PLATE I
Masai warrior.
THE MASAI
THEIR LANGUAGE AND FOLKLORE
BY
wx* \>
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
KEW YORK AND TORONTO
[iii]
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 l t whilst the ' German Masai ' are to
a large extent known as 'L-Oikop 2 or H-Lumbwa 3 . In olden
days the coast people termed them without discrimination
Wa-Mas&i or Wa-Kwayi 4 , names which have been perpetuated
by Krapf and others.
Sir H. Johnston states 5 , 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).
a 'L-Oikop is believed to signify the possessors of the land. It also means
murder (see p. 27, note 3, and p. 311).
1 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 Elgon (Hobley, Eastern
Uganda, p. 10). Lumbwa is a term of contempt, and signifies a pastoral
people who have taken to agriculture.
* The meaning of Kwayi (or Kwapi) in Masai is countries or somewhere.
Hildebrandt's suggestion (Zeitschrift'fur Eihndogie, 1878, p. 349) that Maasae
is derived from the Masai word 'masaa, property, and that Kwayi is a corrup-
tion of kafi, the Swahili for paddle (given in allusion to their broad-bladed
spears), is probably incorrect.
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 l .
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, New, London,
1874.
IV. Nubische Grammatik (Einleitung), Lepsius, Berlin, 1880.
V. Massdiland-Expedition, 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), Miiller, Vienna, 1884.
VIII. Polyglotta Africana orientalis, Last, London, 1885.
IX. The Kilima-Njaro Expedition, Johnston, London, 1886.
X. Lurch 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 AH 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 v
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-omeni 1 , 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.
A. C. HOLLIS.
NAIROBI,
EAST AFRICA PROTECTORATE,
May, 1904.
1 Ol-6meni 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 GEAMMAB ......... 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 ... xo
**
Reflexive . . . . . . ... 44
Relative . . . .... 45> 5
Indefinite . . .... . . . 46
Interrogative . . ... . . . . t ' 47
Verbs Y . . . 48
Simple Verbs . . . , ' > . . ; 57
Verbs denoting motion towards the speaker . . * . 71
Verbs denoting motion from the speaker . . . . 74
The Dative form . . . . . i . ' . 76
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 . . . ... . . 8 1
The Reciprocal form . . ... . , 82
Causatives . . . . . f . . .84
Neuter Verbs . ; . 87
Auxiliary and Irregular Verbs . , . -. . 89
Reduplication . . '. . -^ '. . . . 9-7
Adverbs . . . . .... . -97
Conjunctions . . . . . . . .100
Prepositions . . . . . . . . 101
Interjections _. _'___ s * j ^J ... 101
MASAI STOKIES . . . . . . . . .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 . . . . . . .117
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 . .161
The father of Marogo .... .165
The two wives and the twins . . . 171
The caterpillar and the wild animals ... . 179
The warrior and the Lumbwa 185
The boy, his brother, and their song . . . . .
The ostrich chicks ... . .196
The crow who married a woman ......
The hare, the hyena, and the lioness's cave . . . .202
The demon and the child . . '. . . . .
The two Dorobo 223
The Dorobo and the giraffe 230
MASAI PROVERBS AND SAYINGS . . .238
Illustrative Proverbs and Sayings . . . . 251 -
General Index to Proverbs -and Sayings . .252^
MASAI ENIGMAS ...... -253-
DIVISIONS OF 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
viii CONTENTS
PAGE
MASAI CUSTOMS * . 282
^Women's ornaments . . . ;., . . .282
~~ Men's ornaments . . . . . . 283, 294
~Masai salutations on arrival . , , . . ,284
departure 287
~>Hospitality f . . 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 . . . t . .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 . , . -. . .30?
Inheritance ......... 309
Crimes . . . . ... . . .310
The extraction of teeth . .'. . . . .313
Shaving '...,'". . .314
Spitting . . . . , . . . 315
Food "... . .317
Wild animals . . . .'.',... 319
Games . . . . .... . .321
Peace ceremonies . . . r f . . . .321
The ceremony of the red bead . . t . . . 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 t , . . .... . 335
How fire is obtained . . ... . . . 342
Wounds and surgeons . . . .... 343
^fasai 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
Hi. (a) Masai warriors of various 'ages' and 'districts/
each with the shield of his 'age 1 and 'district/
(b) Scene on the Uganda Railway. Masai and other
passengers ....... xxviii
iv. Masai warrior, showing pig-tail . . . , .102
v. (a) Masai women carrying firewood, (b) Masai woman
carrying a child, (c) Masai woman, showing neck-
lace and 'surutya ear-rings . . , . .120
vi. (a) Masai cattle at the foot of O-satima. (b) Masai
moving their belongings . . . . . .127
vii. (a) Masai girls, showing ornaments, (b) Masai woman
and child, showing dress and ornaments . . .143
vin. (a) Inside a Masai kraal, (b) Masai woman erecting
kraal . . . . . . . . .170
rx. E-siangiki, or young married woman . . , . 1 7 7
x. (a) Masai woman cutting firewood, (b) Scene inside
a Masai kraal, showing women's ornaments . . 195
xi. (a) Masai drawing blood from an ox by shooting
a blocked arrow into one of the superficial veins of
the neck, (b) Mock duel between two 'L-oingok . 257
xii. (i) Anklet of bells worn by girls at dances. (2) Bell
worn by warriors who, for bravery, are called 'L-
oingok. (3) Cow-bell. (4) Ol-lenywa fan used by
old men to brush away the flies . . . .272
xni. (i) Married woman's ear with e-surutyai ear-ring and
ear ornaments. (2) Stone ear-ring weighing 2 Ib.
14 oz. ; used for extending the lobe of the ear . .283
xiv. (a) Masai rings of iron or brass worn by men and
women, (b) Ear-rings and ornaments worn by men ;
Nos. i, 4, and 5 are also worn by boys and girls . 284
xv. Masai spears, (i) Old form; (2) Form in use twenty
years ago; (3) Present form . . . . .289
x LIST OF ILLUSTRATIONS
xvi. (a) Arm clamp of horn worn by warriors, (b) Masai
shield (without decoration); (i) front view; (2) back
view ....... To face p. 291
xvn. (a) Inside a Masai kraal, (b) Place in the woods
where the warriors sleep after eating meat . .292
xvni. (i) Bracelets of small iron rings bound over leather
bands. (2) Warrior's cap. (3) Masai sandal. (4, 5)
Masai warriors' head-dresses (ostrich-feathers and
lion's skin) ........ 294
xix. (a) An 0-Sipolio, or boy who has been recently circum-
cised, wearing a woman's garments and the 'surutya
ear-rings, (b) Masai warriors, showing the ear-ring
called en-gulale and the arm-ring called e-rap . .298
xx. (i) 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 . 301
xxi. (a) Masai woman shaving her husband, (b) Masai
moving their belongings from one kraal to another . 314
xxn. (a) Clubs: (i) Club of rhinoceros horn belonging to the
spokesmen (ol-aigwenani) ; (2) Warrior's club; (3)
Boy's club, (b) Masai hatchet . . . .320
xxm. The principal Medicine-man of the Masai, Ol-Onana, the
son of M-Batyany ; (i) wearing the cap of an official
of the East Africa Protectorate, and carrying the iron
poker; and (2) wearing native dress . . . 326
xxiv. (1-3) Masai knives and sheath ; (4-7) Arrow heads
(4. used for cupping purposes ; 7. used by boys) . 330
xxv. (a) Razor and case, (b) Masai snuff-boxes . . . 332
xxvi. (i) Fire-sticks. (2) Tweezers. (3) Masai stool. (4)
Honey pot. (5) Leather bag . .'.'.' . -342
xxvii. (i, 2) Bow and quiver. (3, 4) Masai sword and sheath 356
INTRODUCTION
THE present work, by Mr. Hollis, Chief Secretary to the
Administration of the East Africa Protectorate, treats of
the language, traditions, and customs of the Masai, one of the
most interesting and important tribes of those territories.
I am not competent and there must be few people in the
world who are to criticize by the light of independent
knowledge the mass of material which he has brought to-
gether, and will merely attempt briefly to summarize the
information about the race which we now possess. Mr. Hollis's
previous contributions to anthropology, his opportunities for
studying and daily conversing with the Masai, and his
linguistic talents, which are well known to every one in East
Africa, are a sufficient guarantee for the thoroughness and
excellence of his work.
The Masai at present inhabit the inland districts of British
and German East Africa from the equator to about 6 S.
Few of them are found north of the Line, except an isolated
settlement just south of Lake Rudolf, and they seem to avoid
both the sea and the great central lakes. Many smaller
pieces of water, such as Lakes Naivasha and Nakuru, are
found in their haunts, but they neither use boats nor catch
fish. They are divided at present into jwo sections, one of
which, c^ledL^L-Oikop, is agricultural and settled, while the
other, or^Masai proper, is entirely pastoral and nomadic. The
difference between the two is evidently not ancient, for both
speak practically the same language, and it is probable that
the agriculturalists of the present time are nomads who have
settled down. On the other hand, tradition does not carry
the history of the tribe further back than a century at the
most 1 , and it would be rash to assume that the nomad pastoral
state is primitive or very ancient. It is quite probable that
there was a large agricultural settlement on the Uasin-Gishu
plateau from which the more adventurous warriors detached
themselves.
In East Africa the Masai are clearly distinguished by their
language, customs, and appearance from the Bantu races
(although the latter often imitate them, and have received
a certain proportion of Masai blood), and equally clearly
1 The genealogy of the medicine men goes back about 200 years.
xii INTRODUCTION
related to the Suk-Turkana and Nandi-Lumbwa 1 . Somewhat
more distantly allied to the same stock are the inhabitants of
South Kavirondo or Ja-luo. These races again show clear
resemblances to some of the peoples who inhabit the banks
of the Southern Nile, such as the Acholi, Bari, Latuka, Dinka,
and Shilluk. The whole group are sometimes classed together
as Nilotic, and have many peculiarities in common. Their
languages show a considerable, though varying, degree of
affinity; physically they are tall, thin men, with features
which are not markedly negroid, and are sometimes almost
Caucasian : several remarkable customs, such as the nudity of
the male sex and the habit of resting standing on one leg, are
found among them all. The closest connexion seems to be
between the Acholi and the Ja-luo, and between the Masai,
Latuka, and Bari. The Masai, Nandi, Lumbwa, Suk, and
Turkana all possess in a more or less developed form a military
organization which obliges all the male population, between
the g,ges of about seventeen and thirty, to submit to a special
discipline and constitute a warrior class. A similar organiza-
tion does not seem to be recorded among the tribes who dwell
along the Nile 2 . These latter are not a homogeneous group,
so that the word Nilotic must be used with caution. The
Madi, who occupy a large portion of the country between
Lake Albert and Gondokoro and extend well to the east
of the river, are linguistically different from their neighbours,
and apparently represent an invasion from the west, though
in customs they do not seem to differ markedly from the
Bari.
A glance at the map will show that from the Rift Valley to
the Nile there runs in a north-westerly direction a broad belt
of non-Bantu languages, more or less allied to one another,
Masai, Nandi, Suk, Turkana, Karamojo, Latuka, Bari, and
Dinka. The Karamojo appear to be Bantus who have been
forced to accept an alien form of speech. This distribution
of languages seems clearly to suggest a south-eastward move-
ment from the country between the north of Lake Rudolf and
the Nile. The hypothesis is rendered more probable by the
fact that in East Africa as elsewhere the course of invasions
has been mainly from the north to the south. This is certainly
1 The name Lumbwa is confusing. It is really a term of opprobrium
applied by the nomadic warriors to agriculturalists of their own or allied
races (not, apparently, to Bantus). Hence the 'L-Oikop are often called
Lumbwa Masai. But the name is popularly and officially applied to a tribe
closely allied to the Nandi who live to the south of the Nyando valley.
3 Baker perhaps alludes to something similar among the Latuka whose
young men, he says, live for fighting only.
INTRODUCTION xiii
the case with the Gallas, Somalia, and Abyssinians (who are
rapidly encroaching on the Protectorate), and probably with
the Bahima. It also seems probable that the physical type
of these races (Masai, Nandi, Turkana, Dinka, &c.) represents
a mixture between the negro and some other factor. It does
not seem to me possible to make any definite statement as to
what that factor may be, but the neighbourhood of Egypt and
Abyssinia renders several hypotheses plausible. Baker states
that the appearance of the Latuka (who are probably the
closest allies of the Masai) points to a Galla origin, and that
there are Gallas on the east bank of the river Choi only fifty
miles east of Latuka, which they have often invaded. It may
therefore be that the Nilotic tribes, and possibly also the
Hausas to the west, represent a hybrid of the negro and
Galla.
There is absolutely nothing to show when the Masai moved
southwards, but the traditions reported by Mr. Hollis (p. 264,
&c.) seem to place the earliest history of the world in an
East African setting, and convey no hint of an earlier home.
The chief characters in these stories are the Masai, the
Dorobo (hunting tribes), and the Bantu (Meek), and the
principal event some arrangement by which the Masai obtain
a right to all the cattle in the world. This seems to indicate
that they must have been a long time in their present haunts,
and have lost all remembrance of their origin. Some of the
proverbs, such as ' The zebra cannot change his stripes/ and
' Mountain does not meet mountain,' have a familiar oriental
ring; but it would be unsafe to speculate how they came
to Masailand.
A very different view of the past of the Masai is suggested
by Merker's recent work (Die Masai, Berlin, 1904). He
regards them as belonging to the same stock as the ancient
Hebrews, and quotes a great number of traditions respecting
the creation, deluge, ten commandments, &c. which resemble
the Biblical and Babylonian versions of primitive history.
A critical examination of these stories is very desirable,
as one cannot help suspecting that they contain elements
borrowed from Christian or Mohammedan sources. On the
other hand, in all questions affecting the origin of East African
races, our only data are the most recent types of physique,
religion, and language, and we cannot, as in the case of more
civilized nations, go back two or three thousand years with
comparative certainty. We can form no idea of how many
strata of population such a period would represent in Africa ;
what mixtures and disruptions of races it would include.
xiv INTRODUCTION
A tribe coming from the north like the Masai, and possibly
at one time in touch with races influenced by ancient Egypt,
may conceivably represent not an improvement of the
primaeval African stock but a degeneration of some other
race. Still, the accounts which we have of the Bari and
Dinka ascribe to them the same vague belief in a supernatural
power, which most inquirers have reported as existing among
the Masai, and an absence of traditions respecting the origin
of the human race *.
The history of the Masai, as far as we know it for the last
hundred years, presents as its most important feature a conflict
between the pastoral and agricultural sections, ending in the
victory of the former and the annihilation of large settlements
of the latter. The conflict was disastrous for the race, for the
portion which survived depended entirely on cattle and raid-
ing for subsistence. The herds suffered severely from plague
in the eighties, and the advent of Europeans and the gradual
introduction of the Pax Britannica could not be otherwise
than unfavourable to the pre-eminence of a tribe whose
prosperity depended so largely on continually plundering their
neighbours. Nevertheless from at least 1850 to the early
eighties the pastoral Masai were a formidable power in East
Africa. They successfully asserted themselves against the
Arab slave-traders, took tribute from all who passed through
their country, and treated other races, whether African or not,
with the greatest arrogance. About 1859 they raided Vanga,
on the coast near the present German frontier. Thomson
(Through Masai Land, 1885) describes how, in 1883, they
entered his camp and ordered about the whole caravan,
including himself, as if they had been masters and the
travellers slaves. This period of triumph was succeeded by
one of disaster. Rinderpest attacked the cattle and small-pox
human beings. The surrounding tribes who had suffered
from their raids were not slow to revenge themselves for the
oppression and plunder of the past, and a severe famine
completed the catalogue of misfortunes. The numbers of the
Masai were undoubtedly greatly reduced, and at present those
found in British East Africa only amount to a very modest
figure, variously estimated at from 25,000 to 12,500. The
latter estimate, which is the latest and perhaps the most
correct, is based on the assumption that there are 7,500 in the
1 See Mitterrutzner, Die Dinka Sprache, 1866, p. 56, &c. It is true that some
expressions ascribed to the Dinka, such as ' We do not know the wise
men know,' might be interpreted as a consciousness of the loss of
traditions.
INTRODUCTION xv
Naivasha province and 5,coo between Kikuyu and Kilirna-
Njaro.
The ^xpansion of the tribe seems to have come to an end
about the middle of the last century. About 1830 they
reached their furthest recorded point in the south and were
driven back by the Wagogo and Wahehe. The southward
movements of the Gallas and Somalis kept them back on the
north-east, though as late as the nineties they raided on the
Tan* river. It would appear that about 1850 the Turkana
drove the most westerly branch of the Masai from the west
to the south of Lake Rudolf, where they are now settled.
Somewhere about the same period at the time an old man
can remember according to the native expression the Masai
dwelling on the Uasin-Gishu plateau attacked those of
Naivasha, and after defeating them were in their turn
thoroughly defeated by a combination of Naivasha and
allies from Kilima-Njaro. The inhabitants of the Uasin-Gishu
were scattered to the four winds: those who escaped their
brethren were annihilated by the Nandi, and only a few
fragmentary remnants survive in Kavirondo, Lumbwa, and
the two villages called Great and Little Enjamusi at the
south end of Cake Baringo. Another branch called 'L-Osigella
or Segelli took refuge in the Nyando valley but were wiped
out by the Nandi and Lumbwa. The Laikipia plateau, which
is now uninhabited like the Uasin-Gishu, was not depopulated
in 1889, when Peters crossed it and had many fights with the
Masai. According to one story, the people of Laikipia raided
some other Masai near Nairobi about 1 890 and carried off their
cattle. These cattle were suffering from rinderpest, and the
result was that all the stock of the Laikipia took the disease
and died. This was considered as a judgment on the Laikipia
for raiding their brethren.
At present the agricultural Masai are found chiefly near
Lake Natron and south of Mount Meru in German territory.
In our Protectorate they are represented only by a few
scattered settlements, such as the people of Enjamusi, the
Burkeneji, and perhaps the people of Samburu in the Rendile
country. It would appear that the name Wakwavi, often
applied to the agriculturalists, is merely a Swahili nickname
borrowed from the Masai Kwavi or Kwapi, meaning places.
The pastoral section classify themselves under five districts,
with many subdivisions, namely Kaputiei (Kapite plains),
En-aiposha (Naivasha), Kisongo (the district south and west of
Kilima-Njaro), Uasin-Gishu, and 'L-Aikipyak. The two last
districts, as mentioned, have ceased to exist, and those who
xvi INTRODUCTION
claim to belong to them live elsewhere. Merker gives as the
principal divisions three provinces, Kisongo, Loita, and
Olbruggo. This is perhaps not according to Masai traditions,
but is not incorrect as a practical description of the present
distribution of the tribe. The Loita and Olbruggo, also
known as Elburgon and Purko, are both subdivisions of the
Naivasha district, of whom the former acquired importance by
refusing to accept the present Laibon, Lenana, and following
instead his brother Sendeyo. Besides these districts, there
are four clans representing genealogical not territorial
divisions: Aiser, Mengana, Mokesen, and Molelyan. The
Aiser seem to enjoy a certain primacy. The medicine men
all belong to this clan, which is specially connected with
Mount Ngong (to the south of Kikuyu), also Called 01-doinyo
loo-'l- Aiser, the mountain of the Aiser.
According to the social system of the pastoral Masai the
male sex is divided into boys, warriors, and elders. The first
stage continues until circumcision, which may be performed
any time between thirteen and seventeen, or sometimes in the
case of poor people not till twenty. Those who are circum-
cised about the same time (see p. 261 for details) are said
to belong to the same age, and are known collectively by
a distinctive name, such as 'the White Swords' or 'the
Invincibles.' After circumcision the warriors plait their
hair, but, except for a small skin hanging over the shoulders,
and their arms and ornaments (which are described by Mr. Hollis),
go absolutely naked. They subsist entirely on meat, milk,
and blood, and in particular may not smoke or touch intoxi-
cants. They do not live with the married people, but in
separate kraals with the immature unmarried girls, with
whom they are allowed to cohabit freely < Tradition 1 (see
p. 117) ascribes this practice to the fear that if girls were
kept away from the society of their own warriors, they would
let themselves be seduced by the enemy ; but the remedy has
been worse than the danger it was to avert. The direct
physical evil is considerable, and is partly responsible for the
diminishing numbers of the race. Besides this, female
morality after such a girlhood was naturally low, even when
the Masai kept to themselves. Now that they have come
into contact with civilization, prostitution and venereal disease
have become deplorably frequent. About the age of twenty-
seven or thirty, or nowadays when raiding is forbidden
somewhat earlier, a warrior marries and settles down. If he
1 It is said that among the Dinka, Bari, and Shilluk there are similar
customs of free love.
PLATE II
Masai elder wearing a fur cloak which is supposed to resemble
a cobra's hood.
INTRODUCTION xvii
ia a man of wealth and importance he may be elected chief l ,
in which case he is responsible for the discipline of the
warriors and their appearance when summoned to fight,
though he does not go to the wars himself. As with most
East African tribes an elder's ideal of existence seems to be
ease, not unmixed with drunkenness. Proverb No. 64 (p. 249),
'Don't lie with your feet against a post like the father of
many sons,' meaning 'Don't give yourself airs/ is a vivid
picture of the Masai pater familias taking his ease in the
primitive posture of lying on his back with his feet against
a post, while his family do all the work for him.
Masai women, unlike the men, are carefully dressed in
leather garments, but a rare, and according to our ideas most
unbecoming, custom forces them to shave their heads. Before
marriage they are circumcised, and signalize their change of
state by wearing large circular earrings and necklaces of
brass and iron wire. Both girls and women have their legs
and arms encased in iron ornaments, so that they can some-
times hardly walk.
This military organization of the Masai made them a most
effective body for destructive military operations, and explains
not only the predominant position which they acquired in
East Africa, but also the respect which they inspired and the
extent to which their customs were imitated by other tribes.
On the other hand, it probably also is the reason why they
never founded any state or polity analogous to the kingdoms
of Uganda and Unyoro. The centre of political gravity was
not with the elders or chiefs, but with a republic of young men,
governed by ideas of military comradeship and desirous only
of military glory. Retirement from this band of warriors as
a chief was honourable, but seems to have been recognized as
a removal to an inferior sphere of activity. The chiefs
arranged the details of the raids which the warriors wished
to undertake, but their power of compelling them to do
anything which they did not wish was very slight.
The nearest approach to a central and superior authority
among the Masai is the medicine man or Laibon (more
correctly Ol-oiboni ; see p. 324, &c.). They all belong to
the Kidongi family of the Aiser clan, and are said to be
descended from a personage called Ol-le-Mweiya, who came
down from heaven and was found by the Aiser sitting on
the top of Mount Ngong. This was nine generations ago,
the genealogy having been preserved. The influence of the
1 The chief is elected from the warriors, but leaves their ranks at once and
becomes an elder.
b
xviii INTRODUCTION
medicine man is due to his supposed power of prophecy and
divination. No explanation is offered of this power, nor does
it appear that the Laibons are believed to enjoy the
acquaintance and assistance of definite spiritual beings; but
they can foretell the future by such methods as throwing
stones out of a horn, inspecting the entrails of slaughtered
animals, interpreting dreams, and delivering oracles when
intoxicated with honey wine. Great, however, as is their
influence, it does not appear that either among the Masai or
the Nandi, where similar institutions prevail, they have ever
attempted to assume a position like that of the various small
sultans of the coast or the kings to the west of Lake
Victoria.
The most celebrated of these medicine men was Mbatian,
the father of the present holder of the office, Lenana, who
died about 1890. He is celebrated for having prophesied
outbreaks of cattle plague and small-pox, which duly came
to pass; and also for having foretold the arrival of white
people. It is generally said that he bade the Masai be
friendly to them, but Mr. Hollis could not find any cor-
roboration of this statement. His death was followed by
a disputed succession. There is considerable discrepancy as to
the details of the story, but, according to the versions taken
down by Mr. Hollis (p. 327), Mbatian told his eldest son
Sendeyo that on the morrow he would invest him with the
insignia of a Laibon, of which the principal is an iron club.
Lenana, the younger son, overheard, and presented himself
before his father very early the next morning. Mbatian,
who was very aged and had only one eye, behaved much like
Isaac in similar circumstances, and gave his younger son the
insignia, saying 'Thou shalt be great among thy brothers
and among all the people.' In any case, Lenana succeeded,
and was accepted as Laibon by all the Masai except the Loita.
This created a division in the tribe, and as it roughly
corresponded with the division between British and German
territory, Sendeyo was long regarded as the chief of the
German Masai and Lenana of the British. But in 1902
Sendeyo quarrelled with the German administration, made
his peace with his brother, and came over to the British"
Protectorate.
The religious ideas of the Masai, as collected by Mr. Hollis,
are vague and unformulated. The commonest word for God
is Eng-a'i, which it will be observed is a substantive with
a feminine article. Eng-a'i appears to be used either quite
indefinitely and impersonally of remarkable natural phenomena
INTRODUCTION xix
(especially rain, the sky, and volcanoes), or else definitely and
personally of superhuman beings. In this latter sense it is
said that there are two Gods (Ing-aitm are), the Black God
and the Red God, of whom the former is kindly, but the latter
malevolent. It is the special function and pleasure of the
Black God to provide rain, but the Red God objects to turning
on the celestial water-tap. Loud thunder is the result of the
Red God trying to get to earth through the Black God's
dominions in order to kill men, but the distant rumbling is
the Black God saying to him, ' Do let them alone ; don't kill
them.' This happy fancy that the good god is near but
the bad god far, which is probably no accident but due to
the fundamental characteristics of the Masai mind, has
doubtless saved untold suffering, for it does away at once
with the necessity for human sacrifices and all similar
methods of propitiating cruel powers. Besides the Black
and Red Gods there is a quasi-divine personage called
Naiteru-Kop, who appears to have been, if not the creator,
at least the arranger of the present order of things. A man
called Le-eyo appears to have been the principal patriarch,
though there were also Dorobo (hunting tribes) in his time,
so that he was not strictly the first man. Death entered
the world owing to his selfishness and disobedience (p. 269),
and, by an incident common in stories of this kind, his
younger son became the father of the Masai, while his elder
son lost his birthright, and was the ancestor of the inferior
tribes.
The worship of the Masai, like their beliefs, seems to be
somewhat vague and wanting in ceremonial, but Mr. Hollis's
collection shows that they have definite prayers, and that
they petition the deity more frequently and fervently than
the surrounding tribes are known to do. This is confirmed
by Thomson, who speaks of them howling out prayers to
Eng-a'i for hours together. By a custom not without parallel
in other nations, it would appear that the women pray twice
a day, but the men only occasionally and in grave circum-
stances. The prayers which are for children, rain, and
victory, are addressed to Eng-ai as a distinct personality
' who is prayed to and hears.' Remarkable also is the phrase
'the highlands and lowlands of our vast country which
belongs to our God.' On the other hand, the sun and moon,
the morning and evening star, and the mountain clouds are
also invoked, and one song says in two consecutive verses,
'He whom I pray to is God,' and 'He whom I pray to is
Lenana, our medicine man.' It is difficult to say whether
b 2
xx INTRODUCTION
we have here primitive and undeveloped religious sentiment
where the personality of the deity is hardly separated
from striking natural phenomena, or remnants of some old
cultus of the heavenly bodies, mountains, and tribal deities
preserved in a hazy way by a military race which had not
paid much attention to religion.
The Masai believe that ordinary persons die like cattle,
and they throw away their corpses to be eaten by hyenas ',
in the revoltingly unceremonious way common to many East
African tribes. Medicine men, however, and influential people
are buried, and their souls are said to pass into snakes, which
are respected in consequence. Many tribes on the Nile also
reverence snakes. It is noticeable that death and misfortune
are not attributed to witchcraft. The Laibon is not the same
as the Witch Doctor of the Bantu tribes, and it is no part
of his duties to detect witches.
As the Masai men will practically do nothing but fight
or tend cattle, they are naturally dependent on others for
all articles, including their arms, which cannot be manu-
factured by women. There is among them a special tribe
of smiths, called Il-Kunono, who make iron weapons, but are
treated as inferiors and not allowed to marry Masai women.
A somewhat similar tribe are the Dorobo or hunters.
It would appear that the military organization, the aversion
to hunting, to eating game or vegetable food, and to engaging
in agriculture or any productive art are peculiarities specially
developed by the Masai, though some of them have been
imitated by other tribes. Another peculiarity is the shape
of their houses long low buildings constructed of poles,
grass, and mud, and divided into rooms by partitions. Their
other customs, however, seem to tally with those of the
Latuka, Bari, and Dinka, as far as differences of residence
and occupation permit. Remarkable points of agreement
are the nudity of the men, the shaven heads of the women,
extraction of the middle teeth of the lower jaw, resting in
a standing position on one leg, drinking the blood from living
~ animals, and spitting as a sign of affection or benediction.
Linguistic evidence points the same way, though ampler
and clearer information about the languages of the Nile
is desirable for purposes of comparison. It is no want
of respect to the labours of Sir H. Johnston and others to
say that the researches of Mr. Hollis have for the first time
1 It has been suggested that this practice may be due to a desire not to
contaminate the earth by burial, but Mr. Hollis could find no trace of this
idea, although he carefully inquired.
INTRODUCTION xxi
made the grammatical system of the Masai language coherent
and clear. It has a marked love for lengthy formations, and
until the articles, relatives, verbal prefixes and affixes had been
separated out it was impossible to discover not only roots,
but even the 'simple forms of nouns and verbs. Much still
remains to be done in dividing these forms into their essential
parts and formative elements, but the general structure of tlu*
language appears to be established beyond doubt.
Except i'or the length of the words, the phonetics are
simple and easy. Difficult groups of consonants and the
harsher gutturals are absent, and the utterance seems to be
somewhat languid, and in particular the pronunciation of
the labials tends to be indistinct. The verb is clearly
distinguished from the noun, and shows great luxuriance
of formation, but has only moderate powers of expressing
the categories of personality and time. A prefix indicates
not only the subject but also the pronominal object ; but the
distinction is not always complete : thus Aasuj means either
I follow thee, or they follow me ; Kisuj, thou fol lowest me,
they follow thee, or we follow him. Only present and past
times are clearly and regularly expressed. The future is
sporadic. The imperative is not, as in so many languages,
the simple verbal root, but a form analogous to the subjunc-
tive. The negative is expressed by m or mi, but various
circumlocutions are also used. There is a great wealth of
derivative forms. These comprise an impersonal passive ;
forms denoting motion to and from the speaker; a form
indicating that the action is done in the interests of some one ;
another indicating the instrument with which or the place
in which a thing is done; reflexive, causative, and neuter
formations.
Unlike the verb, the noun shows very little power of
inflexion, and can only indicate number. The plural is formed
by a great variety of suffixes, such as a, i, o, ra, ta, tin, ski,
shin, ni, n, &, &c., but it is noticeable that the singular is
often formed from the plural, that is to say, a collective
noun is individualized by the addition of a suffix, e.g. Il-Keyu.
the Elgeyo tribe, Ol-Keyuni, one man of the tribe ; il-akir,
stars, but ol-akira, a particular star. Not only are there no
case inflexions, but prepositions are almost entirely absent, so
that the possibility of indicating case relations in a substan-
tive is very limited. The nominative and accusative are not
distinguished except by position, even in pronouns. The
genitive is expressed in various ways, usually with the help
of the article and a particle of varying form, in which the
xxii INTRODUCTION
letter I often occurs. Similar forms, but with t in the place
of I, are used as a local case with the most various meanings,
such as in, out, to, from, at, with, &c. These very defective
modes of expression are supplemented by the use of the
derivative forms of the verb which indicate motion to or
from, action in the interest of a person or by means of
a thing. After the verb, the vitality of the language appears
to be concentrated in the article and the relative. The
article (ol, masc. sing., il, plural; en, fern, sing., in plural 1 )
indicates number and gender. The latter is more analogous
to the grammatical genders in German than to the simple
distinction between male and female beings, ol being used
to denote what is big and strong, and en what is small and
weak, so that side by side with instances of sexual distinction
like ol-ashe, a male calf, eng-ashe, a female calf, we also
have such pairs as ol-ayoni, a boy, eng-ayoni, a small boy;
ol-alem, the sword, eng-alem, the knife. The power of
expressing the genitive and locative cases resides principally
in the article, and as a rule a noun is unintelligible unless
it is accompanied by it, the chief exception being abstract
nouns which naturally are not numerous in the stage of
mental development which the Masai have reached. It is
noticeable that the article is more general in signification
than either the definite or indefinite articles of other languages,
and merely expresses the existence of individual objects or
collective groups as separate entities. But that it is of the
nature of an article and not a mere formative prefix is shown
by the fact that the demonstrative, interrogative, and some
other pronouns can be substituted for it (e.g. ol-tungani, the
man; ledo-tungani, that man; kalo-tungani, what man?).
Very remarkable is the use of the article with a genitive
to form a substantival expression, equivalent to the use of an
adjective as a noun in other languages, e.g. ol-lo-'l-masi,
the-of-the-mane, that is, the maned one or lion; ol-le-1-
lughunya, the-of-the-head, the brain (cf. ey/ce^aAos) ; ol-le-'ng-
aina, the-of-the-hand, the handed one, the elephant (cf . Sanscrit
hastin, an elephant, from hasta, hand).
The relative which offers many resemblances to the article
consists of the syllables o, oo in the masculine, and na, naa in
the feminine. By prefixing it almost any part of the verb
can be turned into an attribute or relative sentence. This
neat and concise usage is an effective compensation for the
scarcity of real adjectives and participles. Also the article
1 Under conditions explained in the Grammar, the article becomes o, e,
eng, and efig in the singular, and i, ing, and iftg in the plural.
INTRODUCTION xxiii
and the relative can be used together to form a noun :
ol-o-unisho, the-who-sows, that is, the sower.
As far as our limited knowledge of it permits us to judge,
Latuka is the language which most resembles Masai. It is
spoken to the east of the Nile, about 4 N., rather to the
north of Nimule. Unfortunately we have no account of
the grammar, but Emin Bey (Zeitschrift fur Ethnologic, 1882,
pp. 174-8) and Baker (The Albert Nyanza) have given
some contributions towards a vocabulary. About a third of
the words known are obviously the same as the Masai equiva-
lents, and of the remainder many look as if they would prove
identical when we have a better knowledge of the changes
the consonants may undergo and can separate the roots and
formative elements more accurately. This is a fair percentage
of correspondences, if we consider how quickly unwritten
languages change, and how often one member of a pair of
related words may not be that in most general use. A
traveller's vocabulary of English and German would probably
give 'dog* and 'Hund' as corresponding words, and not
mention ' hound.' An inspection of the Latuka words
suggests that a, e, and n represent an article similar to that in
Masai, but that the letter I is not used in this connexion.
Aker, a male sheep, and naker, a female sheep, corresponding
to the Masai ol-kerr and en-gerr, are significant.
The next nearest relative of Masai seems to be Ban 1 ,
spoken to the north-west of Latuka on both banks of the
Nile. Friedrich Miiller (Grundriss der Sprachwissenschaft,
Band III, 1884) noticed the resemblance of this language both
in grammar and vocabulary to Masai. The vocabulary would
appear, however, to contain more than one element, and a
considerable proportion of the words are unlike Masai, and
perhaps are West African in origin. The grammatical forms
are less developed and luxuriant than in Masai, and hence the
words are shorter, but the system seems essentially similar.
The verb has an active and passive voice, and distinguishes
a durative, an aorist, and an imperative. The noun has
a singular and plural formed by various affixes as in Masai,
and the singular is sometimes the longer form, being derived
from the plural by the addition of a syllable indicative of
individuality. There are a few prepositions, but not many,
though more than in Masai. The pronouns are fairly like
those in Masai, and there is an article, masculine lo, feminine
TMZ, plural ti, but it is suffixed to the substantive. It is possible,
however, that a k which is sometimes found at the beginning
1 Mitterrutzner, Die Sprache der Bari, Brixen, 1867.
xxiv INTRODUCTION
of words may be the remnant of an article. Compare, for
instance, kolong, sun; kare, river; konge, eye; komong, face,
with the Masai eng-oloiig, eng-are, eng-ongu, eng-omom (cf . the
vocatives with prefixed K, p. 15). A relative prefix like o-,
no- seems not to be known, but we find adjectival phrases
like ko kure, thirsty (with thirst), and lo-dit (masculine),
na-dit (feminine), small, which recall Masai constructions.
The Dinka 1 language, spoken to the north of Bari, has,
as Friedrich Miiller points out, considerable resemblance to
it. A good number of words can be reasonably compared
with Masai forms, but superficially the likeness is not great,
as the Dinka words are generally monosyllabic and rarely
have more than two syllables. Lem (knife) seems to be the
Masai eng-alem ; mac (fire), en-gima; ton (man), ol-tufigani;
pey (moon), ol-apa, Bari yapa; kir (water), eng-are, Bari kare.
It is not, however, probable that the Dinka forms are primitive,
as they are capable of considerable changes which may be
explicable by reference to older and fuller forms. For
instance, lyeb, the tongue (? Masai ol-ngejep), can become
lyep, lyema, lyem, lip and lib ; mac, fire, mane, man, and
mec ; tik, a woman, wife (? connected with en-dito, in-doiye),
tine, tin, ting, dyar. Except for these changes which affect
the plural (e. g. ran, a man, ror, men) and the word on which
a genitive depends (tik, wife, tin e beyn did, wife of the
great chief), Dinka resembles Bari in its general construction.
It would seem that Bari is nearest to the common substratum
of these languages, though it has been exposed to foreign
influences, and that Masai (with which Latuka should perhaps
be included) and Dinka represent modifications in two
different directions, Masai having a profusion of formative
elements which are heaped one on the other and result in very
long w.ords, while Dinka is prone to contraction, which pro-
duces irregular inflexions.
Turning to the East African languages I think that when
the Nandi-Lumbwa and Suk-Turkana groups have been more
fully investigated they will prove to be closely allied to
Masai, and therefore to the languages with which the latter
is connected. To the best of my belief, our only materials for
the study of these tongues are Johnston's and Hbbley's
vocabularies, and our knowledge of the grammar is very
defective. It is clear that there is a resemblance between
simple words, particularly those denoting parts of the body
(e. g. Eye : Masai, eng-ongu ; Nandi, konyak : Suk, kon ;
Turkana, ekon. Mouth : Masai, en-gutuk ; Nandi, kotet ;
1 Mitterrutzner, Die Dinka Sprache, Brixen, 1866.
INTRODUCTION
XXV
Suk, kote ; Turkana, akotok). I think traces of articles can
be detected, and Nandi certainly has many formative ele-
ments combined with the essential part of the word, such as
-t and -da to mark the singular, and k, nek, and wek for the
plural. When the precise force of these prefixes and affixes is
known, the degree of relationship with Masai will be plainer.
The verbal forms quoted from Nandi seem very similar to
those in Masai.
Nandi. compare Masai.
Aonget ane, I know. Asuj nanu, I follow.
Iiiget inye, thou knowest. Isuj iye, thou followest.
Ingen ni, he knows. Esuj ninye, he follows.
Kinget acek, we know. Kisuj iyook, we follow.
Onget akwek, ye know. Isujusuju 'ndae, you follow.
Inget iceke, they know. Esuj ninje, they follow.
Maonget, I do not know. Masuj, I do not follow.
Minget, thou knowest not. Misuj, thou followest not.
Minget inne, he does not know. Mesuj, he does not follow.
Mokinget, we do not know. Mikisuj, we do not follow.
Nenyu mwonget, ye do not know. Misujusuju, you do not follow.
Menget icek, they do not know. Mesuj, they do not follow.
In Masai it is not necessary to express the personal pronoun
except to avoid ambiguity. Suk, like Masai and Nandi, has
m as a sign of the negative, but Turkana has nye.
It does not appear to me that these languages Masai,
Nandi-Lumbwa, Suk and Turkana have any clear kinship
with Somali and Galla. The coincidences in vocabulary seem
explicable as loan words. The grammatical system of all is
compatible with the view, if it can be supported by other
arguments, that all can be traced back to one stock, that is
to say, none of the languages show an essentially different
method of forming words and constructing sentences, as does,
for instance, the Bantu group. But the similarity consists in
the absence of striking differences rather than in points of
positive agreement. It may be noted, however, that Somali
has an article ; that the negative is ma ; that there are some
resemblances with Masai in both the personal and possessive
pronouns, and that those verbs which take prefixes offer
a general resemblance to the corresponding Masai formations
(Somali : a-qan, ta-qan, ya-qan, na-qan, ta-qan-in, ya-qan-
in, I know, you know, &c., compare Masai a-suj, i-suj, e-suj,
ki-suj, i-sujusuju, e-suj).
It may be of interest as throwing light on the relationships
of East African languages to give the numerals of those which
have been mentioned, as well as of Ja-luo, Acholi, and Madi.
xx vi
INTRODUCTION
g ll'l 1
-g I ~ f 1 1
~ :s
OH
$> 3 i i k
S v. 2 2 - * <o j* a <=
*- J5o 3 t. fi ^OfcCM'i
^3 :e8 bOcj,^ Z? r rtfl l S < i )
so 'c a -3 5 j p s 1 8 3 M
EH^O ^ ^Mm pQcgggp^
02
o o
P 8
^
GO o
-"o" fl
o -d 2
INTRODUCTION
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. (6) 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 + 2, &c. It is remarkable that both in Ban 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 2, except
in Nandi and Suk, where it is replaced by a word which
may possibly mean ' pair/ just as juz is commonly used for
2 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. I 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 V
first essential is to speak their language. There can be no/
doubt that in East Africa, as elsewhere, natives are delighted
xxviii INTRODUCTION
to converse with 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.
C. ELIOT.
Nov. 14, 1904.
PLATE III
Masai warriors of various ' ages ' and 'districts,' each with the shield of
his ' age ' and ' district.'
Scene on the Uganda Railway. Masai and other passengers.
PART I
EN-GUTUK OO-'L-MAASAE
MASAI GRAMMAR
ALPHABET AND PRONUNCIATION.
VOWELS.
A represents the English a in father.
a in fate*
E e in benefit.
A a in dare, but longer and more open.
/ ,, in hit.
/ ,, i in ravine,
o in not.
o in mote.
(5 aw in paw.
U w in bull.
# w in flute.
A w in but, o in tongue.
Ai i in ice, at in aisle.
Ae is a diphthong similar to ai, but formed by a union of the vowels
a and e.
Au represents the English ow in how.
01 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, al, and ae : 'Ng-ai, the bows ; eng-ai, the god ; eng-ae,
the other.
2 MASAI GRAMMAR
CONSONANTS.
B, d, k as in English.
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 h 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.
Ch 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, I, 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.
R 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 be a trace of a w which is
only partially pronounced even when talking slowly : e. g. wou,
come.
];Iw represents the sound of wh in the Scotch why or wherefore.
B, p, v, and w are pronounced in a lazy way by just opening
the lips.
T 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.
Angata or ongota, the plain.
Apa or opa, formerly.
CHANGES OF LETTERS 3
E and t 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-ftgojine, the hyena ; il-figojfnia, the hyenas.
A-ure, to fear; a-t-uri-a, I feared.
The Northern Masai frequently change t to e when the t is joined
by a consonant to a. Examples :
Aidima or aidema, I was able.
Aidipa or aidepa, I finished.
When t 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 '1-ayok (for aisho il-ayok), I give the boys.
7 is also dropped whenever the sound permits at the beginning of
sentences. Thus :
'N-atlnin (for in-atlnin), the stories^
'L-omon (for il-omon), the news.
When t 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 (t) falls out whenever preceded
by another i and followed by , I, n, ng, ny y r, s, u, w y or y.
Examples :
A-iik, to clean (teeth) ; i-'ik, thou cleanest (teeth).
A-ilep, to climb ; i-'lep, thou elimbest.
A-ine'pu, to meet ; i-'ne'pu, thou meetest.
A-ifigbr, to look ; i-'figor, thou lookest.
A-inyang-u, to buy ; i-'nyafig-u, thou buyest.
A-irag, to sleep ; i-'rag, thou sleepest.
A-iseye, to touch ; i-'seye, thou touchest.
A-iush, to lose ; i-'ush, thou losest.
A-iwo-u, to catch blood in a i-'wo-u, thou catchest blood in a
vessel; vessel.
A-iyam, to marry ; i-'yam, thou marriest.
II. The t is changed to n whenever it is preceded by another t and
followed by d, g, Jc, t, and sh. As will be shown shortly, the letters
B 2
4 MASAI GKAMMAR
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 ; i-ndim, thou art able.
A-igany, to fill ; i-ngany, thou fillest.
A-iken, to count ; i-ngen, thou countest.
A-itobir, to prepare ; i-ndobir, thou preparest.
A-ishop, to wear ; i-njop, thou wearest.
III. The i is changed to m whenever it is preceded by another i and
followed by b, p, v, 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 6. Examples :
A-ibelekeny, to turn over ; i-mbelekeny, thou turnest over.
A-ipot, or A-iyot, 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-gewarie or en-gewarye, the night.
Tolikio or tolikyo, tell.
Ye sometimes becomes ie after n. Examples :
A-tonfe (for a-tonye), to sit on.
A-iminie (for a-iminye), to lose.
becomes u when joined by a consonant to a. Examples :
A-iko, to do ; a-iku-na, I did.
A-ifigor, 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-sb'j (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.
6rh 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.
01-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, v, and w are interchangeable. The Northern Masai generally
use p, the Southern v or w. Examples :
01-poror, ol-yoror, or ol-woror, the generation, age.
Pokin, vokin, or wokin, all.
K is occasionally interchangeable with p, v, and w.
For instance, ol-pukuri (or ol-yukuri or ol-wukuri), the (large)
gourd, is also sometimes expressed ol-kupuri (pi. il-pukurto or il-
kupurto).
Before p, v, and w, n becomes m, and the p, y, or w 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. 56.
It will be sufficient to state here that the k is dropped unless the
letter which precedes it is t 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 :
H-tungana (for il-tunganak), the men.
Il-nganaiyo (for il-Sganaiyok), the fruit.
Kitua (for kituak), big (pi.).
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 1
After 7, sh becomes cA, and after n, j. Examples :
I-njo, thou givest.
01-chani or en-jani, the tree.
Ol-choruet or en-joruet, the friend.
6 MASAI GRAMMAR
Ch can only be used after I.
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 I of the masculine article (vide p. 10) is dropped before words
beginning with e, i, r, s, and y. Examples :
O-engat (for ol-engat), the male wildebeest.
O-rarata (for ol-iarata), the valley.
O-rorei (for ol-rorei), the word.
0-sarge (for ol-sarge), the blood.
O-yoyai (for ol-yoyai), the porcupine.
It has been stated that before r and s the I 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.
, t, and sh change to g, g, d, and j respectively after n.
Examples :
En-giyo (for en-ghlyo), the daughter.
'N-gishu (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, ra, %, 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-iigoroyoni), 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-uliilu (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 5, n becomes m, and before p, y, 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-nyot-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-loft 1 go (for en-lofigo), 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 I or y. Examples :
E-Sgoroyoni, the woman ; e-3gooyoni, 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. eS ^ A ' *
Tn mnpt W0 r dft fill syllables are anr.fiptuated alike t _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 accentjgjl on any othe^- syllable but tho penultimate,
it is specTally marked, thus: ol-mdruo, kewarie.
These words are sometimes, and probably correctly, pronounced
ol-morwo, kewarye; but owing possibly to the difficulty of making
8 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
following 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-a, 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-figas a-isuj (for e-ngas aa-isuj), they begin to wash (him).
E-iyolo a-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-Sgoroyo nl means, the woman said to him.
Whilst, E-ti-aka e-ngoroyo n j 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. :
Aa su J, he, she, or they follow me. Aa gu j, 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-tuflgani o-tu-suj- a , the man who followed him.
Ol-tufigani 0-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, En-duSgani, the little man.
Ol-ayoni, the boy. Eng-ayoni, the little boy.
Ol-dia, the dog. En-dia, the bitch or pup.
O-sanja, the male lover. E-sanja, the female lover.
01-k arsis, the rich man. En-garsis, the rich woman.
Ol-ashe, the bull calf. Eng-ashe, the cow calf.
Ol-alem, the sword, Eng-alem, the knife.
Il-kujit, the long, coarse 'N-gujit, the short grass or turf,
grass.
Ol-kerr, the ram. En-gerr, the ewe.
Ol-aputani, the father or Eng-aputani, the mother or
son-in-law. 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.
io MASAI GRAMMAR
Masculine. Feminine.
Ol-oiboni, the medicine-man. En-aibon, the medicine.
Ol-oirien, the wild olive- Eng-oiien, the small wild olive-
tree, tree.
Ol-owaru, the beast of prey, Eng-owayu, the small beast of
the snatcher. prey.
'E-wara, the ox with a piece cut
off the ear.
Ol-owara, th man with a
piece cut off the ear.
E-waya, the child with a piece
cut off the ear.
Ol-alashe, the brother. Eng-anashe *, the sister.
Ol-lee, the man. E-ya, the male (used in a depre-
catory sense).
Ol-arus, the black and white Eng-ayus, the black and white
bull. 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-figoroyoni, the woman. E-figooyoni, the female (used in
a deprecatory sense).
En-gerai, the child. En-gelai 2 , the small child.
Enna-longo, this shield. Enna-ongo 3 , this small or bad
shield.
Enna-tito, this girl. Enua-ito 8 , this little girl.
THE ARTICLE.
The masculine article is ol in the singular, il in the plural ; the
feminine article is en in the singular 4 , 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 alio
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 woi-d the change of I 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 n
of the vowel in certain cases that the masculine plural form is some-
times, but 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 , t, r, a, and y, the I of the masculine article is dropped :
e.g. o-engat, the (male) wildebeest ; o-inoti, the foster-son ; o-r5gie,
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, 8, u, w, and y : e. g. e-engat, the (female)
wildebeest; e-inoti, the foster-daughter; e-mootyan, the quiver;
e-figwesi, 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 o, the feminine
article generally becomes eng: e.g. eng-aji, the hut; eng-ofigu, the
eye. There are, however, some exceptions, for instance : en-am ughe,
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-atmi or eng-atmi, 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-gogofigi,
the evil.
With substantives commencing with Z 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, v, 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-
pidifig, or enna-yidifig, or enna-widing, this nape of the neck).
12 MASAI GRAMMAR
Substantives commencing with gh, k, t, and sh, change these letters
when following the feminine article to g, g, d, and j respectively ;
e. g. enna^ghiyo, this damsel ; en-glyo, the damsel ; kitok, big ;
en-gitok, the big woman, the wife ; enna-tomes, this camel ; en-
domes, the camel; enna-shokut, this herdswoman; en-jokut, the
herdswoman.
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 1 ; and by the numeral obo, &c.,
one. Examples :
Ledo-tungani, that man. Likae-tufigani, another man.
Poki-tungani, each man. Kal-tufigani 1 which man ?
Obo-tufigani, one man.
The other cases in which the article is not used are as follows :
1. 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-afig ai, I am going to my kraal.
A-ingu-a eng-afig ai, I come from my kraal.
A-tii eng-afig e-yeyo, I am in mother's kraal.
2. When the time of day is expressed in such sentences as, ' When
it became evening/ 6re 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). I see something.
Mira shata (not ol-chata) You are not firewood that the
omut en-gima. fire burns (Proverb No. 62).
Menyanyuk puan o kaa (not Life and death are not alike
em-buan o'en-gaa). (Proverb No. 47).
Erisyo laikin o kaa (not Defeat and death are similar
'1-laikin o en-gaa). (Proverb No. 14).
01-obore ay ok (not 1-ayok). He who has many sons (Proverb
No. 64).
THE ARTICLE 13
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 wCji (not e-wSji). 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 :
Ngania, so-and-so, such-a-one.
Aflgata, the plain.
Kulle (in compound words, alle), milk.
Shoo, the grazing ground.
Kishomi J , the gate.
Kishwaini *, the coast (Mombasa).
Kitala, the refuge.
The words father and mother are also used without the article.
Papa and yeyo s are employed when talking of one's own parents, and
menye and figoto 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 :
01-tuSgani 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-tu5gani, 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.
a Kishwaini is doubtless a corruption of Kisauni, the Swahili name for
Frere Town.
3 Mame is also occasionally used for mother.
i 4 MASAI GRAMMAR
Examples :
Ol-le-'ng-aina (the-of-the-hand 1 ), the elephant.
Ol-lo-'l-masi (the-of-the-mane), the lion.
Ol-le-'l-lughunya (the-of-the-head), the brain.
Ol-le-yeyoj (the . of . mother) J the brother.
En-e-yeyo J v '' ( the sister.
En-e-'n-dambu (the-of-the-dappled-grey), the dappled grey's calf.
Ki-nder ol-le-'modai, pe ki-ndo-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 o 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 aifects 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 aifects the article. The masculine article
becomes, in both the singular and plural, li before substantives com-
mencing with a and o, and le before other letters.
Li-oiboni ! O (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 !
Na-kera ! O (the) children !
Na-Ai! (the) God!
When followed by the possessive pronoun the article rarely takes
the vocative form. Example :
01-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 15
is no possessive pronoun, especially if the substantive is not the first
word in the sentence :
Aaomon, eng-Ai ! 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 1 O (the) girl !
In one or two rare instances, when the feminine article is eng, the
vocative case is expressed by k :
K-ogho ! O (the) grandmother 1 (eng-ogho, the grandmother).
K-onyek 1 (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 ! (the elder ) !
Le-moruo ! O (the) old man ! or Papa-i ! Father-thou ! if a man ;
and by Na-kitok ! (the) big woman ! or Ygyo 1 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 2e, if the
nominative is masculine (Li before a and o), 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, father's swords.
'Ng-ajijik e-yeyo, mother's huts.
Ol-chore le-pokin, the friend of all.
E-moti e-kulle, 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
MASAI GRAMMAR
between the 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 t
The bone of the boy,
Ol-oito lo-1-ayoni.
The bones of the boy,
'L-oik lo-1-ayoni.
The bone of the boys,
Ol-o'ito loo-l ayok.
The bones of the boys,
'L-oik loo-'l-ayok.
The thing of the boy,
En-doki o-'l-ayoni.
The things of the boy,
'N-dokitin o-'l-ayoni.
The thing of the boys,
En-doki oo-1-ayok.
The things of the boys,
'N-dokitin oo-1-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 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 '1-ayok.
