker-looks-for ’n-glshu. tke-cattle. ol-murani tke-warrior menye her-father I-ta-dua, You-saw, e-pwo tkey-go too-’ng-ajijik in-tke-kuts eitu did-not ’many at tke-kraals e-isko-ri it-tkem-given-is 1 (or allowed) j oo-’l-muran ; of-tke-warriors ; en-n-e-iku-na eng-anaske, tke-tkat-ske-did ) tke-sister, (or wkat) J ol-tungani o-iyam. tke-man who-her-marries. ’n-doiye tke-girls opa formerly e-ton-i tliey-sit oo-noongotonye 2 of-their-mothers n-e-iyam-i, kake and-it-tkem-married-is, but ti-araki n-aa because and-they-are aa-rany, d-irag, to-sing (or dance), to-sleep, until e-isko^ri ake only m-e-ta-ba-na it-may-arriye taata it-them-given-is (or allowed) now lello-omon e-pwo d-iguran, tkese-news tkey-go to-play, aadboit-are ’1-muran. to-be-togetker-witk the-warriors. THE STORY OF THE WARRIOR AND HIS SISTERS, OR WHY FREE LOVE IS PERMITTED AMONG THE MASAI. There once lived an old man who had two daughters and a son. In course of time the children grew up, and the boy became a warrior. War then broke out between the old man’s people and a neighbouring 1 How did you know. 2 The plural of ngoto, the mother, is noongoto. Plate ^ THE WARRIOR AND HIS SISTERS 121 tribe, with the result that the former feared to take their cattle to the salt-lick, as they were accustomed to do once or twice a month. The cattle suffered in consequence, and gave no milk. When the old man’s son saw that his cattle were falling ill, he made up his mind to take them to the salt-lick, and to die with them if necessary. His elder sister accompanied him, and as he was leaving the paternal roof, he told his younger sister that if she saw smoke issuing from the watering-place, she might know that he was safe. On his arrival at the salt-lick he erected his kraal, and encircled it with a hedge of thorns. The next morning he took his cattle out to graze, leaving his sister to look after the kraal. For some days the enemy did not come near them, but one morning they suddenly appeared. The girl was alone at the time, and they made love to her, after which they departed. On the warrior’s return in the evening he noticed the footmarks, but said nothing to his sister. The next morning he drove his cattle out to graze as usual, and when he had taken them to a safe 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 sister 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, he placed his weapons in readiness, and pretended to milk the big cow. His sister at once commenced to sing, so he left the cow, and seized his 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 sallied forth, and collected a lot of firewood with which he 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 huts by plastering them with a mixture of cow-dung and clay. The warrior’s younger sister was on the roof of the hut, and when she saw the smoke issuing from the salt-lick, she cried out : ‘ My brother is safe.’ She was asked how she knew, and she told everybody what her brother had said to her when he left them. The next morning all the people of the old man’s kraal moved to the salt-lick, and their cattle speedily recovered. The warrior related what his sister had done, and her father sought out a man to marry her. 122 MASAI STORIES Before this event it was not customary for the young girls to go to the warriors’ kraals, and they remained at home till they were married ; but when the story of the girl’s treachery was known, it was considered safer to let them go, and sing, and dance, and live with the warriors. And this custom has been observed ever since. En-atmi e-Sae-Kidongoi oo The-story of-Sae-Kidongoi and n-gera. the-children. E-tii He-is-there opa formerly ol-moruo the-old-man eng-ae-ngoroyom the-one (or other)-woman ol-ayoni, the-boy, menye their-father are, n-e-i-u two, and-she-bears en-dito o the-girl and n-e-iba-yu and-they-them-hate^will n-e-ton-i ake. and-they-exist (or sit) only. N-e-idur ol-orere And-they-move the-people n-e-ton-i ’n-gera, and-they^remain (or sit) the-children, eng-anashe enye : ‘ M-aa-to-ton-I the-sister his : ‘ Let-us-stay ki-’ngor-u we-look-hither (or search) n&-idur-ie-ki.’ which-moved-from-have-been.’ o-ata ’ngoroyok who-has the-wives ’n-gera are, the-children two, n-e- the-Lumbwa, e-ipir-a it-directed-towards-becomes n-e-saisai and-she-is-near-bearing eng-ayus, n-e-rash-a ’ng-asho the-black-and- white-cow, and-they-blotched-become the-small-calves ’sederi, the-sides-of-the-head, l-ruga, the-humps, to-’regie, by-the-path, n-e-ibelibel and-they-move-to-and-fro n-e-nuk-a and-he-buried (or hidden)-becomes oo-rash-a kurumi il-oingok the-bulls en-gerai the-child lanei V who-blotched-become lower-part-of-the-backs my.’ 1 Another term for the slaughter-house. 2 Another name for ol-kipise, or apron of goat’s skin which the warriors wear when proceeding on a journey. t86 MASAI STORIES E-e-jo 5l-muran : And-they-say the-warriors : ol-alashe lino ; kwet-a the-brother your ; run E-e-lo. And-she-goes, Ore elle-murani Row this- warrior en-dito ol-alashe, a the-girl the-brother, it-is naa-?ya-waita ’1-mangati. which-they-took the^enemies. N-e-jo -ki ol-alashe : And-he-her-says-to the-brother '1-Lumbwa ’n-glshu ? 5 the-Lumbwa the-cattle ? * E-e-jo en-dito: And-she-says the-girl : naleng ‘ M-e-tii enne ‘ Rot-he-is- there here kuldo-puli/ those-slaught'er-houses/ o-mgor-u whom-she-looks-hither (or searches) ninye ol-openy kunna-klshu he the-owner these-cattle ‘Ee/ ‘Yes/ ‘ K-e-’ya-waita 4 % They-taken-have R-e-pi And-he-is-fierce very a-lang il-kulikae elle-murani, this- warrior, n-a and-he-is p6kin. * all. to-surpass the-others E-e-jo-ki ol-murani And-he-says-to the-warrior ‘ sRindi, i-njo-o-ki ’n-amugha/ ‘ Rindi, give-me the-sandals/ R-e-jo-ki o-singa : And-he-him-says-to the-servant ; amu kituak naleng/ for big very/ R-e-jo-ki And-he-him-says-to ‘ 1-mberiper-u/ • Roll-(them)-over-'and-over-hither/ R-e-ito-ki n-e-jo-ki And-he-does-again and-he-him-says-to em-bere ai/ the-spear my/ o-smga the-servant (or slave) kitok big lenye : his : ‘ M-a-idim-u, • Rot-I-be-able-shall, ol-murani the-warrior : ol-murani : the-warrior : ‘ I-njo-o-ki ‘ Give-me R-e-jo And-he-says o-smga : the-servant : ‘ Mraridim-u/ ■ Rot-I-be-able-shall/ THE WARRIOR AND THE LUMBWA 187 N-e-jo ol-murani : 4 I-mberiper-u.’ And-he-says the-warrior : 4 Roll-(them)-over-and-over-hither.’ N-e-iperiper-u o-singa, And-he-them-rolls-over-and-over-hither the-servant, n-e-’ya-u. and-he-them-brings. N-e-pwo. And-they-go. Ore pe e-ba-iki eng-oitoi, Now when they-reach the-road, e-shomo ’1-mangati en-n-e-lakwa. they-have-gone the-enemies where-it-is-far. N-e-suj, n-e-tum And-they-them-follow, and-they-get (or see) n-e-to-i-ki-o en-giteng enye. which-it-bore-in the-cow his, n-e-nyor-iki and-they-find e-weji the-place N-e-ito-ki And-they-do-again n-e-iyolo-u and-they-know-will aa-tum to-get (or see) aa-jo to-say (or that) kulle to^-T-turoto, milks by-the-pond, ’n-e-’n-giteng enye, the-of-the-cow their, n-e-jo-ki o-singa lenye : 4 O-Rindi, and-he-says-to the-servant his : 4 The-Rindi, i-’nyorinyor-a taste kunna-alle.’ these-milks.’ N-e-inyorinyor, And-he-them-tastes, N-e-jo-ki And-he-him-says-to me-jd-ki : 4 K-in-e-anu 1 a and-he-him-says-to : 4 ? The-of-when ? ’ ’Rindi : ‘ ’N-e-’ng-ae-olong.’ Rindi : 4 The-of-the-other-day.’ N-e-jo-ki; 4 Maa-pe.’ And-he-him-says-to : 4 Let-us-go.’ N-e-pwo, n-e-tupi kulye-alle to-’l-balb^l, And-they-go, and-they-get (or see) other-milks by-the-lake, n-e-jo-ki ol-murani : 4 I-’ngur-ai sii kunna.’ and-he-him-says-to the-warrior : ‘ Look-thither ) also these.’ (or Try) J N-e-ingur-aa, n-e-jo-ki : And-he-them-looks-thither (or tries), and-he-him-says-to : 4 Oi ! ’n-e-ngole dama.’ ‘ Oh ! the-of-yesterday day/ N-e-pwo. And-they-go. 1 88 MASAI STORIES Ore Now pe when e-keny-u, n-e-tum kulye, it-dawns, and-they-get (or see) others, ol-murani : ‘ O-Rindi, the-warrior : 4 The-Rindi, l- ngur-ai look-thither (or try) n-e-jo-ki and-he-him-says-to sii kunna.’ also these.’ N-e-ingur-aa, n-e-jo-ki : And-he-them-looks-thither (or tries), and-he-him-says-to : 4 ’N^e-ngole teipa kunna.’ 4 The-of-yesterday evening these/ N-e-pwo, n-e-ito-ki n-e-tum And-they-go, and-they-do-again and-they-see kulye, others, n-e-mgur-aa and-he-them-looks-thither (or tries) 4 ’N-e-duo 4 The-of-to-day N-e-pwo, And-tHey-go, ol-murani : the- warrior : N-e-jo And-he-says n-e-jo : and-he-says : n-e-30 ' 1 and-he-says o-smga : the-servant ; o-singa, the-servant, tadekenya.’ morning.’ n-e-tum kulye, and-they-get (or see) others, c Oo sii kunna.’ And again these.’ Taata e-im-a enne.’ Now they-passed-have here.’ N-e-pwo, n-e-tum kulye, n-e-jo-ki And-they-go, and-they-see others, and-he-him-says-to ol-murani : ‘ O-Rindi, i-’ngur-ai kunna amu the- warrior : ‘ The-Rindi, look-thither (or try) these for a-jo nanu e-taa en-ni-ki-’nep-u 1.’ I-say I it-has-hecome the- which (or when)-we-them-meet.’ N-e-ihgur-aa o-singa, n-e-jo : And-he-them-looks-thither (or tries) the-servant, and-he-says : 4 Oi ! Ka ? m-e-li-o e-pwo 4 Oh ! How ? not-they-visible-are they-go te-lughunya^’yook 1 ’ at-head-us (or in-front^-of-us) 1 ’ N-e-pwo, And-they-go, illo-murani this-warrior n-e-riny-u and-he-returns-hither n-e-mep-u, and-they-them-meet, ’1-mangati, the-enemies, ’n-gishu enyena the-cattle his n-e-ar-are and-he-fights-with n-e-mut, and-he-them-finishes, ang. kraal. 1 For I think we shall meet them shortly. THE WARRIOR AND THE LUMBWA 189 THE STORY OF THE WARRIOR AND THE LUMBWA1. Once whilst the Masai warriors were slaughtering a bullock in the woods, their enemies, the Lumbwa, suddenly appeared at the kraal, and drove off the cattle that were grazing near at hand, killing at the same time the boy who was herding them. A young girl, the sister of the owner of the cattle, on hearing the news, ran to the slaughter-house to call her brother. On her arrival she cried to the warriors : ‘O ye who are feasting ! The dust rises in the direction of Lumbwa; the black and white cow is on the point of giving birth; the small calves have blotches on the sides of their heads ; the bulls’ humps move to and fro ; and the child’s body lies by the wayside. Ye who are wearing your goat¬ skin aprons, and are ready for the fray, come ! ’ The warriors told her that her brother was not there, and advised her to go some distance further to a spot where others were also slaughtering. She started off again, and after a time found her brother, who treated the matter very lightly. On hearing what had occurred he called to his servant, Rindi, and told him to bring his sandals and spear. Now this warrior was such a giant that his servant was unable to lift his weapons or sandals, and was obliged to roll them over and over until he reached the spot where his master was waiting. Some days elapsed after the theft of the cattle before the warrior was ready to start off in pursuit of the enemy, and then he was only accompanied by his servant. After proceeding a short distance they arrived at a spot where the cow had cast its calf, and some way further on they reached a pond, near which some milk had been spilt. The warrior told his servant to taste this milk in order that he might know how far ahead of them the enemy was. Rindi tried the milk, and said it had been there two days. They continued their journey, and later on came to a lake where they found some more milk. Rindi tasted this too, and said it had been there since the preceding day. The next morning they again saw some milk by the road, and this Rindi declared to have been spilt the night before. On they went again, and during the course of the day came upon some more milk, which they found to be quite fresh. Rindi on tasting 1 The Lumbwa Masai or T-Oikop, resident in German East Africa. 190 MASAI STORIES it asked the warrior if he could not see the Lumhwa as they could only be a short distance in front of them. Shortly after this they came up with the enemy, and after a fight the warrior killed them all, and recovered his cattle, which he drove hack to his kraal. ’L-omon lo-’l-ayoni o ol-alashe o o-singolio lenye. The-news ofi-the-boy and the-brother and the-song their. n-ertii and-he-is-there E-iwal-aka, He-it-entered-into, n-e-ata and-they-have n-aa and-they-are ol-moruo, n-e-ata the-old-man, and-he-has ’hgoroyok are, the-wives two, kunna-’ngoroyqk these-wives to-be naho 1 one, N-e-a e-ngoroyoni And-she-dies the-woman en-gerai. the-child. N-e-jo-ki ol-moruo And-he-says-to the-husband ‘ I-ngo enna-kerai pe 1 Take-hold-of this-child so-that N-e-jo e-ngoroyoni: And-she-says the-woman : Onaa, n-e-ton-i Well, and-they-stay aa-boit-a, to-be-with-one-another, en-ne-ip-ertii the- which (or where)-not-it-is-dhere N-e-aku botoro, And-they-become big, shoo ’ng~olongi grazing-ground the-days N-e-isho e-ngoroyoni, And-she-gives ) the-woman, (or doesrthis) J in-gera the-children ’l-ayok the-boys nabo, n-e-ingu-a one, and- she-leaves- thither pokiraare. both. e-ftgoroyopi the-wife na-ish-u : who-lives : e-boit-are eng-ae.’ he-is-together-with the-other.’ ‘ Aiya.’ ‘ Very- well.’ ’na-duo-ayok 2 these-a-short-while-ago-boys n-e-nyor-u-no and-they-love-will-one-another toki 3. thing. n-e-rub-a and-they-accompany-one-another pokin. ‘all. 11-e-iba-yu and-she-hate-will en-gerai the-child 1 One apiece. 2 These boys who were mentioned a short while ago. And they love one another very much. THE BOY, HIS BROTHER, AND THEIR SONG 19 1 e-’ng-ae, n-e-jo : ‘ K-aji a-iko peiye a-ar of-the-other, and-she-says : ‘ How I-do so-that I-kill enna-gherai, pe e-tum en-gerai ai en-daa kitok.’ this-child, so-that he-gets the-child my the-food big/ N-e-ta-a nenna-kera ’1-ayok botoro e-irita And-they-became these-cbildren the-boys big they-herd ’n-gishu, n-e-ata en-gitehg enye na-das the-cattle, and-tbey-have the-cow their which-they-suck n-e-j-i and-it-called-is ake pokiraare, only both, en-Dambu 1. the-Dapple-grey. N-a ake e-isho And-it-is only they-giye (or do-this) e-iyo-u-u 2 n-e-das, they-wish-will and-they-suck, E-itu-rup-aka 3 She-has-lowered-(the milk) En-goi-papai 4, The-child-(of)-father, Ne-m-a-das il-ki Whom-not-I-suck the-teats En-goi-papai. The-child-(of)-father. N-e-aku illo o-singolio And-it-becomes this eng-arna the-name e-inna-kiteng, of-this-cow, P when n-e-rany : and-they-sing : en-Dambu the-Dapple-grey linono, your, the-song lenye their inna-kiteng this-cow enye. their. N-e-iwal-aka And-she-it-enters-into mna-ngoroyom, this-woman, ti-atwa within eng-aji. the-hut. e-aku it-becomes ang, our* ten when n-e-tur-u 5 and-she-digs e-das they-suck en-gumoto the-pit 1 In this word s changes to d after n : o-sambu, the dapple grey bull or the bull of many colours ; en-dambu, the dapple grey cow or the cow of many colours. 2 In the third person plural of the present and future tenses of the verb a-iyo-u, to wish, the last letter is doubled. 3 Masai cattle are able to restrain their flow of milk, and this word is only used when a cow allows the milk to come on the calf being put to her udder. * A pet term for brother, used sometimes by children. 5 A-tur is to dig (intr.), a-tur-u, to dig (tr.). 192 MASAI STORIES n-e-jo-ki and-she-says-to ‘ L4-isho-o ‘ Whom-me-gave ‘Oi.’ ‘Yes.’ eng-Ai ! ’ the-God ! ’ ang kraal ‘ Ten ‘When peiye so-that e-ipir it-us-is-opposite-to aa-barn.’ I-you-shave.’ ‘A'iya.’ 4 Very- well.’ eng-olong1, the- sun, ake only ang. kraal. P when Ore p’ e-idip, n-e-jo-ki en-gerai Now when she-it-fmishes, and-she-says-to the-child ne-me-ata ngotonye : who-not-has the-mother : N-e-jo en-gerai : And-he-says the-child : N-e-jo-ki : And-she-him-says-to : n-i-lotu and-you-come N-e-jo en-gerai : And-he-says the-child : N-e-lo en-gerai dlo oo-’n-gishu o And-he-goes the-child place of-th e-cattle with N-e-isho And-he-gives (or does-this) eng-olong, n-e-lotu the-sun, and-he-comes N-e-jo-ki e-ngoroyoni: ‘Inno And-she-him-says-to the-woman : ‘ Go i-’ya-u em-bene na-tii bring the-bag which-it-is-there N-e-lo en-gerai en-n-e-tii And-he-goes the-child the-which (or where)-it-is-there en-gumoto na-tu-tur-n-o e-ngor5yoni, n-e-do-iki the-hole which-she-dug the-woman, and-he-it-descends-into m-e-dol-ita. not-he-it-seeing-is. Onaa, n-e-lotu e-ngoroyoni, n-e-pik o-soit Well, and-she-comes the-woman, and-she-'puts-in the-stone kitok. big. N-e-pwonu ’n-glshu ang And-they-come the- cattle kraal e-ngoroyoni, the-woman, n-e-’ya-ki en-gerai enye. and-she-them-takes-to the-child her. ol-likae. the-other. e-ipir it-him-is-opposite-to kejek e-’ruat, feet of-the-bed, ol-murunya.’ the-razor.’ n-e-lep-u and-she-milks-hither teipa, n-e-lo evening, and-she-goes kulle kumok, milks many, Midday. THE BOY, HIS BROTHER, AND THEIR SONG 193 N-e-jo-ki en-gerai And-he-says-to the-cliild ol-alashe lai ? ’ the-brother my ? * N-e-jo-ki : And-she-him-says-to : ngotonye : his-mother : £ A-ta-barn-o ‘ I-him-shaved ‘ Yeyo, kodee £ Mother, where n-e-rmy-o and-he-returns-himself en-n-e-tii the-which-they-are-there ) (or where) j duo, a-short-while-ago, ’n-gishu.’ the-cattle.5 N-e-jo en-gerai : £ Eitu e-riny-o.’ And-he-says the-child : £ Did-not he-return-himself.’ N-e-jo e-ngoroyoni : £ E-imin-a en-gerai.’ And-she-says the-woman : £ He-lost-is the-child.’ N-e-ishir taa naleng. And-she-weeps well very. Ore p’ e-idip-a-yu 1, n-e-j-i Now when it-finishecl-become-will, and-it-said-is e-ta-a e-tua en-gerai. ,-has-become he-is-dead the-child. e-ipir it-him-is-o'pposite-to lenye his eng-olong, the-sun, N-e-lo ol-likae shoo. And-he-goes the-other-one grazing-ground. Ore p’ Now when ol-oshi-singolio lenye 5-jo : the-every-day-song his which-says : E-itu-rup-aka en-Dambu She-has-lowered-(the-milk) the-Dapple-grey En-goi-papai, The-child-(of)-father, Ne-m-a-das il-ki Whom-not-I-suck the-teats En-goi-papai. The-child-(of)-father. Ore e-jo neja e-ishir ake Now he-says thus he-weeps only ’n-gishu ang. the-cattle kraal. n-e-rany and-he-sings ang, our, linono, your, 00 until m-e-etu may-they-come Ore Now P when e-ba-u he-arriyes-hither boo, outside-the-hut, n-e-rany and-he-sings 1 When the day was finished. 194 MASAI STORIES naleng, very, n-e-nmg and-he-him-hears lido that-one o-tii who-is-there n-e-rany si nmye, and-he- sings also he, boo. outside-the-hut. N-e-nyik-u And-he-approaches-hither n-e-imnmg and-he-listens 41o direction lido that-one en-gumoto, the-pit, o-tii who-is-there kutuk-aji mouth-hut (or door) n-e-ito-ki and-he-does-again a-rany, to-sing, n-e-iruk and-he-him-answers o-tii who-is-there en-gumoto, the-pit, n-e-mng and-he-him-hears taa well n-e-lo and-he-him-goes Ore ake Now only a-ita-u to-put- out-hither ti-atwa from-within pe when te-’ramatare, from-the-attending-to-the-calves, e-ingu-a he-leaves-thither (or comes-from) N-e-jo eng-ae : And-he-says the-other-one : e-ba-u she-arrives-hither n-e-jo : and-she-says : enna-^gherai this- child 4 E-ingu-a £ He-comes-from lido that-one katukul, altogether, en-gumoto. the-hole. ngotonye, their-mother, £ Iyope ! ‘Ah'! air my?’ kaji where o-sero. the-forest.’ Ore Now ngotonye the-mother tadekenya m-e-ii idya-kerai na-ata morning and-he-sharpens that-child who-has ol-alem m-e-ti-pi-ja, the-sword that-it-may-sharp-hecome, n-e-isho and-h e-gives (or does-this) pe when e-puk-u she-comes-out n-e-dung and-he-her-cuts ol-gos, the-throat, n-e-a. and-she-dies. Onaa, n-e-ita-lak-u Well, and-he-him-make-pay-for-will (or avenges) ol-alashe lenye o-ti-pik-aki en-gumoto the-brother his who-piit-in-was the-pit N-e-nang And-she-it-throws (or dies-for) E-iting-okityo kullo-omon They-ended-have these-news ngotonye, his-mother, en-gerai the- child pesho. for-hothing. inna-ngoki this-sin enne. here. enye. her. Plate X Masai woman cutting firewood. Scene inside a Masai kraal, showing women’s THE BOY, HIS BROTHER, AND THEIR SONG 19 5 THE STORY OF THE BOY AND HIS BROTHER AND THEIR SONG. There once lived an old man who had two wives, and by each wife he had a son. One of the wives died, and the old man told the other one to look after both children. The boys loved one another very much, and always went together to herd their father’s cattle. They had their own pet cow, which they called the Dapple-grey, and when they wanted to milk her they only had to sing the following song : ‘Child of my father, brother dear, She yields her milk, our Dapple-grey, She yields it though no calf is near, This song of mine she can’t gainsay. ‘Into my mouth I milk thee not1, Dear Dapple-grey, there’s nought to fear, No gourd or calabash I’ve got, I only, whom thou lov’st, am here.’ After a time the woman took a great dislike to her step-son, and made up her mind to get rid of him so that her own son might have all the milk. She therefore dug a hole in the floor of the hut, and said to the boy: ‘You whom God gave me, come from the grazing ground at midday, and have your head shaved.’ When the child arrived, his step-mother told him to go into the hut, and bring the bag containing her razor from under the bed. He entered the hut, and not seeing the hole which had been dug in the floor, fell into it. The woman immediately covered in 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 wept and cried out : ‘ My child is lost/ As nothing was heard of the boy that evening, it was assumed that he was dead. His brother was much distressed, and during the greater part of the next day whilst herding the cattle he wept and sang their every-day song. 1 It is a common practice amongst Masai herdsmen to milk their cows direct into their mouths. HOLLIS 196 MASAI STORIES In the evening he drove the cattle hack to the kraal, singing as he went, and when he was outside his mother’s hut, he heard his brother singing as well. He listened, and went to the door of the hut, where he sang again. His brother replied, and he heard the voice distinctly. He entered the hut, took away the stone, and rescued the boy. The mother was looking after the calves at the time, and letting them go to the cows one at a time to be fed. On her return to the hut she was greatly surprised to see her step-son, and asked where the child came from. Her son answered : ‘ He has come from the forest.’ The next morning the boy sharpened a sword, and when his mother left her hut, he cut her throat. His half-brother, who had been put in the pit for nothing, was thus avenged, whilst the woman paid for her sin with her life. En-atmi oo-?n-gera e-’sidai. The-story of-the-children of-the-ostrich. E-tii opa e-sidai, n-e-I-u She-is-there formerly the-ostrich, and-she-bears (or lays) ’mosor, n-e-dany-u. the-eggs, and-she-them-breaks-hither (or hatches). Ore p’ e-idip a-ta-dany-u, n-e-lotu Now when she-them-fmishes to-hatch, and-he-comes ol-ngatuny, n-e-ingur-aa ’n-gera, the-lion, and-he-looks-thither (or regards) the-children (or chicks), n-e-nap, n-e-isud-oo. and-he-them-carries, and-he-them-hides-away. N-e-suj e-sidai, n-e-jo-ki : And-she-him-follows the-ostrich, and-she-him-says-to : * I-njo-o-ki ’n-gera ainei.’ ‘ Give-me the-children my.’ N-e-any ol-ngatuny e-ita-y-u, And-he-refuses the-lion he-them-put-out-hither-will, n-e-ar-aa and-he-strikes-thither (or chases-away) N-e-lo And-she-goes e-sidai the-ostrich T-aigwenak, n-e-ikilikwan : the-counsellors and-she-them-asks : e-sidai. the-ostrich. a-ingor-u to-look-hither (or search) ( Ka, ’n-gera 1 How, the-children ainei my anake ’n-o-’l-ngatuny 1 ’ the-of-the-lion 1 ’ or THE OSTRICH CHICKS 197 N-e-ure-yu ’1-aigwenak pokin e-jo And- tli ey-fear- will the-counsellors * all they-say ’n-e-’sidai ’n-gera, n-e-jo ’n-o-’l-ngatnny. the-of-the-ostrich the-children, and-they-say the-of-the-lion. N-e-ito-ki e-sidai, n-e-lo a-ipot And-she-does-again the-ostrich, and-she-goes to-call i-ngwesin pokin. the-animals " all. Ore Now pe wKen e-ba-iki sbe-reaches n-e-jo-ki and-be-ber-says-to en-gumoto the-hole en-g tbe-sucker eng-aji tbe-but in-dare 1 : the-flocks : too-’ng-dloli at-tbe-directions (or ends) N-e-lo e-sidai And-she-goes tbe-ostricb too-’ng-dloli pokirare. at-tbe-ends ‘ both. to-’l-kin by-tbe-ant-hill pokirare.’ ' both.’ a-tur-u en-gumoto to-dig the-bole e-’n-garibobo, of-the-mongoose, * Inno tu-tur-u 1 Go dig m-e-ipung-o that-it-go-out-may m-e-ipung-o that-it-go-out-may Ore Now ’ngwesin the-animals P when pokin ‘all e-idip, sbe-it-finisbes, te-inne-weji. in-tbis-place. n-e-iturur-u and-she-collects-hither Kake But e-t-uri-aita tbey-feared pokin ‘all nmje they e-jo they-say ’n-e-’sidai tbe-of-tbe-ostrich n-gera, the-children, Ore Now ‘ Eitu * Did-not P when n-e-jo and-tbey-say e-ikilikwan-i it-bim-asked-is ki-dol il-papit we-see the-hairs ’ndae. ’n-o-’l-ngatuny. the-of-the-lion. Sll also en-garibobo, the-mongoose, oo-I-u wbicb-beget ’N-e-’sidai ye- Tbe-of-tbe-ostricb En-du-mus (Ye)-consider N-e-ityam, And-he-jumps, te-idya-ae-mdtua. by-tbat-otber-portion. 1 Another name for the mongoose. n-e-jmg and-he-enters en-gumoto, tbe-hole, n-e-jo : and-he-says : ’ng-opir. the-feathers. ’n-gera.’ the-children.’ n-e-ipung and-be-goes-out MASAI STORIES 198 N-e-ityam-aki And-he-him-jumps-at m-e-tu-puk-u. that-he-may-’come-out. N-e-ibung And-it-bim-seizes ‘ Ten a-lo a-iya-u ‘ If I-go to-bring ol-ngatuny, tbe-lion, n-e-any-u and-he-kim-awaits ol-ameyu, the-hunger, en-daa, tbe-food, N-e-lo And-she-goes n-e-a, and-he-dies, n-e-ipung and-he-goes-out amu e-jo : for be-says : en-garibobo.’ the-mongoose.’ e-sidai, tbe-ostricb, n-e- ya and-sbe-takes n-gera tbe-children enyena. ber. THE STORY OF THE OSTRICH CHICKS1. There was once upon a time an ostrich, which, having laid some eggs, hatched them, and reared the chicks. One day a lion came, and took the chicks away, and hid them. The mother bird followed the thief, and demanded her young ones ; but the lion refused to give them up, and drove her away. She appealed to the counsellors, but they were afraid of the lion, and decided that the chicks were his. The ostrich then went to call a meeting of all the animals. When she arrived at the place where the mongoose lived, he told her to go and dig a hole under an ant-hill with two exits. This she did, and then collected all the animals at this spot. Like the counsellors, however, they feared the lion, and said the chicks were his. When it came to the mongoose’s turn to be asked, he cried out: ‘We have never seen hairs beget feathers. Think what you are saying. The chicks are the ostrich’s.’ And having said that, he jumped down the hole under the ant-hill, and escaped at the other end. The lion jumped after him, and not knowing of the second exit, waited for him to come out of the hole by which he had entered. As time wore on, the lion became hungry, but he still kept watch, for he thought that if he went to search for food the mongoose would get away. At length he died, and the ostrich recovered her chicks. En-atlni o-’l-kuruk o-iyam-a e-siangiki. The-story of-the-crow who-married the- woman. E-tii It-is-there opa formerly ol-kuruk, n-e-sir the-crow, and-he-woos e-siangiki. the-woman. Ore p’ e-idip a-ti-sir-a, Now when hedier-fihishes to- woo, n-e-isho and-he-gives 1 There are several Masai stories somewhat similar to this one. In all of them the lion is outwitted by the mongoose, who escapes by a second exit from an ant-hill. THE CROW WHO MARRIED A WOMAN 199 menye her-father ’n-gishu, n-aa the-cattle, and-they-are ’l-bungaiko aare. the-young-bulls two. N-e-nyor-u And-he-them-love-will {or accept) ol-kuruk en-aisho, tbe-crow the-boney {or honey-wine), e-siangiki \ the-woman. "n-dauwa nni the-heifers three and menye, the-father, n-e-muk and-he-brews n-e-isho-ri and-it-him-given-is N-e-iyam And-he-marries N-e-ton-i And-they-stay Ore pe Now when n-e-ikilikwan and-she-him-asks ino 1 ’ your h N-e-any And-he-refuses N-e-ikilikwan And-she-him-asks ki-ba-yd we-arrive-thither N-e-gir-a And-he-silent-is ol-kuruk the-crow also mnje they e-mut-a it-finished-becomes e-siangiki : the-woman : ol-kuruk the-crow e-siangiki, the-woman, te-'n-dim. in-the-wood. ol-ari th e-year e-tii it-is-there n-e-rik. and-he-her-takes. ‘ K-aji ‘ Where e-lim-u. he-her-tells. e-siangiki the-woman ’ng-oloiigi the-days pokin : ' all: obo, one, eng-ang the-kraal ‘ Kanu ‘ When eng-ang the-kraal ol-kuruk. the-crow. ino 1 ’ your 1 5 Ore Now a-gil-u to-break-hither nabo one te-’ng-olong on-the-day ’l-kak, the-firewood, n-e-jo and-he-says ol-kuruk : the-crow : te-ked-o climb elle-shani, this-tree, N-e-ked And-she-it-climbs N-e-lo And-he-goes oo-lotu which-he-her- comes e-siangiki, the-woman, n-e-rany and-she-sings ol-kuruk the-crow a-iturur-u to-collect-hither ‘ A-lo ‘I-go to-anyu-a-ki.5 await-me.’ e-ishir. she-weeps. fi-kak the-firewood a-pej-ye. to-burn-for. 1 And the woman is given to him. 200 MASAI STORIES Ore Now o-sanja the-lover e-rany she- sings lenye her e-siangiki the-woman li-opa of-formerly e-ishir, she-weeps, n-e-mng and-he-her-hears o-mgu-a who-leaves-thither ) or comes-from J e-hoit-are he-is-together-with N-e-jo-ki And-he-them-says-to d-alashera the-brothers o-sanja : the-lover : le-’siangiki. of-the-woman. ‘ A-ning ‘ I-hear en-jore the-war ol-toilo the-voice le-’ng-anashe of-the-sister myi. your/ N-e-jo-ki And-they-him-say-to 1-chorueta the-friends lenyena : * Ki-ti-pik-a his : ‘ She-you-has-put-in ang our eng-anashe the-sister N-e-inining And-they-listen ol-toilo, the-voice, ol-oirirua/ the-madness/ il-alashera, the-brothers, n-e-mng si and-they-hear also mnje they ‘ E-ti-sip-a. ‘ He-has-said-truly. Maa-pe Let-us-h'er-go N-e-pwo And-they-her-go N-e-ikilikwan : And-they-her-ask : N-e-jo-ki : And-she-them-s n-e-jo-kl-no : and-they-say-to-one-another : d-ingor-u/ to-look-hither (or search)/ d-inep-u e-tii she-is-there li-ki-to-rik-u-o ? * "Who who-(he)-you-brought-hither % ’ Aa-ti-mir-aka-ki ol-kuruk/ It-me-sold-to-was the-crow/ to-meet en-geper the-top o-’l-chani. of-the-tree. s-to : N-e-jo-ki And-they-her-say-to N-e-jo-ki And-she-them-says-to l-kak/ the-firewood/ N-e-jo-ki : And-they-her-say-to : mi-do-u/ do-not-descend-hither/ 1-alashera : the-brothers : ‘ Kodee 4 Where ol-kuruk/ the-crow/ eng-anashe : ‘ E-shomo a-gil-u the-sister : ‘ He-has-gone to-break-hither 4 Ten ‘ When e-lotu, he-comes, pe and ki-mbot, he-you-calls, N-e-jo And-she-says e-siangiki : the-woman : ‘Alya/ ‘ Very- well/ THE CROW WHO MARRIED A WOMAN 301 N-e-pwo ninje ’l-alashera o o-sanja, And-they-go they the-brothers and the-lover, n-e-isud-ori. and-they-hide-themselves. Ore pe e-riny-u-nye ol-kuruk, n-e-jo-ki Now when he-returns-hither-himself the- crow, and-he-says-to en-gitok : * Na-iro, ta-do-u.’ the-wife : ( O-the-friend, descend-hither/ en-gitok : ‘ M-a-do-u/ the-wife : 1 Not-I-descend-hither/ me-jo-ki ol-kuruk and-he-her-says-to the-crow ’n-gataitin are : 1 Ta-do-u.’ the-times two : ‘ Descend-hither.’ N-e-wal-aka en-gitok ’n-gataitin p6kin, And-she-him-replies-to the-wife the-times ’ all, n-e-jo : ( M-a-do-u/ and-she-says : ( Not-I-descend-hither/ Ore e-any, n-e-jo-ki N-e-jo-ki And-she-him-says-to N-e-ito-ki And-he-does-again Now she-refuses, f A-ked-u I-it-climb-hither openy, myself, P and N-e-jo And-she-says m-a-do-u/ not-I-descend-hither/ N-e-puk-u And-they-come-out en-gitok the-woman and-he-her-says-to aa-lotu I-you-come ake : ‘Won, only : ‘ Come, ol-kuruk : the-crow : a-ita-y-u.’ to-take-out-hither/ te-inna-kata in-that-time ’1-alashera the-brothers and amu for o-sanja the-lover lenye, n-e-ar-are ohkuruk, n-e-ar, her, and- they-fight- with the-crow, and-they-him-kill, n-e-a. and-he-dies. N-e-ito-ki n-e-rik e-siangiki eng-ang enye. And-they-do-again and-they-take the-woman the-kraal their. THE STORY OF THE CROW WHO MARRIED A WOMAN. There was once upon a time a crow who made love to a woman. When he had given the woman’s father the customary present, viz. three heifers and two young bulls, and brewed some honey-wine, he 202 MASAI STORIES was allowed to marry her. He took his wife away with him, and went to live in a wood. At the end of a year the woman asked the crow where his kraal was, but he refused to tell her, nor would he vouchsafe a reply when she asked him, as she did daily, when they were going to his home. One day the crow told her to climb up a tree, and to wait for him there while he went to cut some firewood for her. She did as she was bid, and when she reached the top, she sang and wept. Just at this time the woman’s former lover, who with her brothers was returning from a raid, passed near the tree. The lover recog¬ nized the singing, and told his friends that he heard their sister’s voice. They laughed at him, and said they supposed the loss of their sister had turned his head. However, when they listened, they admitted that it was their sister’s voice that they heard, and they started off to search for her. They found her in the tree, and asked her who had put her there. She replied thp,t she had been sold to the crow who was at that moment collecting 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 his wife to descend. She refused, however, even though he threatened to fetch her down. While the two were disputing, the woman’s brothers and lover emerged from their hiding place, and fought with the crow, whom they succeeded in putting to death. They then escorted her back to their kraal. En-atmi e-’n-gitqjo, o ol-ngojine, o eng-apune The-story of-the-hare, and the-hyena, and the-cave o-T-ngatuny 1. of-the-lioness. E-not-ote en-gitojo o ol-ngojine, They-got-one-another (or met) the-hare and the-hyena, n-e-jo-ki en-gitojo ol-ngojine : ‘ Maa-pe aa-lilit-a.’ and-he-says-to the-hare the-hyena : ‘ Let-us-go to-walk-ourselves.’ N-e-pwo pokiraare, n-e-pwo aa-or-o, And-they-go ’ both, and-they-go to-divide-themselves ) (or separate), J 1 Ol-iigatuny means lion or lioness. THE HARE, HYENA, AND LIONESS’S CAYE 203 n-e-lo and-he-go en-gitojo, the-hare, n-e-tum and-he-gets (or o-’l-ngatuny, n-e-iken-o, of-the-lioness, and-it-closed-becomes (or is), boloV open.’ N-e-bol-o, And-it-opens-itself, eng-apune the-cave n-e-jo : ‘ Soit, and-he-says : ‘ Stone, n-e-jmg and-he-enters atwa, within, n-e-ito-ki and-he-does-again npa y sew (or close),’ ninye ol-gilata he the-room n-e-np-a. and-it-closes-itself. ol-loo-’n-giri, the-of-the-meats, n-e-jo : ‘ Soit, and-be-says : *■ Stone, n-e-jo : and-he-says : a-nmg to-feel 1 Soit, ‘ Stone, n-e-jo : ‘ Soit, and-he-says : c Stone, N-e-lo And-he-goes n-e-ito-ki n-e-lo and-he-does-again and-he-goes n-e-rap-osho, and-he-has-enough-to-eat, e-iye-u n-e-lo. he-wishes and-he-goes. Ore p’ e-ipuhg, Now when he-goes-out, n-e-rip-a o-soit. and-it-clos’es-itself the-stone. N-e-ito-ki And-he-does-again n-e-riny-u-nye. and-he-returns-hither-himself. Ore te-’ng-oitoi n-e-tum-o Now on-the-road and-they-get-one-another N-e-jo-ki ol-ngojine And-he-says-to the-hyena i-’ngu-a 1 Ana-i-jo you-leave-thither (or come-from) h If-you-say (or Why) en-gutuk ino h * the-mouth your % ’ N-e-jo en-gitojo : And-he-says the-hare ; loo-’sunya, of-the-fats, n-e-inos, and-he-eats, bolo,’ open,’ amu for npa, close,’ e-sumash, the-appetite, and en-gitojo : the-hare : ol-ngojine 3. the-hyena. ‘ K-aji ‘ Where e-nyil it-is-oily N-e-jo-ki And-he-says-to ol-ngojine the-hyena 4 Oi ! ‘Oh! en-gitojo : the-hare : m-e-nyil.’ not-it-is-oily.’ ‘ I-’yolo ‘ You-know paiye ahd-you 1 Short for he-soit ta-bol-o-yu. 2 Short for Le-soit ti-rip-a-yu. 3 They meet one another, he and the hyena. 204 MASAI STORIES e-weji n-i-lo a-daa-re \ amu e-nyil eng-omom, the-place where-you-go to-eat-in, for it-is-oily the-face, n-e-nyil en-gutuk.’ and-it-is-oily the-mouth.’ N-e-jo-ki And-he-says-to en-gntuk ino, the-mouth your, en-gitojo ol-ngojine : 1 1-el-ye the-hare the-hyena : c Rub-on p’ e-aku sidai anaa so-that it-becomes beautiful like ’n-guruon the-ashes en-ai.’ mine.’ Onaa, n-e-el-ye, n-eitu e-aku sidai Well, and-he-them-rubs-on, and-did-not it-becomes beautiful en-e-’n-gitojo. tbe-of-tbe-bare. anaa like N-e-jo-ki And-he-kim-says-to pae. and (or I-say). n-e-to-yu, and-it-become-dry-will, N-e-jo-ki And-he-him-says-to N-e-isuj, And-be-it-washes, ol-ngojine : tbe-hyena : Ana-i-jo If-you-say (or Wby) m-e-tiu not-it-is-like en-gitojo : tbe-bare : n-e-jo : and-he-says : ‘ Ki-te-lej-a, £ You-me-bave-deceived, ten a-el-ye, if I-them-rub-on, anaa en-ino ? 5 even yours ? ’ te-’ng-are.’ in-tbe-water.’ pe2 and ‘ I-’suj-a ‘ Wasb-(it) ‘El-lejare, o 6 The-liar, wby e-to-yo ake ? ’ it-dry-became only ? ’ N-e-jo-ki : And-he-him-says-to : N-e-isuj And-be-it-washes * I-’suj-a too-’n-gulak.’ sWasb-(it) in-tbe-urine/ ol-ngojine too-’n-gulak, n-e-jo : the-hyena in-tbe-urine, and-he-says : ‘ I-’ngur-ai, taa, ( Look-tbitber (or Behold), well, a-to-yu.’ to-become-dry.’ N-e-jo-ki And-be-bim-says-to ol-ngojine : tbe-hyena : e-weji n-i-lo dshii tbe-place wbere-you-go always amu e-inyi-aka for it-done-again-bas c To-li-ki-o-ki sii-ake ‘ Tell-me also-only a-daa-re.’ to-eat-in.’ N-e-jo And-he-says en-gitojo : ‘ Omaa-taa ten aa-li-ki. tbe-hare : ‘ How-now if I-you-tell. 1 For a-daa-are. 0 pe is often used for ainyo pe, wby ? THE HARE, HYENA, AND LIONESS’S CAVE 205 Ore iye tin i-lo Now you if you-go ni-ki-resh-i/ and-it-you-captured-is.’ N-e-jo ol-ngojine : And-he-says the-hyena : N-e-jo And-he-says inne n-a-daa-re here where-I-eat-in hweji, place, n-i-mod-a-yu, and-you-become-foolish-will, 1 To-li-ki-o-ki ‘ Tell-me en-gitojo : the-hare : taa well kullo-gilat these-rooms naa then imyet five ‘ Omaa ‘How eng-apune the-cave ten if o-’l-ngatuny. of-the-lioness. ake iye/ only you/ aa-rik. Ore I-you-take. Now E-tii It-is-there le-’ng-apune. of-the-cave. E-tii It-is-there loo-’n-guruon, of-the-i naa then ninye it ol-loo-’l-oik. the-of-the-hones. ol-loo-’n-giri the-of-the-meats a ninye it-is it N-e-jo And-he-says to-rik-5-ki/ take-me/ N-e-pwo, And-they-go, N-e-jo-ki And-he-says-to n-i-jo : and-you-say : n-i-jo : and-you-say : E-tii It-is-there e-iter-i 1. it-begun-is. ol-loo-’sura. the-of-the-fleshes. ol-gilata the-room sii also E-tii It-is-there E-tii sii It-is-there also naa-aoana. which-are-tender. E-tii It-is-there ol-loo-’sunya, the-of-the-fats, ol-le-imyet/ the-of-five (or fifth)/ ol-ngojine : ‘ I-’ngfri-o, the-hyena : ‘ Get-out-of-the-way, maa-pe, let-us-go, en-gitojo the-hare n-e-ba-ya and-they-arrive-thither ol-ngojine : the-hyena : “ Soit, bolo.” Ore tc Stone, open.” Now <£ Soit, ripa.” Ore “ Stone, close.” Now n-i-puk-u, n-i-jo : “ Soit, and-you-come-out, and-you-say : “ Stone, N-e-jo ol-ngojine : ‘ Soit, bolo.: And-he-says the-hyena : 1 Stone, open. N-e-bol-o. And-it-opens-itself. eng-apune. the-cave. c Tin i-jing, ‘ When you-it-enter, pe i-lo atwa, when you-go within, pe when 1- yo-u you-wish-will bolo.” 5 open.” 5 1 That is the first. 20 6 MASAI STORIES Ore Now ‘ Soit, ‘ Stone, pe when ripa.’ close.’ e-Jin g they-enter atwa, within, n-e-jo and-he-says en-gitojo : the-hare : N-e-rip-a. And-it-closes-itself. N-e-iter ol-ngojine ol-gilata o-tii And-he-begins the-hyena the-room which-they-are-there n-e-lo en-gitojo ol-gilata o-tii and-he-goes the-hare the-room which-they-are-there n-guruon, the-ashes, ’sunya. the-fats. Ore Now en-gitojo the-hare p’ e-idip a-inos-a, n-e-jo-ki when he-finishes to-eat, and-he-says-to ol-ngojine : * A-ta-rap-oshe nanu, the-hyena : £ I-have-had-ehough-to-eat I, l- ngin-o, get-out-of-the-way, N-e-jo And-he-s* maa-pe. let-us:go.’ en-gitojo : the-hare : ol-ngojine : ‘ Woi ! eitu the-hyena : ‘ Oh ! N-e-jo-ki And-he-him-says-to kake iye, tini i-ndip, but you, when you^finish, n-i-puk-u, n-i-jo : “ Soit, and-you-come-out, and-you-say : <( Stone, nanu a-inos toki.’ ot I I-eat thing.’ -ipung taa nanu, -go-out well I, pe i- ’yo-u and you-wish-will bolo.” Ore pe open.” Now when i-ndip you-fmish a-tu-puk-u-o to-coine-out, N-e-jo-ki And-he-him-sa\ 3-to n-i-jo : and-you-say : ol-ngojine : the-hyena : a-rap-osho, I-have-en’ough-to-eat, a-lo I-go ol-gilata the-room N-e-jo And-he-says en-gitojo : the-hare : N-e-jo-ki And-he-says-to N-e-bol-o. And-it-opens-itself. N-e-lo ninye And-he-goes he o-soit : the-stone : ‘ A-lo ‘i-go ‘ Soit, ‘ Stone, taa well “ Soit, ripa.” ’ “ Stone, close.” ’ ‘ Eitu * Did-not loo-’l-oik.’ of-the-bones.’ nanu.’ I.’ bolo.’ open.’ en-gitojo, the-hare, n-e-jo : and-he-says : ‘ Soit, ripa.’ ‘ Stone, close.’ THE HARE, HYENA, AND LIONESS’S CAVE 207 N-e-rip-a. And-it-closes-itself. N-e-ton And-he-sits-down ol-ngojine the-hyena a-mos to-eat il-oik, the-bones, n-e-ito-ki a-lo a-inos ’sura, and-be-does-again to-go to-eat tbe-fleshes, n-e-rap-osbo, n-e-jo : A-lo.’ and-be-bas-enougb-to-eat, and-be-says : ( H-go.’ N-e-jo-ki o-soit : ‘ Soit, ripa,’ anai And-be-says-to tbe-stone : ‘ Stone, close,’ instead-of 1 Soit, bolo.’ £ Stone, open.’ N-e-ri-kl-no a-te-io, ‘ Soit, bolo,’ And-he-forgets-(himself) to-say, £ Stone, open,’ n-e-jo ake, and-he-says only, ‘ Soit, ripa.’ c Stone, close.’ N-e-jo neja, n-e-any e^ -bol-o o-soit, And-be-says thus, and-it-refuses it-opens-itself the-stone, amu mme neja e-j-i. for no thus it-said-is. N-e-lotu ol-openy eng-apune a-inep-u e-tii And-sbe-him-comes th e-o’wner tbe-cave to-meet he-is-there atwa eng-apune, e -buak-ita, e-jo : 1 Soit, ripa.’ close.’ in the-cave, he-crying-out-is, he-says : ‘ Stone, N-e-jo And-sbe-says N-e-jo And-lie-says ol-ngatuny : the-lioness : ol-ngojine : tbe-byena : Neja Thus duo a-iye-u I-wisb nanu I I Soit, Stone, a-short-while-ago Oiya-kake ! Oh-but (or Woe-is-me) ! bolo ! 5 open ! 5 N-e-jo ol-ngatuny: And-sbe-says the-lioness : en-gerai 1 ’ tbe-cbild ? ’ N-e-jo-ki : And-he-ber-says-to : ‘ £ Soit, bolo.’ ‘ Stone, open.’ ‘ Wuuu-wi. ‘ (Noise resembling a hyena’s laugh) n-a-jo. Ol-tolut and-I-say. The-cursed-fellow Oiya-kake ! Oh-but (or Woe-is-me) ! ‘ A-inos, anake a-ita-a ‘ I-you-eat, or I-you-make-become en-gerai. the-child.’ 4 1-nda-a-ki Make-become-me 208 MASAI STORIES N-e-jo-ki And-she-him-says-to ol-ngatuny : tke-lioness : 4 To-ton-a * Sit-down naa, then, pe so-tkat ki-mbung-aki enna-kerai you-me-seize-for (or guard) tkis-ckild elle-o'ito ui-i-ngen. Ore this-bone, and-you-count. Now my. pa wken a-lang I-cross I-ngo Catck-kold-of il-kejek the-rivers oongwan, four, n-i-gil/ and-y ou-it-br eak . 5 N-e-iken And-he-counts ol-ngojine the-hyena ’roruat. the-footsteps. Ore Now pe e-ba-ya, wken she-arrives-thither, N-e-iper-akl-no And-it:kim-splits-to n-e-dany, and-it-it-breaks, N-e-iyolo-u And-he-know-will e-ita-ru-eiye, it-kim-makes-destroyed, en-gerai the-cliild n-e-gil and-he-breaks o-’l-ngatuny of-the-lioness ol-oito. tke-bone. el-lughunya, the-head, n-e-a. and-he-dies. ol-ngojine the-kyena n-e-lo and-ke-goes a-iya-u to-bring a-jo to-say (or that) ’1-timitimi tke-hornets aare, two, n-e-pik and-he-thein-puts-in en-gerai tke-ckild ’n-gumeshi. the-nostrils. N-e-lotu And-ske-comes ol-ngatuny, the-lioness, n-e-jo-ki and-she-says-to ol-ngojine : tke-hyena : 4 1-’ya-u en-gerai 4 Bring the-child N-e-jo-ki And-ke-k er-say s-t o duo a-skort-wkile-ago n-aa-jo-ki and-ke-me-says-to m-a-ita-naa.’ tkat-I-it-make-suck (or suckle).’ ol-ngojine : 4 Papa, a-shomo tke-hyena : 4 Father, I-went en-aibon, tlie-medicine (or medicine-man’s-kraal), ol-oiboni : 44 Tini i-nda-lang tke-medicine-man : 44 If you-make-cross en-gerai tke-ckild en-gima, the-fire, n-e-a. and-he-dies.” ’ ol-ngatuny : tke-lioness : m-e-tiu-toki.’ not-it-is-like-tking (or it-does-not-matter).’ N-e-jo-ki And-she-kim-says-to 4 1-’ya-u 4 Bring-(it) amu for THE HARE, HYENA, AND LIONESS’S CAVE 209 4 E-irur-a 4 He-sleeps-(himself) N-e-jo ol-ngojine: And-he-says the-hyena : el-lughunya.’ the-head.’ N-e-jo-ki ol-ngatuny : And-she-him-says-to the-lioness : m-d-ingur-ai.’ that-I-it-look-thither (or see).’ N-e-dum-u ol-ngojine en-gerai, And-he-picks-up-hither the-hyena the-child, 4 Oi ! enna-kerai e-papa.’ 4 Oh ! this-child of-father.’ amu e-mwei for he-is-ill 4 I-’ya-u 4 Bring-(it) n-e-jo : and-he-says : N-e-iyolo-u And-she-know-will ol-ngatuny the-lioness a-jo to-say (or that) ol-ngojine the-hyena o-ta-ar-a en-gerai to-’l-oito, who-killed the-child with-the-bone, aulo.’ outside-the-kraal.’ n-e-jo-ki : and-she-him-say 3-to : 4 ’Ya-wa ‘ Take-(it) N-e-’ya And-he-it-takes e-’n-gerai. of-the-child. ol-ngojine, the-hyena, n-e-inos and-he-eats N-e-ito-ki And-she-him-does-again Ore pe e-’ya-u, Now when he-it-brings, ol-ngatuny : 4 ’Ya-wa the-lioness : 4 Take-(it) N-e-inos ol-ngojine And-he-eats the-hyena N-e-ito-ki And-she-him-does-again 4 1-’ya-u.’ 4 Ering-(it).’ a-jo-ki ol-ngatuny : to-say-to the-lioness : n-e-ito-ki and-she-him-does-again aulo.’ outside-the-kraal.’ eng-ae-aina. the-other-arm. eng-ama the-arm 4 1-’ya-u.’ 4 Bring-(it).’ a-jo^ki to-say-to n-e-jo-ki and-she-him-sa1 s-to ol-ngatuny : the-lioness : N-e-jo And-he-sa; ’ng-aik the-arm s ol-ngojine : s the-hyena : pokirare,’ both,’ 4 Yeyo 4 Mother amu for my! e-inos-aki it-him-eaten-has-been e-iyolo he-knows a-jo to-say (or that) e-tem-i. it-him-tempted-is. 210 MASAI STORIES N-e-jo : ‘ Mme nanu, And-he-says: ‘No I, ’1-motonyi oo-to-put-o.’ the-birds who-it-pecked.’ papa, father, o-mos who-eats N-e-iko And-he-does o-’l-ngatuny. of-the-lioness. N-e-’ya And-she-takes a-dung-u to-cut-hither N-e-im And-it-passes n-e-tum and-they-get (or N-e-jo And-he-says N-e-jo And-he-says neja thus ol-ngojine the-hyena until m-e-tu-mut-a he-may-finish en-gerai, the-child, en-gerai the-child N-e-jo And-he-says ol~ngatuny ol-ngojine a-an, n-e-lo the-lioness the-hyena to-bind, and-she-goes ’ngusidin. the-sticks. en-jore oo-’l-ngojinia inne, the-raid (or war) of-the-hyenas here, ol-la ^duo-o-t-an-aki. see) the-a-short-while-ago-who-bound-has-been. obo te-lello 2 : ‘ E-iro.’ one from-these : ‘ The-friend.’ ol-o-an-a : ‘ Oe.’ the-who-bound-becomes : ‘Yes. 5 ol-likae : ‘ Ainyo the-other : ‘ What ni-ki-t-an-a which-it-you-has-bound, pe so-that i-tii you-are-there ’nne 1 ’ here % ’ N-e~jo-ki ol-o-an-a : And-he-him-says-to the-who-bound-becomes : ‘ Aa-t-an-aki amu e-ilata a-ta-any-a na-tii 4 It-me-bound-has-been for the-oil I-refused which-are-there ’l-ojonga/ the-flies.’ N-e-jo-ki ol-likae : ‘ Oi ! eiji ! e-ilata And-he-him-says-to the-other : * Oh ! really ! the-oil na-tii which-are-there ’1-ojonga the-flies K-aji e-tii ? i-ta-any-a ? you-refused % Where it-is-there ? ki-an nanu, p’ you-me-bind me, so-that pe o-that Wou m-aa-ta-la-a Come that-I-you-unfasten a-ok inna-ilata n-i-ta-any-a iye/ I-drink this-oil which-you-refused you/ 1 The letters a or la are sometimes inserted for euphony between the article and the word which follows. 2 The local case is sometimes used where a genitive is required in English. THE HARE, HYENA, AND LIONESS’S CAVE sm N-e-lotu An d-he-him-comes N-e-lo And-he-goes a-rub-are to-accompany N-e-lotu And-she-comes ol-ngojine. the-hyena. Ore p5 Now when * A-ok.’ ‘ I-it-drink.’ a-lak. to-unfasten. ol-la-duo-o-an-a the-a-short-while-ago-who-bound-becomes ’1-kulikae. the-others. ol-ngatuny the-lioness too-’ngudisin, from-the-sticks, e-osh she-him-beats nabo, one, n-e-jo-ki and-he-her-say n-e-ar and-she-beats ol-ngojine : s-to tbe-byena: ol-ngatuny : the-lioness : N-e-jo And-she-says N-e-jo : ‘ Inna-ilata And-he-says : £ This-oil N-e-ito-ki And-she-him-does-again kat’-are. time-two (or a-second-time). ol-ngojine : ‘’NydM’ ‘WhatT na-tii which -are- there a-osh to-beat ’1-ojonga.’ the-flies.’ Sll again N-e-jo And-he-says N-e-jo And-she-says N-e-jo And-he-says the-hyena : ol-ngatuny : the-lioness : ‘ A-ok ! ‘ I-it-drink ! 1 ’Nyo % ’ ‘ What h ’ A-ok ! 5 I-it-drink ! ’ mnye : he : N-e-iyolo-u And-she-know-will * E-ilata ‘ The-oil ol-ngatuny the-lioness na-tii which-are-there 1-ojonga. the- flies.’ a-jo to- say (or that) mme no lido that-one li-opa. of-formerly. N-e-keny-u, And-it-dawns, ’1-opa-ngojinia oo-im-a the-former-hyenas who-passed N-e-osh-u And-she-strikes-hither (or strips-off) n-e-rmy-u-nye and-they-return-hither-themselves mne, here. ol-ngatuny the-lioness ing-abobok the-barks 1 ’Nyo is frequently used for ainyo, what ? Q 212 MASAI STORIES o-’l-chani of-the-tree i-j° you-say (or like) N-e-lotu And-he-comes naudo, nine, n-e-salaash and-she-them-spreads te-’ng-olong in-the-sun n-gin. the-meats. eng-ang the-kraal nye-nekwa there-those e-papa of- father ol-opa-ngojine, n-e-jo : ‘ A-lo the-former-hyena, and-he-says : ‘ I-go amn e-te-yeng-ishe. I-’ngur-ai for he-has-slaughtered. Look-thitlier n-gin. the-meats.’ N-e-dol And-she-him-s< ol-ngatuny, the-lioness, n-e-jo-ki : and-she-him-says-to : ‘ K-a * % It-is iye elle 1 ’ you this % \ N-e-lo a-an, And-she-him-goes to-bind, Ore p’ e-idip, Now when she-it-finishes, n-e-ar and-she-him-beats enye, n-e-jo : ‘ Soit, bolo.’ her, and-she-says : ‘ Stone, open.’ N-e-bol-o. And-it-opens-itself. Ore pe e-jing atwa, Now when she-enters inside, me-jo : and-she-says : N-e-rip-ra. And-it-closes-itself. E-iting-o kullo-omon te-’nne. They-ended-have these-news at-here. THE STORY OF THE HARE AND THE m-e-tua. tbat-he-may-die. n-e-lo ol-ngatuny eng-apune and-sbe-goes tbe-lioness tbe-cave f Soit, ripa.’ 4 Stone, close.’ THE LIONESS’S CAVE. The bare once met the hyena, and proposed that they should go for a 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 her fat, after which she went to the room where the meat was kept, and having had enough to eat, she returned to the THE HARE, HYENA, AND LIONESS’S CAVE 313 entrance, told the stone to open, and when she had passed out, to close once more. Feeling hungry again later she returned to the cave. On the road she met the hyena, who asked her where she came from, and why her mouth was oily. The hare denied that her mouth was oily, but as the hyena persisted in his statement, she told him to rub ashes on his mouth, and it would become as beautiful as hers. The hyena did as he was recommended, but no change took place in his appear¬ ance. The hare next suggested washing it with water, and afterwards with urine ; but although the hyena tried both, his mouth remained as dry as before. The hyena then said : ‘ Please tell me where you go and feed/ At first the hare refused to comply with his request, and said : ‘ You are so foolish whenever you go anywhere, and are sure to be caught.’ But as the hyena would take no refusal, she consented to allow him to accompany her, and told him about the lioness’s cave. ‘ There are,’ she said, £ five rooms. In the first the ashes are kept; An the next, the bones; in the third, the tough meat ; in the fourth, the 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 he wanted it to shut : ‘ Stone, close/ The hyena cried out : ‘ Stone, open,’ and the stone rolled aside. When they were inside, the hare said : ‘ Stone, close,’ and it closed again. The hyena at once started on the ashes, while the hare went to the room where the fat was kept. When the latter had had enough to eat, she returned to the entrance, and said she was going away. The hyena remonstrated with her as he was not nearly satisfied. After telling him how to get out of the cave, the hare went up to the stone, and said : ‘ Stone, open,’ and again, when she was outside : ‘ Stone, close.’ When the hyena was alone, he went to the place where the bones were kept, after which he proceeded to the next room, where the tough 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 said : ‘ Stone, open.’ When the hyena heard her, he cried : c Ah ! Q 2 214 MASAI STORIES woe is me ! That is what I wanted to say. Poor fellow that I am ! Stone, open ! Stone, open ! ’ The lioness entered, and said : ‘ Shall I eat you, or shall I make you my servant ? ’ 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 instructed to break it when the lioness had crossed four rivers. The hyena counted the lioness’s footsteps, and when he calculated that she had crossed the four rivers, broke the bone. A chip flew at the cub’s head fracturing its skull. Fearing that the lioness would kill him on her return, he searched for some hornets, and stuffed 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 cub and bring it to its mother. The lioness at once saw that it was dead, and told the hyena to take it outside. While he was doing this, he ate one of the cub’s legs. A little later he 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, he said the birds had eaten two of its legs. He then ate up the cub. The lioness intended to punish the hyena for his misdeeds, and after tying him to a tree, went to get some sticks with which to beat him. As he was standing there, bound to the tree, some other hyenas bent on a raiding expedition passed close by, and one of them 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 some flies in it. The other hyena suggested that they should 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 the raiding party. After a time the lioness returned, and commenced to flog the hyena, who cried out : ‘ Stop, I will drink it now.’ ‘Drink what?’ said the lioness, and she commenced to flog him again. ‘ Oh ! oh ! ’ the hyena cried, ‘ I will drink the oil with the flies in it.’ THE HARE, HYENA, AND LIONESS’S CAVE 215 The lioness then saw that this was not the hyena that had killed her cub. The next morning the hyenas on their way back from their raid passed the cave, and the one that had killed the cub saw on the ground some strips of hark, which the lioness had spread out in the sun to resemble meat. ‘ I will go to my master’s kraal,’ quoth he, ‘ for I see there has been a kill.’ On reaching the spot, however, he was seized by the lioness, who bound him to the tree once more, and then beat him to death. After this the lioness returned to her cave, and said : f Stone, open.’ When the stone had rolled aside, and she had entered, she said: ‘ Stone, close,’ and it closed again. En-atlni e-’n-dyemasi o-inos-a ’1-tunganak, o en-gerai. The-story of-the-devil who-ate the-people, and the-child. E-iwal-aka, n-e-pushu-u en-dyemasi, He-it-entered-into, and-he-makes-confusion the-demon, T-tunganak the-people nabo-olong one-day le-m-e-iken-a-yu, which-not-it-counted-become-will, naa and-they-are N-e-nya And-he-eats e-mos. he-eats. il-tuhganak the-men n-e-ish-u and-he-finishes kumok, many, ol-orere the-people pokin * all Ore Now e-tii he-is-there and e-jo he-say ’n-gTshu. the-cattle. ninye 3 he ol-tungani the-man e-ish-u-a ’1-tunganak, he-finished the-men, 0 obo. until (or even) one. N-e-nyor-iki And-he-finds na-ata who-has e-ngoroyoni the-woman n-e-’ya and-she-takes ol-opa-orere the-former-people e-tu-’ng-aiye 1 he-left-thither e-ngoroyoni the-woman mekure no-longer naho one en-gerai the-child ti-atwa within kiti, small, en-gumoto the-hole ’n-da'iki the-foods n-e-isud-ori and-she-hides-herself with en-gerai the-child enye, her, oo-tu-mut-a whom-he-finished 1 For e-tu-hgw-aiye. naa-tu-’ng-aitye which-they-left-thither en-dyemasi. the-demon. 21 6 MASAI STORIES N-e-itoti And-she-feeds en-gerai the-child enye ti-atwa her within m-e-tu-bul-u, he-may-grow, n-e-aku and-he-becomes ol-ayoni th e-boy e-ululu the-pit botor. big. N-e-jo-ki hgotonye : And-she-him-says-to his-mother : c En-gerai ai ! ‘ The-child my ! oo until ta-dua see m-i-lo aulo a-lilit-a aulo, not-you-go outside-the-kraal to-walk-(yourself) outside-the-kraal, amu e-tii en-dyemasi na-tu-mut-a T-tunganak for he-is-there the-demon who-has-finished the-people pokin. ’Yook ake pokirare naa-tii/ ‘all. We only * both who-are-there/ N-e-gwet-u ol-ayoni eng- duo oo ’m-baa, And-he-trims-hither the-boy the-bow and the-arrows, n-e-jo-ki hgotonye : ‘ A-puk-u a-lo a-lilit-a/ and-he-says-to his-mother : ‘ I-co'me-out to-go to-walk-(myself)/ N-e-isim-aa a-puk-u, And-he-denies-thither (or does-with-force) to-come-out, n-e-lo boo. and-^he-goes outside-the-hut. N-e-ngor en-daritiki, And-he-shoots the-small-bird, hgotonye, n-e-jo-ki : his-mother, and-he-her-says-to : n-e-’ya-ki and-he-it-carries-to ‘ Yeyo, k-enna ‘ Mother, 1 this na-tu-mut-a ’1-tuhganak ? ’ which-has-finished the-people ? ’ N-e-jo-ki hgotonye : c Mme/ And-she-him-says-to his-mother : ‘ No.’ N-e-ito-ki ae-olong, n-e-ngor And-he-does-again another-day, and-he-shoots n-e-jo : ‘ K-enna ? ’ and-he-says : ‘ This ? ’ N-e-jo And-she-says hgotonye : ‘ Mme/ his-mother: ‘No/ N-e-ito-ki And-he-does-again ae-olong, another-day, en-daritiki, the-small-bird, n-e-ngor and-he-shoots eng-oilii, the-Thomson’s-gazelle, na-tu-mut-a which-has-finished n-e-jo : and-he-says : ol-orere/ the-people.’ ‘ Enna taa ‘ This well THE DEMON AND THE CHILD 317 N-e-’ya-ki And-he-it-carries-to ngotonye his-mother : enna. this. ‘Oil ‘Oh! Au Bring-(it) o-’sero of-the-wood ngotonye, his-mother, * Yeyo, k-enna na-tu-mut-a ‘ Mother, 1 this which-has-finished N-e-jo And-she-says ai ! En-daa my ! The-food N-e-tum in-dokitin And-he-gets the-things ake : ‘ K-enna ? ’ only : ‘ 1 This ? 5 N-e-jd-ki-ni : * Mme.’ And-it-him-said-to-is : * No.’ N-e-jo-ki And-she-says-to ai, mi-ndo-ki a-ikilikwan-u my, do-not-do-again to-ask-abont e-tu-mut-a ol-orere, he-has-finished the-people, naa-tii who-are-there n-e-jo-ki : and-he-her-says-to : ol-orere ? ’ the-people 1 ’ mme ninye, en-gerai no it, the-child m-aa-ta-dm.’ that-we-it-may-eat.’ pokin, e-ikilikwan-u all, he-asks ngotonye his-mother en-gerai : the-child : and iye you N-e-lo And-he-goes ’m-baa the-arrows ‘ En-gerai ‘ The-child, inna-kukuu amu this-devil for n-a-lek-u nanu ake and-I-remain-over I only elle-osho pokin.’ this-country (or tribe) * all.’ oo and en-gerai, n-e-mgor-u the-child, and-he-looks-hither (or searches) n-e-ilep-ye and-he-them-climb-makes en-geper the-top o-’l-chani of-the-tree ’remeta, th e-spears, o-manya which-he-i ninye he and N-e-jo-ki And-he-says-to en-gerai the-child ngotonye : his-mother : ngotonye. his-mother. 4 Yeyo, ‘ Mother, a-ipot-u I-call:hither en-gukuu the-devil P and a-ar. Lhim-strike.’ ngotonye : his-mother : N-e-jo-ki And-she-him-says-to ta-pal-a, amu leave-(him)-alone, for N-e-jo-ki en-gerai : And-he-her-says-to the-child : N-e-inok en-gima kitok And-he-lights the-fire big ‘ En-gerai ‘ The-child my, mi-i-nde-u.’ not-you-him-venture.’ ‘ A-ipot.’ ‘ 1-him-call.’ te-’n-geper at-the-top o-’l-chani, of-the-tree, MASAI STORIES 218 n-e-dol and-he-sees n-e-jo : and-he-says : Adoshi ! Lo-and-behold ! N-e-jo And-he-says en-gukuu the-devil £ A-jo 4 1-say opa formerly E-ton Still en-gerai : the-child : em-buruo, n-e-lotu, the-smoke, and-he-comes, a-ish-u-a ol-orere. I-finished the-people. e-tii.’ they-are-there.’ e-ton e-tii still they-are-there Pe and i-lotu you-them-come N-e-lo en-gukuu And-he-goes the-devil e-dung-ye ol-cliani he-them-cuts-with the-tree ‘Ee, 4 Yes, a-ish-u.’ to-finish.’ a-iya-u to-bring ’n-ddluo the-axes o-manya which-they-stay pe so-that eng-ayoni the-boy 00 with Ore Now ngotonye. his-mother. pe when he-arrives-hither, n-e-jo : and-he-says : 4 En-da-do-u 4 (Ye)-descend-hither N-e-jo-ki And-he-him-says-to N-e-dung, And-he-it-cuts, n-e-ito-ki and-he-it-does-again araki a-dung I-cut ol-chani.’ the-tree.’ eng-ayoni : the-boy : £ Tu-dung-o.’ 4 Cut-(it).’ n-e-ngor and-he-him-shoots a-dung, to-cut, n-e-ngor-i and-it-him-shot-is N-e-jo And-he-says laa-ony.’ which-me-bite.’ en-gukuu : the-devil : 4 Yee ! 4 Ah! amyo what en-gerai, the-child, kat’-are. time-two 1 (or a-second-time). ) kullo-kimba these-gadflies N-e-ngor-i And-it-him-shot-is ’ngorot the-shots kumok, many, n-e-la-ikl-no and-he-is-unable a-tu-dung-o to-cut ol-chani. the-tree. N-e-iyolo-u a-jo e-ta-a en-n-e-a1, And-he-know-will to-say (or that) it-became when-he-dies, eng-ayoni, n-e-jo-ki : 4 Ten a-a, the-boy, and-he-him-says-to : 4 When I-die, n-e-ipot and-he-calls He knows he is about to die. THE DEMON AND THE CHILD 219 n-i-dung and-you-cut ’n-glshu the-cattle i-dung you-cut ol-orere the-people eng-omon, the-face, Ore Now n-e-dung and-he-cuts ol-orere the-people eng-omon, the-face, elle-kimojlno lai oti this-finger my small o-’l-osho linyi of-the-country your elle-kitok, this-big-one (or thumb), linyi pokin. Ore your ’ all. Now amu for e-puk-u they-come-out pokin. ' all. Ore Now pe when n-e-puk-u and-they-come-out i-duhg you-cut pe when n-e-puk-u and-he-comes-out ol-tungani the-man obo.’ one.’ P when eng-ayoni the-boy pokin * all e-idip he-finishes ’1-kimojik, the-fingers, en-gukuu the-devil a-tua, to-die, and n-e-puk-u and-he-comes-out ’n-glshu, the-cattle, ol-tungani the-man n-e-puk-u and-they-come-out n-e-dung and-he-cuts obo. one. Ore Now ’ng-angite the-kraals lekwa-tuhganak those-people enye their oo-tu-puk-u-tuo, who-came-out, N-e-igwen-a And-they-consult-together e-opa, of-formerly, ol-orere, the-people, n-e-it-o and-they-return-thither n-e-many-isho. and-they-stay. K-aji What rne-jo : and-they-say : ki-ngo we-do elle-tungani this-man o-ita-yo who-us-put-out-thither ’yook us te-’ng-oshoghe from-the-belly N-e-jo : And-they-say : N-e-iruk-isho And-they-reply N-e-aku And-he-becomes N-e-isho e-’n-gukuu ? * of-the-devil ? ’ ‘ M-£-ita-& ‘ Let-us-him-make-become ) (or make) J pokin : ‘ M-4-ita-a ‘all: ol-karsis.’ the-rich-man) (or chief).’ ) ol-karsis.’ * Let-us-him-make-become the-chief.’ ol-karsis the-chief lenye. their. lido-tungani o-ita-yo-ki And-he-gives (or does-this) that-man who-put-out-thither-was te-’ng-omon e-’n-gukuu, n-e-jo-ki ’1-kulikae : from-the-face of-the-devil, and-he-says-to the-others : 220 MASAI STORIES ‘ Ainy6-p' d-ita-n-ni te-’ng-omon e-’n-gukuu 1 ‘ What-and ) it-me-put-out-hither-is from-the-face of-the-deyil ? (or Why) J To-riny-o-ki e-weji n-d-ita-u-ni-eki.’ Return-me the-place which-it-me-to-be-put-out-hither-caused-was.’ N-e-igwen il-kulikae, n-e-jo-ki : And-they-him-consult the-others, and-they-him-say-to : ‘ Ainyo-pe i-jo neja ? I-jo iye ‘ What-ahd (or Why) you-say thus % You-say you e-ita-ru-eiye elle o-ita-yo ’yook he-it-spoilt this-one who-us-put-out-thither us te-’n-gukuu ? ’ from-the-devil 1 ’ N-e-jo lido-karsis : ‘ En-da-pal, pe ten And-he-says that-chief: { (Ye)-Leave-(it), and when e-mut-a elle-apa n-a-riny-oki it-finished-becomes this-month and-I~him-return-to e-weji n-e-ingu-a.’ the-place where-he-leaves-thither (or comes-from).’ N-e~un ol-karsis ol-kumhau lenye amu And-he-plants the-chief the-tobacco his for a-np. to-guard. e-iyolo he-knows Ore Now ol-karsis the-chief Ore Now n-e-lotu and-he-comes e-’n-gukuu, of-the-devil, o-’l-kumbau, of-the-tobacco, N-e-dol And-he-him-sees a-jo e-nya to-say (or that) he-eats p’ e-o-ku when it-ripen-will lido-tungani ol-kumbau. thab-man the-tobacco. ol-kumbau, the-tobacco, n-e-lo and-he-it-goes en-oshi-kata the-very-time lido that-one P when to-riny-oki return-to e-ipir eng-olong \ it-him-is-o’pposite-to the-sun, o-ita-yo-ki te-’ng-omon who-put-out-thither-was from-the-face n-e-ita-y-u em-beneiyo and-he-put-out-hither (or pick)-will the-leaf n-e-nya. and-he-it-eats. ol-karsis, n-e-jo-ki : ‘ E-iro, the-chief, and-he-him-says-to : ‘ The-friend, em-beneiyo e-weji ni-i-nda-u-nye.’ the-leaf the-place which-you-it-to-put-out-hither- ) caused (or took-from).’ j 1 Midday, THE DEMON AND THE CHILD 221 N-e-jo And-he-says N-e-rik And-he-him-takes lido : that-one : an g, kraal, i M-a-idim.’ * Not-I-am-able.’ n-e-ipot and-he~calls n-e-igwen-a, and- they-consult-togeth er, n-e-jo : and-he-says : kullo-lewa ! these-males ! o-’l-kumbau of-the-tobacco a-iye-u I-wish n-e-riny-oki elle-tungani and-he-returns-to this-man il-lewa, the-males, c ’L-oiye, ‘ The-friends, enna-beneiyo this-leaf e-weji n-e-ita-u-nye, the-place which-he-it-to-put-out-hither-caused } (or took-from), j pa and opa formerly ninye him eng-omon the-face e-’n-gukuu of-the-devil a-tnm a-shomo a-ti-pik-a 1 I-get to-go to-put-in n-a-ita-u-nye.’ which-I-him-to-put-ont-hither-cansed (or took-from).’ N-e-jo lido : 1 M-a-idim a-inyia-ki.’ And-he-says that-one : * Not-I-it-am-able to-return.’ N-e-jo-ki ’1-kulikae : ‘ Ainyo-iye-pe An d-they-him-say-to the-others : ‘ What-you-and (or Why) i-jo-ki you-said-to ohlikae, the-other-one, <£ Ti-pik-a-ki " Put-in-me n-a-mgu-a, which-I-leave- thither (or come-from),” sii ’ye a-ti-pik-a also yon to-put-in the-leaf ni-i-ndu-’ngu-a ? ’ which-you-it-make-leave-thither (or bring-from) ? ’ e-weji the-place n-bta-la-iki-ne and-you-unable-were em-beneiyo Onaa, Well, ol-likae, the-other, lido-karsis that-chief ol-o-inyia-ka the-who-returned (or did-again) e-weji the-place a-iror-ie to-speak-with n-e-it-ure-yu and-he-make-fear-will pokin. ‘ all. n-e-nyor-u-no, and-they-love-will-one-another, il-knlikae too-’ng-olongi enyena the-others during-the-days his THE STORY OF THE DEMON WHO ATE PEOPLE, AND THE CHILD \ There was once upon a time a demon who was greatly dreaded by the inhabitants of the country in which he lived owing to his principal food being human beings. 1 So that I can go and return him. 2 A Taveta Tale. The people of Taveta are nearly allied to the Masai, 222 MASAI STORIES On one occasion lie devoured a large number of people and cattle — so many, in fact, that he thought he had exterminated the whole tribe. One woman, however, succeeded in hiding herself with her child in a pit, and after the demon had taken his departure she returned to the kraal and collected together all the food that had been left there. The child was brought up in the pit, and when he was old enough to understand, his mother told him the story of the demon. For some time he did not venture away from the hiding-place, but after a while he made a bow and some arrows, and went for a walk. He shot a small bird, which he took back with him to the pit, and asked his mother if that was the demon. On being told that it was not, he went out again and shot another bird, and after that a Thomson’s gazelle. He continued his search for a long time, and shot all kinds of things in the hope of killing the demon, but when he showed them to his mother, he found that he had not been successful. The woman repeatedly urged her son not to leave the pit as they were the sole survivors of the tribe, but the boy was determined if possible to shoot the demon. One day he searched for a number of arrows and spears which he took to the top of a tree. He then climbed with his mother into the tree and lit a fire in the branches to attract the demon’s attention. When the demon saw the smoke, he was greatly surprised, as he thought he had eaten all the inhabitants of the country. Having procured some axes, he went to the spot, and called out to the child and his mother to descend. As they refused to comply with his order, he commenced to cut down the tree. The boy shot him twice with his arrows, but the demon only thought he was being bitten by gadflies. As the arrows continued to hit him, however, he had to give up his intention of cutting down the tree, and shortly afterwards he lay down to die. When he felt that his end was approaching, he said to the child : 4 When I am dead, cut off my little finger, and your cattle will be restored to you. Then, cut off my thumb, and you will get back your people. After that cut open my face, and one man will come out.’ Having said this, he died, and the boy descended from the tree and many of them being actually descended from that race. An account of their history and customs, by the author, was published in the Journal of the African Society , No. i, October, 1901. THE DEMON AND THE CHILD 223 cut off his fingers and thumb, from the stumps of which all the people and cattle that had 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 consultation at which it was decided to appoint the hoy chief. After some time had elapsed, the man who had been taken from the devil’s 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 refusal, asked to be given a month in which to consider the matter. Knowing that the discontented man was 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 a meeting was held. Matters having been explained to those present, the thief was again called upon to replace the leaf. When he admitted his inability to do as he was required, the chief remarked that he 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 loving one another. ’L-omon loo-’l-Tor5bo aare. The-news of-the-Dorobo two. E-tii opa ol-Tordboni 0 ol-alashe, They-are-there formerly the-Dorobo and the-brother, n-e-pwo e-ngorore, the-hunting, n-e-dol il-osowani kumok, and-they-go and-they-see the-buffaloes many, n-e-jo-ki ol-kitok ol-alashe : 4 To-ton-a iye and-he-says-to the-big-one the-brother : 4 Stay you te-’nne, m-a-ti-mir-u nanu te-idya-bata, at-here, that-I-them-may-drive-hither I from-that-side. Ore pe e-pwonu, n-i-ngor.’ Now when they-come, and-you-t hem- shoot/ N-e-ton ninye, n-e-lo ol-kitok, n-e-mir-u And-he-sits he, and-he-goes the-big-one, and-he-drives-hither ’1-osowani. the-buffaloes. MASAI STORIES 224 N-e-ngor And-he-shoots ol-alashe the-brother ’1-osowani the-buffaloes N-e-ito-ki, And-they-do-again, n-e-lo and-he-goes n-e-ton si and-he-stays also okuni te-nabo-kata. three at-one-time. ninye ol-kitok, he the-big-one, n-e-30 and-lie-says n-e-ipiri and-they-run-away N-e-pwo And-tliey-go ol-oti, the-small-one, n-e-’ya and-tbey-them-take Ore p’ Now wHen aa-jd-kl-no : to-say-to-one-another : ta-ngor-o shoot lido-oti, that-small-one, ol-kitok 1, the-big-one, ’1-osdwani, n-e-pwo. the-buffaloes, and-they-go. ninje aa-yeng lekwa they to-skin those n-e-dum-u and-they-pick-up-hither 11-e-mir-u, and-he-them-drives-hither, n-e-diak, and-he-misses, oo-to-hgor-o which-he-shot ’n-giri, the-meats, ang. kraal. e-ish-u-nye, they-finished-become, £ Maa-pe f Let-us-go aa-ngor to-shoot n-e-ito-ki and-they-do-again kulikae.’ others.’ N-e-pwo. And-they-go. Ore Now pe wlien amu for ol-kitok the-big-one nanu, me, N-e-ituruk And-he-precedes Ore pe Now when e-ba-ya they-arrive-thither ‘I^bu ol-oti : the-small-one : ‘Come eng-oitoi the-road a-iyolo I-know ninye. he. e-taan-u they-be-near-will o-sero, the-forest, iye kurum, you behind, nalehg.’ very.’ n-e-jo-ki and-he-says-to m-a-ituruk-o let-me-precede n-e-dol and-he-sees ol-kitok the-big-one n-e-ibung, te-’ng-oitoi, on-the-road, and-he-it-seizes, ‘ Wou, i-im-a.’ ‘ Come, pass.’ idye that- (place) en-jata the-tree n-e-jo-ki and-he-says-to n-e-pwo, where-they-go, na-lu-a which-bends-itself ol-oti : the-small-one : 1 And when the big one shoots. THE TWO N-e-jo ol-oti : And-he-says the-small-one : a-ibung openy, amu t I-it-seize myself, for you- DOROBO 325 ‘ Ime, tu-’nga-iki, P’ ‘No, let-(it)-go, and ;i-dany eng-ongu.’ -me-break the-eye.’ N-e-jo And-he-says N-e-jo And-he-says ol-kitok : the-big-one : tu-lus-oi 1 2 3, pass-thither, 4 Wou, amu m-aa-dany.’ ‘ Come, for not-I-you-break.’ n-e-ihgw-eki ol-kitok and-he-him-lets-go-to the-big-one en-jata, n-e-dany ol-likae eng-ongu. the-tree, and-he-him-breaks the-other the-eye. N-e-jo And-he-says lido that-one o-ta-dany-aki whom-broken-has-been eng-ongu : the-eye : ‘ Oi ! A-iyolo en-doki ‘ Oh ! I-know the-thing n-^-isho-o which-he-me-gave ol-alashe lai, th e-brother my, m-aa-ta-dany-a that-he-me-may-break 1-a-ta-ngor-o. Ninje which-I-shot. Them a-dol a-ta-ngor-o. to-see to-shoot. en-n-e-or V what-divides.’ eng-ongu J the-eye. e-jo he-says Kake But pe so-that ta-pal-a ’L-opa-osowani The-former-buffaloes m-a-ito-ki not-I-them-do-again amu e-ata leave- (it)- alone for he-has Onaa, n-e-pwo, Well, and-they-go, en-n-e-tii the-which (or where)-they-are-there n-e-ba-iki and-they-reach T-osowani. the-buffaloes. N-e-jo-ki ol-kitok And-he-says-to the-big-one ‘ N-e-j-i-amu mekure i-dol £ And-it-said-is-for 1 no-longer you-see (or Because) J inno, ti-mir-u pa go, drive-(them)-hither so-that ol-oti : the-small-one : iye a-ta-ngor-o toki, you to-shoot thing, a-ngor nanu.’ I-them-shoot I.’ N-e-lo And-he-goes ol-oti, the-small-one, n-e-mir-u and-he-drives-hither ’1-osowani, the-buffaloes, n-e-jo and-he-says ta-ngor-o shoot ol-kitok 4, the-big-one, n-e-diak. and-he-misses. 1 And when he passes. 2 I know the reason why my brother has broken my eye. 3 Vide Proverb No. 2, p. 238. 4 And when the big one shoots. MASAI STORIES 226 N-e-jo-ki And-he-him-says-to ti-mir-u drive-(them)-hither ol-oti : the-small-one : ‘ Inno ‘Go sn also m-a-mgur-ai may-I-look- thither (or see) ye you anai whether a-idim a-ta-hgor-o.’ I-them-am-able to-shoot.’ N-e-kweni ol-kitok, n-e-jo : ‘ A-diak And-he-laughs the-big-one, and-he-says : ‘ I-them-miss nanu o-ata ’ng-onyek pokirare, pa a iye I who-have the-eyes both, and it-is you o-ata eng-ongu nabo o-ngor h Aiya naa, who-have the- ■eye one who-them-shoot ] W ell then, to-ton-a m-a-shomo a-mir-u.’ sit-down that-I-them-go to-drive-hither.’ N-e-lo ol-kitok, n-e-mir-u ’1-osowani, And-he-goes the-big-one, and-he-drives-hither the-buffaloes, 11-e-ngor ol-oti ’1-osowani oongwan, and-he-shoots the-small-one the-buffaloes four, oo-lang il-opa. which-exceeds the-for m er-ones . N-e-jo ol-kitok : ‘ K-aji a-iko elle-tungani 1 And-he-says the-big-one : ‘What I-do this-man ] A-ar m-e-tua pa a-nap in-giri I-him-strike that-he-may-die so-that I-carry the-meats pokin a-iya-ki ’n-gera ainei.’ ’ all to-take-to the-children my.’ N-e-pwo, n-e-yeng . il-osowani. And-they-go, and- they- skin the-buffaloes. Ore p’ e-idip, n-e-jo ol-kitok : Now when they-them-finish, and-he-says the-big-one : ‘ A-dta-y-u eng-aji ai pa a-tum-oki ‘ I-put-out-hither-will (or build) the-hut my so-that I-him-get-to a-eu to-come kew&rie night N-e-jo-ki And-he-says-to a-ta-ngor-o to- shoot ol-alashe : the-hrother : P so-that e-a. he-dies.’ ‘ E-iro, n-e-j-i-amu ‘ The-friend, and-it-said-is-for \ (or because) J kumok in-giri, i-ndo-bir-a sii ’ye many the-meats, prepare also you pe m-e-shnl-a so:that not-they-stay-with-one-another (or mixed-become) eng-aji the-hut ino your THE TWO DOROBO 227 ’rngiri, m-e-aku t lie-meats, not-it-becomes anake that ki-ar-a we-strike-together (or fight) taisere pesho. to-morrow for-nothing. N-e-ita-y-u And-he-put-out-hither-will (or builds) enye, n-e-or his, and-they-divide o-te-lej-a ol-likae. who-deceived the-other. N-e-mut-u 1, n-e-pwo Aud-it-set-will, and-they-go ol-oti the-small-one eng-aji the-hut m-gin the-meats aitoris, equally, m-e-tii not-it-is-there a-irur-a. to-lie-down-(themselves) (or sleep). N-e-iyolo-u And-he-know-will ol-oti the-small-one njere : that : n-aa-ar. and-he-me-strikes (or kills).’ te-’ruat in-the-bed ol-alashe lai the-brother my N-e-dum-u en-geju And-he-picks-up-hither the-leg n-e-irag-ye and-he-it-lie-makes (or puts) n-e-ita-y-u ol-kila and-he-put-out-hither-will ) the-garment or take-off J en-geju, n-e-tiu the-leg, and-it-is-like N-e-lo ninye And-he-goes he n-e-ata eng-duo enye and-he-has the-bow his anaa even lenye, his, ol-tungani the-man a-irag to-sleep (or lie-down) ‘ E-iyo-u ‘ He- wish-will o-’l-osowan, of-th e-buffalo, enye, his, n-e-iyop and-he-coVers o-irag. who-sleeps. te-’n-gop, on-the-ground, and ’m-baa. the-arrows. N-e-isho lido-kitok, And-he-gives ) that-big-one, (or does-this) J en-gewdrie 2, n-e-lotu, the-night, and-he-comes, P when e-ipolos-a it-is-between-itself n-e-nyor-iki and-he-finds e-irag it-lies te-’ruat, n-e-jo in-the-bed, and-he-says en-donata pe the-seat so-that N-e-dol-ita And-he-him-seeing-is 1 And at sunset. ol-tungani, the-man, e-ngor. he-shoots. en-geju the-leg n-e-ito-bir-akl-no and-he-prepares-for-himself ake only lido-oti, that-small-one, n-e-jo : and-he-say 2 At midnight. HOLLIS E 228 MASAI STORIES 4 A-iiigur-aa 4 I-him-look-thither n-a-iyolo-u and-I-know-will N-e-ingw-eki And-he-it-lets-go-to en-geju. the-leg. N-e-iyolo-u And-he-know-will pe, so-that. njere that ten if e-sipa he-says-true e-ngor he-shoots idya-keju, that-leg, aa-ar \ he-me-kills.’ ol-kitok the-big-one ol-oti the-small-one em-bae, the-arrow, n-e-ngor and-he-shoots njere : that : ‘Ee, 4 Yes, e-ta-a it-became en-n-aa-ar . the-which (or whenyhe-me-shoots/ N-e-ingw-eki ol-oti And-he-him-lets-go-to the-small-one ol-alashe le-me-dol-ita the-brother who-not-seeing-is te-’n-gop, on-the-ground, n-e-a and-he-dies N-e-dum-u And-he-picks-up-hither n-e- ya and-he-them-takes ang kraal em-bae, n-e-ngor the-arrow, and-he-shoots a-jo e-isud-ori to-say 1 he-hidden-himself-has (or that) j te-inne. in-this-(place). ol-oti ’n-giri, the-small-one the-meats, pokin. *all. THE STORY OF THE TWO DOROBO3. Two Dorobo brothers once went out hunting together, and came upon a large herd of buffaloes. The elder one told his brother to conceal himself whilst he went to drive the animals. The drive was successful, and the buffaloes passed so close to the younger Dorobo that he was able to shoot 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, but although the hunter shot at them, he failed to hit them. The animals were by this time so scared that they fled. The three buffaloes which had been killed were quickly skinned, and the meat carried off to the kraal. When this task was finished, the hunters started off again. On arriving at a forest, the elder brother said he would go on 2 He was on the point of shooting me. 3 Vide note 2, p. 28. 1 He intends to kill me. THE TWO DOROBO 229 ahead as he knew the way. They proceeded in this manner until near their destination, when the elder one held aside a tree which bent down on to the road, telling his brother at the same time to pass. The latter feared that the tree might slip and hit him in the eye ; but as his brother assured him that he would not let it go, he passed. His fears were, however, not groundless, for his brother let the tree swing back as he approached; it caught him in the face, and put out his 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 avenge me.’ They reached the place where the buffaloes were, and the elder Dorobo said to his brother : ‘ Since you can no longer see, go and drive the buffaloes here for me to shoot.’ The younger one did as he was told, and drove the herd to where his brother lay hid. The latter shot at them as they passed, but 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 expect to hit them when I, who have both eyes, miss h ’ 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 his brother, and to carry off all the meat for his 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 had skinned the animals, he said : ‘ Since there is such a great quantity of meat, we had better divide it up now, and then each build his own hut ; otherwise we might quarrel over it to-morrow.’ They divided the meat into equal shares; 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 gar¬ ment round it, and laid it on the grass which he had cut for a bed, while he went to lie down on the bare ground. In the middle of the night the elder Dorobo came stealthily into the hut, and seeing the leg in the bed, thought it was his brother. He sat down, took careful aim, let fly his arrow, and shot the leg. b 2 23° MASAI STORIES The younger hunter had been watching him all the time, and thought to himself : ‘ If my brother shoots at the leg, I shall know that he really intends to kill me.’ As soon as he saw the arrow leave his brother’s bow, and hit the leg, he shot his brother, and killed him. He then picked up all the meat and took it home. Tromon lo-’l-Tor5boni o ol-meut. The-news of-the-Dorobo and the -giraffe. E-tii opa He-is-there formerly nabo-olong, n-e-tum one-day, and-he-gets 1 (or sees) J ol-Toroboni o-hgor-isho, n-e-lo the-Dorobo who-hunts, and-he-goes ol-meut e-inos-ita en-depesi. the-giraffe it-eating-is the-acacia-tree. N-e-ta-la-ikl-note likae-orere illo-meut 1. And-they-conquered-became other-people this-giraffe. N-e-lo ol-Toroboni a-ipot ol-likae, And-he-goes the-Dorobo to-call the-other, n7e-jo-ki : c E-iro, maa-pe p’ d-ita-dol and-he-him-says-to : ‘ The-friend, let-us:gq so-that I-you-show ) (or make-see) / ol-meut pe ki-ngdr.’ the-giraffe so:that we-it-shoot.’ N-e-pwo, n-e-nyor-iki e-ti-oyo And-they-go, and-they-it-find it-has-not-yet-returned obo-ado-kiragata 2 te-’ng-are. the-who-is-long-sleeping-place from-the- water. N-e-jo-ki-no poldraare : (K-aji ki-ngo And-they-rsay-to-one-another ’ both : f "What we-do pe ki-dr 1 * so-that we-it-kill ? * N-e-jo lido o-iter-a a-dol : £ I-njo-o-ki And-ke-says that-one who-it-began to-see : ‘ Give-me eng-alem m-a-ilep-aki ol-^epesi. Ore pe the-knife that-I-cliinb-info the-acacia-tree. Now when e-lotu n-a-ipiri-oki a-ibung ol-gos, n-a-rem it-comes and-I-it:jump-on to-seize the-throat, and-I-it-stab em-biding. Kake inno iye to-ton-a te-idye the-nape-of-the-neck. But go you sit over-yonder pe ki-ret-5ki adde ten a-ibung.’ so-that you-me-help afterwards if Dit-seize.’ 1 And other people have been conquered by this giraffe. 2 Another term for the giraffe. THE DOROBO AND THE GIRAFFE S31 P wKen Onaa, Well, lido f that-one Ore Now ol-meut the-giraffe ol-Toroboni, the-Dorobo, N-e-ipiri And-heJjumps n-e-tii and-he-is-there n-e-lo and-h e-goes te-’n-geper on-the-top ol-likae the-other o-’l-chani of-the-tree a-isud-ori, to-hide-himself, a-isud-ori. to-bide-himself. n-e-ton and-he-sits e-ipir it-them-is-opposite-to a-itashe to-’l-chani, to-stand by-the-tree, ol-gos. the-throat. n-e-lotu and-be-comes eng-olong \ the-sun, n-e-ipiri-oki and-he-h'im-jumps-on n-e-ibung and-he-him-seizes also ol-Toroboni the-Dorobo mnye he ol-meut, the-giraffe, eng-oriong, the-back, n-e-ipot and-he:calls n-e-kwet, and-he-runs, ol-likae the-other pe e-ret-oki, so:that he-him-helps, n-e-jo : and-he-says : eng-alem ! To-osho ! the-knife ! Strike-(him) ! Ore e-rany a-jo Now he-sings to^say o-isud-ori oc who-hidden-himself-has Ore Now lido that-one until o-tii who-is-there e-dam-u a-jo he-remembers to-say (or that) Ore pe e-lo Now when he-goes njere that n-e-dam-u and-he-remembers n-e-rem and-he-it-stabs N-e-isarisar And-he-hastens n-e-ita-y-u and-he-put-out-hither-will a-suj ol-likae, to-follow the-other, ‘ Le-pambito 2 4 Le-pambito, Mi-im-ye 3 ! * Not-(him)-pass-make-to ! 1 neja, n-e-kweni thus, and-he-laughs m-e-tua. may-he-die. en-geper o-’l-meut the-top of-the-giraffe e-ata eng-alem te-’m-bolos. he-has the-knife in-the-loin. en-n-e-lakwa, the-which (or where)-it-is-far, e-ata eng-alem, n-e-shit-u, he-has the-knife, and-he-it-unsheaths, l- ya-u bring lido that-one mekure no-longer em-biding, the-nape-of-the-neck , a-yeng to-skin en-guriny the-fat a-mgur-aa to-look-thither n-e-a. and-it-dies. e-matwa the-portion oo-T-airakuj, of-the-kidneys, anake if nabo, one, n-e-lo and-he-goes e-tii, he-is-there, 1 At midday. 2 Pambito means the giver or receiver of a bow-string. 3 Do not let him pass. 232 MASAI STORIES ta-ba-i *, arrive-thither, n-e-jo and-he-says dno-moite. some- while-back. Onaa, n-e-ton, Well, and-he-sits-down, n-e-nyor-iki and-he-bim-finds n-e-ipir-u and-he-makes-with-fire-sticks e-tua he-died en-gima, tbe-fire, n-e-pej and-he-'roasts en-gurmy, the-fat-(of-the-kidneys), oo-’n-gumeshin of-the-nostrils dlo neighbourhood N-e-ipiri-u And-he-starts-up ‘ E-iro, mi-mut ‘ The-friend, do-not-finish-(it) lido that-one e-lido of-that-one o-tua, who-died, openy.’ alone.’ n-e-pik and-he-it’-puts-in o-tua. who-died. n-e-jo : and-he-says : Onaa, n-e-pwo pokiraare, n-e-yeng ol-meut. Well, and-they-go both, and-they-skin the-giraffe. Ore P’ e-idip, n-e-pej in-guti-kiri Now when they-it-fi’nish, and-they-roast the-few-meats d-inos, n-e-jo lido o-ta-ar-a ol-meut : to-eat, and-he-says that-one who-killed the-giraffe : amu for * E-iro, m-i-tum kunna-kiri ‘ The-friend, not-you-get these-meats duo ki-ret-oki m-aa-ta-ar.’ a-short-while-ago you-me-help that-we-it-strike (or kill).2 N-e-iny-ototo lido, n-e-lo ahg. And-he-arises that-one, and-he-goes kraal. IST-e-ikilikwan e-ngoroy5ni e-lido And-she-him-asks the-wife of-that-one lai V my V a-dol, kake a-to-ning-o I-him-see, but I-have-heard ol-meut : ‘ Kodee the-giraffe : ‘ Where N-e-jo-ki : And-he-her-says-to : ’njere e-ta-ar-a that he-has-killed e-ngoroyom the-wife ol-moruo the-husband ‘ Eitu ‘ Did-not ol-meut, the-giraffe, eitu did-not o-ta-ar-a who-killed e-lotu, he-comes, ni-ki-ar, and-he-you-beats, amu for N-e-iny-ototo And-she-arises e-ngoroyoni, the-woman, n-a-mng and-I-hear e-ta-gor-e he-was-angry n-e-lo and-she-goes njere that ten when naleng.’ very.’ kitala 2 refuge 1 And when he arrives there. 2 Vide p. 304. THE DOROBO AND THE GIRAFFE 333 eng-dlo the-neighbourhood ‘ Ki-ar-i V ‘ Xt-you-beaten-is.’ N-e-ton And-he-sits (or stays) te-’ng-aji e-lido in-the-hut of-that-one e-lido-moruo of-that-old-man o-ti-aka : who-her-said-to : also mnye he lido that-one o-euo who-came ang kraal o-ta-ar-a who-has-killed ol-meut, the-giraffe, e-any-u he-him-awaits n-giri. the-meats. Ore Now P when m-e- ya-u t h at-he -m ay-br ing e-aku dama, n-e-lotu lido it-becomes day, and-he-comes that-one e-nap-ita ’n-giri, n-e-im-u kioni e-’ng-aji, he-carrying-is the-meats, and-he-passes-hither back of-the-hut, amu inne oshii e-tii el-lusye for here always it-is-there the-hole-in-the-wall na-im-n-nye which-passed-hither-become N-e-ipot e-ngoroyoni, And-he-calls the-wife, n-gin L. the-meats. n-e-irnk-isho and-he-answers lido that-one o-tii aji, who-is-there hut, boo outside-the-hut n-e-jo and-he-says anake that also mnye he e-ngoroyoni the-wife n-e-irag-ye and-he-lie-down-makes-to (or puts) te-’l-lusye, n-e-riny-o in-the-hole-in-the-wall, and-he-returns-himself kulye. others. ol-o-tii the-who-is-there enye, his, ’n-giri the-meats a-lo to-go a-iya-u to-bring N-e-dum-u And-he-them-picks-up-hither n-e- ya and-he-them-takes eng-aji the-hut lido that-one enye. his. o-tii who-is-there hut; N-e-iko And-he-does Ore Now neja. thus. ¥ when e-iyolo-u he-know-will njere that e-ta-a it-became You will be beaten. 1 Through which the meat is passed. 2.34 MASAI STORIES en-n-e-ish-u-nye ’n-giri 1, the-which-they-finished-become ) the-meats, (or when) j en-giringo nabo e-shomo the-animal 1 one he-went (or portion-of-meat) J lido o-tii aji that-one who-is-there hut e-ta-a it-became (or was) a-iya-u, to-bring, n-e-lo and-he-goes e-ngoroyoni : ‘ Inno, the-woman : ‘ Go, amu for eng-aji the-hut e-euo he-has-come enye, his, n-e-jo-ki and-he-says-to ol-moruo lino, the-husband your, ne-mekure and-no-longer N-e-lo And-she-goes n-e-lotu and-he-comes ki-ar, he-you-beats, e-ngoroyoni the-woman for I-him-spoken-with-have/ eng-aji the-hut enye, her, n-e-ton, and-she-sits-do wn , ol-moruo the-old-man lenye her e-ata he-has e-ngoroyoni the-wife en-ginngo the-animal (or portion-of-: N-e-jo-ki And-he-says-to m-a-to-ton-a a-engieng-a, that-I-may-sit to-rest-myself, N-e-’ya-ki-ni en-gisugi, And-it-him-taken-to-is the-snuff, n-e-idip. and-he-it-finishes. N-e-jo-ki And-he-says-to le-’l-latya 2 of-the-neighbour N-e-lo And-she-goes enye : his : nabo. one. ‘ Au ‘ Bring n-i-’ya-u and-you-bring n-e-ok, and-he-it-drinks (or ol-origha the-stool en-gisugi.’ the-snuff/ e-ngoroyoni : the-woman : ai/ my/ e-ngoroyoni, the-woman, ‘ I-mbot-o ‘Call n-e-ipot and-she-calls ’l-lewa the-men il-lewa, the-men, e-ngoroyoni : the-woman : n-e-pwonu, n-e-ton-i. and-th'ey-come, and-they-sit-down. N-e-ito-ki ol-moruo a-jo-ki And-he-does-again the-old-man to-say-to ‘ I-’ya-u ’n-giri ten e-o-to, m-e-inos-a ‘ Bring the-meats if they-have-become-ripe, that-they-eat-may kullo-moruak/ these-old-men/ That the meat has nearly all been brought. Singular for plural. THE DOROBO AND THE GIRAFFE 235 N-e-jo And-she-sa' e-ngoroyoni : the- wife : c Akwa-ghiri ? * ‘ What-meats % ’ N-e-jo And-he-says oo-’na-duo and-these-(of)-a-short-while-ago ol-moruo : the-old-man : pokin. " all. ‘Hee! ‘Ho! Ol-meut The-giraffe o-lulunga which-is-whole N-e-jo And-she-says N-e-iny-ototo And-he-arises N-e-lim-n And-she-relates 1-a-iya-u-a.’ which-I-brought.’ Oi! Oh! e-ngoroyom : the-woman : eitu did-not a-dol I-them-see nanu. I.’ ol-moruo, the-old-man, e-ngoroyoni the-woman n-e-ar and-he-heats o-mgu-a who-leaves-thither (or comes-from) a-lej, n-e-’ya to-deceive, and-he-takes e-ishir she-weeps ahgata plain njere that ninye he n-giri the-meats e-ngoroyoni . the-woman. lido-moruo that-old-man o-euo who-came pokin * all a-ita-lak-u "na-duo n-eitu to-make-pay (or avenge) these-(of)-a-short-while-ago and-did-not e-isho-ri to-'sero. it-him-given-is in-the-forest. THE STORY OF THE DOROBO AND THE GIRAFFE. A Dorobo once went a-hunting, and saw a giraffe eating a small acacia tree. Other people had been unsuccessful in their attempts to kill this giraffe on former occasions, so the hunter thought it would be wise to have some one to help him. He therefore fetched a friend ; but when he returned to the spot where he had left the giraffe^ he found the animal had gone 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 into a big acacia tree, and when it returned from the stream, jump 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 his friend’s knife, and climbed into the acacia. He remained there till midday, when the giraffe went to stand in the shade of the tree. As soon as it was near enough to him, the hunter jumped on its back, and clung to its neck, shouting at the same time to his friend, whom he called Le-pambito, to shoot the MASAI STORIES 236 animal, and not to let it pass. The giraffe, much alarmed, dashed off at full speed, and Le-pambito was so amused at the sight of the animal with a man on its back that he roared with laughter. In fact he laughed so much that he fell down in a fit. The giraffe continued its onward course, and the Dorobo in his excitement forgot that he had a knife in his belt until they had gone a considerable distance. "When he remembered it, he unsheathed it, and stabbed the animal in the nape of the neck, thereby killing it. He quickly skinned a portion of the beast, and took out the fat of the kidneys, 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 nostrils, in order to try and bring him 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 his friend : ‘ 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 he had seen her husband. He replied: ‘No, but I hear that he has killed a giraffe. I also hear,’ he added, ‘ that he is 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 hut. As soon as Le-pambito saw her depart, he entered the hut and waited for the other one to bring home his meat. In the morning the Dorobo who had 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 his meat was in safe hands, the Dorobo went back to the place where he had killed the giraffe, to fetch another load ; and while he was absent his late companion carried off the meat to his own hut, after which he returned to wait for the rest. When several loads of meat had been thus brought to the hut, and afterwards taken by Le-pambito, and deposited in his own hut, 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 337 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 refreshed 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 PBOVEEBS AND SAYINGS No, 1. Ainyo-pe ingarsiso anaa What-and (or Why) you-are-rich like en-naiyamishe ol-tito 1 the-who-has-married (intr.) the-son 1 Why do you behave like a woman whose son has just married 1 [A newly married man usually lives in his father’s kraal for some months after his marriage, and a woman whose son has recently married may sit down and rest, as her daughter-in-law will do all the work.] Mo. 2. Eata en-neor. He-has the-which-divides. There is a J udge for him, and He will avenge me. [A favourite saying when a person has been defeated in a fight.] Mo. 3. Eata T-ojonga Jn-giyaa. They-have the-fiies the-ears. Flies have ears. Also : Eata It-has The night has ears. [‘ Walls have ears.’] Mo. 4. Ebaiki It-reaches (or Perhaps) neinos i-ngik, and-it-eats the-excrements, en-nainosa ’ngik the-which-ate the-excrements ’n-giyaa. the-ears. en-gutuk nainosa ’sunya the-mouth which-ate the-fats nebaiki and-it-reaches (or and-perhaps) neinos i-sunya. and-it-eats the-fats. em-gewdrie the-night The mouth which ate fat shall eat excrement, and that which ate excrement shall eat fat. Also: Ebaiki ol-otaara ’n-gitungat neaku It reaches 1 the-who-killed the-cutters ) and-he-becomes (or Perhaps) J {or attackers t or enemies) J MASAI PROVERBS AND SAYINGS 239 o-suuji, nebaiki ol-turwai the-coward, and-it-reacbes (or and-perhaps) the-poltroon neaku ol-oingoni. and-he-becomes tbe-bull (or brave-man). The slayer of the enemy has become a coward, and the poltroon has become a brave man. [‘The last shall be first, and the first last.’ — Matt. xx. 16.] No. 5. Eitu-kidol ti-oreren en-gerr sambu. We-have-not-seen amongst-peoples the-sheep many-coloured. There is not such a thing in the world as a sheep of many colours. [A sheep of two or even three colours is common enough, but one of more than three colours is unknown. This saying is used to express incredulity at an improbable story.] No. 6. Ekwenikye ’n-guk in-guruon. They-laugh-at the-coals (or soot or charcoal) the ashes. Coal laughs at ashes, not knowing that the same fate which has befallen them will befall it. Also : Ekwenikye ol-chata otii It-laughs-at the-firewood (or tree) which-is- there ol-tiren ol-otii en-gima. the-fireplace the-which-is-there the-fire. The firewood which has been cut ready for burning laughs at that which is being consumed. No. 7. Eng&rie o-sighiria en-daa. He-eats-with the-ass the-food. He eats his food like a donkey. [This is said of a man who has not had the two middle incisors of the lower jaw extracted, and whose mouth in consequence is supposed to resemble a donkey’s.] No. 8. Enyanyuk ol-oipotoki 0 ol-oeuo They-resemble the-who-was-called and the-who-came openy. alone (or himself). 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. No. 9. Epwo eorioro anaa 'ng-ajijik They-go they-separate-themselves like the-huts oo-T-oitigoshi. of-the-zebra. [Zebra of course have no huts. This saying is intended to imply, ‘ They are scattered over the face of the earth.’] 240 MASAI PROVERBS AND SAYINGS No. 10. Epwo ’m-baa They-go-to the-actions Everything has an end. No. 11. Epwonu ’1-limot They-come the-events Events follow one another like days. pokin in-gitingot. all the-ends. anaa ’ng-olongi. like the-days. No. 12. Epwonu 'm-baa too-’muroshin. They-come the-actions (or the-arrows) by-the-hind-legs. This has a double meaning. Actions come by the use of the legs, and if arrows come, there are legs behind them. [Long marches are inevitable before a raid can be successfully accomplished ; and arrows are not fired without a person being there to fire them.] No. 13. Erishunye anaa en-gaa He-separates-himself like the-sickness (or death) o-’sighiria obo. of-the-donkey one. He separates himself from his friends like a sick (or dead) donkey. [A sick donkey stands apart from his fellow animals, and a dead donkey is thrown away. This saying is used when referring to a man who stands aloof from his companions.] No. 14. Erisyo laikin o kaa. They-are-similar defeats and death. Being defeated and dying are the same. No. 15. Erisyore en-gitehg nabo el-lughunya o-’l-lee. It-resembles the-cow one the-head of-the-man. A cow is as good as a man. [If a man has a cow, and looks after it, he obtains riches, for the cow bears, and with the calves he is able to purchase a wife.] No. 16. E’sudoi ’nyalat. Hide-ye the-mouthfuls-of-food. [One should not disclose one’s secret thoughts any more than one shows the food one is eating.] No. 17. Etaa em-bito o-’l-ngojine. He-has-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 hyena’s sinew, which is said to be tougher than that of any other animal.] MASAI PROVERBS AND SAYINGS 241 No. 18. Etejo en-giteng: ‘Mikindaya, injooyoki/ It-said the-cow: * Do-not-lend-me, give-me-away/ [It is notorious that animals which have been lent or pawned are not as well treated as those of the person they have been lent to. Hence the cow’s request.] No. 19. Etejo It-said obana which-gets-itself The cow said : my body.’ en-giteng : * Tipikaki the-cow : ‘ Pour-into-me ’1-papit lo-’sesen.’ the-hairs of-the-body.’ o-rorei the-word ‘ Say as many words about me as I have hairs in [If you wish to sell me, strike a hard bargain, for a man who has paid a long price for me will treat me well.] No. 20. Etejo ol-ngojine : ‘ Mme ake amunyak, It-said th e-hyena : ‘No only I-have-luck, keju nemaagol.’ leg which-is-not-heavy-to-me.’ The hyena 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. ‘ God helps those who help themselves/] No, 21. Etii ol-dia It-is-there the-dog ’n-giyaa epughuri. the-ears it-is-covered. e-mala, meishoru the-gourd, they-allow-not There is a dog in the gourd, and his ears prevent it from being closed* [In the event of a man going to visit his friend’s wife, he would first 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.] No. 22. Il-doinyo lemetumo. The-mountains which-do-not-get-together. Mountains do not meet. [A favourite saying when people part company, and equivalent to, ‘ We shall meet again/ Cf. the Turkish proverb : ‘ Mountain does not meet mountain, but man meets man.’] MASAI PROVERBS AND SAYINGS 242 No. 23. Inotye nanotye Ol-le-’n-gipika You-have-got which-he-got The-of-En-gipika te-’mingani. in-the-deserted-kraal. You have got what the son of En-gipika got in the deserted kraal, i. e. you are in a fix. [The story told of the son of En-gipika is as follows. One day he was eating meat in the slaughter-house when the place was suddenly attacked by the euemy. He managed to escape with his life and meat, but without his weapons, and he fled, hotly pursued by the enemy. He outstripped them, however, and after running some distance, entered a deserted kraal 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 prudent under the circumstances to leave the deserted kraal, the son of En-gipika turned round to continue his flight, when he was horrified to see an enormous serpent coiled round the post of the gate, which was the only exit, darting out its head and tongue in his direction. In the distance too he could see the enemy rapidly approaching his hiding-place. It is not related how the son of En-gipika escaped from the dilemma in which he found himself.] No. 24. Ira ngen anaa Konyek. You-are clever {or sharp) like Konyek. You are as clever as Konyek. [Konyek’s biography was briefly sketched in the story entitled ’L-omon le-Konyek 00 Menye-Konyek. The Masai are fond of referring to him whenever anything ‘slim’ or of a cunning or clever nature has been performed. The constructor of the Uganda Railway, for instance, has been referred to as being on a par with him.] No. 25. Ira ngidut anaa ol-dia le-’manyata oo-’l-muran. You-are proud like the-dog of-the-kraal of- the- warriors. [The dogs that live in the warriors’ kraals have a much happier existence than those that act as scavengers in the other kraals. Owing to the warriors’ food consisting entirely of meat and milk, many bones and scraps are thrown to the dogs.] No. 26. Itadua, irughogho, etii ol-lee, netii You saw, you-pass, it-is- there the-man, and-it-is- there e-ya, netii e-ngoroyoni, netii e-ngooyoni. the-male, and-it-is-there the- woman, and-it-is-there the-female. MASAI PROVERBS AND SAYINGS ^43 Behold the people you are passing. The man is there, and the male, the woman and the female. [All people are not alike, and if you watch you find that some of the passers-by are good and others bad.] No. 27. Itingide anaa en-gaa naiya You-have-given-yourself-airs like the-illness which- takes ol-murani ti-ang. the-warrior in-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 from the others. A disease which succeeds in overtaking him when on a visit to the married people 1, and making him the laughing-stock of all, may well be proud of itself !] No. 28. Pyopo en-gine eng-ongu. Cover the-goat the-eye. [When a goat is 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 see what is happening. Similarly, if a raid is meditated on, secrecy must be observed beforehand.] No. 29. Kinder ol-le-’modai, pe kindoki We-begin the-of-the-foolishness, and we-do-again ol-le-’ngeno. the-of-the- wisdom. We begin by being foolish and we become wise by experience. [£ Experientia docet.’] No. 30. Kitagha neme te-’ng-oriong. You-have-pressed-on-me which-is-not on-the-back. You are not like a child who when carried only presses on my back, you press on every part of my body. [This saying is equivalent to, ‘ I am weary of your company.*] No. 31. Meata He-has-not oidipa, who-has-become-finished, ol-ataduakine nemeata the-visibleness who-has-not otua ake otaduakine who-died 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.] 1 The warriors live in kraals apart from the married people (vide p. 292). HOLLIS g 244 MASAI PROVERBS AND SAYINGS No. 32. Medany ol-kimojlno obo el-lash ei. It-breaks-not the-finger one the-louse. One finger will not kill a louse. [The necessity for joint action. The Swahili have a similar proverb: ‘ Kidole kimoja hakivundi t’awa.’] No. 33. Medol ol-tungani ol-oikulu einosita. He-sees-not the-man the-breast-of-a-dead-ox) he-is-eating-it. (or happiness) j A man does not know when he is well off; it is only when he is poor that he remembers the days of plenty. [‘ O fortunatos nimium, sua si bona norint.’ — Vergil, G. ii. 458.] No. 34. Meipur * ol-oingoni too-'muruan 1 are. It-bellows-not the-bull in-the-deserted-kraals two. A bull cannot bellow in two places at once. No. 35. Meishaa ’mulugi2 en-dap. It-enters-not the-bargain the-palm-of-the-hand. A bargain cannot be held in the palm of the hand. Also : Meishaa el-lejare en-dap; It-enters-not the-lie the-palm-of-the-hand. A lie cannot fill the palm. [One hollow cannot fill another.] No. 36. Meisho T-limot, in-gulye ebaya. They-give-not the-news (pi.), the-others they-arrive-thither. When an event occurs, only a part of the truth is sent abroad, the rest is kept back. No. 37. Meitayu ol-arabal e-nyawa. It-will-not-put-out the-quarrel the-udder-of-a-cow. It does not take as long to settle a quarrel as it takes a cow’s udder to fill with milk after she has been covered. [The combatants either fight until one is beaten, or the matter is settled amicably at once.] No. 38. Meitululungayu eng-oingono. It-will-not-make-itself-complete the-bravery. Bravery is not everything, and however brave a man may be, two brave men are better. [‘ Dieu est toujours pour les gros bataillons.’ — Voltaire.] 1 E-murua is really the spot on which a kraal formerly stood, or the site of a deserted kraal, e-mingani is the deserted kraal itself. 2 The plural of e-mulug, the hollowed out place, is often used in this sense MASAI PROVERBS AND SAYINGS 34 5 No. 39. Meiturujunoyu eng-oshoghe metii en-gerai. It-will-not-swell-itself the-belly it-is-not-there the-child. The belly does not swell if a woman is not pregnant. [‘ There is no smoke without a fire.’] No. 40. Meituruk en-gume. It-precedes-not the-nose. The nose does not precede the rest of the body. [This expression is often used after a misfortune has befallen one, the idea being that if it were possible to send on one’s nose ahead, one could have foreseen the danger that was being threatened and made preparations accordingly.] No. 41. Meiyopoo ol-owaru ol-kujita. It-covers-n’ot-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 will be captured or killed. ‘ Murder will out.’] No. 42. Melang in-glshu ol-ogol le-kishomi. They-cross-not the-cattle the-who-is-strong of-clan {or gate). No matter how young or weak a child may be on his father’s death, he is strong in his own kraal, for his friends will see that he inherits the cattle. [There is some play on the word Jrishomi. the gate because the child’s clan is strong.] No. 43. Melang ol-ambu He-passes-not the-boaster The boaster will not cross the valley. [‘ Pride goes before a fall.’] No. 44. Melo en-geju nabo It-goes-not the-leg one the-meetings-of-the- warriors. Warriors and cripples remain apart. [‘ Birds of a feather flock together.’] No. 45. Mengasunoyu ol-kesen It-will-not-begin-itself the-cloth-for-carrying-a-child-in etioyo en-gerai. it-is-not-yet-come the-child. Don’t make a cloth for carrying a child in before the child is born. [‘ Don’t count your chicks before they are hatched.’ Vide also the Swahili proverb : ‘ Kufinda k’anzu mwana hajavyawa ’ (to cut out the tunic before the child is born).] The cattle will not pass en-nongoto. the-valley. ’murano. 246 MASAI PROVERBS AND SAYINGS No. 46. Menyanyuk ateleja o atishiraka They-resemble-not to-cheat and to-do-by-force. Cheating and doing something by force are not the same. [If a man has suffered wrong, he had better try and come to an arrangement with his aggressor instead of going to complain to the chiefs, for his enemy will not forget, and will avenge himself later.] No. 47. Menyanyuk puan o kaa. They-resemble-not ' life and death. Life and death are not alike. No. 48. Meoki o-inoti ’n-gipa It-is-not-drunk the-foster-son (or the slave) the-vernix-caseosa ol-otisinyunye ake. the-who-was-without-blemish only. What does it matter whether a person is one’s own child or some¬ body else’s as long as he does his duty ? [The Swahili have a somewhat similar proverb : ‘ Kheri Kafiri akufaaye kuliko Islam asiyekufaa ’ (it is better to have a Kaffir who pleases you than a Mahommedan who displeases you).] No. 49. Meoro T-tuli o en-gop. They-separate-not the-buttocks and the-ground. 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, he will sit on the ground again later. Another 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 Masai. But it is perhaps a remark¬ able coincidence that the Tavetans1, who are closely allied to the Masai, and the Bari, Dinka, and Madi 2, who live nearly i ,ooo miles away, and not very far from the country whence the ancestors of the Masai are believed to have hailed, bury their dead in a sitting posture.] 1 Ante p. 221, note 2. 2 Brun-Rollet (Le Nil Blanc, p. 244), Kaufmann ( Schilderungen aus Central- Afrika, p. 129), Casati ( Ten Years in Equatoria , p. 208), Emin Pasha (In Central Africa, pp, 260, 338, &c.). MASAI PROVERBS AND SAYINGS 247 No. 50. Mepal ol-oitigo ’sirat. He-does-not-leave the-zebra the-stripes. The zebra cannot do away with his stripes. [‘ Can the Ethiopian change his skin, or the leopard his spots ? 5 — Jer. xiii. 23.] No. 51. Mepwo ’1-otimi te-’n-gop enye. They-go-not the-baboons from-the-country their. Baboons 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 neighbour’s cattle), but they will afterwards return home. £ Caelum non animum mutant qui trans mare currunt.’ — Hor. Epp. , I. xi. 27.] No. 52. Merep eng-aboboki o-’l-chani likae-shani. It-sticks-not the-bark of-the-tree other-tree. The bark of one tree will not adhere to another tree. [People of one tribe cannot assimilate the customs of another.] No. 53. Merisyo e-raposhi o e-seriani. It-is-not-similar the-having-enough-to-eat and the-safety. Having enough to eat aud being in safety are two very different things, especially after a raid. No. 54. Merisyo ’nyuat 00 ’n-gidimat, They-are-not-similar the-perseverings and the-beings-able, nyuat in-gumok. perseverings the-many. A double entendre. Persevering to accomplish an end, and being able to do a thing are not the same : it is greater to persevere. [‘ ’Tis not in mortals to command success, But we’ll do more, Sempronius, we’ll deserve it.’ — Addison, Cato , i. 2.] And : Persevering to accomplish an end, and being able to do a thing are not the same : many persevere. [‘Many are called, but few chosen.’ — Matt. xxii. 14.] No. 55. Metii oidipa, ol-doinyo ake He-is-not-there who-has-finished, the-mountain only oidipa otunoklne e-weji which-has:finished which-has-planted (or erected)-itself the-place nemedotunye where-it-is-not-taken-out. 248 MASAI PROVERBS AND SAYINGS Nobody can say he is settled anywhere for ever : it is only the mountains which do not move from their places. No. 56. Metumo ol-leleo le-’mala o They-get-not-together the-potsherd of-the-gourd and ol-le-’moti. the-of-the-cooking-pot. Broken pieces of a gourd cannot be fastened on to a cooking-pot. [Similarly, people of different tastes disagree.] No. 57. Miara en-nidamu. You-become-not-beaten the- which (or when)-you-consider. You will not be beaten when you think before acting. [‘ Look before you leap.5] No. 58. Miingar ol-paashe le-lighae, nipal Do-not-repair the-hole:in-the-fence of-other, and-yo’u-leave ol-lino. yours. Do not repair another man’s fence until you have seen to your own. [* Charity begins at home. ’] No. 59. Milo arigata miata ol-le-’swama. Do-not-go plain you-have-not the-of-the-dust-in-the-eye. Don’t go to the plain without somebody to take the dust out of your eye. [The necessity of joint action.] No. 60. Mindadol ol-kilil eng-duo, meipiri. Show-not the-hawk the-bow, that-he-flies-not-away. Do not show the hawk your bow, or he will fly away. [‘Surely in vain the net is spread in the sight of any bird.’ — Prov. i. 17.] No. 61. Mindyamityam amu mejo en-gityamityam Do-not-jump-about for it-says-not the-jumping-about toki. thing. Do not jump about, for there is no use in jumping about. [‘ More haste less speed.’] No. 62. Mira shata omut en-gima. You-are-not wood which-finishes the-fire. You are not like firewood which is burnt, you are always there. [Said of a person whose presence has become a nuisance.] MASAI PROVERBS AND SAYINGS 249 No. 03. Mi’ro ’rorei oobana T-kujit. Do-not-talk the-words which-get-themselves the-grasses. Or : Mi’ro ’rorei anaa T-kujit. Do-not-talk the-words like the-grasses. Do not talk a great deal. [‘ In the multitude of words there lacketh not sin.’ — Prov. x. 19.] No. 64. Miroro e-ngape anaa ol-moruo Do-not-tread-on the-post like the-old-man obore ayok. who-has-many boys. Don’t tread on the post. i.e. don’t be proud, like the father of many sons. [A man with a large family may lie on his back all day long with his feet up against a post, and trouble about nothing. His wife and daughters see to the food and milk the cows, whilst his sons guard the cattle and sheep.] No. 65. Misioyo amu inauru. Do-not-hasten-thither for you-tire-yourself. [‘ More haste less speed.’] No. 66. Na-Ai ! injooki ol-oip neme ol-lo-’l-chani. O-the-God! give-me the-shade and-not the-of-the-tree. [Originally a prayer for a child, but now used for anything that is ardently desired. When the sun is hot, a mother protects her infant’s head by covering it with the ‘ kesen,’ or garment for tying the child on to her back. No woman wears this garment unless she has a baby, hence her prayer for shade.] No. 67. Namelele neme te-’ng-oshoshe nauroo Namelele and-not from-the-milkless whom-throws-down e-motonyi eng-aji te-’maal. the-bird the-hut (or family) with-the-dewlap (or weight). She is like Namelele (nickname given to a weak woman), but 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 her children properly.] No. 68. Naorioriki ’regiei. Who-separates the-paths (or character, climate, or nature). He who separates the paths, &c. [A common expression for the Almighty.] MASAI PROVERBS AND SAYINGS 250 No. 69. Naroito 1 e-ngape anaa en-dingi Who-is-treading the-post like the-outcast oo-’l-oo-mbwai. of-the-who-have-the-teeth-extracted. She is treading against the post like one who is not allowed in the warriors’ kraals. [Unless a girl is well dressed, according to Masai ideas, and anoints her body from time to time with oil, she is not admitted into the warriors’ kraals, and becomes a social outcast. She has nothing left her to do but lie on her back and put her feet up against a post. Unlike the old man. who has many sons, however (vide proverb No. 64), this is considered an undignified position for a maiden.] No. 70. O-sina liki’ya en-neado, The-poorness (or trouble) which- takes-you where-it-is-long, dorop ol-oikulu. short the-breast-of-a-dead-ox (or happiness). It is better to be poor and live long than rich and die young. No. 71. Papa Father elde that oiyeu en-giteng oje who-wishes the-cow which-has-just-borne nemetum and-he-does-not-get-it le-’n-dito enye. of-the-d aught er his. amu because sumbati weak ’n-gejek the-legs o-’l-ashe of-the-calf The old man cannot get milk from the cow that has recently borne, because his daughter has not looked after the calf whose legs are consequently weak. [A saying applied by women notoriously lazy.] No. 72. Pashupashut anaa Pride like to one of their number who is en-gerai natii eng-aji the-child who-is-there the-hut e-oghoi 2 enye. of-the-grandmother his. He is as proud as a child living at its grandmother’s. [Grandmothers are apt to spoil their granchildren, and a naughty boy is not so likely to be whipped at his grandmother’s as at home.] 1 Old or poetical form for en-narorita. 3 E-oghoi is here used for eng-ogho. MASAI PROVERBS AND SAYINGS 251 No. 73. Sipat engari, m engari ’regiei. Truly they-are-shared, they-are-not-shared the-minds) {or paths, &c.).J Men may be partners, or may eat from the same dish, hut they cannot tell what is passing through each other’s minds. No. 74. Tadua, ebana ’sek See, they-get-themselves the-fruit-of-the-cordia-tree oojon. unripe. Look, they are as numerous as the unripe fruit of the Cordia ovalis. [{ As the sand of the sea, which cannot be numbered for multitude.’ — Gen. xxsii. 12.] No. 75. Tigha eng-duo, miigh eng-ongu. Hang-up the-bow, do-not-hang-up the-eye. If a stranger comes to stay with you, do not forget when you lay aside his weapons that he is hungry. [‘ It is ill talking between a full man and a fasting.’] ILLUSTRATIVE PROVERBS AND SAYINGS As the sand of the sea, which cannot be numbered for multi¬ tude, 74. Birds of a feather flock together, 44. Caelum non animum mutant qui trans mare currunt, 51. Can the Ethiopian change his skin, &c., 50. Charity begins at home, 58. Dieu est toujours pour les gros bataillons, 38. Don’t count your chicks before they are hatched, 45. Experientia docet, 29. God helps those who help them¬ selves, 20. In the multitude of words there lacketh not sin, 63. It is ill talking between a full man and a fasting, 75. Look before you leap, 57. More haste less speed, 61, 65. Many are called, 54. Murder will out, 41. 0 fortunatos nimium, sua si bona norint, 33. Pride goes before a fall, 43. Surely in vain the net is spread, &c., 60. The last shall be first and the first last, 4. There is no smoke without a fire, 39- ’Tis not in mortals to command success, &c., 54. Walls have ears, 3. We shall meet again, 22. GENERAL INDEX TO PROVERBS AND SAYINGS Actions, io, 12. Animals : Ass, 7, 13. Baboon, 51. Beast of prey, 41. Bull, 4, 34. Calf, 71. Cattle, 42. Cow, 15, 18, 19, 71. Dog, 21, 25. Goat, 28. Hyena, 17, 20. Sheep, 5. Zebra, 9, 50. Ashes, 6. Bargain, 19, 35. Bird, 67. Hawk, 60. Boaster, 43. Bravery, 4, 38. Burial, 49. Charcoal, soot, 6. Cheat, 46. Children, 45, 64, 66, 67, 71, 72. Clan, 42. Clothes, 45. Colour, 5. Cooking-pot, 56. Coward, 4. Cripple, 44. Day, 11. Death, 13, 14,31,47. Defeat, 2, 14. Disease, 13, 27. Earth, 49. Events, 11, 36. Excrement, 4. Fat, 4. Fence, 58. Fire, 6, 62. Firewood, 6, 62. Food, 7, 33, 53, 57. — mouthfuls of, 16. Foolishness, 29. Force, 46. Foster-son, 48. Free will, 8. Fruit, 74. Gate, 42. God, 66, 68. Gourd, 21, 56. Grandmother, 72. Grass, 41, 63. Happiness, 33, 70. Hollow, 35. Home, 51. Hut, 9, 67, 72. Insects : Fly. 3- Louse, 32. Joint action, 32, 59. Judge, 2. Kraal, 27. — deserted, 23, 34. — warriors’, 25. Lie, 35. Life, 47. Luck, 20. Marriage, 1. Milk, 67, 71, Mountain, 22, 55. Names, 23, 24. Night, 3. Old man, 64. Outcast, 69. Parts of the body (human beings and animals), 3, 4, 7> 12, 15, 17, 19, 20, 21, 28, 30, 32, 33, 35, 37, 39, 40, 44, 48, 49, 69, 75. Path, mind, character, climate, 68, 73. Pawn, lend, 18. Perseverance, 54. Persons, tribes, 5, 26. Plains, 59. Poltroon, 4. Post, 64, 69. Potsherd, 56. Prayer, 66. Pregnancy, 39. Pride, 25, 27, 72. Quarrel, 37. Biches, 1, 64. Safety, 53. Shade, 66. Tree, 52, 66. Trouble, fix, 23. Uganda Bailway, 24. Valley, 43. Warriors, 25, 27, 44. Weapons: Arrow, 12. Bow, 60, 75. Wisdom, 24, 29. Words, 19, 63. Ti-OYETYANI MASAI LOO-’L-MAASAE ENIGMAS The propounder says, Oiyote, Are you ready ? The others reply, E-euo, He has come (i. e. It is, or we are, ready). No. 1. Enigma. en-geju the-leg Reply. Aata I-have naa then T-muran lainei kumok, the-warriors my many, nabo eitasheye. one they-make-to-stand. Ol-popongi. The-euphorbia-tree. What do my warriors resemble when they stand on one leg ? The euphorbia tree. [Masai men often stand on one foot and rest the other against the knee1. When in this position they are supposed to resemble the Candelabra euphorbia, which Sir H. Johnston2 has described as being ‘ like a gigantic cabbage or cauliflower that has run to stalk, only to countless stalks, many-jointed, and of gouty thickness.’] Aata T-muran lainei kumok, naa I- have the-warriors my many, then oipungoki ’n-glshu. who-goes-out-to the-cattle. II- loom le-’ng-aji. The-rafters of-the-hut. What are my warriors like h I have many of them, and one goes out to look after the cattle. The rafters of the hut. [In Masai huts all the rafters are hidden except one which protrudes beyond the door. It is said to be watching the cattle.] No. 3. Aata T-muran lainei, nemetii Enigma. I-have the-warriors my, and-it-is-not-there ol-le-bata. the-of-end (or side). 1 This mode of resting, uncomfortable as it may appear, is widespread (vide Junker, Travels in Africa during the Years 1875-8 ; James, Wild Tribes of the Soudan ; Grogan and Sharpe, From the Cape to Cairo ; Baker, The Albert Nyanza , &c.). 