The bones and the boys,
'L-oik oo 1-ayok.
The thing and the boy,
En-doki o ol-ayoni.
The things and the boy,
'N-dokitin o ol-ayoni. 1
The thing and the boys,
En-doki oo 1-ayok.
The things and the boys,
'N-dokitin oo 1-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 17
The bone of the child, The bone and the child,
Ol-oito le-'n-gerai. Ol-oito o en-gerai.
The bones of the child, The bones and the child,
'L-oik le-'n-gerai. 'L-oik o en-gerai.
The bone of the children, The bone and the children,
Ol-oito loo-'n-gera. Ol-oito oo 'n-gera.
The bones of the children, The bones and the children,
'L-oik loo-'n-gera. 'L-oik oo '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-6-ur6-yu '1-aigwenak p6kin e"-jo 'n-e-'sidai 'n-gera, n-e-jo 'n-o-'l-
flgatuny. 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 o) 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 down out-
E-ton te-boo J (he is sitting down in outside-the-hut) I side.
E-to-mfig-o ti-atwa a-jo e-tu-puk-u-o efig-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 I.
In other words, o is added to t when the word governed is masculine
singular, e when feminine singular, and oo when masculine or feminine
plural.
HOLLIS (J
1 8 MASAI GRAMMAR
Examples :
E-ton to-'l-ayoni, he sits by the boy.
Te-'m-bolos e-'n-gewarie, in the middle of the night.
E-ta-do-iye too-'soito, he fell on the stones.
E-pwonu too-'ng-aloli 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 :
01-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.
01-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, j derived from
Ol-barnoti, the young warrior, i. e. the shaved one l , [ -barn, to
Em-barnat, the stone house, J shave.
El-lejare, the lie, derived from -lej, to deceive.
E-sidanishu, beauty, derived from -sidanu, to be beautiful.
En-jifigata, the entrance, derived from -jing, to enter.
THE PLUBAL OF 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 t 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 01-abarnoni.
SUBSTANTIVES
The plural of papa and menye, father, and of yCyo and figoto,
mother, are formed by prefixing loo and noo to the singular.
Loopapa lainei, my fathers.
Loomenye, the fathers.
Nooygyo ainei, my mothers.
Noofigoto, the mothers.
CLASS L
Examples of substantives which end in a consonant and form their
plural by affixing t to the singular :
Singular. Plural. English.
The hollowed out place.
The crow.
The reed-buck.
The gun.
The blade, barb.
The wood.
The lower part of the back.
The buffalo.
The power, authority.
The day, sun.
The quiver, honey-box, medi-
cine-man's horn.
The sneeze.
The rhinoceros.
The shade, shadow, picture,
or photograph.
The palm of the hand.
The generation, age.
The hartebeest.
The loin, the middle.
The upper arm.
Thebedstead(liUhebreadth).
The salt.
E-mulug
I-mulugi *
Ol-kuruk
Il-kuruki
En-gijipuruk
In-gijipuruki
En-did'
In - dioli
E-sipil
I-sipili
En -'dim
In -'dimi
Ol-kurum
Il-kurumi
Ol-osowan
Il-osowani
Efig-golon
Ing-goloni
Eng-olofig
Ing-olofigi
En-gidofig
In-gidongi
En-dasing
In-dasingi
E-muny
I-munyi
Ol-oip
Il-oipi
En-dap
In-dapi
Ol-poror
Il-pofori
Ol-korikor
Il-korikori
Em-bolos
Im-bolosi
01-perangash
Il-perangashi
En : dabash
In-dabashi
E-makat
I-makati
EXCEPTIONS CLASS I.
A.
Some substantives ending in a consonant, and especially those
which have 8 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
terminated in a consonant.
C 2
30 MASAI GRAMMAR
Examples :
Singular. Plural. English.
01-wargas Il-wargasin The Grant's gazelle.
Ol-kaldes Il-kaldesin The ape.
En-domes Il-domesin The camel.
En-gias In-giasin The work.
01-kinos Il-kinosin \ m, ,.,
,-.,,. TI i ~ / ine crocodile.
Ol-kmyang Il-kmyangm J
E-semingor I-semingorin The serval cat.
En-derash In-derashin The jackal.
0-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 l Im-bouti The trench.
Ol-chokut Il-chokuti The herdsman.
En-gianget In-giaSgeti 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.
Ol-kokwet Il-kokweti The furnace.
Ol-kulet Il-kuleti The bladder.
Ol-kuret Il-kureti The coward.
E-makat I-makati The salt.
O-sumbat I-sumbati The invalid.
Ol-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.
Ol-kitepet Il-kitepeta The top edge of the ear.
Ol-kigh'aret Il-kigKareta The thorn.
Ol-langet Il-lafigeta The bridge.
Ol-lepet Il-lepeta The armlet.
E-nyirt I-nyirta The gum in front of the mouth.
Ol-oreshet Il-oresheta The calf of the leg.
1 This word is now used to mean boat. 2 Also 01-chore, il-choreta.
SUBSTANTIVES ai
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 T?he chalk painted on the
body.
E-sisinet I-sisineta The bundle of grass, mat-
tress.
Ol-tulet Il-tuleta 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. Examples :
01-alem Il-alema The sword.
En-gerr In-gerra The sheep.
E-rug I-ruga The hump.
Ol-figejep Il-figejepa The tongue.
Ol-bitir Il-bitiro The pig.
01-kekun H-kekuno The bank of a river.
E-ilgony I-figonyo The artery.
Ol-ngatuny Il-figatunyo The lion
01-gos Il-goso The throat.
CLASS n.
Examples of substantives which terminate in a vowel and form
their plural by adding n to the singular :
0-singa I-singan The slave.
En-gurma In-gurman The plantation, flour.
E-munge I-mungeu The anklet.
01-orere Il-oreren The people, tribe.
Ol-ari Il-arin The year.
E-siangiki I-siangikin The young woman.
01-toilo Il-toilon The voice.
Ol-osho Il-oshon The country, tribe.
Ol-arau Il-araun The broom.
Ol-kumbau Il-kumbaun The tobacco.
A number of animals and a few birds also belong to this class and
ii MASAI GRAMMAR
form their plural in the regular manner. The following list gives
some instances :
Singular. Plural. English.
Em-barie Im-barien The wild cat.
Em-barta Im-bartan The horse.
Ol-bua Il-buan The oribi.
En-dua In-duan The frog \
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.
Ol-kohdi Il-kondin 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.
0-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-oghoii 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
2 3
Singular. Plural. English.
Ol-orora Il-ororani The crowd.
O-sararua I-sararuani The navel.
E-ululu I-ulQluni 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 H-limwain The whirlwind.
B.
A few substantives which have i as the final letter form the plural
by changing t into n, and in one instance i is changed into nil
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 jumper tree.
E-musetai I-musetani The bead.
C.
Some substantives terminating in a vowel, and particularly those
ending in i, form their plural by adding o or to to the singular, or by
changing the last letter into o, &c. Examples :
Ol-moti Il-motio The tobacco pipe.
E-moti I-motlo .The cooking pot.
Ol-kunoni Il-kunono The smith.
Ol-choni Il-chonito l The ox hide.
En-joni In-jonito The piece of hide.
Ol-pukuri Il-pukurto The gourd.
Ol-kipiei Il-kipio The lung.
Ol-ashe Il-ashb 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-omtos
MASAI GRAMMAR
Examples :
Singular.
Ol-alashe
Eng-anashe
E-ngape
O-sarge
Ol-bae
Em-bae
En-amughe
Ol-ngojine
Ol-bene
En-gane
Ol-lee
Plural.
Il-alashera
Ing-anashera
I-ngapeta
I-sargeta
Il-baa
Im-baa
In-amugha
Il-ngojinia
Il-bema
In-ganda
IMewa
English.
The brother.
The sister 1 .
The post.
The blood.
The matter, action.
The arrow.
The sandal.
The hyena.
The bag.
The cord (made of skin).
The male.
To this list may be added some verbal nouns terminating in are 2 .
Examples :
El-lejare Il-lejaria The lie.
El-lidare Il-lidaria The knotting together, the
harvest.
A few substantives ending in other vowels form their plural in
the same way. Examples :
01-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 8 to the singular. Examples :
Eng-afig
Eng-omom
Em-boo
En-gima
Ol-mongo
E-nyawa
Ing-afigite
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-oirieuito The wild olive-tree, the log
of wood, the heart of a tree.
Ol-tiren Il-tirenito The place outside the fire.
01-pi
iron
Il-pironito The hard stick used
producing fire.
for
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-angitye.
* Not to be confounded with ol-piro (pi. il-piron), the hyphaene palm.
SUBSTANTIVES
A certain number of substantives form their plural by adding shi t
ishi, sin, and shin to the singular. Examples :
Singular. Plural. English.
Ol-oitigo Il-oitigGshi 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 Il-orighaishi The stool.
E-mala I-malasin The gourd.
Ol-kiu Il-kiushin The ant-hill
Ol-turle Il-turleshin The green parrot. (Pceoce-
phalua massaicus, Fisch.
and Reichen.)
Some substantives form their plural by adding tin or itin to the
singular. Examples :
Eng-ai
En-doki
En-gewarie
E-weji
Ol-ame"yu
Ol-apa
En-gaa
En-gata
En-gigwena
En-gijape
En-glyo
0-sina
0-sing5lio
Ing-aitin
In-dokitin
In-gewarie"tin
I-wejitin
Il-ameyuitin
Il-apaitin
In-gaaitin
In-gataitin
In-gigwenaitin
In-gijapeitin
In-glyoitin
I-sinaitin
The god, rain, sky.
The thing.
The night.
The place.
The famine, hunger.
The moon, the month 1 .
The disease, death.
The time.
The consultation.
The cold, wind.
The little girl.
The trouble.
The dance, song.
I-singolioitin
Several substantives make their plural in two different ways, both
forms having apparently precisely the same meaning. Examples :
I-sagmi or I-sag&min The bridge.
Ing-oriofigi or Ing-oriongite The back.
In-gulalen or In-gulaletin
In-jorin or In-joreitin
Il-goon * or Il-goite
I-segaruani or I-segaruaitin
In-dokoyani or In-dokoyaitin
Im-buruoshi or Im-buruoitin
Il-tomen or Il-tomia
In-gishomin or In-jomlto
In-gumeshi or In-gumeshin
I-muroshi or I-mui'oshin
1 The Mushroom is ol-apa (pi. il-apai).
3 This word is perhaps 'the origin of Mount Elgon, which is called by the
Masai ol-doinyo loo-'l-goon, the mountain of breasts.
Eng-oriong
En-gulale
En-jore
Ol-goo
E-segarua
En-dokoya
Em-buruo
01-t5me
En-gishomi
En-gume
E-muro
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.
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 ok, 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 :
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-kimojmo 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, 01-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).
Singular.
Ol-tungani
Ol-moruo
Plural.
Il-tufiganak
Il-moruak
E-ngoroyoni
Ol-akwi
I-ngoroyok
Il-akwiak
En-gitok
Ol-aputani
01 - aitoriani
En-gituak
Il-aputak
11 - aitoriak
Ol-aigwenani
Ol-oiboni
Il-aigwenak
Il-oibonok
Ol-adinononi
Il-aomonok
Ol-apuroni
Ol-aigwetani
01-abarnoni
Il-apurok
Il-aigwetak
Il-abarnok
01-aisinani
Il-aisinak
Ol-asakutoni
Il-asakutok
Ol-asirani
H-asirak
01-airitani
H-airitak
01-areshoni
Il-areshok
E-modooni
I-modook
Ol-agilani
Ol-aidetidetani
Il-agilak
Il-aidetidetak
Eng-apyani
En-doinono
Ing-apyak
In-domonok
Examples of the second division :
Ol-kimojino
Eng-aina
En-geju
(Ol-keju
Ol-oito
Il-kimojik
Ing-aik
In-gejek
Il-kejek
Il-oik
E-mouo
I-mowarak
Eng-ongu
Ing-onyek
SUBSTANTIVES 27
Singular. Plural. English.
Ol-oisoto Il-oisotok The nail, claw.
Ol-oidolOki Il-oidolok The elbow.
El-lenywa Il-lenyok The long hairs of the tail of
a wildebeest or zebra, &c. ;
Examples of other words : the fan made of these hairs.
01-oifig5ni Il-oiflgok The bull, the strong man.
Eng-aji Ing-ajijik The family, hut.
Em-beneiyo Im-benek The leaf.
01-figanaiyoi Il-flganaiyok The fruit.
Ol-owaru Il-owarak The beast of prey.
E-modioi I-modiok The cow's dung.
Eng-are Ing-ariak The water.
Ol-mwoilaa Il-mwoilak The beetle.
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 l . 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-Tefigwal Ol-Tefigwali The Nandi.
Il-Keyu Ol-Keyuni The Elgeyo.
Il-Uasin-glshu Ol-Uasin-gishui The Gwas Ngishu Masai.
Il-Kume Ol-Kumei ) on, T t
Il-Turkana Ol-Turkanai }
Il-Kamasya Ol-Kamasyai The Kamasia.
The Lumbwa
Il-Kakesan Ol-Kakesani ) mu _ T T 2
Il-Lumbwa Ol-Lumbwani J
J!- iko ,P Ol-Oikopani f The Lumbwa Masai'.
il-Lumbwa Ul-Lumbwam J
1 This construction is by no means peculiar to the Masai. In Persian, for
instance, t 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.
* The Lumbwa Masai, who call themselves '1-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, A; being spoken like gh, p being pro-
nounced t; or to, and the vowels being softened. There is also a tribe of people
called '1-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 Rudotfand Stephanie} and by Wellby ('Tmxt Sirdar and Menelify.
38 MASAI GRAMMAR
Plural. Singular. English.
II - Kapirondo Ol - Kapirondoi The Kavirondo.
Il-Kokoyo Ol-Kokoyoi The Kikuyu.
Il-Tupeita Ol-Tupeitai The Taveta.
Il-Mo'siro Ol-Mosiroi The Chaga 1 .
I-Suk O-Suki The Suk.
Il-Torobo Ol-Toroboni TheDorobo 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 Ol-barnoti The shaved one, i.e. the
warrior who has not yet
grown pig-tails.
Il-muran Ol-murani The warrior.
Il-meek Ol-meeki The native, the savage, ap-
plied to all Bantu tribes.
Il-omon Ol-omoni The stranger.
I-sunguro O-sunguroi The hypocrite.
Il-tamweiya Ol-tamweiyai The sick.
II- Aimer Ol-Aimeri The Aimer age 8 .
Il-Aiser 01-Aiseri The Aiser clan (of Masai) *.
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 Ol-kurui The maggot, worm.
Il-lashe El-lashei The louse.
Il-masher Ol-masheri The tick.
Il-otorok Ol-otoroki The bee.
Il-maat Ol-maati The locust.
Il-oiriir Ol-oiriiri The lizard.
Il-oisusu Ol-oisusui The flea.
1 Each tribe of the Chaga people (the inhabitants of Kilima Njaro) has
a special name ; thus, Il-Kilema (sing. Ol-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. 8 Vide p. 261. * 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 ra to
the singular.
SUBSTANTIVES 29
Plural. Singular. English.
Il-ojofiga Ol-ojofigani The fly.
Ing-ojofiga Eng-ojofigani The mosquito.
I-samburumbur O-saraburumburi The butterfly.
I-sarambalan E-sarambalani The bat, swallow, swift.
Examples of other words which belong to this class :
Il-airakuj Ol-airakuji The kidney.
Il-ala Ol-alai The tooth, tusk.
Ing-atambo Eng-atamboi The cloud.
Il-til 01-tili The spark, stain.
In-garara En-gararai The quill.
In-giporo En-giporoi The scar.
In-giiruon En-guruoni The ash.
Il-keko Ol-kekoi The thorn, thorny place.
Il-kidofigo Ol-kidofigoi The tail.
Il-kililefig Ol-kililefigi The sheep's dung.
Il-kiyo Ol-kiyoi The tear.
Il-mao Ol-maoi * The twins.
Il-menefiga Ol-menengani The corpse, spirit.
I-mosor E-mosori The egg 2 .
I-figok E-ngoki The sin 3 .
Il-okidongo 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-suuti 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 :
H-Maasae Ol-Maasani The Masai 4 .
Il-Aisungun Ol-Aisungui ) , ^
Il-Musungu 01-Musungui } The Eur P ean '
1 Ol-maoi means a child who has a twin brother or sister.
3 A large egg-shaped cask used for beer, &c., is 01-m5sori, pi. Il-mosorin.
* 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-M&i),
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. 0-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.
MASAI GRAMMAR
Plural.
Il-Chumari
I-Sigiriaishi
I-suyan
Il-munyo
Singular.
Ol-Chumari )
O-Sigiriaishi j
0-suyai
01-munyei
English.
The Somali.
The wild dog.
The beard.
CLASS V.
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 k 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 :
English.
The witness.
The entrance.
The ford.
The news.
The place to creep through.
The warrior's kraal.
The mouthful of food, the cud.
The boundary.
The foot-print.
( The markings, stripes.
( The letter, bill.
The measure.
The seat, root.
J The pond, puddle.
\ The chalk.
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 En-gidimata -idim
In-gikurukurot En-gikurukuroto 1 -ikurukur
En-gingasyata
En-giragata -irag
Plural.
Singular.
Verbal
In-duat
En-duata
-dol, -(
In-jingat
En-jingata
-ji fi g
Il-langat
El-laSgata
-lafig
Il-limot
El-limoto
-lim
Il-lutot
El-lutoto
-hit
I-manyat
E-manyata
-many
I-nyalat
E-nyalata
-nyal
I-rishat
E-rishata
-rish
I-roruat
E-roruata
-roru
I-sirat
E-sirata )
I-sirat
O-sirata J
-sir
In-demat
En-demata
-tern
In-donat
En-donata
-ton
Il-turot
Ol-turoto )
In-durot
En-duroto j
-tur
In-nangat
En-nangata
-nang
In-gingasyat
In-giragat
The being able.
The thunder.
The astonishment.
The sleeping place,
the hospitality.
1 Also en-gikurukur.
SUBSTANTIVES
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.
Iii-gitagat En-gitagata ~Hag The hut in which
the elders meet.
In-gitanyanyukot En-gitanyanyukoto -itanyanyuk The parable (lit. the
making similar).
In-giterat En-giterata -iter )
In-giterunot En-giterunoto -iteru J
In-gitiflgot En-gitingoto -itifig
lu-gityamat En-gityamata -ityam
The beginning.
The end.
The jumping.
Examples of substantives which form their singular by adding a or
o to the plural :
Plural. Singular. English.
Il-abur Ol-abura The froth.
Il-akir Ol-akira The star.
Angat Aflgata The plain, wilderness.
Ing-arn Eng-arna The name.
Im-bat Em-bata The bank of a river.
Im-blt Em-blto The sinew, tendon, bow-
string.
Il-chafigit Ol-chaBgito
In-jafigit En-jafigito
In-daghol En-daghola
In-dapan En-dapana
In-duduny
Il-karash
Il-kujit
In-gujit
Il-kurt
Il-lughuny
Ing-opir
Ing-opit
Ing-orn
H-papit
Plural.
Singular
In-audot
En-audoto
I-ila
E-ilata
Il-lotot
El-lototo
In-guSg
En-gungu
Il-ki
Ol-kina
In-guk
En-gukuo
En-dudunyo
01-karasha
Ol-kujita
En-gujita
01-kurto
El-lughunya
Eng-opiro
Eng-opito
Eng-orno
01-papita
EXCEPTIONS.
Verbal root,
-ud
-el
-loolo
The wild animal.
1 A what-d'you-call-it.'
The cheek.
The skin of a goat, sheep.
or calf.
The heel.
The cotton cloth.
The long, coarse grass.
The turf.
The caterpillar.
The head.
The small feather.
The cord (made from the
bark of a tree).
The butter.
The hair.
English.
The hole.
The oil.
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.
01-tuli Il-tuli The buttock.
SUBSTANTIVES WITH SINGULAR FORM ONLY.
Some substantives have no plural. Examples :
En-aimin, the darkness. En-gure, the thirst.
Ol-aro, the shame. Ol-kirobi, ) , , f
En-giopo, the adultery. Ol-oirobi, / tJ
En-gisiiisiuj the wind. Eng-oilelio, the dew.
En-gishon, the life) age. Ol-oijilili, the drop.
En-gitoo, the kingdom, wealth, 01-oireriu, the dirt, rust.
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.
SUBSTANTIVES WITH PLURAL FORM ONLY.
A few substantives have no form for the singular. Examples :
In-dare *, 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-gishu, 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.
En-gop, the land, country ;
n!~ C lT'} the tree, firewood;
Ol-chata, J
En-^ate
PluraL
In-gwapi, the lands, countries.
Il-kak, the trees, firewood.
In-gak, the small trees, twigs.
English.
The honey.
The medicine, charm.
The direction, place.
The bow.
The young bull.
The food.
The goat.
The animal, the meat.
The ear.
The thigh.
The mouth.
The messenger, message.
The enemy.
The wealth.
The human excrement, word
of abuse.
Word of abuse.
The stick.
The belly.
The heart, mind, spirit, soul.
The needle.
PLUEAL 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 'N-gutukie-oo-'ng-ajijik The door.
(Mouth-hut) (The-mouths-of-the-huts)
Tasat-aina Il-tasati-'ng-aik The person with
(Thin-arm) (The-thin-the-arms) a deformed arm.
Examples in which
unusual terminati
Singular.
Plural.
En-aisho
In-aishi
En-aibon
In-aibonoreitin
Eug-alo
Ing-aloli
Eng-auo
Ing-ai
01-bufigae
Il-bufigaiko *
En-daa
In-daiki
En-gine
In-gineji
En-girifigo
In-giri
En-giyok
In-giyaa
En-gubis
In-gubisir
En-gutuk
In-gutukie
Ol-kilikwai
Il-kiliko
Ol-mafigatinda
Il-mafigati
E-masaita
I-masaa
E-figikitoi
I-figik
E-figwenitoi
I-figweni
E-figudi
I-figusidin (rarely
I-figudisin)
Eng-oshoghe
Ing-oshua
Ol-tau
Il-tauja
01-tidu
Il-tidii
1 Sometimes pronounced Il-bungaikop.
D
34
MASAI GRAMMAR
Singular.
01-o-uro-kutuk
(The-who-cuts-mouth)
Ol-o-dung-o-aina
(The-whom-cut-is-arm)
E n-na-iba-o-sina
Plural.
'L-oo-uro-kutukie
(The-who-cut-mouths)
'L-oo-dung-o-'ng-aik
(The-whom-cut-are-the-arms)
'N-na*-iba-'sinaitin
(The-which-hates-the-trouble) (The-which-hate-the-troubles)
Ol-owaru-keri
(The-beast-of-prey-spotted)
01-owaru-kitok
(The-beast-of-prey-big)
Ol-lo-'l-masi
(The-of-the-mane)
En-na-rok-kutuk
'L-owarak-kerin
(The-beasts-of-prey-spotted)
'L-owarak-kituak
(The-beasts-of-prey-big)
Il-loo-'l-masin
(The-of-the-manes)
'N-naa-rook-kutukie
(The-which-is-black-mouth) (The-which-are-black-mouths)
En-gidas-in-dare
(The-sucker-the-flocks)
01-o-ad o-kiragata
'N-gidas-in-dare
(The-suckers-the-flocks)
'L-oo-ado-kiragat
English.
The man with
theteethknock-
ed out or with
the lips cut.
The one-armed
person.
The moth.
The leopard.
The lion.
The lion.
The monkey 1 .
The mongoose.
(The-who-is-long-sleeping-place) (The-who-are-long-sleeping-place)
Ol-o-ibor-kid ongoi
(The-which-is-white-tail)
Ol-le-'l-lughunya
(The-of-the-head)
Ol-le-'ng-aina
(The-of-the-arm)
Ol-o-ngui
(The-who-stinks)
'L-oo-ibor-kidongo
(The-which-are-white-tails)
Il-loo-'l-lughuny
(The-of-the-heads)
Il-loo-'ng-aik
(The-of-the-arms)
'L-oo-ngu
(The-who-stink)
The giraffe.
>
The wild dog.
EXAMPLES OF THE SECOND DIVISION.
Ol-o-ton-ie-ki
(The-which-sat-upon-is)
Ol-o-un-isho
(The-who-sows)
01-o-rip-isho
(The-whb-sews)
Ol-o-I-u
(The-who-begets)
Ol-o-lubo
(The-which-is-not-satisfied)
'L-oo-ton-ie-ki
(The-which-sat-upon-are)
'L-oo-un-isho
(The-who-sow)
'L-oo-rip-isho
(The-whb-sew)
'L-oo-i-u
(The-who-beget)
'L-oo-lubo
(The-which-are-not-satisfied)
The brain.
The elephant.
The Kamba 2 .
The seat, the
buttocks.
The sower.
The tailor.
The father.
The impalla
antelope.
Cercopithecus 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.
'N-glshu uasin or 'n-uasin-gishu, the striped cattle.
Ol-iigatuny lepong, the female lion (lioness).
Il-figatunyo 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 ngojinia, 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
36 MASAI GRAMMAR
The following are irregular :
Singular. Plural. English.
Masc. Fern. Masc. Fern.
Dorop Doropu Short.
Rongai Rongerna Thin, narrow (in-
animate objects).
Oti Kiti Ooti 1 Kutiti SmaU.
Kuti Few.
Ado or o-ado Nado Adoru High, long.
Examples :
Il-tunganak doropu, the short men.
'Ng-ariak rongerna, the narrow streams.
Ol-tungani oti, the small man.
Il-tunganak ooti, the small men.
E-ngoroyoni kiti, the small woman,
'ftgoroyok 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-nmran oo-gol, the strong warriors.
Ejfigoroyoni na-nana, the gentle woman.
'Ngoroyok naa-nana, the gentle women.
E-weji ne-wafig, the open place.
'Wejitin nee-wang, the open places.
Ol-tungani o-ibor, the white man.
Il-tuftganak oo-ibor, the white men.
Eng-are na-iroua, the hot water.
'Ng-ariak na-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 :
01-doinyo o-rok, the black mountain.
Il-doinyo oo-rook, the black mountains.
I Ooti cannot be used predicatively, and kutiti is employed instead : e. g.
kutiti '1-airakuj, the kidneys are small (vide p. 139).
II 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-gitefig na-tua, the dead ox.
'N-gishu naa-tuata, the dead oxen.
En-giriHgo na-tufigwa, the rotten meat.
'N-giri naa-tuflgwaita, the rotten meats.
01-kila 0-tiirueiye, the spoilt garment.
Il-kilani oo-tarueitye, the spoilt garments.
E-w&ji ne-nyokye, the red place.
'Wejitin nee-nyokyo, the red places.
01-chani 5-toyo, the dry tree.
Il-kak oo-toito, 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-klshu, 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-chaSgit 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.
01-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-kiteSg 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 COMPAKISON 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-lang, 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-gishu tomon o 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 inono, 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 :
Kiafigae supat ? J m ( ^ h) . ^ b ,
Kalo supat ? / v '
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 C-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.
Masculine.
Obo
Aare
Okuni
Oofigwan
Imyet 2
Ille a
Oopishana
Isyet 8
Oudo
THE NUMERALS.
Feminine.
Nabo 1
Are
Uni
Ofigwan
Naapishana
Naudo
Tomon
Tomon o obo
Tomon o aare 4
Tomon o okuni
Tomon o oofigwan
Tomon o nabo
Tomon o are
Tomon o uni
Tomon o ofigwan
Tomon o imyet
Tomon o ille
Tomon o oopishana Tomon oo naapishana
Tomon o isyet
Tomon o oudo Tomon oo naudo
Tigitam
Tigit&m o obo TigitSm o nabo
Osom or 'N-domoni uni
Artam or 'N-domoni oSgwan
Onom or 'N-domoni 'myet
Onom oo tomon or 'N-domoni 'lie
Onom oo tigitam or 'N-domoni naapishana
Onom oo 'n-domoni uni or 'N-domoni 'eyet
Onom o artain or 'N-domoni naudo
English.
One.
Two.
Three.
Four.
Five.
Six.
Seven.
Eight.
Nine 3 .
Ten.
Eleven.
Twelve.
Thirteen.
Fourteen.
Fifteen.
Sixteen.
Seventeen.
Eighteen.
Nineteen.
Twenty.
Twenty-one.
Thirty.
Forty.
Fifty.
Sixty 5 .
Seventy.
Eighty.
Ninety.
1 1 when used with e-weji, the place, is nSbo.
2 The is sometimes omitted when these words follow a vowel.
8 Endoroj is occasionally used for nine.
* When two numerals are joined by the conjunction and, the double o of
the plural is only pronounced if followed by a consonant.
8 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.
40 MASAI GRAMMAR
Masculine. Feminine. English.
Ip Hundred.
Ip o obo One hundred and one.
Ip o onom One hundred and
fifty.
Ip onom Five hundred.
Ip-Ip or 'N-domoni ip One thousand.
Ip-Ip kata-'myet 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-tunganak 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.
01-o-lus-oo, the-who-passes-by.
Last is translated by Ol-le-kurum, the-of-behind, or 01-o-ingopu,
the-who-is-behind.
Once, Twice, &c., are denoted by the use of en-gata, the time :
Nabo-kata \ once, the first time.
Kat'-are, twice.
'.N-gataitm are, the second time.
'N-gataitin aja ? how many times ?
'N-gataitin 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 41
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.
60. For 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 are :
Singular. Plural.
I ^anu We lyook.
Thou lye You Indae.
He, she, or it Ninye They Ninje.
42 MASAI GRAMMAR
The second person singular is often contracted into 'ye and occasion-
ally into i. lyook 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. Plural.
Masc. Fern. Masc. Fern.
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.
01-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-gunenye.
'L-alema lenye kullo, kodee 1-kulonono 1 these are their swords,
where are thine 1
Mi-ar il-asurai, '1-kulalang, do not kill the snakes, they are ours.
PRONOUNS
43
I-ata 'n-glfchu inOno ; e-ata sii ol-oiboni 'n-gunenyena, thou hast
thy cattle; the medicine- man also has his.
Sidai en-doki enye a-lafig eu-ai, his thing is better than mine.
There is a short enclitic form of the Possessive Pronoun of the
second and third persons, which is used with the words father and
mother :
Singular.
Minye, thy or your father ;
Menye, his, her, or their father ;
Ngutunyi, thy or your mother ;
Ngotonye, his, her, or their
mother ;
Plural.
Loominyi, thy or your fathers.
Loomenye, his, her, or their
fathers.
Noongutunyi, thy or your mothers.
Noongotonye, his, her, or their
mothers.
The personal pronouns may be added to the possessive pronoun to
give emphasis. The word o-sesen, the body, is also sometimes used
in this sense :
Eng-alem ai nanu,
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. English*
Elle Enna Enne This.
Kullo Kunna Kunne or Kunnen These.
Class II.
That or those or yonder, referring to things at a distance :
Ledo or elde
Kuldo
This or
Illo
Lello
Enda
Kunda
Ende
Kunde or Kunden
Class III.
mentioned before :
Inna Inne
Nenna Nenne
That.
Those.
This.
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 Nekwe 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 :
01-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-'lle-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 '1-tuiiganak, 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 kewan 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 :
01-tungani open, the man himself.
Il-tunganak bopen, the men themselves.
Nanu open, I myself.
Took oopen, we ourselves.
PRONOUNS 45
The word owner IB translated by open preceded by the article. It
is followed by the nominative and not by the genitive as in English :
Ol-open eng-aji, 1 fa f fa fc
En-open eng-aji, j
'L-oopen ing-ajijik, ) fa
'N-oopen ing-ajijik, /
of the huts.
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-w6ji, the place :
Singular. Plural.
Used with the Used with the
Masc. Fern. word e-weji. Masc. Fern. ward e-weji. English.
O l Na Ne Oo Naa 2 Nee Who, whom,
or which.
01-tufigani o-ra 3 sapuk, the man who is big.
E-figoroyoni na-ra sapuk, the woman who is big.
E-wSji 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-ngoroyoni 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 *
would be meaningless, ol-tuiigam 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 6.
8 Naa becomes na before verbs commencing with t.
8 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-tungani ol-openy in-gishu, 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. Fern. Masc. Fern.
Likae Ae Kulikae Kulye
Examples :
Likae-tungani, another man.
Kulye-ngoroyok, other women.
01-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-ngoroyoni, 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-5tuo te-p6ki-weji, they came from each place.
Ten e-l<3tu poki-tufigani, ti-aki ra-e-shomo, whosoever (or what-
soever man) comes, tell him to go away.
All is rendered by p6ki 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-Ctuo '1-tunganak pokin, all the people came.
Both, all three, &c., are translated aa follows :
Masculine. Feminine. English.
Pokiraare Pokirare Both
Pokirokuni Pokirauni All three.
Pokirooiigwan Pokirongwan All four.
Pokiraimyet All five.
E-6tuo '1-tunganak pokiraare, both men came.
E-gtuo 'figoroyok pbkirauni, all three women came.
INTERROGATE VES.
There are two interrogative pronouns that are declinable, (Ki) 2 angae,
"Who 1 and (K) alo, Which ? and one which is indeclinable, (K) ainyo 3 ,
What?
Who ? is declined as follows :
Singular. Plural. English.
Ifasc. Fern. Masc. Fern.
(Ki) angae (K) aloo-'figae (K) anoo-'ngae <
(K) ol-le-'ngae (K) en-e-'ngae (K) alkul-le-'ngae (K) angun-e-'ngae Whose ]
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 1 ) (Who [is it] who is there gate ?) Who is
[Ki) angae na-tii kishomi 1 J at the gate ?
[K) aloo-'ngae oo-tii kishomi ? ) T^T, t u
[K) anoo-'ngae naa-tii kishomi 1 ]
[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 Pdkin 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 7
(K) angun-e-'ngae kunna-alema ? Whose knives are these?
(K) alo-tungani o-tii? Which (or what sort of) man is there?
(K) alo-tungani elle? What man is this?
(K) aa enna 1 What is this 1
(K) ainyo na-tii ? What is there ?
(K) ainyo ki-tum "? What (shall) we get ?
(K) ainyo e-ata kuldo 1 (What have those ?) What is the matter
with them ?
VERBS*
Verbs in Masai fall into two classes : (a) roots beginning with i or e *,
(6) 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
1 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.
fie, 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 *.
They and the object thee, the prefix is Ki.
The following examples will illustrate the use of these prefixes :
Singular. Plural.
A-suj, I follow him, &c. Ki-suj, we follow thee, him, &c.
Aa-suj, I follow thee.
I-suj, thou followest him, &c. I-suj-usuju, you follow him, &c.
Ki-suj, thou followest me. Ki-suj-usuju, you follow me.
E-suj, he or she follows him, &c. E-suj, they follow him, &c.
Aa-suj, he or she follows me. Aa-suj, they follow me.
Ki-suj, he or she follows thee. 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-'figudi, 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-'Sgudi, 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-a 'ye p6kin, 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 t, when a slightly
accentuated d is employed instead.
UOLUS
50 MASAI GRAMMAR
object thee, and when the subject is he. she, or they and the object me,
a difference in pronunciation is noticeable. In the first case the voice
is lowered at the end of the word ; in the latter it is raised.
There is an impersonal form which corresponds to the passive in
English. This form is only conjugated in the 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 how to be followed.
The objective prefix is* used when anything about the person or
thing is about to be stated :
Aa-tu-duSg-o ol-kimojino (he-me-has-cut the-finger), he has cut
off my finger.
Ki-an ing-aik te-kurum (they-thee-bind the-hands at-behind),
they will bind thy hands behind thee.
THE RELATIVE.
The relative, as explained above (p. 45), is inseparable from the
verb. When it is used, it takes the place of the personal prefixes,
and can be employed with the present tenses, with the past, and with
the future. It is also used with the passive voice.
If the subject and object are expressed, the former precedes, and
the latter follows, the relative and verb. Examples :
Nanu o-nyor ol-tungani, (it is) I who love the man.
Nanu o-nyor-ita ol-tungani, (it is) I who am loving the man.
Nanu o-to-nyor-a ol-tungani, (it was) I who loved the man.
Nanu o^nyor-u ol-tungani, (it is) I who will love the man.
Ol-tufigani o-nyor-i, the man who is loved.
01-tufigani o-nyor-ita-i, the man who is being loved.
Ol-tungani o-to-nyor-a-ki, the man who was loved.
01-tufigani o-nyor-u-ni, the man who will be loved.
The form of the relative changes when it is the subject and the
object is the personal pronoun of the first and second person singular
(except when the subject is the first person plural), I and n (li and ni
before k J ) joined to the personal prefixes being substituted for o or oo
and na or naa :
Masculine. Feminine. English.
0-suj Na-suj I who follow him, her, you, the thing, &c.
Laa-suj Naa-suj I who follow thee.
0-suj Na-suj Thou who followest him, her, us, &c.
Liki-suj Niki-suj Thou who followest me, &c.
1 li and ni are also sometimes used before in.
VERBS 51
Masculine. Feminine. English.
0-suj Na-suj He who follows him, her, us, &c.
Laa-suj Naa-suj He who follows me.
Liki-suj Niki-suj He who follows thee.
Oo-suj Naa-suj We who follow thee, him, you, them, &c.
Oo-suj Naa-suj You who follow him, her, us, &c.
Liki-suj-usuju Niki-suj-usuju You who follow me.
Oo-suj Naa-suj They who follow him, her, us, &c.
Laa-suj Naa-suj They who follow me.
Liki-suj Niki-suj They who follow thee.
When the relative is the object of the verb, I and n joined to the
personal prefixes are employed in place of o or oo and na or naa if the
subject is the first and second person singular or plural :
Ol-tufigani la-suj, the man whom I follow.
01-tungani li-suj, the man whom thou followest.
Ol-tufigani o-suj, the man whom he or she follows.
Ol-tuilgani liki-suj, the man whom we follow.
Ol-tufigani 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 I or n joined to the personal prefixes.
The following examples show the changes in the relative when there
is an indirect object :
01-alem la-isho, the sword which I give to him, &c.
01-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 la-isho J , 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.
01-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.
01-o-suj En-na-suj He who follows him,
her, us, &c.
01-laa-suj Eu-naa-suj He who follows me.
Ol-liki-suj En-niki-suj He who follows thee.
1 The Id would be laa before a verb beginning with any other letter.
Certain changes take place in the spelling of verbs commencing with t
(vide pp. 53-5).
E 2
5* MASAI GRAMMAR
Plural.
Masculine. Feminine. English.
'L-oo-suj 'N-naa-suj They who follow him,
her, us, &c.
Il-laa-suj 'N-naa-suj They who follow me.
Il-liki-suj 'N-niki-suj 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 '1-oo-pwonu oo '1-oo-pwo (they are there those who come and
those who go), people come and go.
E-ibung-a ol-ameyu ninye oo '1-oo-boit-are, hunger seized him
and those who were with him.
A-ning ol-toilo lo-'l-o-ishir, I hear the voice of some one crying.
E-ta-a e-ngoroyoni 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-jo-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-'yo-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-b 1 who is 8 iD e ') m is
Kakwa-tunganak oo-shomo 1 Which men have gone ?
Il-tunganak aja oo-shomo 1 How many men have gone ?
M-e-tii ol-tungani o-pik ol-marua ngejuk 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 0-l5tu, whoever may come.
6l-doinyo o-ibor, the white mountain (Kilima Njaro).
A-ata eng-are na-ok, I liave 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. Feminine. English.
Le-me-suj Ne-me-suj I who do not follow him, her, &c.
Le-maa-suj Ne-maa-suj I who do not follow thee.
Le-me-suj Ne-me-suj Thou who dost not follow him, &c.
Li-miki-suj Ni-miki-suj Thou who dost not follow me.
Examples when the relative is the object :
Ol-tuSgani 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.
01-alem le-ma-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-ma-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 '1-tunganak, ) a place where there are no
En-ne-me-tii '1-tunganak, J people (a desert place).
CHANGES OF LETTERS.
Various changes take place in many verbs which commence with t.
I. The t is omitted whenever it is preceded by another i and
followed by t, I, n, ng t ny, r, , u, w, or y. It is also omitted after e
in the plural of the imperative affirmative. In other words, the t 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).
Ki-'i, we sharpen (it).
I-'i-i, you sharpen (it).
E-ii, they sharpen (it).
E-'i-o, sharpen ye (it).
A-ilili, 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
a gourd).
A-iyop, I cover (him).
I-'lili-li, you hang (it) up.
I-'niniiig-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.
(hlood in I-'wo-u-u, you catch (blood in
a gourd).
I-'yop-oyopo, you cover (him).
If, however, there are two verhs, 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 l ; 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-inyal, we tease (him).
I-inyal-inyala, you tease (him).
E-inyal, they tease (him).
Ki-'nyal-a, 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 #, 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 t
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 6. The plural of the imperative
affirmative changes in a like manner. Examples :
A-ibufig, I seize (him). Ki-mbtiSg, we seize (him).
I-mbufig 1 , thou seizest (him). I-mbufig-ubufigu, you seize (him).
E-ibufig, he or she seizes (him). E-ibung, they seize (him).
I-mbung-a, seize (him). E-mbung-a, seize ye (him).
A-ipufig, or a-ivung, or a-iwung. Ki-mbting, we go out.
I' go out.
I-mbufig, thou goest out. I-mbung-upuSgu, or i-mbung-
uvungu,' or i-mbung-uwufigu,
you go out.
E-ipufig, or e-iyung, or e-iwung, E-ipufig, or e-ivung, or e-iwufig,
he or she goes out. ' they go out.
I-mbufig-o, 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 t is not changed to n :
A-itu, I return hither. I-itu-tu, you return hither.
If the last vowel of the root is o, that letter is generally changed
to 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.
A-ingur-aa, to look thither. A-ingur-aiye, I looked thither.
(But A-ingor-u, to look hither. A-ingor-ua, I looked hither.)
Exceptions :
A-bor, to tear. A-ta-bor-a, I tore (it).
A-ibor-u, to be white. A-ibor-a, I was white.
1 One also occasionally hears i-imbung, ki-imbung, &c.
5 6 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. to.
A-yook, to go early in the A-ta-yoo, I went early in the
morning. morning.
A-ibok, to hinder. A-ibo-o, I hindered (it).
If the last letter of the root is k preceded by o, the o is changed to
u 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
inZ:
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 be 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-pian-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 l 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 ita or ito, and
the last syllable is doubled in the second person plural:
A-suj (nanu ninye), I follow Ki-suj (iyook ninye), we follow
(him).
I-suj (iye ninye), thou followest
(him).
E-suj (ninye ninye), he or she
follows (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).
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).
(him).
I-suj-usuju ('ndae ninye), you
follow (him).
E-suj (ninje ninye), they follow
(him).
I-polos-oso, you tear (him).
Ki-sujrita, we are following (him).
I-suj-ita-ta, you are following
(him).
E-suj-ita, they are following (him).
Ki-isuj, we wash (him).
I-isuj-usuju, you wash (him).
E-isuj, they wash (him).
I-ndetidet-eti, you dream (it).
Ki-isuj-ita, we are washing (him).
I-isuj-ita-ta, you are washing
(him).
E-isuj-ita, 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-niSg-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-ta-ba-na, I got, reached.
A-iro, to say. 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-a", 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
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 (him) 1 j ^ fo , low (him)
A-lotu a-suj, I come to follow (him) )
THE NAKEATIVE 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 k y 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-giteiig, 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-iyo-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-lotu, 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 k, 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-ita, 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-ita, 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 l (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 Ore pe ki-soj, when we followed
(him). (him).
Ore a-suj, when I was following Ore ki-suj, when we were follow-
(him). ing (him).
Ore p' a-isuj, when I washed Ore pe ki-isuj, when we washed
(him). (him).
Ore a-isuj, when I was wash- Ore ki-isuj, when we were wash-
ing (him). 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 not 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 61
with the narrative tense, is made by the verb to gay followed by the
imperative :
N-a-jo tu-suj-a, and I say follow Ni-ki-j6 en-du-suj, and we say
(him) or and when I follow follow ye (him) or and when we
(him). follow (him).
N-i-jo tu-suj-a, and tjiou sayest N-i-j5-jo en-du-suj, and you say
follow (him) or and when follow ye (him) or and when
thou followest (him). you follow (him).
N-6-jo tu-suj-a, and he or she N-6-jo en-du-suj, and they say
says follow (him) or and when follow ye (him) or and when
he or she follows (him). 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 Ana'-'ata ki-stij, we should or if
I did follow (him). we did follow (him).
Ana'-'ata a-tu-suj-a, I should Ana'-'ata ki-tu-suj-a, we should
have or had I followed (him). have or had we followed (him).
Ana'-'ata a-isuj, I should or if Ana'-'ata ki-isuj, we should or if
I did wash (him). we did wash (him).
Ana'-'ata a-isuj-a, I should have Ana'-'ata ki-'suj-a, we should have
or had I washed (him). or had we washed (him).
IMPERATIVE.
Simple verbs not commencing with i or e form the singular of the
imperative like the past tense 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, ki is
affixed :
Tu-suj-a-ki, follow me. En-du-suj-a-ki, follow ye me.
I-'suj-a-ki, wash me. E-'suj-a-ki, wash ye me.
62 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 l or md. 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). (him).
Tu-suj-a, that thou mayest En-du-suj, that you may follow
follow (him). (him).
M-e-tu-suj-a, that he or she M-e-tu-suj-a, that they may follow
may follow (him). (him).
M-a-isuj-a, that I may wash M-a-isuj-a", that we may wash
(him). (him).
I-'suj-a, that thou mayest wash E-'suj-a, that you may wash (him).
(him).
M-e-isuj-a, that he or she may M-e-isuj-a, that they may wash
wash (him). (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 to le is a in the singular, aa in
the plural (vide p. 89).
VERBS 63
E-lo akiti oo 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 oo 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-inut-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 root 1 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 a .
Singular. Plural.
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.
I*
1 Whenever a verb has 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.
a Verbs commencing with any letter except t 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 beat him again.
E-pwo aa-ngas a-ingor-u ol-tungani (they go to begin to look
hither a man), they first of all search for a man.
E-etuo '1-ngojinia aa-dum-aa ol-menengani ainos, 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 ? Can you kill him ?
E-noto a-itobir-a en-gias, he has succeeded in doing the work.
E-noto a-itobir-a en-gias, they have succeeded in doing the work.
THE NEGATIVE CONJUGATION ACTIVE VOICE.
Present.
The negative present of all verbs is formed by prefixing m (mi
before in and k) to the affirmative present :
M-a-suj, I follow (him) not. Mi-ki-suj, we follow (him) not.
M-a-suj-ita, I am not following Mi-ki-suj-ita, we are not following
(him). (him).
M-a-isuj, I wash (him) not. Mi-ki-isuj, we wash (him) not.
M-a-isuj-ita, I am not washing Mi-ki-isuj-ita, we are not washing
(him). (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 i
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 k) to the affirmative future :
M-a-nyor-u, I shall not love Mi-ki-nyor-fi, we shall not love
(him). (him).
M-a-idim-u, I shall not be able. Mi-ki-ndim-ti, we shall not be able.
THE NARRATIVE TENSE.
The negative narrative tense is formed by inserting m (mi before
k) between the prefixes na, ra, and ne, and the personal prefixes :
Na-m-a-suj, and I follow (him) Ni-mi-ki-suj, and we follow (him)
not. not.
Ni-m-i-suj, and thou followest Ni-m-i-suj-usuju, and you follow
(him) not. (him) not.
Ne-m-e-suj, and he or she Ne-m-e-suj, and they follow (him)
follows (him) not. not.
Na-m-a-isuj, and I wash (him) Ni-mi-ki-isuj, and we wash (him)
not. not.
CONDITIONAL TENSES.
Present.
To form the present conditional tenses the prefixes teni or tini are
placed before the present negative tenses. Tini is used before mi,
teni before all other letters :
Teni m-a-suj, if or when I do Tini mi-ki-suj, if or when we do
not follow (him). not follow (him).
Teni m-a-suj-ita, if or when Tini mi-ki-suj-ita, if or when we
I am not following (him). are not following (him).
Teni m-a-isuj, if or when I do Tini mi-ki-isuj, if or when we do
not wash (him). not wash (him).
Teni m-a-isuj-ita, if or when Tini mi-ki-isuj-ita, if or when we
I am not washing (him). are not washing (him).
Past.
The negative past conditional tenses are formed by prefixing ten to
the negative of the past indicative, or by prefixing ore pe or ore to the
negative of the present indefinite :
Ten eitu a-suj, if I did not follow Ten eitu a-isuj, if I did not wash
(him). (him).
Ore pe m-a-suj, when I did not Ore pe m-a-isuj, when I did not
follow (him). wash (him).
Ore m-a-suj, when I was not Ore m-a-isnj, when I was not
following (him). washing (him).
HOLLI3 1"
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 Ana'-'ata m-a-isuj, I should not
follow (him). wash (him).
Ana'-'ata eitu a-suj, I should Ana'-'ata eitu a-isuj, I should not
not have followed (him). have washed (him).
IMPEEATIVE.
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, Id 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 negative indefinite present ; the
second persons are the same as the negative imperative :
M-a-suj, that I may not follow Mi-ki-suj, that we may not follow
(him). (him).
Mi-suj, that thou mayest not E-mi-suj, that you may not follow
follow (him). (him).
M-e-suj, that he or she may M-e-suj, that they may not follow
not follow (him). (him).
M-a-isuj, that I may not wash Mi-ki-isuj, that we may not wash
(him). (him).
Mi-isuj, that thou mayest not E-mi-isuj, that you may not wash
wash (him). (him).
M-e-isui, that he may not wash M-e-isuj, that they may not wash
(him). (him).
VERBS
67
THE IMPEBSONAL FOBM OB 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 the active by affixing i :
Aa-suj-i n:mii, 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 niuye, 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.
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, it is being
washed to us or we are being
washed.
The past tense is made by
Aa-tu-suj-a-ki nanu, it has
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.
Past.
affixing ki to the active :
been 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 ra to
the active:
Aa-nyor-u-ni nanu, it will be
loved to me or I shall be
loved.
E-nyor-u-ni 'yook, it will be loved
to us or we shall be loved.
P 2
68
MASAI GRAMMAR
A common way of forming the future of other verbs is by the
present passive of the verbs to go or to /some followed by the
infinitive :
Aa-pwei aa-suj nanu,it is gone to
nie 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.
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.
The narrative, conditional, and contingent tenses are formed by
affixing the same words or letters as in the active voice :
THE NAKBATIVE TENSE.
N-aa-suj-i nanu, and it is follow-
ed to me or and I am followed.
N-e-suj-i 'yook, and it is followed
to us or and we are followed.
CONDITIONAL TENSES.
Ten aa-suj-i nanu, if it is folio wed
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 'yook, 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 tbat it is washed to thee or be washed.
SUBJUNCTIVE.
Tbe 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 M-e-tu-suj-i 'yook, that it may be
be followed to me or that
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.
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. PluraL
Aa-tu-suj,
followed.
Examples :
Ki-iigas-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.
1 to be washed.
L-isuj-a, j
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.
MASAI GRAMMAR
THE NEGATIVE PASSIVE.
The negative passive is formed in the same way as the negative
active i
Present.
M-aa-suj-i nami, it is not
followed to me or I am not
followed.
M-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-a-isuj-ita-i nanu, it is not
being washed to me or I am
not being washed.
M-e-suj-i 'yook, it is not followed
to us or we are not followed.
M-e-suj-ita-i 'yook, it 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.
Past.
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 NAKKATIVE TENSE.
Na-m-aa-suj-i nanu, and it is
not followed to me or and I
am not followed.
Na-m-a-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 'y 00 ^> ^ & * s
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
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 'yook, when it was
not being followed to us 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 eitu 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 'yook, it would
not be followed to us or we
should not be followed.
Ana'-'ata eitu e-suj-i 'yook, it
would not have been followed
to us or we should not have
been followed.
SUBJUNCTIVE.
M-aa-suj-i nanu, that it may
not be followed to me or
that I may not be followed.
M-a-isuj-i nanu, that it may
not be washed to me or that
I may not be washed.
M-e-suj-i 'yook, that it may
not be followed to us or that
we may not be followed,
M-e-isuj-i 'yook, that it may not
be washed to us or that we may
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 l :
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.
A-do-u, I descend hither.
come towards.
I-do-u-u, you descend hither.
A few verbs which have no simple form are conjugated in the same
way 8 :
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-tua, we followed (him)
hither. hither.
A-ta-do-u-o, I descended hither. Ki-ta-do-u-tuo, we descended
hither.
A-inep-u-a, I met (him). Ki-'nep-u-tua, 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.
NAEKATIVE, 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) Ni-ki-suj-u, and we follow (him)
hither. hither.
Ten a-suj-u, if or when I follow Tini ki-suj-u, if or when we
(him) hither. follow (him) hither.
Ana'-'ata a-suj-u, I should Ana'-'ata ki^suj-u, we should
follow (him) hither. follow (him) hither.
Ana'-'ata a-tu-suj-u-a, I should Ana'-'ata ki-tu-suj-u-tua, we
have followed (him) hither. 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, aki
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 Maa-tu-suj-u, that we may follow
(him) hither. (him) hither.
Tu-suj-u, that thou mayest En-du-suj-u, that you may follow
follow (him) hither. (him) hither.
Me-tu-suj-u, that he or she Me-tu-suj-u, that they may follow
may follow (him) hither. (him) hither.
Ma-inep-u, that I may meet Ma-inep-u, that we may meet
(him)'. (him)'.
I-'nep-u, that thou mayest meet E-'nep-u, that you may meet
(him). (him).
Me-inep-u, that he or she may Me-inep-u, that they may meet
meet' (him). (him).
INFINITIVES.
The infinitive formed like the past tense drops the affix a or o of
simple verbs :
Singular. Plural.
f " . BUJ - U '. I to follow hither. ^a-suj-u, j to foUow ^
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 E-suj-u-ni 'yook, it is followed to
to me hither or I am fol- us hither, or we are followed
lowed hither. hither.
A-inep-u-ni nanu, it is met to E-inep-u-ni 'yook, it is met to us
me or I am met. 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.
The past tense is formed as in simple verbs by affixing Id to the
past tense of the active voice :
Aa-tu-suj-u-a-ki nanu, it has E-tu-suj-u-a-ki 'yook, it has been
been followed to me hither or followed to us hither, or we
I have been followed hither. have been followed hither.
A-inep-u-a-ki nanu, it has been E-inejMi-a-ki 'yook, it has been
met to me or I have been met. 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 be followed or that we . may be followed
hither. hither.
INFINITIVES.
VERBS DENOTING MOTION FBOM THE SPEAKER.
ACTIVE VOICE.
Present.
The present tense is formed by affixing ya or yo J , 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, ditye, or o'itye 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.
I-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,
'"'// is also affixed :
Tu-suj-ai-y6ki,follow me thither. En-du-suj-ai-yoki, follow ye me
thither.
SUBJUNCTIVE.
Ma-tu-suj-ai, that I may follow Maa-tu-suj-ai, that we may follow
(him) thither. (him) thither.
Tu-suj-ai, that thou mayest fol- En-du-suj-ai, that you may follow
low (him) thither. (him) thither.
Me-tu-suj-ai, that he or she may Me-tu-suj-ai, that they may follow
follow (him) thither. (him) thither.
Ma-ibugh-oi, that I may pour Ma-ibugh-di, that we may pour
(it) away. (it) away.
I-mbugh-oi, that thou mayest E-mbugh-oi, that you may pour
pour (it) away. (it) away.
Me-ibugh-oi, that he may pour Me-ibugh-oi, that they may pour
(it) away. (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. Plural.
A-jqj-aa, . I to follow thither . Aa-suj-aa, | H h
A-tu-suj-ai, j Aa-tu-suj-ai, J
A~fT' to descend thither, ^'f^ '. j to descend thither.
A-ta-do-i, J Aa-ta-do-i, j
A-ibugh-op,| to A-ibugh-oo,j
A-ibugh-oi, j A-ibugh-oi, )
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 'yk, 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-yoki to
the root:
Aa-tu-suj-ai-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.
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 he
substituted for the dative form. Example :
E-itifig-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 dki, iM, 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 l } I greet (him). I-'ro-roki-ki, you greet (him).
Past.
The past tense is formed by the affixes aha, ikia, ikio 2 , or oko in
the singular J and akitya, ikitya, ikityo, or okityo in the plural :
A-tu-suj-aka, I followed for Ki-tu-suj-akitya, 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-fkia, I arrived at (it). Ki-ta-ba-ikitya, we arrived at (it).
A-to-init-ikio, I forbade (him). Ki-tS-mit-ikityo, weforbade(him).
A-iro-roko, I greeted (him). Ki-'ro-rokity6, 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). En-du-suj-aki, follow ye for (him).
Ta-ba-iki, arrive at (it). En-da-ba-iki, arrive ye at (it).
To-mit-iki, forbid (him). En-do-mit-iki, forbid ye (him).
I-'ro-rOki, greet (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.
To-mit-iokoki, forbid me. Eu-dd-mit-iokoki, forbid ye me.
I-'ro-rokoki, greet me. E-'ro-rokoki, greet ye me.
SUBJUNCTIVE.
Ma-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 Ma-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. Plural.
A-suj-aki I Aa-suj-aki, 1 f ,j f
A-tu-suj-aki, j Aa-tu-suj-aki, )
A-iro-roki, to greet. 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 nami, 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 'jook, 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, iokdhi, or okoki to
the root :
Aa-tu-suj-akaki nanu, it has E-tu-suj-akaki 'yook, it has been
been followed to me or I followed to us or we have
have been followed. been followed.
A-iro-rokoki nanu, it has been E-iro-rokoki 'yook, it has been
greeted to me or I have been greeted to us or we have been
greeted. 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, ishore or are. The passive voice is
formed by affixing Id 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-ujo-o-ki eng-alem na-dung-ye 'n-giri, give me the knife to cut
meat with.
I-njo-o-ki eng-alem na-dung-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 the verbal roots and
the affixes :
E-w5ji 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 FORM 1 .
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 die :
A-ta-gor-e, I have been angry. Ki-ta-gor-ote, we have been 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-o-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.
So MASAI GRAMMAR
SUBJUNCTIVE.
Ma-ta-gor-oyu, that I may be Maa-ta-gor-oto, that we may be
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.
t'f r ~' - }t be angry. Aa-gor-o, J fc
A-ta-gor-oyu, ) Aa-ta-gor-oto, j
f-r-H 1 ' I to bathe. f! su J- a ! 1 to bathe.
A-isuj-ayu, ) A-isuj-ata, )
THE KEPLEXIVE FORM OP 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 I-shuk-u-nyi-nyi, you return (your-
return (myself) hither. self) hither.
A-tu-shuk-u-nyi, I returned I-tu-shuk-u-nyi, you returned
(myself) hither. (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 a height thither, from a-sul-aa, to
throw down thither :
A-sul-ari, I fall, am falling, or I-sul-ari-ri, you fall or will fall
shall fall (myself) from a (yourself) from a height thither,
height thither.
A-tu-sul-ari, I fell (myself) from I-tu-sul-ari, you fell (yourself)
a height thither. 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-rikl-no, I forget (it). I-riki-no-no, you forget (it).
A-igar-akl-no, I lean upon I-ngar-akl-no-no, you lean upon
(him). (him).
Past.
A-to-rikl-ne, I forgot (it). I-to-riki-note, you forgot (it).
A-igar-aki-ne, I leant upon I-ngar-akl-note, you leant upon
(him). (him).
Future.
A-riki-no-yu, I shall forget I-riki-no-yu-yu, you will forget
(it). (it).
A-igar-aki-no-yu, I shall lean I-ngar-aki-no-yu-yu, you will lean
upon (him). upon (him).
INTRANSITIVE VERBS.
By affixing -sh, -tsA, 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. t-'suj-ish-ote, you washed.
8a 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-dn-ish-o-yu-yu, you will bite or
sting. sting.
IMPEEATIVE, 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 :
IMPEEATIVE.
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-osh-o, that I may Maa-rta-rap-osh-6, that we may
have enough to eat. have enough to eat.
Ma-isuj-ish-o, that I may wash. Ma-isuj-ish-d, that we may wash.
INFINITIVES.
Singular. Plural.
A-rap-osh-o, ) to have enough Aa-rap-osh-^o, ) 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, Ifollowed together I-tu-suj-are, you followed together
with some one. with some one.
Ki-suj-a, we follow each other. I-suj-a-ja, you follow each other.
Ki-tu-suj-ate, we followed each I-tu-suj-ate, you followed each
other. other.
VERBS 83
A-igwen-are, I consult together I-ngwen-are-re, you consult to-
with some one. gether with some one.
A-igwen-are, I consulted to- I-ugwen-are, you consulted to-
gether with some one. gether with some one.
Ki-ngwen-a, we consult each I-ngwen-a-na, you consult each
other. other.
Ki-ngwen-ate", we consulted I-ngwen-ate, you consulted each
each other. other.
Examples of the reciprocal forms of derivatives :
A-boit-u-nore, I arrive here I-boit-u-nore-re, you arrive here
together with some one. together with some one.
A-ta-boit-u-nore, I arrived here I-ta-boit-u-nore, you arrived here
together with some one. together with some one.
Ki-boit-u-nyf, we arrive here I-boit-u-nyi-nyi, you arrive here
with each other. with each other.
Ki-ta-boit-u-ny(, we arrived I-ta-boit-u-nyi, you arrived here
here with each other. with each other.
A-ishi-aki-nore, I am opposite I-nji-aki-nore-re, you are oppo-
to some one. site to some one.
A-ishi-aki-nore, I was opposite I-nji-aki-nore, you were opposite
to some one. to some one.
Ki-nji-aki-no, we are opposite to I-nji-aki -no-no, you are opposite
one another. to one another.
Ki-nji-aki-note, we were opposite I-nji-aki- note, you were opposite
to one another. 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-ngar-ie, I eat together with I-ngar-ig-ye, you eat together
some one. with some one.
A-ta-iigar-ie, I ate together with I-ta-ngar-ie, you ate together
some one. with some one.
A-ir6-rie, I speak with some one. I-'ro-rig-ye, you speak with some
one.
A-iro-rie, I spoke with some one. I-'r6-rie, you spoke with some
one.
A-isg-ye, I touch (together with) I-'se-ye-ye, you touch (together
something. with) something.
A-ise-ye, I touched (together I-'se-ye, you touched (together
with) something. with) something.
O 2
8 4
MASAI GRAMMAR
A-inyanyuk-ye, I have resem- I-'nyanyuk-ye-ye, you resemble
blance with some one or I some one.
resemble some one.
A-inyanyuk-ye, I resembled I-'nyanyuk-ye, you resembled
some one. 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 or e:
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
enougn to eat.
A-itu-suj-are, to cause to follow
together with some one.
Examples of verbs commencing with
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 A
with some one.
i or e :
isuj-ye, to cause to wash (tr.).
-el-ye, to cause to anoint, to
rub on.
-ishi-u-nye, to eause to recover,
to cure.
isud-6-rie, to cause to hide,
-iro-roki-nye, to cause to greet,
isuj-a-rie, to cause to bathe,
isuj-ish-o-ye, to eause to wash
(intr.).
igwen-arie, 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
5
the same as the affixes of the simple verb from which the causative is
derived :
A-itu-suj, I cause (him) to fol- I-iidu-suj-uju, you cause (him) to
low.
follow.
A-itu-suj-a, I caused (him) to fol- I-ndu-suj-a, you caused (him) to
low.
follow.
A-itu-suj-u, I cause (him) to fol- I-ndu-suj-u-ju, you cause (him) to
low hither.
follow hither.
A-itu-suj-u-a, I caused (him) to I-ndu-suj-u-tua, you caused (him)
follow hither. to follow hither.
A-itu-suj-aa, I cause (him) to fol- I-ndu-suj-aa, you cause (him) to
low thither. follow thither.
A-itu-suj-aiye, I caused (him) to I-ndu-suj-aitye, you caused (him)
follow thither.
to follow thither.
A-itu-suj-aki, I cause (him) to I-ndu-suj-aki-ki, you cause (him)
follow for.
to follow for.
A-itu-suj-aka, I caused (him) to I^ndu-suj-akitya, you caused (him)
follow for.
to follow for.
A-ita-gor-o, I cause (him) to be I-nda-gor-o-ro, you cause (him)
angry.
to be angry.
A-ita-gor-e, I caused (him) to be I-nda-gor-ote, you caused him to
angry.
be angry.
A-ita-rap-osh-o, I cause (him) to I-nda-rap-osh-o-sho, you cause
have enough to eat. (him) "to have enough to eat.
A-ita-rap-osh-e, I caused (him) to I-nda-rap-osh-ote, you caused
have enough to eat. (him) 'to have enough to eat.
A-itu-suj -are, I cause (him) to I-ndu-suj-are-re, you cause (him)
follow together with some one. to follow together with some one.
A-itu-suj-are, I caused (him) to I-ndu-suj-are, you caused (him) to
follow together with some one. follow together with some one.
As stated above, the second class is invariable, except in the
second person plural of the present indicative, when the last syllable
is doubled :
A-isuj-ye, I cause (him) to wash I^'suj-ye-ye, you cause (him) to
(him). wash (him).
A-isuj-ye, I caused (him) to wash I-'suj-ye, you caused (him) to
(him).
A-ishi-u-nye, I cure (him).
A-ishi-u-nye, I cured (him).
wash (him).
I-nji-u-nye-ye, you cure (him).
I-nji-u-nye, you cured (him).
A-isuj-ish-o-nye, I cause (him) I-'suj-ish-o-nye-ye, you cause
to wash.
(him) to wash.
A-isuj-ish-o-nye, I caused (him) I-'suj-ish-o-nye, you caused (him)
to wash. to wash.
86
MASAI GRAMMAR
A-igwen-arie, I cause (him) to
consult together with som e one.
A-igwen-arie, I caused (him) to
consult together with some one.
I-ngwen-arie-ye, you cause (him)
to consult together with some
one.
I-ngwen-arie, you caused (him)
to consult together with some
one.
THE PASSIVE VOICE.
Causative verhs of the first class form their passives in the usual
manner according to the verhs from which they are derived, the affix
for the present tense being i t ni, or ri, and for the past tense eki,
. or rieki :
A-itu-suj-i nanu, it is caused to A-itu-suj-eki nanu, it was caused
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.
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 verhs 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 FOKM OP 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-ye, to cause to follow to
(a place).
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-u-nye, to cause to follow
hither to (a place).
A-itu-suj-arie, 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-arie, to cause to follow
together with some one for.
Nyeki is frequently used for nieki.
VERBS 87
Causative verbs of the second class make their dative forma 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-a-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 ki 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 ,/, n, 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.
Post.
The singular affix of the past tense is a or o ; the plural ita or ito,
and in one or two instances tia :
A-ta-gol-o, I was strong. Ki-ta-gol-itd, we were strong.
A-iroua-ja, I was hot. Ki-'roua-jita, we were hot.
A-ti-lili-a, I stank. Ki-ti-lili-tia, we stank.
88 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.
IMPEEATIVE 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 :
IMPEBATIVE.
Ta-gol-o, be strong. En-da-gol-oito, be ye strong.
I-'roua-ja, be hot. E-'roua-jita, be ye hot.
SUBJUNCTIVE.
Ma-ta-gol-o, that I may be Maa-ta-gol-oit<5, that we may be
strong. strong.
Ma^iroua-ja, that I may be hot. Ma"-iroua-jita, that we may be hot.
INFINITIVES.
The affixes of the future 1 or of the imperative and subjunctive are
used in the formation of the infinitive.
t CUlto, } to * **
A-iroua-iu, ) , , , A-iroua-iu, ) , , ,
A . _ J . ' } to be hot. / . _ ?./ > to be hot.
A-iroua-ja, J 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 (himV I-t-uri-aita or } f -i n \
I-t-ure-ita, } y u feared ( hlm )'
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 -sh 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
AUXILIABY 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 t or e, form their past tense without the aid of the prefix
/ and a vowel. Such are :
A-kwet, to run. A-kwet-a, I ran.
A-to-yu, to be dry. A-to-yo, I was dry.
A-lio-yu, to be visible. A-lio, I was visible.
A-keny-u, to rise (of the sun). E-keny-u-a, it rose.
A-o-ku, to ripen. 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-ta-'as-a, I did.
A-I-u, to bear. A-to-I-u-o, I bore.
A-'igh, to hang up. A-ti-igh-a, I hung up.
A-ij-eyu, to swell. A-te-ij-a, I swelled.
A-ij-oo, to swallow. A-to-ij-oiye, I swallowed.
A-ingu-a, to come from, leave A-tu-'ngw-aiye, I came from.
thither.
A-iyolo-u, to know. A-ta-iyolo, I knew.
A-iyo-u, to wish. A-ta-iyo-u-o, I wished.
The following verbs are irregular :
A-a, to be. A-we-yu, to bleed, to leak.
A-aku, to become. A-iba-yu, to hate.
A-a,' to die. A-ingu-a, to come from, leave
A-ata, to have. thither.
A-lo, to go. A-iny-ototo, to awake.
A-lotu, to come. A-itu, to return hither.
A-nya, to eat. A-iya, to take, take away.
A-nyokye-nu, to be red. A-iya-u, to bring.
A-rok-u, to be black. A-iyo-u, to wish.
A- ton, to sit, stay. 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 act for
the plural of the verb to be when not followed by a substantive or
adjective :
A iye o-ta-a enna-bae ? is it thou who did this matter ?
Aa 'yook, lello, it is we (these).
9 o 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-a, 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-a, 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 1 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 home.
E-tii opa ol-tungani, there was once a man.
Kaji a-tii ? where am I ?
Angae o-tii eng-aji ? 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 91
A-lo, to go.
Present.
A-lo, I go, am going, or shall go. Ki-pw6, 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-6, 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.
t' 1 ?'- Itogo. f a -P, wo ' Itogo.
A-shom-o, / Aa-shom, f
PASSIVE *.
Present.
Aa-pwei nanu, it is gone to me. E-pwei 'yk, 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.
INFINITIVES.
A-lotu, ) , Aa-pwonu,
AM, '
1 Only used as an auxiliary.
92 MASAI GRAMMAR
PASSIVE 1 .
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-f, 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, ) , . Aa-ton-i, \ , .,
A-to-tcm-a, ) to Blt ' Aa-to-ton-i, } to slt "
PASSIVE.
Present.
Aa-ton-ii nanu, I am seated. E-ton-ii 'yook, we are seated.
Past.
Aarton-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. I-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, ) T A-invia-ka a-lo, ) T
..,_,. ' T V I go again. A i i r I went again.
A-ito-ki n-a-lo, / A-myia-ka n-a-lo, /
1 Only used as an auxiliary.
VERBS
2 I
1 5 S 3 ! 1 * 5 5
S -2 g ,3 r5 jj! .S .&.5.S
^o
,i o
b.fr
111
fl fl M
a o
3 6
.1
i 3
2
pj ^O
M> O
X ^ ^
.5 08
El
J
94 MASAI GRAMMAR
AUXILIARY VERBS.
The verbs used as auxiliaries are :
A-aku, to become. A-tum, to get, to obtain, &c.
A-ata, to have. A-ri-ki-no, to forget.
A-isho, to give. A-ure-yu, to fear.
A-lo, to go, A-any, to refuse.
A-lotu, to come. A-dol, to see.
A-idim, to be able. A-la-iki-no, to be unable, be-
A-idip, to finish. come conquered.
A-iy5lo-u, to know. A-itu, to return hither.
A-ite-u, to venture. A-ton, to sit, stay.
Can, may, and might are represented by the appropriate tenses of
a-idim, to be able. Must is expressed by the third person singular
of the negative present of a-ata, to have, joined to injere, that, and
followed by another negative :
M-e-ata 'njere m-a-lo ) j must
M-e-ata njere eitu a-lo, J
Ought and slwuld are translated by the third person singular of the
present or past tenses of a-nare, to please, or a-nyor, to love. After
the former the simple present is generally used and after the latter
the narrative tense.
E-nare alo, ) j , , . E-ta-nare a-lo, ) I ought to
E-nyor n-a-lo, J E-to-nyor-a n-a-lo, / have gone.
A-aku, to become.
The third person singular of the present tense of a-aku, to become, is
used to strengthen the conditional tenses and to assist in the forma-
tion of several other tenses :
Ten e-aku a-suj, if it comes to pass that I follow him.
Ten e-aku a-suj-ita, if it comes to pass that I am following him.
Ore p'e-aku a-suj, now and it comes to pass I follow him or
while I was following him.
Ore p'e-aku a-tu-suj-a, I having followed him.
Ore p' e-aku a-idip-a a-tu-suj-a, I having already followed him.
E-aku a-suj, I shall be in the act of following him.
E-aku a-tu-suj-a, I shall have followed him.
E-aku a-idip-a a-tu-suj-a, I shall have already followed him.
The third person singular of the past tense of a-aku, to become,
followed by the relative adverb of time, is used to translate such
phrases as about to, on the point of, shortly, &c. :
E-ta-a en-n-alo (it became when I go), I am or was about to start.
E-ta-a en-n-e-do-yo eng-olong (it became when it descends thither
the sun), the sun is or was on the point of setting.
VERBS 95
E-ta-a en-n-e-duRg-o ol-tufigani ol-tau (it became when he cuts
himself the man the spirit), the man is or was on the point of
death.
A-ata, to have.
A-ata, to have, is used as an auxiliary in the present and past
contingent tenses :
Ana'-'ata a-suj, I should follow Ana'-'ata a-tu-suj-a, I should have
him. followed him.
A-isho, to give, to give permission, to allow.
The imperative of the verb a-isho, to give, followed by the indicative
or subjunctive is much used as a substitute for the simple imperative:
I-njo-o e-suj or I-njo-o m-e-tu- Mi-ki-njo a-suj, do not let me
suj-a, let him follow him. follow him.
With some verbs the imperative negative is never used without the
help of a-isho, to give :
Mi-njo ki-ri-kl-no (do not give that it forgets to thee), do not
forget.
A-isho is frequently employed to translate to do something :
Eisho '1-Maasae, the Masai do as follows.
N-e-isho e-irur-a eng-ae, and she does this whilst the other is
sleeping.
A-lo, to go, and a-lotu, to come.
These verbs followed by the infinitive are much used as a substitute
for the future, which is often wanting :
A-lo a-suj, I go to follow (him) Ki-pwo aa-suj, we go to follow
or I shall follow (him). (him) or we shall follow (him).
Aa-pwei aa-suj nanu, it is gone E-pwei aa-suj iyook, it is gone to
to me to be followed or I shall iis to be followed or we shall be
be followed. followed.
Aa-shomo-ki aa-suj nanu, it E-shomo-ki aa-suj iyook, it was
was gone to me to be followed gone to us to be followed or
or I shall have been followed. we shall have been followed.
A-lotu a-suj-u, I come to follow Ki-pwonu aa-suj-u, we come to
(him) hither or I shall follow follow (him) hither or we shall
(him) hither. follow (him) hither.
Aa-pwon-u-ni aa-suj-u nanu, it E-pwonu-ni aa-suj-u 'yook, it is
is come to me to be followed come to us to be followed hither
hither or I shall be followed or we shall be followed hither.
hither.
Aa-etuo-ki aa-suj-u nanu, it E-Stuo-ki aa-suj-u 'yook, it was
was come to me to be followed come to us to be followed hither
hither or I shall have been or we shall have been followed
followed hither. hither.
96 MASAI GRAMMAR
A-idim, to be able, a-idip, to finish, a-iyolo-u, to know, and a-ite-u,
to venture.
The infinitive formed like the past tense is invariably used after
these four verbs :
E-idim-u \ /'he will be able to follow (him).
E-idip
E-iyo'lo-u
E-ite-u
he (will) finish following (him),
he will know how to follow (him),
he (will) venture to follow (him).
A-idip may often be translated by already, and a-dip-^ayu by ready.
E-idip-a a-shomo, he has already gone.
E-idip-a a-tua, he is already dead.
K-e-idip-ate 'n-giri 1 is the meat ready 1
A-tum, to get, to obtain, to see, to succeed, to meet.
This verb is usually followed by the infinitive formed like the past
tense :
A-tum a-tu-suj-a, I succeed in following him.
A-noto a-tu-suj-a, I succeeded in following him.
If, however, emphasis is laid on any special word, the present tense
may be used instead :
I-tum i-suj, thou gettest him if thou followest him.
A-ri-ki-no, to forget, a-ure-yu, to fear, a-any, to refuse, a-dol, to see,
a-la-iki-no, to be unable.
These verbs can be followed by the infinitive formed like the past
tense or by the present indicative :
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).
E-ri-ki-no-yu >
E-ure-yu
E-any
E-dol
E-la-iki-no
e-suj,
or
a-tu-suj-a,
f he will forget
he will fear
he refuses
he (will) see
< he is unable
VERBS 97
REDUPLICATION.
Doubling a verb often gives an idea of thoroughness :
A-idum, ) , . A-idum-udura, ) , .
A-Hya^, } * J um P" A-ityam-ityam, } to J^P about
A-dufig, to cut. A-dufig-udufig, to cut up.
A-irub, to join. A-irub-urub, to join thoroughly.
A-ifigor-u, to look hither, to A-iSgor-ifigor-u, to seek every-
seek. where.
In some verbs, however, the meaning is changed when the root is
doubled :
A -ilf]>, 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. A-shomo duo ang, I went a short
Ki-ton-i peno, we (will) wait while ago to the kraal.
a little." A-lo taata, I am going now.
Ki-6r aitoris, we (shall) divide Aa-ta-ar-aki pesho, I have been
it equally. 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. Etaana, / it is near, \ near
Abbri, below. or w I or
Weji, somewhere. En-netaana, (where it is near,J soon.
Kwapi, abroad. Asioki, asieku, asioyo, aisarisara,
LugKunya, before. (to do) quickly.
Kurum, behind. Aitoki, (to do) again.
Elakwa, < it is far, \
or or t far.
En-nelakwa, (where it is far,)
Adjectives can also be used as adverbs :
Kiti, little. Torono, ill.
Kitok, much. Sidai, supat, well.
98 MASAI GRAMMAR
Many English adverbs may be translated by naleng l , very :
Kwet-a naleng, run fast. I-'nining-o naleiig, 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. Peno, engor-peno, soon.
Duo, now, lately, or a short Taisere, to-morrow.
while ago. ftgole, yesterday.
Akenya, adde, presently, after- Sii, again.
wards. Taata 'nji, instantly.
Opa, formerly. Oshii, oshi-ake, always.
Opa moite, long since.
Compound words are frequently used as adverbs of time :
Kunna-oloiigi (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-iy5lo en-n-i-lo, j j know where are ;
A-iyolo e-weji n-i-lo, 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-leng.
ADVERBS 99
The principal adverbs of interrogation are :
(K) l aji ? ) , , Anaa anu 1 how long ago 1
K? Ka?orKaa? j n (K) aji e-tiu pe? |
Kodee ? or Koree 1 where 1 (K) ana i-jo ?' [ why 1
(K) aji ? where ? whence ? (IO ainy6 pe 1
whither ? (K) aja ? how much ? how many 1
(K) anu 1 when ?
Adverbs of interrogation are placed at the commencement of the
sentence.
How?
(K) aji a-iko enna ? how (shall) I do this 1
Kaa, en-doki ai anake en-mot) ( h .' th , e . . thi "8. m ' D . e or * he
K-en-doki ai anake en-ino? thl f, e .') '" " thln g Dune
) or thine ?
How ? 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 ? 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 "? (thou arrivest thither how with the age 1)
how old art thou ?
K-e-ba-ya-a eng-olong ? (it arrives thither how the \ i , o'clock
sun?) igiu
(K) aji e-tii eng-olong? (where it is there the sun?) )
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 ?) ) , . ,
(K) aji e-tii ? 2 (where he is there ?) / where 1S he 1
(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.
3 E-tii aji means, he is at home (lit. he is there hut).
HOLLIS I
ioo MASAI GRAMMAR
Why?
(K) aji e-tiu pe i-ndobir enna ? (how is it like and thou pre-
parest this 1) why dost thou prepare this 1
(K) ana i-jo i-ndobir enna ? (if thou sayest and thou preparest
this ?) why dost thou prepare this ?
(K) ainy6 pe x i-ndobir enna 1 (what and thou preparest this ?)
why dost thou prepare this ?
How much ? how many ?
Kaja ? how much 1 how many 1
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 1 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-besaV aja? how many pice > (doeg . } ,
Kupiam z aja ? how 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 1 (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 1) 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 Ainy6 pe is often abbreviated into o pe.
2 'Ng-oshola, copper, lead, is sometimes used for 'Rupiani.
8 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 101
Sii, again, also. Ajo (pi. aajo), that.
Naa, then. Anaa, like.
Onaa or taa, well, and so, ac- Omaa-amu, since, because.
cordingly, and then, &c. Neji, |
Eitu, before, ere. Neji-amu, I because.
Injere \ provided that. Ti-araki(pl.endi-araki), )
PREPOSITIONS.
There appear to be 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 Te-polos, between, through.
become finished), after. Te-idye, beyond.
Leme or neme (and it is not), Ti-alo, in the direction of, beside.
except. Ti-aulo, outside (the kraal).
Te-lughunya, ahead. Te-boo, outside (the hut).
Te-kurum, behind. 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. Fern. Masc. Fern.
Of address: e-iro na-iro
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 oo ngotonye, his father and mother,
for menye o ngotonye, whilst o is generally used for oo when followed by
a vowel, e. g. il-doinyo o angat, the mountains and plains, for il-doinyo oo
angat. and oo 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).
3 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 I
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 ! I'ngirio ! ) , .
Tigirayu (pi. endigirata) ! 1'uanga ! / G
silence! Tapala! don't touch! leave it
I'ngurai ! behold ! alone !
I'niningo ! listen !
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-ATININ OO-'L-MAASAE
MASAI STOEIES
En-atini e-'n-gitojo oo 'l-t5mia.
The-story of-the-hare and the-elephants.
E-tii opa en-gitojo, n-e-ton
He-is-there formerly the-hare, and-he-lives (or sits)
to-'reiet, n-e-tum nabo-olong il-tomia
by-the-river, and-he-gets (or sees) one-day the-elephants
oo-pwo J ng-angite oo-'l-aputak lenye.
whb-go the-kraals of-the-fath'ers-in-law their.
N-S-jo-ki ol-kitok o-nap-ita ol-bene
And-he-says-to the-big-one who-carrying-is the-bag
le-'n-aisho: 'Papa, i-nda-lang-a-ki l eng-are, amu
of-the-honey : ' Father, (you) make-cross-me the-water, for
a-ra aisinani.'
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-th'ey-go.
Ore e-lang 2 , 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 '1-tomia aa-jo
of-the-elephant, but not-they-know the-elephants to-say (or that)
e-inos-ita.
he-it-eating-is.
Ore e-inos-ita s , n-e-itong-aki ol-t6me 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.
3 While they are crossing the river. 8 While he is eating it.
104 MASAI STORIES
N-e-jo ol-tome : ' Ainy6 inna nd-itong-aki ? '
And-he-says the-elephant : ' What this which-me-drops-to 1 '
N-e-jo en-gitojo : ' Il-kiyo le-'n-gerai aisinani/
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 :
1 E-njo-o-ki 'soito 1-a-nang-ye 'motonyi.'
1 (Ye)-give-me the-stones which-I-throw-at the-birds.'
N-e-isho-ri *.
And-it-him-given-is.
N-e-pik en-gitojo 'soito atwa ol-bene
And-he-puts-in the-hare the-stones into the-bag
le-'n-aisho.
of- the -honey.
Ore p' e-idip, n-e-jo-ki:
Now when he-finishes, and-he-them-says-to :
' E-nda-do-u-o-ki.'
' (Ye)-make-descend-hither-me/
N-e-ita-do-u-ni, n-e-jo-ki : ' Ai'ya
And-it-him-made-descend-hither-is, and-he-them-says-to : ' Well
naa, e-njom/
then, (ye)-go.'
N-e-pwo oo m-e-ta-ba-iiki eng-ang
And-they-go until they-may-reach the-kraal
o-'l-aputani lo-'l-tome kitok, n-e-ton-i,
of-the-fat'her-in-law of-the-elephant big, and-they-sit-down,
n-e-lak ol-bene le-'n-aisho, n-e-ingur-aa,
and-they-unfasten the-bag of-the-honey, and-they-it-look-thither)
(or regard),]
n-e-nyor-iki 'soito ake oo-tii.
and-they-find the-stones only which-are-there.
N-e-ipiri, n-e-kwet, n-e-pwo a-ingor-u
And-they-jump, and-they-run, and-th'ey-go to-look-hither }
(or search) j
en-gitojo, n-e-dol e-inos-ita.
the-hare, and-they-it-see it-eating-is.
Ore pe e-dol en-gitojo, n-e-jing en-gumoto.
Now when he-them-sees the-hare, and-he-enters the-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
eiig-ainu enye en-gumoto, n-e-ibuflg en-geju e-'n-gitojo.
the-ann his the-hole, and-he-seizes the-leg of-the-haie.
N--j5-ki en-gitojo: 'A-jo nami i-mbufig-a
And-he-him-says-to the-hare : ' I-say I you-seized-have
en-donai.'
the-root/
N-e-ifigw-eki 8 , n-e-ibufig en-donai.
And-he-it-leaves, and-he-seizes the-root.
N-e-jo-ki en-gitojo : ' Ki-ti-gil-a,
And-he-him-says-to the-hare : ' You-me-have-broken,
ki-ti-gil-a.'
you-me-have-broken.'
N-e-yet ol-le-'ng-aina l nalefig, n--yet oo
And-he-it-pullB the-of-the-arm very, and-he-it-pulls until
m-e-ta-naur-a-yu 3 .
he-rnay-tire-himself.
Ore e-yet-ita 4 , n-e-ipiri en-gitojo,
Now he-it-pulling-is, and-he-runs-away the-hare,
n-e-ingat-aa ol-tome.
and-he-runs-away-thither the-elephant.
N-e-lo en-gitojo, n-e-tum il-otimi, n-e-jo
And-he-goes the-hare, and-he-gets) the-baboons, and-he-says
(or sees)]
en-gitojo: 'Le-lewal en-do-mit-u-o-ki.'
the-hare : * 0-the-males ! (ye)-prevent-hither-me (or intercede-for-me).'
N-e-jo-ki '1-otimi : ' Ainyo ni-ki-mir-ita 1 '
And-they-him -say-to the-baboons: 'What which-it-you-chasing-isT
N-S-jo en-gitojo : ' 01-kitok-tungani sapuk, taata
And-he-says the-hare : ' The-big-man fat, now
n-i-dol-idolo aa-suj-u/
and-ye-him-see 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.
a 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.
3 He runs away and leaves the elephant.
io6 MASAI STORIES
N-e-jo '1-otimi : ' Inno iye to-ton-a
And-they-say the-baboons : ' Go you sit
m-aa-to-dol-ti l amu mi-ki-njo-oyo 2 iye.'
that-we-him-may-see-hither for not-we-you-give-thither you.'
N-e-lo en-gitojo atwa eng-apune, n-e-ton-i
And-he-goes the-hare in the-cave, and-they-sit
'1-otimi aa-any-u ol-tome.
the-baboons to-await the-elephant.
N-e-lotu ol-tome, n-e-jo: <5 L-oiye,
And-he-comes the-elephant, and-he-says : ' The-friends,
i-ta-dua en-gitojo na-im-a enne ? '
ye-have-seen therhare whorpassed here ? '
N-e-jo '1-otimi : * Ainyo i^njo 'yook
And-they-say the-baboons : ' What you-us-give us
tini ki-li-ki 'ye ? '
if we-you-tell you ? '
N-e-jo ol-tome : * A-isho 'ndae en-doki
And-he-says the elephant : ' I-ye-give ye the-thing
n-i-'yo-u-u/
that-ye-wi sh-will .'
N-e-jo-ki '1-otimi : ' Mi-ki-'yo-u
And-they-him-say-to the-baboons : l Not-we-wish-shall
ae-toki, o-sarge linq ki-'yo-u,
other-thing, the-blood your we-wish-shall,
ni-ki-ngor iye te-'n-giti-gira.'
and-we-you-shoot (or cup) you in-the-small-gourd/
N-e-jo ol-tome : ' Kiti enna-kiti ?
And-he-says the-elephant : * Small this-little-(thing) 1
Wotu, en-da-ngor-o-ki.'
Come- (ye), (ye)-shootrme/
N-e-pwo '1-otimi a-iwo-u, n-e-iwo-u naleng.
And-they-it-go the-baboons to-qatch, and-they-catch very.
N-e-jo ol-tome : ' K-eitu ake e-iput 3 ? '
And-he-says the-elephant : ' 1 did -not only it-fills 1 '
N-e-jo-ki '1-otimi ol-tome : ' M-i-ata
And-they-say-tq the-baboons the-elephant : ' Not-you-have
pae sii eng-anyit 4 ? M-i-ndim-aa
and again the-honour (or courage) ? Not-you-are-able-thither
enna-kiti-gira B ? '
this-little-gourd ? '
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-ifigur-aa ol-tfime, n-e-nyor-iki
And-he-it-looks-thither (or regards) the-elephant, and-he-it-finds
eitu e-iput, amu e-ud-o ol-kurum le-'n-gira,
did-not it-fills, for it-pierced-becomes the-bottora of-the-gourd,
kake m-e-iyolo, n-5-jo ; ' E-mbut-a.'
but not-he-it-knowB, aud-he-says : ' (Ye)-fill-(it).'
N-e-iwo-u-ni oo m-e-ish-u-nye o-sarge
And-it-caugbt-is until may-it-finisbed-become tbe-blood
to-'sesen, n--a te-inne, n-e-lo en-gitojo,
in-the-body, and-he-dies at-bere, and-he-goes the-hare,
a-lilit-a amu mekure 6-ur5-sho.
to-walk-(bimself) for no-longer he-fears.
THE STORY OF THE HARE AND THE ELEPHANTS.
A bare 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.
108 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-omon 1 loo-'l-muran o en-gukuu.
The-news of- the- warriors and the-devil.
E-tii opa '1-alashera aare oo-ngar kina 2 ,
They-are-there formerly the-brothers two who-eat breast,
n-e-ton-i te-'ng-ang e-menye.
and-they-stay in-the-kraal of-their-father.
N-e-bul-u, n-e-muratri, n-e-aku
And-they-grow, and-it-them-circumcised-is, and-they-become
T-muran.
the-warriors.
N-e-isho nabo-olofig 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. 01-omoni means the
stranger.
2 01-alashe, the brother, can also be used for relation. Ol-alashe ofigar (or
oiigarie) 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-6-j<5-ki-no:
And-they-consider-with-oiie-another, and-they-say-to-one-another :
'Mi-ki-ndim aa-tC-yeflg ol-kitefig o-isho-o
' Not-we-are-able to-slaughter the-bullock which-us-given-has
'yook papa te-'wCji n-e-tii ol-tufigani, ana
us father in-the-place where-it-is-there the-man, or
e-figwCsi, ana e-motonyi, ana ol-ojofigani. Maa-pe
the-animal, or the-bird, or the-fly. Let-us-go
a-ifigor-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, oo '1-kuman, oo '1-alema,
And-they-take the-spears, and the-clubs, and the-swords,
oo '1-lofigoi, n-e-pwo.
and the-shields, and-they-go.
N-e-ingor-u e-w5ji ne-m-e-tii
And-they-look-hither (or search) the-place where-not-it-is-there
en-doki na-ish-u, ne-m-e-tura.
the-thing which-lives, and-not-they-it-get.
Ore p' e-idip-a-yu 1 '1-apaitin imyet,
Now when they-finished^become-will the-months five,
n-e-ba-iki o-sero kitok naleng, n-e-jing,
and-they-reach the-forest big very, and-they-it-enter,
n-e-dol m-e-tii ol-tungani, ana e-ngwesi,
and-they-see not-it-is-there the-man, or the-animal,
ana e-motonyi, ana ol-ojongani.
or the-bird, or the-fly.
N-e-ton-i 'n-guti-olongi, n-e-jo-ki ol-murani
And-they-stay the-few-days, and-he-says-to the-warrior
botor ol-alashe : ' Ki-y6ng te-'nne-weji ol-kiteng
big the-brother: ' We-slaughter in-this-place the-bullock
lafig.'
our.'
N-e-shet ol-pul, n-e-yeng
And-they-build the-slaughter-house, and-they-slaughter
ol-kiteng lenye.
the-bullock their.
1 Reflexive and neuter or quasi-passive verbs form the contingent tenses
from the future.
no
MASAI STORIES
Ore
Now
wKen
e-idip
they-it-fmish
ol-botor ol-oti
the-big-one the-small-one
n-e-jo-ki : ' Inno,
and-he-him-says-to : ' Go,
N-e-lo o-reiet,
And-he-goes the-river,
n-e-ning eng-are
and-he-hears the-water
Oi ! aa-to-ok-u-o/
Oh ! he-me-has-drawn/
aa-te-yeng,
to-slaughter,
en-giludye
the-stomach
n-e-isho
and-he-gives
o-'l-kiteng,
of-the-bullock,
to-ok-u l
draw
eng-are.
the-water.'
n-e-jo
and-he-says
'Oi!
'Oh!
to-ok-u
draw
eVjo :
it-says
eng-are *,
the-water,
aa-to-ok-u-o,
he-me-has-drawn,
N-e-ure-yu 3
And-he-fear-will
Ore
Now
e-kwet,
he-runs,
N-e-riny-u-nye
e->ok-u 4 ,
he-it-draws,
n-e-ning
and-he-hears
n-e-ipiri.
and-he-runs-away.
o-sero e-kweni.
the-forest it-laughs.
ol-pul, n-e-jo-ki
ol-alashe :
the-brother
' A-te-jo
' I-said
And-he-returns-hitherrhimself the-slaughter-house, and-he-says-to
to-ok-u eng-are 5 , n-aa-bua-ki
draw the-water, and-it-me-rebuked )
(or cried-to) j
Oi ! aa-^to-ok-u-o."
Oh ! he-me-has-drawn."
eng-are :
the-water :
"Oi!
"Oh!
run,
N-a-jo
And-I-say
N-e-jo-ki
And-he-him-says-to
aa-to-ok-u-o,
he-me-has-drawn,
kweta 6 , n-e-kweni
and-it-laughs
ol-alashe :
the-brother : '
o-sero.
the-forest/
amu
for
i-ra
you-are
n-e-lo
and-he-goes
N-e-iro
And-it-says
aa-to-ok-u-o/
he-me-has-drawn.
lye
you
o-reiet.
the-river.
kuret,'
coward,'
' To-not-ai
' Spit-thither
nre-'ya
and-he-takes
nenna-amulak,
these-spittals,
en-giludye,
the-stomach,
engrare :
the-water
'Oil
'Oh!
aa-to-ok-u-o, Oi !
he-me-has-drawn, Oh !
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.
* 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 in
N-C-j5-ki: 'Ee, aa-Ct-iki a-ok-u.'
And-he-it-says-to : 'Yes, I-you-do-on-purpose to-draw.'
N-0-ok-u eng-are, n-e-riny-u-nye
And-he-draws the-water, and-he-returns-hither-himself
ol-pul, n--j5-ki ol-alashe: 'Inno,
the-slaugh'ter-house, and-he-says-to the-brother: 'Go,
ti-gil-u 1 '1-kak.'
break-liither the-firewood.'
N-e-lo a-gil-u '1-kak, n-e-ibufig
And-he-goes to-break-hither the-firewood, and-he-seizes
ol-chata a-gil, n-6-jo '1-kak: 'Oi!
the-tree to-break, and-they-say the-firewood : ' Ob !
e-ti-gil-a 'y o k> Oil e-ti-gil-a 'yook.'
he-us-has-broken us, Oh! he-us-has-broken us/
N-e-ure-yu, n-e-ipiri, n-e-lotu
And-he-fear-will, and-he-runs-away, and-he-comes
ol-pul.
the-slaugh'ter-house .
N-e-jo-ki ol-alashe : * Aa-ta-bua-kitya
And-he-says-to the-brother : * They-me-rebuked
J l-kak.'
the-firewood.'
N-e-jo-ki ol-botor : ' To-not-ai nenna-amulak,
And-he-him-says-to the-big-one : ' Spit-thither these-spittals,
amu i-ra iye kuret,' n-e-'ya ol-alem,
for you-are you coward,' and-he-takes the sword,
n-e-lo a-gil-u '1-kak.
and-he-goes to-break-hither the-firewood.
N-e-jo J l-kak: 'Oi! e-ti-gil-a 'yook,
And-they-say the-firewood: *Oh! he-us-has-broken us,
Oi ! e-ti-gil-a 'yook.'
Oh ! he-us-has-broken us.'
N-e-jo-ki : Ee, a-ot-iki a-gil
And-he-them-says-to : 'Yes, I-ye-do-on-purpose to-break
indae.
ye.
N-e-nap, n-e-riny-u-nye
And-he-them : carries, and-he-returns-hither-himself
1 Break and bring hither.
112,
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 '1-jipeta 2 , n-e-jo
And-he-goes, and-he-says cut-hither the-stakes, and-they-say
e-tu-dung-o 'yook, Oi !
he-us-h as-cut us, Oh !
'1-jipeta:
the-stakes :
Oi!
Oh!
e-tu-dung-o
he-us-has-cut
'yook.'
us.
N-e-ipiri,
And-he-riins-away,
n-e-riny-u-nye
and-he-returns-hither-himself
ol-pul a-li-ki ol-alashe.
the-slaughter-house to-tell the-brother.
N-e-jo-ki ol-botor :
And-he-him-says-to the-big-one :
' To-not-ai nenna-amulak,
* Spit-thither these-spittals,
amu i-ra iye kuret,'
for you-are you coward,'
n-e-lo a-dung-u
and-he-goes to-cut-hither
'1-jipeta.
the-stakes.
N-e-jo '1-jipeta: <0i!
And-they-say the-stakes : ' Oh !
e-tu-dung-o 'yook, Oi !
he-us-has-cut us, Oh !
e-tu-dung-o 'yook.'
he-us-has-cut us.'
N-e-jo-ki : < Ee,
And-he-them-says-to : * Yes,
a-to-ot-ikyo.'
I-it-have-done-on-purpose.'
N-e-dung-u 3 , 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
in-giri,
the-meats,
n-e-inos, n-e-irag.
and-they-them-eat, and-they-sleep.
N-e-lotu en-gukuu kewarie, n-e-ar
And-he-comes the-devil night, and-he-strikes (or puts-out)
1 Cut and bring hither.
8 And when he cuts the stakes to take them away with him.
3 And he cuts them to take them away with him.
THE WARRIOES AND THE DEVIL
113
en-giraa,
the-fire,
eng-oiigu,
the-eye,
N-e-iny-Ototo
And -he-awakes
ol-oti,
the-small-one,
N-e-ibuftg
And-he-seizes
openy
himself
anaa
like
n-e-irag
and-he-sleeps
n-e-aku
and-it-becomes
ol-botor,
the-big-one,
n-C-jo-ki :
and-he-him-says-to :
en-gukuu
the-devil
N-e-ij-oo
And-he-him-swallows-away
N-g-jo-ki
And-he-him-says-to
aa-lotu a-ifigor-u
I-you-come to-look-hither (or search)
te-inne,
at-here,
en-gima.
the-fire.
n-e-inok
and-he-lights
n-e-iny-Cye
and-he-awake-cauees-to
' I-'nu-a *
' Make-up
eng-ofigu a .
the-eye.
en-gukuu,
the-devil,
ol-murani
the- warrior
en-gima.'
the-fire.'
n-e-lo 8 .
and-he-goee.
botor : ' Inno,
big : ' Go,
taisere/
to-morrow.'
Ore
Now
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
'1-lughuny
the-heads
a-ingor-u,
to-look-hither)
(or search), f
naudo o
nine and
ol-kimojino-le-'n-geju
the-finger-of-the-foot (or toe)
sapuk
"fat
N-e-jo-ki
And-he-him-says-to
n-aa-ar
and-I-you-strike
N-e-any
And-he-refuses
ye,
you,
en-gukuu :
the-devil :
amu
for
naleng.
very.
' Shomo,
' Go,
m-a-iyeu
not-I-wish
you-are-strong (or brave).'
ol-murani, n--jo-ki :
the- warrior, and-he-him-says-to :
' M-aa-ta-ar-ata.'
' 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),]
n-e-rua to-'l-kimojmo, kake
and-he-him-kicks with-the-finger (or toe), but
ake e-ta-rua.
only he-kicked.
en-gukuu,
the-devil,
el-longo
the-shield
From a-inok, to light. * And he seizes the devil's eye.
3 And the devil swallows him, and departs.
H4 MASAI STORIES
N-e-dung ol-murani el-lughunya nabo e-'n-gukuu,
. And-he-cuts the-warrior the-head one of-the-devil,
n-e-ipiri en-gukuu.
and-he-ruhs-away the-devil.
N-e-jo-ki ol-murani : * A-yook-u,'
And-he-him-says-to the-warrior: 'I-come-in-the-morning-hither/
n-e-riny-u-nye ol-pul,
and-he-return s-hither-himself the-slaughter-house,
n-e-irur-a.
and-he-sleeps-(himself).
Ore pe
Now when
e-keny-u,
it-dawns,
n-e-suj
and-he-follows
en-gukuu,
the-devil,
n-e-lo
and-he-him-goes
a-inep-u.
to-meet.
N-e-ar-a,
n-e-dung
ol-murani eng-i
ae-lughunya.
And-they-fight, and-he-him-cuts the-warrior the- other-head. \
(or another)
N-e-ipiri en-gukuu.
And-he-ruhs-away the devil.
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, n-e-suj en-gukuu,
And-he-goes-in-the-morning, and-he-follows the-devil,
n-e-inep-u, n-e-dol e-mwei amu
and-he-him-meets, and-he-him-sees he-is-ill for
e-tu-dung-oki '1-lughuny pokirare, n-e-ar.
it-him-has-cut-been the-heads ' both, and-he-him-kills.
Ore p' e-idip a-ta-ar-a, n-e-dung
Now when he-him-fihishes to-kill, and-he-cuts
ol-kimojmo-le-'n-geju, n-e-puk-u 'ngwesin
the-finger-of-the-foot (or toe), and-they-come-out the-animals
oo-'mwain pokin, n-e-puk-u te-kurum
of-the-kinds " all, and-he-cbmes-out from-behind (or last)
ol-murani oti.
the-warrior small.
N-e-riny-u-nye pokiraare ol-pul.
And-they-return-hither-themselves " both the-slaughter-house.
Ore pe e-ton-i 'ng-olongi uni, n-e-jo-ki
Now when they-stay the-days three, and-he-says-to
THE WARRIORS AND THE DEVIL 115
ol-oti ol-bOtor: * To-rik-0-ki eng-ang ailg
the-small-one the-big-one: 'Take-me the-kraal our
amu a-ure-sho/
for I-am-afraid/
N-e-pwo.
Aud-th'ey-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 bfoken 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.
1IOLLIS K
n6 MASAI STORIES
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 back 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 devil's 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 he 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 117
'L-omon lo-'l-murani oo 'ng-anashera enyena.
The-news of-the-warrior and the-siaters his.
E-tii opa ol-paiyan, n-e-I-u
He-is-there formerly the-old-man, and-he-bears (or begets)
'n-gera uni, 'n-doiye are, o ol-ay(3ni 5bo.
the-children three, the-girls two, and the-boy one.
N-e-bul-u 'n-gera, n-e-aku bfitoro,
And-they-grow the-children, and-they-become big,
n-e-murat-i ol-aydni, n-e-aku ol-murani.
and-it-him-circumcised-is the-boy, and-he-becomes the-warrior.
Ore p' e-aku ol-murani, n-e-ata
Now when he-becomes the-warrior, and-they-have
ol-paiyan oo '1-tuiiganak lenyena ol-arabal oo
the-old-man and the-people his the-quarrel with
'1-kulikae-mafigati, n-5-ure-yu e-reo 'n-glshu
the-other-enemies, and-they-fear-will they-drive the-cattle
enye em-b5lioi.
tlieir the-salt-lick.
N-e-mwei-yu l 'n-gishu.
And-they-sicken-will the-cattle.
Ore pe e-dol ol-murani a-jo e-mwei
Now when he-sees the-warrior to-say (or that) they-are-sick
'n-gishu, n-e-jo: 'A-reo 'n-gishu ainei em-bolioi.
the-cattle, and-he-says : ' I drive the cattle my the-salt-lick.
Ten e-'a 'n-gishu ainei, n-a-'a si a nanu openy.'
If they-die the-cattle my, and-I-die also I myself/
N-e-lo em-bolioi, n-e-reo 'n-gishu enyena;
And-he-goes the-salt-lick, and-he-drives the-cattle his;
e-boit-are eng-anashe botor.
he-is- together- with the-sister big.
Ore e-puk-u te-'ng-ang 3 e-menye, n-e-jo-ki
Now he-comes-out from-the-kraal of-his-father, and-he-says-to
eng-anashe kiti : Tin i-dol em-buruo e-puk-u
the-sister small : ' If you-see the-smoke it-comes-out
to-'l-are, ta-iyol-o a-jo a-serian/
from-the-water-place, know to-say (or that) I-am-safe.'
1 A-mwei-yu, to sicken, has a special form for the future.
1 The last vowel of sii, also, is often dropped, especially before words
commencing with n. 8 When he was leaving the kraal.
K 2
u8
MASAI STORIES
N-e-ba-ya em-bolioi, n-e-shet-u
And-he^arrives-thither the-salt-]ick, and-he-build-will
ol-ale, n-e-ita-ki eng-ang, n-e-irur-a.
the-thorn-hedge, and-he-puts-out| the-kraal, and-he-sleeps-(himself).
(or builds) j
Ore tadekenya n-e-irita 'n-gishu, 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
eng-anashe
the-sister
ti-ang.
in-kraal.
'ng-olongi pokin, n-e-lo ninye
the-days ' all, and-he-goes he
a-irita 'n-gishu, n-e-ton
to^herd the-cattlfc, aud-she-stays
Ore nabo^olong n-e-pwonu 5 l-mangati,
Now one-day and-they-come
en-dito openy, n-e-sir
the-girl alone, and-they-woo
Ore pe e-riny-u-nye
Now
pe
when
n-e-dol
tne-enemies, and-they-see
en-dito, n-e-pwo.
the-girl, and-they-go.
ol-murani
he-returns-hither-himself the-warrior
teipa,
n-e-dol
and-he-sees
i-roruat
the-foot-marks
e-jo-ki
he^says-to
toki
thing
N-e^reo
And-he-drives
the-sister.
tadekenya
morning
oo-'l-mangati,
of-the-enemies,
'n-gishu
the-cattle
n-e-ito-ki
and-he-does-again
to-'l-ale.
by-the-thorn-hedge.
N-e-pwonu
And-tHey-come
n-e-riny-u-nye
and-he-returns-hither-himself
kat'-are
time-two
(or a-second-time
'1-mangati,
the-enemies,
evening,
n-eitu
and-did-not
shoo,
grazing-ground,
a-isud-ori
to-hide-himself
n-e-sir
and-they-woo
en-dito.
the-girl.
Ore
Now
e-pwo 1 ,
they-go,
n-e-ning ol-murani
and-he-hears the-warrior
eng-anashe
the-sister
e-jo:
she^says :
'Wotu
' Come-(ye)
teipa.
evening.
Ten e-lep
"When he-milks
ol-alashe
the-brother
1 When the enemies are going.
THE WARRIOR AND HIS SISTERS
119
en-giteSg botor,
the-cow
oo
and
n-a-rany.
big, and-I-sing.
'n-glshu/
the-cattle/
lai
my
uanu
me
N-e-pwo,
And-tKey-go,
en-n-e-tii
the-which (or where)-they-are-there
Ore pe
Now when
n-e-shum
and-he-places
n-e-figag
Come-(ye),
n-e-nny-o
and-he-returns-himself
'n-glshu.
the-cattle.
e-riny-u-nye
he-returns-hither-himself
en-do-rik-<5-ki
(ye)->take-me
ol-murani
the-warrior
ol-murani
the-warrior
te-'n-deipa,
in-the-eveiiing,
te-'n-n-e-taana,
at-the-which-it-is-near, }
(or where)
en-giteiig botor,
the-cow big,
n-e-pal
and-he-lea'ves-alone
N-e-ityam-aki
And-he-jumps-at
n--ar
and-he-him-kills
N-e-ityam-aki
And-they-him-jump-at
pokin
"all,
and-he-begins
in-areta
the-weapons
a-lepelep
to-play-with-rthe-udder
n-e-ning
and-he-hears
eng-anashe
the-sister
el-lepore,
the-milking,
ol-mangatinda
the- enemy
ol-murani.
the-warrior.