2 The Uganda Protectorate , p. 37. No. 2. Enigma. obo one Reply. MASAI ENIGMAS 254 Reply. ’N-jeito. The-pegs. What are my warriors like when they stand in a circle, and one cannot see which is the first and which is the last ? The pegs which are being used for pegging out a skin. No. 4. Aata T-muran lanei okuni, Enigma. I-have the-warriors my three, nemedungo en-gigwena metii and-it-does-not-become-cut the-consultation he-is-not-there ol-li-okuni. the-of-three (or third). Reply. ’So'ito le-’n-gima. The-stones of-the-fire. I have three warriors. What is a discussion between two of them like if the third is not present 1 The stones used for standing the cooking-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.] No. 5. Aata ’n-dapan Enigma. I-have the-skins Reply. Eng-ai o The-heaven and ainei are naarisyo. my two which-are-alike. en-gop. the-earth. I have two skins, one to lie on and the other to cover myself with. What are they 1 The bare ground and the sky. No. 6. A-isulishe, nepwonu 5l-ooingua Enigma. I-whistled, and-th’ey-come the-who-come-from ’n-dimi. the-forests. Reply. Eng-ai natasha. The-rain which-rained. I whistle, and they all come running from the forests. What am I? The rain. No. 7. Ana-ijo e-euo? Enigma . Why he-has-come 1 Reply . O-rorei lai o ol-lino. The-word my and yours. Why do you say you are ready to guess my riddle ? Because it is a discussion between you and me. MASAI ENIGMAS 255 No. 8. Anake eado ngutunyi nemebaiki Enigma. Why she-is-long your-mother and-she-reaches-not e-nyawa e-’n-gerr the-udder of-the-sheep % Reply. Eng-oitoi. The-road. What does your mother resemble 1 not reach up to a sheep’s udder. No. 9. Ashomo enda-tim, Enigma. I-went that-wood, ’ngusidin are. the-sticks two. She is long, and yet she does The road. nashitu and-I-draw-forth (or unsheath) Reply. Il-mao. The-twins. I went to bed and brought forth two sticks. What were they % Twins. No. 10. Eiduraki, Enigma. It-has-been-moved, en-dap e-ngutunyi the-palm-of-the-hand of-your-mother neingwari and-it-is-left-thither e-igh-a. it-has-been-hung-up. Reply. 01-arau The-piece-of-hide-used-for-sweeping. We have moved our kraal and your mother has left behind her the palm of her hand which has been hung up in the hut. What is it ? The broom. [The piece of hide which is used for sweeping away the dust and dirt is of so little value that when the inhabitants quit their kraal and move to a new grazing ground it is probably left suspended from the wall of the hut.] No. 11. Eiduraki, neingwari Enigma. It-has-been-moved, and-it-is-left-thither e-sumbat e-minyi te-’mingani. the-dressed-skin of-your-father in-the-deserted-kraal. Reply. 01-chala. The-dunghill. We have moved our kraal, and your father has left behind him his garment. Where has he left it % On the dunghill. [A man would not leave his dressed skin behind him unless it were worthless, and it is obvious, therefore, that it has been thrown away.] 256 MASAI ENIGMAS No. 12. Eim ngutunyi polos boo Enigma. She-passes your-mother middle outside-the-hut erumisho en-neba ’nji. it-is-protruding the-which-reaches thus. Reply. En-geju e-’n-gerai nanapitai. The-leg of-the-child which-is-being-carried. When your mother leaves her hut, what is to be seen issuing from her garments 'l The leg of her child. [Masai matrons carry their babies fastened on to their backs, and a small leg is often to be seen dangling down, while the child’s body is hidden from view.] No. 13. Eim ngutunyi polos boo Enigma. She-passes your-mother middle outside-the-hut emorisho. she-uses-abusive-language. Reply. E-ngoroyoni nanyalita en-aiiigure. The-woman who-is-chewing the-gum. Why does your mother use abusive language when she goes outside her hut 1 Because she is a woman eating gum. [Masai women are fond of chewing a gummy substance which exudes from certain trees. This makes their teeth stick together, and their jaws crack when they attempt to speak. If a person accosts them, and hears this noise, he may think the women are reviling him.] No. 14. E-sanapat Enigma. The-strip-of-hide-used-to-cover-the-heads-of-arrows nashal kutuk. which-is-wet point {or mouth or end). Reply. Eng-oitoi nalo eng-are. The-road which-goes the-water. What is a strip of hide like when the tip is wet 1 A road which leads to the water. [The poisoned heads of arrows are wrapped up in a strip of hide to keep the poison fresh. This strip is narrow and long, and it is wetted at one end with saliva to make it adhere. There is some play on the word kutuk , which refers to the point of the arrow, the end of the strip of hide, and the mouth.] No. 15. Einosa en-gop en-gima, neingwari Enigma. It-has-eaten the-earth the-fire, and-it-leaves-thither naikoro. which -is-done-together {or something). Plate XI Mock duel between two ’l-oingok. MASAI ENIGMAS 357 Reply. E-or. The-bare-spot. What escapes a prairie fire ? A bare spot on which no grass grows. No. 16. Naiperipera Enigma. Which-rolls-from-side-to-side Reply. E-minyor naya The-omental-fat which-hurt ti-ahori en-gima. under the-fire. ’ng-onyek. the-eyes. What meat rolls about as if in agony when it is being cooked ? Fat, for its eyes (bubbles) hurt it. No. 17. Namununa te-’ruat. Enigma. Which-has-folded-itself in-th e-bed. Reply. El-lashei natabolutuo ’l-ayok. The-louse which-they-have-uncovered the-boys. What is the thing which hides itself in its bed ? The louse which the boys uncover. [Ut pulex in ruga cutis se celat, sic puella in lecto iuvene aggresso.] No. 18. Namununa te-’sundai. Enigma. Which-folds-itself in-the-wall. Reply. Eng-apyani natala e-ngorore. The-widow who-missed the-shooting {or cupping). What hides itself against the wall of the hut % The widow who was not present when blood was extracted from an ox. [The Masai drink the hot frothing blood direct from the live cattle. After tying a leather ligature tightly round an animal’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 ?] No. 19. Enigma. eng-aji the-hut Nyeinna en-doki nashal natii This-here the-thing which-is-clammy which-is-there inyi, nimidolita. your, and-you-are-not-seeing-it. Reply. Ol-oiriiri. The-lizard. What is the clammy thing which is always in your hut and which you don’t notice ? The lizard. MASAI ENIGMAS 258 No. 20. Nyelido, nyelle. Enigma. That-there, this-here. Reply. 01-oijilili le-kulle. Th e-drop of-milks. That there is the drop of milk at the bottom of the gourd ; this here is the drop when the gourd has been tipped up into the mouth. [Note the play on the words nyelle and kulle.~\ No. 21. Oghishi Enigma. Poor Reply. E-mala The-gourd ngoto nairenge. the-mother who-gives-blood. nangorishoreki, nelau which-was-shot-for, and-it- will-miss o-sarge. the-blood. Why is the mother weak ? Because they did not catch the blood in the gourd. No. 22. Samburumburi saandetwa. Enigma. Butterfly resemblance. Reply. 01-kila loo-’musetani. The-garment of-the-beads. What resembles a butterfly ? A garment with beads worked on it. [It is only the best dressed girls who wear skins ornamented with beads, and when they move about from one hut to another, they are supposed to resemble butterflies.] No. 23. Tamanai te-idya-matwa Enigma. Go-by-a-roundabout-route round-that-part o-’l-doinyo, pe of-the-mountain, and edo they-are-blood-red ’ng-aik. the-hands. kitumo we-get (or meet)-one-another Reply. Il-lama. The-fruit-of-a-blood-red-colour. What will your hands be like if we meet after you have gone round that part of the mountain 1 The lama fruit. [This is a common wild fruit (Ximenia americana , L.) of which the Masai are very fond. It stains everything a blood-red colour.] MASAI ENIGMAS 259 No. 24. Enigma. Reply. Tununuko Fold ’N-gidongo The-tails ’n-dapan, maape Kinokop. the-skins, let-us:go Kinangop. oo-’n-diain. of-the-bitches. What is folding up the skins and going to Kinangop like 1 The bitches’ tails. [This is a well-known saying amongst the Masai of Kilima Njaro. Kinangop (or better, Kinokop or Kinobop) is the name of a sub¬ district near Naivasha, and is some 300 miles from Kilima Njaro. It is supposed that the way there would resemble a bitch’s curly tail.] HOLLIS PART IV ’OROT OO-’L-MAASAE DIVISIONS OF THE MASAI PEOPLE The Masai race is divided into two sections, the one entirely pastoral and the other partially agricultural. The pastoral Masai call themselves' Il-Maasae, whilst their brethren are known as ’L-Qikop or Il-Lumbwa,. The Masai are further divided genealogically into clans and families, and geographically into districts and sub- districts, as shown in the following tables: Clans. Families l. ’L-Aiser. ’N-Gidongi (the medicine-man’s horns), Il-Parkeneti (the counters ?), Il-Lughumae, Il-partimaro. Il-Mengana. ’L-Aitayok, ’Siria (the designs ?), Il-Marumae (the priers), Il-Makuperia (the flesh on the ribs). Il-Mokesen. Il-Mokesen- aate, Il-Partalale (the long-sighted ones), Il-Tarosero, Il-Kiporon (the scars ?) 2, Il-Tanap-owaru (the lion-killers). Il-Molelyan. Il-Molelyan-aate, Il-Mamasita, Il-Pojos, Il-Kipuyoni, Il-Moshono, Il-Masangua, Il-Mokorere. Whenever representatives of the four clans take part in a raid, it is usual to refer to the Aiser and Mengana clans as ’L-oodo-klshu (the blood-red cattle), and the Mokesen and Molelyan clans as ’L-oorook- kishu (the black cattle). Districts, Sub-Districts. Kaputiei or ’L-oodo-kilani (the blood-red cloths), Matapato, Il-kak- Kaptiei. oonyokyo (the red tiees3), Il-dala-le-kutuk (the fast talkers). En-aiposha Purko, Kinokop (the burning country ?), Il-damat, (the lake). ’L-oita. Kisongo. Moipo (the Pangani River), ’M-baashi (the valleys), ’K-oonyokyo (the red soils), Em-bughoi (name of a tree4 and light yellow), Il-launyi (the mistakes), 1 Some of these families are again divided into smaller sub-sections. 2 The members of the family called Il-Kiporon are said to be snake- charmers and rain-makers. 3 •Embelia kilimandscharica, Gilg. 4 Terminalia sp. DIVISIONS OF THE MASAI PEOPLE 261 Districts. Sub-Districts. ’Mowarak (the horns), Lo-’sokonoi (of the cassia tree), Kilepo (watering-place), Ol-osira (the-which-isr decorated), Naingasya-owarak (which astonishes the beasts of prey), Kipulul (place of many springs), ’N-gujuka (the axe handles), Ol-ngelata (the plain between two hills), Sighirari, ’L-oita, ’Ng-orighaishi (the small stools), Ol-oitokitok (the bubbling spring), Il-Komolo, Kiteto, Il-ketu-Tn-beine, Salei. ’L-uasin- ’L-uasin-glshu oorook (the black striped cattle), glshu 1 (the ’L-uasin-glshu oonyokyo (the red striped cattle), striped cattle). X-Aikipyak \ Kimiri (pursuers), Marikoni, Il-meruesh-’n-dana (those who are not thrown down by roots), Sekin, Lo-T-purkel (of the lowland), Le-naibor (of the white thing), Il-memonyotu, X-alikinani, X-ooibor-oingok (the white bulls), Loo-dotwarare, Il-marmar, Lo-’sekelae, X-aringon, Eng-ahg e-Lema (Lema’s kraal), Il-loijo, X-aisi. When the article forms a part of the above names, the vowel is omitted if it follows a word ending in a vowel. Alo ’N-aiposha I go to Naivasha. Alo X-oitokitok I go to Loitokitok. The Masai reckon time by ‘ ages 5 or periods of about seven and a half years. The following account of the Masai ages is given in the words of the Masai themselves. Eata T-Maasae T-porori lenye. Memurati ’n-gera te-’weji nebo. Edung aitaa T-porori, metushuli aitaa ol-poror obo, amu merisyoro pokin ; emurati T-kituak, nepali T-ooti metu- bulu. Ore lekwa kituak ooiteraki aamurat neji e-murata e-tatene, 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. First of all the big ones are circumcised, and the small ones wait until they grow up (i.e. until they reach the age of puberty). Now, those who are circumcised first belong to what is called the 1 Owing to cattle plague, disease, and civil wars, the Masai occupying the Uasin-gishu and Aikipyak districts have practically ceased to exist. The remnants have been scattered and mixed with other tribes. 26z DIVISIONS OF THE MASAI PEOPLE naa ol-poror obo illo. Netoni ’l-ooti. Ore pe ebulu, nemurati si ninje, nejing illo-poror. Ore T-ooitoklni aamurat te-kurum, naa likae-poror illo, neji ninye e-mnrata e-kedyanye. Netoni sii ’l-ooti, nemurati si ninje, nejing ill'o-poror. Ore ’1-porori aare eji ol-aji obo. Ore ti-atwa ol-poror obo neoriori kat’-uni : etii ‘ ’L- changen-opir,’ netii 8 ’L-tareto,’ netii ‘ ’L-paringotwa lang.’ right-hand circumcision, and that is one age. The younger ones wait and are circumcised later. They also become members of this age. When the next circumcision festi¬ vals are held, those circumcised belong to what is called the left- hand circumcision, and that is the next age. The younger ones wait as before, and when they are circum¬ cised they likewise join this age. Now, two ages are considered equivalent to one generation. Each age has three divisions, first, those known as 8 The big ostrich feathers,’ secondly, those called 8 The helpers,’ and thirdly, those known as ‘ Our fleet runners V Il-porori loo’l-Maasae oodamuni Masai taata. E-murata e-tatene (Right-hand circum¬ cision). Il-Kinyoyo Il-Kigiriyo Il-Kupai (the white swords) E-murata e-kedyanye (Left-hand circum¬ cision). Il-Tapari Il-Kisalie (the people of the plain) Il-Kimirisho (those who drive away) ages which are now remembered. Approximate date. 1 ^ 1 1 one generation. 1799) * one generation. i82I\ 1 one generation. 1829) 1 When permission has been granted to hold the circumcision festivals (vide p. 296), one feast is held in each sub-district every year for four years in succession, and all those circumcised during these four years belong to the right-hand circumcision. An interval of about three and a half years then intervenes before another festival is held. All youths circumcised during the next four years belong to the left-hand circumcision. As an instance, a man born in 1872 would either belong to 1 Our fleet runners ’ of the Il-Ngarbut age or to ‘The big ostrich feathers’ of the Il-Kiponi age, i. e. he was circumcised in 1885 or 1889. Boys as a rule are circumcised when they are between thirteen and seventeen years old. Orphans and the children of poor parents frequently wait until they are twenty. DIVISIONS OF THE MASAI PEOPLE 263 E-murata e-tatene (Eight-hand circum¬ cision). Il-Kijaru (those who do not give back) Il-Churunye (those who fight openly or by day) or II- Kidotu (the pullers up) Il-Nyangusi (those who capture for themselves) Il-Ngarbut (the glut¬ tons) or II- Kishumu (the raiders) Il-Kishon (the lives) or ’Seure (the lucky ones) or II- Kitoip E-murata e-kedyanye (Left-hand circum¬ cision). Il-Kieku (the long- bladed spears) H-Twati (the rich ones) or II- Mirishari (those who are not driven away) Il-Merisho or ’L- aimer (the pur¬ suers) Il-Kiponi or II- Chungen (those who increase) Il-Meitaroni (those who are not con¬ quered) Approximate date. 1836 1844 1 1851) one generation. 1859/ "one generation. 1866 1874 one generation. lone generation. 1889 1896 1 2 3\ March i9°4 4 one generation. 1 When Krapf wrote his Vocabulary of the Engutuk Eloikop in 1854, he mentioned (p. 14) that the men who were able to marry were called Ekieko (Il-Kieku), and that the old men were known as Elkijaro or Elkimirisho. This account entirely agrees with the above table of dates. 2 Lenana and Sendeyo {vide note on p. 328) belong to this age. Shortly after it commenced the great cattle plague broke out (1890). 3 In Taveta the corresponding age, ’Seure, was commenced on May 7, 1897, a few months after it had been started in Masailand. Each Taveta age covers a period of about fifteen years, i. e. there is no left-hand circumcision. Vide The Journal of the African Society, No. 1, October, 1901. 4 The circumcision festivities were commenced in September, 1903. ?L-OMON LI-OPA LOO-’L-MAASAE MASAI MYTHS AND TRADITIONS En-neikuna ’ng-aitin. Etii ’ng-aitin are : etii eng- ai narok, netii en-nanyokye. Ore eng-ai narok na snpat ; ore en-nanyokye na rnalmali. Nejoki eng-ai narok en-nan¬ yokye : * Maishod ol-orere eng- are amu etaa en-nemuta to-’l- ameyu/ Nejo en-nanyokye : £ Aiya, taboloi naa eng-are meshomo.’ Nebol, nesha eng-ai kitok. Nejoki eng-ai nanyokye en- narok : ‘ Ingenoi pae amn etabaikia.’ Nejo en-narok: ‘Eitu ebaiki.’ Negira pokirare, nesha eng- ai oo mekenyu. Neitoki eng- ai nanyokye nejoki en-narok : ‘ Ingenoi eng-are amn etabai¬ kia/ Neiken eng-ai narok, Netoni ’n-guti-olongi, nejo eng-ai narok: ‘M&inyiaki aa- poniki ol-orere eng-are, amu etoito ’n-gujit/ Neilepilep eng-ai nanyokye, nejo : 4 Mme, mekure eboloori eng-are.’ Neilepilepaklno pokirare, nejo eng-ai nanyokye : ‘ Aar knllo-tuhganak lindapashi- pash.’ The story of the gods. There are two gods, a black one and a red one. The black god is good, and the red god malicious. One day the black god said to the red one: ‘Let us 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 suf¬ ficient rain had fallen. The black god was, however, of opinion that the people had not had enough, so he refused. Both remained silent 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 some more water as the grass was very dry. The red god, however, was recalci¬ trant 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 people, whom he said the black god was spoiling. MASAI MYTHS AND TRADITIONS 365 Nejo en-narok : * Meari T- tunganak lainei.’ Nemit eng- ai narok eari ’1-tunganak amu ninye nabaiye te-’nna-matwa, na en-nanyokye nabaiye te- keper. Itadua, ’n-oshi-kikurukurot nikining ejo: 1 Pel-pel-pel/ eng- ai nanyokye naiyou negiru eng-ae alotu aar il-tunganak. Ore ’n-gikurukurot naajo : ‘ Ruru-ruru-ruru,’ eng-ai narok najoki eng-ae : ‘ Tapala, miar.’ At this the black god said : ‘ I shall not allow my people to be killed,’ and he has been able to pro¬ tect them, for he lives near at hand, whilst the red god is above him. When one hears the thunder crashing in the heavens it is the red god who is trying to come to the earth to kill human beings; and when one hears the distant rumbling, it is the black god who is saying : * Leave them alone, do not kill them.’ En-e-’n-aunir 1. A devil. Etii en-doki naji en-e-’n- aunir, kake ol-ngatuny opa, newala, neaku ol-tungani eng- ae-matwa, neaku o-soit eng-ae- matwa. Newala kulye-olongi, neaku eng-ae-matwa ol-ngatuny, nea¬ ku eng-ae ol-tungani. Neton ake to-’sero, nenyoru naleng e-silalei amu e-misimis. Nemenya ’1-changit, nenya ’1-tunganak ake. Ten eim il-tunganak e-weji netii, neipot en-e-’n-aunir, nejo: ‘ Wou, ngania, tudumakaki ’1-kak, en-gerai e-yeyo.’ Ore ten elo ol-tungani, nengor te-’n-aunir, nejo : * Ara en-oo-T-Aiser, i’lanyaki/ There is a thing which is called a devil. It was formerly a lion, but it changed itself, and one half became a man while the other half became a stone. This devil can alter its appearance, and is sometimes to be seen one half a lion and the other half a man. It lives in a forest and is particu¬ larly fond of the tree called e-silalei 2 owing to the denseness of its growth. It only eats human flesh and will not touch wild animals. When people pass the spot where the devil is, it calls to them, and says: ‘Come, my brother, help me lift this load of firewood.’ If anybody complies with its request, he is struck with the devil’s stake, and the devil cries out to him : ‘ I belong to the Aiser clan, escape from me if you can.’ 1 Lit. the-of-the-stake. Krapf ( Vocabulary of the Engutuk Eloikopf p. 9) also men¬ tions this belief in a devil, and says that the word refers to a pointed stick. 3 Commiphora , near C. Schimperi, Engl. MASAI MYTHS AND TRADITIONS 266 Ore p’ eidip atejo enna, neinos. Ore ten eiyoloi ’njere etii en-e-’n-aunir ol-osho, p’ eidur il-tunganak, nepwo pokin te- ’hweji nebo, nejing il-muran lughunya 00 ’m-bat pokin 00 kurum. Ore ten eningi ol-toilo epuku te-’rukenya, neipot ol-tungani, negirai, amu eiyoloi en-e-’n- aunir. Naiteru-kop 1. Kining opa, ejoklni ’yook il-paiyani ’njere ’n-d5kitin uni opa naatii ’1-oshon p’eiteru eng- Ai aitobiru, ol-Toroboni 0 ol- tome, o ol-asurai; na e-weji nebo eirurare. Netum ol-Toroboni en- giteng nabo. Neisbo nabo-olong ol-Toro¬ boni, nejoki ol-asurai : ‘ E-iro, ainy6 oshii pe tini kikut, neri- riu o-sesen lai, naojo 1 ’ Nejo ol-asurai : ‘ Oi, le-papa lai, maaotiki osbi akut en- giaiiget ai en-dorono.’ Negira ninye ol-Toroboni. Ore p’ eaku kew&rie, nedumu ol-kuma, neosh el-lughunya 0- T-asurai, nea. Ore te-’n-dadekenya, nejoki When it has spoken thus, it eats the person. If this devil is known to be in a certain district and people wish to move their kraal, they march all together, and the warriors go in front and behind and on all sides to protect them. Should a voice be heard issuing from the mist and calling some one, everybody remains silent, for they know that it is this devil that is calling. The beginner of the earth. We were told by the elders that when God came to prepare the world he found three things in the land, a Dorobo 2, an elephant 3, and a ser¬ pent, all of whom lived together. After a time the Dorobo obtained a cow. One day the Dorobo said to the serpent : ‘Friend, why does my body always itch so that I have to scratch whenever you blow on mel’ The serpent replied : ‘ Oh, my father, I do not blow my bad breath on you on purpose.’ At this the Dorobo remained silent, 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 1 By Justin Ol-omeni, of the Mosyokoite clan of the Oikop or Lumbwa Masai, resident in German East Africa. 2 Vide note 2, p. 28. 3 Brun-Rollet (Le Nil blanc, p. 233) writes that the Bari believe that man was created by an elephant. MASAI MYTHS AND TRADITIONS 267 ol-tome ol-Toroboni : ‘ Kodee o-rongai 1 * Nejo ol-Toroboni: ‘Maiyolo/ Neiyolou ol-tome 'njere : 4 Etaaraki, negira ninye/ Ore te-’n-gewdrie, nesba eng-ai kitok, nelo ol-Toroboni airita en-giteng enye, neitook il-turot le-’ng-are e-’ng-ai. Netoni ’n-gumok-olongi, nelu ol-tome en-gerai. Ore te-nenna-olongi nemnta ’ng-driak too-’l-turot pokin, neingwari ol-turoto obo otii eng-are. Nelo ol-tome ainos in-gujit. Ore pe eraposho, nelotu aok illo-turoto, neiperiperare, neingol eng-are, nejo tereu ol-Toroboni en-giteng enye p’ eitook, nenyoriki aa torono eng-are. Neitayu ol-Toroboni em-bae, nengor ol-tome, nea te-inne. Neinyototo en-gerai o-T? tome, nelolikae-osbo, amuetejo: ‘ Maboitare ol-Toroboni, amu torono. Etaara ol-asurai, nei- toki yeyo. Alo maitoki aboi- tare.’ Ore pe ebaiki likae^osho, netum ol-Mai 1 obo. Nejoki ol-Mai : ‘ Kaji i’ngua ? * Nejo en-gerai : ‘ Aingua the Dorobo where the thin one was. The Dorobo replied that he did not know, but the elephant was aware that he had killed it and that he refused to admit his guilt. During the night it rained heavily, and the Dorobo was able to take his cow to graze, and he watered it at the puddles of rain. They remained there many days, and at length the elephant gave birth to a young one. After a time all the puddles became dry except in one place. Now the elephant used to go and eat grass, and when she had had enough to eat, she would return to drink at the puddle, lying down in the water and stirring it up so that when the Dorobo drove his cow to water he found it muddy. One day the Dorobo made an arrow, and shot the elephant, and killed it. The young elephant then went to another country. ‘ T]ie Dorobo is bad/ it said, ‘I will not stop 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 its arrival at another country the young elephant met a Masai, who asked it where it came from. The young elephant replied : 4 1 1 The Masai now call themselves il-Maasae (sing, ol-Maasani), The old name was il-Maa (sing, ol-Mai). 268 MASAI MYTHS AND TRADITIONS eng-ang o-’l-Toroboni, omanya lido-sero openy, otaara ol- asurai likiboitare o yeyo. Nejoki ol-M&i : { Ol-Toro- boni otaara ngutunyi o ol- asurai ? * Nejo ^n-gerai, ‘Ee.’ Nejoki ol-M&i: ‘ Maape, pa alo adol.’ Nepwo, nedol eng-aji o-’l- Toroboni eijulujula eng-Ai, neingorie atwa sbnmata. Neipot eng-Ai ol-Toroboni, nejoki : ‘ Aiyou nilotu tade- kenya amu aata em-bae naa- liki.’ Nening ol-M&i, neisho tade- kenya, nelo, nejoki eng-Ai : ‘Aeuo.’ Nejoki eng-Ai : ‘ Tu- dumu en-dolu, indobira eng- ang kitok too-’ng-olongi uni. Ore pe indip, nilo aingoru ol-ashe tasat, nidol o-sero, ni’yau, niyeng. Ore pe indip, nian in-giri pokin te-’n-dapana, niminya en-giti-kiringo, ti- pika pokin boo, nigilu 5l-kak kumok, niinok en-gima kitok, nipik nenna-kiri o-’l-ashe. Ore pe indip, nilo aisudori ti- atwa aji. Ore pe ining ol-toilo sapuk te-boo ejo, u ruru-ruru,” nimijo: {£Ainyo inna,” niming- asya.’ Nelo ol-M4i, neingoru ol- asbe, netum, neyeng, nean in- giri te-’n-dapana. Neitoki nelo, negilu 1-kak, neinok en- come from the Dorobo’s kraal. He is living in yonder forest and he has killed the serpent and my mother.’ The Masai inquired : £ Is it true that there is a Dorobo there who has killed your mother and the ser¬ pent?’ When he had received a reply in the affirmative, he said : ‘ Let us go there. I should like to see him/ They went and found the Dorobo’s hut, which God had turned upside down, and the door of which looked towards the sky. God then called the Dorobo and said to him : ‘ I wish you to come to-morrow morning for I have some¬ thing to tell you.’ The Masai heard this, and in the morning he went and said to God : c I have come.’ God told him to take an axe, and to build a big kraal in three days. When it was ready, he was to go and search for a thin calf, which he would find in 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 be eaten. The hide was to be fastened outside the door of the hut, firewood was to be fetched, and a big fire lit, into which the meat was to be thrown. He was then to hide himself in the hut, and not to be startled when he heard a great noise outside resembling thunder. The Masai did as he was bid. He searched for a calf, which he found, and when he had slaughtered it he tied up the flesh in the hide. He MASAI MYTHS AND TRADITIONS 269 gima kitok, nepik nenna-kiri o-5l-ashe, nejing aji, nepal en- gima eipuup te-boo. Neitadou eng-Ai en-gane, nelotu aunokino en-netii en- dapana o-’l-ashe. Nedou 5n-glshu nerukunye, neiput boo, neaku eikormosha te-boo, neiyou negil eng-aji natii ol-Mai. Neipiriu ol-M&i, nebnak : * Ho ! Ho ! 5 nelotu boo, ne^ dungo en-gane, neitu eitoki ’n-glshu aarukunye. Nejoki eng-Ai : ‘ Itadua ajo kibaiki nenna ? Mekure itum kulye amu i’ngasye/ Nelo ol-M&i aramat nekwa n&ishooki. Nelau ol-Toroboni ’n-gisbu, neaku T-changit elo angor 00 taata. Naa, ten edoli taata T-meek eata ’n-glsbu, neji epuro araki eishiak, nejo ’1-Maasae : ‘ 5N- glshu ang nenna, kipwo aibung amu eisbooki ’yook opa eng-Ai ’n-glsbu pokin,5 fetched some firewood, lit a big fire, threw in the meat, and entered the hut, leaving the fire burning outside. God then caused a strip of hide to descend from heaven, which was suspended over the calf-skin. Cattle at once commenced to descend one by one by the strip of hide until the whole of the kraal was filled, when the animals began to press against one another, and to break down the hut where the Masai was. The Masai was startled, and uttered an exclamation of astonish¬ ment. He then went outside the hut, and found that the strip of hide had been cut, after which no more cattle came down from heaven. God asked him whether the cattle that were there were sufficient, ( for,5 He said, ‘you will receive no more owing to your being surprised/ The 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 his food ever since. Nowadays, if cattle are seen in the possession of Bantu tribes, it is pre¬ sumed 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 all the cattle upon the earth.5 270 MASAI MYTHS AND TRADITIONS Naiteru-kop \ Itadua, etii en-doki naji Naiteru-kop, na eng-a'i, kake mme ol-kitok anaa eng-a'i na- rok. Naa 5l-paiyani kituak ki~ ningyd ejoklni ’yook aajo : Itadua, opa-il-Maa naa ninje T-Torobo, meata opa 5n-glshu. Ore T-Torobo naa ninje ooata ’n-glshu. Neipot Naiteru-kop ol-Toro- boni, nejoki : * Tayoku 3 tade- kenya te-niosowani p5 aaliki toki.5 Neiruk ol-Toroboni : ‘ Aiya/ nelo airura. Nening ol-M&i oji eng-^arna enye Le-eyo pe ejoki Naiteru- kop ol-Toroboni : { Tayoku * ; neisho, neinyototo kewarie, nelo aitashe te-’n-netaaniki Naiteru-kop, Ore pe ekenyu, nelo en-netii, nejoki Naiteru-kop obMdi : s Ira ’ngae ? 5 Nejo Le-eyo : ‘Nanu Le-eyo.5 Nejo Naiteru-kop : ‘Kodee ol- Toroboni V Nejo Le-eyo : ‘ Maiyolo/ Nebol Naiteru-kop en-ju- mata emgane, nerukunye ’n~ glshuoometejo ol-Mdi: ‘Tapala/ The beginner of the earth. The thing which is called Naiteru- kop is a god, but not as great as the black god 2. This is the story which was told us by the elders : The Masai were formerly Dorobo, and had no cattle : it was the Dorobo who possessed the cattle. Naiteru-kop came one day and said to a Dorobo : * Come early to¬ morrow morning, I have something to tell you.5 The Dorobo replied : 5 Very well/ and went to sleep. A Masai named Le-eyo, having he ard what had been said to the Dorobo, arose during the night, and waited near the spot where Naiteru-kop was. "When it dawned he went to Naiteru-kop, who said to him : ‘ Who are you ? 5 On Le-eyo telling him his name, Naiteru-kop asked where the Dorobo was. Le-eyo replied that he did not know. Naiteru-kop then dropped one end of a piece of hide from the heavens, and let cattle down one by one until the Masai told him to stop. 1 Related by Napisyeki, an elder of the Aiser clan (Sighirari sub- district). 2 Krapf in his Travels and Missionary Labours in Last Africa writes (p. 360), * These truculent savages (the Masai and Wakwavi) have a tradition that Engai — heaven or rain — placed a man named Neiterkop on Mount Kenya. He was a kind of demi-god, for he was exalted above men and yet not equal to Engai.’ 3 For tayooku. MASAI MYTHS AND TRADITIONS Nepwo ’n-glshu oo-’l-M&i, neshoroo ’n-opa oo-l-Torobo, neitu eitoki diyolo, nepwo ’1-Torobo meata ’n-glshu. Nengor il-Torobo idya-kane, neidur eng-A'i, neloen-nelakwa. Neingwari ’1-Torobo meata ’n-glshu, neaku ’1-changit le-’n-dim engor ditaa en-daa enye. 27 1 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 this the Dorobo shot away the cord by which the cattle had descended, and God moved and went far off. When the Dorobo were left with¬ out their cattle, they had to shoot wild beasts for their food. ’L-omon le-’ng-golon e-’ng- cngu e-Le-eyo. Etiaka nabo-olong Naiteru- kop Le-eyo : ‘ Ten ea en-gerai, ore pe induraa, nijo: “ Tungani, tua, niitu; ol-apa, tua, nilotye.” ’ Nea en-gerai neme en-e- Le-eyo, nejoklni Le-eyo : ‘Inno, indurai en-gerai.’ Nedumu Le-eyo en-gerai, nelo aituraa, nejo : ‘ ’Me en-ai enna-kerai ; ten alo aituraa, najo: “Tungani, tua, nilotye ; ol-apa, tua, niitu.” ’ Nelo aituraa, nejo neja, nerinyo ang. Neitoki nea en-gerai enye, nelo aituraa, nejo : ‘ Tungani, tua, niitu ; ol-apa, tua, nilotye.’ Nejoki Naiteru - kop : The story of Le-eyo's disobedience 1. One day Naiteru-kop told Le-eyo that if a child were to die he was to say when he threw away the body : ‘Man, die, and come back again; moon, die, and remain away.’ A child died soon afterwards, but 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 shall 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, and remain away.’ Naiteru-kop said to him : ‘ It is 1 Cf. the myths among the Dinkas and Zandes, or Nyam-nyam, Tylor, Primitive Culture , vol. ii, p. 21, and Casati, Ten Tears in Equatoria, p. 152. Tylor also mentions similar myths among the Hottentots and Fijians (vol. i, p. 385). MASAI MYTHS AND TRADITIONS 272 ‘ Mekure ebaiki amu indarueiye opa te-’n-gerai o-’l-likae.’ Neaku, ten ea ol-tnngani, nemeitu : ore, ten emuta ol-apa, neitu ake, m&inyiaki aadol ing-olongi pokin. En-giterunoto oo-T-Maasae 00 T-Meek. Ore p’ eakn ol-moruo kitok Le-eyo, neipot in-gera enyena, nejoki : ‘ Na-kera ainei, ataa taata ol-moruo loo-’ng-olongi kumok; aiyou naitanap indae.’ Nejoki ol-ayoni lenye bo tor : ‘ Ainyd i’you iye too-’masaa ainei pokin.’ Nejoki ol-ayoni botor : ‘Aiyou nanu ’n-dokitin pokin naatii ’1-oshon.’ Nejoki ol-moruo : ‘ Ore taa, amu i’you ’n-dokitin pokin, ’yawa ’n-guti-klshu, 00 ’n-guti- tare, 00 ’n-daiki e-’n-gop, amu era e-syana kitok. Nejo ol-ayoni botor : ‘ Aiya.’ Neitoki nejoki Le-eyo ol-oti: ‘ Ainyo iye i’you.’ Nejoki ninye : ‘ Papa, aiyeu nanu nikinjo ' ilio-lenywa liata te-’ng-aina ino.’ Nejoki menye : ‘ En-gerai ai, neji amu itegelua elle-lenywa, kinjo eng-Ai en-garsisishu, na iye oitore ’1-alasbera linono.’ of no use now, for you spoilt matters with the other child.’ This is how it came about that when a man dies he does not return, whilst when the moon is finished, it comes back again and is always visible to us. The origin of the Masai and the Bantu people. When Le-eyo grew old, he called his children to him and said to them : ‘ My children, I am now very old, I wish to bid you good¬ bye.’ He then asked his elder son what he wanted out of all his wealth. His son replied : ‘I wish something of everything upon the earth.’ ‘ Since you want something of everything,’ the old man said, ‘ take a few head of cattle, a few goats and sheep, and some of the food of the earth, for there will be a large number of things.’ The elder son replied : ‘ Very well.’ Le-eyo then called his younger son, and asked him what he wanted. ‘I should like, Father,’ the younger one said, ‘the fan which you carry suspended from your arm.’ His father replied : * My child, because you have chosen this fan, God will give you wealth, and you will be great amongst your brother’s Plate XII .. Anklet of bells worn by girls at dances [J]. 2. Bell worn by warriors who, for bravery, are called ’L-oingok [}]. >. Cow-bell [-|]. 4. Ol-lenywa fan used by old men to brush away the flies [£]. MASAI MYTHS AND TRADITIONS 273 Ore lido o’yawa ’n-dokitin pokin, neaku ol-meeki, ore ol-o’yawa ol-lenywa, neaku menye T-Maasae pokin. The one who selected something of everything became a barbarian, and he who received the fan became the father of all the Masai. ’L-omon le-’ng-olong 0 ol-apa \ Kitoningo ’njere eiyama eng- olohg ol-apa. Ore etaarate, near ol-apa eng-olong el-lughunya ; near sii eng-olong ol-apa. Ore p’eidip aataarata, neata eng-olong ol-aro pe medol il- tunganak aajo etoboraki,neibor naleng, nemeidim il-tunganak aingurai meturukuny. Kake meata ol-apa ol-aro, neidim il-tunganak dingurai, nedol euru kutuk, negil eng- ongu. Ore oshi esuja eng-olong o ol-apa, nelilita te-’weji nebo, na ol-apa oituruk, nepwo ’ng- olongi kumok esuja ake. Ore nabo-olong nenaura ol- apa, neinepu eng-olong, nenap. Nenapi ol-apa ’ng-olongi are. Ore te-’ng-olong e-uni neingua te-’n-doyoroto e-’ng- olong. Naa, ten eidipayu nenna- olongi uni, ore te-’ng-olong e- The story of the sun and the moon. We have been told that the sun once married the moon. One day they fought, and the moon struck the sun on the head ; the sun, too, damaged the moon. When they had done fighting, the sun was ashamed that human beings should see that his face had been battered, so he became dazzlingly bright, and people are unable to regard him without first half closing their eyes. The moon however is not ashamed, and human beings can look at her face, and see that her mouth is cut and that one of her eyes is missing. Now the sun and the moon travel in the same direction for many days, the moon leading. After a time the moon gets tired, and the sun catches her up and carries her. She is carried thus for two days, and on the third day she is left at the sun’s setting place. At the expiration of these three days, i. e. on the fourth day, the 1 It is curious that eng-olong, the sun, though regarded as a man, should be feminine, while ol-apa, the moon, which is looked upon as a woman, is masculine. 274 MASAI MYTHS AND TKADITIONS ongwan, nedol i-sirkon, neshir edolita ol-apa. Ore te-’ng-olong e-imyet neitoki aadol il-tunganak oo ’n-glshu. Ore ten edol il-Maasae ol- apa, nenangaki ’n-gak araki ’soito te-’ng-aina e-kedyanye, nejo : * Injooki en-gishon,’ araki : 1 Injooki eng-golon.’ Ore sii e^ngoroyoni namena, ten edol ol-apa, nelepu kulle te-’ng-oti, nepukur too-’n-gujit naanyori, neisuaki ol-apa, nejo: ‘ Li-apa 1 Injooki en-gerai ai eserian.’ donkeys see the moon reappear, and bray at her. But it is not until the fifth day that men and cattle see her again. When a Masai sees the new moon, he throws a twig or stone at it with his left hand, and says, ‘ Give me long life,’ or ‘ Give me strength ’ ; and when a pregnant woman sees the new moon, she milks some milk into a small gourd which she covers with green grass, and then pours away in the direction of the moon. At the same time she says : ‘ Moon, give me my child safely.’ ’L-omon le^n-gaa o-’l-apa 1. Ten ea ol-apa, nepuku ’1-tunganak pokin — il-mdruak, oo ’1-muran, oo ’ngoroyok, oo ’n-gera — neitururo te-boo, nerany ol-tungani obo, nejo : ‘ 01-orosion li-oriong ang ! Woiye ! Oiyayo ! ’ Neiruk il-kulikae, nejo : ‘ Arbaseiya.’ Nerany neja. Ore pe engas apiu ol-apa, nejo pokin to-’l- toilo kitok : * Apa topiu ! Apa topiu ! ’ Ore pe edol eidip atopiu ol- apa, nepwo ’ng-ajijik enye 6irura. Neiko neja ten ea eng-olong, nejo ake ten engas apiu eng- The eclipse of the moon. When the moon dies (i. e. when there is an eclipse), all the old men and women, the warriors and children come out of their huts and collect together outside. One man then sings in a loud voice deploring the loss of the moon, and everybody present joins in the chorus. They continue singing in this manner until the moon begins to re¬ appear, when they all shout together as loud as they can : ‘ Moon, come to life again ! Moon, come to life again ! ’ When they see that the moon has returned to her normal state, they enter their huts and go to sleep. They do the same thing when there is an eclipse of the sun, the 1 Lit. the death of the moon. MASAI MYTHS AND TRADITIONS 275 olong : only difference being that when the c Eng-olong topiu ! sun begins to reappear they cry out : Eng-olong topiu ! ’ ‘ Sun, come to life again ! Sun, come to life again ! ’ En-gilepunoto o en-ddyoroto e-’ng-olong. Ten eilepu eng-olong pe edoli enyokye naleng, nejo T-Maasae esha eng-ai ; ore ten edoli te-’muti edo, neji eshdmo T-muran en-jore, eata e-weji netaara. Sunrise and sunset. If, when the sun rises, the heavens are red, the Masai say it will rain ; and if, when the sun sets the sky is the colour of blood, they say that there are some warriors out raiding who have been successful. ’L-akir. The stars. Etii T-akir boi uni ooiyolo T-Maasae. Etii T-akir ille ooidikidiko, ninje eji ’N-Gokwa, ninje eiyolounye T-Maasae ’njere esha eng-ai anake mesha. Ten ebau ol-oshi-apa ojo T-Maasae Loo-’n-Gokwa, pe medoli ’n-Gokwa, neiyolou ’njere mekure esha. Amu edoyo te-illo-apa metabana neishunye T-apaitin lo-’l- oirujuruj, naa inna-kata eitoki dilepu. Etii sii T-akir okuni ooidi¬ kidiko, eji ’L-moruak, neitoki aatii kulikae okuni ooshepita There are three groups of stars with which the Masai are acquainted. They know whether it will rain or not according to the appearance or non-appearance of the six stars, called The Pleiades 1, which follow after one another like cattle. When the month which the Masai call Of the Pleiades 2 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 seen again until the season of showers has come to an end 3 : it is then that they reappear. There are three other stars, which follow one another like the cattle, called The old men4, and again 1 The Pleiades are seven stars (six of which are visible to the naked eye) situated in the constellation Taurus. They are above the horizon from September till about May 17. The coast people say : Kilimia kikizama kwa jua huzuka kwa mvua, kikizama kwa mvua huzuka kwa jua, when the Pleiades set in sun (sunny weather), they rise in rain ; when they set in rain, they rise in sun. 2 May. 3 June-August (vide p. 333). U HOLLIS 4 Orion’s sword. 