'1-mangati
the-enemies
n-e-ipiri '1-kulikae.
and-they-flee the-others.
n-e-ibufig
and -he-seizes
obo
one
'myet,
five,
e-rany,
she-sings,
in-areta.
the-weapons.
ol-ale,
the-thorn-hedge,
n-6-a
and-they-die
Ore
Now
ol-murani
the warrior
kitok,
big,
when
e-idip
he-them-fmishes
en-gima
the-fire
a-gil-u
to-cut-hither
n-e-ik-ye
a-ta-ar-a,
to-kill,
'1-kak,
the-firewood,
1-menenga
n-e-lo
and-he-goes
n-e-inok
and-he-lights
oo-ta-ar-a.
and-he-burn-makes the-corpses which-he-killed.
N-e-mur-ita
And-they-plastering-are
ainii e-sha eng-ai,
for it-rains the-rain,
kiti em-buruo l
small the-smoke
n--jo : ' E-serian
and-she-says :
1 And the warrior's small sister sees the smoke.
'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
e-puk-u to-'l-are,
it-comes-out from-the-water-place,
ol-alashe lai/
' He-is-safe the-brother my/
I2O
MASAI STORIES
in-gulye
the-others
e-jo :
they-say
pe
that
N-e-ikilikwan
And-they-her-ask
i-ta-iyolo l a-jo e-serian
you-knew to-say (or that) he-is-safe
N-e-jo-ki: 'Aa-ti-aka
And-she-them-says-to : ' He-ine-said-to formerly the-brother
lai : ' Tin i-dol em-buruo e-puk-u to-'l-are,
you-see the-smoke it-coines-out from-the-water-place,
a-jo a-serian/
to-say (or that) I-am-safe.'
' Kaji i-ngu-na
' How you-did
ol-alashe lino ? '
the -brother your ? '
opa ol-alashe
my:
ta-iyol-o
know
If
Ore p' e-aku
Now when it-becomes
em-bolioi J l-tunganak pokin,
the-salt-lick the-people ' all,
N-e-ishi-u 'n-gishu.
And-they-recover the-cattle.
N-e-lim-u ol-murani
And-he-relates the-warrior
tadekenya,
morning,
n-e-reo
and-they-drive
n-e-idur-aki
and-they-move-to
'n-gishu.
the-cattle.
n-e-ingur-aki
and-he-her-looks-for
menye
her-father
en-n-e-iku-na
the-that-she-did )
(or what) j
ol-tungani
eng-anashe,
the-sister,
o-iyam.
I-ta-dua,
You-saw,
e-pwo
they-go
too-'ng-ajijik
in-the-huts
eitu
did-not
'many at
the-kraals
the-man who-her-marries.
e-isho-ri 'n-doiye opa
the-girls formerly
it-them-given-is )
(or allowed)]
oo-'l-muran ;
of-the- warriors ;
oo-noongotonye a
of-their-mothers
oo
until
n-e-iyam-i, kake
and-it-them-married-is, but
ti-araki n-aa
because and-they-are
aa-rany, d-irag,
to-sing (or dance), to-sleep,
e-isho-ri
e-ton-i ake
they-sit only
m-e-ta-ba-na
it-may-arrive
taata
it-them-given-is (or allowed) now
lello-omon e-pwo a-iguran,
these-news they-go to-play,
aa-boit-are '1-muran.
to-be-together-with 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. 3 The plural of ngoto, the mother, is noongoto.
it
,5 ei
THE WARRIOR AND HIS SISTERS lai
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.
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-atini e-Sae-Kidongoi oo 'n-gera,
The-story of-Sae-Kidongoi and the-children.
E-tii opa ol-moruo o-ata 'ngoroyok
He-is-there formerly the-old-man who-has the-wives
are, n-e-i-u eng-ae-ngoroyoni 'n-gera are,
two, and-she-bears the-one (or other)-woman the-children two,
en-dito o ol-ayoni, n-e-a ngotonye,
the-girl and the-boy, and-she-dies their-mother,
n-e-iba-yu menye oo ngotonye,
and-they-them-hate-will their-father and their-mother,
n-e-ton-i ake.
and-they-exist (or sit) only.
N-e-idur ol-orere te-inna-ang na-manya,
And-they-move the-people from-this-kraal which- they-stay,
n-e-ton-i 'n-gera, n-e-jo-ki ol-ayoni
and-they-remain (or sit) the-children, and-he-says-to the-boy
eng-anashe enye : * M-aa-to-ton-i m-e-shomo ol-orere
the-sister his: 'Let-us-stay that-they-go the-people
pe ki-'ngor-u 'n-daiki te-kunna-ajijik
so-that we-look-hither (or search) the-foods in-these-huts
na-idur-ie-ki.'
which-moved-from-have-been.'
Ore p' e-aku dama, n-e-pwo aa-suj
Now when it-becomes day, and-th'ey-go to-follow
ol-orere.
the-people.
Ore e-pwo, n-e-dol o-regie loo-'n-gishu
Now they-go, and-they-see the-path of-the-cattle
e-'n-gukuu na-j-i Sae-Kidongoi, n-e-suj
of-the-devil who-called-is Sae-Kidongoi, and-they-it-follow
e-jo o-regie loo-'n-gishu e-'ng-ang enye.
they-say the-path of-the-cattle of-the-kraal their.
SAE-KIDONGOI AND THE CHILDREN 123
N-e-ba-iki eng-afig e-'n-gukuu, n-e-jiBg aji
. And-they-reach the-kraal of-the-devil, and-they-enter hut
m-e-tii en-gukuu, e-sh5mo a-irita 'n-glshu
not-he-is-there the-devil, he-has-gone to-herd the-cattle
enyena.
his.
N-e-ton-i pokirare, n--or eng-aji
And-they-sit-down " both, and-they-sweep the-hut
e-'n-gukuu, n-e-idip, n-e-ita-y-u kulle,
of-the-devil, and-they-it : finish, andrthey-put-out-^hither-will milks,
n--ok.
and-they-drink.
Ore te-'n-deipa n-e-pwonu 'n-gishu,
Now in-the-everiing and-th'ey-come the-cattle,
n-e-isud-ori 'n-gera ti-atwa e-ruat,
and-they-hide-themselves the-children ineide the-bed,
n-e-lotu en-gukuu, n-e-ingur-aa eng-aji,
and-he-comes the-devil, and-he-looks-thither (or regards) the-hut,
n-e-nyor-iki e-to-or-oki, n-e-jo i-'ngur-ai
and-he-it-finds it-swept-has-been, and-he-says look-thither
kulle 1 , n-e-nyor-iki e-to-ok-oki, n-e-ishir,
milks, and-he-finds they-drunk-have-been, and-he-weeps,
n-e-jo : ' Oi I il-menenga le-'n-aji
and-he-says : ' Oh ! the-corpses (or spirits) of-the-hut (or family)
e-yeyo la-iku-na 'nji? Aa-yook-i
of-mother which-me-done-have thus? It-me-gone-in-the-morning-is
aa-gor kewan.'
to-be-hanged (or strangled) myself/
N-e-gir-a ninje 'n-gera tiratwa e-ruat,
And-they-silent-are they the-children inside the-bed,
n-e-iny-ototo en-gukuu, n-e-lo a-lep in-gishu,
and-he-arises the-devil, and-he-goes to-niilk the-cows,
n-e-jo ol-ayoni : c A-lo a-pur-u kulle pe
and-he-says the-boy: 'I-go to-steal-hither milks so : that
ki-6k.'
we-drink/
N-e-jo-rki eng-anashe: 'Ta-pal-a amu
And-she-him-says-to the-sister: ' Leave-(it)-alone for
e-nya 'yook en-gukuu/
he-us-eats us the-devil/
1 And when he looks at the milk.
1 24 MASAI STORIES
N-e-jo ol-ayoni : c A-lo/
And-he-says the-boy : ' I-go.'
N-e-lo, n-e-dum-u e-mala, n-e-ok
And-he-goes, and-he-picks-up-hither the-gourd, and-lae-drinks
o eng-anashe, n-e-shum e-mala.
with the-sister, and-he-puts-down the-gourd.
N-e-lotu en-gukuu, n-e-ingur-aa, n-e-nyor-iki
And-he-comes the-devil, and-he-looks-thither, and-he-finds
m-e-tii kulle, n-e-jo : ' Il-menenga
not-they-are-there milks, and-he-says : ' The-corpses (or spirits)
le-'ng-aji e-yeyo oo-to-ok-o kulle?
of-the-hut (or family) of-mother which-have-drunk milks ?
A-yook a-gor kewan.'
I-go-in-the-morning to-hang (or strangle) myself/
N-e-lo, n-e-pik il-asho ol-ale,
And-he-goes, and-he-puts-in the-calves the-shed (or hedge),
n-e-lotu aji, n^e-inok en-gima.
and-he-comes hut, and-he-lights the-fire.
Ore e-inok e-tii ol-kidongoi boo amu
Now he-it-lights it-is-there the-tail outside-the-hut for
e-ado nalefig.
it-is-long very.
Ore e-inok, n-a ol-kurum e-inok-ye,
Now he-it-lights, and-it-is the-back it-it-light-makes-to,
n-e-jo ta-dua ol-ayoni en-n-e-iko 1 ,
and-he-says see the-boy the-that (or what)-he-does,
n-e-kweni.
and-he-laughs.
N-e-jo en-gukuu: 'Il-menefiga le-'ng-aji
And-he-says the-devil: ' The-corpses (or spirits) of-the-hut)
(or family) j
e-yeyo laa-kweni-kye ? '
of-mother which-me-laugh-at ? '
N-e-irur-a.
And~he-sleeps-(himself).
Ore tadekenya n-e-ita-y-u en-gane,
Now morning and-he-put-out-hither-will the-strip-of-hide,
n-e-gor kewan, n-e-a.
and-he-hangs himself, and-he-dies.
1 And when the boy sees what he is doing.
SAE-KIDONGOI AND THE CHILDREN 125
ol-ayOni
the-boy
N-e-lo ol-ayOni,
Aud-he-goes the-boy,
n-e-r6o 'n-glshu.
and-he-drives the-cattle.
Ore e-pwo te-'ng-oitoi f ,
Now they-go on-the-road,
'1-ftgojiuia.
the-liyenas.
N--j5-ki '1-ngojfnia
And-they-say-to the-hyenus
en-aidura 1 '
the-caravan 1 '
N--jo ol-ayoni :
And-he-says the-boy :
N-5-jo '1-ngojinia:
And-they-say the-hyenas :
Gshi 3 Sae-Kidongoi, tini
always Sae-Kidongoi, if
k-e-inep-u 'yook ? '
? he-us-nieets us 1 '
n-e-dufig-u
and-he-cuts-hither
ol-kidofigoi 1 ,
the-tail,
n-e-nafig-are
and-they-meet-together-with
' K-en-e-'figae
?-the-of-whom (or whose)
' En-e-Sae-Kidofigoi.'
' The-of-Sae-Kidongoi.'
Omaa-amu 6-ure-i
1 How-for (or since) it-him-feared-is
ki-mbirf
we-run-away
te-'nne,
from-here,
N-e-jo-ki
And-he-them-says-to
i-ta-dua idya-terit
ye-saw that-dust
lenye,
his,
ol-ayoni :
the-boy :
na-tii
which-is-there
' M-e-inep-u 'ndae,
Not-he-ye-ineets ye,
ol-kurum
the-back
amu
for
loo-'n-glshu
of-the-cattle
ol-kidongoi
the-tail
'ng-olongi
t he-days
ongwan
four
m-e-ta-a
may-it-become
n-i-'lany-isho-sho/
and-ye-escape.'
tin
if
i-kwet-ikweti
ye-run
N-e-pwo
And-they-go
'1-ngojinia,
the-hyenas,
'n-gishu
the-cattle
e-'ng-ang
of-the-kraal
a-itu-suj
to-make-follow
enye.
their.
o-regie
the-path
n-e-osh
and-he-beats
le-'n-aidura
of-the-caravan
ol-ayoni
the-boy
opa
formerly
Ore p' e-irag eng-oitoi, n-e-pwonu '1-ngatunyo,
Now when they-sleep the-road, and-they-come the-lions,
1 And he cuts off the tail and takes it away with him.
8 While they are proceeding on the road.
8 Oshii is often pronounced oshl
126 MASAI STORIES
n-e-jo : ' Angun-e-'ngae kunna-kishu
and-they-say : * The-of-whom (or whose) these-cattle
naa-tii enne.'
which-are-there here/
N-e-jo ol-ayoni: 'E-'nos-a amu m-e-ata
And-he-says the-boy: ' (Ye)-eat-(them) for not-they-have
ol-openy, pe i-pal-ipala oshi e-ngida.'
the-o'wner, and ye-leave always the-boasting.'
N-e-jo '1-ngatunyo: 'Ainyo-pe ki-pal
And-they-say the-lions : ' "What-ahd (or why) we-leave
e-ngida ? K-e-tii oshi en-doki na-ite-u
the-boasting ? ? it-is-there always the-thing which-us-ventures
'yook ne-me Sae-Kidongoi ? '
us except Sae-Kidongoi 1 '
N-e-jo-ki ol-ayoni : ' Pa irnyor-ikirki mme
And-he-them-says-to the-boy : * And ye-find no
J n-e-Sae-Kidongoi kunna-kishu ? '
the-of-Sae-Kidongoi these-cattle 1 '
N-e-jo '1-ngatunyo : ' Kodee ninye ? '
And-they-say the-lions: 'Where he T
N-e-jo-ki ol-ayoni : ' E-irurra. J
And-he-them-says-to the-boy : * He-sleeps-(himself).'
N^e-jo-ki '1-ngatunyo : ' I-nda-dua
And-they-him-aay-to the-lions : ' Make-see-(him) (or show)
>ok. J
us/
N-e-lo oUayoni, n-e-an-iki ol-ashe
And-he-goes the-boy, and-he-fastens-to the-calf
ol-kidongoi o-tu-dung-u-o le-inna-kukuu, n-e-irag
the-tail which-he-cut-hither of-this-devil, and-it-sleeps
ol-ashe te-'n-n-e-lakwa, n-e-tii
the-calf at-the-which (or where)-it-is-far, and-it-is-there
ol-kidongoi en-n-e-lakwa, n-e-ipot ol-ayoni
the-tail the-which (or where)-it-is-far, and^he'-calls the-boy
J l-iigatunyo, n-e-jo-ki : ' Wotu duo,
the-lions, and'he-them-Tsays-to : < Come-(ye) now,
m-a-ita-dua 'ndae Sae-Kidongoi.'
that-I-ye-make-see (or show) ye Sae-Kidongoi.'
N-e-lotu olr-ngatuny obo, n-e-dol ol-kidongoi,
And-he- comes the-lion one, and-he-sees the-tail,
PLATE VI
Masai cattle at the foot of 0-satima.
Masai moving their belongings.
SAE-KIDONGOI AND THE CHILDREN 137
n-e-ipiri amu e-iyOlo 5shi en-n-e-tiu,
and-he-runs-away for he-knows always the-which-it-is-like, )
(or what) )
n-e-suj il-kulikae, n-e-pwo.
and-they-him-follow the-others, and-they-go.
N-e-yook ol-ay5ni a-r6o 'n-glshu
And-he-goes-in-the-morning the-boy to-drive the-cattle
n-e-ita-ki eng-ang enye, n-g-ar
and-he-puts-out-to (or builds) the-kraal his, and-he-kills
menye o eng-aini-e-ngotonye ;
hifi-father and the-co-wife-of-his-mother (or step-mother) ;
n-e-itu-shul in-glshu 'm-booite pokirare.
and-he-makes-stay (or mixes) the-cattle the-herds * both.
N-e-murat-i o eng-anashe, n-e-iyam-isho,
And-it-him-circumcised-is with the-sister, and-he-marries,
n-e-iyam-i sii eng-anashe, n-e-ton-i
and-it-her-married-is also the-sister, and-they-stay
too-'ng-aiigite enye.
in-the-kraals their.
THE STORY OF THE DEVIL CALLED SAE-KIDONGOI 1
AND THE CHILDREN.
There was once upon a time an old man who had two wives. One
of his wives gave birth to a son and a daughter, and then died,
leaving her little children to be looked after by their step-mother.
But both their step-mother and their father disliked them and treated
them badly.
One day the inhabitants of the kraal moved with their cattle to
another grazing ground. The two children, however, remained
behind in the deserted huts to see if they could pick up any food
which might have been left there. They stayed all night, and started
off the next morning to follow the cattle trail. But on the road they
crossed another trail, that of the devil called Sae-Kidongoi, and they
followed this one by mistake, arriving eventually at the devil's kraal.
He was out at the time herding his cattle, so the children set to work
to sweep out his hut, and then drank his milk.
In the evening when the cattle returned to the kraal, the children
hid themselves in the devil's bed, i. e. they covered themselves with
1 The devil called The tail of small beads.
128 MASAI STORIES
the grass which had been thrown in the corner of the hut. When the
devil arrived, and saw that the place had been swept clean, and his
milk drunk, he wept, and said, ' Ah ! Have the spirits of my mother's
hut visited me ? I will hang myself to-morrow morning.'
The children remained silent in the bed while the devil was talking ;
but when he went to milk his cows, the boy got up and said : ' I must
go and get some milk/ His sister tried to dissuade him, and reminded
him that if the devil saw him he would eat them both. He went,
nevertheless, and when the devil left his cows for a few minutes, the
boy seized a gourd, and brought it into the hut, where he emptied it
with his sister, after which he put it back in the place where he had
found it. On the devil's return, he said : ' Ah ! Have the spirits of
my mother's hut come to drink my milk? I will hang myself to-
morrow morning/
Having put the calves in their shed, the devil entered the hut, and
lit a fire at the entrance. His tail was so long that he was unable
to put it in the hut, so he left it outside, and fanned the fire with it,
and blew the sparks into a flame with his back. When the boy saw
what the devil was doing, he laughed, and the devil said : ' Ah ! the
spirits of my mother's hut are laughing at me/
The next morning, the devil fastened a cord round his neck, and
hanged himself. "When he was dead, the boy cut off the long tail,
and took it away with him. The children then started off to retrace
their steps of the day before, driving the devil's cattle before them.
They had not gone far before they met a number of hyenas who
asked the boy whose caravan he was travelling with. On hearing
that it was Sae-Kidongoi's, they were much alarmed, and asked
whether the devil would overtake them if they were to run away.
The boy told them that if they were to run for four days they would
escape, but to show that the devil was not far off, he pointed to some
dust which was rising up behind the cattle, and told them that that
was Sae-Kidongoi's tail. The hyenas at once fled, and the children
pursued their way without further molestation.
When they stopped for the night, they were visited by some lions,
who asked them whom the cattle belonged to. The boy answered :
' They belong to nobody, you had better eat them ; but if you do, you
will never boast again/
The lions were surprised at this reply, and said : ' Why should we
never boast again? Is there anything that we fear except Sae-
Kidongoi ? '
SAE-KIDONGOI AND THE CHILDREN 129
%
The boy then asked them: 'Don't you believe these cattle are
Sae-Kidongoi's 1 '
The lions were incredulous, and told him to show them the devil.
The boy replied : ' He is asleep.' But lie went to where a calf was
lying, and tied one end of the devil's tail to it. The tail was so
long that when one stood at the other end it was impossible to see
that it had been fastened to the calf. The boy then returned to the
lions and called them. One of them went with him, but when he
saw Sae-Kidongoi's tail he fled and the others flollowed him.
The next morning the boy followed the cattle trail until he
reached his father's kraal. He made his own kraal, and then went
and killed his father and step-mother, after which he combined and
kept the two herds.
Both he and his sister became adults, when certain ceremonies were
performed. They then married and lived happily ever afterwards.
En-atmi oo-'l-muran oo 'n-derei 1 .
The- story of- the- warriors and the-monkeys.
E-tii opa '1-muran oo-iyo-u
They-are-there formerly the- warriors who-wish-will
n-e-pwo en-jore, n-e-ngas aa-pwo*
and-tHey-go the-raid (or war), and-they-begin to-go
eng-ang o-'l-oiboni.
the-kraal of-the-medicine-man.
N-e-jo-ki ol-oiboni : Tin i-pwo-pwo
And-he-them-says-to the-medicine-man : 'If ' ye-go
en-jore, pe i-dol-idolo 'n-derei, e-mi-ar,
the-raid, and ye-see the-monkeys, (ye)-not-(them)-kill,
amu
for
e-rmy-o en-jore.
it-returns-itself the- war.'
i-tii ol-murani
is-there the-warrior
turwai,
coward,
n-e-iyo-u
and-he-wish-will
n-e-riny-o
and-it-returns-itself
en-jore.
the war.
ninye
he
N-e-pwo.
And-tliey-go.
Ore pe e-ba-iki em-bolos e-'ng-oitoi,
Now when they-reach the-middle of-the-road,
n-e-dol in-derei.
and-they-see the-monkeys.
1 Cercopithecus Oriseo-viridis. And they first of all go.
1 30 MASAI STORIES
N-e-jo '1-muran: "L-oiye, 'n-opa-derei
And-they-say the-warriors : ' The-friends, the-former-monkeys
kunna naa-te-jo ol-oiboni, "E-mi-ar/"
these which-he-said the-medicine-man, a (Ye)-not-(them)-kill." '
N-e-isho illo-murani turwai, n-e-ton
And-he-gives (or does-this) this-warrior coward, and-he-stays
te-kurum pe e-tum a-ta-ar-a nekwa-derei.
behind so-that he-gets to-kill those-monkeys.
N-e-jo-ki '1-kulikae : ' E-iro, ta-dua ake
And-they-him-say-to the-others : t The-friend, see only
mi-ar in-derei naa-te-jo ol-oiboni,
do-not-kill the-monkeys which-he-said the-medicine-man,
" E-mi-ar." '
(Ye)-not-(them)-kill." '
N-e-jo-ki '1-kulikae lido-turwai: 'Mme ninje
And-he-them-says-to the-others that-coward : ' No them
a-ar, en-amughe na-tu-duiig-e a-itobir.'
I-them-kill, the-sandal which-has-broken-become I-prepare.'
Ore pe e-lus-oo '1-kulikae,
Now when they-him-pass-thither the-others,
n-e-riny-o, pe e-lo a-ar nekwa-derei.
and-he-returns-himself, so : that he-goes to-kill those-monkeys.
N-e-mwei en-dere nabo.
And-it-is-ill the-monkey one.
Ore pe e-dol^u ol-murani idya
Now when it-sees-hither the-warrior that-one
na-mwei 1 , n-e-gir-a^ n-e-ipiri idya
which-is-ill, and-it-silent-becomes, and-it-ruhs-away that-one
ne-me-mwei.
which-not-is-ilL
N-e-ar
And-he-it-kills
lido-turwai
that-coward
idya-dere
that-monkey
na-mwei.
which-is-ill.
N-e-lo
And-he-goes
a-inep^u
to-meet
'1-kulikae,
the-others,
n-e-jo-ki-ni
and-it-said-to-is
ol-turwai :
the-coward :
' I-ta-ar-a
'You-killed
'n-derei ? '
the-monkeys ? '
N-e-jo:
And-he-says :
* Eitu.'
'Not/
1 When that one which is ill sees the warrior coming towards him.
THE WARRIORS AND THE MONKEYS 131
N-e-isho idya-dere na-kwet-a, n-e-ktu
And-it-gives (or does this) that-monkey which-ran, and-it-comes
a-ifigur-aa eng-ae, n-e-nyor-iki e-tua.
to-look-thither (or regard) the-other, and-it-it-finds it-is-dead.
N-e-ishir, n-6-jo : * En-e-y6y'-ai l ! Aa-ti-aka
And-it-weeps, and-it-says: ' The-of-mother-my I I-you-said-to
duo, "I-'ny-o, maa-pe." N-i-jo ake 'ye,
a-short-while-ago, "Arise, let-us : go." And-you-say only you,
" M-a-idim-ari." N-e-lotu ol-kitok-tolut,
"Not-I-ara-able-myself-thither." And-he-comes the-big-cursed-one,
ni-ki-osh en-dumuraso, n-i-'a
and-he-you-strikes the-crown-of-the-head, and-you-die
te-inne. Oi 1 en-e-ySy'-ai ' ! '
in-this-(place). Oh ! the-of-mother-my ! '
N-e-pwo '1-muran, n-e-ba-ya idya-kop.
And-they-go the-warriors, and-they-arrive-thither that-country.
Ore e-pwo 8 , n-e-tum
Now they-go, and-they-get (or see)
ol-meeki 6-tii
the-native who-is-there
en-donata * o-soit e-resh-ito
the-root the-stone he-trapping-is
e-inos.
he-them-eats.
N-e-lelya-ki-no J l-muran,
And-they-him-creep-to the-warriors,
to-'l-kuma, n-S-jo ol-meeki :
with-the-club, and-he-says the-native :
'n-ginyinjurin p'
the-hyrax so^that
n-e-nang
and-they-him-throw )
(or strike))
' Ainyo kullo-ojonga
' What these-flies
laa-ony 1 '
which-me-bite ? '
N-e-ito-ki, n-e-nang likae-murani,
And-they-do-again, and-he-him-throws ) another-warrior,
(or strikes) J
n-6-jo : ' A-inos adde 1-ojonga a-mut ? '
and-he-says: 'They-me-eat afterwards the-flies to-finish?'
N-S-jo i-'Sgor-u kurum 4 , n-e-nyor-iki a-a
And-he-says look-hither behind, and-he-t hem-finds to-be
f l-tunganak oo-ar-ita.
the-men who-him-striking-are.
1 The son or the daughter of my mother, i. e. my brother or sister.
* While they are going.
8 Who has taken root by the stone, i.e. who is underneath or behind the
stone.
* And when he looks behind him.
132 MASAI STORIES
N-e-ipiri-oki, n-e-ar en-jore p6kin,
And-he-them-jumps-at, and-he- strikes the-war (or raid) ' all,
n-e-mir too-'ng-aik.
and-he-them-conquers with-the-hands.
N-e-iyolo-u '1-muran aa-jo e-ta-ar-a
And-they-know-will the- warriors to-say (or that) he-has-killed
ol-turwai 'n-opa-derei naa-te-jo ol-oiboni,
the-coward the-former-monkeys which-he-said the-medicine-man,
<E-mi-ar.'
(Ye)-not-(them)-.kill.'
N-e-ar-i si ninye te-inne.
And-it-him-killed-is also him in-this-(place).
THE STOKY OF THE WARRIORS AND THE MONKEYS.
Some warriors once wished to go and raid, so they consulted
a medicine-man before starting, and were told that if they killed
any monkeys on the road, the expedition would prove a failure.
One of the warriors was a coward, and when he heard what had
been predicted, he made up his mind if a chance presented itself to kill
a monkey.
On the road the warriors saw two monkeys and called one another's
attention to them. The coward also saw them, and stayed behind
on the pretext of having broken his sandal. He waited until his
companions had passed on, and then killed one of the monkeys which
being ill was unable to run away. He afterwards rejoined the other
warriors, and they continued their journey.
In the meantime the monkey which had escaped returned to its
dead comrade and lamented its loss. * ! my brother/ it said, 'I tried
to persuade you to run away, and you said you were not able. Then
the cursed one came and killed you. O ! my brother/
When the warriors reached the country they intended to attack,
they saw one of the inhabitants sitting under a stone trapping rock-
rabbits. They crept up to him and threw a club at him. Although
the club hit its mark, the man only complained of the flies that bit
him. Another club was thrown with a like result. The man then
turned round, and seeing the warriors, sprang at them, and although
unarmed put them to flight.
The warriors at once knew that the coward had killed the monkey
contrary to the medicine-man's advice, and they put him to death on
the spot.
KONYEK AND HIS FATHER
133
'L-omon le-Konyek oo Menye-Konyek.
The-news of-Konyek and the-father-(of)-Konyek.
E-iwal-aka',
It-it-entered-into,
n-e-pwo '1-muran
and-th'ey-go the-warriora
n-e-tii
and-it-is-there
o-sing<5lio
the-dance
kitok,
big,
oo
and
'n-doiye,
the-girls,
taa naleiig.
well very.
Ore p'
Now wh'en
'n-doiye.
the-girls.
N-e-tii
And-he-is-there
n-e-rany
and-they-dance )
(or sing or play) /
e-aku
it-becomes
um,
three,
in-doiye
the-girls
N-5-jo-ki
And-he-says-to
a-irag ?'
to-sleep ? '
N-e-jo
And-they-say
N-e-jo
And-he-says
N-e-jo
And-they-say
ki-pw6V
we-go/
Onaa,
Well,
Ore
Now
ol-murani
the-warrior
n-aa
and-they-are
ol-murani
the-warrior
'n-doiye :
the-girls :
ol-murani :
the-warrior
'n-doiye :
the-girls :
teipa,
evening,
sidai
handsome
'ng-anashera
the-sisters
'n-doiye :
the-girls :
lHH>r-i
and-it-them-divided-is
naleng,
very,
n-e-tum
and-he-gets
pokirauni.
all-three.
'K-aji
' Where
ki-pwo
we^-go
' Maa-pe
Let-us-go
1 E-lakwa
1 It-is^far
eng-ang
the-kraal
eng-ang
the-kraal
Inna
This
na-lakwa
which-is^far
myi.
your.'
ang/
our.'
adde
afterwards
n-e-pwo.
and-they-go.
p* e-aku
when it-becomes
'n-doiye :
the-girls :
eng-ang
the-kraal
' K-ainyo
' What
inyi?'
yourT
idya
e-ba-iki eng-ang,
they-reach the-kraal,
na-ibor
n-e-jo
and-they-say
ti-alo
that which-is-white in-neighbourhood
1 This is a common way of commencing a story, and is perhaps equivalent
to Once upon a time. 2 We will go to this kraal which is far away.
L 2
MASAI STORIES
N-e-jo
And-he-says
N-e-jo
And-they-say
'1-oik
the-bones
ol-murani :
the-warrior :
"N-dare
The-flocks
loo-'l-tunganak
of-the-men
en-gukuu
the-devil
lenye
his
elle-murani,
this-warrior,
to-'l-kila,
in-the-garment,
amei.
my.'
en-da-ba-iki *, n-e-nyor-iki
reach, and-they-them-find
oo-inos-a ol-murani, amu
whom-he-eaten-has the-warrior, for
kake e-isud-oiye
but he-hidden-has-thith<
m-e-dol ol-orere.
a- a
to-be
ol-kidongoi
the-tail
pe
and
not-they-it-see the-people.
Ore pe e-ba-ya ang, n-e-jing aji,
Now when they-arrive-thither kraal, and-they-enter hut,
n-e-nyor-iki m-e-tii toki, amu e-inos-a
and-they-it-find not-it-is-there thing, for he-eaten-has
opa inna-kukuu ngotonye, n-e-nang-aki '1-oik
formerly this-devil his-mother, and-they-thrown-are the-bones
nmye
he
en-(
the-demon,
atwa 'sisineta
into the-mattress (or bundles-of-grass)
N-e-ipung
And-he-goes-out
'n-doiye ti-aji.
the-girls in-hut.
N-e-isho
And-they-give (or do-this)
'sisineta, n-e-jo-ki
the-mattress, and-they-say-to
na-to-rik-u-o 'ndae 1 '
who-ye-brought-hither ye ? '
e-'ruat.
of-the-bed.
n-e-ingu-a
and-he-leaves-thither
lekwa-oik
those-bones
oo-tii
which-are-there
atwa
in
'n-doiye :
the-girls :
' Na-ghera,
1 0-the-children,
angae
who
N-e-jo
And-they-say
'yook.'
us.'
N-e-jo
And-they-say
'n-doiye :
the-girls :
1 Ol-murani
The-warrior
o-to-rik-u-o
who-us-brought-hither
'1-oik:
the-bones :
pe
and
' En-da-bol-u
(Ye)-open-hither )
(or Uncover) J
ki-'ngur-aa/
ye-me-look-thither (or regard)/
N-e-iiigur-aa 'n-doiye,
And-they-them-look4hither ) the-girls,
(or regard) J
1 When they arrive there.
'sisineta,
the-mattress,
n-e-nyor-iki
and-they-them-find
KONYEK AND HIS FATHER 135
a-a '1-oik oo-iro, n-5-j5-ki 'n-doiye
to-be the-bones which-speak, and-they-them-say-to the-girls:
'Ainyd ni-ki-ngu-na 'njiT
' What which-it-you-did thus ? '
N-6-jo '1-oik: 'A-ra opa figotonye
And-they-say the-bones: 'I-am formerly his-mother
elle-murani 5-to-rik-u-o 'ndae, n-e-aku
this-warrior who-ye-brought-hither ye, and-he-becomea
en-dyemasi naa-nya.'
the-demon which-me-eats.'
N-6-jo-ki 'n-doiye 1-oik: 'K-aji taata ki-ngoT
And-they-say-to the-girls the-bones: 'What now we-doT
N-C-jo-ki '1-oik : ' E-njo-o.
And-they-them-say-to the-bones : ' (Ye)-give (or do-this).
Ten e-'ya-ki 'ndae ol-kerr, amu e-'ya-u,
When it-ye-taken-is ye the-sheep, for he-it-brings,
n-e-iken eng-aji naleng pe m-i-pwo-pwo,
and-he-shuts the-hut very so-that not-ye-gb,
n-e-lo ninye a-ton te-boo ti-alo
and-he-goes he to-sit in-outside-the-hut in-neighbourhood
kutuk-aji, en-da-ar indae eng-aji, e-nda-u-tu
mouth-hut ) (ye)-strike ye the-hut, (ye)-put-out-hither
(or door), j
el-lusye n-i-im-im. Ten e-ikilikwan indae,
the-hole-in-the-wall which-ye-pass. If he-ye-asks ye,
" Ainyo i-ar-iara ? " en-de-jo, " El-lughunya o-'l-kerr." '
"What ye-strike?" (ye)-say, "The-head of-the-sheep." '
N-e-aku en-n-e-te-jo '1-oik, n-e-ar
And-it-happens the-which-they-said 1 the-bones, and-they-strike
(or what) /
in-doiye eng-aji, n-e-ita-y-u
the-girls the-hut, and-they-put-out-hither-will
el-lusye na-im, n-e-pwo.
the-hole-in-the-wall which-they-pass, and-th"ey-go.
Ore pe e-ba-iki eng-oitoi, n-5-jo en-dito
Now when they-reach the-road, and-she-says the-girl
nabo: * A-tu-'ngw-aiye 'musetani ainei.'
one.: * I-h a ve-left- thither the-beads my.'
N-5-jo-ki 'n-gulye: 'Inno i- J y a ' u >
And-they-her-say-to the-others : ' Go bring-(them),
ki-any-u iye.'
we-you-await you.'
136
MASAI STOKIES
N-e-lo.
And-she-goes.
Ore pe
Now when
ol-murani.
the-warrior.
N-e-jo-ki
And-he-her-says-to
a-ita-a
I-you-make-become
N-e-jo-ki
And-she-him-says-to
e-ba-iki
she-reaches
hut,
n-e-iriam-aki-nore
and-she-meets-together-with
ol-murani :
the-warrior ;
e-ngoroyoni 1 '
the-wife 1 '
' A-inos
( I-you-eat
anake
or
en-dito :
the-girl :
' Pasinai,
''Please
i-nda-a-ki
make-become-me
Onaa,
Well,
'ng-olongi
the-days
e-ngoroyoni.'
the-wife.'
(or Thanks)
n-e-ita^a
and-he-her-makes-become
kumok,
many,
n-e-i-u
and-she-bears
e-figoroyoni,
the-wife,
e-ngoroyoni
the-woman
mi-ki-inos,
not-you-me-eat,
n-e-ton-i
and-they-stay
en-gerai, kake
the-child, but
eng^ayom,
the-boy,
Ore te-inna-olong
Now
n-e-j-i
and-he-called-is
menye
his-father
Konyek.
Konyek.
na-to-I-u-nie-ki, n-e-rub-are
from-this-day which-he-born-on-was, and-he-accompanies
aa-pwo a-ingor-u
to-go to-look-hither (or search)
o-sero
the<-forest
'1-tunganak
the-men
Ore
Now
e-ngoroyoni
the-woman
oo-mos.
whom-they-eat.
e-inos ninje
they-eat they
'n-dare
the-flocks
*l-tunganak,
the-men,
na-inos
which-she-eats
n-e-'ya-ki
and-they-take-to
'n-gishu
the-cows
oo
and
naa-lep.
which-she-inilks.
N-e-lotu eng-olong
And-she-comes the-day
na-ata illo-murani
which-he-has this-warrior
N-e-ton-i,
And-they-sit-down,
Ore p'
Now when they-it-fihish,
e-'n-gitok
of-the-woman
nabo eng-anashe
one the-sister
a-iro-roki eng-anashe.
to-greet the-sister.
n-e-der.
and-they-converse.
e-idip, n-e-jo-ki eng-anashe :
and-she-her-says-to the-sister :
KONYEK AND HIS FATHER 137
'I-'ny-o, shOmo, amu e-ta-ba-u-a en-gata
'Arise, go, for it-has-arrived-hither the-time
na-pwOnu-nye Konyek oo menye.'
which-they-come-at Konyek and his-father/
Ore e-lo, n-6-jO-ki eng-anashe: 'Tin i-lo
Now she-goes, and-she-her-says-to the-sister: 'If you-go
pe ki-'nep-u eng-ai te-'ng-oitoi, ni-m-i-lo
and it-you-meets the-rain on-the-road, and-not-you-go
a-shur to-'l-chani o-tii em-bolos e-afigata,
to-get-shelter from-the-tree which-is-there the-middle of-plain,
amu ninye Oshii e-pwonu Konyek oo menye
for it always they-come Konyek and his-father
aa-ton-ie 1 ten e-ifigu-a o-sero.'
to-sit-down-at when they-come-from (or leave-thither) the-forest.'
N-eitu e-ininiiig eng-anashe, n-e-lo,
And-did-not she-listens the-sister, and-she-goes,
n-e-inep-u eng-ai te-'ng-oitoi, n-e-kwet-iki ol-chani,
and-she-meets the-rain on-the-road, and-she-runs-to the-tree,
n-e-iyolo-u a 'njere ol-mesera, n-e-ilep-aki.
and-she-know-will that the-baobab, and-she-it-climbs-into.
N-e-sha eng-aii kitok naleng, n-e-pwonu Konyek
And-it-rains the-rain big very, and-th'ey-come Konyek
oo menye, n-e-shur to-'l-chani.
and his-father, and-they-get-shelter from-the-tree>
N-e-iputukuny en-gitok, n-e-ikirikir-a,
And-she-fiears the-woman, and-she-trembles-(herself),
n-e-isirisir 'n-gulak s .
N-e-imariri Konyek shumata, n-e-jo-ki
And-he-gazes-upwards Konyek upwards, and-he-says-to
menye: 'K-aji taata e-tiu elle-shaniT
his-father: 'What to-day it-is-like this-treeT
N-e-jo-ki menye : ' Ainyo 1 '
And-he-him-says-to his-father : ' What ? '
N-6-jo-ki: 'Ana-i-jo k-e-o elle-shani?
Aud-he-him-says-to : ' If-you-say (or Why) ? it-leaks this-tree ?
1 For they always come and sit down there.
8 A-iy6lo-u, to know, has a special form for the future.
3 lucipit mingere guttatim.
138 MASAI STORIES
Ne-m-e-o oshii 'ng-olongi pokin.'
And-not-it-leaks always the-days ' all.'
N-e-jo-ki menye : ' Eng-a'i kitok taata/
And-he-him-says-to his-father: "The-rain big to-day.'
N-e-jo Konyek : ' Nyeidya en-giringo ai/
And-he-says Konyek: ' That-there the-animal my.'
N-e-jo-ki menye: <K-eitu duo ake
And-he-says-to his-father : ' ? Did-not a-short-while-ago only
aa-li-kU'
I-you-tell ? '
N-e-ita-d5-u-ni en-gitok, n-e-dany-i
And-dt-made-to-descend-hither-is the- woman, and-it-her-broken-is
eng-oshoghe, n-e-ita-y-u-ni J n-gera
the-belly, and-it-put-out-hither-will-be the-children
are,
two.
N-e-jo-ki Konyek menye: 'A-iya-ki yeyo
And-he-says-rto Konyek his-father : * I-take-to mother
kullo-airakuj p' aa-pej-oki. J
these-kidneys so-that she-me-roasts-for.'
Ore pe e-guar-a eng-ai, n-e-pwo.
Now wHen it-ceases-raining-itself the-rain, and-they-go.
N-e-'ya-ki Konyek ngotonye, n-e-j5-ki
And-he-them-takes-to Konyek his-mother, and-he-her-says-to :
'Yeyo, ta-pej-6koki '1-airakuj lainei/
'Mother, roast-for-me the-kidneys my.'
N-e-iyolo-u ngotonye a-jo : * Eng-anaishi
And-she-know-will his-mother to-say (or that) : ' The-sister
ai e-inep-u-aki tor'1-chani.'
my it-her-met-has-been by-the-tree.'
N-e-dum-u l nekwa-kera, n-e-pik
And-she-picks-up-hither thoserchildren, and-she-them-puts
atwa e-ululu, n-e-isud-oo.
in the-hole-in-the-ground, and-she-them-hides-thither.
N-e-lo a-ar in-dero are, n-e-pej.
And-she-goes to-kill the-rats two, and-she-them-roasts.
N-e-lotu Konyek, n-e-jo: 'Yeyo, a-u
And-he-comes Konyek, and-he-says : 'Mother, bring
1 And she picks up and takes away with her.
KONYEK AND HIS FATHER
lainei.
my.
Tu-dum-u
Pick-(them)-up-hither
too-'soito
from-the-stones
'1-airakuj
the-kidneys
le-'n-gima.'
of-the-fire.'
N-e-dum-u openy in-dero,
And-he-picks-up-hither himself the-rats,
N-C-jo : ' Ana-i-jo kutiti
And-he-says : ' If-you-say (or Why) email
N-6-jo-ki figoto-Konyek
And-she-says-to the-mother-(of)-Konyek the-father-(of )-Konyek :
1 K-a-inos Oshi nanu '1-tuiiganak 1-i-inos-inoso ? '
I the-men whom-ye-eat ? '
menye-Konyek : * Ainy6,
the-father-(of )-Konyek : * What,
n-e-moB.
and-he-them-eats.
'1-airakuj lainei ?
the-kidneys my 1 '
menye-Konyek :
I-eat
always
And-he-her-says-to
en-gitok ai 1 '
the-wife my ? '
N-S-jo-ki :
And-she-him-says-to
lenyena.'
his.'
N-6-jo-ki :
And-he-her-says-to :
E-lej-isho Konyek.'
He-lies Konyek. 1
Onaa, n-e-itoti
Well, and-shcT-feeds
m-e-ta-a botoro.
they-may-become big.
Ore p' eTiyolo-u
Now wKen she-know-will
'1-ayok kituak,
the-boys big,
' 01-lee lai,
' The-male my,
1-tunganak, inno,
the-men, go,
E-tevjo
He-said
Konyek
Konyek
kutiti
small
'1-airakuj
the-kidneys
' Ti-gir-ayu,
Silence-yourself,
e-ngor5y5ni
the-woman
you,
e-siayunoti
the-wife
nekwarkera
those-children
ai.
my.
oo
until
e-ta-a
they-have-become
e-ngoroyoni ol-m6ruo :
the-woman the-husband :
a-jo
to-say (or that)
n-e-rjo-ki
and-she-says-to
omaa-amu m-a-nya
how-for (or since) not-I-eat
ir'iigur^akaki en-giteng n-a-yeng
which-Irslaughter
nanu
I
look-for^me
P'
so-that
arinos
I-eat
81
also
nanu,
V
N-s-jo
And-rhe-says
e-ngoroyoni
the-woman
Konyek :
Konyek :
na-iyo-u
whor-wish-will
<He!
'Ho!
a-ita-kweni nanu
she-me-makes-laugh me
en-giteng na-rinos
the-ox which-she-eats
140
MASAI STORIES
openy.
alone.
Ore
Now
e-tiu
it-is-like
en-n-e-im-a
the- which (or where)-they-passed
neja, a-men
thus, I-scorn
'1-opa-airakuj
the-former-kidneys
Onaa, n-e-lo
Well, and-he-goes
n-e-pwo a-iya-u
and-tKey-go to-bring
Konyek
Konyek
ol-kiteng
the-bullock
angata
plain
kitok,
big,
oo
with
nanu
I
lainei 1 .'
my.'
menye,
his-father,
e-ngoroyoni,
the-woman,
'n-giri
the-meats
n-e-yeng,
and-they-it-slaughter,
p6km,
' all,
n-e-pwo
and-tKey-go
nmje
they
n-e-'ya-ki
and-they-it-take-to
n-e-ingw-eki
and-they-her-leave-to
aa-lilit-a
to- walk- (themselves)
to-'sero.
in-the-forest.
N-e-bol-u
And-she-opens-hither (or uncovers)
e-'ng-anashe,
of-the-sister,
n-e-isho
and-she-them-gives
m-e-mut-o 2 .
it-set-may.
N-e-isho p'
And-she-gives (or does-this) when
n-e-isud-oo
and-she-hides-away
N-e-pwonu
And-they-come
en-da-ba-u 3 ,
(ye)-arrive-hither,
n-e-jo : ' Ainyo kunna-roruat
and-he-says : ' What these-footmarks
e-rigoroyoni
the-woman
'n-giri,
the-meats,
n-gera
the-children
n-e-daa
and-they-eat
e-aku
it-becomes
teipa,
evening,
'n-gefa
the-children
te-'ululu.
in- the-hole-in'-the-ground.
Konyek
Konyek
n-a
and-he-is
oo
and
menye,
his-father,
n-e-jo
and-they-say
ngen
clever
Konyek
Konyek
kumok
many
naleng,
very,
n-aa
and-they-are
kutiti ?
small '?
Ne-me
And-no
n-gunainei.
mine.'
N^e-jo
And-she-says
ngotonye :
his-mother :
Woi!
'Oh!
en-gerai
the-child
ai,
my,
omaa
how
ten
if
a-ipung
I-go-out
nanu
I
boo,
outside-the-hut,
n-a-it-u
and-I-return-hither
1 I dp not believe the story of my kidneys.
2 Until sunset, 3 And when they arrive.
KONYEK AND HIS FATHER 141
aji, n-i-pwo-pw5 'IK lac, n-i-it-u-tu, i-jo
hut, and-ye-go ye, and-ye-return-hither, you-say
m-e-aku kumok i-roruat ? '
not-they-become many the-footmarks ? '
N-6-jo ol-m6ruo : ' I-ti-sipa iye
And-he-says the-old-man : ' You-said-truly you
e-ftgoroyoni ai.
the-wife my.
N-6-ar Konyek, n-e-ij-oo.
And-he-strikes (or kills) Konyek, and-he-him-swallows-away.
N-e-puk-u en-gerai te-kurum, n--jo :
And-he-comes-out the-child from-behind, and-he-says :
1 Grid ! a-eu naa.'
' There I I-have-come then.'
Onaa, n-e-bul-u nekwa-kera.
Well, and-they-grow those-children.
Ore p* e-iyolS-u e-ngoroy5ni a-jo
Now wKen she-know- will tbe-woman to-say (or that)
e-ta-a 'n-gera kituak, n-e-jo-ki:
they-have-become the-children big, and-she-them-says-to :
'Na-ghera! i-'yolo-lo a-jo 'n-dyemasini
1 0-the-children ! ye-know to-say (or that) the-demons
kullo ni-ki-boit-are ? K-aji taa i-ngho-gho?
these whom-we-are-together-with 1 ?What well ye-do ?
I-ndim--idimi aa-ta-ar ? '
Ye-theni-are-able to-kill ? '
N-6-jo ninje : ' Ee.'
And-they-say they : ' Yes.'
N-6-jo-ki e-ngoroyoni : ' Ten e^-pwonu
And-she-them-says-to the-woman: '"When the'y-come
adde, n^a-jo-ki peiye a-iya-ki
afterwards, and-I-them-say-to sb-that they-me-take-to
'remeta are, oo '1-alema aare, oo
the-spears two, and the-swords two, and
'1-longoi are.
the-shields two.
N--j5-ki 'n-gera: *Yeyo, oo ten
And-they-her-say-to the-children: * Mother, and if
6-jo, "Afigae i-njol"'
they-say, " Whom you-them-give ] " J
142
MASAI STORIES
N-6-jo
And-she-says
kewan V
myself.'
Ore adde
Now afterwards
e-ngoroyoni :
the-woman :
' A-jo-ki
* I-them-say-to
na-np-ye
which-prbtect-with
teipa
evening
n-e-pwonu
and-they-come
Konyek
Konyek
oo
and
menye.
his-father.
N-e-jo-ki
And-she-him-says-to
lai, i-'ngur-akaki
my, look-for-me
e-ngoroyoni ol-mdruo :
the-woman the-husband :
'remeta
the-spears
oo
and
aare,
two,
'1-mangati,
the-enemies,
M-a-rar-are
Not-I-them-fight^with
'Irlongoi
the-shields
are,
two,
N-eVjo
And-he-says
N-6-jo
Andr he-says
e-ngoroyoni
the-woman
a-tii
I-am-there
ten
if
ol-moruo :
the-husband :
Konyek :
Konyek :
enne
here
are,
two,
amu
for
openy.
alone.
oo
and
ten
if
' Ol-moruo
The-husband
'1-alema
the-swords
e-pwonu
they-come
a-igho ?
I-do?
What
nenna-areta pokin ? '
~n o >
a-ata
I-have these-weapons
who- wish-will
A-jo nanu
I-say I
nenna-tokitin, amu
these-things, for
la-isho-o-ki.'
which-me-given-were/
IST-e-lo
And-he-goes
n-e-isho
and-he-them-gives
Nre-'ya-u
And-she-brings
oUmoruo o
the-old-man and
m-a-ti-pik-a
that^I-ye-may-put-in
'1-opa-airakuj
the^former-kidneys
'E-sipa, e-ngoroyoni ai.'
' It-is-tinie, the- wife my/
Hee 1 a-ingasy-a taa
Oho ! I-marvel-(myself) well
'n-areta oo-'l-lewa.
the-weapons of-the-males.
lainei e-ingur-aki-ni
my it-them-looked-for-is
mme ninje '1-opa
no they the-former-ones
ol-moruo, n-e-iya-u
the-oldrman, andrhe-brings
'n-areta,
the-weapons,
e-ngoroyoni.
the-woman.
e-ngoroyoni ol-choni,
the-woman the^(ox)T-hide,
n-e-ipot
and-she-calls
en-gerai, n-e-jo-ki :
the-child, and-she-them-says-to :
'^otu
' Come-(ye)
'ndae atwa elle-shoni,
in ye in this-*(ox)-hide,
n-a-she
and-I-it-peg.
1 I shall tell them they are to protect myself with.
KONYEK AND HIS FATHER 143
Ore p' a-idip, n-a-ishir p* a-ingur-aa
Now when I-finish, and-I-cry wh'en I-look-thither
anake ten e-pwOnu '1-mafigati l . Ore ten e-pwOnu,
that if they-come the-enemies. Now if they-come,
ni-ki-mit-u-tu/
and-ye-me-prevent-hither (or intercede-for).'
N-e-pwonu, n-e-jifig atwa ol-choni,
And-tliey-come, and-they-enter in the-(ox)-hide,
n-e-she e-figoroy5ni.
and-she-it-pegs the-woman.
Ore p' e-idip, n-5-j5-ki: 'Aiya
Now wh'en she-it-finishes, and-she-them-says-to : 'Well
naa, en-da-tem en-du-pugh-u.'
then, (ye)-try .(ye)-come-out/
N-e-puk-u Konyek te-'n-audoto.
And-he-comes-out Konyek by-the-hole.
N-C-joki figotonye: 'I-'nyia-ki, ti-jing-a.'
And-she-him-says-to his-mother : ' Return-in-(it), enter (it).'
N-e-jifig, n-e-ito-ki e-ngoroyoni a-she
And-he-it-enters, and-she-does-again the-woman to-peg
ol-choni.
the-(ox)-hide.
N-e-ipot e-ngoroyoni nekwa-kera.
And-she-calls the-woman those-children.
N-g-jo Konyek: 'Papa, i-nyor-iki? K-eitu
And-he-says Konyek : ' father, you-it-find ? ? Did-not
opa aa-li-ki ? Ni-ki-jo-ki, " I-lej-isho. " '
formerly I-you-telH And-you-me-say-to, "You-lie/"
N-e-pwonu 'n-gera, n-e-ar
And-they-come the-children, and-they-them-strike (or kill)
nabo-kata, n-e-a.
one-time, and-they-die.
N-e-rik figotonye eng-ang e-menye.
And-they-take their-mother the-kraal of-their-father.
THE' STORY OF KONYEK AND HIS FATHER 2 .
A big dance was once held at which many warriors and maidens
were present. Towards evening the dancers dispersed, and each warrior
selected one or more of the girls to accompany him home.
1 And I will cry when I look to see if the enemies are coming.
a The origin of this tale is doubtful. It is well known throughout Masailand,
144 MASAI STORIES
One of the men, a particularly handsome and well-built fellow,
went away with three sisters. On leaving, he asked the girls where
they would like to go, and they told him they wished to accompany
him to his kraal. He said that it was a long way off, but they
replied that that did not matter.
They started off, and after walking some distance they approached
the kraal. The girls noticed some white things scattered about on
the ground, and asked the warrior what they were. He said that
they were his sheep and goats ; but when they reached their destina-
tion, they saw that they were human bones. They entered the
warrior's hut, and the girls were surprised to find that he lived
quite alone.
It transpired later that this warrior was in reality a devil who
ate people ; but it was not known, as he concealed his tail under his
garment. He had ejejj eatea his mother, and had thrown her bones
into the heap of grass which formed the bed.
Shortly after their arrival at the hut, the warrior went outside,
leaving the girls alone. A voice, which came from the bed, startled
them by asking them who had brought them there. They replied
that the warrior had brought them, whereupon the voice told them
to open the mattress. The girls threw off the top layer of grass
exposing the bones to view. The voice, which came from the bones,
then related that she had been the warrior's mother, and that he had
become a demon, and eaten her. The girls asked the bones what
they should do, and the voice spoke as follows : ' The warrior will
come presently and bring you a sheep. Accept it. He will then
go outside again, and, having shut the door, sit down there. Make
a hole in the wall and pass out. If you are asked what the knocking
is, say that you are killing the sheep/
Everything took place as the voice had predicted, and the girls
and is probably of ancient date ; but as the nudity on the part of the men is
notorious, it would be impossible for a Masai warrior to hide his tail, if he
had one, under his cloth or skin.
Amongst the Nilotic tribes it is a common practice for women to wear
a tail of strings behind (Baker, The Albert Nyanza, vol. i, pp. 90, 244, &c., and
Johnston, The Uganda Protectorate, p. 782, &c.), and amongst the peoples visited
by Schweinfurth, and described in The Heart of Africa (vol. i, pp. 77, 136, &c.),
we find that the Dyoor men wore tails of calf skin, and the Bongo ' tails, like
black horses' tails, composed of the bast of the Sanseviera.' The Bongo men
and their neighbours, the Mittoo, the Nyam-Nyam, and the Kredy, ' also
wear an apron of some sort of skin.' These people are, or were, cannibals.
(Schweinfurth, Junker, and Journal of the African Society, No. xi, April, 1904.)
KONYEK AND HIS FATHER 145
made a hole in the wall of the hut through which they passed and
escaped. When they reached the road, however, one of them suddenly
remembered that she had left her heads hehind. Her sisters told her
to go and fetch them while they waited for her. She returned to the
hut, but met the warrior, who asked her if he should eat her or make
her his wife. She thanked him for giving her the choice, and said
she preferred the latter.
They lived together for a considerable period, and after a time
the woman presented the demon with a son whom they named
Konyek. From the day of his birth Konyek accompanied his
father on his journeys to the forest in quest of people to devour;
and while the man and the boy ate human beings, they took home
with them for the woman goats and sheep to eat and cows to milk.
One day one of the woman's sisters came to the kraal to visit her.
As Konyek and his father were both absent when she arrived, the
two women sat and talked until it was time for the visitor to depart.
The weather looked threatening as she rose to take her leave, and
Konyek's mother cried out to her not to go to the tree in the middle
of the plain, should it rain, for it was her husband's and son's custom
to rest there on their way home. But the woman hurried away
without paying attention to her sister's warning, and when it came on to
rain a little later, she ran to the tree in question, which was a baobab,
and climbed up into it. She had not been there long before Konyek
and his father arrived upon the scene, and stood underneath the tree
to get shelter from the rain. Their appearance recalled to the woman
her sister's words, and she was greatly alarmed.
Konyek gazed up into the tree, and remarked that there was
something peculiar about it, but his father said it was only because
it was raining hard. Shortly afterwards, however, Konyek saw the
woman, and called out : ' There is my meat.' The woman was forced
to descend, and she gave birth to twins. Konyek picked up the
children, and said : ' I will take these kidneys to mother to roast
for me.'
When it stopped raining the two returned home, and Konyek
asked his mother to roast his kidneys for him. But the woman knew
at once that her sister had been put to death, and she hid the children
in a hole in the earth, roasting instead two rats. When they were
ready, Konyek went to the fire, picked them up off the stones, and
ate them, grumbling at the same time because they were so small.
His mother pretended to be very annoyed at this, and turning to her
i 4 6 MASAI STORIES
husband, complained of what their son had said. The old man told
her not to mind the boy as he was a liar.
The woman fed and tended the children, who were both boys, and
gradually they grew. One day she asked her husband to bring
her an ox, which, she said, she wished to slaughter and eat.
Konyek on hearing this request at once pricked up his ears, and
remarked: * It really amuses me to hear of a woman who wants to eat
an ox all by herself. I think those kidneys of mine have something
to do with this matter/ However, the two men searched for an ox
which they procured and brought back with them. They slaughtered
the animal, and left the meat with the woman, after which they went
for a walk in the forest.
As soon as they had departed, the woman let the children come
out of their hole and gave them the ox to eat. They ate till sunset,
when she sent them back again to their hiding-place.
Konyek and his father returned shortly afterwards, and the former
being very sharp at once noticed the small footmarks on the ground.
' I wonder/ he said, ' what those small and numerous footmarks are.
They are certainly not mine.' His mother, however, stoutly insisted
on the marks having been made by herself or by the two men, and in
this she received her husband's support. Being annoyed with Konyek
on account of the way he treated his mother, the old man killed him
and ate him. But he immediately came to life again, and cried out :
' There, I have come back again.'
As time passed on the children grew up, and their aunt asked
them one day if they knew that the people who lived in the same
kraal with them were in reality demons and cannibals. She also
inquired if, in the event of her being able to obtain weapons from
her husband, they could put Konyek and his father to death. The
boys replied that they could, but asked the woman what she would
say if her husband wanted to know why she required the weapons.
She told them that she would say she wanted them to protect herself
against any enemies who might come.
When Konyek and his father next returned home, the woman asked
her husband if he would procure two spears, two shields, and two
swords for her, ' for,' she said, ' I am always here alone, and if any
enemies come, I wish to be able to fight with them/ Konyek
remarked that he had never before heard of a woman who wanted
men's weapons, and said he thought that those kidneys which he had
brought his mother to roast for him must have something to do with
KONYEK AND HIS FATHER
this request. Notwithstanding Konyek's protest the old man obtained
for his wife the weapons she required. When he had given them
to her, she fetched an ox-hide, and asked the two men to lie down on
the ground while she stretched the hide over them and pegged it
down. She told them that when she was ready she would cry out
and see if the enemy came, in which case they could assist her. She
pegged the ox-hide down securely, and asked them if they could get
out. Konyek found a hole and began to crawl out, but his mother
told him to get in again, and she pegged it down once more. She
then raised her voice, and called to the children, who came from their
hiding-place, and killed Konyek and his father.
As Konyek was dying, he said to his parent : ' Did I not tell you
so, and you said I lied ? '
The boys, after killing the two devils, took their aunt away to their
father's kraal.
En-atini o-'l-m6ruo o en-gungu enye.
The-story of-the-old-inan and the-knee his.
E-iwal-aka op
He-it-entered-into
ne-me-ata
who-not-has
formerly,
e-ngoroyoni, e-ton
the-wife,
n-e-tii
aud-he-is-there
ake openy
he-sits only alone
enye.
his.
N-e-irur-a
And-he-sleeps-(himself)
Ore p'
Now when he-awakes
e-te-ij-a
it-has-swollen
kewarie.
night.
e-iny-ototo tadekenya,
morning,
en-gungu, ne-m-e-ata
the-knee, aud-not-he-has
o-ingur-aa, n-e-gir-a
who-it-looks-thither (or beholds), and-he-silent-is
anake ol-tudutai e-ata te-'n-gungu.
that the-boil he-has on-the-knee.
N-e-ton
And-he-waits (or sits)
to-'l-tau lenye : ' K-ainy6
in-the-heart his : * 1 What
en-guiigu, ne-m-e-o-ku
the-knee, and-not-it-ripen-will
HOLLI8 M
il-apaitin
the-months
ille,
six.
elle-tudutai
this-boil
pa
so-that
ol-moruo
the-old-man
te-'ng-aji
in-the-hut
n-e-nyor-iki
and-he-fmds
ol-tungani
the-man
nmye
he
e-jo
he-says
n--jo
and-he-says
o-tii
which-is-there
a-dany ? '
I-it-breakT
148 MASAI STORIES
N-e-ito-ki n-e-ton il-apa'itin aare,
And-he-does-again and-he-waits (or sits) the-inonths two,
n-e-nyor-iki m-e-o-ku, n-e-'ya-u eng-alem,
and-he-it-finds not-it-ripen-will, and-he-fetches the-knife,
n-e-jo: 'Pe ten-ake a-a, n-a-a, amu
and-he-says: 'And if-only I-die, and-I-die, for
a-dany,' n-e-rem te-'ng-alem, n-e-puk-u
I-it-break,' and-he-it-stabs with-the-knife, and-they-come-out
'n-gera are.
the-children two.
N-e-dum-u, n-e-'ya aji,
And-he-them-picks-up-hither, and-he-them-takes hut,
n-e-isho en-daa, n-e-itoti 'ng-olongi
and-he-them-,gives the-food, and-he-them-feeds the-days
pokin oo m-e-tu-bul-u 'n-gera enyena.
' all until they-may-grow the-children his.
N-e-jo-ki : ( Na-kera ainei ! en-do-ton-i
And-rlie-them-says-to : ' 0-the-children my ! (ye)-sit
te-'nna-apune. Ore pe e-pwonu '1-tuiiganak
by-this-cave. Now when they-come the-people
li-m-i-yolo-lo, e-mi-bol-u.'
whoniTnot-ye-kno.w, (ye)-not-open-(it)-hither/
N-e-jo 'n-gera : ' Aiya.'
And-they-say the-children : 'Very- well/
N-e-lo ol-moruo a-iiigor-u 'n-daiki.
And-he-goes the-old-man to-look-hither (or search) the-foods.
N-e-riny-u-nye.
And-he-r eturns-hither^him self.
Ore pe e-ba-u kishomi, n-e-jo
Now when he-arrives-hither gate, and-he-says
e-rany : ' E-ilubulub-o ne-m-e-rdany-a,
he-sings : ' It-become-soft-has andTnot-it-broken-becomes,
'n-gera ainei e-'n-gungu. Inno, pasim 1 ai,
the-children my of-.the-knee. Go, 'child my,
ta-bol-u-o-ki.'
open-hither-me.'
N-e-bol-u 'n-gera.
And-they-him-open-hither the-children.
1 A pet term meaning Who has given me, or to whom I have given,
happiness.
THE OLD MAN AND HIS KNEE
149
N-e-jing
And-be-euters
aji,
hut,
n-e-isho
and-be-them-gives
'n-daiki
the-foodB
wbicb-he-brougbt.
N-e-pw5nu nabo-olofig
And-tbey-come one-day
nennn-kera,
tbese-children,
na-kera/
0-the-children.'
n-6-jo :
and-tbey-say :
il-maHgati, n-e-tum
the-enemies, and-they-get (or see)
* En-da-bol-u 'yk>
' (Ye)-open-hither us,
N-e-any
And-they-refuse
in-gera
tbe-children
e-bol-u.
tbey-open-bitber.
N-5-jo
And-they-say
ki-'figur-aa
we-look-thitber
lekwa-tufiganak :
those-men :
pe
so-that
anake
if
* M-aa-to-ton-i
* Let-us-stay
e-ata
tbey-bave
m-e-mut-o l
it-set-may
kunna-kera
these-cbildren
ol-openy.'
the-o'wner.'
N-e-ton-i.
And-tbey-stay.
Ore pe
Now when
ol-openy
the-owner
6-jo:
wbich-says :
e-ba-u
it-arrives-bitber
in-gera,
the-children,
* E-ilubulub-o
1 It-become-soft-has
en-deipa,
tbe-evening,
n-e-rany
and-be-sings
n-gera
the-cbildren
n-e-lotu
and-be-comes
lido-singolio
that-song
ne-m-e-dany-a,
and-not-it-broken-becomes,
Inno,
pasim-ai,
cbild-my,
n-gera.
tbe-cbildren.
ainei e-'n-guiigu.
my of-the-knee. Go,
ta-bol-u-o-ki.'
open-bitber-me.'
N-e-bol-u
And-they-bim-open-hither
N-g-jo lekwa-tunganak : M-a-irag-a
And-tbey-say tbose-men : ' Let-us-sleep
taisere teipa ni-ki-pwomi sii 'yook
to-morrow evening and-we-come also we
elle-singolio lo-'l-mtfruo, pe e-bol-u
this-song of-tbe-old-man, so-tbat tbey-open-bither
1 Till sunset.
M 2
so-tbat
aa-rany
to-sing
150 MASAI STORIES
'yook kunna-kera, ni-ki-pur-oo aa-rik
us these-children, and-we-them-steal-away to-take
en-gop ang.'
the-couritry our.'
N-e-ton-i m-e-ta-ba-iki en-deipa, n-e-pwo
And-they-stay it-may-reach the-evening, and-tHey-go
en-n-e-tii 'n-gera, n-e-jo :
where- they-are-there the-children, and-they-say :
' E-ilubulub-o ne-m-e-dany-a, 'n-gera
' It-become-soft-has and-not-it-broken-becomes, the-children
ainei e-'n-gungu. Inno, pasim ai, ta-bol-u-o-ki/
my of-the-knee. Go, "child my, open-hither-me/
N-e-any in-gera e-bol-u amu
And-they-refuse the-children they-open-hither for
e-ata '1-tuiiganak ol-toilo kitok m-e-nyanyuk-ye
they-have the-men the-voice big not-it-resembles-to
ol-le-menye.
the-of-their-father.
N-e-riny-o lekwa-tunganak aa-pwo
And-they-return-themselves those-men to-go
en-gop enye, n-e-ingor-u ol-oiboni,
the-country their, and-they-look-hither) the-medicine-man,
(or search)]
n-e-jo-ki ninje ol-oiboni : * I-njo-o 'yook
and-they-say-to they the-mediciue-man : * Give us
ol-chani li-ki-nyal pe e-rongen-u
the-medicine which-we-chew so : that they-become-thin-will
'1-toilon lang, pe ki-tum aa-tu-pur-u
the-voices our, so-that we-get to-steal-hither
'n-gera ni-ki-noto to-'sero.'
the-children whom-we-got (or saw) in-the-forest/
N-e-jo-ki ol-oiboni: ^E-njom. Ore
And-he-them-says'to the-medicine-man : ' (Ye)-go. Now
pe i-dol-idolo 'n-daiiki te-'ng-oitoi ni-m-i-nya-nya
when ye-see the-foods on-the-road and-not-ye-eat
o en-da-ba-i en-n-e-tii 'n-gera.'
until ye-may-arrive-thither where-they-are-there the-children.'
N-e-pwo.
And-th'ey-go.
THE OLD MAN AND HIS KNEE
Ore eitu
Now did-not
n-8-jo :
and-they-say :
N-e-itO-ki
e-ba-ya 1 ,
they-arrive-thither,
' M-a-inos-4 elle
' Let-us-eat this
n-e-tum
n-e-tum
and-they-see
ol-oiriiri,
the-lizard,
amu
for
limn;
no
And-they-do-again
and-they-get (or see)
thing/
en-dirango a ,
the-ant,
n-C-jo :
and-they-aay :
N-e-pwo,
And-they-go,
811
also
1 'Me-tr>ki
No-thing
n-e-ba-ya
and-they-arrive-thither
CIIIIH,
this,
m-aa-ta-am/
let-us-it-eat.'
n-gera, n-e-rany :
the-children, and-they-sing :
ne-m-e-dany-a,
and-not-it-broken-becomes,
n-gera
the-children
en-n-e-tii
where-they-are-there
' E-ilubulub-o
' It-become-soft-has
ainei e-'n-gungu.
my of-the-knee.
Inno, pasim ai,
Go, child my,
N-e-iy5lo"-u
And-they-know-will
ta-bol-u-o-ki/
open-hither-me.'
n-gera aa-jo me
the-children to-say } no
(or that))
n-e-any e-bol-u, amu kituak
and-they-refuse they-open-hither, for big
lenye, n-e-riny-o aa-pwo
their, and-they-return-themselves to-go
N-e-ito-ki
And-they-do-again
n-g-jo-ki
and-he-them-says-to
te-'ng-oitoi ? '
on-the-road ? '
N-g-jo : * Ol-oiriiri obo o
And-they-say: 'The-lizard one and
N-e-jo-ki ol-oiboni :
And-he-them-says-to the-medicine-man
taata, ni-m-i-dum-u-mu
menye,
their-father,
il-toilon
the-voices
enye.
their.
aa-pwo eng-ang
to : go the-kraal
ol-oiboni:
the-medicine-man :
en-gop
the-couritry
o-'l-oiboni,
of-the-medicine-man,
' Ainyo i-ta-am-a
' What ye-ate
en-dirango/
the-ant/
' E-njom
(Ye)-go
en-ginyi-toki,
the-very-srnall-thing,
now, and-not-ye-pick-up-hither
e-mi-dum-u ninye eng-alaoni 8 , en-da-pal
(ye)-not-pick-up-hither him the-ant, (ye)-leave
adde en-dirango/
afterwards (or even) the-ant/
1 Before they arrived there.
* En-dirango is a large reddish-brown ant that bites fiercely. It is called
Siafu by the Swahilis. 8 Eng-alaoni is a very small ant.
MASAI STORIES
N-e-pwo, n-eitu e-dum-u toki
And-they-go, and-did-not they-pick-up-hither thing
en-n-e-tii,
where-they-are-there,
te-'ng-oitoi,
on-the-road,
n-e-ba-ya
and-they-arrive-thither
n^-e-rany illo-singolio.
and- they- sing this-song.
N-e-bol-u 'n-gera
And-they-open-hither the-children
n-e-dum-u-ni,
and-it-them-picked-up-hither-is,
ae-aiig.
another-kraal.
e-jo menye,
they-say their-father,
n-e-rik-i
and-it-them-taken-is
N-e-lotu
And-he-comes
menye
the-father
i-'ngur-ai l ,
look-thither,
n-e-lo
and-he-them-goes
N-e-lo
And-he-goes
e-tum ;
he-them-gets ;
n-e-ning
an d- they-him-hear
Ore pe
Now when
n-e-ba-iki
and-he-reaches
to-'l-toilo
with-the-voice
teipa,
evening,
toki,
thing,
toki,
thing,
n-eitu e-ngam-aa
and-did-not it-catches-thither (or answers)
n-e-nyor-iki m-e-tii
and-he-finds not-it-is-there
a-ingor-u
to-look-hither (or search)
eng-ang nabo, n-e-rany,
the-kraal one, and-he-sings,
n-e-lo ae-aiig,
and-he-goes another-kraal,
in-gera, n-e-ishir.
the-children,
n-e-rany,
and-he-sings,
:n-e-jo
and-he-says
n-e-ishir,
and-he-weeps,
too-'ng-angite.
in-the-kraals.
, n-eitu
and-did-not
n-e-rany,
and-he-sings,
e-ning
he-them-hears
aulo
outside
kitok.
big.
and-they-weep.
menye,
their-father,
eng-ang,
the-kraal,
n-e-kwet,
and-he-runs,
n-e-buak
and-he-shouts
N-e-jo-ki
And-they-him-say-to
i-ndash-o, amu
stand (or wait), for
e-masho.
the-medicine (or charm).
e-isho-ri si
it-them-given-is also
1 And when he looks.
ol-orere : ' Ee !
the-people : ' Ho !
e-inos-ye-ki
it-eat-caused-to-has-been
M-e-jing il-omon
Not-they-enter the-strangers
ninje inna-masho.'
them this-medicine.'
le-paiyan,
0-the-old-man,
eng-ang
the-kraal
eitu
did-not
THE OLD MAN AND HIS KNEE 153
N-e-pej il-oopeny eng-afig ol-kitok-soit.
And-they-roast the-owners the-kraal the-big-Btone,
Ore p* e-aku en-gima, n-6-j5-ki
Now wlien it-becomes the-fire (or hot), and-they-say-to
Iido-m6ruo ol-openy in-gera : ' Ta-figa en-gutuk
that-old- man the-owner the-children : * Open the-moutb
pe i-ij-oo inna-masho.'
so-that you-swallow-away tbis-medicine.*
N-e-figa ol-moruo en-gutuk, n-e-nafig-ye-ki
And-he-opens tbe-old-man the-mouth, and-it-bim-thrown-at-is
lido-soit 6-tii en-gima, n-e-im
tbat-stone wbich-is-tbere tbe-fire (or hot), and-it-passes
il-goso, n-S-a te-inne.
tbe-tbroats, and^-he-dies at-here.
N-e-ton-i 'n-gera e-'n-gufigu te-inna-ang.
And-they-stay the-children of-the-knee m-this-kraal.
THE STORY OF THE OLD MAN AND HIS KNEE.
There was once an old man who was unmarried and lived alone in
his hut.
One night he went to sleep, and when he awoke in the morning,
he found his knee was greatly swollen. There was nobody to. attend
to him, so he kept quiet as he thought he only had a boil. After
remaining thus for six months, he asked himself how it was the boil
did not come to a head so as to enable him to lance it. He waited
two months more, and as it had not come to a head, he said to
himself : ' Even if it kills me, I will lance it.' He therefore took his
knife, and lanced it ; and out came two children.
He looked after the children and fed them, and when they were
old enough, he told them to sit by the door of the cave, while he went
to look for food, and not to open to people they did not know.
On his return he sang :
* It is now soft, but not yet burst,
My children of the knee 1 *
Go, my little one, let me in,
Open the door to me.'
The children opened the door to him, and he entered, and gave
them their food.
1 The boil on his knee is probably alluded to here.
154 MASAI STORIES
One day some of the old man's enemies came to the cave, and said
to the children : ' Open the door, children.' But as the children
refused, they decided to wait until the sun should set to see if the
owner arrived,
The old man returned in the evening, and sang the usual song,
whereupon the door was opened.
The enemies then elected to sleep where they were, and to go the
next evening to sing the same song, and to kidnap the children. So
the next evening they went to the cave and sang :
'It is now soft, but not yet burst,
My children of the knee.
Go, my little one, let me in,
Open the door to me.'
As the voice, however, did not resemble their father's, the children
refused to open the door.
The men then returned to their own country and consulted a
medicine-man. They told him they wanted to make their voices
resemble an old man's in order that they could kidnap some children
they had seen in the forest.
The medicine-man told them to go back to where the children were,
and to eat nothing on the road.
But before they reached the cave, they had eaten a lizard and an
ant 1 which they found, thinking that these small things would not
matter. On their arrival they sang the song, but the children did
not recognize their father's voice, and refused to open the door. The
enemies then returned to the medicine-rnan's kraal, and, on being
asked what they had eaten on the road, replied: 'A lizard and
an ant.'
They were told to go again to the cave, and to pick up nothing
whatever on the way, not even a small ant.
They did as they were told, and when they reached the cave they
sang the song. The children, thinking it was their father, opened
the door, whereupon the men entered and carried them off to their
kraal.
In the evening the old man returned to the cave, and sang, but as
1 No Masai ever touches ants or lizards. All the Nilotic tribes, however,
are very fond of white ants (Johnston, The Uganda Protectorate, p. 776), whilst
the Bongo and Nyam-Nyam, visited by Schweinfurth, 'reckon as game
everything that creeps and crawls, ' and eat caterpillars, worms, snakes, and
crocodiles (The Heart of Africa, vol. i, pp. 55 and 121).
THE OLD MAN AND HIS KNEE 155
he received no answer, he looked for the children. When he did not
find them, he wept, and started off to search in the neighbouring kraals.
He arrived at one kraal and sang, but received no reply. He then
went on to the next one, and sang again, and the children recognized
his voice, and wept. "When their father heard them, he went outside,
and shouted loudly. The people told him to stop, and said a spell
had been put on the town, and that no stranger might enter without
eating a certain medicine. They then put a stone in the fire, and
when it was hot, told the old man to open his mouth and swallow
the medicine. The old man opened his mouth, and the stone was
thrown in, and killed him. After this the children of the knee
remained in the kraal.
'L-omon le-'m-biyani o-'l-mdruo o e-ngoroyoni enye.
The-news of-the-greed of-the-old-man and the-wife his.
E-iwal-aka ol-moruo obo, n-e-shul-are
He-it-entered-into the-old-man one, and-he-lives-with
el-latya 1 enye, n-e-ata en-giteng na-pirr naleng,
the-neighbour his, and-he-has the-ox which-is-fat very,
n-e-ata elle-m6ruo e-ngoroyoni na-ata en-gerai
and-he-has this-old-man the-wife who-has the-child
kiti.
small.
N-e-jo to-'l-tau lenye: 'K-aji a-iko peiye
And-he-says in-the-heart his: 'How I-do sb-that
enna-kiteng ai 1 '
I-slaughter this-ox my 1 '
N-e"-jo-ki e-ngoroyoni enye: 'Na-ito! a-ipot
And-he-says-to the-wife his : * O-the-girl ! I-call
il-lewa peiye a-jo-ki a-idur pe ki-tum
the-males so-that I-them-say4o I-move so-that we-get
aa-te-yeng enna-kiteng afig m-e-tii ol-orere.'
to-slaughter this-ox our not-they-are-there the-people.'
N-6-jo-ki e-ngoroyoni enye : * Aiya.'
And-she-him-says-to the-wife his : ' Very-well/
N-e-iny-ototo ol-m6ruo teipa, n-e-osh
And-he-arises the-old-man evening, and-he-beats
e-mouo : Hu 1 Huu ! Huuu . . . u !
the-horn : (Noise resembling the blowing of a horn).
1 Singular for plural.
MASAI STORIES
N-e-pwonu
And-th'ey-come
na-shul-are.
which-he-stays-in.
N-e-jo-ki :
And-he-them-says-to
'1-lewa
the-males
pokin
all
le-'ng-ang
of-the-kraal
m-e-nyor
not-it-loves
o-sesen
the-body
1 Le-lewa !
0-the-males !
lai enna-ang
my this-kraal
a-iyeu
I-wish
amu
for
n-a-idur
and-I-move
ni-ki-tii,
where-we-are-there,
n-a-iyo-u
and-I-wish-will
n-a-ita-wal
and-I-exchange (or make-change)
N-e-jo-ki '1-kulikae : ' Aiiya,
And-they-him-say-to the-others : ' Very-well,
N-e-iny-ototo tadekenya, n-e-irot-isho l t
And-he-arises morning, and-he-saddles,
in-gishu m-e-shOmo, e-boit-are
the-cattle that-they-go, he-is-together-with
en-gijape.
the-air.'
i-ndur-a.'
move.'
n-e-osh
and-he-beats
e-ngoroyoni
the-wife
enye
his
o
and
en-gerai
the-child
kiti.
small.
oopeny,
alone,
N-e-pwo
And-they-go
enye, n-e-irag
their, and-they-sleep
Ore pe e-keny-u,
Now when it-dawns,
<Na-ito!'
' 0-the-girl 1 '
N-e-iruk-isho e-ngoroyoni
And-she-replies the-woman
N-e-jo-ki : ' K-aji
And-he-her-says-to : ' How
en-giteng 2 ? '
the-ox ? '
N-e-jo-ki
And-she-says-to
lai ! K-aji
my ! How
N-e-iko
And-they-it-do
n-a-nap-ita
an d-I-carfyi n g-am
eng-ang
the-kraal
n-e-ita-y-u
and-they-put-out-hither-will
inna-olong.
this-day.
n-e-jo-ki ol-moruo e-iigoroyoni :
and-he-says-to the-old-man the-wife :
'Au,'
'Yes/
ki-ngo
we-do
pe
and
not-we-slaughter
( 01-lee
The-male
ol-moruo lenye :
the-husband her :
tini ki-ye"ng en-giteng 1
if we-slaughter the-ox ?
Mi-ki-ata ol-chokut, nabo ;
Not-we-have the-herdsman, one ;
en-gerai kiti, are.'
the-child small, two.'
1 Donkeys are used for transporting loads from one kraal to another.
3 Why have we not slaughtered the ox ? 3 And there are two reasons.
e-ngoroyoni
the-woman
ki-ngo
we-do
are 3 ,
two.
nanu
I
GREED OF THE OLD MAN AND HIS WIFE 157
N-6-jo ol-moruo : ' Woi I a-iy5lo pae nanu
And-he-says the-old-man : ' Oh 1 I-know and I
en-ni-ki-ng6. A-rem en-gitefig em-bidifig,
the-which (or what)-we-do. I-stab the-ox the-nape-of-the-neck,
n-a-ifigu-a i-yeiig-ita 1 , n-a-nap
and-I-you-leave-thither you-it-skinning-are, and-I-him-carry
en-gerai a-iya shoo. Kake tini i-ndip
the-child to-take grazing-ground. But when you-it-finish
a-tC-yeftg-a, ta-pej-o 'n-giri peiye ten a-lotu
to-skin, roast the-meats sb-that when I-come
n-a-inep-u e-idip-ateV
and-I-them-meet they-have-finished-become.'
N-e-iny-Ototo ol-m6ruo, n-e-rem en-gitefig
And-he-arises the-old-man, and-he-stabs the-ox
em-bidiug, n-e-dum-u e-mootyan o
the-nape-of-the-neck, and-he-picks-up-hither the-quiver and
eng-auo, n-e-nap en-gerai, n-6-osh in-glshu
the-bow, and-he-carries the-child, and-he-beats the-cattle
m-e-sh5mo daa, n-e-irita 'n-glshu.
that-they-go feeding-place, and-he-herds the-cattle.
Ore p* e-iko 'nji eng-olong a^iyou
Now when it-does thus the-suu to-wish
n-e-mut-u 8 , n-e-irur-a en-gerai
and-it-set-will, and-he-sleeps-(himself) the-child
te-'ng-oriong 4 , ne-ita-do-u ol-m<5ruo,
on-the-back, and-he-him-makes-descend-hither the-old-man,
n-e-irag-ye ti-alo oo-*l-kujit.
and-he-him-lie-down-causes-to in-place of-the-grasses.
N-e-lo ol-m6ruo a-riny-u 'n-glshu, amu
And-he-goes the-old-man to^return-hither the-cattle, for
e-shomo en-n-e-lakwa.
they-went the-which (or where )-it-is-far.
Ore pe e-ba-u, n-e-ingor-u
Now wKen he-arrives-hither, and-he-looks-hither (or searches)
e-w6ji n-e-tii en-gerai, n-e-la-u.
the-place where-he-is-there the-child, and-he-him-miss-will.
N-e-jo: 'A-pik en-gima amu taata n-e-nya
And-he-says: 'I-put-in the-fire for now and-it-him-eats
1 A-yeng means to skin as well as to slaughter. * They are ready.
* Two p.m. * The child is sleeping on the old man's back.
158 MASAI STORIES
en-gima, n-e-ishir, n-a-kwet alo a-dum-u
the-fire, aud-he-cries, and-I-run place to-pick-up-hither
eitu e-dup en-gima.'
did-not it-him-gets the-fire.'
N-e-ipir-u en-gima, n-e-pej
And-he-lights-with-fire-sticks the-fire, and-he-burns
en-gop, n-e-lo en-gima, n-e-ba-iki en-gerai,
the-ground, and-it-goes the-fire, and-it-reaches the-child,
n-e-kwet ol-moruo, n-S-jo ta-ba-iki 1 , n-e-nyor-iki
and-he-runs the-old-man, and-he-says reach- (him), and-he-him-finds
e-tua duo en-gerai.
he-died a-short-while-ago the-child.
N-e-tu-'ngw-aiye duo ol-m6ruo e-figoroyoni
And-he-left-thither a-short-while-ago the-old-man the-woman
e-yeng-ita en-giteng, n-g-jo si ninye
she-skinning-is the-ox, and-she-says also she
e-ngoroyoni te-ryeng-a en-giteng a , ore en-oshi-kata pe
the-woman skin the-ox, now the- very 8 -time when
e-ba-ya e-maal, n-e-rem kewan eng-ongu
she-arrives- thither the- dewlap, and-she-stabs herself the- eye
te-'ng-alem, n-e-kwet a-lo a-irur-a,
with-the-knife, and-she-runs to-go to-lie-down-(herself),
n-e-pwonu '1-motonyi, n-e-mut en-giteng pokin.
and-they-come the-birds, and-they-finish the-ox ' all.
Onaa, n-e-re-u ol-moruo 'n-gishu ang.
Well, and-he-drives-hither the-old-man the-cattle kraal.
Ore ake p' e-ishia-ki-no 'n-gishu
Now only when they-are-opposite-to-one-another the-cattle
kishomi, n-e-ning ol-moruo e-ngoroyoni e-ishir: 'Oi!
gate, and-he-hears the-old-man the-woman she-weeps : ' Oh !
eng-ongu ai ! ' n-e-jo ol-m6ruo : ' En-domoni
the-eye my I ' and-he-says the-old-man : ' The- woman- who-has-borne
ai, angae ni-ki-to-li-kyo 1 '
my, who who-(he)-you-told 1 '
N-e-jo e-ngoroyoni : * Ainyo, ol-lee lai.'
And-she-says the-woman: 'What, the-male my/
N-e-jo ol-moruo : f En-gerai duo
And-he-says the-old-man: 'The-child a-short-while-ago
e-tu-mut-a en-gima.'
it-him-finished the-fire.'
1 And when he reaches him. a And while she was skinning the ox.
* Lit. always.
GREED OF THE OLD MAN AND HIS WIFE 159
N-C-jo e-BgoroyOni : ' Oi !
And-ehe-says the-woman : ' Oh !
N-6-jo ol-m6ruo : ' Kodee
And-he-says the-old-man : ' Where
N-6-jf)-ki e-ngor5y5ni :
And-she-him-says-to the-woman :
'l-mOtOnyi.'
the-birds.'
en-gerai ai ! '
the-child my ! '
'n-giri t '
the-meats ? '
' E-ta-am-a
' They-them-have-eaten
N-6-jo ol-m6ruo : Oi ! 'n-giri ainei ! '
And-he-says the-old-man : ' Oh I the-meats my ! '
Onaa, n-e-ishir eng-aji poki, 6-jo
Well, and-it-weeps the-hut (or family) 'all, he^saye
ol-moruo : ' Oi ! 'n-giri ainei ! ' n-6-jo e-figor6yoni :
the-old-man : ' Oh ! the-meats my 1 ' and-she-says the-woman :
* Oi ! en-gerai ai ! Oi ! eng-ofigu ai ! '
'Oh! the-child my! Oh! the-eye my!'
E-'figur-ai taa elle-orere, amu em-biyani
(Ye)-look-thither (or Behold) well this-people, for the-greed
na-ta-ar-a kullo : n-e-la-u en-gerai,
which-struck these: and-they-lose-will the-child,
n-e-la-u en-giteng, n-e-la-u e-ngoroyoni
and-they-lose-will the-ox, and-she-lose-will the-woman
eng-ongu.
the-eye.
N-e-pwo aa-shul-are ol-orere te-'n-guruna.
And-they-go to-stay-together-with the-people in-the-shame.
THE STORY OF THE GREED OF THE OLD MAN
AND HIS WIFE.
There was once upon a time an old man who lived in a kraal with
his neighbours. And this old man had a wife and a small child, and
he possessed a very fine ox.
One day he said to himself: ' How shall I slaughter my ox?' and he
said aloud to his wife : ' My child ! I will call the men and tell them
that I am going to move. We can then slaughter our ox all by our-
selves.'
His wife agreed, and in the evening the old man blew his horn as
a signal to his friends that he had something to tell them. His
neighbours collected together, and he told them that he wished to
move as the air did not agree with him. The others consented, and
i6o MASAI STORIES
in the morning he saddled his donkeys, separated his cattle from the
rest, and started off", accompanied by his wife, who was carrying the
child.
"When they had gone some distance, they halted and erected their
kraal, after which they rested.
At dawn the next day the old man called his wife, and asked her
why they had not yet slaughtered their ox. The woman replied :
' My husband ! How shall we manage to slaughter the ox ? There
are two things to be considered, the first is that we have no herdsman,
and the second, that I am carrying the baby/ The old man then said :
' Oh, I know what we will do. I will stab the ox in the neck, then
I will leave you to skin it, and I will carry the child to the grazing
ground. But when you have skinned the animal, roast some meat so
that it will be ready on my return.*
The old man then killed the ox, after which he picked up his bow
and quiver, put the child on his back, and drove the cattle to the
grazing ground, where he herded them.
In the afternoon, as the child was asleep, the old man put it down
in the grass, and went to drive back the cattle, for they had wandered
far. But when he returned to the spot where he had left the child,
he was unable to find it, so he decided to set light to the grass, ' for,'
he thought, ' when the fire reaches the child, it will cry, and I will
run to the place and pick it up before it is burnt.' He made a fire
with his fire-sticks, and the fire travelled to where the child was. He
ran to the spot, but when he reached it, he found that the child was
dead.
The old man had left his wife in the morning skinning the ox.
And while she was skinning it she had just reached the dewlap
the knife slipped, and she stabbed herself in the eye. She went and
lay down, and the birds came and finished the meat.
After the child was burnt, the old man drove the cattle to the
kraal, and when they were opposite to the gate, he heard his wife
weeping, and saying : ' Oh, my eye ! ' He therefore asked her who
had told her the news.
' What news ? ' she inquired.
' The child has been burnt/ he replied.
The woman exclaimed : ' Oh, my child ! '
The old man then asked where his meat was, and his wife informed
him that the birds had eaten it, whereupon he cried out : ' Oh, my
meat ! '
GREED OF THE OLD MAN AND HIS WIFE 161
They both wept, the old man crying : ' Oh, my meat ! ' and the
woman : ' Oh, my child ! Oh, my eye I '
Look well at these people. It was for their greed that they were
punished ; they lost their child and their ox, the woman lost her eye,
and they had to return in shame to their former home.
'L-omon le-'figoroyoni oo 'n-gera
The-news of-the-woman and the-children
o-'l-figabSli.
of-the-sycamore-tree.
E-tii opa e-figoroy5ni ne-me-ata
She-is-there formerly the-woman who-not-has
ol-mdruo, n-e-ton ing-olongi pokin e-ata o-sina.
the-husband, and-she-sits the-days " all she-has the-trouble.
N-e-isho nabo-olofig, n-5-jo: 'Ainyo
And-she-gives (or does-this) one-day, and-she-says : ' What
elle-sina 1-a-ata 'ng-olongi p6kin1 'Me en-gerai
tins-trouble which-I-have the-days ' all? No the-child
a-ata, ne-me ol-moruo. A-lo a-ingor-u
I-have, and-no the-husband. , I-go to-look-hither (or search)
ol-oiboni pa a-tum in-gera/
the-medicine-man so-that I-get the-children/
N-e-lo, n-e-tum ol-oiboni,
And-she-goes, and-she-gets (or sees) the-medicine-man,
n-e-jo-ki : ' Li-oiboni 1 a-ata o-sina/
and-she-him-says-to : ' O-the-medicine-man ! I-have the-trouble/
N-e-jo-ki ol-oiboni: 'O-sina le-'nyo 1'
And-he-her-says-to the-medicine-man : * The-trouble of- what ? '
N-g-jo e-ngoroyoni : ' I-'ngur-ai, amu a-ta-a
And-she-says the-woman : * Look-thither V for I-have-become
(or Behold), /
kitok, 'me ol-moruo % a-ata, ne-me 'n-gera/
big, no the-husband I-have, and-no the-children/
N-e-jo-ki ol-oiboni: N-aa 'nyo
And-he-her-says-to the-medicine-man: ' And-they-are what
i-'ygu? Ka, 'n-gera anake ol-moruo?'
you-want? How, the-children or the-husband ?'
N-e-jo e-ngoroyoni: *M-a-.iy6u ol-m6ruo,
And-she-says the-woman: 'Not-I-wish the-husband,
a-iyeu 'n-gera/
I-wish the-children/
MASAI STORIES
N-e-jo-ki ol-oiboni : ' Inno,
And-he-her-says-to the-medicine-man : ' Go,
i-'ngor-u 'motio uni araki 'n-gumok
look-hither (or search) the-cooking-pots three or the-many
ni-i-ndim a-tu-dum-u te-'ng-golon. Inno,
which-you-are-able to-pick-up-hither with-the-strength. Go,
ore pe i-tum, n-i-lo a-ingor-u
now when you-them*get, and-you-go to-look-hither
ol-ngaboli 5-ata '1-nganaiyok, n-i-pik
the-sycamore-tree which-has the-fruits, and-you-tnem-put-in
kunna-motio a-iput, n-i-shum ti-aji,
these-cooking-pots to^fill, and-you-them-place in-hut,
n-i-lo iye a-lilit-a.'
and-you-go you to-walk-(yourself).'
N-e-lo e-ngoroyoni, n-e-iko
And-she-goes the-woman, and-she-does
en-n-e-ti-aka ol-oiboni
the-which (or what)-he-her-said-to the-medicine-man,
n-e-sot-u '1-nganaiyok, n-e-iput i-motlo,
and-she-gathers-hither the-fruits, and-she-fills the-cooking-pots,
n-e-shum ti-atwa aji, n-e-lo
and-she-them-places within hut, and-she-goes
a-lilit-a oo m-e-ta-a teipa.
to-walk-(herself) until it-may-become evening.
N-e-jo wou afig 1 , n-e-ning ol-toilo
And-she-says come kraal, and-she-hears the-voice
loo-'n-gera e-iguran, n-e-jo : * Ana-i-jo
of-the-children they-play, and-she-says : ' If-you-say (or Why)
e-ning-o ol-toilo loo-'n-gera ti-ang T
it-heard-becomes the* voice of-the-children in-kraalT
N-e-jo ti-nyik-u en-n-e-taana a ,
And-she-says approach-hither the-which (or where)-it-is-near,
n-e-nyor-iki e-iput-a 'n-gera eng-aji enye,
and-she-finds they-filled-have the-children the-hut her,
e-idip-a 'n-giasin enye p6kin, e-tii '1-ayok
they-finisKed-have the^works her ' all, they-are-there the-boys
shoo, e-to-or-o 'n-doiye eng-aji,
grazing-ground, they-have-swept the-girls the-hut,
1 And when she comes to the kraal.
3 And when she approaches nearer.
WOMAN AND CHILDREN OF SYCAMORE TREE 163
il-muran
the-warriors
n-gera
the-children
e-figoroyoni
the- woman
a-boit-are
to-be-with
en-garsis.
the-rich-person.
'n-gera
the-children
n-e-rany
and-they-sing
n-e-ngas-aki 'n-gera kutiti.
aud-they-her-greet the-children email.
N-e-aku
And -she-becomes
N-e-ton
And-she-stays
'n-gumok-olofigi.
the-mauy-days.
N-e-isho
And-she-gives (or does-this)
'n-gera, n-6-jo : ' Ainyo
the-children, and-she-says : ' What
N-e-gir-a ninje
And-they-silent-are they
e-ir6-rie ; n-e-isho
they-her-speak-with ; and-they-give (or do-this)
a-lo
to-go
n-e-itunir-o pokin,
and-they-collect-themselves " all,
ti-aulo,
in-outside-t he-kraal,
enyena
her
nabo-olong,
one-day,
kunna-ghera
these-children
'n-gera;
the-children :
e-ipung
she-gbes-out
figotonye
their-mother
n-e-pwo
and-they-go
o-iiigu-a,
which-they-leave-thither (or come-from),
aa-aku
tobecome
'1-iiganaiyok.
the-fruit.
N-6-jo
And-she-says
m-e-tii
not-they-are-there
n-e-ito-ki
and-she-does-again
n-6-jo-ki
and-she-says-to
taata
to-day (or now)
ni-ki- jo-o
whom-you-me-gave
won
come
o nabo,
even one,
a-lo
to-go
ol-oiboni :
the-medicine-man :
e-Sgoroyoni l ,
the-woman,
n-e-ilepilep-aki
and-she-BColds
o-'l-chaniT
of-the-tree 1 '
eitu
did-not
ake p'
only when
'ng-angite,
the-kraals,
ol-opa-shani
the-former-tree
n-e-ito-ki
and-they-do-again
n-e-nyor-iki
and-she-finds
ninye,
eng-ang
the-kraal
i-ngu-na ?
you-done-have ?
n-aa-shomo/
and-they-me-have-gone.'
1 And when the woman comes.
H
n-e-ishir
and-she-weeps
o-'l-oiboni,
of- the-medicine-man ,
' Ainyo eii
'What again
'N-opa-ghera
The^former-children
1 64 MASAI STORIES
N-e-jo-ki ol-oiboni : ' Mekure
And-he-her-says-to the-medicine-man : ' Not-again
a-iyolo en-n-i-ngo ,taata/
I-know the-which (or what)-you-do now.'
N-e-ikilikwan e-ngoroyoni: 'A-lo a-ingur-aa
And-she-him-asks the-woman: 'I-go to-look-thither
ol-opa-shani ? '
the-former-tree ? '
N-e-jo-ki ol-oiboni : ' Inno, te-tem-a.'
And-he-her-says-to the-medicine-man: 'Go, try.'
N-e-lo e-ngoroyoni a-iya 'n-opa-motlo,
And-she-goes the-woman to-take the-former-cooking-pots,
n-e-ilep-aki ol-ngaboli.
and-she-cliinbs-into the-sycamore-tree.
Ore pe e-ba-iki '1-nganaiyok, n-e-puk-u
Now wHen she-reaches the-fruits, and-they-come-out
'ng-onyek too-'l-nganaiyok pokin a-ingor e-ngoroyoni.
the-eyes from-the-fruits ' all to-look-at the-woman.
N-e-irut e-ngoroyoni, n-eitu e-ito-ki
And-she-starts the-woman, and-did-not she-does-again
a-idim a-tardo-.u to-'l-chani J .
to-be T able to-descend-hither from-the-tree.
N-e-pwonu ol-orere a-ita-y-u,
And-they-her-come the-people to-take-out-hither,
n-eitu ae-olong e-ito-ki a-lo
and-did-not another-day she-does-a,gain to-go
a-ingor-u 'n-gera.
to-look-hither (or search) the-children.
THE STORY OF THE WOMAN AND THE CHILDREN
OF THE SYCAMORE TREE.
There was once a woman who had no husband, and she lived for
many days in trouble. One day she said to herself: '"Why do
I always feel so troubled ? It is because I have neither children nor
husband. I will go to the medicine-man and get some children.'
She went to the medicine-man and told him she was unhappy
owing to the fact that although she had now grown old she had
neither husband nor children. The medicine-man asked her which
she wanted, husband or children; and she told him she wanted children.
1 And she is unable to again descend from the tree.
WOMAN AND CHILDREN OF SYCAMORE TREE 165
She was instructed to take some cooking-pots three or as many
as she could carry and to search for a fruit-bearing sycamore,
to fill the pots with the fruit, to put them in her hut, and to go for
a walk.
The woman followed out these instructions implicitly. She
gathered the fruit, filled the pots, placed them in her hut, and went
for a walk till the evening.
On arriving near the kraal, she heard the sound of voices and
asked herself: 'Why does one hear the voices of children in the
kraal?' She approached nearer, and found her hut filled with
children, all her work finished, the boys herding the cattle, the hut
swept clean by the girls, the warriors singing and dancing on the
common, and the little children waiting to greet her. She thus
became a rich woman, and lived happily with her children for many t
days.
One day, however, she scolded the children, and reproached them
with being children of the tree. They remained silent and did not
speak to her; then, when she went to see her friends in the other
kraals, they returned to the sycamore tree, and became fruit again.
On her return to her own kraal, the woman wept bitterly when she
found it empty, and paid another visit to the medicine-man, whom
she taxed with having spirited away her children.
The medicine-man told her that he did not know what she should
do now, and when she proposed to go and look at the sycamore tree,
he recommended her to try.
She took her cooking-pots to the tree and climbed up into it. But
when she reached the fruit they all put forth eyes and stared at her.
This so startled her that she was unable to descend, and her friends
had to come and help her down.
She did not go to the tree again to search for children.
'L-omon le-Menye-Marogo.
The-news of-The-Father-(of)-Marogo.
E-tii opa ol-m6ruo 6-j-i
It-is-there formerly the-old-man who-called-is
Menye-Marogo, n-e-ulu illo-m6ruo,
The-Father-(of)-Marogo, and-he-is-gluttonous this-old-man,
n-e-ata en-dito na-j-i Marogo.
and-he-has the-daughter who-called-is Marogo.
N 2
1 66 MASAI STORIES
Ore oshi e-tii, n-e-iba-yu menye
Now always she-is-there, and-he-her-dislike-will her-father
naleng, m-e-iyeu n-e-isho-ri Marogo en-daa amu
very, not-he-wishes and-it-given-is Marogo the-food for
e-nyor illo-moruo en-daa naleng.
he-loves this-old-man the-food very.
N-e-i-u e-ngoroyoni e-illo-m6ruo eng-ae-kerai.
And-she-bears the-wife of-this-old-man the-other-child.
Ore p' e-I-sho e-ngoroyoni, n-e-iyam-i
Now when she-bears the-woman, and-it-married-is
Marogo, n-e-lo eng-ang o-'l-mdruo lenye.
Marogo, and-she-goes the-kraal of-the-husband her.
N-e-ton ninye Menye-Marogo a-boit-are
And-he-stays he The-Father-(of)-Marogo to-be-together-with
e-ngoroyoni enye o en-gerai kiti.
the-wife his and the-child small.
N-e-iri^u Marogo ol-kilikwai,
And-she-sends-hither Marogo the-messenger (or news),
n-e-jo-ki : ' En-di-aki 1 papa o yeyo
and-she-him-says-to : *(Ye)-say-to father and mother
m-e-etu taisere, amu e-yefig taisere
that-they-com to-morrow, for he-slaughters to-morrow
ol-moruo lai ol-kiteng/
the-husband my the-bullock/
N-e-tii Menye-Marogo eng-alo
And-he-is-there The-Father-(of)-Marogo the-neighbourhood
oo-'n-glshu, n-e-iri-waa ngoto-Marogo
of-the-cattle, and-she-sends-thither the-mother-(of)-Marogo
ol-kilikwai : * En-di-aki * Marogo, " E-pwonu
the-messenger (or news) : '(Ye)^say-to Marogo, "They-come
taisere minyi oo ngutunyi."'
to-morrow your-father and your-mother." J
Ore pe e-pwonu ; n-gishu, n-e-jo-ki
Now when they-come the-cattle, and-she-says-to
e-ngoroyoni ol-m6ruo lenye : * Menye-Marogo,
the-woman the-husband her: ' The-Father-(of) -Marogo,
e-te-jo Marogo/
she-said Marogo.'
1 Plural verb used with singular subject.
THE FATHER OF MAROGO
167
ol-m6ruo :
the-old-man :
N-6-jo
And-he-says
N-e-jO-ki
And-she-him-says-to
pesho. I-'ninifig-o
for-nothiug. Listen
N-C-jO-ki :
And-he-her-says-to :
N--jO-ki:
And-she-him-says-to :
1 Ainy6 6-jo e-menengani ? '
' What she-says the-corpse ? '
e-figorOySni : ' Mi-dek en-gerai
the-wife : ' Do-not-curse the-child
m-aa-tO-li-ki en-n-S-jo.'
let-me-you-say-to the-which-she-says.' )
(or what) /
' T5-lim-u.'
'Relate.'
* E-jo MarOgo, maa-pe
* She-says Marogo, let-us-go
taisere
to-morrow
eng-aBg
the-kraal
enye
her
amu
for
5-yeBg
he-slaughters
ol-aputani
the-soh-in-law
ol-kitefig.'
the-bullock/
lino
your
N-5-jo ol-moruo :
And-he-says the-old-man :
e-lio a-jo nanu
it-was- visible (or apparent) to-say (or that) I
4 Hoi!
'Ha!
e-Marogoi
the- Marogo
N-e-iny-6toto
And-they-arise
Ore te-'ng-oitoi,
Now on-the-road,
6-tii
which-is-there
And-she-him-says-to
1 Ta-ret-okoki
' Help-me
N-5-jo-ki
And-he-her-says-to
m-a-ita-lang-a,
that-I-it-make-cross,
e-moti ai
the-pot my
m-e-'ya-wa
that-it-it-carry-may
tadekenya, n-e-pwo.
morning, and-they-go.
n-e-tum
and-they-get (or see)
kitok.
big,
e-ngoroyoni
the-woman
ai,
my,
o-t5-i-u-o.'
who-her-bore )
(or begot).' /
eng-are
the-water
en-gerai.'
the-child.'
pe
and
ol-moruo :
the-old-man :
i-nda-lang-u
you-make-cross-hither
o-'l-kine.
ol-keju
the-river
ol-moruo :
the-old-man :
'Au,
Bring (it),
611
also
ye
you
of-the-goat.
eng-are.'
the-water.'
Ni-mi-njo
N-e-jing
And-he-enters
ol-moruo
the-old-man
atwa
in
And-not-you-give (or let)
eng-are.
the-water.
i68
MASAI STORIES
Ore
Now
eitu
did-not
e-ba-iki
he- reach
em-bolos
the-middle
e-ng-are,
of-the-water,
n-e-uap
and-it-snatches
N-e-ishir
And-she-weeps
' Ti-gir-ayu,
' Be-silent,
en-gerai
the-child
eng-are,
the-water,
n-e-ya.
and-it-him-takes.
amu
for
e-ngoroyoni, n-e-jo-ki ol-m<5ruo :
the-woman, and-he-her-says-to the-old-man :
e-ngam-u en-gerai '1-tuiiganak
they-catch-hither the-child the-men
oo- tii abori ol-keju/ N-e-ipot-isho :
who-are-there below (or further-down) the-river.' And-h'e-calls :
* 'L-oiye ! lekwa oo-tii abori ol-keju ! '
' The-friends ! those who-are-there below the-river ! '
'1-kak le-'ng-are.
of-the-water.
N-e-iruk-isho
And-they-reply
N-e-jo :
And-he-says :
N-e-itoki
And-they^do-again
lido-toilo lenye.
that-voice his.
N-e-jo-ki
And-he-says-to
N-e-jo
And-she-says
N-e-jo:
And-he-says :
N-e-pwo.
And-they-go.
Ore pe
Now when
the-trees
E-mbung-a
' (Ye)-seize
1-kak
the-trees
e-ngoroyoni :
the-woman :
e-ngoroyoni :
the-woman :
inna-kerai.'
this-child/
aa-ilgam-u
to-catch-hither (or answer)
' I-to-ning-o ? '
You-it-heardr
Let-us-go
'Ee/
'Yes/
naa/
then/
ol-keju,
the-river,
e-ngoroyoni
the-woman
e-lam
they-leave-behind
ol-mdruo : ' Kodee '1-tunganak
the-old-man : ' Where the-men
e-tu-dum-u-tua
they-picked-up-hither
N-e-jo-ki
And-he-her-says-to the-old-man : ' Ugh !
e-moda oshii 'ngoroyok. Ten
the-women. If
n-e-jo-ki
and-she-says-to
1-i-te-jo
whom-you-said
en-gerai ? '
the-child ? '
ol-m6ruo :
the-old-man :
maa-pe
let-us-go
amu
for
they-are-foolish
m-i-i-u
not-you-bear
always
ae ? '
other I'
e-imin
it-is-lost
mna,
this-one,
THE FATHER OF MAROGO 169
N-e-pwo.