2 7^ MASAI MYTHS AND TRADITIONS te-kedyanye, neji lello ’Ng- apyak. Nejo ’1-Maasae, neji pe eskepita ’ng-apyak kuldo- moruak okuni, ejo p’ eiyam, amu etwata ’l-moruak lenye. Etii sii Kilegken, a ninye eiyolounye ’1-Maasae ’njere ekenyua ; neji ae-arna, 01- akira le-’ng-akenya. Naa ninye eomon i-ngoroyok, ten eimutye ’1-muran te-’n- jore. Etii Legken, na ninye eiyolounyeki ’njere etaa en- nedoli ol-apa. Naa eng-dlo e-’n-ddyoroto e-’ng-olong etome Legken, nedoli ake te-’n-deipa. Eng-ang o-’l-apa o eng-oitoi 3. Ten edol il-Maasae p’ eitau ol-apa eng-ang, nejo eata e-weji netaaraki, nenotoki ’n-glsku kumok, pa a eng-ang inna. Ore sii pe edol eng-oitoi naim polos eng-ai, nejo enoto ’1-nmran in-glsku, pa a eng- oitoi inna. tkree others, wkich pursue tkem from tke left, called Tke widows \ Now tke Masai say tkat as tke widows kave lost tkeir kuskands, tkey are waylaying tke old men in order to get married to tkem. Tkere is also Kilegken (Venus), and ky tkis planet tke Masai know tkat it is near dawn. It is in con¬ sequence also called Tke star of tke dawn. Women pray to Venus wken warriors tarry in returning from a raid. Tken tkere is Legken (Venus), wkick wken visikle is a sign tkat tke moon will skortly rise. Legken remains in tke west, and is only seen in tke evening2. A halo round tke moon, and the milky way. If tke Masai see a kalo round tke moon, tkey say tkat a place kas keen attacked and many cattle captured. Tke kalo is supposed to represent tke cattle kraal. Tken again, if tkey see tke road wkick crosses tke sky (tke milky way), tkey say tkat tkis is tke road by wkick tke warriors are taking tkeir cattle. 1 Orion’s belt. 2 The Masai have two names for Venus, Kileghen when seen in the morning, and Leghen when seen in the evening (cf. Lucifer and Hesperus, the morning and evening stars of the ancients). 3 Lit. the moon’s kraal and the road. MASAI MYTHS AND TRADITIONS 277 Ol-akir’-ai Etii en-doki najo ’1-Maasae Ol-akir’-ai. Ten ejing em-bolos e-’ng-ai, pe esha eng-ai, neiyolou ’1-Maasae ’njere mekure esha. N ejo ’n-gera ‘Ol-kila le-papa’ amu ti-araki neata ’mwain kumok ; etii en-nanyokye, netii en-naibor, netii e-sambu. Nejo sii : ‘ Aisho papa amu enyoru.’ Ol-akira lo-T-kidoiigoi 1. The rainbow. There is something which the Masai call The rainbow, and if one is seen in the heavens whilst rain is falling, it is a sign that the rain will shortly cease. Children call a rainbow ‘ Father’s garment’ on account of its many colours, one part being red, another white, and a third variegated. They also say : ‘ I will give it to father for he will like it.’ Comets. Ten edol il-Maasae ol- akira lo-’l-kidongoi, neiyolou eibungu o-sina kitok, nea ’n-glshu, nelotu sii ol-ameyu, nesardakaklno ’1-tunganak il- mangati. Eji opa eton eitu epwonu ’1-Aisungun, nedol il-tunganak ol-akira lo-’l-kidongoi, nepwo nabo-olong in-geraoo-’l-Maasae dirita ’n-gishu, neitook ol- turoto. Ore p’ eidip in-glshu aatook, nedol in-gera en-doki nanyori kake eikununo anaa en-giteng natupukuo ti-atwa eng-are, neiputukuny, near, nebul, nepuku ’n-gipa ake anai o-sarge, nepwo aalikio ti-ang. Ore pe ening ol-oiboni, nejo : ‘ Tini kindoki aadol ol-akira lo-’l-kidongoi, nepwonu en-gop 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 2. It is said that a comet was once seen before the Europeans arrived, and as some Masai 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 found that its body was full of caul-fat instead of blood. On re¬ turning 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 1 Lit. the star of the tail. 2 The Dinkas have a similar tradition (Kaufmann, Schilderungen, p. 122). 278 MASAI MYTHS AND TRADITIONS ang il-tunganak oonyori epuku ti-atwa eng-are. Ore ten eari, nemepuku o-sarge, epuku ’n- gipa ake. Ore p’ eitoki aadol il- tunganak ol-akira lo-’l-kidon- goi, nepwonu ’1-Aisungun. Neji opa meata ’1-Aisungun o-sarge, eata ’n-gipa ake too- ’seseni. 01-m5tonyi 1. Ten edoli en-giwangata eiwang te-’n-doyoroto e-’ng- olong te-’n-gata o-’l-ameyu, nejo ’1-Maasae ol-motonyi le- ’ng-ai oosh eng-are too-’n- aipuko, naa eng-are inna nai- wang. ’L-omon loo-’n-dare 0 eng-a'i o eng-olong. Ten esha eng-ai, nejo ’n- gineji : c Etaara ’yook il- mangati,’ neipiri, neisudori ; nejo ’n-gerra: cEela ’yook yeyo,’ neitashe te-’ng-ai. Ore ten eosh eng-olong, nejo ’n-gerra : ‘ Etaara ’yook il- mangati,’ nepwo disudori to- ’1-oip ; nejo ’n-gineji : ‘ Eela ’yook yeyo,’ netoni te-’ng-olong. ’L-omon le-’n-gewarie o en-dama. Etiakaki ’yook aajo en- gewarie ol-lee 0 en-dama e- ngoroyoni enye. 1 Lit. the bird. will come out of the water and visit our country. Should they he killed, caul-fat instead of blood will be seen issuing from their bodies.’ Shortly after the appearance of the next comet the Europeans arrived. It was formerly believed that they had no blood, and that their bodies were full of caul-fat. Sheet lightning. If during the months of hunger 2 sheet lightning is seen in the west, the Masai say that there is a big bird of the heavens beating the water with its wings, and that what one sees flashing is the water. The story of the flocks and the rain and the sun. When it rains, the goats say: ‘ The enemy have beaten us,’ and they run away and hide themselves ; but the sheep say : ‘ Mother has oiled us,’ and they remain out in the rain. When the sun burns fiercely, the sheep say : ‘ The enemy have beaten us,’ and go and hide themselves in the shade ; but the goats say : c Mother has oiled us,’ and stay in the sun. The story of the night and day. According to tradition the night is a man and the day his wife. 2 Vide p. 333. MASAI MYTHS AND TRADITIONS 279 Nejoklni enna amu d-tung- anak oogol epwei aaar kew&rie, neitobirisho ’n-gituak dama. ’L omon le-’ng-ai 0 en-gop. Kitoningo aajo eng-ai eiyama opa en-gop. Neji neja amu ti-araki anaa ’l-tunganak eboitare, netii en- gop abori, netii eng-ai shumata. Naa, ten eoshu eng-olong araki ten esha eng-ai, nebau abori, anaa ol-lee o e-ngoroyoni. En-gikirikir oo-’l-oshon. Ten ening il-Maasae eikiri- kira en-gop, nejo kulikae, ’1-muran ookwet epwo en-jore, nejo kulikae, ol-doinyo oikiri- kira. The origin of this is due to the fact that men, who are strong, go and fight the enemy at night time, whilst women can only work by day. The story of the sky and the earth. "We understand that the sky once married the earth. Haec verba dicere volunt. Ut maritus supra feminam in coitione iacet, sic coelum supra terram. Ubi lucet sol et cadit imber, terra calorem recipit et humorem : non aliter femina hominis semine fruitur. Earthquakes. When the Masai feel a shock of earthquake, some say that a number of warriors are going on a raid, others, that a mountain is trembling \ Em-buruo e-’n-gop. Ten edol il-Maasae epuku em-buruo te-’n-gop, anaa Ol- doinyo le-’ng-Ai1 2, anaa Gilgili, nejo etii en-duroto kitok atwa en-gop, nepuku en-derit enye. Volcanoes and steam-jets. If smoke or steam issues from the earth, as for instance at the active volcano Donyo Engai or at the steam jets near the Gilgil river, the Masai say that there is a large deposit of chalk lying beneath the surface and what one sees is dust. 1 When the Bari feel a shock of earthquake they believe that the mountains are fighting (Kaufmann, Schilderungen, p. 13), and the Keri say that all earthquakes originate from a prominent ridge of hills in their country {Emin Pasha in Central Africa , p. 5). 2 Lit. God’s mountain. 28o MASAI MYTHS AND TRADITIONS ’N-gumot. — ’L-omon le-’n- gumoto o-’l-doinyo opuru. Etii en-gnmoto o-’l-doinyo opuru, neji sii Ol-doinyo orok1 2, netii ’1-tuiiganak loo-’l-Maasae atwa inna-kumoto. Naa, tini indashe te-’n-netaana, nining ol-toilo loo-’l-tunganak eipoto, nining sii ’n-glshu eorito. Epwo ’ngoroyok aasai inna- kumoto ne’ya ’m-bukurto c- kulle, oo ’n-aishi, oo ’ng-orn, neshum te-inne, nepwonu T- tunganak le-’n-gumoto kew&rie dinos. Kake mepwo ’ngoroyok olupin inna-kumoto amu meiyouni ’n-dokitin enye. Naa, ten eim il-tunganak omon lemeiyolo inna-kumoto, ore pe edung en-jani natii dlo e-’n-gumoto, neimu o-sarge. ’L-omon le-’n-gumoto o-’l- keju le-’m-bagasi oo 1- Lumbwa. Etii en-gumoto o-’l-keju le- ’m-bagasi, a ninye ejo ’1-Ashum- ba 01-keju loo-’l-makain. Neji, pe eriku Naiteru-kop il-Maasae li-opa kunna-kwapi, nepuku te-’ng-dlo o-’l-doinyo keri 4, nebaiki Ol-doinyo sapuk5, nedol Caves b — The story of the cave in the mountain of smoke. There is a cave in the mountain of smoke, or as it is otherwise called Donyo Erok, in which Masai live. If you stand near its mouth you hear the voices of people calling one another and also the lowing of cattle3. Women go to pray at this cave, and take with them gourds full of milk and honey and butter, which they leave there. The inhabitants of the cave come during the night and eat these things. Barren women, however, do not go to the cave as their offerings are not accepted. If strangers who do not know about the cave cut a tree near ‘it, blood is seen to issue from the wood. The story of the cave of the Athi River and the Lumbwa Masai. There is a cave near the River Athi, which river is called by the Swahili the Hippopotamus River. It is believed that when Naiteru- kop brought the Masai in olden days from the district round about Kenya, and they arrived at Donyo Sabuk, 1 There are numerous traditions connected with the caves which exist in Masailand. The stories here related are examples. 2 Lit. the black mountain. 3 For a somewhat similar tradition amongst the Taveta concerning the crater Lake Chala, vide The African Society's Journal , No. i, 1901. 4 Lit. the spotted mountain. 5 Lit. the fat mountain. MASAI MYTHS AND TRADITIONS 281 il-kulikae inna-kumuto, nejing, nepwo el-lototo oo-’ng-olongi tomon, nebaya ol-balbal le- ’makat, nepuku te-inne-weji, nemanyisho. Ore lello neji T-Lumbwa, neikununo anaa ’1-Maasae, kake eata 5n-gurman. 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 Masai, but they till the earth1. 1 The Lumbwa Masai reside partly near the Natron and Manyara Lakes. Their settlements are called ’n-gurman or plantations. ’N-DlUN OO-’L-MAASAE MASAI CUSTOMS Seghenge oo-’murto oo. ’surutya oo-’ngoroyok, oo ’n-gulye-tdkitin. Neji pe eata ’ngoroyok i- seghenge oo-’murto oo ’surutya eji p’ eiyolouni ’njere ’ngoroyok kunda. Amu itadua, ’1-Maasae emurat in-doiye etaa botoro, neji p’eori en-dito o e-ngoroyoni. Amu ten epali ’ngoroyok meata ’seghenge oo-’murto araki ’surutya, nemeiyolouni e-ngoroyoni o en-dito. Itadua, en-dito namurati too-’l-Maasae meji en-dito eji e-ngoroyoni : kake eji e- siangiki oo metolsho. Ten a kiti naleng, naa e- ngoroyoni ake etiu neja. Eiyolouni e-ngoroyoni too- ’n-dokitin uni, ’surutya, oo ’seghenge oo-’murto, oo T- okesena. Nemeata ’n-doiye kunna pokin. ’Musetani epika ’n-doiye oo ’n-gutiti-seghenge n&irina, naaji ’seengani, o ol-gilishoni, oo ’n-gulye-kutiti-tokitin naapik i-murto, ’1-pisya loo-’n- giyaa, oo ’seghenge oo-’ng-aik, oo ’n-oo-’n-gejek. Women’s iron necklaces and ear-rings, and other matters. The reason why women wear neck¬ laces of iron and ear-rings (called ’surutya) is in order that it shall be known that they are married. The Masai circumcise girls when they grow up, and these ornaments are worn to make a distinction be¬ tween girls and women. Eor if the women were left without the iron necklaces or the ear-rings, it could not be ascertained whether they were women or girls. A Masai girl who has been cir¬ cumcised is not called 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, she 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-neck¬ lace, and the big garment, none of which girls possess. Girls wear beads, small pieces of iron wire (called ’seengani), and other trifles round their necks, and a small cloth. They also have chains in their ears, and armlets and anklets of iron. Plate XIII !.. Married woman’s ear with e-suratyai ear-ring and ear ornaments [J]. !. Stone ear-ring weighing 2 lb. 14 oz. ; used for extending the lobe of the ear [•§-]. MASAI CUSTOMS 283 Neishop ol-kila obo 0 e- musetai nabo te-’m-bolos anaa ’1-muran. Nemepik ninje ’ngoroyok toki ’m-bolosi enye, ’n-gitatin ake naaanye ’1-kilani lenye too-’m-bolosi. Neishop i-ngoroyok il-kilani aare, obo oji ol-okesena 0 likae oji ol-lekishopo. Ore sii ’surutya, naa en- doki kitok too-’l-Maasae, amu meiteu ’ngoroyok aatungai ’surutya enye pesbo ake ten eisbu ol-moruo lenye. Naa, ten eitau e-ngoroyoni ’surutya aigh eitobirita en-gias, ore pe eningu ol-mdruo lenye, nekwet aji alo apika ’surutya enyena, pe medol ol-moruo meata. Ore ten elo ol-m<5ruo ’n- gwapi, nemeiteu e-ngoroyoni enye aitau ’surutya, amu ten edol kulikae-moruak meata, nejo eiba ol-moruo lenye. ’Surutya o ol-masangus loo-l-mdruak 00 ’n-guly e- tdkitin. ’L-ayok 00 ’n-doiye oopika ’n-gulalen. Epika ’1-muran 00 ’l-moruak il-giso ’n-giyaa,neata They wear one garment and a belt round their waists similar to the warriors. Women wear nothing round their waists except a broad belt with which they fasten their garments. They also wear two cloths, one called ol-okesena, and the other ol- lekishopo. Now with regard to the women’s ear-rings, they are of great con¬ sequence amongst the Masai, for no woman ventures to leave them off during her husband’s lifetime. Were a woman to take off her ear¬ rings and hang them up while doing her work, she would run into her hut on hearing her husband ap¬ proach, and put them on again, so that he should not see her without them. If a man goes away from home, his wife does not dare to take off her ear-rings, for were the other men to see her without them, they would tell her that her husband will hate her. The ear-rings and arm-rings of old men, and other matters. Boys and girls put blocks of wood into their ears, called ’n-gulalen1, and warriors and old-men wear chain ear- 1 These blocks are gradually increased in size as the lobe stretches. The proper length is attained if the lobes meet at the top of the head. Perhaps the largest Masai ear-ring in existence is one of stone weighing 2 lb. 14 oz., which the author recently presented to the British Museum. MASAI CUSTOMS 284 ’1-katari too-’ng-aik. Metii ol-moruo loo-’l-Maasae oidim atipikayu ’surutya leme ol-oata ’n-gera n&idipikaki aatumurat, il-muran 00 ’ngoro- yok. Itadua, ol-oata kunna pokin eidim atipikayu ’surutya. Etii sii en-doki naji ol- masangus, naa ’mowarak 00- ’1-osohwani 00 ’1-ala loo-’l- changit sapuki egwetuni metaa sidan. Mepika ol-moruo lemeata ’n-glshu kumok 00 ’n-gera kumok. Ore ol-oata ’n-glshu kumok 00 ’n-gera ndiyolo poki- tungani, eidim atipikayu ol- masangus pe eitaduaya en- gitoo enye. Etii en-doki naji e-rap napika ’1-muran, kake epika te-’sidano ake. rings, called il-giso \ They also have chain bracelets. No Masai elder may wear the ear¬ rings called ’surutya unless he has children who have been circumcised and become warriors and women ; but he who has grown up children may wear ’surutya. There is another thing, an arm¬ ring called ol-masangus, which is cut out of a buffalo 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 children. He who is well known to possess many head of cattle and also many children may wear this arm-ring as a sign of his wealth. There is also an arm-clamp called e-rap, which the warriors wear, but they only put this on as an orna¬ ment 1 2 3. En-girorokino oo-’l-Maasae. Ten etumore ol-murani o likae, nejoki : e Sopai.’ Neiru- kisho ol-likae, nejo : ‘ Hepa V Ten etumo ’1-muran kumok, nejo : ‘ Endasopai ’1-muran,’ neirukisho ’1-kulikae, nejo : £ Hepa.’ Masai salutations. When one warrior meets another, he says : c Sopai ’ ; and when several warriors meet, one party says : ‘ Endasopai, O warriors 1 ’ The reply to these greetings is ‘ Hepa.’ 1 Il-giso (sing, ol-gisoi) is also the word used for rings which young men, women, and children wear. They are made of iron or brass wire, and are frequently worn on the thumb as well as on the four fingers. 2 A list of the warriors’ ornaments, &c., is given on p. 294. 3 The h is often omitted, and the word pronounced epa or eya. Plate XIV Ear-rings and ornaments worn by men [^-]. Nos. 1, 4, and 5 are also worn by boys and girls. MASAI CUSTOMS 285 Naa, ten eiyouu neikilikwan il-omon le-’n-gop naingua,nejo: 4 Endowapu le-’seriani 5 ; araki 4 E’nosu le-’seriani.’ Nejo lekwa: 4 ’L-ooleng ake araki, * E-seriani ake.’ Ten etumore ’1-muran loo- T-Maasae ’1-paiyani, nemeiter diroroki, ’1-paiyani ake ooiter diroroki, nejo, ten aa kumok il-muran : 4 ’L-oiye.’ Nejo 1-muran : 4 Oo.’ Nejo ’1-paiyani: ‘Endasopai.’ Nejo te-nabo-kata p6kin : 4 Hepa.’ Ten eiiigua ’1-muran en-gop nalakwa, pe edol il-paiyani ti- aulo, nepwo ’1-muran dibung ing-aik, neun im-beria enye, nejo ’1-paiyani : 4 Ngasak.’ Ore p’ eingweklno, neiroroki ’1-paiyani ’1-muran, nejo ; 4 ’L-oiye.’ Nejo ’1-muran : 4 Oo.’ Nejo ’1-paiyani: ‘Endasopai.’ Nejo ’1-muran : 4 Hepa.’ Kake etaa en-neirorokmo taata te-kunna-olongi amu ten edol il-muran il-paiyani, neiroroki aajo : 4 Endasopai loopapa-i ’ ; kake ’1-Purko oojo neja. Ejo ’1-Kisongo ten eiroroki ’1-paiyani: ‘Endasopai, ’1-paiyani kituak ’ ; araki ejo : ‘ Endasopai, le-tasati.’ Ten etumo oopeny, neiro- Then, if it is desired to ask the news of tbe country from whence the people come, they are asked : ‘ Do you bring good tidings 1 ’ or 4 Do you relate good news h ’ They reply : 4 Only the things which are good,’ or simply, 4 Good news only.’ When Masai warriors meet old men, the latter start the greetings. If there are many warriors, the old men call to them and say : ‘ Friends/ To this the warriors reply : 4 Yes.’ The elders then say : 4 Endasopai.’ And the warriors answer all to¬ gether : 4 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 thrust¬ ing their spears into the earth. The elders then say to them : 4 Greeting.’ When they have dropped one another’s hands, the elders say to the warriors : 4 Friends,’ and the warriors answer : 4 Yes.’ The elders then give the usual salutation : 4 Endasopai,’ to which the warriors reply all to¬ gether : 4 Hepa.’ Nowadays, however, the warriors do not wait to be greeted by the elders, and call out ‘Endasopai, O ye fathers ! ’ At any rate the so- called El-burgon Masai do this. When the warriors of the Kisongo Masai greet the elders first, they say : 4 Endasopai, O elders ! ’ or 4 Endaso¬ pai, O old people ! ’ When old people meet one an- 286 MASAI CUSTOMS roklno aajo : 4 Endasopai kullo- paiyani kituak ’ ; araki ejo : 4 Endasopai kullo-moruak.’ Metii ol-murani araki ol- ayoni oiteu atejo : 4 Endaso¬ pai le-moruak,’ amu ejoklni meata eng-anyit. Ten eiroroki T-muran i- ngoroyok, nejo: ‘Endakwenya1 2 na-tasati.’ Neirukisho ’ngoro- yok aajo : 4 Igho V Meiteu T-muran aatiaki ’ngoroyok : 4 Endakwenya, na- ngoroyok,’ amu ejoklni meata eng-anyit. U-moruak ake oojoki ’ngo¬ royok enye : 4 Endakwenya, na-ngoroyok.’ Ten eiroroki ’ngoroyok il- muran araki ’1-ayok, nejo : 4 Endakwenya, na-ghera.’ Neirukisho : 4 Igho.’ Ten eiroroki ’1-muran i-ngo- royok o-’l-aji lenye, nejo : 4 Endakwenya, na-kituak.’ Neirukisho : 4 Igho.’ Ten eiroroki ’1-muran ’n- doiye, nejo : 4 Endasopai, na- toiye.’ Neirukisho : 4 Hepa.’ Naa neja ejo ’n-doiye ten eiroroki T-muran. Mejoki en-dito ol-alashe : 4 Sopai,’ nemejoki ol-murani eng-anashe : 4 Sopai ’ ; kake ejoki : 4 Takwenya.’ Nengututa sii kulikae. other, they say : 4 Endasopai, 0 ye elders ! ’ or 4 Endasopai, O ye husbands ! 9 No warrior or boy would dare to say : 4 Endasopai, 0 husbands ! ’ for he would be told he is wanting in respect. When warriors meet married women, they say : 4 Endakwenya, O old ladies ! ’ to which the women reply, 4 Igho.’ No warrior would dare to say to married women : 4 Endakwenya, O wives ! ’ for it would be said that he was wanting in respect. It is only the old men who may say to their wives : 4 Endakwenya, O wives ! ’ When married women greet warriors or boys, they say : 4 Enda¬ kwenya, O children ! ’ And the warrior or boy replies : 4 Igho.’ When warriors greet married women of their own clan, they say : * Endakwenya, 0 great ladies ! ’ To this the women reply : 4 Igho.’ Warriors greet girls by saying : 4 Endasopai, O girls ! ’ The girls reply, 4 Hepa.’ The same words are spoken when girls greet warriors. A girl does not say 4 Sopai,’ to her brother, nor does a warrior greet his sister in this fashion : they say 4 Takwenya.’ Some also kiss one another. 1 It has been repeatedly stated that the greeting takwenya (pi. endakwenya) means laugh. Laugh is, however, strictly speaking, takwenia (pi. endakweni). 2 Igho is meaningless in Masai, but Igo in Bari means go away (imp.). MASAI CUSTOMS Eidim ol-murani atiaki eng- anashe kiti neitu engenu : ‘ Sopai.’ Ten engasaki ’n-gera kutiti araki’l-ayok botoro’l-tuhganak kitnak, meibung ’ng-aik, kake epwo aangasaki too-T-lughuny ditoosh ing-omomite enye dlo ’sararuani loo-’l-tunganak kituak. Ten engutut e-ngoroyoni kitok en-gerai kiti, neosh inna te-’ng-omom enye ol-goo e-’ngoroyoni, nejo e-ngoroyoni : £ Ngasak.’ En-gipungoto. Ten elo ol-Maasani ’ng-angite oo-’l-Maasae, ore p’ eiyou nerinyo en-gop enye, nenapa. Ore p’ eidip atanapayu,nejo: 4 Aiya naa, amu etaa alo.’ Nejo T-oopeny eng-ang : 4 Aiya naa, sere ! Toomonoi eng-Ai ! I’nepu ake naaserian ! Tapaasbare ’1-modook ! 5 Neitoki lido olo nejo : 4 Endepetai ’n-aishi oo knlle ! 5 Nejo T-oopeny eng-ang : ‘ Esai.5 Nelo ol-omoni en-gop enye. ’N-giragat. Ten elo ol-Maasani ’ng-angite oo-’l-Maasae, ore pe ebaya eng- ang, nemejing eng-aji neme en- naiyolo oshi-ake, amu ten a ol- 287 A warrior might, however, say ‘ Sopai ’ to his sister if she is quite young. When small children or even big boys greet their elders, they do not take their hands, but they butt them with their heads, striking the old people with their foreheads in the pit of the stomach. If a woman kisses a small child, the latter touches her breast with its face. The woman then says: c Greeting.’ Departure. If a Masai has paid a visit to some friends, and wishes to return home, he ties up his things. When he is ready, he says : c Well, I am about to go.’ The owners of the kraal reply : ‘ All right ! Good-bye. Pray to God, accost only the things which are safe, and meet nobody but blind people.’ The guest then says : ‘ Lie down with honey-wine and milk,’ to which the owners of the kraal reply : 4 So be it.’ After this the stranger is at liberty to depart to his own country. Hospitality. When a Masai goes to other kraals to pay a visit, he does not on his arrival enter a hut unless he knows the owner, for if he belongs, for 288 MASAI CUSTOMS Aimeri, nemejing eng-aji oo-’l- Kishumu, amu mme en-o-’l- poror lenye. Kake eikilikwan, ajo : ‘ Koclee ’ng-ajijik oo-’l- Aimer? ’ Ore p’ eitaduai, nejing eng-aji nabo. Ore pe ejing,neinyototo lido- openy eng-aji, nelo aingoru ’n- giragat ti-ae-weji, neton ol- omoni aboitare e-ngoroyoni. Araki ten eata ol-openy eng- aji ’ngoroyok kumok, nelo airagye, neingweki ol-omoni inna-aji natijinga meiraga. Meidim ol-tungani loo-’l- Maasae atomitiki ol-omoni en- giragata, amn eure, ten edek ol-poror lenye, nea. ’N-gishu2, oo ’n-gujit, oo kulle. Enyor il-Maasae ’n-gishu naleng ; meitanyanyukye ’n- glshu ae-toki 3. Eata ’n-gishu pokin ing-arn enye anaa T- tunganak. Etii o-rorei lenye ajo : ‘ Erisyore en-giteng nabo el- lnghunya o-d-lee.’ Ejo, ten e-tum ol-lee en- instance, to the Aimer age, he must not enter the hnt of one of the Kishumu age, as he does not belong to this age. He will ask where the huts of the members of the Aimer age are, and when he has been shown them, he will enter one. When he has entered, the owner of the hut leaves him and goes to search for a place to sleep in else¬ where, the stranger remaining with his wife 1. Or if the owner of the hut has several wives, he goes to sleep with one of these, leaving the stranger in the hut he entered. A Masai cannot refuse hospitality to a stranger (of his own age) for he is afraid that the other members of his age will curse him, and he will die. Cattle, grass, and milk. The Masai love their cattle very much, and consider that nothing in the world is of equal value. As with people, each cow is known by name. There is a saying which is as follows : e One cow resembles a man’s head.’ They mean by this that if a man 1 Vide note a, p. 312. 3 The Masai cattle are of the humped Zebu type. 3 Schweinfurth {The Heart of Africa, vol. i, p. 174) writes with regard to the Dinka and other Nilotic tribes : ‘ The poor savages . . . pay almost a divine homage to their cattle which they hold dearer than wife or child.’ Kaufmann ( Schilderungen , p. 101) adds that on the death of a cow a Dinka goes into mourning as he would if a relation had died. - r Plate XV Masai spears 1. Old form. 2. Form in use twenty years ago. 8 Iron Wood Iron A I 3. Present form. MASAI CUSTOMS 289 giteng nabo, pe eramat, neaku kumok, neitopok ol-lee, amu eiyamishore, nelu ’n-gera, neaku ol-karsis te-inna-kiteng. Ore en-daa oo-’n-gishu naa ’n-gujit ; nenyor il-Maasae ’n- gujit, amu ninje en-daa oo-’n- glshu. Ore oshii ten eany eng-a'i esha, nepwo ’ngoroyok aaaniki ’n-gujit il-kilani pe etum aatasai eng-Ai. Naa, ten ear ol-murani ol- ayoni te-shoo, nengeru ol- ayoni ’n-gujit asaiye, naa ten edol ol-murani ’n-gujit eibungita ol-ayoni, nemeitoki aar. Ore sii ten earare ’l-Maasae ’1-mangati, p’ eiyou neitayu 0- sotwa, neitayu ’n-gujit ditaduaya. Naa, ten erinyunye ’1-muran te-’n-jore, pe egilaki ’1-ootari- shote, neisililii, eibungita en- dito eng-oti e-kulle napukurore ’n-gujit naanyori. Naa, ten eiduri, neaniklni ’malasin in-gujit. Naa, ten esaiyeki ol-tungani ’n-gujit, nemeiruk e-saiyata, neji : 4 Ol-toroboni illo, meiyolo ’n-glsbu.’ Naa, ten elo ol-tungani weji, pe edol ol-cbani oturaklne eng- has a cow, which he looks after and tends, it bears, and by so doing enables him to live, for he can marry, and have children, and thus become rich. Now cattle feed on grass, and the Masai love grass on this account. Whenever there is a drought, the women fasten grass on to their clothes, and go and offer up prayers to God. If a warrior beats a boy on the grazing ground, the boy tears up some grass, and when the warrior sees that the child has grass in his hand, he stops beating him. Again, if the Masai 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 green grass, sprinkles it over them. Then, if people move from 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 he does not know about cattle. Again, if a man who is proceeding on a journey sees a tree which has 290 MASAI oitoi, nengeru ’n-gujit anangaki, amu ejo metum endoki nalo aingoru. Enyor il-Maasae ’n-gujit naleng, amu ejo : ‘ Eishorua opa eng-Ai' ’n-glshu oo ’n-gujit, mikior in-dokitin n&ishoo ’yook eng-Ai.’ Ore ’ng-olongi pokin ten elep i-ngoroyok in-glshu, neitau kulle te-’m-bukuri, neibughoo, amu ejo : £ Enyor eng-Ai.’ CUSTOMS fallen on the road, he pulls up some grass, and throws it on the tree ; otherwise he fears that his journey will not be successful. The Masai love grass very much, for they say : £ God gave us cattle and grass, we do not separate the things which God has given us.’ Whenever Masai women milk their cows, they take some milk from the gourd and pour it away, for they say : £ God likes this.’ Il-mishiren oo ’1-ponot. Mengar il-Maasae T- mishiren. Eata ae-kishomi ol-mishire lenye kitok le-’n-gishomi pokin. Neitoki aata ’1-gilat ti-atwa, eiyolouni en-giteng injere en- -e-’n-gishomi naje, kake en-e- ngania. E-ata sii ’1-ponot ; metii en- gishomi nemeata ol-ponoto lenye. Neitoki aoro ti-atwa. Ten edoli en-giteng neiyo- louni ’njere en-oo-’l-Aiser enna-kiteng, kake en-e-hgania. The brand-marks and ear- cutting of cattle, sheep, and donkeys. The brand -marks which the Masai use for their cattle are not alike. For each clan and family there is one principal mark, and all the cattle belonging to the various members of a family are branded in a special way. There are also small marks by which the actual owner can be recognized. Besides branding, each family has a special method of slitting the ears of their cattle, sheep, and donkeys. They likewise have smaller marks for each individual owner. If therefore a cow is seen, it can be recognized as belonging to the Aiser clan, for instance, and also to such and such a person. Plate XVI Masai shield (without decoration) [^]. 1. Front view; 2. back view. Arm clamp of horn worn by warriors [f ]. MASAI CUSTOMS 291 ’L-omon loo-’l-longoi 00 ’m-beria oo-’l-muran loo-’l-Maasae. Itadua, ’1-longoi oo-’l-muran mepiki o-sirei obo ; eorioro. Metii ol-poror lemeata 0- sirei lenye, mengar sii ’1-oshon i-sirei, metii ’1-muran lo-’l-osho lemeata o-sirei lenye. Amu ejo pe ten etumo T- muran 00 ’1-mangati, neiyo¬ louni ’njere ol-poror oje, kake lo-’l-osho oje. Etii ’sirei oongwan loo-’l- longoi, o-sirei onyokye, o o-sirei orok, 0 o-sirei le-l-longo, 0 o- sirei loo-’l-kigeluni. Ore ’m-beria oo-’l-muran mepiki sii o-sirei obo ; eorioro. Ore ten edoli em-bere, neiyolouni to-’l-ngorat ol-poror oje ol-openy, o ol-osbo oje. ’L-omon loo-’m-baa oo-l- mbruak loo-l-Maasae. Eata ’l-moruak i-sirei lenye too-’m-baa anaa eata ’1-muran too-’m-beria. Ten edoli em-bae, neiyolouni ol-aji lo-’l-openy 0 ol-osho lenye. Concerning the shields and spears of the Masai warriors. The warriors’ shields are not all of one design ; they differ. Each age and each sub-district has its own design. In consequence, if the warriors meet an enemy, it is known to what age such a one belongs, and also to what sub-district. There are four markings for the shields, the red one, the black one, the ornamental one, and the one for bravery \ Likewise with the spears, they are not all marked alike. If a spear is found, it can be ascer¬ tained by looking at the lower part to what age and also to what sub¬ district its owner belongs. Concerning the arrows of the Masai elders. The old men have special marks for their arrows as the warriors have for their spears. If an arrow is found, the genera¬ tion and the sub-district to which its owner belongs can be recognized. 1 The Masai make use of four colours in ornamenting their shields — white, red, black, and grey. White is obtained by mixing water with white clay ; red clay mixed with the juice of the Solanum campylacanthum , Hochst., produces the red paint ; black is procured from the ashes of Mcerua uniflora , Vahl., or from charred potsherds and gourds ; and grey, which is but rarely used, is obtained from cinders. HOLLIS MASAI CUSTOMS 292 En-aidura. Enyor naleng il-Maasae en- aidura, amu ten emany e-weji nemetii ’n-gujit, neidur aapwo ae-weji netii ’n-gujit. Ten eidur, neirot i-sirkon aapik il-onlto 00 ’1-direta, nepik i-malasin atwa ’1-direta, nenap i-ngoroyok il-benla. N aa, ten emany e-weji nemetii ’n-gujit, nemeshetu ’ng-ajijik, emany il-ngobori. Ore T- ngobori naa ’ng-ajijik oo-’l- onlto. Ore ten epwo e-weji netii ’n-gujit kumok, nesbetu ’ng-ajijik. Naa ’ngoroyok naashetu. E ’yau ’1-loom, neunoki en-gop, nean too-’ng-opit, nepik il- kujit. Ore p’ eidip, nemur too-’modiok oo-’n-glsbu, o ol- okidongoi oshulare ’modiok. ’Manyat 00 ’1-puli loo-’l-muran loo-’l-Maasae. Memany il-muran oo-’l- Maasae ing-angite, kake emany i-manyat eboitare noongotonye 00 ’sanjan. Ore ten epwo o-sero dinos ’n-giri, nemany il-puli eboitare ’singan lenye. The process of moving. The Masai are fond of moving, and if they happen to be staying in a place where the grazing is poor, they move to another spot. When they move, they saddle their donkeys with skins and pack-saddles in which they put their gourds, and the women carry bags. Should they stop in a place where the grass is not good, they do not build proper huts, but they live in the so-called il-ngobori, i. e. in huts made of skins. When they go to a good grazing ground, they build huts. The women do the work of build¬ ing. They procure poles, and put one end in holes, which they dig in the ground; they then bind the poles together with cord made from trees ; after which they cover the framework with long grass. When they have finished this, they plaster the whole of the outside with cow- dung and mud. Masai warriors’ kraals and slaughter-houses. Masai warriors do not live in the kraals of the married people ; they have their own kraals, where they dwell with their mothers and lovers. When they go to the woods to eat meat, they live in the slaughter¬ houses1 with their boy-servants. 1 Meat may not be eaten in the manyat, or warriors1 kraals, and special places, called il-puli, are erected in the woods, to which the warriors retire when they slaughter cattle. Plate XVII Inside a Masai kraal. V.4v which is carried by girls to the kraal, where it is planted at the door of the hut. The next morning the boy goes and sits down outside the kraal to get cold. He also washes himself with water in which a fern called Father’s spear2 has been soaked. When the sun is some way above the horizon, his mother opens the gate of the kraal, and fetches an ox-hide which she puts on the ground by the right-hand door-post. The boy then takes his place on the hide, and the operator, a Dorobo, comes together with the men whose duty it is to hold the boy. The man who holds him straightens out his legs, and the boy sits between them and is circumcised 3. If the boy winces during the opera¬ tion, his mother is beaten with sticks; and if the boy’s parents know that he will behave like a coward, they go away and hide themselves. As soon as the operation is over, the 1 This tree is generally called Ol-oilalei ( Zizyphus mucronata , Willd.), but it is called El-latim during the circumcision festivities. 2 Asparagus sp. 3 The circumcision of the Masai has been described in Thomson’s Through Masailand, in Johnston’s The Uganda Protectorate , and in The Journal of the Anthropological Society for Great Britain and Ireland , June, 1904 (Bagge). 298 MASAI CUSTOMS nenapi ol-ch5ni etii o-sarge, nepiki e-ruat enye. Ore ten eidipi aatumurat il-ayok, neji ’Sipolio. Netoni ’ng-olongi ongwan ti-aiig, neitobiraklni ’ng-ai. Ore ’m-baa enye nepetyeki ’ng-orongoni pe, ten engorie ’n-doiye, nemeim i-seseni. Neishori meshomo aalilita, nengor in-daritik aapik il- lugbuny ; nepik sii ’1-opir. Enyori naleng I-sipolio eitobir anaa ’ngoroyok aapik i-surutya 00 ’1-kilani. Nesir sii ’ng-omomite te-’n-duroto. Ore p’ eisbiu pokin, nebarni, neaku ’L-barnot. Ore p’ eakn ’L-barnot, neitau ’1-kilani, neishop in-dokitin oo-’l- mnran. Ore pe eshitu ’1-teighan, neji ’L-muran. Ore enyor il-mnran naleng ten eji ’L-oingok araki *N- gamlnini, amu eisbori meishopo ’n-dwalan araki 1-torongen. Ore eji’l-muran’l-oingok ten eidim aataar il-meek kumok. bide on which is the blood is carried by the boy and placed on his bed. When the boys have all been cir¬ cumcised they are called ’Sipolio (recluse). They remain at home for four days, and bows are prepared for them. They then sally forth and shoot at the young girls, their arrows being blocked with a piece of honey-comb so that they cannot penetrate into the girls’ bodies. They also shoot small birds1, which they wear round their heads together with ostrich feathers. The Sipolio like to appear as women and wear the surutya ear¬ rings and garments reaching to the ground. They also paint their faces with chalk. When they have all recovered, they are shaved again and become U-barnot (the shaved ones). They then discard the long garments and wear warriors’ skins and ornaments. After this their hair is allowed to grow, and as soon as it has grown long enough to plait, they are called U-muran (warriors)2. The warriors are fond of the titles ’L-oingok(the bulls) and ’N-gaminini (the generous people), for they may then wear bells or a bracelet called il-torongen. Now to become one of the Oingok, a warrior must kill many savages, 1 The bird which the Sipolio wear round their heads is the mouse bird ( Colius affinis, Shelley). Boys who behaved in a cowardly manner during the operation are not allowed to shoot these birds. 2 This word is commonly but incorrectly written Elmoran. Plate XIX An O-Sipolio, or boy who has been recently circumcised, wear- Masai warriors, showing the ear-ring called en-gulale ing a woman’s garments and the ’surutya ear-rings. In his hair and the arm-ring called e-rap. are ostrich feathers, and round his head a.fringe of birds’ skins. MASAI CUSTOMS 299 Ore eji ’N-gaminlni ten eyeng il-mongi, neisho ’l-kulikae ’n-giri. E-mu rata oo-’n-doiye. Ten eiyouni neiyami ’n-doiye oo-’l-Maasae, nemurati. Ore eng-olong namurati, neyengi ol-kerr araki ol-kiteng, oji Ol-oitupukunieki, anaa too- ’ 1-ay ok. Nemurati ninje ti-atwa aji. Naa, ten eishir, nemeata en- netiu. Mepika ninje T-opir anaa ’1-ayok, ol-merisian ake epika. Ore ten eishiu, neiyami. E-unoto. Ten eiyou T-muran neuni, nepwo aangas dingoru 01- aunoni, na ol-tungani oata menye 00 ngotonye eingoru, neata ’n-glshu, neitu ae-olong ear ol-tungani, nemedanya ’ng- onyek e-menye 00 ngotonye, nemeata ’ng-onyek pusi 2. Ore pe etum, nemiliki ; whilst the Gaminini are chosen if they frequently slaughter bullocks and give the meat to their comrades. The girls’ circumcision. When Masai girls wish to marry, they are circumcised. On the day that the operation is performed, a sheep or bullock is slaughtered, and as with the boys it is called The (animal) which has caused her to be taken out (from amongst the girls). Women are operated upon indoors, and it is 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 Hy'phaene (or doum) palm, or of grass, is donned. When they recover, they are married. The feast called E-unoto or the selection of a chief1. 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 are not blind, and who himself has not a discoloured eye. When they succeed in getting such 1 A chief called 01-aunoni is appointed for each sub-district. His duties are to keep the warriors of his sub-district together, and he is responsible to the chief medicine-man for their appearance in case of war. If a warrior dis¬ obeys the orders of his chief, he is flogged or maltreated by his companions. 2 Pus (pi. pusi) means the colour of a corpse or blue. 300 MASAI eisudorieki metebana nebau e-unoto. Ore ten enyoru ol-oiboni, neripaklni ol-kila anaa ol-loo- ’l-moruak oo ’surutya. Ore etaa en-neuni, neitauni en-giti-ang ti-aulo e-manyata naji O-singira. Nepiki inna-kiti-ang *n- glshu naalepo ake. Ore inna-olong nauni, neibungi ol-aunoni, amu ten ejoklni : ‘ Ira ol-aunoni/ eitu eibungi, nekwet aisudori, araki ear ol-tungani, pe meakn ol- aunoni, amu eiba ten eaku ol- m<5ruo, amu meitoki alo en-jore. Ore p’ eibungi, nepiki ’surutya, neishopoklni ol-kila anaa ol-moruo; neidipayu en- gias e-inna-olong. Ore tadekenya neingoruni ol-kiteng arus, neibok il-muran aaman. Ore pe epwo ’n-glshu shoo, neingoruni ol-tungani ogol oibung ol-kiteng e-mouo aun, neibung ol-likae o-sararua. Neremi illo-kiteng em- biding, neyengi te-inne. Neinok il-moruak en-gima kitok to-’l-osingo le-’manyata, nepik e-mouo o-’l-osowan. CUSTOMS a one, they do not inform him ; it is kept hidden from him until the time for the celebration of the feast arrives. If the chief medicine-man approves of the selection, a cloth is made for the new chief like those worn by the old men, and surutya ear-rings are obtained. Just before the feast a small kraal, called O-singira, is built a short distance from the warriors’ kraal. Only milch cows are placed in this kraal. On the day of the feast the chief is seized, for if he were told that he is to be chosen, he would run away and hide, or kill some one. The idea of becoming an old man is distasteful to him, since he will be unable to again go to the wars. When he has been seized, the surutya ear-rings are put on him, and he is clothed like an old man. After this the work for the day is over. On the morrow a black bullock with a white neck and belly is sought out from the herds, and surrounded by the warriors. When the cattle go to the grazing ground, a strong man is chosen, who holds the bullock by the horn at arm’s length, whilst another one seizes it by the navel. The bullock is stabbed in the nape of the neck 1, and skinned on the spot. The old men then light a big fire in the centre of the warriors’ kraal, and throw a buffalo horn into it. 1 All the Nilotic tribes butcher their cattle by stabbing them in the nape of the neck (Schweinfurth, The Heart of Africa, vol. i, p. 60). Plate XX 2 1. Necklace of brass wire, beads, and chains worn by women [^]. 2. ’N-dorosi garment worn by warriors when proceeding on a raid after the election of an Ol-aunoni chief [£]. 3. Ivory 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 [£]. MASAI CUSTOMS 301 Ore p’ eaku en-nea en-gima, nejoklni ’1-muran, amu eitashe pokin ti-aulo : ‘ Eidipe.’ Nek wet il-muran pokin aamurutoklno idya-mouo. Ore ol-oitera abaiki, nepik eng-aina atwa en-gima, neitau e-mouo, neitorio eng-aina, neitadol il-kulikae idya-mouo, nejo : c Aidipa.’ Onaa, neidipayu e-unoto. Nebarni ol-aunoni te-inna- olong o ol-aigwenani oatai opa ake eton eitu emurati. Nebarni si ninje ’l-kulikae- muran too-’n-gulye-olongi. Ore p’ eidipi aatuun, neyengisho ’1-muran, netoni ’1-apaitin oongwan ana imyet, pepwo en-jore naji En-oo-’n- dorosi araki En-e-’unoto. Neisbop ’1-karash ooji sii ’N-dorosi, nepik il-arash. Nepik sii ’n-gak e-’syaiti ’murto naaji ’mangak, ne’ya ’1-kulikae ’1-kidongi lo-’l- kumbau araki ’1-lenyok le-menye. When the fire is dying down, the warriors standing outside are called, and told that, ‘ it is finished.’ They all run towards the spot, racing to get the horn. The one who arrives first puts his hand in the fire, and, taking out the horn, stretches out his arm. He shows it to the others, and cries out : ‘ I have finished it.’ With this the E-unoto feast termi¬ nates. The Aunoni, or chief, is shaved on » the same day together with the Aigwenani, or Counsellor, who was elected before the feast of circum¬ cision. Afterwards the warriors may be shaved whenever they wish. When the warriors have elected their chief, they slaughter cattle, and wait for four or five months, at the expiration of which they proceed on a raid. This is called The (fulfil¬ ment) of the vow or The (selection) of the chief. They wear cotton cloths \ called The vow1 2, on which are sewn the seeds of the ekirikiti tree 3. They also wear necklaces made of twigs of the e-syaiti tree 4, and called Mangak, and some carry their fathers’ snuff-boxes or fans with them. 1 Before cotton cloths were introduced, dressed skins sewn together were worn. ’N-dorosi garments are worn like the Spanish poncho, a slit being made in the middle for the head to pass through. 2 A raid undertaken after a long peace is also called en-oo-’n-dorosi. Any warrior who shirks his duties on an occasion of this sort can be put to death, and his murderer will not be punished. 3 Erythrina tomentosa , R. Br. 4 Acalypha fruticosa, Forsk. MASAI CUSTOMS 3°2 En-giyama. Ten eiyamisho ’1-Maasae, nengas aapwo aasir en-dito eton a kiti, ne’ya ol-kambau. Ore p’ eaku en-dito botor, neitoki &iya en-aisho o ol- kumbau. Neton lido oiyamisbo. Ore p’ eaku emurati en-dito, neitoki aiya en-aisbo, nemurati. Ore pe eisbiu, nereu ’n-glshu e-’ng-aputi, ’n-dauwa uni, o ol-kiteng oriku ’n-dauwa, o ol-kiteng le-kutuk-aji. Ne’ya sii eng-anashe enye en-aisho, nerubare. Ore lido-kiteng oriku ’n-dauwa naa ninye eimalye ol-aputani ajo Pakiteng. Ore p’ eaku elotu arik e-ngoroyoni enye, nereu ’n-dare uni (il-kerra aare o e-supen e-’n-gerr), n&imalye eng- aputani ajo Pakerr. Neyeng lekwa-kerra pokiraare oo kulikae aare le-menye e-’n-dito. Marriage 1. When a Masai wishes to marry, he commences his courtship by making love to a girl while she is still young, and by presenting some tobacco to her father. He then waits until the girl grows up, when he again offers presents of honey and tobacco. More honey is given to the father at his daughter’s circumcision. On the young woman’s recovery the man proceeds to his future father-in-law’s kraal, and takes with him the dowry, viz. three heifers and two bullocks, one of the latter being said to keep the heifers company, whilst the other is slaughtered at the door of the hut. His sister also takes a pot of honey and accompanies him. The bullock which accompanies the heifers is given to the bride’s father in order that the two men may call one another Pakiteng, i. e. the giver and receiver of a bullock, or father and son-in-law. When the time arrives for the husband to fetch his wife, he takes with him three sheep (two rams and a young ewe). The ewe he presents to the mother to enable them to call one another Pakerr, i. e. the giver and receiver of a sheep, or mother and son-in-law. The two rams are slaughtered to¬ gether with two others, which the girl’s father provides. 1 Formerly no Masai was able to marry until he had been on several raids, but nowadays they leave the ranks of the warriors (il-muran) and settle down as married men (il-moruak) at a comparatively early age. MASAI CUSTOMS Neeli ’1-kilani le-’ngoroyoni, neishop, neishori em-bukuri naripakino ’seghera ’matwan pokin. Neitanapi eng-oriong, neriki eng-ang o-’l-moruo lenye, nerubare ol-moruo, oo ’1-tunganak aare ’1-chorueta lenyena, oo ’n-gituak are e-’ng-ang e-’ngoroyoni. Nemesioyo, erikitoi elo akiti oo metabai. Ore pe ebaiki, neisbori en-gerai, neitoti. Ten eiyam ol-mdruo e- ngoroyoni, nemeipot eng-arna enye, amn torono. Edungoki ae-arna. Enyor naleng aipotye eng-arna o-’l-poror lenye, anaa ’N-oo-’Seure. Ten eata ol-tungani oo-’l- Maasae ’n-glsbu kumok, neidim aiyama ’ngoroyok kumok. Etii kulikae ooiyam ’ngoroyok are, ana uni, ana ongwan ; kake eiyam il-karsisi, ten eiyou, tomon ana tigitam. Ten eiyam ol-Maasani kat’- are araki kat’-uni, neisho en-gitok enye eng-aini ol-ashe, naa ninye eimalye eng-aini ajo Paashe. Meidim il-Maasae diyama ’ngoroyok e-’ng-aji enye ten etoni to-’l-osbo obo, kake eidim diyama ’ngoroyok e-’n-gishomi enye, neidim diyama ’ngoroyok e-’ng-ae-kisbomi. 3°3 After the bride’s wedding-gar¬ ments have been oiled, she puts them on, and is given a gourd which has been ornamented with cowries. This is put on her back, and she is taken by her husband, who is accom¬ panied by two of his friends and two of the old women from his bride’s kraal, to her future home. She does not hurry but walks very slowly until she reaches her hus¬ band’s kraal, where a child is given her to feed. When a man marries, it is con¬ sidered unlucky if he calls his wife by her 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 he 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 as 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 be¬ longing to the same sub-division as himself if both families live in the same district, but he may marry a woman of his own clan or one belonging to another clan. 3° 4 MASAI CUSTOMS Kitala. Ten ear il-Maasae ’ngoroyok enye, etii naapwo kitala, netii naangiri, nemepwo. Ten ear ol-moruo e- ngoroyoni, neipiri alo kitala, naa ten neme kitok-toki eitarueiye, - nelo eng-aji o-’l- poror lo-’l-moruo lenye. Ore pe eriku lido idya- ngoroyoni nashomo kitala, nemeitoki ol-openy aar, amu eure lido-tungani lo-’l-poror lenye medek. Naa, ten eitaruo e-ngoroyoni en-doki kitok, p’ eiyolou ajo eari, nelo eng-ang e-menye, neishori en-giteng nalotu e-ngoroyoni asaiye ol-moruo lenye. En-gaa. Ten ea ol-tungani loo-’l- Maasae, neituraari ten a en- gerai, araki ol-murani, araki e-ngoroyoni ; nenuki eng-arna too-’l-tunganak lenye. Ore ten etii en-doki naipotyeki inna-arna, neishori ae-arna nemenyikita en-e-’ldo otua. Ore ten ea ol-tungani oti oji Ol-onana, nemeipot te-’ng- ang e-menye en-nanai amu The refuge 1. If the Masai men heat their wives, some go and seek refuge elsewhere, whilst others suffer and stop at home. Should a husband beat his wife, but not badly, she will seek refuge in the house of a member of her husband’s age. "When the man with whom she has taken refuge returns her to her owner, the latter does not beat her again, for he fears that he will be cursed by the members of his age. If a woman commits a serious crime, and knows that she will be beaten in consequence, she goes to her father’s kraal, and is given an ox, which she takes to her husband and begs forgiveness. Death. On the death of a child, or a war¬ rior, or a woman amongst the Masai, the body is thrown away2, and the person’s name is buried, i. e. it is never again mentioned by the family. Should there be anything which is called by that name, it is given another name which is not like that of the deceased. For instance, if an unimportant person called Ol-onana (he who is soft, or weak, or gentle) were to die, 1 Divorce appears to be unknown amongst the Masai. 2 The body is always taken to the west of the kraal, towards the setting sun. It is laid on the left side with the head towards the north, so that the face looks towards the east. The legs are drawn up to the chest, the left hand supports the head, and the right arm is folded across the breast. MASAI CUSTOMS 305 ’l-menenga, nedungokien-nanai ae-arna, ejo epolpol. Ore ten eikilikwan ol- tungani ’l-omon lo-’l-oiboni kitok, nemeipot Ol-onana, nejo Ol-opolpol. Ore ol-paiyan kitok oata ’n-gera ten ea, nemenuki eng-arna enye amu eimany in-gera enyena. Ten ea ol-paiyan kitok araki e-ngoroyoni kitok, nemeishiraklni, nemeituraari ninye anaa kulikae-tunganak ooti. Eboraklni ’n-amugha ngejuko, neyengi ol-kerr, nesholuni e-ilata, neeliki 0- sesen pokin. Nedumuni diya, nepiki en- netii ol-oip sidai, neyengi ol-kiteng te-inne, neinosi ’n-giri pokin. N eingwari ’l-oik pe etum il-ngojmia dinguai pe epwonu aadumaa ol-menengani dinos. Ten ea ’1-oibonok loo-’l- Maasae araki ’1-karsisi, meituraari, kake eyengi en- giteng araki en-gerr, neitauni e-ilata, neeli lido-otua. Ore p’ eidipi, nepiki atwa ol-choni, ne’yai e-weji netii ol-oip, neturuni en-giti-kumoto nijo em-bout, nepiki, nennkari too-’so'ito. Neji inne-weji gentleness would not be called en- nanai in that kraal, as it is the name of a corpse, but it would be called by another name, such as epolpol (it is smooth). And if anybody of that kraal were to ask for news of the great medicine¬ man Ol-onana1, he would call him Ol-opolpol. If an elder dies leaving children, his name is not buried, for his de¬ scendants are named after him. When old men or women die, they are not wept for, nor are they thrown away like others who die young. New sandals are made, a sheep is slaughtered, the fat is roasted, and the body anointed. After this the corpse is carried to a shady place, where a bullock is slaughtered, and all the meat is eaten on the spot. The bones of the bullock are left with the body so that the hyenas may smell it, and come and carry it away, and devour it. On the death of a Masai medicine¬ man or rich person the corpse is not thrown away. 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 covered with stones. This is called a grave. 1 Commonly called by Europeans Lenana. 3° 6 MASAI CUSTOMS en-gurare. Ore ten eim poki- tungani inne, nepik o-soit, neikoni neja too-’l-arin pokin. Ten ea eng-ayoni oo-’l- Maasae, ore p’ elu ngotonye ae-kerai, newaya en-giok e- ’nna-kerai, neji Nawaya. Ore pe ebulu, neji 01-owara. Teni mewayi en-gerai en- giok, neishop en-daret o ol-giso to-’l-kimojlno le-’n- geju. Em-buroto. Ten ea ol-moruo loo-’l- Maasae oata ’n-gera oo ’ngoroyok, nepuroo ol-marei pokin. Neitau ’ngoroyok i-surutya, oo ’seghenge oo-'murto, oo ’musetani ; neitau sii ’n-doiye ’musetani, oo ’l-pisya, oo ’seglienge oo-’n-gejek oo 'n- oo-’ng-aik ; nebarn il-muran oo ’1-ayok il-papit. Netoni ’ngoroyok ol-ari obo, neitoki dishop in-dokitin enye. Naa,ten eakulikae-tunganak, neitau ’ngoroyok o-’l-marei ’n-dokitin naaata too-’murto, kakemme pokin, epali-seghenge oo ’surutya ; netoni ol-apa obo. Nebarn sii ’1-lewa ’l-lughuny. Whenever anybody passes this spot he throws a stone on to the heap, and this is done for all time. If a Masai woman gives birth to a boy after the death of one of her sons, a small piece is cut off the ear of the newly-born babe and he is called Nawaya, i. e. from whom it has been snatched. When the child grows up his name is changed to 01-owara, which has the same meaning. Sometimes children’s ears are not cut, in which case they wear a special kind of bracelet, called En-daret, and a ring on one of their toes1. Mourning. When a father of a family dies, the whole family mourns for him. His widows lay aside their ear¬ rings, necklaces, and beads ; his daughters leave off their chains, beads, armlets, and anklets; and his warrior sons and boys shave their heads. His wives wait for a whole year before they put on their ornaments again. If any other person dies, the wo¬ men of the family leave off their small neck ornaments but not the iron rings or the ear-rings, and the men shave their heads. The mourning lasts for one month. 1 The second toe of the right foot. MASAI CUSTOMS Naa, ten ea en-ginyi-kerai, neitau ’ngotonye ake ’n- dokitin. Il-tanja oo ’l-menenga2loo- ’1-tunganak, oo T-asuria. Ten etaa en-nea ol-tungani, neji etaa en-nedungo ol-tau lenye. Naa, ten ea ol-tungani, ore p’ einosi, nea sii ol-tau lenye. Neji eidipi anaa ’n- glshu : meitoki ol-tau apiu. Kake ten ea ol-oiboni araki ol-karsis, nenukari, ore pe engweyu o-sesen lenye, neji etawale ol-tau lenye, etaa ol-asurai ; nelo ol-asurai eng-ang oo-’n-gera enyena, neinguraa. Ti-araki naa neja, pe mear il-Maasae ’1-asuria lenye. Naa, ten edol i-ngoroyok ol-asurai ti-aji, nesuaki kulle, nemej ol-asurai, nelo. Etii ’1-asuria oorook, naa le-’n-gishomi oo-’l-Aiser; naa, ten ear likae etii ’l-oopeny, nejo : ‘ Miar, amu T-kulalang.’ 3°7 If a baby dies, its mother only lays aside her ornaments h People’s souls and spirits, and snakes 3. When a man is on the point of death, people say he is about to cut his heart ; and when he dies and is eaten (by hyenas), his soul dies with him. It is believed that all is over as with the cattle, and that the soul does not come to life again 4. But when a medicine-man or a rich person dies and is buried, his soul turns into a snake as soon as his body rots ; and the snake goes to his children’s kraal to look after them. The Masai in consequence do not kill their sacred snakes, and if a wo¬ man sees one in her hut, she pours some milk on the ground for it to lick, after which it will go away. There is a black snake, which is sacred to the Aiser clan; and if a person of another clan were to strike the snake whilst the owners were present, they would tell him to desist as it belongs to them. 1 The Dinka, Bari, and other Miotic tribes follow similar customs (Kaufmann, Schilderungen, pp. 130, 192 ; and Emin Pasha in Central Africa , p. 338, &c.). 3 Ol-tau, the heart, mind, soul ; ol-menengani, the corpse, spirit, ghost. 3 The Dinka, Bari, Latuka, and other Nilotic tribes, also pay reverence to snakes (Kaufmann, loc. cit ., pp. 127, 188 ; Schweinfurth, The Heart of Africa , vol. i, p. 55 ; Casati, Ten Years , p. 31 ; Emin Pasha, loc. cit., p. 339, &c.). The Zulus hold that divine ancestral shades are embodied in certain tame and harmless snakes, whom their human kinsfolk receive with kindly respect and propitiate with food (Tylor, Primitive Culture, vol. ii, pp. 8, 233). 4 The Dinka and Bari likewise disbelieve in a life after death (Kaufmann, loc. cit., pp. 124, 188). HOLLIS Y 3°8 MASAI CUSTOMS Eata sii en-gishomi naji ’1-Tarosero ’1-asuria lenye sambu. Naa, ten earare ol-tungani loo-’l-Tarosero ol- likae, pe meiteu, neipot ’1-asuria lenyena, nejo : £ E-sile e-’ng-aji e-yeyo, talakunye ! ’ Naa, ten eitu ekwet lidooarare,nepwonu, ’1-asuria aaony. Eata sii kulye-shomlto ’1-asuria lenye. Etii ’1-asuria ooibor, netii ’1-oonyokyo, netii sii ’1-oonyori. Etii ’1-kulikae ooata en-doki natii e-murt anaa ol-kila lo-’l-moruo, neibor kulikae 5l-lughuny anaa ol- moruo kitok. Eji sii eata T-oibonok T- kulenyena ootii ol-bene. Neji ten ea kulikae-tunganak kituak anaa ’M-Batyany, ore pe enukari, nepwo ’1-tauja lenye eng-ai. Ten eirura ol-tungani, nemebuaki likae-tungani ainyeye. Einyeye akiti, amu eji : 1 Ebaiki meidim ol-tau lenye atorinyunye, nea.’ Ejo T-Maasae metii T- menenga, amu medol ; kake eji edol in-gisbu, naa ten einguraa ’n-glshu pokin e-weji nebo, neji edol il-menenga araki ol-owaru. The Tarosero family have their own particular snakes, which are of many hues ; and when a member of this family fights with some one and gets the worst of the combat, he calls upon his snakes, and says: ‘The avengers of my mother’s house, come out ! ’ If the man with whom he is fighting does not run away, the snakes will come and bite him. The other clans and families have their sacred snakes as well. Some are white in colour, others red, and others green. Some have a hood like an old-man’s cloak, others again have white heads like very old people. The medicine-men are also said to have snakes, which they keep in their bags. It is believed that the souls of some big people like Mbatian 1 go to heaven after death and burial. A sleeping man must not be awak¬ ened suddenly. He must be roused gently, for it is thought that his soul may perhaps not return and he will die. The Masai say there are no such things as ghosts because they do not see them. But it is supposed that cattle see them, and when a herd of cattle all gaze at one spot, they are said to be looking at either a ghost or a beast of prey. Vide p. 326. MASAI CUSTOMS 3° 9 En-j ungore. Ten ea ol-moruo loo-Jl- Maasae, nejnng en-gerai enye botor in-dokitin enye pokin, oo ’n-glshu oo ’n-dare oo- ’ngoroyok nemeata ’n-gera ; kake meidim aiyawa ’n-glshu oo ’n-dare oo-’ngoroyok naaata ’ng-ayok. E’ya ’n-gulye-kera naara ’ng-ayok ’n-gTshu oo-’ng-ajijik oo-noongotonye. Teni meata ol-mdruo ’n-gera, nejnng il-alashera lenyena ’n-glshu oo ’ngoroyok ; kake mejung i-ngoroyok ol-alashe ongdrie kina, amu torono ; nejnng lekwa lemengdrie kina, ninje oo’ya ’ngoroyok. Ore ten eiu e-ngoroyoni enye eng-ayoni to-’l-alashe lemengdrie kina, araki te- lighae-tnngani, neishori inna- kerai ?n-gisbu metujungo, neipotyeki aajo ol-le-inna-ang. Naa, ten ea ol-moruo, neingua e-ngoroyoni enye eata en-gerai kake eng-ayoni, mejungi ’n-glshu enyena, epali metubulu ol-openy. Mejung il-Maasae Jl- apulayani lenye, amu torono. Inheritance. When the father of a family dies, his eldest son inherits all his pro¬ perty 1, and also the herds and flocks belonging to the childless widows, but not those which are the property of widows who have sons. The sons by each wife inherit the cattle belonging to their mother’s family. If a man dies childless, his brothers inherit his cattle and his half-bro¬ thers his wives. It is unlawful for a man’s own brothers (i. e. brothers by the same mother) to take his wives. Should a widow have a son by her late husband’s half-brother or by an¬ other man, the child is given the cattle which he would otherwise have inherited had his 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 up3. It is considered unlawful for a man to inherit the property of his mater¬ nal uncle. 1 The Masai distribute their herds and flocks amongst their wives during their lifetime, each one being given a certain number to look after and milk. The cattle so distributed are said to belong to the wife’s family, and are recognized as the property of her sons, who, however, do not assume owner¬ ship until after their father’s death. 3 In a case of this kind, the child does not go to the wars, but marries soon after he is circumcised. Y 2 3IQ MASAI CUSTOMS ’Ngok : ’Nyamin. Ten epurisho ’1-Maasae, pe e’ya kulle, araki ’n-giri, araki ’n-gulye-tokitin kutiti, meitalakisho. Kake ’me naleng epurisho T-lewa kituak ; il-ayok ake oopurisho .naleng aaya kulle, oo ’n-giri, oo ’n-gulye-tokitin. Mme torono em-burore too-’l-Maasae ten epurori ’n- dokitin kutiti. Eiba ’1-Maasae ten epurori ’n-glshu. Ten epuroo T-muran en- giteng, ore p’ eibung ol-openy, nelak ; naa, ten aa okuni ’l-tunganak ooinosa, neishooyo pokin in-dauwa uni. Ore ten esuj ol-openy pe elo ainepu eyengita, pe edolu ol-murani obo ol-openy elotu, neiter ajo lido-murani otadua, 1 Muro V meitalaki illo naleng. Eisbooyo ’1-kulikae leitu ejo c Muro ’ ’n-dauwa ; ore lido otejo ‘ Muro,’ neishooyo ol- bungae. Naa, ten eiriamaki pokin aajo, ‘ Muro,’ neishooyo ’1-bungaiko pokin. En-gitaapare. Ten eitaap ol-murani en- dito, naa ninye oiyam. Ten enyoru ol-murani en- dito naleng, neotiki aitaap, pe etum aiyama. Crimes : Theft. If a Masai steals milk, or meat, or other small things, he is not fined. Grown up people, however, rarely steal, it is the boys who take the milk and meat, &c. Whilst the Masai do not consider it wrong to steal trifles of this nature, they dislike immensely 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 heifers. In the event of the owner follow¬ ing 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. If a warrior causes a woman to conceive, he marries her. When a warrior loves a woman very much, he purposely seduces her to enable him to take her as wife. 1 Lit. hind-leg. MASAI CUSTOMS 3“ Kake torono en-gitaapare too-’l-Maasae, amu ten ejokmi en-dito : c Inno, enna-taapai,’ neshir naleng. Ore en-gerai e-’n-gitaapare neji En-gerai e-’n-daapai, araki En-gerai o-’l-tiren. But the Masai consider it wrong for unmarried people to have children, and if you say to a girl : c Go away, you who have conceived,’ she will weep bitterly. A child not born in wedlock is called The child of seduction or The child of the fireplace. Ti-oikop. Ten ear ol-murani loo-’l- Maasae ol-likae metua, neipiri lido otaara alo aisudori. Naa, ten etii T-alashera le-lido otaaraki, pe metii ’1-oorish, neari lido otaarishe. Ore ten eitu eari lido otaarishe, neitaki T-moruak o-sotwa 00 T-alashera lido otaarishe, neitapaashi ’n-gilani. E’ya lekwa ootaaraki ol-alashe en-gila e-lido otaarishe, ne’ya ol-otaarishe en-gila e-lekwa ootaaraki ol-alashe. Netoni lekwa ootaaraki ol-alashe. Ore pe emuta T-arin aare, neipot il-tunganak le-’n-gishomi enye, nepwo dibung in-glshu e-lido otaara ol-likae, ne’yai ’n-glshu pokin anaa en-jore. Naa, ten etii en-giteng naata ol-twala, naa inna epalaklni. Neriki sii ol-chokut. Ore pe ebaya eng-ang e-lido otaaraki, nerinyi meshomo eng-ang enye. Murder. If a Masai warrior strikes another and kills him, he runs away and hides himself. Should there be no judges, the brothers of the murdered man will kill the murderer. If the latter is not killed, the elders make peace between the two families, and garments 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 brothers. The murdered man’s brothers then wait for two years, at the expiration of which they call together all their clan, and go and lift the murderer’s cattle, taking them as they would in a raid. If there is a cow in the herd with a bell tied round its neck, it is left behind. The herdsman is carried off as 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 is not paid by the Meitalak il-Maasae ol- MASAI CUSTOMS S1^ oikopani eitu emut il-arin aare, amu ejo eton eshal el-lughunya e-lido otaaraki. Ten ear ol-Maasani likae- Maasani,neji, * Eitayo ’3-oikop’ ; meji, < Etaarishe.’ Neji ol- otaarishe naa ol-otaara ’1-meek. Naa, ten ear ol-mnrani ol-likae, pe edung en-giok, neishooyo lido otudungo ol- likae e-supen e-kerr. Naa, ten ear ol-likae, negil ol-oito, a ol-le-’n-geju, a ol-le-’ng-aina, a ol-le-’l-lughunya, neishooyo en-dauwo. Naa, ten eari ol-ayoni metua, melaki anaa ol-murani, kake eishoori T-bungaiko onom. En-giopo, Metii ol-murani araki ol- ayoni oidim ataboitare en-gitok o-l-poror le-menye. Ten eiyolouni, nedeki. Ore ten edeki, neishooyo ’n-glshu are, en-e-’n-aisbo, naaropye ’1-paiyani pe medek. 0 ol-kiteng oyeng il-paiyani ten eok en-aisho. Kake meikoni neja ten eboitare ’n-gituak araki ’n- doiye o-’l-poror lenye. ’Me torono inna. Masai until two years have elapsed, for they say that the dead man’s head is still fresh1. When one Masai kills another, it is called committing murder, it is not called killing. Killing is only used when referring to savages. If a warrior strikes another and tears the lobe of his ear, he has to pay a young ewe. If he breaks a bone, either in his leg, arm, or head, he has to pay a heifer. If a boy is murdered, the amount which has to be paid is not as great as for a warrior, the price being fifty young bulls. Adultery. No warrior or boy may commit adultery with a woman of his father’s age. If he does so, and it becomes known, he is cursed. Should he be cursed, he pays two oxen (one in lieu of honey-wine), and he prays the elders to remove the curse. The elders eat the ox when they drink their honey-wine. But this is not the case if a man commits adultery or fornication with a woman or girl of his own age. This is not an offence 2. 1 This law is not always put into force. The murdered man’s relations are often willing to make peace on payment of a heavy fine, say ioo head of cattle. 2 From this it will be seen that the Masai are polyandrous as well as polygamous. A man may marry as many wives as he can afford to purchase, and a woman may cohabit with any man belonging to her husband’s age. MASAI CUSTOMS 3i3 Ten eboitare ol-moruo en- gerai enye araki en-o-’l-poror lenye, torono. Ten ening ol-poror lenye, neari, negili eng-ang, neyengi ’n-glshu naiyouni. ’M-bwat. Neji en-doki naji em-bwata, naa ’1-ala aare eitauni li-abori. Neitauni te-’ng-alem. Eisho ’1-Maasae : nebwa ’n- gera enye kat’-are. Ten elni en-gerai, pe ebay a ’1-apaitin isyet, etubulutua ’1-ala pokin, nebwai. Netonii. Nepwo ’1-ala pokin, neingwari ’1-opa-ootubulutua. Ore p’ eitoki aabulu ’1-ala pokin, nebaya en-gerai anaa en-oo- ’1-arin tom on 0 aare, nebwai em-bwata e-kitoo, nemeitoki aabulu. Ore p’ eidip aatobwa en- gerai, nesirieki eng-omom il-mur loo-’sirkon, neji : ‘ I’robija.’ Ore opa p’ eiteruaki aabwa ’1-tunganak eji, pe ten emweiyu ol-tungani, p’ eitere, neony il-ala, neimyeki eng-are inna- bwata natobwaki opa. If an old man commits adultery with his daughter or with a girl of her age, it is considered a serious crime. The other old men if they hear of it beat him, pull down his kraal, and slaughter whichever of his cattle they want. The extraction of teeth. There is something called em-bwata, which means the extracting of the two middle incisors of the lower jaw. A knife is used with which to perform the operation. The Masai extract their children’s two middle teeth twice. They extract them first of all when the child is about eight months old, and all its teeth have grown. Then they wait. After the child has lost all its milk teeth and obtained the per¬ manent 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 ex¬ tracting 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 orifice1. 1 Hinde (The Last of the Masai , p. 42) writes : 1 The origin of this custom is sup¬ posed to date back to a time when tetanus was a great scourge amongst the Masai, and they discovered that it was a comparatively simple matter to feed a man suffering from lockjaw if two of his front teeth were missing.’ 3T 4 MASAI CUSTOMS Naa,ten eata opa ’1-tunganak pokin in-jilalo oo-’l-ala le-keper mme ana’-’ata eiyouni naleng im-bwat. Ore taata etamooki em-bwata. Ten edol il-Maasae ol-tungani lemebwa, nekwenikye aajo : ‘Eng&rie ’sirkon en-daa.’ Had people formerly extracted the upper teeth, they would not have required the hole in the lower jaw. But now they have become accustomed to the latter. When the Masai see a man who has not had the two middle incisors extracted, they laugh at him, and say: ‘He eats his food like a donkey/ Em-barnore. Shaving. Ebarn il-mdruak oo’ ngoro- yok oo m-gera oo-T-Maasae T-lughuny oo ’1-papit loo-’ng- onyek le-keper, neput il-papit loo-’ng-onyek li-abori ten eirugo pe erim eng-ongu. Neput araki nebarn sii ’l-munyo oo ’n-gitikit oo ’n-goleshi ; nepej kulikae T-papit loo-’l-oresheta, nepal kulikae. Teni mepuroo il-muran, nemebarn il-lughuny metabana neuni, neitubulu ’1-taighan. Ore ten elu e-ngoroyoni en-gerai, nemebarn ninye o en-gerai enye metabana nebulu Masai elders, women1, and children shave their heads and eyebrows, and pull out their eyelashes if they enter their eyes. They also pull out or shave the hairs of the beard, armpits, and pubes, and some singe the hairs of their shins. If warriors are not in mourning 2, they may not shave their heads until they have held the feast called e-unoto 3, and they grow pigtails. When a woman gives birth to a child, neither she nor the child are shaved until the latter has four SirH. Johnston, in commenting upon this, says {The Uganda Protectorate, p. 803): 1 It may be this explanation has been invented recently to explain a very ancient custom inherited by the Masai from the Nilotic stock, which was their origin ; for amongst these people the removal of the lower incisor teeth is a very common practice/ Hinde’s explanation, however, appears to be very widely spread. 1 This very uncommon practice for women to shave their heads is also followed by the Dinkas, Baris, and Latukas (Cummins, ‘ Sub-Tribes of the Bahr-el-Ghazal Dinkas,’ Journal of the Anthropological Institute , June, 1904 ; and Baker, The Albert Nyanza, p. 90, &c.). 2 Vide p. 306. 3 Vide p. 299. Plate XXI Masai woman shaving her hnshancl. Masai moving their belongings from one kraal to another. MASAI en-gerai ’1-ala oongwan, le- keper aare o li-abore aare. Neji kullo-papit ol-masi. ’Ng-amulak. Enotari ’ng-amulak kat’-are too-’l-Maasae ; en-e-’menata oo ’n-oo-’n-dokitin naadoli neingasyai. Nenotari sii ’ng- amulak too-’l-oibonok, ten eiyouni neishiu T-tunganak. Ten emen ol-Maasani likae- tungani, neisikaki ’ng-amulak eng-omom, nejo : 4 Ira ol-dia.’ Ore pe edol il-Maasae ’1-Ashumba opa, neisikaa, nejo : 4 Engu ’1-Orida 2 anaa ’1-lukunguni.’ Nemeiyou nenyikaki diseye. Ten edol ol-Maasani en-gerai kiti neitu ae-olong edol, nenotaki ’ng-amulak, nejo : 4 Tubulu, tamoo ’ng-onyek o-’l-orere.’ Naa, ten edol en-gerai neitu ae-olong edol, nenotaki ’ng-amulak, nejo : 4 Torono enna-kerai ’ ; kake ejo to-’l-tau lenye : 4 Sidai enna-kerai ’ ; amu eji, ten ejoki ol-tungani en-gerai : 4 Sidai enna-kerai,’ nemweiyu. CUSTOMS 315 teeth, two in the upper jaw and two in the lower. The hair of the head is called the mane. Spitting. The Masai have two ways of spitting; one is used to show con¬ tempt, and the other astonishment. Besides this the medicine-men spit when they wish to heal people 1. If a Masai wishes to show his contempt for another man, he ex¬ pectorates a small stream of saliva forcibly through the hole in his teeth into the man’s face, and says at the same time : ‘You are a dog.’ Formerly when the Masai saw Swahilis, they used to spit on the ground and say : 4 These coast people stink like fowls.’ They never went near them or touched them if they could help it. When a Masai sees a baby that he has never seen before, he spits on it slightly several times and says : 4 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 : 4 This child is bad.’ To himself, however, he says : 4 This child is good.’ It is believed that if he praises a child it will fall ill. 1 Amongst the Dinkas it is also customary for the medicine-men to spit on their patients (Kaufmann, Schilderungen, p. 128). 2 The name by which the Swahili were formerly known. MASAI CUSTOMS 316 Ten engasaki ’n-gera kutiti T-tunganak tasati naleng, nenotaki ’ng-amulak il-tasati, nejoki : c Mikitajapa eng-Ai.’ Naa, ten engasaki T-muran il-tunganak kituak, nenotaki kulikae-kituak ing-amulak ing-aik. Naa, ten edol ol-Maasani en-doki neitu ae-olong edol, anaa ol-akira odoyo, nenotaa ’ng-amulak, nejo : c I’usho ! imbira ’l-mangati ! ’ nejo sii : { Telekwaki.’ Ore sii ten eriklno, neipot il-menenga araki eng-arna o-’l-tungani otua, nenotaa ’ng-amulak. Ore sii ten ening il-omon torok injere etua ol-tungani oje, nenotaa ’ng- amulak, nejo : 4 I’usho, eng-Ai, mikiatd ’n-giyaa.’ Ore p’ eiter aapwonu T-Aisungun kunna-kwapi, pe edol il-Maasae, nenotaa ’ng- amulak, amu etejo : ‘ Eitu kid<5l il-tunganak anaa kullo.’ Neji sii : 8 ’L-oibonok kituak kullo-tunganak.’ Ore pe epik ol-Aisungui ol-tungani ol-cbani, nejoki ol-tungani : c Tonotakaki ’ng-amulak p’ aisbiu.’ Neji eng-arna ’1- Ojuju amu eata ’1-papit kumok. If small children salute very old men1, the latter spit on them, and say: ‘May God give you long life and grey hairs like mine2.’ Then, when warriors greet old men3, the latter frequently spit in their hands before allowing the young men to grasp them. If a Masai sees something phe¬ nomenal, such as a shooting star, he spits several times and says : ‘Be lost! go in the direction of the enemy!’ after which he says: ‘ Stay away from me.’ Again, should he forget, and call somebody who is dead, or mention the name of a deceased person, he spits. Should he hear any bad news, such as the death of some person, he spits, and says : ‘ Be lost, O God, we have no ears.’ When the Europeans came to these countries and the Masai saw them for the first time, they used to spit, for they said: ‘ We have never seen 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 him. Europeans were formerly called ’L-Ojuju owing to their being hairy. 1 Vide p. 287. 2 It is customary amongst the Bari people for old men (fathers or grand¬ fathers) to take children’s heads between their knees and spit slightly on them to bless them (Mitterrutzner, Die Sprache der Bari , p. xvi). 3 Vide p. 284. MASAI CUSTOMS ’N-daiki. Neji en-daa oo-T-Maasae naa kulle eok il-moruak, oo ’ngoroyok, oo ’1-ayok, oo ’n-doiye. Naa T-muran ake ooreo ’1-mongi o-sero aapwo aayehg : ore ’n-gulye-oloiigi nepwo ’ng-angite aaok kulle, kake metoni ’1-apaitin aare eitu eyengisho. Poki pe etum il-moruak oo ’ngoroyok oo ’1-ayok dinosa ’n-giri, neinos. Einos en- giteng ten ea openy, araki etangoro ol-asurai, araki einosa ol-owaru. Meiyeu ’l-moruak loo-’l- Maasae neyeng in-glshu enye pesko, meata eng-olat natadua : ore ol-tungani onyor in-giri nejo ol-Toroboni. Ten elsho e-ngoroyoni, neyengi ol-kiteng oishorieki e-ilata. Ten emenayu e-ngoroyoni, nemeishori ’n-daiki supati. Ten eiyou ’n-giri, neishori ’1-oik araki ’n-giri tasati : ten eishori kulle, nepiki eng-are. Enyor sii ’1-Maasae o-sarge. Egor in-glshu too-’n-ganda, nengor too-’l-ngoreta. Ore pe eo en-giteng, neiwou too-’l- pukurto. Neok kulikae erok, netii T-oopik kulle. 3J7 Food. Amongst the Masai the principal food of the old men, the women, and the children is milk. The warriors alone drive bullocks into the forest, and slaughter them there : at other times they go to the married people’s kraals and drink milk, but they never remain for two months together without slaughter¬ ing. Whenever the old men, the women, and the boys are able to do so, they likewise eat meat. They also eat an ox if it dies a natural death 1, or if it is bitten by a snake, or if a beast of prey has killed it. The Masai 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 slaughtered, and she is given the fat. A pregnant woman is not given good food. When she wants meat, she is given bones or lean scraps ; and when she wants milk, water is mixed with it. The Masai are also very fond of blood. They tie a leather ligature round the neck of a beast and pierce a vein with an arrow, the shaft of which has been blocked. When the blood gushes forth, they catch it 1 The Shiluk and other Nilotic tribes also eat cattle which have died a natural death (Gessi, Seven Years in the Soudan, p. 32, &c.). 318 MASAI CUSTOMS Ore ’n-gulye-tokitin n&inosi. Enyaal il-moruak oo ’ngordyok ol-kumbau ditushu- laki e-makat o ol-kumbau loo-’l-muran. Netii ’1-oook too-’n-gum'eshi ol-kumbau oidongo, neji en-gisugi. Netii sii kulikae oook too-T-motio. Eok sii T-muran, kake meok pokin. Menyaal ninje ’1-ayok araki ’n-doiye ol- kumbau, nemeok ; etoni ake. Metumil-Maasae ol-kumbau, amu meiyolo aatuturu ; kake einyangu too-’l-meek, dinosye eng-orno oo ’n-dare tasati. Memiraki ’l-Maasae T-meek in-gishu supati, ’n-glshu olupin ake oo nemeata kulle, oo ndiba T-asho, ninje ake emiraki ’l-meek, oo ’n-dare moruak oo ’n-dasati. Neok sii ’l-m6ruak in-aisbi, neinyangu ’1-maruan o en-joi too-’l-meek. ’N-gera ake n&inos en-aisbo najon. Poki en-doki nainos il-moruak te-’n-aisbo najon il- cbangaro ake. in gourds. Some drink it pure ; others mix it with milk 1. There are a few other things which the Masai eat. Some old men and women chew tobacco mixed with salt and Ocimurn suave , whilst others sniff ground tobacco up their nostrils : this latter is called snuff. Others again smoke pipes. Those of the warriors who like it also take snuff. The boys and girls, however, neither take snuff nor chew tobacco 2. The Masai do not grow tobacco themselves, for they do not know how to dig. They buy it from savages, exchanging it for butter and lean goats. The Masai do not sell good cattle to the savages ; they only give them barren cows, or those which have no milk, or which do not care for their calves. These and old or lean goats and sheep are the only animals they part with. The old men drink honey-wine, and they purchase from the savages two kinds of beer, called 01-marua and En-joi. It is only the children who like wild honey : old men eat the comb full of grubs 3. 1 This custom is also common among the Bari (Kaufmann, Schilderungen, p. 170). 