And-th'ey-go.
Ore pe e-ba-iki aulo eng-ang, n-e-dol
Now when they-reach outside the-kraal, and-he-sees
ol-m6ruo '1-tufiganak S-yeiig-ita ol-kitefig,
the-old-man the-men they-slaughtering-are the-bullock,
n-e-roj e-ftgoroyoni to-'l-kuma a-jo-ki:
and-he-beckons the- woman with-the-club to-say-to:
* I-'fSgur-ai, 6-yefig-ita-i ol-kiteSg.'
' Look-thither, it-slaughtered-being-is the-bullock.'
N-6-jo ninye e-rojata e-roj 1 ,
And-he-says he the-beckoning he-her-beckon,
n-e-nyor-iki e-to-osh-o to-'l-kuma el-lughunya,
and-he-finds he-her-has-stnick with-the-club the-head,
n-e-puk-u o-sarge.
and-it-comes-out the-blood.
N-6-jo: 0i! e-Sgoroyoni ai!'
And-he-says : ' Oh I the-wife my ! '
N-e-dum-u 'n-gulughok, n-e-pet-ye
And-he-picks-up-hither the-earths, and-he-them-plasters-with
el-lughunya 2 , n-e-jo-ki : * Tini ki-pwo eng-ang
the-head, and-he-her-says-to : ' When we-go the-kraal
e-'n-gerai, m-i-lo a-^jo nanu 1-aa-to-osh-o ; naa,
of-the-child, not-you-go to-say I who-(I)-you-struck ; then,
tini ki-njo-ri 'n-giri kumok, m-i-jo,
if it-you-given-is the-meats many, not-you-say,
" A-ta-rap-oshe," tu-shum-a pe ki-njo
"I-have-had-eiiough-to-eat," put-(them)-down and you-me-give
nanu amu m-a-rap-osho. Ni-m-i-ata
me for not-I-have-enough-to-eat. And-not-you-have
en-gerai taata, ni-i-ndim a-ta-napa 'n-giri ang.'
the-child now, and-you-are-able to carry the-meats kraal.'
Onaa, n-e-ton-i te-'ng-ang e-'n-gerai enye,
Well, and-they-stay in-the-kraal of-the-child their
oo m-e-to^riny-u-nye eng-ang enye,
until they-may-return-hither-themselves the-kraal their,
n-e-'ya e-ngoroyoni 'n-giri naa-te-lek-u-tua,
aud-she-takes the-woman the-ineats which-remained-hither (or over),
naa-lo ol-m6ruo a-inos ti-aji.
which-he^goes the-old-man to-eat in-hut.
1 And he thinks he is beckoning to her.
8 And he plasters her head with them.
170 MASAI STORIES
THE STORY OF THE FATHER OF MAROGO.
There was once upon a time an old man called * The Father
of Marogo' who was a great glutton. He had only one daughter,
Marogo, but he disliked the child very much as he had to provide
food for her.
After a while his wife gave birth to a second child, and about the
same time Marogo was married, and moved to her husband's kraal.
The old man then lived alone with his wife and baby.
One day Marogo sent a messenger to invite her parents to come
on the morrow to her husband's kraal as they intended to slaughter
a bullock. When the messenger arrived, Marogo's father was away
from home attending to his cattle, so the message was delivered to his
wife, who replied that they accepted.
The cattle returned in the evening, and the woman said to her
husband : ' Father of Marogo, Marogo has sent us a message/
He replied, ' What did the hag say 1 '
The woman rebuked him for calling their daughter names, and
told him that their son-in-law was going to slaughter a bullock the
next day, and that Marogo had bidden them to the feast.
Marogo's father was delighted, and cried out : ( Ah ! my dear
Marogo. Anybody could see that she is my daughter.'
The next morning they started for their son-in-law's kraal, and
on the road came to a big river. The woman, who had been carrying
the baby, called out to her husband to help her. The old man told
her to bring him the child and he would take it across ; at the same
time he gave his wife his clay pot, which he had exchanged for a goat,
and instructed her not to let the water sweep it away.
He then entered the river, but before he reached the middle, he let
go the child and the current carried it away. The woman burst into
tears, but her husband told her to be quiet as the child would be
picked up lower down the stream. He called out to some imaginary
people, and when the sound ceased echoing among the trees, he said :
' Seize this child.' The echo came back to them, and he asked his wife
if she heard the reply, after which he proposed that they should go on.
As they were leaving the bank, the woman asked him where the
men were who had picked up the child. Marogo's father replied:
1 You women are such fools ! Even if this child is lost, won't you
bear another 1 '
They continued their journey, and when they arrived near Marogo's
PLATE VIII
Inside a Masai kraal.
Masai woman erecting kraal.
THE FATHER OF MAROGO
171
kraal, the old man saw the people slaughtering the bullock. As his
wife was eorae way behind, he beckoned to her with his club in order
to point out to her that the feast had commenced. He thought
he was only beckoning to her, but as his wife came up to him, he hit
her on the head with the club, and made the blood gush forth.
He was sorry for what he had done, and picked up some earth
which he plastered on the wound. He told his wife not to let the
people they were visiting know that he had hit her ; ' and/ he added,
* if you are offered plenty of meat, don't refuse. Put it on one side,
and give it to me afterwards, for I shall not get enough to eat. Now
that you have no child, you can take home whatever you don't eat.'
They stayed in their daughter's kraal until it was time to return,
and the woman took away some of the meat that was left over for
her husband to eat at home.
'L-omon loo-'ngoroyok are oo '1-mao.
The-news of- the- wives two and the-twins.
E-iwal-aka,
He-it-entered-into,
'ngoroyok are.
the-wives two.
N-e-I-sho
And-she-bears
n-e-tii
and-he-is-there
ol-mdruo,
the-old-man,
n-e-ata
and-he-has
eng-ae-ngoroyoni, n-a olupi
the-one (or other)-wife, and-she-is barren
idya-ngoroyoni
that-wife
eng-ae.
the-other.
N-e-I-sho
And-she-beara
n-e-I-u '1-mao.
and-she-bears the-twins.
Ore idya ne-me-i-sho
Now that-one who-not-bears
a-iko,
oshi-ake
always-only
n-e-iba-yu
and-she-hate-will
na-I-sho,
who-bears,
eng-ae,
the-other,
'Kaji
'What
peiye
so-that
And- it-is
n-e-dung
and-she-cuts
nyanna
thisrhere
n-e-jo :
and-she-says :
ol-moruo lai ?
the-husband my 1
N-e-lo,
And-shergoes,
'1-kimojik, n-e-isho
the-fingers, and- she-gives (or does-this)
1 And it is I who do not bear.
nanu
I
nekwa-kera
those-children
aa-nyor-u
he-me-love-will
ne-m-a-i-sho V
who-not-I-bear.'
e-'ng-ae
of-the-other
e-irur-a
she-sleeps-(herself)
173
MASAI STORIES
eng-ae \
the-other,
en-gutuk,
the-mouth,
e-ngoroyoni
the-woman
n-e-el-ye
and-she-rabs-on
n-e-jo :
and-she-says :
'n-gera
the-children
o-sarge
the-blood
' Li-orere,
Oh-the-people,
enyena.
her.'
N-e-jo
And-they-say
n-e-dol
and-they-see
wotu
come-(ye)
'1-lewa
the-males
loo-'n-gera
of-the-children
e-inos-a
she-eaten-has
le-'ng-ang 2 ,
of-the-kraal,
o-sarge.
the-blood.
n-gera
the-children
e- ng-ae,
of-the-other,
amu
for
And-not-they-are-there
e-isud-oiye to-'l-ulul, o-ta-nang-aka
she-them-hidden-a way-has in-the-drum, which- she-has-thrown-into
e-uaso.
the-river.
N-e^-jo
And-he-says
na-inos-a
who-eaten-has
ol-m<5ruo :
the-old-man :
'Kaji
'What
a-iko
I-do
enna-ngoroyoni
this-woman
'n-gera ? '
the-children ?
N-e-ipot,
And-he-her-calls,
n-e-jo-ki :
and-he-her-says-to :
' N-e-j-i-amu
f And-it-said-is-for )
or Because |
i-nos-a
you-ate
en-gias.
the-work.
n-i-to-i-u-o
whom-you-bore
'sirkon
the-donkeys
tua.'
you-may-die.'
Onaa,
Well,
'sirkon
the-donkeys
N-e-isho
And-it-gives (or does-this)
n-gera
the-children
I-'rita
You-herd
n--aku
and-sne-becomes
openy,
yourself,
akenya
presently
a"-isho
I-you-give
o
until
e-ngoroyoni
the-woman
en-na-irita
the-who-herds
ing-olongi
the-days
pokin.
' all.
lido-ulul
that-drum
n-gera,
the-children,
n-e-ya
and-it-it-carries
eng-are
the-water
o-tii
which-they-are-there
likae-osho.
other-country.
1 While the other woman is asleep.
2 And when the men of the kraal come.
THE TWO WIVES AND THE TWINS
173
oo-tii
who-are-there
ol-likae-m6rao :
the-one (or other)-old-man :
En-ai
'Mine
N-e-dol il-m6ruak
And-they-it-see the-old-men
n-S-jo
and-he-says
ol-Olul lai/
the-drura my.'
N--jo ol-likae :
And-he-says the-other ;
atwa.'
inside.'
N-e-ita-y-u-ni
And-it-put-out-hither-will-be
N-6-j-i en-da-bol *,
And-it-said-is (ye)-open-(it),
'n-gera atwa, n-aa
the-children within, and-they-are
n-e-dum-u-ni
and-it-them-picked-up-hither-is
en-doki
the-thing
aulo,
outside-the-kraal,
' Nyeledo
' That-there
na-tii
which-is-there
ti-atwa
from-within
n-e-nyor-ikl-ni
and-it-found-is
eng-are.
the-water.
e-tii
they-are-there
'1-ayok
the-boys
pokiraare,
both,
a-iya
to-be-carried
ang.
kraal.
N-e-itO-pok
And-he-thein-rears
ol-openy
the-owner
n-e-aku
and-they-become
n-e-aku
and-they-become
Ore ten
Now when
ake:
only:
N-e-jo
And-they-say
lo-'l-uluir
of-the-drum ? '
N-e-ikilikwan
And-they-ask
taa
well
'1-ayok botoro,
the-boys big,
'1-muran.
the-warriors.
o-tu-dum-u-a,
who-them-picked-up-hither,
n-e-murat-i,
and-it-them-circumcised-is,
'Ainy6
'What
e-iguran oo '1-kulikae, n-6-j-i
they-play with the-others, and-it-said-is
kullo lo-'l-Qlul ? '
these of-the-drum ? '
pokiraare: 'Ainyo-pe e-j-i 'yook
both: ' What-and (or Why) it-said-is us
n-e-inos-aki-ni
and-it-them-given-to-is (or informed)
ol-orere ;
the-people ;
en-n-e-iku-nu-no.
the-which (or what)-it-them-happened-to.
N-5-jo-ki-no '1-muran : ' Maa-pe
And-they-say-to-one-another the-warriors : ' Let-us-go
en-jore. Ore pe ki-ar-u
the-war (or raid). Now when we-strike-hither (or capture)
1 And when they open it.
174 MASAI STORIES
'n-gishu, ni-ki-pwo ol-osho opa
the-cattle, and-we-go the-country formerly
li-ki-'ngu-a.'
which-we-leave-thither (or come-from).'
Onaa, n-e-pwo en-jore, n-e-ar-u
Well, and-th'ey-go the- war (or raid), and-they-strike-hither)
(or capture) )
'n-gishu kumok, n-e-im-ye en-dim,
the-cattle many, and-they^-pass-through the-wood,
n-e-pwo aa-ba-ya en^gop enye.
and-tHey-go to-arrive- thither the-country their.
N-e-tum e-ngoroyoni na-irita 'sirkon
And-they-get (or see) the-woman who-herds the-donkeys
ti-aulo, n-e-ikilikwan : ' Yeyo,
in-outside-the-kraal, and-they-her-ask : ' Mother,
ana-i-jo i-'rita Sirkon? N-aa
if-you-say (or why) you-herd the-donkeys ? And-they-are
'n-gera oshi na-irita *sirkon ti-aulo. J
the-children always who-herd the-donkeys in-outside-the-kraal.'
N-e-jo e-ngoroyoni : ' Ee, 'n-gera ainei,
And-she-says the-woman: 'Yes, the-children my,
k-a-jo-ki-a *ndae? Ki^ra opa J n-o-*l-m6ruo obo.
1 1-ye- tell-how ye? We-are formerly the-of-the-old-man one.
Ki-aku are. N-a-ri-u 'nrgera are,
We-become (or are) two. And-I-bear the-children two,
n-aa '1-ayok pokiraare. N-a olupi
and-they-are the-boys " both. And-^she-is barren
eng-a'ini ai. N-e-isho p'
the-husband's-other-wife my. Andrshe^gives (or does-this) when
a-i-u 'n-gera, n-e-lotu a-dung il-kimojik
I-bear therchildren, and-she-comes to-cut the-fingers
loo-'n-gera, n-e^dum-u 'n-gera,
of-the-children, and-she-picks-up-hither the-children,
n-e-pik ol-ulul, n-e-nang-aki
andrshe-the"m-puts-in the-drum, and-she-it-throws-into
e-uaso, n-ra-ityam-aki, n-aa-el-ye o-sarge
the-river, and-she-me-jumps-at, and-she-me-rubs-on the-blood
en-gutuk, n-e-jo-ki ol-orere le-'ng-ang :
the-mouth, and-she-says->to the-people of-the-kraal :
THE TWO WIVES AND THE TWINS
175
" Wotu, en-da-siek-u
" Come-(ye), (ye)-ha8teu-hither
e-figor5yOui 'n-gera enyena."
the- woman the-children her."
' N-e-pwCnu ol-orere.
' And-they-come the-people.
'N-a-jo te-jo 1 : "El-lejare,
' And-I-say say: " The-lie,
n-e-dol-i o-sarge
and-it-seen-is the-blood
amu e-tu-mut-a
for she-has-finished
eitu a-inos,"
did-not I-them-eat,"
1-aa-ti-pik-a
which-she-me-put-in
eng-aini
the-husband's-other-wife
1 N-a-jo i-'sim-u 2 ,
1 And-I-say deny,
' N-a-iba-yu
' And-he-me-hate-will
"E-sipa."
" It-is-true."
ai.
my.
n-6-jo
and-they-say
ol-m<5ruo
the-husband
'sirkon oo
the-donkeys until
taa,
well,
n-e-iyolo-u '1-muran
and-they-know-will the-warriors
n-g-jo-ki: 'Took opa lello,
and-they-her-say-to : ' We formerly these,
'yook e-uaso likae-osho, n-e-dum-u-ni
us the-river other-country, and-it-us-picked-up-hither-is
m-a-irita
that-I-may-herd
'N-e-aku
' And-it-becomes
Onaa,
Well,
neja
thus
ol-orere :
the-people :
lai, n-a-i.-ho
my, and-he-me-gives
toata.
to-day.
'n-gera ainei/
the-children my.'
ngotonye,
their-mother,
n-e-'ya
and-it-us-takes
'yook likae-orere, n-e-itoti-i 'yook.
us other-people, and-it-ua-fed-is us.
ki-bul-u, n-e-li-kT-ni 'yook
we-grow, and-it-us-said-to-is us
e-tu-dum-u-aki 'yook ki-til
it-us-picked-up-hither-was us we-are-there
I-'ngur-ai '1-kimojik lang.'
Look-thither (or Behold) the-fingers our.'
Ore
Now
when
aa-jo
to say (or that)
atwa ol-ulul.
in the-drum.
N-e-iyolo-u
And-she-know-will
enyena.
her.
81
also
ninye
she
e-ngoroyoni
the-woman
'n-g;era
the-children
And when I say.
8 And when I deny.
I 7 6
MASAI STORIES
N-e-jo-ki
And-they-her-say-to
kunna-kishu, ta-pal-a
these-cows,
N-e-pwo
And-they-go
en-jokut,
the-herdswoman,
taata
now (or to-day)
Ore taisere
n-gera
the-children
enyena
her:
<Wou,
Come,
ta-lep-o
milk
'sirkon.'
leave the-donkeys.'
'sirkon
the-donkeys
n-e-jo
and-they-say
'N-oo-'sirkon 1 ?'
The-of-the-donkeys ?
n-e-dol-i
ang
kraal
ol-orere :
the-people
m-e-tii
not-she-is-there
'Kodee
'Where
Now
sidan,
beautiful,
morrow
and-it-seen-is
n-e-jo : ' Hae ! k-e-noto
and-they-say : ' Ho ! 1 she-has-got
e-ata '1-kilani
she-has the-clothes
'N-oo-'sirkon
The-of-the-donkeys
il-opa-ayok
the-former-boys
N-e-lotu
And-he-comes
'A-ar.'
' I-her-strike.'
N-e-jo-ki
And-they-him-say-to
ta-pal-a,
leave-(her)-alone,
1-lewa
the-males
oo-inos-a 1 '
whom-she-ate 1 '
ol-moruo
the-husband
lenye, n-e-jo :
her, and-he-says :
'1-muran :
the-warriors
mi-ar ;
do-not-strike-(her) ;
le-'ng-ang
of-the-kraal
' Papa-i,
3 : ' Father-you,
inno,
go,
imboto
ca'll
pe
and
ki-pwonu
we'-come
a-iruesh-a.'
to-talk-with-one-another.'
Onaa,
Well,
n-e-pwonu
and-they-come
n-e-igwen-a,
and-they-consider-with-one-another,
'l-lo-'l-moruo '1-muran.
the-of-the-old-man the-warriors.
N-e-jo ol-moruo :
And-he-says the-old-man :
olupi m-e-tua.'
barren that-she-may-die.'
1-lewa
the-males
n-e-nyor-ikT-ni
and-it-found-is
le-'ng-ang
of-the-kraal
aa
to-be
<A-ar
I-strike
idya-ngoroyoni
that-woman
1 The vowel of the feminine article is frequently omitted in the formation
of proper names.
PLATE IX
E-siangiki, or young married woman.
THE TWO WIVES AND THE TWINS 177
N-6-jo '1-rauran : ' Mi-ar, papa,
And-they-say the-warriors : * Do-not-strike-(her), father,
i-njo-o en-gias opa n-i-njo-o y6yo.'
give-(her) the- work formerly which-you-gave mother.'
Onaa, n-e-isho-ri idya-figorOyOni m-e-irita
Well, and-it-given-is that-woman that-she-may-herd
'airkon il-arin le-'n-gishon enye.
the-donkeys the-years of-the-life her.
THE STORY OF THE TWO WIVES AND THE TWINS.
There was once upon a time a man who had two wives. By one
wife he had no family, but by the other he had several children.
The latter on one occasion gave birth to twins, and great was her
joy when she heard that both the children were boys. The barren
woman, however, was so jealous that she made up her mind to do
something that would turn her husband's love for the happy mother
to hatred. She took the babies while their mother was sleeping, and
cut their fingers, after which she rubbed some of the blood on their
mother's mouth. She then put the children into a drum, which she
threw into the river, and called to the other inhabitants of the kraal
to come and look at the woman who had eaten her offspring. The
men came, and, seeing the blood, believed the story, especially as
the children were nowhere to be found. The old man was at first
uncertain what to do with the supposed murderess ; but after a while
he called her to him and told her that as a punishment she should
herd donkeys for the rest of her days.
The drum in which the woman had put the children was carried
along by the current to another country, and some old men who were
sitting on the bank of the river outside their kraal saw it as it was
floating down the stream. The one who saw it first claimed it as his,
whilst one of the others claimed the contents, whatever they might be.
The drum was fished out of the water, and when it was opened the
two babies were brought to light. The old man who had claimed
the contents of the drum took the children to his hut, and fed them,
and brought them up as his own sons.
In course of time the boys grew up, were circumcised, and became
warriors. They had received the nickname ' Sons-of-the-drum ' from
their playmates and fellow warriors, and as they did not understand
the meaning, they asked the older people why it had been given them.
On hearing the story of their being found in a drum in the river, they
178 MASAI STORIES
decided to pay a visit to the country of their birth ; and so as not to
arrive empty-handed, they thought it would be well to first of all
undertake a raid, and capture some cattle. They shortly afterwards
started off on a raiding expedition, and succeeded in lifting a herd of
cattle. They then passed through a forest, arriving eventually in
another country where signs of habitation soon became evident. They
had not proceeded far before they came upon a woman herding donkeys
outside a kraal. That a woman should undertake so menial a task
surprised them to such an extent that they went up to her and
accosted her. ' How is it/ they asked, ' that you are herding the
donkeys ? Is this not the children's work ? '
The woman replied : ' It is painful to me to explain to you, my
children, why I do this work/ She, however, proceeded to tell them
the pathetic story of her life. She related how her husband had had
two wives, and whilst the other one was barren, she herself gave birth
to several children. She spoke of her twins, and described how the
other wonlan had come to her while she was asleep, cut her babies'
fingers, and smeared the blood on her mouth. She went on to say
that the children were put into a drum by the other wife, and thrown
into the river ; and she dwelt on the punishment to which she had
been sentenced.
The warriors on hearing this account said to the woman : ' We are
your children, look at our fingers,' and they related to her the story
which had been told them of their being found in the drum.
The woman at once recognized her sons, and, at their request, left
the donkeys and milked their cows. The donkeys went back to the
kraal by themselves in the evening, and the people asked one another
where ' the donkey- woman ' was, this being the name which had been
given to the herdswoman*
On the morrow she was seen dressed in new clothes, and the
inhabitants of the kraal asked if c the donkey-woman ' had found the
sons she had eaten. When her husband saw her, he wished to beat
her ; but he was deterred by the two warriors, who requested him to call
a meeting of the men of the kraals so that they might talk with them.
The men came, and it was found that the warriors were the old
man's sons.
The old man then wished to kill his barren wife, but his sons told
him to give her the same work to do which he had formerly given to
their mother. This he did, and the guilty woman was sentenced
to herd donkeys for the rest of her life.
THE CATERPILLAR AND THE WILD ANIMALS 179
'L-omon lo-'l-kurto 0-j-i Kunju 1
The-news of-the-caterpillar which-called-is KUDJU
oo 'n-dokitin o-'sero.
and the-things of-the-forest.
E-isho-o opa, n-e-lo ol-kurto
He-gave (or did- this) formerly, and-he-goes the- caterpillar
eng-aji e-'n-git5jo.
the-hut of-the-hare.
N-e-l6tu en-gitojo e-i3gu-a e*lilit-a,
And- he-comes the-hare he-lea ves-thitherj he-walks-(himself),
(or comes-from)]
n-6-jo w5u kutuk-aji a , n-e-dol
and-he-says come mouth-hut (or door), and-he-sees
i-roruat o-'l-kurto, n-6-jo en-gitojo:
the-footsteps of-the-caterpillar, and-he-says the-hare:
1 Ainy6 na-tii eng-aji ai ? '
'What which-is-there the-hut my?'
N-6-jo ol-kurto to-'l-toilo kitok : ' Nanu
And-he-says the-caterpillar with-the-voice big: 'I
ol-murani lo-Le-kiado ! o-ibil-o
the-warrior of-The-long-one ! whom-they-unfastened-become
'mungen ki-ar-d te-Kurtiale. A-purd-aki
the-anklets we-strike-with-one-anotherj in-Kurtiale. I-crush-to
(or fight) )
e-muny en-gop ! N-a-ita-a
the-rhinoceros the-earth ! And-I-make-become (or make)
le-'ng-aina e-modioi ! Nanu, m-e-ite-u-no-yu s .'
of-the-ann | the-cow's-dung ! I, not-it-venture-itself-will/
(or elephant) j
N-e-iny-ototo en-gitojo a-lo, n-e-jo: 'He!
And-he-arises the-hare to*go, and-he-says : ' Ho !
a i-jo ol-o-ita-a le-'ng-aina
you-are you-say the-who-made of-the-ann (or elephant)
e-modioi; nanu adde n-a-ik'-aja ? '
the-cow's-dung; I afterwards and-I-do-how 1*
1 Ol-kurto is the name of any caterpillar, but more especially the cater-
pillars of the geometer species ; ol-kurto oji kunju is the name given to hairy
caterpillars.
8 And when he comes to the door.
s It is I ; nobody will venture to attack me.
BOLUS
i8o
MASAI STORIES
N-e-lo
And-he-goes
n-e-jo-ki :
and-he-him-says-to :
en-gitojo, n-e-tum en-derash,
the-hare, and-he-gets (or sees) the-jackal,
' Aa-ta-sai-ya, le-papa lai,
' I-you-have-prayed, 0-the-father my,
maa-pe
let-us-go
o-tii
who-is- there
N-e-pwo,
And-tKey-go,
e-ba-'iki
he-reaches
n-e-jo :
and-he-says :
na-tii
which-is- there
pe
so-that
IT!O a-iror-ie
you-go to-speak-with
eng-aji ai/
the-hut my/
n-e-isho
and-he-gives (or does this)
alo e-'ng-aji,
ol-kitok-tungani
the-big-man
pe
when
neighbourhood of-the-hut,
<Waa Waa.
(Noise resembling a jackal's cry.)
e-'n-gitojoni 1 ai 1 '
of- the-hare my ? '
ol-kurto : ' Nanu
the-caterpillar : ' I
o-ibil-o
whom-they-unfastened-become
en-derash
the-jackal
n-e-buak,
and-he-cries-out,
eng-aji
the-hut
A-purd-aki
I-crush-to
N-e-jo
And-he-says
lo-Le-kiado !
ofTThe-long-one !
ki-ar-a te-rKurtiale !
we-fight in-Kurtiale 1
N-a-ita-a le-'ng-aina
4nd-I-make of-the-arm (or elephant)
Nanu, m-e-ite-u-no-yu.'
I, not-it-venture-itself-will.'
N-e-jo-ki en-derash
And-he-saysrto the-jackal
e-muny
the-rhinoceros
Ainyo
What
ol-murani
the-warrior
'mungen
the-anklets
en-gop !
the-earth !
en-gitojo
the-hare
e-modioi !
the-cow's-dung !
' M-a-ite-u
Not-I- venture
taa
well
nanu
I
elle/
this-one.'
N-e-lo en-gitojo, n-e-tum
And-he-goes the-hare, and-he-gets }
(or sees))
n-e-jo-ki : ' Maa-pe
and-he-him-says-to ; ' Let-us-go
ol-kitok-tuiigani o-tii
the-big-man who-is-there
N-e-jo-ki : ' Maa-pe/
And-he-him-says-to : ' Let-us-go.'
1 Poetical form.
pe
so-that
eng-aji
the-hut
ol-keri,
the-spotted-one )
(or leopard), )
i-lo a-iror-ie
you-go ta-talk-with
ai.'^
my/
THE CATERPILLAR AND THE WILD ANIMALS 181
N-e-pwo, n-e-ba-ya,
And-tliey-go, and-they-ar rive-thither,
ol-keri : ' Ainy6 na-tii
the-spotted-one (or leopard) : ' What which-is-there
n-6-jo
and-he-says
eng-aji
the-hut
e-'n-gitojoni
of-tlie-hare
ai 1 '
my 1 '
' Nairn
' I
N-C-jo ol-kurto :
And-he-says the-caterpillar :
lo-Le-kiado ! o-ibil-o
of-The-long-one ! whom-they-unfastened-become
ki-ar-a te-Kurtiale ! A-purd-aki e-muny
we-fight in-Kurtiale I I-crush-to the-rhinoceros
ol-murani
the-warrior
'mungen
the-ankletfi
en-gop !
the-eafth !
N-a-ita-a le-'ng-aina
And-I-make of-the-arm (or elephant)
m-e-ite"-u-no-yu.'
not-it-venture-itself-will.'
N-6-jo ol-keri :
And-he-says the-spotted-one)
(or leopard) : j
ol-le-'ng-aina,
the-of-the-arm (or elephant),
N-e-lo en-gitojo,
And-he-goes the-hare,
n-e-jo-ki : ' Wou,
and-he-him-says-to ; ' Come,
e-modioi !
the-cow's-dung !
Nanu,
I,
o
and
'Pasa!
'Ah!
e-muny,
the-rhinoceros,
n-e-ipot
and-he : calls
e-purd
he-crushes
o
and
nanu.
L*
e-muny,
the-rhinoceros,
eng-aji
the-hut
aa-ta-sai-ya, ta-ar-ai
I-you-have-prayed, strike-thither)
(or drive-away) f
ai/
my.'
n-6-jo :
and-he-says :
ail*
myT
' Nanu ol-murani
' I the-warrior
ol-tungani o-tii
the-man who-is-there
N-e-lotu e-muny,
And-he-comes the-rhinoceros,
o-tii eng-aji e-'n-gitojoni
who-is-there the-hut of-the-hare
N-e-jo ol-kurto :
Aud-he-says the-caterpillar ;
lo-Le-kiado ! o-ibil-o
of-The-long-one I whom-they-unfastened-become
ki-ar-a te-Kurtiale ! A-purd-aki e-muny
we-fight in-Kurtiale! I-crush-to the-rhinoceros
N-a-ita-a le-'ng-aina e-modioi !
And-I-make of-the arm (or elephant) the-cow's-dung !
m-e-ite-u-no-yu.*
not-it-venture-itself-will.*
2
'Angae
'Who
mungen
the-anklets
en-gop !
the-earth !
Nanu,
I,
MASAI STORIES
neja
thus
taa
well
e-muny
the-rhinoceros
e-tiu ?
it-is-like 1
nanu.'
I.'
Aa-purd-i
It-me-crushed-is
' Ainyo
'What
na-tii
which-is-there
eng-aji
the-hut
Ore pe e-ning e-muny lello-rorei,
Now when he-hears the-rhinoceros these-words,
n-e-jo: 'He! Ai!
and-he-says : ' Ho ! What !
adde nanu. A-lo
afterwards me. I-go
N-e-lo en-gitojo, n-e-ipot ol-le-'ng-aina,
And-he-goes the-hare, and-he : calls the-of-the-arm (or elephant),
n-e-lotu, n-e-jo :
and-he-comes, and-he-says :
e-'n-gitqjoni ai 1 '
of-the-hare my 1 '
N-e-jo ol-kurto: 'Nanu ol-murani
And-he-says the-caterpillar : 'I the- warrior
lo-Le-kiado ! o-ibil-o 'mungen
of-The-long-one ! whom-they-unfastened-become the-anklets
ki-ar-a
we-fight
N-a-ita-a le-'ng-aina e-modioi! Nanu,
And-I-make of-the-arm (or elephant) the-cow's-dung ! I,
m-e-ite-u-no-yu/
not-it-venture-itself-will.'
te-Kurtiale ! A-purd-aki e-muny
in-Kurtiale ! I-crush-to the-rhinoceros
en-gop !
the-earth !
N-e-jo
And-he-says
adde
afterwards
nanu
me
ol-le-'ng-aina :
the-of-the-arm |
(or elephant) : )
e-modioi.
the-cow's-dung.
Hah
d-itd-i
it-me-made-is
M-a-ite-u
Not-I-venture
and
nanu
I
die. 1
this-one/
N-e-dol
And-he-sees
Come,
pasinai,
'please,
a-ita-y-u
to-take-out-hither
en-gitojo
the-hare
i-'ngur-ai
look-thither (or see)
ol-tungani
the-man
en-dua, n-e-jo-ki :
the-frog, and-he-him-says-to :
anake i-ndim
if you-are-able
o-ta-la-ikl-note-ki
whom-they-have-unable-been
o-tii
who-is-there
eng-aji
the-hut
N-e-jo-ki
And-he-him-says-to
ai/
my/
en-dua :
the-frog ;
' Maa-pe/
' Let-us-go.'
THE CATERPILLAR AND THE WILD ANIMALS 183
N-e-pwo,
And-tliey-go,
en-dua : ' Aftgae
the-frog : ' Who
N-6-jo
And-he-says
lo-Le-kiado !
of-The-long-one I
n-e-ba-ya, n-6-jo
and-they-arrive-thither, and-he-says
5-tii eng-aji e-'n-gitojoni ai ? '
who-is-there the-hut of-the-hare my 1 '
Nanu
'I
ol-kurto :
the-caterpillar :
o-ibil-o
whom-they-unfastened-become
ki-ar-a
we-fight
N-a-ita-a
And-I-make
te-Kurtiale !
in-Kurtiale !
A-purd-aki
I-crush-to
e-muny
the-rhinoceros
ol-murani
the- warrior
'mungen
the-anklete
en-gop I
the-earih !
le-'ng-aina
of-the-arra (or elephant)
e-modioi t
the-cow's-dung !
Nan a,
I,
m-e-it5-u-no-yu 1
not-it-venture-itself-will !
N-e-ito-ki en-dua
And-he-him-does-again the-frog
eng-oifigoni,
the-strong-person,
'n-e-'iigape,
the-of-the-post,
I-have-corne
the-buttocks
e-makake.'
the-vileness.'
a-igut-aki,
to-move-towards,
en-^dyangadad,
the-leaper,
n-aa-pik-i
and-it-me-put-in-is
n-6-jo :
and-he-says :
n-a-ata
and-I-have
eng-Ai
the-God
N-e-ikirikir-a ol-kurto.
And-he-trembles-(himself) the-caterpillar.
N-e-nyik-aa
And-he-pushes-thither (or approaches-thither)
en-dua.
the-frog.
N-e-jo
And-he-says
kul-to \
caterpillar,
Onaa,
Well,
nanu
I
ol-kurto
the-caterpillar
kul-to.'
caterpillar.'
n-e-ibung
e-ikirikir-a :
he-trembles-(himself) :
Nanu
'I
and-they-him-seize
boo,
ouside- the-hut,
na-tii inne te-'n-daboi
which-is-there here at-the- trouble
i-iigwesin
the-animals
n-e-ya-u
and-they-him-bring
n-e-kweni
and-it-laughs
aa-yet-u,
to-drag-hither,
poki-toki
every-thing
n-a-ita-yo
which-it-put-out-thither
ol-kurto.
the-caterpillar.
1 The change of r to I signifies something weak or small.
1 84 MASAI STORIES
THE STORY OF THE CATERPILLAR AND THE
WILD ANIMALS.
Once upon a time a caterpillar entered a hare's house when the
owner was absent. On his return the hare noticed the marks on the
ground, and cried out : ' Who is in my house 1 ' The caterpillar
replied in a loud voice : ' I am the warrior-son of the long one, whose
anklets have become unfastened in the fight in the Kurtiale country.
I crush the rhinoceros to the earth, and make cow's dung of the
elephant ! I am invincible ! '
The hare went away saying : ' What can a small animal like myself do
with a person who tramples an elephant under foot like cow's dung 1 '
On the road he met the jackal, and asked him to return with him
and talk with the big man who had taken possession of his house.
The jackal agreed, and when they reached the place, he barked loudly,
and said : ' Who is in the house of my friend the hare 1 '
The caterpillar replied : ' I am the warrior-son of the long one,
whose anklets have become unfastened in the fight in the Kurtiale
country. I crush the rhinoceros to the earth, and make cow's dung
of the elephant ! I am invincible ! ' On hearing this the jackal said :
' I can do nothing against such a man/ and left.
The hare then fetched the leopard, whom he begged.to go and talk
with the person in his house. The leopard, on reaching the spot,
grunted out : ' Who is in the house of my friend the hare ? ' The
caterpillar replied in the same manner as he had done to the jackal,
and the leopard said : ' If he crushes the elephant and the rhinoceros,
he will do the same to me.'
They went away again, and the hare sought out the rhinoceros.
The latter, on arriving at the hare's house, asked who was inside,
but when he heard the caterpillar's reply, he said: 'What, he can
crush me to the earth ! I had better go away then.'
The hare next tried the elephant, and asked him to come to his
assistance, but on hearing what the caterpillar had to say, the
elephant remarked that he had no wish to be trampled under foot like
cow's dung, and departed.
A frog was passing at the time, and the hare asked him if he could
make the man who had conquered all the animals leave his house.
The frog went to the door and asked who was inside. He received
the same reply as had been given to the others, but instead of leaving,
THE CATERPILLAR AND THE WILD ANIMALS 185
he went nearer, and said : ' I, who am strong and a leaper, have
come. My buttocks are like the post, and God has made me vile.'
When the caterpillar heard this, he trembled, and as he saw the
frog coming nearer, he said : ' I am only the caterpillar.'
The animals who had collected near seized him, and dragged him
out ; and they all laughed at the trouble he had given.
'L-omon lo-'l-murani oo '1-Lumbwa.
The-neWs of- the- warrior and the-Lumbwa.
E-i-sho-o opa, n-e-pwo I'-muran
They-gave (or did-this) formerly^ and-they-go the-warriors
ol-pul.
the-slaughter-house.
Ore e-ti-oyo to-'l-pul,
Now they-have-not-yet-returned from-the-slaughter-bouse,
n-6-pwonu '1-Lumbwa, n-e-'ya 'n-gishu,
and-th'ey-come the-Lumbwa, and-they-take the-cattle,
n-6-ar sii en-gerai na-tii shoo,
and-they-kill also the-child who-is-there grazing-ground.
N-e-lo en-dito a-ipot ol-alashe lenye
And-she-goes the-girl to-call the-brother her
to-'l-pul, n-e-jo : ' Le-muran)
from-the-slaughter-house, and-she-says : ' O-the- warriors,
kullo lo-'l-o-pur-u J , e-ipir-a
these of-the-which-smokes, it-directed-towards-becomes
en-derit il-Lumbwa, n-e-saisai
the-dust the-Lumbwa, 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, n-e-ibelibel il-oingok
the-sides-of-the-head, and-they-move-to-and-fro the-bulls
i-ruga, n-e-nuk-a en-gerai
the-humps, and-he-buried (or hidden)-becomes the-child
to-'regie, oo-rash-a kummi lanei 8 .'
by-the-path, who-blotched-become lower-part-of-the-backs my.'
1 Another term for the slaughter-house.
3 Another name for ol-kipise, or apron of goat's skin which the warriors
wear when proceeding on a'journey.
j86 MASAI STORIES
N-e-jo '1-muran : ' M-e-tii enne
And-they-say the-warriors : ' Not-he-is-there here
ol-alashe lino; kwet-a kuldo-puli/
the-brother your; run those-slaughter-houses/
N-e-lo.
And-she-goes.
Ore elle-murani o-iiigor-u
Now this-warrior whom-she-looks-hither (or searches)
en^dito olralashe, a ninye ol-openy kunna-klshu
the-girl the-brother, it^is he the^owner these-cattle
naa-'ya-waita 'kmangati.
which-they-took the-enemies.
N-e-j5rki oUalashe : ' K-e-'ya-waita
And-he-her-says-to the-brother ; l ? They-taken-have
'1-Lumbwa 'n-glshu ? '
the-Lumbwa the-cattle ? '
N-e-jo e^dito : ' Ee.'
And-she-says the-girl : ' Yes/
N-e-pi naleng elle-murani, n-a kitok
very this-warrior, and-he-is big
a^lang il-kulikae pokin.
to-surpass the-others all.
N-e-jo-ki ol-murani o-singa lenye :
And-he-says-to the-warrior the-servant (or slave) his :
' 'Rindi, i-^njo-o-ki J n-amugha/
' Rindi, give-me the-sandals. 5
N-e-jo-ki o-singa : ' M-a-idim-u,
And-he-him-says-to the-servant : ( Not-I-be-able-shall,
amu kituak naleng.'
for big very/
N-e-jo-ki ol-murani
And-he-him-says-to the-warrior :
' I-mberiper-u.'
' Roll-(them)-over-and-over-hither,'
N-e-ito-ki n-e-jo-ki ol-murani: 'I-njo-o-ki
And-he-does-again and-he-him-says-to the-warrior : ' Give-me
em-bere ai.'
the-spear my.'
N-e-jo o-singa : ' M-a-idim-u/
And-he-says the-servant : ' Not-I-be-able-shall/
THE WARRIOR AND THE LUMBWA 187
N-6-jo ol-murani: 'I-mberiper-u.'
And-he-eays the-warrior : ' Roll-(them)-over-aud-over-hither.'
N-e-iperiper-u o-singa,
And-he-them-rolls-over-and-over-hither the-servant,
n-e-'ya-u.
and-he-thera-brings.
N-e-pwo.
And-they-go.
Ore pe e-ba-iki eng-oitoi, n-e-nyor-iki
Now when they-reach the-road, and-they-find
e-shOmo '1-mafigati en-n-e-lakwa.
they-have-gone the-enemies where- it-is-far.
N-e-suj, n-e-tum e-weji
And-they-them-follow, and-they-get (or see) the-placc
n-e-t<3-i-ki-o en-gitefig enye.
which-it-bore-in the-cow his.
N-e-ito-ki aa-tum kulle to-'l-turoto,
And-they-do-agaii^ to-get (or see) milks by-the-pond,
n-e-iyolo-u aa-jo J n-e^'n-giteng enye,
and-they-know-will to-say (or that) the-of-the-cow their,
n--jo-ki o-singa lenye : ' OtRindi, i-r'nyorinyor-a
and-he-says-to the-servant his : ' The-Rindi, taste
kunna-alle.'
these-milks.'
N-e-inyorinyor, n-e-jo-ki : ' K,inre-anu ? '
And-he-them-tastes, and-he-him-says-to : ' ? The-of-when ? J
N-S-jo-ki 'Rindi : ' 'N-e-'ng-ae-olong.'
And-he-him-says-to Rindi : ' The-of-the-rother-day,'
N-S-jo-ki; 'Maa-pe.'
And-he-him-says-to : ' Let-us-go.'
N-e-pwo, n-e-rtuni kulye-alle to-'l^balbfi],
And-tliey-go, and-they-get (or see) other-milks by-the-lake,
n-g-j5-ki ol-murani: 'I-'ngur-ai sii kunna.'
and-he-him-says-to the-warrior : * Look-thither 1 also these.'
(or Try)/
N-e-ingur-aa, n-e-jo-ki :
And-he-them^looks-thither (or tries), and-he*him-says-to :
* Oi ! 'n-e-ngole dama. 1
* Oh ! the^of-yesterday day/
N-e-pwo.
And-th'ey-go,
1 88 MASAI STORIES
Ore pe e-keny-u, n-e-tum kulye,
Now when it-dawns, and-they-get (or see) others,
n-e-jo-ki ol-murani : ' O-Rindi, i-'ngur-ai
and-he-him-says-to the- warrior : ' The-Riudi, look-thither (or try)
sii kunna.'
also these.'
N-e-iiigur-aa, n-e-jo-ki :
And-he-them-looks-thither (or tries), and-he-him-says-to :
1 'N^e-ngole teipa kunna.'
' The-of-yesterday evening these/
N-e-pwo, n-e-ito-ki n-e-tum kulye,
And-tKey-go, and-they-do-again and-they-see others,
n-e-ingur-aa o-singa, n-e-jo :
and-he'-them-looks-thither (or tries) the-servant, and-he-says :
' 'N-e-duo tadekenya.'
' The-of-to-day morning.'
N-e-pwo, n-e-tum kulye, n-e-jo ' '
And-tKey-go, and-they-get (or see) others, and-he-says
ol-murani: { 0o sii kunna.'
tire- warrior : ' And again these.'
N-e-jo o-singa: 'Taata e-im-a enne.'
And-he-says the-servant: '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-become the-which (or when)-we-them-meet.'
N-e-ingur-aa o-singa, n-e-jo :
And-he-them-looks-thither (or tries) the-servant, and-he-says :
' Oi ! Ka ? m-e-li-o e-pwo
' Oh ! How ? not-they-visible-are they-go
te-lughunya-'yook 1 '
at-head-us (or in-front-of-us) ? '
N-e-pwo, n-e-inep-u, n-e-ar-are
And-tKey-go, and-they-them-meet, and-he-fights-with
illo-murani '1-mangati, n-e-mut,
this-warrior the-enemies, and-he-them-finishes,
n-e-riny-u 'n-glshu enyena ang.
and-he-returns-hither the-cattle his kraal.
1 For I think we shall meet them shortly.
THE WARRIOR AND THE LUMBWA 189
THE STORY OP THE WARRIOR AND THE LUMBWA 1 .
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; thie 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, cornel '
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 '1-Oikop, resident in German East Africa.
190
MASAI STORIES
it asked the warrior if he could not see the Lumbwa 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
back to his kraal.
'L-omon Io-'l-ay5ni o ol-alashe o o-sing5lio lenye.
The-news of-the-boy and the-brother and the-song their.
E-iwal-aka, n-e-tii ol-moruo, n-e-ata
He-it-entered-into, and-he-is-there the-old-man, and-he-has
'ngoroyok are,
the-wives two,
n-e-ata
and^-they-have
kunna-'ngoroyok in-gera
these-wives the-children
aa nabo 1 ,
to-be one,
n-aa
and-they-are
'1-ayok pokiraare.
the-boys both.
N-e-a
And-she-dies
e-ngoroyoni
therwoman
nabo, n-e-ingu-a
one, andrshe-leaves-thither
en-gerai,
the-child.
N-e-jo-ki
And-he-saysrto
' I-ngo e]
' Take-hold-of t
N-e-jo
And-she'-says
Onaa,
Well,
aa-boit^a,
to-be- with-one-another,
en-ne-m-e-tii
the-which (or where^not-it-is-there
N-e-aku botoro,
And-they-become big,
shoo 'ng-olongi
grazing-ground the-days
N-e-isho e-ngoroyoni,
And-she-gives ) therwoman,
(or does-this) /
ol-moruo
therhusband
e-ngoroyojii na-ish-u :
the-wife who-lives :
a-kerai pe
5-child so-that
e-boit-are eng-ae.'
he-ie-together-with the-other.'
e-ngoroyoni :
the- woman ;
' Aiya.'
' Very- well.'
n-e-tonrri
idr-they-stay
'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.
n-e-iba-yu
and-she-hate-will
en-gerai
the-child
1 One apiece. 2 These boys who were mentioned a short while ago.
3 And they love one another very much.
THE BOY, HIS BROTHER, AND THEIR SONG 191
e-'ng-ae, n-6-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-children the-boys big they-herd
'n-glshu, n-e-ata en-giteflg enye na-das
the-cattle, and-they-have tbe-cow their which-they-suck
ake pokiraare, n-C-j-i eng-arna e-inna-kiteiig,
only both, and-it-called-is the-name of-this-cow,
en-Dambu \
the-Dapple-grey.
N-a ake e-ieho j>' e-aku
And-it-is only they-give (or do-this) when it-becomes
e-iyO-u-u f n-e-das, n-e-rany :
they-wish-will and-they-suck, and-they-sing :
E-itu-mp-aka 3 en-Dambu ang,
She-has-lowered-(the milk) the-Dapple-grey our,
En-goi-papai 4 ,
The-child-(of)-father,
Ne-m-a-das il-ki linono,
Whom-not-I-suck the-teats your,
En-goi-papai.
The-child-(of)-father.
N-e-aku illo
And-it-becomes this
inna-kiteng enye.
this-cow their.
N-e-iwal-aka
And-she-it-enters-into
ti-atwa eng-aji.
within the-hut.
o-singolio
the-song
inna-ngoroyoni,
this-woman,
lenye ten
their when
n-e-tur-u 8
and-she-digs
e-das
they-suck
en-gumoto
the-pit
1 In this word 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.
1 In the third person plural of the present and future tenses of the verb
a-iyO-u, to wish, the last letter is doubled.
* 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
en-gerai
the-child
e-ipir
it-him-is-6pposite-to
Ore p' e-idip, n-e-jo-ki
Now when she-it-finishes, and-she-says-to
ne-me-ata ngotonye : ' La-isho-o eng-Ai ! '
who-not-has the-mother : ' Whom-me-gave the-God ! '
N-e-jo en-gerai : ' Oi.'
And-he-says the-child : ' Yes.'
N-e-jo-ki : ' Ten e-ipir eng-olong 1 ,
And-she-him-says-to : * When it-us-is-6pposite-to the-sun,
n-i-lotu ang peiye aa-barn.'
and-you-come kraal so-that I-you-shave.'
N-e-jo en-gerai: 'Aiya.'
And-he-says the-child : ' Very- well.'
N-e-lo en-gerai alo oo-'n-gishu o ol-likae.
And-he-goes the-child place of-the-cattle with the-other.
N-e-isho ake
And-he-gives (or does-this) only
eng-olong, n~e-lotu ang.
the-sun, and-he-comes kraal.
N-e-jo-ki e-ngoroyoni :
And-she-him-says-to the-woman :
i-'ya-u em-bene na-tii ol-murunya.'
bring the-bag which-it-is-there the-razor.'
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-u-o e-ngoroyoni, 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-gishu ang teipa, n-e-lo
And-they-come the-cattle kraal evening, and-she-goes
e-ngoroyoni, n-e-lep-u kulle kumok,
the-woman, and-she-milks-hither milks many,
p'
when
'Inno
'Go
kejek
feet
e-'ruat,
of-the-bed,
n-e-'ya-ki en-gerai enye.
and-she-them-takes-to the-child her.
Midday.
THE BOY, HIS BROTHER, AND THEIR SONG 193
N-6-jo-ki en-gerai
Afld-he-says-to the-child
ol-alashe lai '. '
the-brother my 1 '
N-6-jO-ki :
And-she-him-says-to :
figotonye :
his-motner
' Ygyo,
Mother,
kodee
where
n-e-nny-o
and-he-returns-himself
N-6-jo
And-he-says
N-6-jo
Aud-she-says
N-e-ishir
And-she-weeps
Ore p'
Now wHen
en-gerai :
the-child :
' A-ta-barn-o duo,
' I-him-shaved a-short-while-ago,
en-n-e-tii 'n-gishu.'
the-which-they-are-there ) the-cattle.'
(or where) ]
' Eitu e-riny-o.'
' Did-not he-return-himself.'
e-figoroyoni :
the-woman :
* E-imin-a
' He-lost-is
taa
well
naleilg.
very.
e-idip-a-yu \
it-finishetl-become-will,
en-gerai.
the-child.'
n-6-j-i
and-it-said-is
e-ta-a
it-has-become
e-tua
he-is-dead
en-gerai.
the-child.
N-e-lo ol-likae shoo.
And-he-goes the-other-one grazing-ground.
Ore p' e-ipir eng-olong,
Now wHen it-him-is-o'pposite-to the-sun,
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-glshu ang.
the-cattle kraal.
Ore p' e-ba-u boo,
Now when he-arrives-hither outside-the-hut,
n-e-rany
and-he-siugs
oui*.
linSno,
your,
oo
until
m-e-etu
may-they-come
n-e-rany
and-he-sings
1 When the day was finished.
1 94 MASAI STORIES
naleng, n-e-ning lido o-tii en-gumoto,
very, and-he-him-hears that-one who-is-there the-pit,
n-e-rany si ninye, n-e-ininiiig lido o-tii
and-he-sings also he, and-he-listens that-one who-is-there
< boo.
outside-the-hut.
N-e-nyik-u alo kutuk-aji
And-he-approaches-hither direction mouth-hut (or door)
n-e-ito-ki a-rany, n-e-iruk lido
and-he-does-again to-sing, and-he-him-answers that-one
o-tii en-gumoto, n-e-ning taa katukul,
who-is-there the-pit, and-he-him-hears well altogether,
n-e-lo a-ita-u ti-atwa en-gumoto.
and-he-him-goes to-put-out-hither from-within the-hole.
Ore ake pe e-ba-u ngotonye,
Now only when she-arrives-hither their-mother,
te-'ramatare, n-e-jo: 'lyopel kaji
from-the-attending-to-the-calves, and-she-says : 'Ah*! where
e-iiigu-a enna-gherai ai ? '
he-leaves-thither (or comes-from) this-child my ? '
N-e-jo eng-ae: 'E-ingu-a o-sero.'
And-he-says the-other-one : ' He-comes-from the-forest.'
Ore tadekenya n-e-ii idya-kerai na-ata
Now morning and-he-sharpens that-child who-has
figotonye ol-alem m-e-ti-pi-ja,
the-mother the-sword that-it-may-sharp-become,
n-e-isho pe e-puk-u figotonye,
and-he-gives (or does-this) when she-cbmes-out his-mother,
n-e-dung ol-gos, n-e-a.
and-he-her-cuts the-throat, and-she-dies.
Onaa, n-e-ita-lak-u en-gerai
Well, and-he-him-make-pay-for-will (or avenges) the-child
ol-alashe lenye o-ti-pik-aki en-gumoto pesho.
the-brother his who-put-in-was the-pit for-nothing.
N^-e-naiag inna-Sgoki enye.
And-she-it-throws (or dies-for) this-sin her.
E-iting-okityo kullo-omon enne.
They-ended-have these-news here.
'g
o
I
50
I
THE BOY, HIS BROTHER, AND THEIR SONG 195
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 not 1 ,
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.
196 MASAI STORIES
In the evening lie drove the cattle back 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-atini oo-'n-gera e-'sidai.
The-story of-the-ehildren 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-fihishes to-hatch, and-he- comes
ol-ngatuny, n-e-iiigur-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-the-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.'
1 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 e-sidai.
and-he-strikes-thither (or chases-away) the-ostrich.
N-e-lo e-sidai a-ingor-u
And-she-goes the-ostrich to-look-hither (or search)
'1-aigwenak, n-e-ikilikwan : * Ka, 'n-gera
the-counsellors and-she-them-asks : ' How, the-children
ainei anake 'n-o-'l-ngatuny 1 '
my or the-of-the-lion ? '
THE OSTRICH CHICKS
197
N-6-ur5-yu '1-aigwenak pokin 6-jo
And-they-fear-will the-counsellors ' all they-say
'n-e-'sidai 'n-gera, n-6-jo 'n-o-'l-figatuny.
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-figwesin
the-animals
Ore
Now
pokin.