2 In olden days it was the privilege of rich old men and their chief wives only to take tobacco, which was called ol-chani loo-’ng-onyek, the eye- medicine. a The Masai obtain their honey by following the Cuculus indicator bird. MASAI CUSTOMS 319 Enyor sii ’n-gera ’1-nganai- yok naleng, einos sii ’1-tunganak kituak, kake mme naleng. Nemeinos il-Maasae kulye- tokitin opa, eton eata ’n-glshu, kake einosita taata ’n-daiki pokin oo-’l-meek, anaa T-paek, o ol-misheli, 00 ’l-mariko, 00 ’n-gulye-daiki e-’n-gop, amn meata ’n-gishu knmok anaa opa. Poki en-doki nemeinos, e-matwa ake. Nemeinos il-motonyi, 00 ’singir 2, 00 ’n-giri oo-’l-changit. U-changit. Menya ’1-Maasae ’1-changit opa eton eata ’n-glshu pokin ; kake eiter kulikae dinos taata ’1-changit anaa ’1-Torobo, amu etumntate ’n-glshu. Ten ear il-ayok il-tomen, naa ’1-ala ake eitauni, nepwei aamir neinosyeki ’n-glshu. Naa, ten eari T-osohwani, naa ol-choni eitauni, p’ eitaunye T-muran il-longoi, neitauni sii ’mowarak, p’ eitdi ’n-gidongita ndidongyeki ’mashon. Neitaa sii T-oibonok in-gidongita naapika ’so'ito le-’n-aibon. Children are very fond of various kinds 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 nowadays they often have to eat savages’ food, such as maize, rice, bananas, and cereals, for they no longer own the vast herds which they formerly pos¬ sessed h They, however, do not eat every¬ thing. They eat neither birds, nor fish, nor the flesh of wild animals. Wild animals. The Masai ate the flesh of no wild animals when in olden days they all had cattle ; but some of those who have lost all their cattle are now beginning to eat venison, like the Dorobo. If Masai boys kill elephants, they only take the tusks, which they exchange for cattle. When buffaloes are killed, the hide and the horns are kept. From the former the warriors make their shields, and from the latter mortars are cut in which medicines are ground. The medicine-men also use the horns to put stones in for their prophecies. 1 It was recently estimated that the Masai in the Naivasha Province own 35,000 head of cattle and 250,000 goats and sheep. Those living in the Ukamba Province and in German East Africa are, however, much poorer, most of their cattle having died of rinderpest some years ago. 3 The northern Masai sometimes use o-singir (pi. i-singiri) for a fish. The southern invariably use o-singiri (pi. i-singir). 320 MASAI CUSTOMS Naa, ten eari ol-meut, il-lenyok eitauni pe eripye 5n-doiye ’musetani oo ’1-turesh. Naa, ten eari o-sirua, naa ’n-ganda eitauni, p’ eanyeki ’n-glshu. Naa, ten eari e-sidai, naa ’1- opir eitauni pe epika T-muran ten epwo en-jore. Nepika sii ’l-ayok ten emurati. Naa, ten eari ol-ngatuny, naa ol-choni lenye eitauni p’ eitaa ’ 1-muran en-doki naji ol-ngatuny, naata ’1-papit adoru, nepik il-lughuny ten epwo en-jore. Naa, ten eari o-engat, neitauni ol-kidongoi, p5 eitaa T-moruak ol-lenywa. Naa, ten eari ol-maalo, neitauni ’mowarak, naaoshi te-’n-aidura pe meimin ol- orere. Naa, ten eari sii e-muny, neitauni e-mouo negwetunyeki 5l-kuman ooidongyeki 5l-oroi oo ’l-oingok. Neit&i sii ’1-kuman loo-’l-aigwenak. Lello-shangit eataye ’1- Maasae en-gias. Naa, ten enya ol-owaru ’n-glsku araki ’n-dare, pe edol il-Maasae, near, amu ejo : ‘ Einos in-glshu ang.’ Ore ’1-owarak ooinos in-glshu oo ’n-dare, ol-ngatuny, o ol-keri, o ol-ngojine, o en-derash. If a giraffe is killed, only the long hairs of the tail are preserved. The girls use these as thread to sew the heads on to their clothes. Should an eland be killed, strips of the hide are taken and made into thongs for fastening the cattle with. When an ostrich is killed, the feathers are made into head-dresses, which are worn by the warriors when they go to war. Boys also wear ostrich 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. They wear this when they go to war. If a wildebeest is killed, the tail is kept, and the elders make their fans from it. Should a greater kudu be killed, the horns are preserved and blown 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 hulls with. The coun¬ sellors’ clubs are also made of rhinoceros horn. These are the wild animals of which the Masai 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.5 The beasts of prey which eat cattle and goats are lions, leopards, hyenas, and jackals. Plate XXII 1 2 3 1. Club of rhinoceros horn belonging to the spokesmen (ol-aigwenani) [£]. 2. Warrior’s club [£]. 3. Boy’s club [£]. Masai hatchet [J]. MASAI CUSTOMS 3 En-giguran. Itadua, en-giguran oo-’n- gera oo-’l-Maasae kutiti, naa ’soito eiturur araki ’n-dulele 1, neiguranye ditaa ’n-gishu oo ’n-dare. Neitayu ’ng-ajijik oo-’n-gulughok ditaa ’ng-angite, neitayu sii e-sere ditaaem-bere. Nenyor in-doiye kutiti ’1- hganaiyok o-’l-darpoi, nejo ’n-gera. Ore ’1-ayok botoro, nemira ti-atwa ’n-gishu. Neingoru en-giteng nabor, neitaa eng-aji. Neitashe ol-ayoni obo aboitare en-giteng, nepwo ’1-kulikae disudori. Ore ten epwonu ’1-kulikae, nemir lido oboitare en-giteng. Ore ol-omiri neibungi, neji etaara 'l-mangati aitanyanyukye ; o ol-oeuo akordu en-giteng aiseye, netopua illo. Neji inna- kiguran Sambwen. Eata sii ’l-moruak en- giguran enye e-’n-jata naata ’n-gumot kumok neitamanaa ’soito ooji ’n-doto. Neji inna-kiguran en-geshei. Neiguran sii ’1-muran inna-kiguran, kake mme naleng. Meat a en-jata, eitobir ’n-gumot te-’n-gop ake. O-sotwa. Ten eiyou ’1-Maasae neitayu o-sotwa oo ’1-kulikae, aa ’1- mangati aa ’1-oshon ootaarate, neibung il-muran il-moruak 1 Solanum sp. Games. Small Masai children collect pebbles or berries, with which they play at cattle and sheep. They also build huts and kraals in the sand, and they make spears out of bul¬ rushes. Little girls make dolls of the fruit of the sausage-tree2. Big boys play about in the herds of cattle. They choose a quiet animal, and pretend it is a hut. One boy stands by the cow whilst the others go and hide. When the latter return, the one who is stand¬ ing 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 has won. This game is called Sambwen. The old men likewise have their game. This is played on a board containing many compartments, in which they circulate pebbles called ’n-doto. This game is called en-geshei. The warriors also play this game, 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 with whom they have fought, the warriors seize two im- 2 Kigelia africana, Bth. 322 MASAI CUSTOMS kituak aare, o en-giteng naata eng-ashe, o e-ngoroyoni naata en-gerai kiti; neiko si neja ’1-mangati. Nepwo aatumo te-’weji nebo, eibung il-tunganak pokin il-kujit te-’ng-aina e-tatene, neitapaashi ’n-glshu, ne’ya T-Maasae en-giteng oo-’l-mangati, ne’ya ’1-mangati en-giteng oo-’l-Maasae. Nenak en-gerai oo-’l-mangati ol-kina le-’ngoroyoni oo-’l-Maasae ; nenak sii en-gerai oo-’l- Maasae ol-kina le-’ngoroyoni oo-’l-mangati. Nerinyo ’ng-angite enye, etaiyoloito aajo eibunga o-sotwa kitok. Anaa en-neikuna ’1-Lumbwa oo ’1-Maasae to-’l-ari le-’ng- olong te-’weji neji El-langata e-’Sangaruna. Ore opa teni meiyou ’1-Maasae neibung o-sotwa kitok oo ’1-meek, neinosaki ol-momai. Etotona ol-moruo loo-’l- Maasae aboitare ol-moruo loo-’l-meek, neitau pokiraare o-sarge te-’ng-aina e-kedyanye, nepik in-giri o-’l-kiteng oyengi te-inne, neinos. Ore p’ eidip, nepwo; kake eitu eibung il-Maasae elle- sotwa. portant elders, and take a cow which has a calf, and a woman who has a baby ; and the enemy do the same. They then meet together at a cer¬ tain spot, everybody present holding grass in his right hand, and exchange the cattle, the Masai taking the enemy’s cow and the enemy the Masais’. The enemy’s child is suckled at the breast of the Masai woman, and the Masai baby at the breast of the woman belonging to the enemy. After this they return to their kraals, knowing that a solemn peace has been entered into. Thus was peace restored between the Lumbwa Masai and the Masai proper1, in the year of the sun 2, at the place called the Ford of Sangaruna 3. Formerly when the Masai did not wish to make a solemn peace with the savages, they entered into blood brotherhood with them. A Masai elder would sit down with one of the elders of the savages ; each of them would then cut his left arm, and after dipping in the blood some meat of a bullock which was killed on the spot, would eat it. When they had finished, the Masai went away, but they did not keep the peace. 1 Hobley ( EasternUganda , p. 42) and Johnston (The Uganda Protectorate , p. 884) describe a similar ceremony after a war between the Masai and the Lumbwa or Kip-sikisi. 2 The year of the great famine (1883). 3 On the Ruvu or Pangani River. MASAI CUSTOMS 3*3 Ol-le-Patureshi. Ten eiyou ol-tungani araki en-gerai oo-’l-Maasae neitau ol-alashe araki eng-anashe, neisho ol-tureshi. Naa, ten eipoto ’n-garn, nejo Patureshi. Il-tiloi. Neji en-doki najo T-Maasae, ’L-tiloi. Ten elo ol-tungani ainguraa e-ngoroyoni namwei, p’ eosh ol-oshi-taritiki oji Ol-tilo, amu ejo, ‘ Til-til-til, ’ te-’matwa e-kedyanye, neiyolou ’njere emwei naleng. Naa, ten eosh ol-le-tatene, neiyolou ’njere memwei naleng. Ore, ten elo ol-tungani ainguraa ol-lee omwei, nSosh ol-tilo kedyanye, neiyolou ’njere memwei naleng. Ore, ten eosh ol-le-tatene, neiyolou ’njere ea olo ainguraa. Ore, ten elo ol-tungani ol-arabal araki en-jore, nening ol-tilo eorito te-’matwa e-tatene, neiyolou ajo emir lekwa oolo aarare. Naa, ten eosh ol-le-kedyanye, nerinyo, amu eiyolo ’njere epwei aamir. Ore ten elo ol-tungani ’ng-angite, neosh ol-tilo The ceremony of the red bead. When a Masai wishes to make a person his brother or sister, he gives that person a red bead, called ol-tureshi. After performing this ceremony, they call one another Patureshi, i. e. The giver and re¬ ceiver of a bead, instead of by their proper names. Omens. The Masai believe in what they term Il-tiloi, or omens. If a man goes to visit a woman who is ill, and the bird which is called Ol-tilo1, 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 person visits a man who is unwell, and hears the same bird cry¬ ing on his left hand, he knows that the man is only indisposed ; but on the other hand, if a bird cries out on the right side of the road, he knows that the man will die. Again, if a man goes to fight or to raid and hears the Tilo bird crying on his right hand, he knows that he will be successful. Should the sound come from the left hand, he will return home again, as he knows he will be beaten. If a man is going to pay a visit and hears a Tilo bird behind him, it HOLLIS Mesopicus spodocephalus , Bp. 324 MASAI CUSTOMS te-kurum, nejo : ‘ Sidai, amu aapwei aisho ol-origha latonie te-’ng-ang nalo.’ Ore ten eorito ’1-kumok te-kurum, elo ol-tungani ’n-gwapi, nesioyo amu ejo esha eng-ai. Ten elo ol-tungani e-weji, pe enangare ol-tungani obo, naa ol-tilo torono, elo kake eiyolo ’njere metum en-doki nalo aingoru. is a good omen, and he may expect to be received hospitably. Should a person be travelling and hear several of these birds behind him, he must hasten, as it is a sign of rain. If a man is going anywhere and meets another man walking alone, it is a bad sign : he continues on his way, but he knows that his journey will be in vain. ’L-oibonok. Eata ’l-oibonok in-dokitin ongwan naadolye ’1-limot naap- wonu. Nejien-naiteru naen-gidong, neiyolou ’njere elotu en-doki naje te-’n-gikenata oo-’soito. Ore eng-ae, ten eyeng en¬ gine, neingor i-monyit, neiyolou ’n-dokitin naapwonu, anaa en- gaa, araki kulye-tokitin. Ore eng-ae, ten eok in-aishi ore pe emerayu, neliki I- tunganak in-dokitin naaaku Ore eng-ae, ten eirura p* eidetidet, neliki ol-orere ’njere: ‘ Atadua en-doki naje te-’n- gidetidet.’ Neiruk ol-orere, na ten emuta ’1-arin kumok, meidim ol-orere aatejoel-lejare, 1 Vide The medicine-men. Medicine-men have four methods of divining future events. The first is by means of a buffalo or ox horn. A handful of stones 1 is thrown in, and they know what is going to happen by the number which fall out when the horn is shaken. The second is by examining the entrails of a goat which they slaughter. From what they see there they are able to predict that certain things will come to pass, such as epidemics, &c. The third method is when they drink honey-wine and get drunk. They are then able to prophesy what will take place. The fourth method is by dreams. They tell people what they saw in their dreams, and it is believed to be a prophecy. Should the dream not come true after an interval of some years, people cannot say it is note on p. 328. MASAI CUSTOMS 3^5 eanyu ake aajo eaku en-netejo ol-oiboni. Ore ten eosh ol-oiboni en- gidong, pe etii *l-tunganak oopwonu te-*ng-oitoi, nejoki 5l-tunganak : ‘ Angas apal, amn meisboru *n-gejek oo-*l- tunganak oopwonu aaosb.’ Eiyolo sii ten epwonu *1- tunganak te-’n-nelakwa. Naa, ten ebonu ol-oiboni en-doki, nemera meibalaki T- tunganak; eranyu too-’n-gitan- yanyukot, neiruk il-tunganak. Anaa ol-oiboni opa oji Menye-Ngupe, neibonoki * 1 - muran le-Kilepo ooiyou nepwo en-jore, nerany, ejo : ‘ Purpuri *l-oingok, Kilepo earaki. Purpuri ’1-oingok, Naataaraite en-dungoti/ Nepwo l-muran le-Kilepo en-jore, near il-Akaen, netum e-matwa oo-’n-glshu, nelau ’1- kulikae. Nejo: ‘ Etabaiya en-opa- natejo ol-oiboni.* Ore *l-oibonok pokin il- Aiser, le-’ng-aji oo-’n-Gidongi, naji en-o-’l-Oimooja araki en- e-’Sigiriaishi. Ore Ol-Oimooja not correct: they must wait until the medicine-man 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, he 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 medicine¬ man named The father of Ngupe made medicine for the warriors of Kilepo before they went on a raiding expedition, he sang : 1 The bulls that cannot move be¬ cause they are so fat, They will be beaten by Kilepo. The bulls that cannot move be¬ cause they are so fat, Half of them have been captured.’ The warriors of Kilepo went on their projected raid against the people of Kahe1, and captured half of their cattle. They said : ‘ Thus prophesied the medicine-man.* All medicine-men belong to the Kidongi family of the Aiser clan, and they are the descendants of Ol-Oimooja or of E-Sigiriaishi 2, the sons of Ol-le-Mweiya 3. 0 E-Sigiriaishi *n-gera o-’l-Ie- Mweiya. 1 A small state near Kilima Njaro. 3 The son of sickness (?). 2 The Somali. 326 MASAI CUSTOMS Ore too-’l-oibonok pokin Ol-Onana ol-kitok lenye. Ninye egel il-Maasae pokin, nejo ol-aitoriani lenye. Neji Ol-Onana en-gerai e- ’M-Batyany, o ’M-Batyany en- gerai e-Supeet, o Supeet en- gerai e-Sitonik, o Sitonik en- gerai e-Kipepete, o-Kipepete en-gerai e-Parinyombe, o Pari- nyombe en-gerai e-Kidongoi, o Kidongoi en-gerai e-’Sigiriaishi. Ore en-giterunoto oo-’l- oibonok neji enotoki Ol-le- Mweiya eton te-’n-geper o-’l- doinyo loo-’l-Aiser otadouo te-’ng-ai. Netum il-Aiser, nejo en-gerai amu oti naleng, nerik ang, nenyoriki ol-oiboni, neiyamisho, nelu ’n-gera. Ore etaa en-nea, nejoki ’n- gera enyena : c Emindur te- ’nne.’ Ti-araki naa neja pe melam il-Aiser illo-doinyo. Ore too-’l-oibonok pokin li- opa ’M-Batyany ol-kitok. Neji opa eton eitu epwonu ’1-Aisungun kunna-kwapi, etiaka ’l-tunganak : ‘ Epwonu akenya ’l-tunganak ooibor kullo-osbon.’ Ore sii inna-kata eton eitu Of all the medicine-men Lenana is the greatest. All Masai acknow¬ ledge him as their lord and pay tribute to him. It is said that Lenana is the son of Mbatian, who was the son of Supeet, who was the son of Sitonik, who was the son of Kipepete, who was the son of Parinyombe, who was the son of Kidongoi, who was the son of E-Sigiriaishi, the son of Ol-le- Mweiya. The story of the origin of the medicine-men is said to be as follows : Ol-le-Mweiya came down from heaven and was found by the Aiser clan sitting on the top of their mountain1. He was such a small person that he was first of all believed to be a child. He was taken by the Aiser clan to their kraal, where it was discovered that he was a medicine-man. He married and had issue. When he was dying he said to his children : ‘ Do not move from this spot/ On account of this the Aiser clan do not go far from their mountain. Now, of all the medicine-men who lived in olden days Mbatian was the greatest. It is said that formerly, before Europeans ever came to these coun¬ tries, he prophesied that white people would arrive. Again, before he died he told 1 Commonly known to Europeans as Ngong or Donyo Lamuyu. The Masai have three names for this mountain — Eng-ongu e-’m-bagasi (the eye or source of the Athi River), Ol-doinyo loo-’l-Aiser, and Ol-doinyo lo-’l-le-Mweiya. Plate XXIII The principal Medicine-man of the Masai, 01-0nana, the son of M-Batyany ; (1) wearing the cap of an official of the East Africa Protectorate, and carrying the iron poker ; and (2) wearing native dress. MASAI CUSTOMS 3^7 ea, nejoki ’1-tunganak : ‘ En- dura, amu emuta ’n-gishu. Ore en-doki ninderitere aadol naa ’1-ojonga ooan in-gak anaa ’1-otorok. Neiter sii ’1-changit aaa, neitoki taa ’n-gishu.’ Nesipayu nenna pokirare : nepwonu ’1-Aisungun, nea ’n- glshn. Ore ea ’n-gishu, nea sii ninye ’M-Batyany. Ore etaa en-nea, neipot il- paiyani le-Matapato, a ol-osho otamanya, nejoki : ‘ Emindur to-’l-osho linyi, amu alo aa ; nairiwaki ’ndae ’n-gishu te- ’ng-ai. Naa, tini induruduru, niaa te-’mweiyan o-’l-minjaloi, nemuta ’n-gishu pokin, niara- rere ’l-mangati oogol, neari ’ndae. Ore en-gerai ai naisho ’n-dokitin o-’l-oiboni, ninye ol-oiboni linyi. Endaas im- baa naajoki ’ndae.’ Nejoki ’1-paiyani pokin : ‘Aiya,’ nepwo. Ore p’ eidip aashom, neipot ’M-Batyany en-gerai enye kitok oji Sendeu, nejoki : ‘ Tayoku amu aiyou ndisho ’n-dokitin o-’l-oiboni.’ Nejo Sendeu: ‘ Aiya,’ nelo airura. Ore ejokino kunna, nening Ol-Onana oisudori ti-atwa ol- ale loo-’l-asho, neinyototo tadekenya, nelo eng-aji e- menye, nejo : ‘ Papa, aeuo.’ the people to move their grazing grounds, £ for/ he said, 1 all the cattle will die. You will first of all see flies which make hives like bees, then the wild beasts will die, and afterwards the cattle.’ Both of these prophesies have come true : the Europeans have arrived, and the cattle died. Mbatian himself died while the cattle plague was raging (circa 1890). "When on the point of death, he called the elders of Matapato, the sub¬ district in which he lived, and said to them : £ Do not move from your country for I am about to die, and I will send you cattle from heaven. If you move, you will die of small¬ pox, your cattle will all perish, you 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 elders said : ‘ Very well/ and left. When they had gone, Mbatian called his eldest son Sendeyo 1, and 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 this was taking place, Lenana, who had hidden himself in the calf-shed, overheard the conversa¬ tion. He arose early in the morning and went to his father’s hut. On his arrival he said : * Father I have come/ 1 Lenana is sometimes said to be the eldest son of Mbatian. MASAI CUSTOMS 32 8 Ore’M-Batyany na ol-moruo kitok eata eng-ongn nabo ake, nemedol en-gerai enye, neisho ’n-dokitin o-T-oiboni, aa ol-kuma le-’seghengei, o en-gidong, o ol-tulet, o em- bene, o ’n-doto e-’n-aibon, nejo: ‘lye oitore ’1-alashera linono o ol-orere pokin.5 Ne’ya Ol-Onana ’n-dokitin o-T-oiboni, nelo. Ore p’ eidip ashomo, nejing Sendeu eng-aji e-menye, ne- joklni: {01-alashe lino o’yawa ’n-dokitin o-T-oiboni.’ Ne- goro naleng Sendeu, nejo : ‘Maitore ol-alashe lai, aarare oo metua.’ Onaa nea ’M-Batyany, nenu- kari to-’l-Doinyo Orok. Ore p’ eidip atua, nejo kulikae-tunganak : c Ol-Onana ol-oiboni lang, amu etiaka 5yook ’M-Batyany, “ Aisbo 5n- dokitin o-l-oiboni en-gerai ai nara ol-oiboni linyi.”’ Netoni te-idye aaboitare Ol-Onana. Kake ejo kulikae : £ Mme ol-oiboni lang elle, amu etele- jisbe/ Nepwo ninje aasuj Sendeu. Now Mbatian was very aged and he had only one eye. He therefore did not see which of his sons was before him and gave to Lenana the insignia of the medicine-man (the iron club and the medicine horn, the gourd, the stones \ and the bag), at the same time saying : ‘ Thou shalt be great amongst thy brothers and amongst all the people.’ Lenana took the medicine-man’s insignia and went away. Sendeyo then went to his father, but was told that his brother had already been there and been given the medicine-man’s insignia. When he heard this, he was very angry and said : * I will not be subject to my brother; I will fight with him till I kill him.’ Mbatian died and was buried near Donyo Erok. When he was dead, some of the people proclaimed Lenana principal medicine-man, ‘ for,’ they said, ‘ Mbatian told us that he would give the insignia of his office to which¬ ever of his sons he wished should succeed him.’ They therefore re¬ mained with Lenana. But others said : f We will not acknowledge this man for he is a cheat,’ and they threw in their lot with Sendeyo1 2 * *. 1 It is possible that these stones, which according to tradition were brought many years ago from the north, may prove to be of some interest. It is asserted that no European has ever been allowed to behold them. 2 This is the story as told by the Masai. The official version is that Lenana was chosen by the elders of most of the clans and districts on his father’s death, but that Sendeyo refused to acknowledge him, and was MASAI CUSTOMS 32 9 Ore kuldo ooshomo aaboitare Sendeu, nemweiyu, nea ’1- kumok, nemuta ’n-glshu enye, near sii T-Daehi. Ore kuldo oototomo aaboitare Ol-Onana, neitu emweiyu, netum in-gTshu, anaa en-netejo ’M-Batyany. Neara Ol-Onana o Sendeu T-arin kumok, neari Sendeu, nelotu te-Tle-ari le-ngole asai ol-alashe, neishori eton aaboita, neitayu o-sotwa. Ore ten etaa en-nea Ol- Onana, negelu en-gerai enye naiyolou en-aibon. Ore en-doki kitok to-’l- oiboni naa ol-kuma le-’seg- hengei. Ore ten eiriwaa ol- oiboni ol-kilikwai pe ejoki T-tunganak toki, neiriwaa ol- kuma lenye pe ening il- tunganak o-rorei lenye. Naa, ten eosh ol-oiboni ol- tungani to-’l-kuma le-’seg- Now disease broke out amongst Sendeyo’s people, many of whom died, their cattle all perished, and they were defeated by the Germans ; whilst those people who remained with 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 his brother to allow him to live with him, and peace was concluded between the two parties. Before Lenana dies he will select whichever of his sons is acquainted with the work of the medicine-men to succeed him. The principal badge of the medicine-man’s office is the iron club1. If the medicine-man sends a messenger to tell his people any¬ thing, he also sends his club so that it may be known that the message comes from him. Should a medicine-man strike anybody with the iron club, that supported by the ’L-oitai (i. e. the Masai of the ’L-oita sub-district, near Kilima Njaro), with whom he lived for many years. The warriors of the two parties frequently met in deadly strife, and raided each other’s cattle. In 1902 Sendeyo gave up the hopeless conflict, and agreed to acknowledge his brother as chief. He now lives not far from Naivasha. Lenana himself says that he and his three brothers Sendeyo, Neliang, and Tolito were examined by their father a short time before the latter’s death, and as he possessed a better knowledge of the work of the medicine-men than his brothers, he was given the iron club, &c., and chosen by the elders as Mbatian’s successor. 1 On one occasion the iron club was lost. A messenger was sent by Lenana to the Government authorities at Nairobi, and when crossing the Uganda Railway he was overtaken by a train. He jumped on one side and saved his 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. 33° MASAI CUSTOMS hengei, nemweiyu, nea. Neji eosh ’M-Batyany il-tunganak kumok to-’l-kuma lenye,neiteri nea, neisho ’M-Batyany ol- chani, neishiu ; kake meosh Ol-Onana ’1-tunganak amu ol- tungani oirobi. U-kunono. Meiyolo ’1-Maasae pokin didongu ’remeta oo ’1-alema, kake en-gias oo-’l-kunono, naa ninje ooidongu ’n-areta, nein- yangu ’1-kulikae pokin. Ore ’n-dokitin n&idongishore ’1-kunono to-’l-kokwet naa o-soit, o ol-kirisiet, o ol- garamet, o en-gunei. Ore ’n-d5kitin n&idongi naa ’1-tidii, co ’n-dareta, oo ’n-doluo, oo ’n-alulungani, oo ’n-areta, oo ’n-gulye-tokitin. Ore ’segbenge naaata too-’l- Ashumba einyanguni, araki eidong o-sinyai lo-’l-keju le- Matapato. Metii en-gishomi nemeata ’1-kunono, kake nabo-kishomi naata ’1-kunono kumok, neji inna-kisbomi ’1-Kipuyoni. Meiyam il-kulikae-Maasae ’n-doiye oo-’l-kunono, amu ejo person sickens and dies. It is said that Mbatian often struck people with bis club, and waited until they were about to die, when he gave them medicine and cured them. Lenana, however, is a gentle m.an and does not kill people in this manner. The smiths \ All Masai do not know how to make spears and swords ; this is the work of the smiths. It is they who make the weapons, and the others purchase from them. The smiths use in the forge a stone, a hammer, pincers, and bel¬ lows, and they make needles, brace¬ lets, axes, anklets, weapons, and other things. The iron which they work with they purchase from the Swahili, or they smelt the ore which they find in the bed of the Matapato river. Every clan has its smiths ; but there is one clan, the Kipuyoni, to which most men of this class belong. The other Masai do not marry the daughters of the smiths, for it 1 The Kunono and Dorobo seem to hold much the same position among the Masai as the Tumalods (smiths) and Ramis (hunters) among the Somali. No free Somali enters a smithy, or shakes hands with a smith; none takes a wife from this stock, or gives his daughter to a member of it. The Tumalods are spread over the whole of Somaliland as the Kunono over Masailand, and no instance is known of them giving up the trade. Still more debased and poorer are the Ramis, who, like the Dorobo, live by hunting game. Cp. Ratzel, The History of Mankind, vol. ii, p. 494. Plate XXIV MASAI CUSTOMS 33i torono. U-kunono ooiyama oopeny. Ten eibung ol-Maasani en- doki naibunga duo ol-kunoni, anaa em-bere, anaa ol-alem, nepik e-ilata eng-aina, amu ejo torono ten eibung te-’ng- aina ake. Meata sii ’1-kunono ’n-gishu kumok anaa ’1-kulikae-Maasae; meinosare ’n-gishu. Tin idol ol-kunoni oata ’n-gishu artam, naa kumok naleng. Eata ’1-kunono o-rorei lenye ol-loo-’l-Maasae, kake eitawal ; lemening il-Maasae. Mme pokin ooata, e-matwa ake naata. is not considered correct. The smiths marry amongst themselves. If a Masai takes in his hand a spear or sword or other thing which a smith has held, he first of all oils his hand for it is considered improper for him to take it in his bare hand. The smiths are not rich in cattle like other Masai. They have no luck with cattle. If you find one possessing forty head, it is a very large number. The smiths have their own lan¬ guage, which, although a corruption of Masai, is not understood by the ordinary Masai. Not all of them can speak this language : it is only a certain number of them who know it. ’Motlo 00 T-pukurto. Eidim i-ngoroyok oo-’l- Maasae kulye £itobira ’motlo ; nemeidim kulye, neinyangu ake too-I-meek. Einyangu sii ’1-pukurto, araki etum too-’mingan. Eidim aatimir en-gine M- nosye e-moti nabo. Ore ten eitobir il-Maasae ’motlo, neitobir in-gituak 00 ’n-gutiti, nepik pokin in- gumeshi p’ eibungye ten edotu. Ten epwo ’1-muran aayeng- isho, nepik en-gane pe etum dibunga. Earthenware pots and gourds. Some Masai women are able to make earthenware pots ; others who are unable to make them buy them from savages. Gourds are also bought, or they are collected in the deserted kraals. One pot can be purchased for a goat. When the Masai make pots they make them in two sizes, big and small ; these pots are also provided with handles 1 by which they can be picked up. When warriors go to the woods to slaughter cattle, they carry their cooking-pots by a strip of hide fastened to the handles 2. For illustrations see Hinde, The Last of the Masai , p. 89. 1 Lit. nostrils. 33* MASAI CUSTOMS Il-m5tIo. Eitau ’l-moruak loo-’l- Maasae T-motlo too-’l-oik loo- ’n-gineji, araki too-’mowarak oo-’munyi, araki too-T-oiri- enito; kake meok naleng ol- kumbau too-’l-motlo, eok too- ’n-gumeshin, araki enyaal. ’N-gataitin e-’ng-olong. Eata ’1-Maasae ’n-gataitin enye e-’ng-olong o e-’n-ge- warie. Etii en-dama, netii sii en- deipa. Ore en-deipa naa en-gata napwdnunye 'n-glshu ang, etaa en-nedoyo eng-olong. Netii tara, naa inna-kata eton eitu eirura ol-orere. Netii kew&rie, a ninye em- bolos e-’n-gewdrie, netii en- niosobwani, na inna-kata etaa en-nekenyu, a ninye ejo ’1- Ashumba : £ ’Saa tomon.’ Netii en-doruna, araki pe esir, en-oshi-kata pe enyokyenu en-gilepunoto e-’ng-olong. Netii en-dadekeny, naa inna-kata eilepua eng-olong. Etii sii ’n-gataitin naaji eipira eng-olong, o etushughote ’1-oipi, o e-mutii. Pipes. Old men amongst the Masai make pipes of goats’ bones, rhinoceros horns, or pieces of wood. They do not, however, smoke much ; they prefer to take snuff or chew tobacco. The divisions of the day \ The Masai have various names for the divisions of day and night. There is day (as compared to night) and evening. The evening is the time when the cattle return to the kraals just before the sun sets (6 p.m.). There is also the time called Nightfall, or the hour for gossip (8 p.m.) ; this is the hour before people go to bed. Then there is the night, mid¬ night, and the time when the buffa¬ loes go to drink — this latter is the hour before the sun rises, which the Swahili call Saa kumi (4 a.m.). There is also the time called The blood-red period or "When the sun decorates the sky: this is the hour when the first rays of the sun redden the heavens (6 a.m.). Then there is the morning; this is after the sun has risen. There are also the hours called The sun stands or is opposite to one (mid¬ day), The shadows lower themselves (1-2 p.m.), and Afternoon. 1 The Dinka divide their day in much the same manner as the Masai (Kaufmann, Schilderungen, p. 131). Plate XXV Leather Razor and case [£]. Leather studded with beads Masai snuff-boxes [£]. * MASAI CUSTOMS 333 ’N-gata'itin oo 1-apa'itin. Etii ’n-gataitin ongwan oo ’1-apaitin tomon o aare. ’L-apaitin lo-l-oirujuruj : 1. Kara-obo. Ninye ol-le- ’n-gidipata e-’ng-ai oo-’n- Gokwa, o ol-oiter ol-ari. 2. Kipern. Eiperno ’ngoro- yok aajo meata ’n-gishu kulle. 3. L’-iarat. Etoito ’n-gujit, etaa ’iarat ake ooata ’n-gujit naanyori. ’L-apaitin lo-’l-ameyu : 1. Pushuke. Ninye eita- pukye ’1-kak, ^ibungu ’n- dapuka. 2. ’N-dungus. Ninye ongu- surari aishunye pe esha eng-ai o-’l-tumurel. 3. Ol-oiborare. Eibor ing- atambo. 5L-apaitin lo-’l-tumurel : 1. Ol-gisan. Ninye ol-le- Jm-bolos lo-’l-tumurel, neme- shaiki Vejitin pokin eitau ’1-orighaishi anaa ’l-kesen. 2. Ol-odalu. Ninye eda- lunye eng-olong, eidipa atasba eng-ai o-’l-tumurel. 3. Loo-’n-gusbu. Ninye ol- le-’n-gidipata e-’ng-ai o-’l- tumurel, nesuji ’n-glsbu ’n- daritik naaji ’n-gusbu. Seasons and months. There are four seasons and twelve months h The months of showers : 1. June. This is the month after the rain of the Pleiades, and the first month of the year. 2. July. The women wrangle and squabble because the cows give but little milk. 3. August. The grass having be¬ come dry, food for the cattle is only found in the valleys. The months of hunger : 1. September. The trees flower in this month. 2. October. This is the last month of hunger. When it is finished the lesser rains may be expected. 3. November. The clouds become white. The months of the lesser rains : 1. December. This is the month when the lesser rains fall in showers and the ground looks like stools or cloths for carrying children in. 2. January. The sun comes out again, and the lesser rains stop. 3. February. This is the last month of the lesser rains, when flocks of small birds (Buphaga?) follow the cattle. 1 The Dinka have two seasons and twelve months (Kaufmann, Schilderungeny p. 131). 334 MASAI CUSTOMS ’L-apaitin le-’l-lengon : 1. Kuj-orok. Ninye eshaiye eng-ai oo-’n-Gokwa, neroku keper too-’ng-atambo, neata e-rukenya, neji kuju. 2. Oani - oingok. Ninye epushunye ’1-oingok, neani ti- ang meimin. 3. Loo-’h-Gokwa. Ninye edoyorie ’n-Gokwa. Ore ten eidipayu ol-apa loo- ’n-Gokwa, pe esha eng-ai naleng, nejo T-Maasae : ‘ Eto- riklne ’yook, elle-apa Loo-’n- Gokwa.’ Naa, ten eosh eng- olong, p’ eidipayu ol-apa oji ol-oiborare, nejo sii : £ Etorikine ’yook, elle-apa Ol-oiborare.’ ’N-alimen, o en-gioget o en-dasing, 00 ’mweiyani. Ten enya ’1-tunganak oo-’l- Maasae ’n-alimen, neji eata ’n-jo. Naa, ten enya en-gerai kiti, neibung ngotonye too-’l- kimojik en-gutuk enye, amu eure mebaari aaku kitok anaa ’1-meek. Ore ten eata ’1-tunganak en- gioget, neji einos in-giri. Ten easing ol-tungani, nejo openy : £ Ol-tungani Mipoto.’ Nejo kulikae-tunganak ootii: ‘ Mikitagolo (eng-Ai) el-lu- ghunya,’ araki : £ I’risha.’ Ten emweiyu ’1-tunganak The months of plenty : 1. March. This is the month when the rains of the Pleiades com¬ mence. The clouds become black, and heavy mists hang about. 2. April. The bulls have to be tied up in the kraals to prevent their being lost. 3. May. The Pleiades set in this month. Should the rains still continue at the beginning of June, the Masai say : £ We have forgotten, this is May;’ and should the hot season not be over at the commencement of December, they say : £ We have forgotten, this is November1.’ Yawning, hiccoughs, sneezing, and illnesses. When the Masai yawn, they are said to be sleepy. If a small child yawns, his 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 sneezes, he 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 Masai falls ill, it is said 1 Tlie thirteen lunar months of the solar year are doubtless thus accounted for. MASAI CUSTOMS 335 loo-’l-Maasae, neji e-mweiyan to be God’s sickness. Some people e-’ng-Ai. Eiyolokulikae-tunga- know of medicines, which they give to nak dishoo T-kak, p’ eishiu. sick people to cure them. Xl-kak. Etii ’1-kak kumok ooitaunye ’1-Maasae ’n-dokitin. U-kak oooki p’ ear il- tunganak ditau ’n-dokitin torok too-’ng-oshua : 1. Ol-chani onyokye. Ninye eoki ’ng-abobok ditushulaki eng-orno, near il-tunganak aitau ’n-dokitin torok too-’ng- oshua. Naa neja etiu ’1-nga- naiyok lenyena ooji ’L-oodua, kake enyaali araki eidoiigi, nepiki kulle ndiroua araki o- sarge. 2. Ol-mergoit. Ninye eoki ’ng-abobok ditushulaki kulle naaoto. 3. Ol-mukutan eoki ’ng- abobok ditushulaki kulle, araki o-sarge, araki ’motori, p’ eitau ’1-kuru ootii ’ng-oshua. Ol- chani supat sii to-’supetai. 4. Ol-okuroi eoki, neata nabo-kias 0 ol-mukutan, kake egweti ninye, nepiki kulle nairoua araki eng-are. 5. O-rupande eoki ’ng- abobok ditushulaki kulle ndi- roua, neyeri. 6. Ol-okorosio. Einos in- gera ol-okorosio ten eya ’ng- oshua, amu meata en-netiu. Trees and medicines. There are many trees (medicines) of which the Masai make use. The following medicines are used as purgatives : 1. Embelia kilimandschariea , Gilg. A concoction made from the bark of this so-called red tree mixed with butter. Also the berries of this tree, called The bitter things, which are chewed, or crushed and mixed with hot milk or blood. 2. The bark of Croton Elliottianus , Engl, and Pax, mixed with curdled milk. 3. Albizzia anthelminthica, A. Brongn. The bark is mixed with milk or blood or soup as a remedy for worms. This medicine is also good for nervous complaints. 4. Euphorbia polyacantha, Boiss. This plant, which has the same medicinal qualities as Albizzia an- thelminthica, is cut up into small pieces and drunk in hot milk or water. 5. Commiphora sp. The bark of this tree is boiled in milk and drunk hot. 6. Euphorbia sp. Children eat this if they are unwell, for it does them no harm. MASAI CUSTOMS 335 Il-kak oooki ten eata ’1- iunganak ol-oirobi : 1. O-sokonoi eoki ’ng-abo- bok &idong, nepiki kulle araki o-sarge o eng-are to-’l-tungani oata ol-oirobi. Edua naleng; tini inyaal, nijo piripiri \ 2. Eoki?n-danaoo-’N-dulele1 2 naashulare kulle n&iroua. 3. Ol-lerai. Eoshuni ’ng- abobok, neyeri, negurumareki 5l-tunganak ooata ol-oirobi, neishiu. 4. Eoki o-sarge 00 kulle n&iroua. 5. Ol-oisuki. Ninye en- yaalaki T-Maasae ’n-gera kutiti pe metir ol-oirobi, amu ejo : ‘ Eure ol-oirobi illo-shani,5 kake 5ng-abobok. Il-kak oogurumareki : 1. E-sinoni eitushulaklni eng-are, neyeri. 2. Eyengi en-gine, neitauni eng-onyori, nebuluni ’moyok, neisbori ol-tungani metooko agurumare. 3. Ol-tungwi. Nepiki ’n- dana eng-are nairoua, naisbori ol-tamweiyai. 4. ’N-gipa e-’n-giteng. 5. Ol-bugboi. Eishori Jl- tamweiy a ’m-benek metanyaala. Ol-cbani lo-’supetai : O-sagararami eoki, ditu- The following medicines are used as fever medicines : 1. Cassia (V). Tlie crushed bark mixed with milk or blood and water is drunk by a fever-stricken person. It is very hot, and when chewed tastes like pepper. 2. The roots and fruit of Solanum camjpylacanthum, Hochst., are mixed with hot milk and drunk. 3. Acacia albida, Delile. The bark is stripped off and boiled. The patient drinks this and vomits, after which he recovers. 4. Blood and hot milk are drunk. 5. Zanthoxylum sp. Babies are given a piece of the bark to chew as a preventive against fever, for the Masai say : ‘ The fever is afraid of this tree.’ The medicines used to cause vomiting : 1. Lippia sp. soaked in boiling water. 2. A goat is slaughtered and the undigested food from the intestines is taken by the patient. 3. Harrisonia ahyssinica, Oliver. The roots are put into hot water which is given to the patient. 4. Serum of a cow 3 4. 5. Terminalia sp. Sick people are given the leaves to chew. The medicine for nerve complaints: Bauhinia reticulata , DC. The 1 Swahili, pilipili. 2 There are various kinds of Solanum , all of which are called ’N-dulele. 3 Vide p. 343. MASAI CUSTOMS 337 shulaki kulle nMroua, ’ng- abobok araki ’n-dana. Enyor naleng il-moruak illo-sbani. Il-kak lo-’l-dasina : 1. Ol-kinyei. Eyeri ’n- dana, nepiki kulle nairoua, neoki. 2. O-sojo. Eyeri ’n-dana aitushulaki en-aisho. 3. O-remit. Eok il-tunganak ’n-dana ditushulaki ’motori. bark or roots are mixed with hot milk and drunk. Old men are very fond of this medicine. Medicine for the spleen : 1. Maba (V). The roots are boiled, and the medicine is mixed with hot milk, which is drunk. 2. Euclea fructuosa, Hiern. The boiled roots are mixed with honey. 3. Loranthus sp. The roots are mixed with soup. Il-kak 000k il-muran too-’l- puli : 1. Ol-kiloriti 1. Ten eyeng- isho ’1-muran loo-’l-Maasae, neok ’ng-abobok 00 ’n-dana e- ’lle-shani Mtaa eng-are, neitau en-doki naji ol-ouni, nepiki sii ’motori. Eok sii ’1-muran ooata ’1-baa ditaa eng-are, amu ten eok ol-tungani nemesioki en-gure aibung. 2. Ol-timigomi. Ninye en¬ yor il-muran didong ing- abobok, nepiki eng-are, nedoru, netiu anaa o-sarge, neok, ne- golu. 3. Ol-derkesi. Netum sii T-muran eng-golon ten eok ing- abobok o-’l-derkesi ditushulaki eng-are. 4, 5. Ol-mangulai o En- gitaru. Eok il-muran in-dana enye ditushulaki ’motori oo-’n- dare, amu eitasapuk naleng. The medicines used by the warriors in their slaughter-houses : 1. Acacia abyssinica, Hochst. When Masai warriors slaughter a bullock, they make a medicine out of the bark and roots of this tree. This they mix with soup and drink out of the stomach of the bullock. Warriors who have been wounded are also given this medicine in water to quench the thirst. 