' all.
pe
when
n-5-jo-ki
and-he-her-says-to
en-gumoto
the-hole
too-'ng-aloli
e-ba-iki
she-reaches
en-gidas
the-sucker
eng-aji
the-hut
in-dare l :
the-flocks :
to-'l-kiu
by*the-antrhill
pokirare. 1
e-'n-garibobo,
of-the-mongoose,
* Inno tu-tur-u
'Go dig
m-e-ipuSg-o
that-it-go-out-may
both/
at-the-directions (or ends)
N-e-lo e-sidai a-tur-u
And-she-goes the-ostrich to-dig
too-'ng-aloli pokirare.
at-the-ends " both.
en-gumoto m-e-ipuSg-o
the-hole that-it-go-out-may
Ore
Now
'ngwesin
the-animals
when
:m
aU
e-idip,
she-it-finishes,
te-inne-weji.
in-this-place.
n-e-iturur-u
and-she-collects-hither
Kake
But
n-gera,
the-children,
p6kin
'all
e-t-uri-aita
they-feared
n^e-jo
and-they-say
e-ikilikwan-i
it-him-asked-is
mnje
they
e-jo
they-say
'n-e-'sidai
the-of-the-ostrich
when
ki-d61
Ore
Now
'Eitu
1 Did-not
En-du-mus sii
(Ye)-consider also
N-e-ityam,
And-he-jumps,
te-idya-ae-matua.
by-that-other-portion.
'n-o-'l-ngatuny.
the-of-the-lion.
en-garibobo,
the-mongoose,
il-papit
the-hairs
'ndae.
ye.
oo-I-u
which-beget
*N-e-'sidai
The-of-the-ostrich
n-e-jing
and-he-enters
en-gumoto,
the-hole,
n-e-jo :
and-he-says :
'ng-opir.
the-feathers.
'n-gera.'
the-children.'
n-e-ipung
and-he-goes-out
1 Another name for the mongoose.
F 2
198 MASAI STORIES
N-e-ityam-aki ol-ngatuny, n-e-any-u
And-he-him-jumps-at the-lion, and-he-him-awaits
m-e-tu-puk-u.
that-he-may-come-out.
N-e-ibung ol-ameyu, n-e-a, amu e-jo :
And-it-him-seizes the-hunger, and-he-dies, for he-says :
' Ten a-lo a-iya-u en-daa, n-e-ipung en-garibobo.'
' If I-go to-bring the-food, and-he-goes-out the-mongoose.'
N-e-lo e-sidai, n-e-'ya 'n-gera enyena.
And-she-goes the-ostrich, and-she-takes the-children her.
THE STORY OF THE OSTRICH CHICKS 1 .
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-atini o-'l-kuruk 'o-iyam-a e-siangiki.
The-story of-the-crow who-married the-woman.
E-tii opa ol-kuruk, n-e-sir e-siangiki.
It-is-there formerly the-crow, and-he-woos the-woman.
Ore p' e-idip a-ti-sir-a, n-e-isho
Now when he-her-finishes to- woo, 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 'n-glshu, n-aa 'n-dauwa uni oo
her-father the-cattle, and-they-are the-heifers three and
'1-buiigaiko aare..
the-youug-bulls two.
N-e-nyor-u menye, n-e-muk
And-he-them-love-will (or accept) the-father, and-he-brews
ol-kuruk en-aisho, n-e-isho-ri
the-crow the-honey (or honey-wine), and-it-him-given-is
e-siangiki *.
the-woman.
N-e-iyam ol-kuruk e-siangiki, n-e-rik.
And-he- marries the-crow the-woman, and-he-her-takes.
N-e-ton-i si ninje te-'n-dim.
And-they-stay also they in-the-wood.
Ore pe e-mut-a ol-ari obo,
Now when it-finished-becomes the-year one,
n-e-ikilikwan e-siangiki: 'K-aji e-tii eng-ang
and-she-him-asks the-woman : ' Where it-is-there the-kraal
ino?'
your ?
N-e-any ol-kuruk e-lim-u.
And-he-refuses the-crow he-her-tells.
N-e-ikilikwan e-siangiki 'ng-olongi pokin : ' Kanu
And-she-him-asks the-woman the-days * all: 'When
ki-ba-ya eng-ang ino ? '
we-arrive-thither the-kraal your ? '
N-e-gir-a ol-kuruk.
And-he-silent-is the-crow.
Ore te-'ng-olong nabo n-e-jo ol-kuruk: 'A-lo
Now on-the-day one and-he-says the-crow : ' I-go
a-gil-u '1-kak, te-ked-o elle-shani, to-anyu-a-ki.'
to-break-hither the-firewood, climb this-tree, await-me.'
N-e-ked e-siangiki, n-e-rany e-ishir.
And-she-it-climbs the-woman, and-she-sings she-weeps.
N-e-lo ol-kuruk a-iturur-u '1-kak
And-he-goes the-crow to-collect-hither the-firewood
oo-lotu a-pej-ye.
which-he-her-comes to-burn-for.
1 And the woman is given to him.
200 MASAI STORIES
Ore e-rany e-siangiki e-ishir, n-e-ning
Now she-sings the-woman she-weeps, and-he-her-hears
o-sanja lenye li-opa o-ingu-a en-jore
the-lover her of-formerly who-leaves-thither ) the- war
or comes-from J
e-boit-are '1-alashera le-'siangiki.
he-is-together-with the-brothers of-the-woman.
N-e-jo-ki o-sanja : ' A-ning ol-toilo
And-he-them-says-to the-lover : ' I-hear the-voice
le-'ng-anashe inyi/
of-the-sister your/
N-e-jo-ki '1-chorueta lenyena: 'Ki-ti-pik-a
And-they-him-say-to the-friends his : ' She-you-ha's-put-in
eng-anashe ang ol-oirirua/
the-sister our the-madness/
N-e-inining il-alashera, n-e-ning si ninje
And-they-listen the-brothers, and-they-hear also they
ol-toilo, n-e-jo-ki-no : ' E-ti-sip-a.
the-voice, and-they-say-to-one-another : ' He-has-said-truly.
Maa-pe a-ingor-u/
Let-us-her-go to-look-hither (or search)/
N-e-pwo a-inep-u e-tii en-geper o-'l-chani.
And-they-her-go to-meet she-is-there the-tbp of-the-tree.
N-e-ikilikwan : ' Angae li-ki-to-rik-u-o 1 '
And-they-her-ask : ' Who who-(he)-you-brought-hither ? '
N-e-jo-ki : ' Aa-ti-mir-aka-ki ol-kuruk/
And-she-them-says-to : ' It-me-sold-to-was the-crow/
N-e-jo-ki '1-alashera: ' Kodee ol-kuruk/
And-they-her-say-to the-brothers : ' Where the-crow/
N-e-jo-ki eng-anashe: 'E-shomo a-gil-u
And-she-them-says-to the-sister: 'He-has-gone to-break-hither
'1-kak/
the-firewood/
N-e-jo-ki: 'Ten e-lotu, pe ki-mbot,
And-they-her-say-to : ' When he-comes, a'nd he-you-calls,
mi-do-u/
do-not-descend-hither/
N-e-jo e-siangiki : ' Aiya/
And-she-says the-woman : ' Very- well/
THE CROW WHO MARRIED A WOMAN 201
N-e-pwo ninje '1-alashera o o-sanja,
And-they-go they the-brothere and tbe-lover,
n-e-isud-ori.
and-they-hide-themselves.
Ore pe e-riny-u-nye ol-kuruk, n-6-j*5-ki
Now wKen he-returns-hither-himself the-crow, and-he-says-to
en-gitok : ' Na-iro, ta-ds-u.'
the-vrife : ' O-the-friend, descend-hither/
N-6-j5-ki en-gitok : ' M-a-d5-u.'
And-she-him-saya-to the-wife : ' Not-I-descend-hither/
N-e-it5-ki n-5-j5-ki ol-kuruk
And-he-does-again and-he-her-says-to the-crow
'n-gataitin are : ' 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-6-jo : ' M-a-do-u. J
and-she-says : ' Not-I-descend-hither.'
Ore e-any, n-e-jo-ki ol-kuruk:
Now she-refuses, and-he-her-says-to the-crow :
'A-ked-u openy, p j aa-l6tu a-ita-y-u.'
I-it-climb-hither niyself, and I-you-come to-take-out-hither.'
N-6-jo en-gitok ake : ' Wou, amu
And-she-says the- woman only: 'Come, for
m-a-do-u/
not-I-descend-hither.'
N-e-puk-u te-inna-kata '1-alashera o o-sanja
And-they : come-out in-that-time the-brothers and the-lover
lenye, n-6-ar-are ol-kuruk> n-e-ar,
her, and-they-fight-with the-crow, and-they-him-kill,
n--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
MASAI STOKIES
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 that 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
The-story
e-'n-gitojo a
of-the-hare
o ol-ngojine,
, and the-hyena,
o-'l-ngatuny 1 .
of-the-lioness.
and
eng-apune
the-c'ave
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-di vide- them selves )
(or separate), J
1 01-ngatuny means lion or lioness.
THE HARE, HYENA, AND LIONESS'S CAVE 203
Stone,
n-e-lo Wfc-gitojo, n-e-tum
and-he-goes the-hare, and-he-gets (or sees)
o-'l-figatuny, n-e-iken-o, n-6-jo :
of-the-lioness, and-it-closed-becomes (or is), and-he-saye :
boloV
open.'
N-e-bol-o, n-e-jiKg atwa,
And-it-opens-itself, and-he-euters within,
Soit, ripa 2 / n-e-rip-a.
sew (or close)/ and-it-clos'es-itself.
ol-gilata
the-room
n-e-lo ol-loo-'n-giri,
and-he-goes the^of-the-meats,
n-e-rap-osho, n*5-jo : ' Soit, bolo/
and-he-has-enough-to-eat, and-he-says : * Stone, open/
e-iye-u n-e-lo.
he-wishes and-he-goes.
Ore p' e-ipung,
he-goes-out,
n-e-jo :
and-he-says :
N-e-lo
And-he-goes
n-e-ito-ki
and-he-does-again
nnye
he
eng-apune
the-c'ave
' Soit,
1 Stone,
n-e-it6-ki
and-he-does-again
loo-'sunya,
of-the-fats,
n-e-inos,
and-he-eats,
amu
for
n-6-jo :
and-he-says
'Soit,
Stone,
o-soit.
the-stone.
a-ning
to-feel
Now wh'en
n-e-rip-a
and-it-closes-itself
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 o
Now on-the-road and-they-get-one-another and
N-e-jo-ki oUngojine en-gitojo :
And-he-says-to the-hyena the-hare :
i-'ngu-a ? Ana-i-jo
you-leave-thither (or come-from) ? If-you-say (or Why)
en-gutuk ino 1 '
the-mouth your ? '
N-e-jo enrgitojo :
And-he-says the-hare :
N-e-jo-ki ol-ngojine
And-he-says-to the-hyena
ripa,'
close/
e-sumash,
the-appetite,
ol-ngojine 3 .
the-hyena.
' K-aji
'Where
e-nyil
it-is-oily
'Oi!
'Oh!
en-gitojo :
the-hare :
m-e-nyil.'
not-it-is-oily.'
{ I-'yolo
You-know
paiye
and-you
1 Short for Le-soit ta-bol-5-yu.
a Short for Le-soit ti-rip-a-yu.
8 They meet one another, he and the hyena.
204 MASAI STORIES
e-weji n-i-lo a-daa-re 1 , 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 en-gitojo ol-ngojine : ' I-el-ye 'n-guruon
And-he-says-to the-hare the-hyena : ' Rub-on the-ashes
en-gutuk ino, p' e-aku sidai anaa en-ai.'
the-mouth your, so-that it-becomes beautiful like mine.'
Onaa, n-e-el-ye, n-eitu e-aku sidai
Well, and-he-them-rubs-on, and-did-not it-becomes beautiful
anaa en-e-'n-gitojo,
like the-of-the-hare.
N-e-jo-ki ol-ngojine : ' Ki-te-lej-a,
And-he-him-says-to the-hyena : { You-me-have-deceived,
pae. Ana-i-jo ten a-el-ye,
and (or I-say). If-you-say (or Why) if I-them-rub-on,
n-e-to-yu, m-e-tiu anaa en-ino? }
and-it-become-dry-will, not-it-is-like even yours?'
N-e*jo-ki en-gitojo: 'I^'suj-a te-'ng-are.'
And-he-him-says-to the-hare: 4 Wash-(it) in-the- water.'
N-e-isuj, n-g-jo: 'El-lejare, o pe 2
And-he-it-washes, and-he-says: 'The-liar, why and
e-to-yo ake ? '
it^-dry-became only ? '
N-e-jo-ki : c I-'suj-a too-'n-gulak.'
And-he-him-says-to : ' Wash- (it) in-the-urine/
N-e=-isuj ol-ngojine too-'n-gulak, n-e-jo:
And-he-it-washes the-hyena in-the-urine, and-he-says:
'I-'ngur-ai, taa, amu e-inyi-aka
' Look-thither (or Behold), well, for it-done-again-has
a-to-yu.'
to-become-dry. J
N-e-jo-ki ol-ngojine: ' To-li-ki-6-ki sii-ake
And-he-him-says-to the-hyena : ' Tell-me also-only
e-weji n-i-lo oshii a-6laa-re.'
the-place where-you-go always to-eat-in.'
N-e-jo en-gitojo : ' Omaa-taa ten aa-li-ki.
And-he-says the-hare : ' How-now if I-you-tell.
1 For a-daa-are. a O pe is often used for ainyo pe, why ?
THE HARE, HYENA, AND LIONESS'S CAVE 205
Ore iye tin i-lo hwSji, n-i-mod-a-yu,
Now you if you-go place, and-you-become-foolish-will,
ni-ki-resh-i.'
and-it-you-captured-is.'
N-e-jo ol-fSgojine: ' To-li-ki-5-ki ake iye.'
And-he-says the-hyena: 'Tell-me only you.'
N-e-jo en-gitf>jo: 'Omaa ten aa-rik. Ore
And-he-says the-hare: 'How if I-you-take. Now
inne n-a-daa-re naa eng-apune o-'l-figatuny. E-tii
here where-I-eat-in then the-c'ave of-the-lioness. It-is-there
taa kullo-gilat imyet le-'ng-apune. E-tii ol-gilata
well these-rooms five of-the-cave. It-is-there the-room
loo-'n-guruon, naa ninye e-iter-i 1 . E-tii sii
of-the-ashes, then it it-begun-is. It-is-there also
ol-loo-'l-oik. E-tii ol-loo-'sura. E-tii eii
the-of-the-bones. It-is-there the-of-the-fleshes. It-is-there also
ol-loo-'n-giri naa-aoana. E-tii ol-loo-'sunya,
the-of-the-meats which-are-tender. It-is-there the-of-the-fats,
a ninye ol-le-imyet.'
it-is it the-of-five (or fifth).'
N-e-jo ol-ngojine : ' I-'ngfri-o, maa-pe,
And-he-says the-hyena : ' Geirout-of-the-way, let-us : go,
to-rik-o-ki.'
take-me.'
N-e-pwo, n-e-ba-ya eng-apune.
And-tKey-go, and-they-arrive-thither the-cave.
N--jo-ki en-gitojo ol-ngojine : * Tin i-jing,
And-he-says-to the-hare the-hyena : ' When you-it-enter^
n-i-jo: "Soit, bolo." Ore pe i-lo atwa,
and-you-say : " Stone, open." Now when you-go within,
n-i-jo : " Soit, ripa." Ore pe i-'yo-u
and-you-say: "Stone, close." Now wh'en you-wish-will
n-i-puk-u, n-i-jo : " Soit, bolo." '
and-you-come-out, and-you-say : " Stone, open." '
N-e-jo ol-ngojine : ' Soit, bolo.'
And-he-says the-hyena : Stone, open.'
N-e-bol-o.
And-it-opens-itself.
1 That is the fitst.
2O6
MASAI STORIES
Ore
pe
e-jing
atwa,
Now
when
they-enter
within,
'Soit,
ripa.'
Stone,
close.'
n-e-jo en-gitojo :
and-he-says the-hare :
N-e-rip-a.
And-it-closes-itself.
ol-gilata
the-room
N-e-iter okngojine
And-he-begins the-hyena
n-e^lo en-gitojo ol-gilata
and-he-goes the-hare the-room
'n-guruon,
the-ashes,
o-tii
which-they-are-there
6-tii
which-they-are-there
sunya.
the-fats.
Ore
Now
en-gitojo
the-hare
P'
when
he-finishes
ol-ngojine :
the-hyena :
i-'ngiri-o, maa-pe.'
get-out-of-the-way, let-us : go.'
N-e-jo ol-ngojine : ' Woi !
And-he-says the-hyena : ' Oh !
N-e-jo-ki en-gitojo :
And-he-him-says-to the-hare :
kake iye, tini i-oidip,
but you, when you-finish,
a-inos-a, n-e-jo-ki
to-eat, and-he-says-to
' A-ta-rap-oshe nanu,
' I-have-had-enough-to-eat I,
eitu nanu a-inos
did-not I I-eat
' A-ipung
' I-go-out
pe
and
taa
well
toki.'
thing.'
nanu,
I,
n-i-puk-u,
and-you-come-out,
n-i-jo : " Soit,
q,nd-you-sa.y : " Stone,
i-ndip
you-finish
a-tu-puk-u-o
to-come-out,
n-i-jo :
and-you-say
bolo."
open. 53
" Soit,
" Stone,
i- yo-u
you-wish-will
Ore pe
Now wKen
a-lo
I'go
en-rgitojo :
the-hare :
N-e-jo-ki
And-he-him-says-to
a-rap-osho,
I-have-enbugh-to-eat,
N-e-jo
And-he-says
N-e-jo-ki o-soit :
And-he-says-to the^stone :
N-e-bol-o.
And-it-opens-itself.
N-e-lo ninye en^gitojo,
And-he-goes he the-hare,
ol-ngojine
the-hyena :
olrgilata
the-room
ripa.
c!6se." '
'Eitu
Did-not
loo-'l-oik.'
of-the-bones.'
A-lo
I-go
'Soit,
' Stone,
taa
well
nanu.
L'
bolo.'
open.
n-e-jo :
and-he-says :
' Soit,
' Stone,
ripa.
close.'
THE HARE, HYENA, AND LIONESS'S CAVE 207
N-e-rip-a.
And-it-closes-itself.
N-c-ton
And-he-sits-down
n-e-ito-ki
and-he-does-again
n-e-rap-osho,
and-he-has-ehough-to-eat,
N-5-jo-ki
And-he-says-to
' Soit, bolo.'
' Stone, open.'
ol-figojine a-inos
the-hyena to-eat
il-oik,
the-bones,
a-lo a-inos
'sura,
to-go to-eat
the-fleshes,
n-6-jo : ' A-lo.'
eat, and-he-says : ' I-go.'
o-soit : ' Soit, ripa,'
the-stone : ' Stone, close/
anai
instead-of
N-e-ri-ki-no a-te-jo, ' Soit,
And-he-forgets-(himself) to-say, ' Stone,
bolo,'
open,'
n-6-jo
and-he-says
ake,
only,
1 Soit, ripa.'
' Stone, close.'
N-6-jo
And-he-says
neja,
thus,
n-e-any e-bol-o
and-it-refuses it-opens-itself
o-soit,
the-stone,
amu mme
for no
neja
thus
, *-f l .
it-said-is.
N-e-lotu
And-she-him-comes
ol-openy eng-apune a-inep-u
the-owner the-cave
e-tii
he-is-there
atwa
in
eng-apune,
the-cave,
N-6-jo
And-she-says
N-e-jo
And-he-says
e-buak-ita, e-jo :
he-crying-out-is, he-says
ol-ngatuny : ' Soit,
the-lioness : ' Stone,
ol-ngojine :
the-hyena :
to-meet
'Soit, ripa.'
* Stone, close.'
bolo.'
open.'
' Wuuu-wi.
(Noise resembling a hyena's laugh)
Neja
Thus
duo
a-short-while-ago
a-iye-u
I-wish
n-a-jo.
and-I-say.
01-tolut
The-cursed-fellow
Oiya-kake !
Oh-but (or Woe-is-me) !
nanu ! Oiya-kake !
I Oh-but (or Woe-is-me) !
Soit, bolo 1 '
Stone, open ! '
N-e-jo ol-ngatuny: 'A-inos, anake a-ita-a
And-she-says the-lioness: 'I-you-eat, or I-you-make-become
en-gerai 1 '
the-child?'
N-6-jo-ki : ' I-nda-a-ki en-gerai.'
And-he-her-says-to : ' Make-become-me the-child.'
208
MASAI STORIES
N-e-jo-ki
And-she-him-says-to
ol-ngatuny :
the-lioness :
: To-ton-a
Sit-down
naa,
then,
pe
so-that
ki-mbung-aki
you-me-seize-for (or guard)
elle-o'ito ni-i-ngen.
this-bone, and-you-count.
enna-kerai
tins-child
ai.
my.
Ore
Now
,
when
a-lang
I-cross
I-ngo
Catch-hold-of
il-kejek
the-rivers
oongwan,
four,
n-i-gil/
and-you-it-break.'
N-e-iken
And-he-counts
ol-ngojine
the-hyena
'roruat.
the-footsteps.
Ore
Now
pe
when
e-ba-ya,
she-arrives-thither,
N-e-iper-aki-no
And-it 1 him-splits-to
en-gerai
the-child
n-e-gil
and-he-breaks
o-'l-ngatuny
of-the-lioness
ol-oito.
the-bone.
el-lughunya,
the-head,
n-e-dany,
and-it-it-breaks,
N-e-iyolo-u
And-he-know-will
n-e-a.
and-he-dies.
e-ita-ru-eiye,
it-him-makes-destroyed,
ol-ngojine
the-hyena
n-e-lo
and-he-goes
a-iya-u
to-bring
a-jo
to-say (or that)
'1-timitimi
the-hornets
aare, n-e-pik
two, and-he-thein-puts-in
en-gerai
the-child
'n-gumeshi.
the-nostrils.
N-e-lotu
And-she-comes
n-e-jo-ki
'I-'ya-u
' Bring
en-gerai
the-child
N-e-jo-ki
And-he-her-says-to
duo
a-short-while-ago
n-aa-jo-ki
and-he-me-says-to
ol-ngatuny,
the-liojiess,
m-a-ita-naa.'
that-I-it-make-suck (or suckle).'
ol-ngojine : * Papa,
the-hyena : ' Father,
ol-ngojine :
the-hyena :
a-shomo
I-went
en-aibon,
the-medicine (or medicine-man's-kraal),
en-gerai
the-child
ol-oiboni :
the-medicine-man :
en-gima, n-e-a." J
the-fire, and-he-dies." J
: Tini
"If
i-nda-lang
you-make-cross
ol-ngatuny :
the-lioness :
N-e-jo-ki
And-she-him-says-to
m-e-tiu-toki. J
not-it-is-like-thing (or it-does-not-matter). J
< I-'ya-u
<Bring-(it)
amu
for
THE HARE, HYENA, AND LIONESS'S CAVE 209
N-C-jo ol-figojine : ' E-irur-a
And-he-sayB the-hyena : ' He-8leep8-(himself)
el-lughunya.'
the-head.'
N-6-jo-ki ol-ngatuny :
And-she-him-says-to the-lioness :
m-a-ingur-ai.'
that-I-it-look-thither (or see).'
N-e-dum-u ol-figojine
And-he-picks-up-hither the-hyena
' Oi ! enna-kerai e-papa.'
'Oh! this-child of-father.'
amu
for
e-mwei
he-is-ill
en-gerai,
the-child,
' I-'ya-u
Bring-(it)
n-e-jo :
and-he-says :
N-e-iyolo-u
And-she-know-will
o-ta-ar-a
who-killed
'Ya-wa
'Take-(it)
N-e-'ya
And-he-it-takes
e-'n-gerai.
of-the-child.
ol-figatuny a-jo ol-2gojine
the-lioness to-say (or that) the-hyena
en-gerai to-'l-oito, n-6-jo-ki :
the-child with-the-bone, and-she-him-says-to :
aulo.'
outside-the-kraal/
ol-ngojine,
the-hyena,
n-e-inos
and-he-eats
N-e-ito-ki
And-she-him-does-again
Ore
pe
Now when
ol-ngatuny :
the-lioness :
N-e-inos
And-he-eats
e-ya-u,
he-it-brings,
1 'Ya-wa
Take-(it)
ol-ngojine
the-hyena
a-jo-ki ol-ngatuny
to-say-to the-lioness
n-e-ito^ki
and-she-him-does-again
aulo.'
outside-the-kraal.'
eng-aina
the-arm
' I-'ya-u/
Bring-(it).'
a-jo-ki
to-say-to
N-e-ito-ki
And-she-him-does-again
* I-'ya-u/
eng-ae-aina.
the-other-arm.
n-e-jo-ki
and-she-him-says-to
ol-ngatuny :
the-lioness :
N-S-jo ol-ngojine :
And-he-says the-hyena :
'ng-aik pokirare,'
the-arms * both,'
' Yeyo ai I e-inos-aki
' Mother my ! it-him-eaten-has-been
amu e-iyolo a-jo
for he-knows to-say (or that)
e-tem-i.
it-him-tempted-is.
210
MASAI STORIES
N-e-jo:
And-he-says :
<Mme
'No
nanu,
I,
papa,
father,
o-inos
who-eats
'1-motonyi
the-birds
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
oo-to-put-o.'
who-it-pecked.'
neja
thus
ol-ngojine
the-hyena
oo
until
m-e-tu-mut-a
he-may-finish
en-gerai,
the-child,
en-gerai
the-child
ol-ngatuny
the-lioness
'ngusidin.
the-sticks.
ol-ngojine
the-hyena
a-an,
to-bind,
n-e-lo
and-she-goes
en-jore
the-raid (or war)
oo-'l-ngojinia
of-the-hyenas
inne,
here,
ol-la ^duo-o-t-an-aki.
and-they-get (or see) the-a-short-while-ago-who-bound-has-been.
N-e-jo obo te-lello 2 :
And-he-says one from-these :
N-e-jo ol-o-an-a :
And-he-says the-who-bound-becomes
N-e-jo ol-likae : ' Ainyo
And-he-says the-other : * What
pe i-tii 'nne 1 '
so-that you-are-there here ? '
N-e-jo-ki
' E-iro.'
The-friend.'
'Oe.'
'Yes.'
ni-ki-t-an-a
which-it-you-has-bound,
ol-o-an-a :
the-who-bound-becomes :
a-ta-any-a na-tii
I-i-efused which-are-there
And-he-him-says-to
' Aa-t-an-aki amu e-ilata
' It-me-bound-h as-been for the-oil
'1-ojonga.'
the-flies.'
N-e-jo-ki oHikae : ' Oi ! eiji ! e-ilata
And-he-him-says-to the-other : ' Oh ! really ! the-oil
na-tii '1-ojonga i-ta-any-a? K-aji e-tii?
which-are-there the-flies you-refused 1 Where it-is-there?
Wou m-aa-ta-la-a pe ki-an nanu, p'
Come that-I-you-unfasten so : that you-me-bind me, so-that
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 211
N-e-lotu
An d-he-him-comes
N-e-lo
And-he-goes
a- rub-are
to-accoinpany
N-e-l5tu
And-she-comes
ol-figojine.
the-hyena.
Ore p'
Now wHen
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-liouess
too-'ngudisin,
from-the-sticks,
n-S-ar
and-she-beats
6-osh
she-him-beats
nabo, n--jo-ki ol-ngojine :
one, and-he-her-says-to the-hyeua:
'A-ok.'
I-it-drink.'
ol-iigatuny
the-lioness :
Inna-ilata
' This-oil
N--jo
And-sbe-says
N-g-jo :
And-he-says :
N-e-ito-ki
And-sbe-him-does-again
k at '-are.
time-two (or a-second-time).
N-g-jo
And -be-say s
N-e-jo
And-sbe-says
N-e-jo
And-he-says
ol-ngojine :
tbe-hyena :
ol-ngatuny
tbe-lioness ;
"Nyo 1 ?'
'WbatT
na-tii
wbicb-are-tbere
a-osb
to-beat
1 A-ok !
I-it-drink !
'1-ojonga.'
tbe-flies.'
sii
again
A-ok ! '
I-it-drink !
' 'Ny6 1 '
' Wbat 1 '
mnye:
he:
N-e-iyolo-u
And-she-know-wDl
li-opa.
of-formerly.
N-e-keny-u,
And-it-dawns,
E-ilata
The-oU
ol-ngatuny
tbe-lioness
na-tii
whicb-are-tbere
'1-ojonga.'
the-flies.'
a-jo mme lido
to-say (or that) no that-one
n-e-rmy-u-nye
and-they-return-hither-themselves
oo-im-a
wbo-passed
'1-opa-ngojinia
the-former-hyenas
N-g-osh-u
And-she-strikes-bither (or strips-off)
inne.
here.
ol-ngatuny
tbe-lioness
ing-abobok
the-barks
1 'Ny6 is frequently used for ainydj what ?
Q
MASAI STORIES
o-'l-chani naudo, n-e-salaash te-'ng-olong
of-the-tree nine, and-she-them-spreads in-the-sun
i-jo 'n-giri.
you-say (or like) the-meats.
N-e-lotu ol-opa-ngojine, n-e-jo : ' A-lo
And-he-comes the-former-hyena, and-he-says : ' I-go
eng-ang e-papa amu e-te-yeng-ishe. I-'ngur-ai
the-kraal of-father for he-has-*slaughtered. Look-thither
nye-nekwa 'n-giri.'
there-those the-meats.'
N-e-dol ol-ngatuny, n-e-jo-ki: ' K-a
And-she-him-sees the-lioness, and-she-him-says-to : * 1 1t-is
iye elle ? '
you this ? '
N-e-lo a-an, n-eVar m-e-tua.
And-she-him-goes to-bind, and-she-him-beats that-he-may-die.
Ore p' e-idip, n-e-lo ol-ngatuny eng-apune
Now when she-it-fihishes, and-she-goes the-lioness the-cave
enye, n-e-jo: 'Soit, bolo.'
her, and-she-says : 'Stone, open.'
N-e-bol-o.
And-it-opens-itself.
Ore p,e e-jing atwa, n-e-jo: 'Soit, ripa.'
Now when she-enters inside, and-she-says: 'Stone, close.'
N-e-rip^a.
And-it-closes-itself.
E-itifig-o kullo-omon te-'nne,
They-ended-have these-news at-here.
THE STORY OF THE HARE AND THE HYENA AND
THE LIONESS'S CAVE.
The hare 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 ajje
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; in 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: '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 liad 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 bark, 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. 1 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 : ' Stone, open.'
When the stone had rolled aside, and she had entered, she said:
'Stone, close,' and it closed again.
En-atmi 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,
He-it-entered-into,
naa '1-tunganak e-inos.
and-they-are the-people he-eats,
n-e-pushu-u
and-he-makes-confusion
en-dyemasi,
the-demon,
N-e-nya
And-he-eats
nabo-olong
one-day
le-m-e-ik en-a-yu,
which-not-it-counted-become-will,
il-tuiiganak
the-men
n-e-ish-u
and-he-finishes
pokin
' all
Ore
Now
e-tii
he-is-there
oo
and
e-jo
he-says
'n-glshu.
the-cattle.
ninye
he
e-ish-u-a
he-finished
'1-tunganak,
the-men,
ol-tungani
the-man
until (or even)
obo.
one.
N-e-nyor-iki
And-he-finds
e-tu-'ilg-aiye l
he-left-thither
e-ngoroyoni
the-woman
kumok,
many,
ol-orere
the-people
mekure
no-longer
nabo
one
na-ata en-gerai
who-has the-child
e-ngoroy6ni ti-atwa
the-woman within
n-e-'ya
and-she-takes
kiti,
small,
en-gumoto
the-hole
'n-daiki
the-foods
n-e-isud-ori
and-she-hides-herself
o
with
en-gerai
the-child
enye,
her,
ol-opa-orere
the-former-people
oo-tu-mut-a
whom-he-finished
1 For e-tu-ngw-aiye.
naa-tu-'ng-aitye
which-they-left-thither
en-dyemasi.
the-demon.
MASAI STORIES
N-e-itoti
And-she-feeds
en-gerai
the-child
enye
her
n-e-aku
and-he-becomes
m-e-tu-bul-u,
he-may-grow,
N-e-jo-ki
And-she-him-says-to
m-i-lo aulo
not-you-go outside-the-kraal
ngotonye :
his-mother :
ti-atwa e-ululu
within the-pit
ol-ayoni botor.
the-boy big.
( En-gerai ai !
< The-child my !
oo
until
ta-dua
see
a-lilit-a aulo,
to-walk-(yourself) outside-the-kraal,
amu e-tii en-dyemasi na-tu-mut-a '1-tunganak
for he-is-there the-demon who-has-fmished the-people
pokin. 'Took ake pokirare naa-tii.'
" all. We only " both who-are-there.'
'm-baa,
the-arrows,
1 A-puk-u a-lo a-lilit-a/
* I-coine-out to-go to-walk-(myself ).'
a-puk-u,
to-come-out,
N-e-gwet-u
And-he-trims-hither
eng-auo
the-bow
ngotonye,
his-mother,
ol-ayoni
the-boy
n-e-jo-ki ngotonye
and-he-says-to his-mothei
N-e-isim-aa
And-he-denies-thither (or does-with-force)
n-e-lo boo.
and-he-goes outside-the-hut.
N-e-iigor en-daritiki,
And-he-shoots the-small-bird,
n-e-jo-ki :
and-he-her-says-to :
na-tu-mut-a '1-tunganak ? '
which-has-finished the-people ? '
N-e-jo-ki ngotonye :
And-she-him-says-to his-mother
N-e-ito-ki ae-olong, n-e-ngor
And-he-does-again another-day, and-he-shoots
n-e-jo : ' K-enna 1 '
and-he-says : ' This ] '
N-e-jo ngotonye : ' Mme.'
And-she-says his-mother : ' No.'
N-e-ito-ki ae-olong,
And-he-does-again another-day,
eng-oilii, n-e-jo :
the-Thomson's-gazelle, and-he-says :
na-tu-mut-a ol-orere.'
which-has-finished the-people.'
oo
and
n-e-'ya-ki
and-he-it-carries-to
'Yeyo,
Mother,
k-enna
Hhis
Mme.'
'No.'
en-daritiki,
the-small-bird,
n-e-ngor
and-he-shoots
Enna
: This
taa
well
THE DEMON AND THE CHILD
217
N-e-'ya-ki
And-he-it-carries-to
figotonye,
his-mother,
na-tu-mut-a
which-has- finished
' Yeyo, k-enna
1 Mother, ? this
N-S-jo figotonye
And-she-saya his-mother
ai ! En-daa enna.
my ! The-food this.
N-e-tum in-dokitin
And-he-gets the-things
ake: ' K-enna?'
only: 'IThisT
N-5-jo-kI-ni : ' Mme.'
And-it-him-said-to-is : ' No.'
N-g-jo-ki figotonye
And-she-says-to his-mother
ai, mi-ndo-ki
my, do-not-do-again
'Oil
'Oh!
Au
Bring-(it)
o-'sero
of-the-wood
mme
no
n-e-jo-ki :
and-he-her-saya-to :
ol-orere ? '
the-people ? '
ninye
it,
m-aa-ta-am.'
that-we-it-may-eat.'
pokin, e-ikilikwan-u
en-gerai
the-child
all,
he-asks
en-gerai :
the-child :
' En-gerai
' The-child,
inna-kukuu
this-devil
nanu
I
a-ikilikwan-u
to-ask-about
e-tu-mut-a ol-orere, n-a-lek-u
he-has-finished the-people, and-I-remain-over
elle-osho
this-country (or tribe)
n-e-ingor-u
and-he-looks-hither (or searches)
'remeta,
the-spears,
o
and
naa-tii
who-are-there
en-gerai,
the-child,
oo
and
iye
you
N-e-lo
And-he-goes
'm-baa
the-arrows
en-geper o-'l-chani
the-tbp of-the-tree
N-e-jo-ki
And-he-says-to
a-ipot-u en-gukuu
I-call : hither the-devil
N-e-jo-ki
And-she-him-says-to
ta-pal-a, amu
leave-(hiin)-alone, for
N-5-j6-ki
And-he-her-says-to
N-e-inok en-gima
And-he-lights the-fire
amu
for
ake
only
pokin.'
all.'
n-e-ilep-ye
and-he-them-climb-makea
o-manya
which-he-stays
en-gerai
the-child
ninye
he
oo
and
figotonye.
his-mother.
figotonye :
his-mother :
P'
and
a-ar.
I-him-strike.'
figotonye :
his-mother :
! En-gerai
The-child
Mother,
my,
mi-i-ndS-u.'
not-you-him-venture.'
' A-ipot.'
' I-him-call.'
en-gerai :
the-ohild :
kitok
big
te-'n-geper
at-the-tbp
o-'l-chani,
of-the-tree,
MASAI STORIES
n-e-dol
and-he-sees
en-gukuu
the-devil
en-gerai :
the-child :
n-e-jo : ' A-jo
and-he-says : ' I-say
Adoshi !
Lo-and-behold !
N-e-jo
And-he-says
i-lotu
you-them-come
en-gukuu
And-he-goes the-devil
e-dung-ye ol-chani
he-them-cuts-with the-tree
em-buruo, n-e-lotu,
the-smoke, and-he-comes,
opa a-ish-u-a ol-orere.
formerly I-finished the-people.
E-ton e-tii.'
Still they-are-there.'
e-ton e-tii
still they-are-there
pe
and
<Ee,
'Yes,
a-ish-u.'
to-fmish,'
a-iya-u
to-bring
'n-doluo
the-axes
o-manya
which-they-stay
pe
so-that
eng-ayoni
the-boy
oo
with
Ore
Now
ngotonye.
his-mother.
pe
when
' 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
e-baru, n-e-jo :
he-arrives-hither, and-he-says :
araki a-dung ol-chani.'
or I-cut the-tree.'
eng-ayoni :
the-boy :
Tu-dung-o.'
' Cut-(it).'
n-e-ngor
and-he-him-shoots
a-dung, n-e-ngor-i
to-cut, a?id-it-him-shot-is
en-gerai,
the-child,
kat'-are.
time-two )
(or a-second-time). j
N-e-jo
And-he-says
laa-ony.'
which-me-bite.'
en-gukuu :
the-devil :
Yee!
Ah!
N-e-ngor-i
And-it-him-shot-is
'ngorot
the-shots
ainy6
what
kumok,
many,
kullo-kimba
these-gadflies
n-e-la-iki-no
and-he-is-unable
a-tu-dung-o
to-cut
ol-chani.
the-tree.
N-e-iyolo-u
And-he-know-will
n-e-ipot
and-he-calls
a-jo erta-a en-n-e-a J ,
to-say (or that) it-became when-he-dies,
eng-ayoni, n-e-j^-ki : ' Ten a-a,
the-boy, and-he-him-says-to : ' When I-die,
1 He knows he is about to die.
THE DEMON AND THE CHILD
219
n-i-duftg
and-you-cut
'n-glshu
the-cattle
i-duftg
you-cut
ol-orere
the-people
eng-omon,
the-face,
Ore
Now
n-e-dufig
and-he-cuts
ol-orere
the-people
eng-omon,
the-fuce,
Ore
Now
'ng-afigite
the-kraals
oti
.SIlKlll
elle-kim5jlno lai
this-fiuger my
o-'l-osho Hnyi
of-the-country your
elle-kitok,
this-big-one (or thumb),
linyi pokin. Ore
your all.
amu
for
pokin.
' all.
Now
e-puk-u
they-come-out
Ore pe
Now when
n-e-puk-u
and-they-come-out
i-dufig
when
n-e-puk-u
and-he-comes-out
ol-tufigani
the-man
obo.'
one/
when
eng-ayoni
the-boy
poki
r
n
e-idip
he-finishes
oo
and
en-gukuu
the-devil
you-cut
a-tua,
to-die,
n-e-puk-u
and-he-comes-out
the-fingers,
'n-gishu,
the-cattle,
ol-tungani
the-man
n-e-puk-u
and-they-come-out
n-e-dung
and-he-cuts
obo.
one.
lekwa-tunganak oo-tu-puk-u-tuo,
those-people who-c'ame-out, ^nd-they-return-thither
enye
their
N-e-igwen-a
And-they-consult-together
e-opa,
of-formerly,
ol-orere,
the-people,
n-e-many-isho.
and-they-stay.
n-e-jo :
and-they-say :
ki-ngo
we-do
te-'ng-oshoghe
from-the-belly
elle-tungani
this-man
o-ita-yo
who-usrput-out-thither
K-aji
What
'yook
us
e-'n-gukuu 1 '
of-the-devil ? '
N-6-jo: 'M-^-ita-a ol-karsis.'
And-they-say : ' Let-us-him-make-become ) the-rich-man
(or make) J (or chief).'
in : ' M-a-ita-a ol-karsis.'
all : ' Let-us-him-make-become the-chief.'
ol-karsis lenye.
the-chief their.
N-e-iruk-isho
And-they-reply
N-e-aku
And-he-becomes
N-e-isho
And-he-gives (or does-this)
te-'ng-omon e- J n-gukuu,
from-the-face of-therdevil,
lido-tungani
that-man
o-ita-yo-ki
who-put-out-thither-was
'1-kulikae :
the-others :
and-he-eays-to
22O
MASAI STORIES
a-ita-u-ni
it-me-put-out-hither-is
te-'ng-omon
from-the-face
e-'n-gukuu 1
of-the-devil?
' Ainy6-p'
' What-ahd )
(or Why)/
To-riny-o-ki e-weji n-a-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
* What-ahd (or Why) you-say thus ? You-say
elle o-ita-yo
this-one who-us-put-out-thither
e-ita-ru-eiye
he-it-spoilt
iye
you
'yook
us
pe
and
te-'n-gukuu ? '
from-the-devil ? J
N-e-jo lido-karsis :
And-he-says that-chief :
e-mut-a
it-finished4)ecomes
e-weji n-e-ingu-a.'
the-place wherc-he-leaves-thither (or comes-from).'
N-e-un ol-k arsis ol-kumbau lenye
And-he-plants the-chief the-tobacco his
ten
when
elle-apa
this-month
' En-da-pal,
(Ye)-Leave-(it),
n-a-riny-oki
and-I-him-return-to
e-iyolo
he-knows
Ore
Now
ol-karsis
the-chief
Ore
Now
n-e-lotu
and-he-comes
a-jo
to-say (or that)
p' e-o-ku
when it-ripen-will
a-rip.
to-guard.
en-oshi-kata p'
the-very-time
lido
that-one
e-nya
he-eats
lido-tungani
that-man
ol-kumbau,
the-tobacco,
e-r
amu
for
ol-kumbau.
the-tobacco.
n-e-lo
and-he-it-goes
eng-olong *,
when it-nim-is-o'pposite-to the-sun,
o-ita-yo-ki
who-put-out-thither-was
e^'n-gukuu,
of-the-devil,
o^'1-kumbau,
of-the-tobacco,
N-e-dol
And-he-him-sees
to-riny-oki
return-to
n-e-ita-y-u
and-he-put-out-hither (or pick)-will
n-e-nya.
and-he-it-eats.
ol-karsis,
the-chief,
n^e-jo-ki :
and-he-him-says-to
te-'ng-omon
from-the-face
em-beneiyo
the-leaf
'E-iro,
The-friend,
em-beneiyo e-weji
the-leaf the-place which-you-it-to-put-out-hither-)
caused (or took-from).' )
1 Midday.
ni-i-nda-u-nye k '
r ou-it- to-put-out-
caused (or took-from).
THE DEMON AND THE CHILD 221
N-6-jo lido : ' M-a-idim.'
Aud-he-says that-one : ' Not-I-am-able.'
N-e-rik
And-he-him-takes
aftg, n-e-ipot
kraal, and-he'-calls
il-lewa,
the-males,
n-e-igwen-a,
d-they-consult-togetl
n-6-jo:
ier, and-he-says :
' 'L-oiye,
' The-friends,
kullo-lewa! a-iy6-u n-e-riny-6ki elle-tuiigani enna-beneiyo
these-males ! I-wish and-he-retums-to this-man this-leaf
o-'l-kumbau e-weji n-e-ita-u-nye,
of-the-tobacco the-place which-he-it-to-put-out-hither-cauBed|
(or took-from), )
pa a-tum a-shomo a-ti-pik-a 1 ninye eng-omon e-'n-gukuu
and I-get to-go to-put-in him the-face of-the-devil
opa n-a-ita-u-nye.'
formerly which-I-him-to-put-out-hither-cansed (or took-from).'
N-6-jo lido: 'M-a-idim a-inyia-ki.'
And-he-says that-one: ' Not-I-it-am-able to-return.'
N-6-jo-ki '1-kulikae : ' Ainyo-iye-pe
And-they-him-say-to the-others: ' What-you-and (or Why)
i-jo-ki ol-likae, "Ti-pik-a-ki e-weji
you-said-to the-other-one, " Put-in-me the-place
n-a-ifigu-a," n-i-ta-la-ikl-ne
which-I-leave- thither (or come-from)," and-you-unable-were
sii 'ye a-ti-pik-a em-beneiyo e-weji
also you to-put-in the-leaf the-place
ni-i-ndu-'ngu-a ? '
which-you-it-make-leave-thither (or bring-from) ? '
Ouaa, ol-o-inyia-ka a-iror-ie
Well, the-who-returned (or did-again) to-speak-with
ol-likae, n-e-nyor-u-no, n-e-it-ure-yu
the-other, and-they-love-will-one-another, and-he-make-fear-will
lido-karsis il-kulikae too-'ng-olongi enyena pokin.
that-chief the-others during-the-days his ' all.
THE STORY OF THE DEMON WHO ATE PEOPLE,
AND THE CHILD 2 .
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,
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 ojd 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 th,e 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:
1 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 boy 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-Torobo aare.
The-news of-the-Dorobo two.
E-tii opa ol-Toroboni o ol-alashe,
They-are-there formerly the-Dorobo and the-brother,
n-e-pwo e-figorore, n-e-dol il-osowani kumok,
and-th'ey-go the-hunting, and-they-see the-buffaloes many,
n-e-jo-ki ol-kitok ol-alashe : ' To-ton-a iye
and-he-says-to the-big-one the-brother: 'Stay you
te-'nne, m-a-ti-mir-u nanu te-idya-bata,
at-here, that-I-them-may-drive-nither I from-that-side.
Ore pe e-pwonu, n-i-ngor/
Now when they-come, and-you-th em- 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.
224
MASAI STOKIES
N-e-ngor
And-he-shoots
ol-alashe
the-brother
'1-osowani
the-buffaloes
81
also
N-e-ito-ki, n-e-ton
And-they-do-again, and-he-stays
n-e-lo lido-oti,
and-he-goes that-small-one,
n-e-jo ta-ngor-o ol-kitok l ,
and-he-says shoot the-big-one,
okuni
three
ninye
he
te-nabo-kata.
at-one-time.
ol-kitok,
the-big-one,
n-e-mir-u,
and-he-them-drives-hither,
n-e-diak,
and-he-misses,
n-e-ipiri
and-they-run-away
N-e-pwo
And-they-go
ol-oti,
the-small-one,
1-osowani,
the-buffaloes,
mnje
they
aa-yeng
to-skin
n-e-pwo.
and-they-go.
lekwa
those
n-e-ya
and-they-them-take
Ore p'
Now when
aa-jo-kl-no :
to-say-to-one-another
N-e-pwo.
And-they-go.
Ore pe
Now when
ol-kitok
the-big-one
nanu,
me,
N-e-ituruk
And-he-precedes
Ore pe
Now wnen
n-e-dum-u
and-they-pick-up-hither
ang.
kraal.
e-ish-u-nye,
they-finished-become,
' Maa-pe aa-ngor
' Let-us-go to-shoot
oo-to-ngor-o
which-he-shot
'n-giri,
the-meats,
n-e-ito-ki
an d- they-do-agai n
kulikae.'
others.'
e-ba-ya
they-arrive-thither
ol-oti: ( ^ou
the-small-one : ' Come
o-sero,
the-forest,
lye
you
amu
for
a-iyolo
I-know
ninye.
he.
eng-oitoi
the^road
kurum,
behind,
naleng.'
very.'
n-e-jo-ki
and-he-says-to
m-a-ituruk-o
let-me-precede
e-taan-u
they-be-near-will
idye
that-(place)
n-e-dol
and-he-sees
te-'ng-oitoi,
on-the-road,
' Wou,
' Come,
ol-kitok
the-big-one
n-e-ibung,
and-he-it-seizes,
en-jata
the-tree
n-e-j5-ki
and-he-says-to
n-e-pwo,
where-they-go,
na-lu-a
which-bends-itself
ol-oti :
the-small-one :
-m-a.
pass.'
1 And when the big one shoots.
THE TWO DOROBO 225
N-S-jo ol-oti: 'Mme, tu-'Sga-iki, p'
And-he-says the-small-one: 'No, let-(it)-go, and
a-ibuftg openy, amu ki-dany cng-ofigu.'
I-it-seize myself, for you-me-break the-eye.'
N-e-jo ol-kitok : l W5u, amu m-aa-dany.'
And-he-says the-big-one : ' Come, for not-I-you-break.'
N-5-jo tu-lus-oi 1 , n-e-ifigw-eki ol-kitok
And-he-says pass-thither, and-he-him-lets-go-to the-big-one
en-jata, n-e-dany ol-likae eng-oSgu.
the-tree, and-he-him-breaks the-other the-eye.
N-5-jo lido o-ta-dany-aki eng-ofigu :
And-he-says that-one whom-broken-has-been the-eye:
' Oi ! A-iyolo en-doki n-a-isho-o ol-alashe lai,
1 Oh ! T-know the-thing which-he-me-gave the-brother my,
m-aa-ta-dany-a eng-ongu a . 'L-opa-os5wani
that-he-me-may-break the-eye. The-former-buffaloes
1-a-ta-ngor-o. Ninje 6-jo pe m-a-ito-ki
which-I-shot. Them he-says so-that not-I-them-do-again
a-dol a-ta-iigor-o. Kake ta-pal-a amu e-ata
to-see to-shoot. But leave-(it)-alone for he-has
en-n--or 8 . J
what-divides.'
Onaa, n-e-pwo, n-e-ba-iki
Well, and-th'ey-go, and-they-reach
en-n-e-tii '1-osowani.
the-which (or where)-they-are-there the-buffaloes.
N-e-jo-ki ol-kitok ol-oti :
And-he-says-to the-big-one the-small-one :
'N-e-j-i-amu mekure i-dol iye a-ta-ngor-o toki,
' And-it-said-is-for ) no-longer yon-see you to-shoot thing,
(or Because) J
inno, ti-mir-u pa a-ngor nanu.'
go, drive-(them)-hither so-that I-them-shoot I.'
N-e-lo ol-oti, n-e-mir-u '1-osowani,
And-he-goes the-small-one, and-he-drives-hither the-buffaloes,
n-e-jo ta-ngor-o ol-kitok 4 , n-e-diak.
and-he-says shoot the-big-one, and-he-misses.
1 And when he passes.
a I know the reason why my brother has broken my eye.
3 Vide Proverb No. a, p. 238. * And when the big one shoots.
2,2,6
MASAI STORIES
N-e-jo-ki ol-oti : ' Inno
And-he-him-says-to the-small-one : ' Go
ti-mir-u m-a-ingur-ai
drive-(them)-hither may-I-look-thither (or see)
a-idim a-ta-ngor-o.'
to-shoot.'
811
also
I-them-am-able
N-e-kweni
And-he-laughs
o-ata
who-have
nanu
I
o-ata
who-have
the-eyes
eng-ongu nabo
the-eye one
to-ton-a m-a-shdmo
sit-down that-I-them-go
N-e-lo ol-kitok,
And-he-goes the-big-one,
ol-kitok, n-e-jo :
the-big-one, and-he-says :
'ng-onyek pokirare, pa
both, and
you
anai
whether
'A-diak
I-them-miss
o-iagor ?
who-them-shoot 1
a-mir-u.'
to-drive-hither.'
a
it-is
Aiya
Well
lye
you
naa,
then,
n-e-mir-u
and-he-drives-hither
n-e-ngor
and-he-shoots
oo-lang
which-exceeds
N-e-jo
And-he-says
A-ar
I-him-strike
ol-oti
the-small-one
il-opa.
the-former-ones.
ol-kitok :
the-big-one :
m-e-tua
that-he-may-die
'1-osowani
the-buffaloes
'What
pa
so-that
a-iko
I-do
a-nap
I-carry
'1-osowani,
the-buffaloes,
oongwan,
four,
elle-tungani ?
this-man 1
in-giri
the-meats
pokin
all
a-iya-ki
to- take-to
N-e-pwo,
And-they-go,
Ore p'
Now when
' A-ita-y-u
n-gera
the-children
n-e-yeng
and-they-skin
e-idip,
they-theni-finish,
amei.
my.'
il-osowani.
the-buffaloes.
n-e-jo
and-he-says
eng-aji ai
pa
ol-kitok :
the-big-one :
a-tum-oki
1 1-put-out-hither-will (or build) the-hut my so-that I-him-get-to
a-eu kewarie a-ta-ngor-o p' e-a.'
to-come night
N-e-jo-ki
And-he-says-to
kumok
many
pe
so-that
in-gm,
the-meats,
to-shoot so-that he-dies.'
ol-alashe : ' E-iro, n-e-j-i-amu
the-brother : c The-friend, and-it-said-is-for )
(or because) J
i-ndo-bir-a sii 'ye
prepare also you
m-e-shul-a
not-they-stay-with-one-another (or mixed-become)
eng-aji
the-hut
mo
your
THE TWO DOROBO
227
n-giri,
the-meats,
m-e-aku anake ki-ar-a
not-it-becomes that 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-6-or
his, and-they-divide
o-te-lej-a ol-likae.
who-deceived the-other.
N-e-mut-u l , n-e-pwo
ol-oti
the-small-one
eng-aji
the-hut
m-giri
the-meats
aitoris,
equally,
a-irur-a.
m-e-tii
not-it-is-there
And-it-set-will, and-they-go to-lie-down-(themserves) (or sleep).
N-e-iyolo-u
And-he-know-will
ol-alashe lai
the-brother my
N-e-dum-u
And-he-picks-up-hither
ol-oti
the-small-one
njere :
that:
n-e-irag-ye
and-he-it-lie-makes (or puts)
n-e-ita-y-u
and-he-put-out-hither-will )
or take-off f
n-aa-ar.
and-he-me-strikes (or kills).'
en-geju
the-leg
te-'ruat
in-the-bed
ol-kila lenye,
the-garment his,
a-irag
to-sleep (or lie-down)
en-geju, n-e-tiu anaa ol-tungani
the-leg, and-it-is-like even the-man
N-e-lo ninye
And-he-goes he
n-e-ata eng-auo
and-he-has the-bow
N-e-isho lido-kitok,
And-he-gives ) that-big-one,
(or does-this) J
en-gewarie 2 , n-e-lotu, n-e-nyor-iki
the-night, and-he-comes, and-he-finds
' E-iyo-u
He-wish-will
o-'l-osowan,
of-the-buffalo,
enye,
his,
n-e-iyop
and-he-covers
o-irag.
who-sleeps.
te-'n-gop,
on-the-ground,
enye
his
oo
and
'm-baa.
the-arrows.