2. Pappea capensis, forma foliis maioribus, Radik. Warriors like drinking water in which some of the crushed bark of this tree has been soaked. The water becomes blood-red in appearance and the warriors gain in courage. 3. Acacia sp. Warriors also become brave when they drink a medicine made out of the bark of this tree. 4. 5. Grewia villosa, Willd., and Croton zambesicus, Mull. Arg. A strengthening medicine is obtained from the roots of these trees, which is mixed with mutton soup. 1 Acacia Kirkii, Oliver, is also called Ol-kiloriti. 338 MASAI CUSTOMS Il-kak ooitaunyeki ’ng-opit: 1. Ol-mesera. 2. Ol-darpoi. 3. Ol-dopai. 4. Ol-tepesi. 5. Ol-depe. 6. Ol-churai. 7. Ol-musalala. Ol-cliani ooitaunye T-muran ’ng-opit naashetye ’1-taighan: O-reteti. Ore sii ten edek ol-tungani ol-likae, pe ebaiki en-diata, neipot ol-likae meeu anotaki, neaniki eng-opito o-’reteti, nepik ’n-guti-alle n&iroua 00 ’musetani ongwan. Il-kak ooitaunye ’1-oibonok ’mashon : 1. Ol-oirien o-’l-tarakwai. 2. ’Ng-abobok 00 ’n-dana o-’l-mokongora. 3. O-seki. Ninye ol-cbani sidai too-’l-Maasae ; eata ’ma- sbon enye naaji Ol-okora, neitau ’1-oibonok. Eata sii ’1-nganaiyok ooinos in-gera neji ’N-gululu o-’seki. 4. ’Ng-abobok o-’l-kioge. 5. ’N-dana o-’l-asasiai. The trees from which rope is made : 1. Adansonia digitata, L. 2. Kigelia africana, Bth.1 3. Sanseviera cylindrica, Boj. 4. Acacia Seyal, Delile. 5. Acacia Merkeri, Harms. 6. Acacia robusta, Burch. 7. Musa Ensete, J. F. Gmel. The tree from which the warriors obtain the cord for binding their plaits with: Ficus , near F. elegans, Miq. If one man curses another, and the curse takes effect, the man who has been cursed calls the other and asks him to spit on him and to tie on his arm a strip of cord made from this fig-tree. The cord is first of all dipped in hot milk and then four beads are threaded on it. The trees used by the medicine¬ men in making their medicines : 1. The heart-wood of Junijperus ; yrocera , Hochst. 2. The roots and stalks of Lantana SJ). 3. Cordia ovalis, B. Br. This tree is thought much of by the Masai, and a charm made from it, which the medicine-men use, is called Ol-okora. It has, too, an edible fruit, called The berries of the Cordia, which the children are fond of. 4. The bark of Courbonia virgata, Brongn. 5. The roots of Osyris tenuifolia, Engl. 1 Or Kigelia pinnata, DC. MASAI CUSTOMS 339 Il-kak ooirieki ’1-pukurto oo ’malasin naapiki kulle : Ten eisuj i-ngoroyok il- pukurto naa ’n-gulak oo-’n- glshu disuji o e-sosian o-’l-piro. Ore p’ eidip aatoir to-’l- oirien, nemesut to-’l-kidongoi. Ore T-kak ooitdi T-oirienito ooji: 1. Ol-oirien 1 araki ol-tami- yoi. 2. Ol-dorko. 3. Ol-oisnki. 4. Ol-tai. 5. O-iri. The trees which are used for fumigating the milk gourds: The women clean the milk gourds with cows’ urine and a twig of the doum palm ( Hyphaene thebaica , Mart.), the end of which has been chewed till it resembles a brush. The gourd is then fumigated by means of a smouldering piece of wood, after which it is dusted out with a cow’s tail kept especially for this purpose. The trees which are used for fumigating are: 1. Olea chrysophylla, Lam. 2. Gordia Rothii, Roem. and Schult. 3. Zanthoxylum sp. 4. Premna oligotricha , Baker. 5. Grewia sp. Il-kak ooitaa T-muran 00 ’n-doiye ’1-oropili : 1. ’N-dapuka o-’l-oropil. 2. ’N-dana o-’l-mokongora. 3. ’M-benek o-’l-leleshwa naapik ’n-giyaa. 4. ’M-benek e-’n-jani e-’ng- are. 5. E-songoyo eitauni ’ng- opit, nepiai, nepiki ’murto. 6. ’N-dapuka 00 ’m-benek o-’l-kumbau loo-’l-muran 2. The trees which the warriors and girls use for scent : 1. The flowers of Justicia Fischeri , Lindau. 2. The roots of Lantana sp. 3. The leaves of Tarchonanthus camphor atus, Houtt., which they wear in their ears. 4. The leaves of Urticaceous sp.t which grows at the water’s edge. 5. Indigofer a sp . This is plaited and hung round the neck. 6. The flowers and leaves of Ocimum suave, Willd. 1 Ol-oirien means both the heart- wood of a tree and the wild olive. 2 Lit. the warrior’s tobacco. A a HOLLIS 340 MASAI CUSTOMS 7. 01-matasya enyor il- tunganak aatepetai amu eropil ; neibungaa sii ’1-muran too-’ng- aik epwo o-singolio ; neiikye sii ’l-ala te-’lle-shani. 8. ’N-danaoo-’l-ooibor-benek naapiki ’1-papit. 01-cbani oshetyeki T- longoi : 01-girigiri. Eitauni ’1-loom lenyena aitaa ’1-direta loo-T- longoi. Eitaa sii T-muran il-jipeta ooinosye ’n-giri. Il-kak ooitaunyeki ’1-kuman, 00 ’si&ren, 00 ’n-gak 00- ’remeta : 1. 01-oirien araki ol- tamiyoi. 2. 01-tirkish. 3. 01-gilai. 4. 01-dorko. 5. Natu-aina. Kulikae-kak ooitaunyeki ’n-dokitin : 1. O-siteti 0 01-masamburai. Niuje ooitaunyeki ’n-gusidin. 2. 01-tiani araki ol-orubat 1, ninye epik il-muran il-opir le-’sidai oopwo en-jore. Neitaa sii ’l-moruak il- kidoiigi oopik il-kumbaun. 7. People like to lie on the leaves of Clausena inaequalis, Benth., as they are sweet-scented. The warriors also carry some in their hands when they go to the dances ; and the branches of this plant are used as tooth-brushes. 8. The roots of Dregea rubicunda, K. Sch., which are worn in the hair. The tree used for binding shields : A cacia 'pennata, Willd., the spine of which is used to sew the edge of the shields with. The warriors also make their meat- skewers of this tree. The trees from which the clubs and the spear handles are made : 1. Olea chrysophylla, Lam. 2. Albizzia sjo. 3. Teclea unifoliolata, Baill. 4. Cordia JRothii, Boem. and Schult. 5. Ochna Merkeri , Gilg. Other trees which are made use of : 1. Grewia bicolor , Juss., and Tamarindus indica , L. From these trees sticks are cut. 2. The warriors use bamboo for the framework of their ostrich feather head-dresses, which they wear when they go to the wars. The old men also use bamboo for their tobacco pouches. 1 Probably Arundo madagascarensis , Kunth. MASAI CUSTOMS 341 3. Ol-morijo. Ninye oitaunyeki il-Torobo e-saiyet oo-’m-baa, nainyangu ’1- moruak loo-TMaasae. 4. Ol-ngoswa. Ninye eudye ’1-Maasae ’n-gera ’n-giyaa. Neata sii e-manoo naji e-saate araki en-aingure nanyaali ’ngoroyok, nepejoklni ’malasin naadanya. 5. Ol-ngeriandus. E-tii ’1-ngeriandusi oora ’mwain are, ol-opiki ’n-jashuri o ol-likae opejisho ten epiki ’seseni. Ore illo opejisho na ninye enyor in-doiye epejye aate ’ng-omomite 00 ’sederi p’ eaku sidan ; kake en-natonyora openy neiko neja, mearaklni. Eiger sii ’n-doiye ’ng-oshua too-’l-kighareta araki eipir too-’n-gujit ditaman o-sararua, kake mepik toki. Neiko si neja ’1-muran, kake ’me pokin ooiko neja, ol-oiyeu ake. 6. Ol-bughoi epik i- ngoroyok il-kilani pe enyoriju eton engejnko ; eishori sii ’n-glshu naamwei ol-tikana. 7. Ol-magirigirianie. Ninye epik il-Maasae ’m-benek 00 ’1- 3 .A coJcanthera Schimperi (Hochst.), Bth. and Hook. The Dorobo obtain poison for their arrows from this tree, andMasai elders purchase it from them. 4. Balanites sp. With the thorns of this tree the Masai pierce their children’s ears. The sap, called gum or frankincense, is chewed by women, and is used for mending the gourds when they break. 5. Eubia cordifolia, L., and Plum¬ bago zeylanica, L. There are two plants called ol-ngeriandus, from one of which a dye is obtained which is used for colouring the sheaths red, whilst the other is used for tattooing. The latter kind is what girls like, and they tattoo themselves 1 with it on the forehead and the sides of the face to make themselves look beauti¬ ful ; but it is only done by those who wish, it is not done by force. Girls also scratch the skin off their bellies with thorns, or make incisions with grass round their navels, but they do not rub anything into these cuts. Some warriors do this too, but only those who wish. 6. Terminalia sp. The tannin of this tree is used by the women for curing skins with. It is also given to cattle when they are suffering from gall fever. 7. Lantana salvifolia, Jacq. The leaves and fruit of this plant are 1 An illustration of tattooing round a Masai woman’s eyes is given in Sir H. H. Johnston’s book, p. 804. A somewhat similar instance of tattooing amongst the Latukas is given in Baker’s The Albert Nyanza, vol. i, p. 216. A a 2 343 MASAI CUSTOMS nganaiyok atwa ’ila naaelare neelye ’seseni. 8. Ol-oireroi. Ninye epej il-muran, nedong ’n-guk enyena, nesirie ’1-longoi, nerooku. 9. Ol-dule. Ninye ejipye ’ngoroyok 00 ’n-doiye ’m-benek i-seghenge. ’ 10. Ol-bili. Ninye eitobirieki ’1-ululi e-’n-aisho. ’L-omon le-’n-gima. Ten eidur il-Maasae pe epwo en-nelakwa, ore pe ebaya e-weji lie many, ne’yau araki nedungu ol-piron o en-doole, neingoru ’l-mur asbo T-kujit ootoito, neipiru en-gima te-polos-boo 00 metadou, neinok, nepik im-benek o-’seki, nepik il-kak kumok, nepwonu ’ngoroyok pokin aaya en-gima te-inne. Nejo’l-Maasae ol-piron ol-lee 0 en-doole e-ngoroyoni enye. Ore ’1-kak ooitaunyeki ol- piron ol-ngaboli o ol-piron le- ’n-gima ; ore ’1-kak ooitaunyeki en-doole ’1-kak pokin ooata ’ng-opit, anaa ol-darpoi, arai o-seki, arai ol-lerai. used by the Masai to mix with oil, with which they anoint their bodies. 8. Moerua uniflora, Yahl. The warriors burn this plant and obtain a black dye from the ashes, with which they colour their shields. 9. Women and girls place the leaves of Ricinus communis, L., under their iron armlets and anklets to prevent them from chafing the skin. 10. Commiphora sp. Honey barrels are made of the wood of this tree. How fire is obtained. When the Masai move and go far1, the men take with them, or cut on the spot where they intend to stay, a hard pointed stick and a flat piece of wood. They then search for some donkey’s dung or dry grass, and pro¬ duce fire in the centre of the new kraal by drilling the stick into a hole in the wood. When the fire has reached the grass they set light to some leaves of Cordia oralis and throw wood on to the 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 his wife. The hard sticks are cut from Ficus sycomorus and Ehehergia sp. ; the flat pieces of wood from any fibrous tree, such as Iligelia africana, Cordia ovalis, or Acacia albida. 1 When the journey is a short one the women carry fire with them. Plate XXYI 2 8 4 Fire-sticks [£]. 2. 4. Honey pot [J]. 5 Tweezers [£]. 8. Masai stool [it]. 5. Leather bag [J]. \ \ MASAI CUSTOMS 343 Il-baa oo 1-abaak. Ten engori ol-murani loo-’l- Maasae, aagil ol-oito le-’ng-aina araki le-’n-geju, netii ’1-abaak ooiyolo aatabak. Nedungin-giri; ore p’ eidip, neitau ’rarat, neiruburub il-oik, nerip too-’n-opin, nean naleng. Oreen-daa e-illo-tungani naa ’n-giri naapejo ake enya, ore oi-cbani ook naa ol-kiloriti aitaa eng-are. Ore ten engori ol-tungani eng-oshoghe, nepuku ’monyit, nebaki ditau nekwa- naarumisho,neisuji, nerinyokmi eng-oshoghe, nebukoklni e-ilata e-’n-gerr, neripi. Ore ten engori ol-tungani, negili ol-arasi, neyengi inne- weji, nepiki ol-arasi le-’n-gerr, nebukoklni e-ilata e-’n-gerr, neripi. Meok ol-tungani ongoro kulle, ’n-giri ake einos. Naa, ten engori ol-murani te-’m-bae naata e-saiyet, neyengi en-giteng naitayu e-nyawa, neitauni ’n-gipa, neishori lido-ongoro metooko pe egurumu e-saiyet, neishiu. Ore ten edol il-abaak ol- tungani lemeruburubayu ol- Wounds and Surgeons. If a Masai warrior is shot, and an arm or leg broken, the surgeons are able to mend it. They cut through the flesh, take out the splinters and bring the edges of the bone together, after which they stitch up the wound with the sinew from the back of an ox, and bind the limb securely. The only food that is given to a man with a broken limb is roast meat and the thirst-quenching medi¬ cine obtained from A cacia cibyssinica. Should a man be shot in the belly so that the intestines protrude, the wound is washed and the intestines returned to their place ; sheep’s fat (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. Sheep’s fat is then poured into the wound, after which it is sewn up. The wounded man is not allowed to drink milk, and may only eat meat. If a man is shot with a poisoned arrow, a pregnant cow is slaughtered, and he is given the caul fat to drink. This causes him to vomit and he recovers. If the surgeons see that a man’s bone cannot be mended, they fasten 344 MASAI CUSTOMS o'ito, nean ’ngonyo pe etum ^itirie inne-weji netigile. Neiyolou sii T-abaak aategelem araki didongo ’1- oingok, oo T-merigeshi, oo ’l-oroi. Ore ten egelem il- oingok, negor te-’n-gane ol-gos, pe etum aatangor ten eitashe e-ngony, amu ejo teni mengor, neijeyu ’sapo. Il-deketa loo-’l-Maasae. 01-akaishopo en-napyak ! \ Mikinjopo en-napyak ! I Mikinjirie eng-Ai ! Mikinosa ol-owaru ! Injirtita ! Xmbusu ! Mikinjoo eng-Ai en-dap e- "n-joni ! Tananga naisula ! Todoroi ! Tananga angata ! Mikitaara T-kulinyi ! Ten edek il-Maasae 5n-gera, nemedek naleng, aajo : E-soit ! En-gumoto ! En-gitorojata oo-’LMaasae. Ten ejo ol-lee oo-T-Maasae en-doki, pe eji el-lejare, ore a ligature round the limb and ampu¬ tate it. The surgeons are also able to cas¬ trate bulls, rams, and he-goats by either removing or crushing the testicles. "When bulls are castrated, a cord is fastened tightly round their necks and blood is extracted from the jugular veins to prevent inflammation of the injured parts b Masai curses. May you be clothed with an in¬ curable disease ! May God trouble you ! May a beast of prey devour you ! Slip on the road and fall ! May you become the colour of a corpse ! May God give you a palm of leather ! (i. e. may your cattle die, in which case you will be forced to do manual labour.) Die with those who have been conquered ! Die when the sun sets ! Die in the plain ! May your own people kill you ! When the Masai curse children, they do not call them very bad names. They say, for instance : Stone ! Pit ! Masai form of oath. If a Masai man says something, and it is believed to be a lie, it is 1 A description of the operation was given in The Veterinarian (Stordy), October, 1900. MASAI CUSTOMS ten ejo : ‘ Ol-kila le-’ng-anaishi ai,’ nesipa. Ore ten ejo e-ngoroyoni : { Ol-kila le-papa,’ nesipa. Ol-momai loo-l-Maasae. Neinos kulikae-Maasae ol- momai. Ten eji etaasa ngania ol- bae torono, neok o-sarge naisho ol-aigwenani, nejo eokito : ‘ Ten ataasa elle-bae, naaar eng-Ai.’ Ore ten etaasa elle-bae, nea ; kake ten eitu eias, nemea. ’Singolioitin. O-singolio le-’ng-omono e-’ng-AL Eisho ’ngoroyok oo-’l-M aasae p’ eisho eng-ae-ngoroyoni. Neitururo, ne’yaki idya natoTshe kulle, neyeng ol-kerr oji Ol-oipokieki eng-aji, araki Ol-kipoket. Naa ’ngoroyok naayeng oopeny, neinos aamut. Menyikaki ’1-lewa en- neyengye, amu ejo em-bariany. Ore p’ eidip, neinyototo aarany, nejo : 345 true if he adds : ‘By my sister’s garment.’ Likewise if a Masai woman adds : ‘ By my father’s garment,’ it is true. Trial by ordeal among the Masai. Some Masai have a trial by ordeal. If a person is accused of having done something wrong, he drinks some blood, which is given him by the spokesman, and says : ‘ If I have done this deed, may God kill me.’ If he has committed the crime, he dies; but if not, no harm befalls him. Songs. A prayer to God 1. Masai women do as follows when one of their number gives birth to a child. They collect together and take milk to the mother ; they then slaughter a sheep, which is called, The purifier of the hut, or simply The purifier. The women slaughter the animal by themselves, and eat all the meat. No man may approach the spot where the animal is slaughtered, for it is considered unlawful. When the women have finished their meal, they stand up and sing the following song : 1 Masai women often pray twice daily. Men and children usually only pray in time of drought, or when a cattle plague is raging. 346 MASAI CUSTOMS Eng-Ai ! eng-Ai ! naomon ai, Solo. The God ! the God ! whom I pray, my, Give me the offspring. Who thunders and it rains, Chorus. Thee every day only I pray to thee. Solo. Morning star which rises hither, Chorus. Thee every day only I pray to thee. Solo. He to whom I offer prayer is like sage, Chorus. Thee every day only I pray to thee. Solo. Who is prayed to, and He hears, Chorus. Thee every day only I pray to thee. Free Translation . i My God, to thee alone I pray That offspring may to me be given. Thee only I invoke each day, O morning star in highest heaven. God of 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. ii My God, to thee alone I pray, Whose savour is as passing sweet As only choicest herbs display, Thy blessing daily I entreat. Thou hearest when I pray to thee, And listenest in thy clemency. Lord of the powers of the air, To thee I raise my daily prayer. 1 This line is sometimes rendered Parsai leleshwa. Parsai is another name for God. Ol-leleshwa is Tarchonanthus camphoratus, Houtt. Injooki en-domono. Naikurukur nesha, lye oshi ak’ aaomon. Kileghen oilepu, lye oshi ak’ aaomon. Paasai leleshwa1, lye oshi ak’ aaomon. Naomoni, nening, lye oshi ak’ aaomon. MASAI CUSTOMS 347 Neitoki aarany likae-singo- lio, nejo : Na-toiye le-’maigisa. M&igisa mame-yey’-ai ! Hoiye ! Eng-olong Nalni, pasim ai ! Ho! He! Hoo ! Ya ! Ye ! Hoo ! They then sing another song as follows : Solo. O girls, (friends) of the well-dressed one. Chorus . Let ns dress well, O my mother 1. Solo. Ho ! The day On which thy child is horn, 0 my joy ! Chorus. Ho ! He ! Hoo ! Ya ! Ye ! Hoo ! Free Translation. Come maidens all and sing the praise of her, Our fair one, who in raiment bright is clad. We too must splendid garments wear, and so With love and children shall our hearts be glad. Greet we this day of days with joyful song, The son is born for whom her soul did long. O-singolio loo-’ngoroyok eomonu eng-ar. Ten edol aajo etanya eng-a'i esha, neitururo ’ngoroyok, neaniki ’n-gujit il-kilani lenye, nepwo aarany, nejo : Ol-okorosio lang li-oriong kop. Hie ! Wae ! Parmasio. Menye Nasira lai eisula, eisula, O-supuko neitoki T-purkeli Lo-’l-kerembet lang le-’ng- A'i ang olala. Solo. Ol-ari lang iyook, Chorus. Ol-kilikwai lo-T-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, they sing as follows : Solo. Our herbs of the Earth’s back. Chorus. Hie! Wae! Almighty. Solo. The father of my Nasira 2 has conquered, has conquered, Chorus. The highlands and also the lowlands Of our vast country which belongs to our God. Solo. May this be our year, ours, Chorus. O messenger of Mbatian’s son. 1 Vide Proverb No. 69, p. 250. 2 Nasira was Mbatian’s daughter, and half-sister to Lenana. 34§ MASAI CUSTOMS Free Translation . Our grass which grows on Earth’s broad back We pray thee grant 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 sward But for thy rain, Nasira’s sire, Would yield no food for stall and byre. This year we pray our own may be With ample show’rs for wood and lea. O-singolio loo-’L-mdruak The old men’s prayer in time ten eany eng-ai esha. of drought. Teni mesha eng-ai, neinok il-moruak en-gima kitok, naa o-seki einokyeki, nepiki e- masho o-l-oiboni naji ol-okora, neman il-moruak inna-kima, nerany, nejo : Eng-ai narok, hoo-oo ! Eng-ai, indooko ’yook ! Hoo ! ol-le-’mouo ! Hoo ! Eng-ai narok, hoo-oo ! Eng-ai, indooko ’yook ! If there is no rain, the old men 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 follows : Solo. The black god ! ho ! Chorus. God, water us ! O the of the uttermost parts of the earth 1 ! Solo. The black god ! ho ! Chorus. God, water us ! Free Translation. God of the rain-cloud, slake our thirst, We know thy far extending powers, As herdsmen lead their kine to drink, Befresh us with thy cooling showers. 1 Lit. The of the horn. MASAI CUSTOMS 349 O-singolio loo-’n-gera teni mesha eng-ai. The children’s song for rain. Ore ten eany eng-a'i esha, nerany in-gera, nejo : Ai, tasha! Maagor e-swaate, Ol-choni musana Oiyeki ’n-guruon. When there is no rain the children sing as follows : Solo. Rain, fall ! Chorus. That the hide does not choke me, The old skin Which takes away the ashes. Free Translation . i Come rain, and bring Fresh milk to me : Which I’ll not get, Except through thee. n I almost choke On that old skin That ’s used to rake The ashes in. HI For when there ’s drought Hides old and tough For children’s food Are thought enough. ’Singolioitin le-’n-jore. Ten eiyou nepwo ’1-muran loo-’l-Maasae en-jore, nengas aapwo ol-oiboni. Ore p’ eisho ol-oiboni en-aibon, nepwo. Ore ten eitanap il-moruak il-muran lenye, neibughoo kulle o en-aisho te-’n-gop, amu ejo : ‘ Enyor eng-Ai.’ Neisililii sii ’ngoroyok eibungita eng-oti e-kulle. Ore pe ebaya en-gop oo-’h* mangati, ten epwonu ’l-mangati aaarare,neun il-muran ’1-alema, neitashe te-’nne-weji netii ’1- alema lenye, nejo : ■ Nanu ol- Songs in time of war. Whenever Masai warriors wish to go to the wars, they first of all visit the medicine-man, and as soon as he has given them medicine, they start. When the old men are bidding their warrior sons farewell, they pour both milk and honey-wine on to the ground, ‘ for,’ they say, ‘ God wishes it.’ The women sprinkle the warriors from a milk gourd. On their arrival at the enemy’s country, should the enemy offer fight, the warriors plant their swords in the earth and stand by them, saying at the same time : ‘ I am the son of 35o MASAI CUSTOMS le-ngania, ten aa ana ten apok, enne-weji.’ Ore ten eipiri ’1-mangati, nepwo ’1-muran aaar. Naa, ten eidip aataar, nerany ereota ’n- glsliu, nejo : Aomon ol-ari lai, naomon eng-A'i-i, Wo-ho, Woo-hoo ! Wo-ho, Woo-hoo ! Aomon ol-ari lai, naomon 01- Onana. Wo-ho, Woo-hoo ! Wo-ho, Woo-hoo ! 01-oiboni lang, ol-oiboni lang, Kiliki ’manyat naamanya ’1- mongi. Wo-ho, Woo-hoo ! Wo-ho, Woo-hoo ! so-and-so ; whether I die or conquer, it will be in this place/ If the enemy flees, the warriors pursue and slaughter them, and when they have killed them, they sing the following song whilst driving off the cattle : Solo. I pray (that this may be) my year, whom I pray to is God. Chorus. Wo-ho ! Woo-hoo ! Wo-ho ! Woo:hoo ! Solo. I pray (that this may be) my year, whom I pray to is Lenana. Chorus. Wo-ho ! Woo-hoo ! Wo-ho ! Woo-hoo ! Solo. Our medicine-man, Our medicine-man, We tell thee the kraals in which are the bullocks. Chorus. Wo-ho ! Woo-hoo ! Wo-ho ! Woo-hoo ! Free Translation. O God of battles, grant this raid Successful more than all may he. Lenana, may we homeward bring The herds whereof we spake to thee. O wizard chief, bless thou our spears And make this year the best of years. Ore pe emutye ’1-muran te- ’n-jore, nepuku noongotonye, oo ’ng-anashera, oo ’sanjan enye, nepwo boo aasai eng-Ai, ten eilepu ol-akira le-’ng-akenya. Neaniki ’n-gujit il-kilani lenye oo ’malasin naashumye kulle, amu ejo : c Etataana pe epwonu ’n-gera ang ; ebaiki eata e-sumash. When warriors tarry on a raid, their mothers, sisters, and lovers collect outside the huts on the appearance of the morning star in the heavens, and pray to God. They tie grass on to their clothes, and leave milk in their gourds, for they say : ‘ Our children will soon be returning, and when they arrive they may be hungry.’ MASAI CUSTOMS 35i Ore ten eitururo pokin, nerany, nejo: Eng-Ai naomon, nening. When they have all collected to¬ gether, they sing as follows : Solo. The God to whom I pray, and he hears. Eng-Al naomon en-domono. Chorus. The God to whom I pray for offspring. Aomon Parsai nailepua. Solo. I pray the heavenly bodies which have risen. Eng-Ai naomon en-domono. Chorus. The God to whom I pray for offspring. ’N-gera angenn’-£lo inyiaku. Solo. Eeturn hither our children. ’N-geraangenn’-dloinyiaku. Chorus. Keturn hither our children. Free Translation. O thou who gavest, thou to whom we pray For offspring, take not now thy gift away. O morning star, that shinest from afar, Bring back our sons in safety from the war. Etii sii likae-singolio le-’ng- omono e-’ng-Ai ten eimutye T-muran te-’n-jore. Erany i- ngoroyok pokin eibungita ’m- bukurto kutiti naapisingare *n-gujit naanyori, nejo : 1 There is another prayer to God, which is sung when the warriors tarry on a raid. All the women collect together, and, whilst holding in their hands small gourds covered with green grass, sing as follows : 1 Eng-Ai ! eng-A'i ! taku Il-mishiren 1 le-’ikinga ! Solo. God ! God ! tear out Chorus. The brand-marks of the people ! Takieku Il-mishiren le-’ikinga ! Solo. Tear out, tear out Chorus. The brand-marks of the people ! 11 11 Na-toiye emigira. Eshomoki eng-omono e-’ng- Ai. Takieku Il-mishiren le-’ikinga ! Solo. Girls, be not silent. Chorus. It is being prayed to God. Solo. Tear out, tear out Chorus. The brand-marks of the people ! 1 Il-mishiren, the brand-marks of cattle. The meaning here is Break the power of the foe. 353 MASAI CUSTOMS in Kileghen oilepu, Ol-akira le-’n-deipa, Taku Il-mishiren le-’ikinga ! IY ’Ng-atambo e-Koimereg, taku Il-mishiren le-’ikinga ! Otonie en-daruna, taku Il-mishiren le-’ikinga ! hi Solo. Venus who is rising Chorus. And the evening star. Solo. Tear out Chorus. The brand-marks of the people ! IY Solo. The clouds of snow-capped mountains, tear out Chorus. The brand-marks of the people ! Solo. (He) Who waits till the heavens are red \ tear out Chorus. The brand-marks of the Free Translation. O God of battles break The power of the foe. Their cattle may we take, Their mightiest lay low. ii Sing, O ye maidens fair For triumph o’er the foe. This is the time for prayer Success our arms may know. iii Morning and evening stars That in the heavens glow, Break, as in other wars, The power of the foe. IV O dweller, where on high Flushes at dawn the snow, O cloud God break, we cry, The power of the foe. Ore ten erinyunye ’1-muran When warriors return from the te-’n-jore, pe ebaiki te-’n- wars, they sing the following song netaana ’ng-angite enye, on approaching their kraals : nerany epwo, nejo: Epwo’ng-alepok ing-oriongi. Solo. The milkmen go behind us. Kisulie too-’l-ngatunyo. We have conquered with the head¬ dresses of the lion’s mane. Chorus. Yoa ! I burn ! Yoa ! I burn ! Yoa ! I burn ! Yoa ! I burn ! Yoa apej ! Yoa apej ! Yoa apej ! Yoa apej ! 1 The sun. MASAI CUSTOMS 353 Free Translation. The foe is routed : surely not in vain Upon our brows we bound the lion’s mane. With bootless zeal the herdsman tracked our line, Far, far ahead we drove the captured kine. Their kraals we’ve burnt, their cattle we have ta’en, And now we come in triumph home again. ’Singolioitin loo-l-muran. Warriors’ songs. Ten epwo ’1-muran loo-’l- Maasae en-jore, ore p’ ear il-meek, nesira e-matwa e-tatene oo-’seseni to-’l-k&ria o e-matwa e-kedyanye te-’n- duroto. Nerep il-kulikae lekwa ootaarishote. Anaa elle orepi aajo : Etaa shumaroto Ol-teigha lino eibungi, Tin idamu ’ng-angite, Em-barnoti o-’l-Puruo. When Masai warriors kill bar¬ barians in a fight, they paint the right half of their bodies red and the left half white. The comrades of those who have killed some of the enemy then sing their praises. The following is an example of their songs: Solo. The pig-tail on the top of your head Is about to be seized When you remember the kraals, Chorus. O warrior son of 01- Poruo. Free Translation. Son of Ol-Puruo, Mighty in battle, Dost thou remember The kraals and the cattle We took from the foemen, What time in thy daring We scarce held thee back by The plaits thou wast wearing? 354 MASAI CUSTOMS Eji sii kulikae-repeta. The following are other examples : a Solo. Ol-le-Langoi, ol-murani odo, ’1-memutana Latukuyanye. ( Chorus ) En-deipa neitu lepeta. Solo. Ajo edo. ( Chorus ) Keikajita ? (Solo) Kat’-uni to-’l-apa obo. Chorus. Aroi le-’ng-ang ang n&itadoli ’N-Jowaine1. Nekedoki em-bwoto te-Kimar’2 eikararo. Solo. Ol-le-Langoi, the warrior who has reddened the ground with the blood Of those whose country had not been reconnoitred. Chorus. Who ran on ahead and returned in the evening to the van. Solo. I tell you he has killed. ( Chorus ) How often? (Solo) Three times in one month. Chorus. The cows with the crumpled horns which were shown to Ainsworth were in the kraal. We captured them because he climbed to Kimara to take the place of those who had retired. Free Translation. i Sing we the praise of that foremost of fighters, Ol-le-Langoi, whose spear was ne’er wielded in vain, Who spied out the land for our warriors advancing And made the ground 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 awakening was theirs in the morning When thrice in one month thou their bravest didst slay. hi Mighty the spoil from the kraal that we captured, The herds of horned cattle we drove o’er the plain. To Ainsworth1 we showed them. Thine, thine is the glory, Ol-le-Langoi, whose spear was ne’er wielded in vain. 1 J. Ainsworth, Esq., C.M.G., H.M. Sub-Commissioner, Ukamba Province. 2 Kimara is the Masai name for a district in Kikuyu. MASAI CUSTOMS 355 Solo. Etaa eng-ori e-’n-giteng m&itoningo, Chorus. Nikiru ’n-gejek, Medoto lang oraposhe. Solo. It came to pass that we heard the lowing of the kine, Chorus. He ran (until he captured them), our Medoto of the sjDlendid shield. Free Translation. Medoto of the splendid shield Hath heard the lowing of the kine : Soon shall their teeming udders yield Rich store of milk for me and mine. Solo. Eitu kutuko T-Murangu 1 oo T-Makindara 2. Chorus. Tipika ol-le-Parmet el-lughunya e-’m-bwoto. Solo. Ebaiye misira ol-pile lai eng-opito, Chorus. Eitu kinyototo eng-aj’-ang, nado ’1-onito. Solo. The people of Marangu and Moshi are in terror, Chorus. Place the son of Parmet in the van of the fight. Solo. When you did not kill anybody, Chorus. We did not leave our hut, blood-red is our sign. Free Translation. Marangu and Moshi are cowering in terror: Son of Parmet, go thou in the van of the fight. If the foemen escape thee, at least we 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 Chaga shall yield to our might. Marangu and Moshi are cowering in terror : Son of Parmet, go thou in the van of the fight. Solo. Ej’ Ol-le-Tema e-sidai ang neitu eiteri. Chorus. Elle leitu apikye ol-chokut lin’ en-jangar. Solo. Etaa ol-chokut odupa kingurakini. Chorus. Kido ’m-biron ten enyiku en-jololoto. 1 Marangu is one of the Chaga States on Kilima Njaro. 2 Mandara was a great chieftain of Moshi, one of the Chaga States. HOLLIS B b 356 MASAI CUSTOMS Solo. It is said the son of Tema has an ostrich feather head-dress which has not been worn. Chorus. I did not refuse to give you the credit of killing the herdsman. Solo. They are seeking a stronger herdsman for you now. Chorus. You killed another by the doum palm as we entered the country. Free Translation. Wlien Tenia’ s son first donned the ostrich plumes — The manly dress that marks the warrior’s pride — Two foes he slew before the raid was done, And in their blood his maiden spear was dyed. The first was in the border marches slain Beside the palm-tree, next the neatherd fell. Sendeyo seeks a stronger herdsman now To guard his kine ’gainst one who fights so well. En-gidipata Plate XXYII 1, 2. Bow [£ and Quiver [J], 3, 4. Masai sword and sheath [£]. %r 0 eSv6enjo * J : 0^1 - * " ' w INDEX Adultery : see Crimes. Ages and generations : see Masai. Antelope, 222, 319. Ant-hill with two exits, 198. Barbarian, savage (Bantu), 132, 298, 312, 318, 321, 331 ; origin of, 272. Barren women, 177, 280, 309. Beads, 29, 145, 258, 282, 320, 323, 338. Birds, 295, 298, 318, 319, 323, 333. Birth, 306, 345. Blood as food, 317, 335, 345. Blood- money, 31 1. Brand- marks, 290, 351. Buffalo, 228, 319. Buffalo-horn : see Horn. Bullocks : see Cattle. Burial : see Dead. Butterfly, 258. Cannibalism, 144, 177. Castration, 344. Caterpillar, 179. Cattle, 121, 127, 160, 178, 189, 195, 266, 288, 302, 309, 317, 350, 354; and ghosts, 308 ; branding and cutting ears, 290 ; descending from heaven, 268, 270, 327; disease foretold by medicine man, 327; hide, 127, 147, 254, 269, 270, 295 ; method of slaugh¬ tering, 157, 300; names, 189, 195, 288 ; number in Naivasha Province, 319 ; skull placed near door of hut, 294. Caul-fat, 246, 277, 343. Caves, myths regarding, 280. Chaga tribe, 28, 355. Chief, 222 : see also Warriors. Children, adrift, 177 ; out of knee, 153. Circumcision, adult, 115, 120, 129, 177, 261, 294, 296, 299. Clans and families : see Masai. Clouds, prayer to, 352. Comet, myths regarding, 277. Cooking | ots, 331. Counsellor. 198, 296, 301 ; club of, 320. Counting : see Fingers. Cowardice. 115, 132, 297. Crimes, 310; punishment of, 177, 196, 3TO- Crow, 201. Cupping, 108, 257, 317. Curse, 304, 312, 338, 344. Day, myth regarding, 278 ; divisions of, 332. Dead, disposal of, 246, 271, 304, 305, 328. Death, 304. Demon or devil, 116, 127, 221 ; animals out of toe of, 116 ; animals and men out of fingers of, 223 ; change of ap¬ pearance, 265 ; man out of face of, 223. Districts and sub-districts : see Masai. Divorce, 304. Dolls, 321. Donkeys, braying at moon, 2 74 ; ear¬ cutting, 290; herding, 178; saddling, 156, 292. Dorobo, hunting tribe, 28, 228, 235, 266, 270, 289, 297, 317, 330. Dress, boys wearing women’s, 298 ; of old men, 255, 277, 300, 345 ; of war¬ riors, 283, 284, 294, 301 ; of women and girls, 245, 249, 250, 258, 282, 284, 303, 341, 345, 347 ; warriors exchang¬ ing, 31 1. Ear-cutting, 290, 306. Earth, 245 ; and sky, myth regarding, 279- Earthquake, myth regarding, 279. Echo, 170. Eland : see Antelope. Elephant, 108, 184, 266, 319. Europeans, 29, 316 ; arrival of, foretold by medicine-man, 278, 326. Fan of old men (ol-lenywa), 272, 320. Feasts, at which honey-wine is drunk, 294, 302, 312 ; at which oxen are slaughtered, 293, 297, 299, 300, 302, 305,312,317,322,345. Fingers, employed in counting, 41 ; names of, 26. Fire-sticks, 160, 342. Fish, 319. Flocks, myth regarding, 278. Food, 107, 127, 146, 195, 212, 237, 292, 294, 302, 314, 317; ants and lizards as, 1 54 ; not eaten by men and women INDEX 358 together, 293, 345 ; of pregnant women, 317 ; of warriors, 242, 317. Free love: see Intercourse of sexes. Frog, 184. Fruit, 165, 251, 319, 338. Games, 321. Germans, 329. Ghosts : see Spirits. Giraffe, 235, 320. Goats, killed by strangulation, 243 ; skin, 254, 259, 295 ; and sheep, myths regarding, 278; number in Naivasha Province, 319. God, 195, 266, 270, 290, 346, 349 ; prayers addressed to, 249, 345 ff. Gods, black and red, 264, 270, 348. Gourds, 331 ; carried by newly married women, 303 ; cleansing, 339 ; mending, 341- Grass, 245, 249, 264, 267, 288, 322, 350. Halo : see Moon. Hare, 107, 184, 212. Heaven, souls going to, 308; and earth, myth regarding, 279. Hiccoughs, 334. Honey, honey- wine : see Food. Horn, 284, 319, 324 ; blowing, 159,320. Hospitality, 287. Hunting : see Dorobo. Huts, 253, 268, 292 ; plastering, 121. Hyenas, 128, 212, 320. Illegitimate children, 31 1. Illnesses, 327, 334. Inheritance, laws of, 309. Intercourse of sexes, 120, 143, 288, 303, 311,312. Iron, 282, 330. Ivory, 284, 319. Jackall, 184, 320. Judges, 296, 311. Kikuyu, 354. Ki*aal, changing, 121, 127, 160, 255, 266, 292; deserted, 244, 255, 3 1 1 ; called O-singira, 300 ; various kinds of, 292. Kudu : see Antelope. Kwavi, origin of name, iii. Le-eyo, the first Masai, 270, 271. Leg, standingon one, 253. Lenana (Ol-Onana), 263, 305, 326 ; prayers to, 350. Leopard, 184, 294, 320. Life after death, 144, 146 ; reason for disbelief in, 271. Lightning, myth regarding, 278. Lions, 128, 198, 212, 294, 320. Lover, 202, 292. Lumbwa or Kip-sikisi, iii, 27, 322. Lumbwa or Oikop, iii, 27, 189, 280, 322. Marriage, 12 1, 129, 170, 201, 238, 299, 302,309,331. Masai (Il-Maa or Il-Maasae), ages and generations, 261, 288, 291, 303, 312; clans and families, 260, 265, 290, 303, 307, 325, 330; districts and sub¬ districts, 259, 260, 285, 291, 296, 299, 325> 327, 329,‘ origin of, 29, 267, 270, 272. Mbatian (’M-Batyany), 308, 326; chil¬ dren of, 326, 347. Medicine-men, 132, 154, 164, 208, 277, 307, 324, 338; genealogy of, 326; insignia 327; prayers addressed to, 347, 350. Medicines, 335, 343. Milk, 189, 191, 195, 288, 317, 349, 350. Milky way : see Stars. Mist, voice issuing from, 266. Mongoose, 198. Monkeys, 108, 129. Months, 275, 333. Moon, eclipse of, 274; myths regarding, 2 7 3, 276; prayers to new moon, 274- Mountains, 241, 279, 280, 326, 328. Mourning, 306, 314. Murder, 129, 132, 155, 196, 299, 300, 31 1, 350. Myths, 264 ff. Naiteru-kop, 266, 270, 271, 280. Names, 127, 143, 170, 177, 178, 179, 195, 242, 295, 304, 306, 316, 349. Naming children, 293. Night and day, divisions of, 332 ; myth regarding, 278. Nilotic tribes, similarity of customs, 144, 154, 246, 253, 2 66, 271, 277, 279, 286, 288, 300, 307, 314, 315, 316, 317, 318, 332, 333, 341- Nudity of males, 144, 295. Oath, form of, 344. Oikop : see Lumbwa. Ol-Onana : see Lenana. Omen, 323. Orion : see Stars. Ornaments, men’s, 283, 294, 300, 301 ; women’s and girls’, 282, 283, 306. Ostrich, 198, 320. Peace, 289, 321. Pipes, 318, 332 INDEX 359 Pleiades : see Stars. Polyandry, polygamy : see Intercourse of sexes. Prayers, 249, 274. 345 ff. Purchase, 100, 318, 331. Paid : see War. Paid, called en-oo-'n-dorosi, 301. Pain, 145, 254, 333, 334; myths regard¬ ing, 264, 267, 278; prayers for, 347 ff. Rainbow, myth regarding, 277. Phinoceros, 184, 320. Pivers, 280, 322, 330. Sale : see Purchase. Salt, 318. Salt-lick, I2T. Salutations, 284, 287. Sandal, 132, 189, 305. Seasons, 333. Seduction : see Crimes. Sendeyo (Sendeu), 263, 327. Serpent, 266, 30 7. Servant, 189, 292. Shaving, 298, 301, 306, 314. Sheep, 239, 278 ; ear-cutting, 290. Shields, markings of, 291. Sky and earth, myth regarding, 279. Slaughter-houses, 115, 189, 292. Sleeping person must not be awakened suddenly, 308. Small-pox foretold by medicine-man, 327- Smiths, 331. Snakes : see Serpent. Sneezing, 334. Snuff' : see Tobacco. Somali, 325, 330. Songs, 148, 1 91, 274, 325, 345. Souls and spirits, 307. Spirits, food of, 127. Spitting, 1 15, 315. Spokesman : see Counsellor. Stars, myths regarding, 275, 276 ; prayers to, 346, 350, 352. Steam-jets, myth regarding, 279. Sun, myths regarding, 273, 278 ; prayer to, 352. Sunrise and sunset, myth regarding, 2 75- Surgeons, 343. Swahili, 315, 332. Tattoo, 341. Taveta, 221, 246, 280. Teeth, extraction of, 239, 250, 313. Theft : see Crimes. Thunder, myth regarding, 265. Tobacco, 223, 237, 302, 318, 332. Tree, blood issuing from, 280 ; fallen on road, 289. Trees and plants, 145, 164, 235, 251, 253, 258, 265, 297, 299, 301, 318, 321, 335 #•> 342> 343, 346- Trial by ordeal, 345. Twins, 145, 1 71. Venus : see Stars. Volcanoes, myth regarding, 279. War, 120, 132, 178, 189, 202, 214, 325, 349 ; reason for waging, against other tribes, 269 ; songs, 349 ff. Warriors, praising the brave, 289, 353 ; selection of a chief, 299 ; titles, 298. Weapons, Dorobo, 236 ; of boys, 296, 298; of old men, 159, 256, 291 ; of warriors, 115, 146, 189, 291, 294. Wildebeest, 320. Wounds, treatment of, 343. Yawning, 334. Zebra, 239, 247. THE END. HOLLIS OXFORD PRINTED AT THE CLARENDON PRESS BY HORACE HART, M.A. PRINTER TO THE UNIVERSITY :i I