P'
when
e-ipolos-a
it-is-between-itself
e-irag
it-lies
en-geju
the-leg
te-'ruat,
in-the-bed,
en-donata
the-seat
N-e-dol-ita
And-he-him-seeing-is
1 And at sunset.
n-e-jo
and-he-says
pe
so : that
ol-tungani,
the-man,
e-ngor.
he-shoots.
n-e-ito-bir-aki-no
and-he-prepares-for-himself
ake
only
lido-oti,
that-small-one,
n-e-jo :
and-he-says :
At midnight.
228 MASAI STORIES
< A-ingur-aa pe, ten e-ngor idya-keju,
' I-him-look-thither so-that, if he-shoots thai-leg,
n-a-iyolo-u 'njere e-sipa aa-arV
and-I-k now- will that he-says-true he-me-kills.'
N-e-ingw-eki ol-kitok em-bae, n-e-ngor
And-he-it-lets-go-to the-big-one the-arrow, and-he-shoots
en-geju.
the-leg.
N-e-iyolo-u ol-oti 'njere : ' Ee, e-ta-a
And-he-know-will the-small-one that: 'Yes, it-became
en-n-aa-ar V
the-which (or when)-he-me-shoots. >
N-e-ingw-eki ol-oti em-bae, n-e-ngor
And-he-him-lets-go-to the-small-one the-arrow, and-he-shoots
ol-alashe le-me-dol-ita a-jo e-isud-ori
the-brother who-not-seeing-is to-say ) he-hidden-himself-has
(or that) J
te-'n-gop, n-e-a te-inne.
on-the-ground, and-he-dies in-this-(place).
N-e-dum-u ol-oti 'n-giri,
And-he-picks-up-hither the-small-one the-meats,
n-e-'ya ang pokin.
and-he-them-takes kraal ' all.
THE STORY OF THE TWO DOROBO 3 .
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
1 He intends to kill me. a He was on the point of shooting me.
3 Vide note 2, p. 28.
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 ? '
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
230 MASAI STOKIES
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.
'L-omon lo-'l-Toroboni o ol-meut.
The-news of-the-Dorobo and the -giraffe.
E-tii opa ol-rToroboni o-ngor-isho, n-e-lo
He-is-there formerly the-Dorobo who-hunts, and-he-goes
nabo-olong, n-e-tum ol-meut e-inos-ita en-depesi.
one-day, and-he-gets ) the-giraffe it-eating-is the-acacia-tree.
(or sees) J
N-e-ta-la-iki-note likae-orere illo-meut *.
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,
n-e-jo-ki : ' E-iro, maa-pe p' a-ita-dol
and-he-him-says-to : ' The-friend, let-us-go so-that I-you-show )
(or make-see) J
ol-meut pe ki-ng6r.'.
the-giraffe so : that we-it-shoot.'
N-e-pwo, n-e-nyor-iki e-ti-oyo
And-tney-go, and-they-it-find it-has-not-yet-returned
ol-o-ado-kiragata 2 te-'ng-are.
the-who-is-long-sleeping-place from-the- water.
N-e-jo-ki-no pokiraare : * K-aji ki-ng6
And-they-say-toTone-another " both; 'What we-do
pe ki-ar 1 '
so-that we-it-kill ? '
N-e-jo lido o-iter-a a-dol : ' I-njo-o-ki
And-he-says that-one who-it-began to-see : ' Give-me
eng-alem m-a-ilep-aki ol-tepesi. Ore pe
the-knife that-I-climb-into the-acacia-tree. Now when
e-lotu n-a-ipiri-oki a-ibuiig 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-oki adde ten a-ibung.'
so-that you-me-help afterwards if Irit-seize.'
1 And other people have been conquered by this giraffe.
2 Another term for the giraffe.
THE DOROBO AND THE GIRAFFE 231
Onaa, n-e-lo ol-likae a-isud-ori, n-e-ton
Well, and-he-goes the-other to-hide-himself, and-he-site
lido *i te-'n-geper o-'l-chani a-isud-ori.
that-one on-the-tbp of-the-tree to-hide-himself.
Ore p* e-ipir eng-olofig 1 , n-e-l5tu
Now when it-them-is-opposite-to the-sun, aiul-he-comes
ol-mgut a-itashe to-'l-chani, n-e-ipiri-5ki
the-giraffe to-stand by-the-tree, and-he-h'im-jumps-on
ol-Toroboni, n-e-ibufig ol-gos.
the-Dorobo, and-he-him-seizes the-throat.
N-e-ipiri si ninye ol-m5ut, n-e-kwet,
And-he-jumps also he the-giraffe, and-he-runs,
n-e-tii ol-Toroboni eng-oriofig, n-e-ipot ol-likae
and-he-is-there the-Dorobo the-backj and-he : calls the-other
pe e-ret-oki, n-5-jo: ' Le-pambito 2 , i-'ya-u
so^that he-him-helps, and-he-says: ' Le-'pambito, bring
eng-alem ! To-osho ! Mi-im-ye 8 1 '
the-knife I Strike-(him) 1 Not-(him)-pass-make-to I '
Ore e-rany a-jo neja, n-e-kweni lido
Now he-sings to-say thus, and-he-laughs that-one
o-isud-ori oo m-e^tua.
who-hidden-himself-has until may-he-die.
Ore lido o-tii en-geper o-'l-meut mekure
Now that-one who-is-there the-tbp of-the-giraffe no-longer
e-dam-u a-jo e-ata eng-alem te-'m-bolos.
he-remembers to-say (or that) he-has the-knife in-the-loin.
Ore pe e-lo en-n-e-lakwa,
Now when he-goes the-which (or where)-it-is*far,
n-e-dam-u 'njere e-ata eng-alem, n-e-shit-u,
and-he-remembers that he-has the-knife, and-he-it-unsheaths,
n-e-rem em-biding, n-5-a.
and-he-it-stabs the-nape-of-the-neck, and- it-dies.
N-e-isarisar a-yeng e-matwa nabo,
And-he-hastens to-skin the-poilion one,
n-e-ita-y-u en-guriny oo-'l-airakuj, n-e-lo
and-he-put-out-hither-will the-fat of-the-kidneys, and-he-goes
a-suj ol-likae, a-ingur-aa anake e-tii,
to-follow the-other, to-look-thither if he-is-there,
1 At midday. a Pambito means the giver or receiver of a bow-string.
* Do not let him pass.
232
MASAI STORIES
ta-ba-i \
arrive-thither,
n-e-jo
and-he-says
duo-moite.
some-while-back.
Onaa, n-e-ton,
Well, and-he-sits-down,
n-e-nyor-iki
and-he-him-finds
n-e-ipir-u
and-he-makes-with-fire-sticks
e-tua
he-died
en-gima,
the-fire,
n-e-pej
and-he-roasts
en-gunny,
the-fat-(of-the-kidneys),
oo-'n-gumeshin
of-the-nostrils
e-lido
of-that-one
alo
neighbourhood
N-e-ipiri-u lido o-tua,
And-he-starts-up that-one who-died,
' E-iro, mi-mut
' The-friend, do-not-finish-(it)
Onaa,
Well,
P' e : idi p>.
when they-it-fihish,
n-e-jo lido 6-ta-ar-a
and-he-says that-one who-killed
m-i-tnm kunna-kiri
not-you-get these-meats
n-e-pwo
and-they-go
pokiraare,
' both,
n-e-pik
and-he-it-puts-in
6-tua.
who-died.
n-e-jo :
and-he-says :
Ore
Now
openy.
alone.'
n-e-yeiig
and-they-skin
n-e-pej
and-they-roast
a-inos,
to-eat,
1 E-iro,
' The-friend,
ol-meut.
t he-giraffe.
in-guti-kiri
the-few-meats
ol-meut :
the-giraffe :
eitu
did-not
amu
for
duo
a-short-while-ago
N-e-iny-ototo
And-he-arises
N-e-ikilikwan
And-she-him-asks
ki-ret-oki m-aa-ta-ar.'
you-me-help that-we-it-strike (or kill).'
lido, n-e-lo ang.
that-one, and-he-goes kraal.
e-ngoroyoni
the- wife
e-lido
of-that-one
ol-meut : ' Kodee ol-moruo
the-giraffe : ' Where the-husband
N-e-jo-ki : ' Eitu
And-he-her-says-to : ' Bid-not
'njere e-ta-ar-a ol-meut,
that he-has-killed the-giraffe,
e-lotu, ni-ki-ar,
he-comes, and-he-you-beats,
lair
my?'
a-dol,
I-him-see,
kake
but
o-ta-ar-a
who-killed
a-to-ning-o
I-have-heard
n-a-ning
and-I-hear
njere
that
ten
when
amu
for
N-e-iny-ototo
And-she-arises
e-iigoroyoni,
the-woman,
e-ta-gor-e
he-was-angry
n-e-lo
and-she-goes
naleng.'
very.'
kitala 2
refuge
And when he arrives there.
3 Vide p. 304.
THE DOROBO AND THE GIRAFFE
233
eng-alo
the-neighbourhood
<Ki-ar-iV
' It-you-beaten-is.'
N-e-ton
e-lido-moruo
of-that-old-man
o-ti-aka :
who-her-said-to :
SI
And-he-sits (or stays) also
mnye
he
lido
that-one
o-6uo
who-came
ang
kraal
te-'ng-aji
in-the-hut
e-lido
G-ta-ar-a
ol-mSut,
e-any-u
of-that-one who-has-killed the-giraffe, he-him-awaitB
m-e-ya-u
that-he-may-bring
Ore p'
Now wlien
n-giri.
the-meats.
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-u-nye 'n-giri 2 .
which-passed-hither-become the-meats.
N-e-ipot
And-he-calls
6-tii
who-is-there
boo
outside-the-hut
hut,
e-ngoroyoni,
the-wife,
n-6-jo
and-he-says
anake
that
n-e-iruk-isho
and-he-answers
si
also
ninye
he
e-ngoroyoni
the-wife
lido
that-one
ol-o-tii
the-who-is-there
enye,
his,
n-e-irag-ye
and-he-lie-down-makes-to (or puts)
te-1-lusye, n-e-riny-o
in-the-hole-in-the-wall, and-he-returns-himself
kulye.
others.
a-lo
to-go
n-giri
the-meats
a-iya-u
to-bring
N-e-dum-u
And-he- them-picks-up-hither
n-e- ya
and-he-them-tak es
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.
wh'en
e-iyolo-u
he-know-will
njere
that
e-ta-a
it-became
1 You will be beaten.
3 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 ) one lie-went
(or portion-of-meat) j
lido o-tii aji eng-aji
that-one who-is-there hut the-hut
e-ngoroyoni : ' Inno, amu e-euo
the- woman: 'Go, for he-has-come
ki-ar, amu
he-you-beats, for
e-ngoroyoni
the-woman
e-ta-a
it-became (or was)
a-iya-u,
to-bring,
n-e-lo
and-he-goes
enye,
his,
eng-aji
the-hut
ne-mekure
and-no-longer
N-e-lo
And-she-goes
n-e-lotu ol-m6ruo
and-he-comes the-old-man
en-giringo nabo.
the-animal (or portion-of-meat) one.
N-e-jo-ki e-ngoroyoni
And-he-says-to the-wife
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-fihishes.
N-e-jo-ki e-ngoroyoni :
And-he-says-to the-woman :
le-'l-latya 2
of-the-neighbour
N-e-lo
And-she-goes
n-e-pwonu,
and-they-come,
N-e-ito-ki
n-e-jo-ki
and-he-says-to
ol-moruo lino,
the-husband your,
a-iror-ie.'
I-him-spoken-with-have.'
n-e-ton,
and-she-sits-do wn ,
enye,
her,
lenye
her
e-ata
he-has
enye :
his:
' Au ol-origha
' Bring the-stool
n-i-'ya-u
and-you-bring
n-e-ok,
and-he-it-drinks (or takes),
en-gisugi.
the-snuff".'
1 1-mbot-o
1 Call
'1-lewa
the-men
ai.
my.'
e-ngoroyoni,
the-woman,
n-e-ton-i.
and-they-sit-do wn .
ol-moruo
And-he-does-again the-old-man
' 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.'
n-e-ipot
and-she-calls
a-jo-ki
to-say-to
il-lewa,
the-men,
e-ngoroyoni :
the-woman :
1 That the meat has nearly all been brought.
Singular for plural.
THE DOROBO AND THE GIRAFFE
235
N-6-jo e-figor5yoni :
And-she-says the- wife :
N-e-jo
And-he-says
oo-'na-duo
and-these-(of)-a-Bhort-while-ago
o-luluftga 1-a-iya-u-a.'
'Akwa-ghiri?'
' What-meats ? '
ol - in ('> riK ) :
the-old-man :
p6kin.
all.
if.-:
'Ho!
Ol-meut
The-giraflfe
which-is-whole
which-I-brought.'
e-Sgoroyoni : * Oi 1
And-she-says the-woman :
eitu
did-not
a-dol
I-them-see
N-e-iny-otSto
And-he-arises
N-e-lim-u
And-she-relates
ol-m6ruo,
the-old-man,
e-ngoroyoni
the-woman
Oh!
n-5-ar
and-he-beats
e-ishir 'njere
she-weeps that
angata ninye
plain
nanu.
L'
e-Kgoroyoni.
the-woman.
Iido-m6ruo
that-old-man
he
'n-giri
the-meats
o-ingu-a
who-leaves-thither (or comes-from)
a-lej, n-e-'ya
to-deceive, and-he- takes
a-ita-lak-u 'na-duo
to-make-pay (or avenge) these-(of)-a-short-while-ago
e-isho-ri to-'sero.
it-him-given-is in-the-foresfc.
who-came
pokin
* all
n-eitu
and-did-not
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
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 237
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
back 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 PKOVEEBS AND SAYINGS
No. 1. Ainy6-pe ingarsiso anaa
What-ahd (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 ?
[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.]
No. 2. Eata en-neor.
He-has the-which-divides.
There is a Judge for him, and He will avenge me.
[A favourite saying when a person has been defeated in a fight.]
No. 3. Eata '1-ojonga 'n-giyaa.
They-have the-flies the^ears.
Flies have ears.
Also : Eata en-gewarie 'n-giyaa.
It-has the-night the-ears.
The night has ears.
[' Walls have ears/]
No. 4. Ebaiki en-gutuk nainosa 'sunya
It-reaches (or Perhaps) Ihe-mouth which-ate the-fats
neinos i-ngik, nebaiki
and-it-eats the-excrehrents, and-it-reaches (or and-perhaps)
en-nainosa 'figik neinos i-sunya.
the-which-ate the-excrements and-it-eats the-fats.
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 ) the-who-killed the-cutters ] and-he-becomes
(or Perhaps) / (or attackers I
or enemies)]
MASAI PROVERBS AND SAYINGS 239
o-suuji, nebaiki ol-turwai
the-coward, and-it-reaches (or and-perhaps) the-poltroou
neaku ol-oiftgo'ni.
and-he-becomes the-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. 6. Eitu-kid61 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. Engarie 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 o 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-'l-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 pokin in-gitingot.
They-go-to the-actions * all the-ends.
Everything has an end.
No. 11. Epwonu '1-limot anaa 'ng-olongi
They-come the-events like the-days.
Events follow one another like 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-separates4iimself 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-giteng 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-giteag: '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 en-giteftg: "Tipikaki o-rorei
It-said the-cow : ' Pouf-into-me the-word
obana '1-papit lo-'sesen.'
which-gets-itself the-hairs of-the-body.'
The cow said : ' Say as many words about me as I have hairs in
my body.'
[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 the-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 e-mala, meishoru
It-is-there the-dog the-gourd, they-allow-not
'n-giyaa epughuri.
the-ears it-is-covered.
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. H-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
No. 23. Inotye nanotye Ol-le-'n-gipika
You-have-got which-he-got The-of-En-gipika
te- J 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 enemy. 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 iigen 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 oo 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 243
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. Itiftgide 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 *, and making him the laughing-stock
of all, may well be proud of itself I]
No. 28. I'yopo en-gine eng-oSgu.
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 ol-ataduakine nemeata
He-has-not the-visibleness who-has-not
oidipa, otua ake otaduakine
who-has-become-finished, 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. 293).
UOLLIS g
244 MASAI PROVERBS AND SAYINGS
No. 32. Medany ol-kimojlno obo el-lashei.
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:
1 Kidole kimoja hakivuncZi t'awa/]
"No. 33. Medol ol-tungani ol-oikulu einosifca.
He-sees-not the-man the-breast-of-a-dead-ox) he-is-eating-it.
(or happiness) )
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 l are.
It-bellows-not the-bull in-the-deserted-kraals two.
A bull cannot bellow in two places at once.
No. 35. Meishaa 'mulugi 2 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 '1-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 onee.]
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.
8 The plural of e-mulug, the hollowed out place, is often used in this sense
MASAI PROVERBS AND SAYINGS 245
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-nbt-away the-beast-of-prey the-grass.
[A beast of prey (or a thief) can hide for a while, but in course of
time it will be captured or killed. ' Murder will out.']
No. 42. Melafig 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 kishomi. The cattle will not pass
the gate because the child's clan is strong.]
No. 43. Melang ol-ambu en-nongoto.
He-passes-not the-boaster the-valley.
The boaster will not cross the valley.
[' Pride goes before a fall.']
No. 44. Melo en-geju nabo 'murano.
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 : ' Kurinda k'anzu mwana hajavyawa ' (to cut out the
tunic before the child is born).]
s 2
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-vernik-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 1
[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 '1-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 Tavetans 1 , who are closely allied to the
Masai, and the Bari, Dinka, and Madi 2 , who live nearly i ,000 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.
8 Brun-Rollet (Le Nil Blanc, p. 244), Kaufmann (Schilderungen aus Central-
Afrika, p. 129), Casati (Ten Tears in Equatoria, p. 208), Emin Pasha (In Central
Africa, pp. 260, 338, &c.).
MASAI PROVERBS AND SAYINGS 247
No. 60. Mepal ol-oitigo 'eirat.
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 ? '-
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. t I. xi. 27.]
No. 62. Merep eng-aboboki o-'l-chani likae-shani.
It-stick s-not t he-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 and being in safety are two very different
things, especially after a raid.
No. 54. Merisyo 'nyuat oo '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. 65. Metii oidipa, ol-doinyo ake
He-is-not-there who-has-finished, the-mountain only
oidipa otunokme e-weji
which-has-finished which-has-planted (or erected) -itself the-place
nemedotunye
where-it-is-not-taken-out.
348 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 g^urd 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.']
No. 58. Miingar ol-paashe le-lighae, nipal
Do-not-repair the-hole-in-the-fence of-other, and-you-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 angata 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-auo, 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. 63. Mi'ro 'rorei oobana '1-kujit.
Do-not-talk the-words which-get-themselves the-grasses.
Or : Mi'ro 'rorei anaa '1-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-figape 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.]
350 MASAI PROVERBS AND SAYINGS
No. 69. Naroito 1 e-iigape 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 elde oiyeu en-giteng oje
Father that who-wishes the-cow which-has-just-borne
nemetum amu sumbati 'n-gejek o-'l-ashe
and-he-does-not-get-it because weak the-legs of-the-calf
le-'n-dito enye.
of-the-d aught er his.
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 to one of their number who is
notoriously lazy.]
No. 72. Pashupashut anaa en-gerai natii eng-aji
Pride like 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.
a E-oghoi is here used for eng-ogho.
MASAI PROVERBS AND SAYINGS
No. 73. Sipat eflgari, mengari 'rtgiei.
Truly they-are-shared, they-are-not-shared the-mindsj
(or paths, &c.).j
Men may be partners, or may eat from the same dish, but 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. xxxii. 12.]
No. 75. Tigha eng-auo, 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.
O 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 PEOVEEBS
AND SAYINGS
Actions, 10, 12.
Fat, 4.
Old man, 64.
Animals :
Fence, 58.
Outcast, 69.
Ass, 7, 13.
Fire, 6, 62.
Baboon, 51.
Firewood, 6, 62.
Parts of the body
Beast of prey, 41.
Food, 7, 33, 53, 57.
(human beings and
Bull, 4, 34-
mouthfuls of, 1 6.
animals), 3, 4, 7,
Calf, 71.
Foolishness, 29.
12, 15, 17, 19, 20,
Cattle, 42.
Force, 46.
21, 28, 30, 32, 33,
Cow, 15,18, 19,71.
Foster-son, 48.
35, 37, 39, 4, 44,
Dog, 21, 25.
Free will, 8.
48, 49, 69, 75.
Goat, 28.
Fruit, 74.
Path, mind, character,
Hyena, 17, 20.
climate, 68, 73.
Sheep, 5.
Zebra, 9, 50.
Gate, 42.
God, 66, 68.
Pawn, lend, 18.
Perseverance, 54.
Ashes, 6.
Gourd, 21, 56.
Grandmother, 72.
Persons, tribes, 5, 26.
Plains t^o.
Bargain, 19, 35.
Grass, 41, 63.
-* At*- 1 -- 1 - 1 *-', jjy
Poltroon, 4.
Bird, 67.
Hawk, 60.
Happiness, 33, 70.
Hollow 3^.
Post, 64, 69.
Potsherd, 56.
Boaster, 43.
Bravery, 4, 38.
Burial, 49.
J-J-VyiAV^ T , QQ.
Home, 51.
Hut, 9, 67, 72.
Prayer, 66.
Pregnancy, 39.
Pride, 25, 27, 72.
Insects :
Charcoal, soot, 6.
Fly, 3-
Quarrel, 37.
Cheat, 46.
Louse, 32.
Children, 45, 64, 66,
Riches, i, 64.
67, 71, 72.
Joint action, 32, 59.
Iff "4
Clan, 42.
Judge, 2.
Safety, 53.
Clothes, 45.
T7" 1
Shade, 66.
Colour, 5.
Cooking-pot, 56.
Coward, 4.
Kraal, 27.
deserted, 23, 34.
warriors', 25.
Tree, 52, 66.
Trouble, fix, 23.
Cripple, 44.
Lie, 35.
Uganda Eailway, 24.
Day, n.
Life, 47-
Luck, 20.
Valley, 43.
Death, 13, 14,31,47.
Defeat, 2, 14.
Disease, 13, 27.
Marriage, i.
Milk, 67, 71.
Warriors, 25, 27, 44
Weapons :
Mountain, 22, 55.
Arrow, 12.
Earth, 49.
Bow, 60, 75.
Events, 1 1, 36.
Names, 23, 24.
Wisdom, 24, 29.
Excrement, 4.
Night, 3.
Words, 19, 63.
'L-OYETYANI LOO-'L-MAASAE
MASAI ENIGMAS
The propounder says, Oiyote, Are you ready ?
The others reply, E-5uo, He has come (i. e. It is, or we are, ready).
No. 1. Aata '1-muran lainei kumok, n&a
Enigma. I-have the-warriors my many, then
en-geju nabo eitashgye.
the-leg one they-make-to-stand.
Reply. Ol-popoftgi.
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 knee 1 . When in this position they are supposed to resemble
the Candelabra euphorbia, which Sir H. Johnston 2 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.']
No. 2. Aata '1-muran lainei kumok, naa
Enigma. I-have the-warriors my many, then
obo oipungoki 'n-gishu,
one who-goes-out-to the-cattle.
Reply. Il-loom le-'ng-aji.
The-rafters of-the-hut.
What are my warriors like ? 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 '1-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 Tears 1875-8 ; James, Wild Tribes of
the Soudan; Grogan and Sharpe, From the Cape to Cairo} Baker, The Albert
Nyanza, &o.).
2 The Uganda Protectorate, p. 37.
254 MASAI ENIGMAS
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 '1-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. 'Soito 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 ?
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.
Enigma.
Reply.
I have two skins, one to lie on and the other to cover myself with.
What are they ? The bare ground and the sky.
No. 6. A-isulishe, nepwonu '1-ooingua
Enigma. I-whistled, and-they-come the-who-come-from
'n-dimi.
the-forests.
Reply. Eng-a'i 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.
Aata
I-have
'n-dapan
the-skins
ainei are
my two
naarisyo.
which-are-alike.
Eng-ai
o
en-gop.
he-heave:
Q and
the-eafth.
MASAI ENIGMAS 255
No. 8. Anake 6ado ilgutunyi nemebaiki
Enigma. Why she-is-long your-mother and-she-reaches-not
e-nyawa e-'n-gerr t
the-udder of-the-sheep 1
Reply. Eng-oitoi.
The-road.
What does your mother resemble ? She is long, and yet she does
not reach up to a sheep's udder. The road.
No. 9. Asliomo enda-tim, nashitu
Enigma. I-went that-wood, and-I-draw-forth (or unsheath)
are.
the-sticks two.
Reply. Il-mao.
The-twins.
I went to bed and brought forth two sticks. What were they 1
Twins.
No. 10. Eiduraki, neifigwari
Enigma. It-has-been-moved, and-it-is-left-thither
en-dap e-ngutunyi e-igh-a.
the-palm-of-the-hand of-your-mother 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 1
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, neifigwari
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.]
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 1 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.
Eeply. E-ngoroyoni nanyalita en-aingure.
The-woman who-is-chewing the-gum.
Why does your mother use abusive language when she goes outside
her hut ? 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).
Eeply. Eng-oitoi nalo eng-are.
The-road which-goes the-water.
What is a strip of hide like when the tip is wet ?
A road which leads to the water.
[The poisoned heads of 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
Masai drawing blood from an ox by shooting a blocked arrow into one of
the superficial veins of the neck.
Mock duel between two '1-oingok.
MASAI ENIGMAS 257
Reply. E-or.
The-bare-spot.
What escapes a prairie fire ?
A bare spot on which no grass grows.
No. 16. Naiperipera ti-abori en-gima.
Enigma. Which-rolls-from-side-to-side under the-fire.
Reply. E-minyop naya 'ng-onyek.
The-omental-fat which-hurt the-eyes.
What meat rolls about as if in agony when it is being cooked 1
Fat, for its eyes (bubbles) hurt it.
No. 17. Namununa te-'ruat.
Enigma. Which-has-folded-itself in-the-bed.
Reply. El-lashei natabolutuo '1-ayok.
The-louse which-they-have-uncovered the-boys.
What is the thing which hides itself in its bed 1
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 natal a e-figorore.
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. Nyeinna en-doki nashal natii
Enigma. This-here the-thing which-is-clammy which-is-there
eng-aji inyi, nimidolita.
the-hut 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.
258 MASAI ENIGMAS
No. 20. Nyelido, nyelle.
Enigma. That-there, this-here.
Reply. Ol-oijilili le-kulle.
The-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 kullej\
No. 21. Oghishi
Enigma. Poor
ngoto nairenge.
the-mother who-gives-blood.
Reply. E-mala
The-gourd
nangorishoreki,
which-was-shot-for,
nelau
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. Ol-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 kitumo
of-the-mountain, and we-get (or meet)-one-another
edo 'ng-aik.
they-are-blood-red the-hands.
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 ? 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. Tununuko 'n-dapan, maape Kinokop.
Enigma. Fold the-skins, let-us : go Kinangop.
Reply. 'N-gido2go oo-'n-diain.
The-tails of-the-bitches.
What is folding up the skins and going to Kinangop like ?
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.]
BOLLIS
PART IV
'OROT OO-'L-MAASAE
DIVISIONS OP 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
'IrOikop 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-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, H-Kipuyoni,
H-Moshono, H-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-kishu (the
blood-red cattle), and the Mokesen and Molelyan clans as 'L-oorook-
klshu (the black cattle).
Districts. Sub-Districts.
Kaputiei or 'L-oodo-kilani (the blood-red cloths), Matapato, H-kak-
Kaptiei. oonyokyo (the red tiees 3 ), 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 tree* and light yellow), Il-launyi (the mistakes),
1 Some of these families are again divided into smaller sub-sections.
3 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-Digtricts.
'MOwarak (the horns), Lo-'sokonoi (of the cassia
tree), Kilepo (watering-place), Ol-osira (the- which- is-
decorated), Naifigasya-owarak (which astonishes the
beasts of prey), Kipulul (place of many springs),
'N-gujuka (the axe handles), Ol-figelata (the plain
between two hills), Sighirari, 'L-oita, 'Ng-orighaishi
(the small stools), Ol-oitokitok (the bubbling spring),
H-Komolo, KitSto, Il-ketu-'m-beine, Salei.
'L-uasin- 'L-uasin-gishu oorook (the black striped cattle),
glshu 1 (the 'L-uasin-glshu oonyokyo (the red striped cattle).
striped cattle).
'L-Aikipyak l . Kimiri (pursuers), Marikoni, Il-merueeh-'n-dana (those
who are not thrown down by roots), Sekin,Lo-'l-purkel
(of the lowland), Le-naibor (of the white thing),
Il-memonyotu, 'L-alikinani, 'L-ooibor-oifigok (the
white bulls), Loo-dotwarare, H-marmar, Lo-'sekelae,
'L-aringon, Eng-ang e-Lema (Lema's kraal), H-loijo,
'L-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 'L-oitokitok I go to Loitokitok.
The Masai reckon time by ' ages ' 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 '1-Maasae '1-porori The Masai have what they call
lenye. ages.
Memurati 'n-gera te-'weji Children are not all circumcised
nebo. Edung aitaa '1-porori, together: they are divided up into
metushuli aitaa ol-poror obo, ages, for they are not all alike in
amu merisyoro pokin ; emurati point of years. First of all the big
'1-kituak, nepali '1-ooti metu- ones are circumcised, and the small
bulu. ones wait until they grow up (i.e.
until they reach the age of puberty).
Ore lekwa kituak ooiteraki Now, those who are circumcised
aamurat neji e-murata e-tatene, first belong to what is called the
1 Owing to cattle plague, disease, and civil wars, the Masai occupying the
Uasin-glshu and Aikipyak districts have practically ceased to exist. The
remnants have been scattered and mixed with other tribes.
T 2
DIVISIONS OF THE MASAI PEOPLE
naa ol-poror obo illo. Netoni
'1-ooti. Ore pe ebulu, nemurati
si ninje, nejing illo-poror.
Ore '1-ooitokmi aamurat
te-kurum, naa likae-poror illo,
neji ninye e-murata e-kedyanye.
Netoni sii '1-ooti, nemurati si
ninje, nejing illo-poror.
Ore 1-porori aare eji ol-aji
obo.
Ore ti-atwa ol-poror obo
neoriori kat'-uni: etii <5 L-
changen-opir/ netii c '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 ' The big ostrich
feathers,' secondly, those called ' The
helpers,' and thirdly, those known as
' Our fleet runners V
Il-porori loo-'l-Maasae oodamuni
taata.
Masai ages which are now
remembered.
E-murata e-tatene
(Right-hand circum-
cision).
H-Kinyoyo
ErKigiriyo
H-Kupai (the white
swords)
E-murata e-kedyanye
(Left-hand circum-
cision).
Approximate date.
1 ' 9 x 1 O ne generation.
Il-Tapari 1799)
1806) ,
-n -rr. i> /,i i o r one generation.
Il-Kisalie (the people 1814)
of the plain)
one generation.
H-Kimirisho (those 1829
who drive away)
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 '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
(Right-hand circum-
cision).
Il-Kijaru (those who
do not give buck)
Il-Churunye (those
who fight openly
or by day) or II-
Kidotu (the pullers
up)
Il-NyaKgusi (those
who capture for
themselves)
Il-Ngarbut (the glut-
tons) or H-
Kishumu (the
raiders)
H-Kishon (the lives)
or 'Seure (the
lucky ones) or II-
Kitoip
E-murata e-kedyanye
(Left-hand circum-
cision).
Il-Twati (the rich
ones) or D-
Mirishari (those
who are not driven
away)
Il-Merisho or 'L-
aimer (the pur-
suers)
Il-Kiponi or H-
Chungen (those
who increase)
Il-Meitaroni (those
who are not con-
quered)
Approximate date.
1836
Il-Kieku (the long- 1844*
bladed spears)
1851!
one generation.
1859
1866
"one generation.
1874)
1881
one generation.
.one generation.
1896*
March
1904*
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.
5 Lenana and Sendeyo (vide note on p. 328) belong to this age. Shortly
after it commenced the great cattle plague broke out (1890).
8 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. i, October, 1901.
* The circumcision festivities were commenced in September, 1903.
'L-OMON LI-OPA LOO-'L-MAASAE
MASAI MYTHS AND TEADITIONS
En-neikuna 'ng-aitin.
Etii 'ng-aiitin are : etii eng-
ai -narok, netii en-nanyokye.
Ore eng-ai narok na supat ;
ore en-nanyokye na malmali.
Nejoki eng-ai narok en-nan-
yokye : ' Maishoo" 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 amu
etabaikia.'
Nejo en-narok: 'Eitu ebaiki.'
Negira pokirare, nesha eng-
ai oo mekenyu. Neitoki eng-
ai nanyokye nejoki en-narok :
' Ingenoi eng-are amu etabai-
kia.' Neiken eng-ai narok.
Netoni 'n-guti-olongi, nejo
eng-ai narok: 'Mainyiaki aa-
poniki ol-orere eng-are, amu
etoi'to 'n-gujit.'
Neilepilep eng-ai nanyokye,
nejo: 'Mme, mekure eboloori
eng-are.'
Neilepilepakmo pokirare,
nejo eng-ai nanyokye : ' Aar
kullo-tunganak lindapashi-
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
265
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.'
A devil
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 Enyutuk Eloikop, 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.
Nojo en-narok: 'Mean '1-
tufiganak lainei.' Nemit eng-
ai narok Cari '1-tuilganak amu
ninye nabaiye te-'nna-matwa,
na en-nanyokye nabaiye te-
keper.
Itadua, 'n-oshi-kikurukurot
nikiuifig ejo: ' Pel-pel-pel,' eng-
ai nanyokye naiyou negiru
eng-ae alotu aar il-tufiganak.
Ore 'n-gikurukurot naajo :
* Ruru-ruru-ruru,' eng-ai narok
najoki eng-ae : ' Tapala, miar.'
En-e-'n-aunir *.
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-olofigi, 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-'l-Aiser, i'lanyaki/
2,66
MASAI MYTHS AND TRADITIONS
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 oo 'm-\iat pokin oo
kurum.
Ore ten eningi ol-toilo epuku
te-'rukenya, neipot ol-tungani,
negirai, amu eiyoloi en-e-'n-
aunir.
Naiteru-kop \
Kining opa, ejokini 'yook
il-paiyani 'njere 'n-dokitin uni
opa naatii '1-oshon p'eiteru eng-
Ai aitobiru, ol-Toroboni o ol-
tome, o ol-asurai; na e-weji
nebo eirurare.
Netum ol-Toroboni en-
giteng nabo.
Neisho nabo-olong ol-Toro-
boni, nejoki ol-asurai : ' E-iro,
ainy6 oshii pe tini kikut, neri-
riu o-sesen lai, naojo ? '
Nejo ol-asurai : ' Oi, le-papa
lai, maaotiki oshi akut en-
gianget ai en-dorono/
Negira ninye ol-Toroboni.
Ore p' eaku kewarie, nedumu
ol-kuma, neosh el-lughunya o-
'1-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 me 1'
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 01-omeni, of the MosyOkoite clan of the Oikop or Lumbwa
Masai, resident in German East Africa.
2 Vide note 2, p. 28.
8 Brun-Rollet (Le Nil Uanc, p. 233) writes that the Bari believe that man
was created by an elephant.
MASAI MYTHS AND TRADITIONS
267
ol-t5me ol-TorObOni: 'Kodee the Dorobo where the thin one
o-rongai ? ' was.
Nejool-TorobCni: 'MaiyOlo/
Neiyolou cl-tOme 'njere :
' Etaaruki, negira ninye/
Ore te-'n-gewarie, nesha
eng-ai kitok, nelo ol-Tor5bOni
airita en-giteftg enye, neitook
il-turot le-'ng-are e-'ng-ai.
Netoni 'n-gumok-olofigi,
nelu ol-tome en-gerai.
Ore te-nenna-oloSgi nemuta
'ng-ariak too-'l-turot pokin,
neifigwari 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 j
eitook, nenyoriki aa torono
eng-are.
Neitayu ol-Toroboni em-bae,
nengor ol-tome, nea te-inne.
Neinyototo en-gerai o-'l-
tome, nelolikae-osho, amuetejo:
' Maboitare ol-Toroboni, amu
torono. Etaara ol-asurai, nei-
toki yeyo. Alo maitoki aboi-
tare/
Ore pe ebaiki likae-osho,
netum ol-M^i 1 obo. Nejoki
ol-Mai: 'Kajii'SguaT
Nejo en-gerai : ' Aingua
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. ' The 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 : ' I
1 The Masai now call themselves il-Maasae (sing. ol-Maasani), The old
name was il-Maa (sing, ol-Mi).
268
MASAI MYTHS AND TRADITIONS
eng-ang o-'l-Toroboni, omanya
lido-sero openy, otaara ol-
asurai likiboitare o yeyo.
Nejoki ol-Mai: 'Ol-Toro-
boni otaara ngutunyi o ol-
asurai ? '
Nejo n-gerai, 'Ee.'
Nejoki ol-Mai : ' Maape, pa
alo adol.'
Nepwo, nedol eng-aji o-'l-
Toroboni eijulujula eng-Ai,
neingorie atwa shumata.
Neipot eng-Ai ol-Toroboni,
nejoki : ' Aiyou nilotu tade-
kenya amu aata em-bae naa-
liki.'
Nening ol-Mai, neisho tade-
kenya, nelo, nejoki ng-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,
man in-giri pokin te-'n-dapana,
niminya en-giti-kiringo, ti-
pika p6kin boo, nigilu '1-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, " ruru-ruru,"
nimijo: "Ainyo inna," niming-
asya.'
Nelo ol-Mai, neingoru ol-
asbe, netura, neyeng, nean in-
giri te-'n-dapana. Neitoki
iielo, 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 1 '
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 :
'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 \ 1 X
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-'l-ashe, nejifig aji, nepal en-
gima eipuup te-boo.
Neitadou eng-Ai en-gane,
nelotu aunokino en-netii en-
dapana o-'l-ashe.
Nedou 'n-glshu nerukunye,
neiput boo, neaku eikormosha
te-boo, neiyou negil eng-aji
natii ol-Mai.
Neipiriu ol-Mai, nebuak :
' Ho ! ' Ho ! ' nelotu boo, ne-
dufigo en-gane, neitu eitoki
'n-gishu aarukunye.
Nejoki eng-Ai : ' Itadua ajo
kibaiki nenna ? Mekure itum
kulye amu i'iigasye*'
Nelo ol-Mai aramat nekwa
naishooki.
Nelau ol-Tor5boni 'n-glshu,
neaku '1-changit elo angor oo
taata.
Naa, ten edoli taata '1-meek
eata 'n-glshu, neji epuro araki
eishiak, nejo '1-Maasae : * 'N-
gishu ang nenna, kipwo aibung
amu eishooki 'yook opa eng-Ai
'n-glshu pokin. 5
fetched some firewood, lit a big fire,
threw in the meat, and entered the
hut, leaving the fire burning outside.
Qod 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,'
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.'
270
MASAI MYTHS AND TRADITIONS
Naiteru-kop \
Itadua, etii en-doki naji
Naiteru-kop, na eng-ai, kake
mme ol-kitok anaa eng-ai na-
rok.
Naa '1-paiyani kituak ki-
ningy6 ejoklni 'yook aajo :
Itadua, opa il-Maa naa ninje
'1-Torobo, meata opa 5 n-gishu.
Ore '1-Torobo naa ninje ooata
'n-gishu.
Neipot Naiteru-kop ol-Toro-
boni, nejoki: 'Tayoku 3 tade-
kenya te-niosowani p' aaliki
toki.'
Neiruk ol-Toroboni : < Aiya,'
nelo airura.
Nening ol-Mai oji eng-arna
enye Le-eyo pe gjoki Naiteru-
kop ol-Torob'oni : < Tayoku ' ;
neisho, neinyototo kewarie,
nelo aitashe te-'n-netaaniki
Naiteru-kop.
Ore pe ekenyu, nelo en-netii,
nejoki Naiteru-kop ol-Mai :
* Ira 'ngae ? '
Nejo Le-eyo : * Nanu Le-eyo. 5
Nejo Naiteru-kop : 'Kodee ol-
Toroboni ? ' Nejo Le-eyo :
< Maiyolo.'
Nebol Naiteru-kop en-ju-
mata en-gane, nerukunye 'n-
glshu oo metej o ol-Mai : ' 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/
The Dorobo replied : ' 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 ? '
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 Kelated by Napisyeki, an elder of the Aiser clan (Sighirari sub- district).
2 Krapf in his Travels and Missionary Labours in East 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.' ' For tayooku.
MASAI MYTHS AND TRADITIONS
271
Nepwo 'n-glshu oo-'l-Mai,
neshoroo 'n-opa oo-'l-Torobo,
neitu eitoki aiyolo, nepwo
'1-Torobo meata 'n-glshu.
NeHgor il-Torobo idya-kane,
neidur eng-Ai,neloen-nelakwa.
Neifigwari *l-Tor5bo meata
'n-g!shu, neaku '1-chafigit
le-'n-dim efigor aitaa en-daa
enye.
'L-omon Ie-'fig-g6lon e-'ng-
ofigu e-Le-eyo.
Etiaka nabo-oloiig Naiteru-
kop Le-eyo : ' Ten 6a en-gerai,
ore pe induraa, nijo: "Tungani,
tua, niitu ; ol-apa, tua, nilotye." '
Nea en-gerai neme en-e-
Le-eyo, nejokini Le-eyo : 'Inno,
indurai en-gerai.' Nedumu
Le-eyo en-gerai, nelo aituraa,
nejo: ''Me en-ai enna-kerai;
tenaloaituraa,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.'
Nej5ki Naiteru - kop :
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.
The story of Le-eyo's
disobedience l .
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:
c 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. ax, and Casati, Ten Years in Equatoria^ p. 152. Tylor also
mentions similar myths among the Hottentots and Fijians (vol. i, p. 385).
272
MASAI MYTHS AND TRADITIONS
' Mekure eba'iki amu indarueiye
opa te-'n-gerai o-'l-likae.'
Neaku, ten ea ol-tungani,
nemeitu : ore, ten emuta
ol-apa, neitu ake, mainyiaki
aadol ing-olongi pokin.
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.
En-giterunoto oo-'l-Maasae
oo '1-Meek.
Ore p' eaku 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 botor :
'Ainy6 i'you iye too-'masaa
ainei pokin.'
Nejoki ol-ayoni botor :
' Aiyou nanu 'n-dokitin p6kin
naatii '1-oshon.'
Nejoki ol-moruo : ' Ore taa,
amu i'you 'n-dokitin pokin,
'yawa 'n-guti-kishu, oo 'n-guti-
tare, oo 'n-daiki e-'n-gop, amu
era e-syana kitok.
Nejo ol-ayoni botor : ' Aiya.'
Neitoki nejoki Le-eyo ol-oti:
1 Ainyo iye i'you.'
Nejoki ninye : ' Papa, aiyeu
nanu nikinjo illo-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-alashera linono.'
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, Fat her,' 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
people.'
a
MASAI MYTHS AND TRADITIONS
Ore lido o'yawa 'n-dokitin
pokin, neaku ol-meeki, ore
ol-o'yawa ol-lenywa, neaku
menye '1-Maasae p6kin.
'L-omon le-'ng-olofig o
ol-apa l .
Kitonifigo 'njere eiyama eng-
olong ol-upa.
Ore etaarate, n5ar ol-apa
eng-oloHg el-lughunya ; n6ar
sii eng-oloiig ol-apa.
Ore p'eidip aataarata, neata
eng-oloiig ol-aro pe medol il-
tufiganak aajo etoboraki,neibor
naleng, nemeidim il-tunganak
aiiigurai meturukuny.
Kake meata ol-apa ol-aro,
neidim il-tunganak aingurai,
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.
are.
Nenapi ol-apa 'ng-olongi
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 one who selected something
of everything became a barbarian,
and he who received the fan became
the father of all the Masai.
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 aee 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.
MASAI MYTHS AND TRADITIONS
ongwan, nedol i-sirkon, neshir
edolita ol-apa.
Ore te-'ng-olong e-imyet
neitoki aadol il-tunganak oo
'n-gishu.
Ore ten edol il-Maasae ol-
apa, nenangaki 'n-gak araki
'soito te-'ng-aina e-kedyanye,
nejo : ' Injooki en-gishon/
araki : ' 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 I 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 *. The eclipse of the moon.
Ten ea ol-apa, nepuku
'1-tunganak pokin il-ni<5ruak,
oo '1-muran, oo 'ngoroyok, oo
'n-gera neitururo te-boo,
nerany ol-tungani obo, nejo :
' 01-orosion li-oriong ang !
Woiye 1 Oiyayo ! '
Neiruk il-kulikae, nejo :
1 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
airura.
Neiko neja ten ea eng-olong,
nejo ake ten engas apiu eng-
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 1 '
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
oloKg :
1 Eng-olofig topiu !
Eng-olofig topiu 1 '
En-gilepunoto o en-doyoroto
e-'ng-olofig.
Ten eilepu eng-oloSg pe
edoli enyokye nalefig, nejo
'1-Maasae esha eng-ai ; ore
ten edoli te-'muti edo, neji
eshsmo '1-muran en-jore, eata
e-weji netaara.
'L-akir.
Etii '1-akir boi uni ooiyolo
'1-Maasae.
Etii '1-akir ille ooidikidiko,
ninje eji 'N-Gokwa, ninje
eiyolounye f l-Maasae 'njere esha
eng-ai anake mesha.
Ten ebau ol-oshi-apa ojo
'1-Maasae Loo-'n-Gokwa, pe
medoli 'n-Gokwa, neiyolou
'njere mektire esha. Amu
edoyo te-illo-apa metabana
neishunye '1-apaitin lo-'l-
oirujumj, naa inna-kata eitoki
ailepu.
Etii sii '1-akir okuni ooidi-
kidiko, eji 'L-m6ruak, neitoki
aatii kulikae okuni ooshepita
only difierence being that when the
sun begins to reappear they cry out :
' Sun, come to life again I
Sun, come to life again ! '
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.
The stars.
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 s :
it is then that they reappear.
There are three other stars, which
follow one another like the cattle,
called The old men 4 , 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.
3 May. June-August (vide p. 333). * Orion's sword.
HOLLJS
MASAI MYTHS AND TRADITIONS
te-kedyanye, neji lello 'Ng-
apyak.
Nejo '1-Maasae, neji pe
eshepita 'ng-apyak kuldo-
m6ruak okuni, ejo p' eiyam,
amu etwata '1-moruak lenye.
Etii sii Kileghen, a ninye
eiyolounye '1-Maasae 'njere
ekenyua ; neji ae-arna, Ol-
akira le-'ng-akenya.
Naa ninye eomon i-ngoroyok,
ten eimutye '1-muran te-'n-
jore.
Etii Leghen, na ninye
eiyolounyeki 'njere etaa en-
nedoli ol-apa. Naa eng-alo
e-'n-doyoroto e-'ng-olong etonie
Leghen, nedoli ake te-'n-deipa.
three others, which pursue them from
the left, called The widows \
Now the Masai say that as the
widows have lost their husbands,
they are waylaying the old men in
order to get married to them.
There is also Kileghen (Venus),
and by this planet the Masai know
that it is near dawn. It is in con-
sequence also called The star of the
dawn.
"Women pray to Venus when
warriors tarry in returning from a
raid.
Then there is Leghen (Venus),
which when visible is a sign that the
moon will shortly rise. Leghen
remains in the west, and is only seen
in the evening 8 .
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-glshu
kumok, pa a eng-ang inna.
Ore sii pe edol eng-oitoi
naim polos eng-ai, nejo enoto
5 l-muran in-glshu, pa a eng-
oitoi inna.
A halo round the moon, and the
milky way.
If the Masai see a halo round the
moon, they say that a place has been
attacked and many cattle captured.
The halo is supposed to represent
the cattle kraal.
Then again, if they see the road
which crosses the sky (the milky
way), they say that this is the road
by which the warriors are taking
their 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).
8 Lit. the moon's kraal and the road.
MASAI MYTHS AND TRADITIONS
277
Ol-akir'-ai'
Etii en-tloki najo '1-Maasae
Ol-akir'-ai. Ten ejifig em-bolos
e-'ng-ai, pe esha eng-ai,
neiyolou '1-Maasae 'njere
mekure esba.
Nejo 'n-gera 'Ol-kila le-papa'
amu ti-araki neata 'mwain
kumok ; etii en-nanyokye,
net ii en-naibor, netii e-sambu.
Nsjo sii: 'Aisho papa amu
enyoru.'
The rainbow.
Tbere 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.'
01-akira lo-'l-kidongoi 1 .
Ten edol il-Maasae ol-
akira lo-'l-kidougoi, neiyolou
eibungu o-sina kit ok, n6a
'n-gishu, nelotu sii ol-ameyu,
nesardakaklno '1-tunganak il-
mafigati.
Eji opa eton eitu epwonu
} l-Aisungun, nedol il-tunganak
ol-akira lo-'l-kidongoi, nepwo
nabo-olong in-geraoo-'l-Maasae
airita 'n-gishu, neitook ol-
turoto. Ore p' eidip in-gishu
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 :
' Tiiii kindoki aadol ol-akira
lo-'l-kidongoi, nepwonu en-gop
Comets.
When the Masai see a comet, they
know that a great trouble will befall
them, the cattle will die, there will
be a famine, and their people will
join the enemies 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 inedicine-man heard the
story, he said : ' If we see another
comet, people who are green in colour
1 Lit. the star of the tail.
* The Dinkas have a similar tradition (Kaufmann, Schilderungen, p. 122).
U 2
MASAI MYTHS AND TRADITIONS
afig il-tufiganak 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-motonyi \
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 o eng-ai
o eng-olong.
Ten esha eng-a'i, nejo 'n-
gineji : { Etaara 'yook il-
mangati/ neipiri, neisudori ;
nejo 'n-gerra: 'Eela 'yook
yeyo/ neitashe te-'ng-ai.
Ore ten eosh eng-olong, nejo
'n-gerra : ' Etaara 'yook il-
mafigati/ nepwo aisudori 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 o en-dama e-
ngoroyoni enye.
1 Lit. the bird.
will come out of the water and visit
our country. Should they be 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 : l 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 : * 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
Ncjoklni enna amu 1-tufig-
anak oogol epwei aaar kewarie,
neitobirisho 'n-gituak dama.
'L omon le-'ng-ai o en-gop.
Kitonifigo aajo eng-ai eiyama
opa en-gop.
Ncji nGja amu ti-araki anaa
'1-tufiganak eboitare, nStii en-
gop abori, nCtii eng-ai shumata.
Naa, ten Soshu eng-olong araki
ten esha eng-ai, nebau abori,
anaa ol-lee o e-figoroyoni.
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 terrain. Ubi
lucet sol et cadit imber, terra calorem
recipit et humorem : uon aliter femina
hominis semine fruitur.
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.
Em-buruo e-'n-gop.
Ten edol il-Maasae epuku
em-buruo te-'n-gop, anaa Ol-
doinyo le-'ng-Ai 2 , anaa Gilgili,
nejo etii en-duroto kitok atwa
en-gop, nepuku en-derit enye.
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 1 .
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 Ke"ri say that all
earthquakes originate from a prominent ridge of hills in their country
(Emin Pasha in Central Africa, p. 5).
a Lit God's mountain.
a8o
MASAI MYTHS AND TRADITIONS
'N-gumot. 'L-omon le-'n-
gumoto o-'l-doinyo opuru.
Etii en-gumoto o-'l-doinyo
opuru, neji sii Ol-doinyo orok 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 e-
kulle, oo 'n-aishi, oo 'ng-orn,
neshum te-inne, nepwonu '1-
tunganak le-'n-gumoto kewarie
ainos.
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 alo
e-'n-gumoto, neimu o-sarge.
Caves \ 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 cattle 3 .
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.
'L-omon le-'n-gumoto o-'l- The story of the cave of the
keju le-'m-bagasi oo 1- Athi River and the Lumbwa
Lumbwa. Masai.
Etii en-gumoto o-'l-keju le-
'm-bagasi, a ninye ejo '1-Ashum-
ba Ol-keju loo-'l-makain. Neji,
pe eriku Naiteru-kop il-Maasae
li-opa kunna-kwapi, nepuku
te-'ng-alo o-'l-doinyo keri 4 ,
nebaiki Ol-doinyo sapuk 5 , nedol
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.
* For a somewhat similar tradition amongst the Taveta concerning the
crater Lake Chala, vide The African Society's Journal, No. i, 1901.
* Lit. the spotted mountain. 5 Lit. the fat mountain.
MASAI MYTHS AND TRADITIONS
281
il-kulikae inna-kurauto, nejiiig,
nepwo el-l5t5to oo-'ng-oloHgi
tomon, nebaya ol-bilb&l le-
'makat, nepuku te-inne-weji,
nemanyieho.
Ore lello neji '1-Lumbwa,
neikununo anaa '1-Maasae,
kake cata 'n-crurman.
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 earth 1 .
1 The Lumbwa Masai reside partly near the Natron and Manyara Lakes.
Their settlements are called 'n-gurman or plantations.
OO-'L-MAASAE
MASAI CUSTOMS
Seghenge oo-'murto oo
'surutya oo-'ngoroyok,
oo 'n-gulye-t5kitin.
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 oe-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 metoisho.
Ten a kiti naleng, naa e-
ngoroyoni ake etiu neja.
Eiyolouni e-ngoroyoni too-
'n-dokitin uni, 'surutya, oo
'seghenge oo-'murto, oo '1-
okesena. Nemeata 'n-doiye
kunna pokin.
'Musetani epika 'n-doiye oo
'n-gutiti-seghenge nairina,
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.
For 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.
Hrt
FH
c3
O
ai
O
-2 O
'o
ii
O tijj
H .g
'S 1
s
^
"S be
I -I
<u
'E S
cS O
^ "^
^ OQ
r-5 oq
MASAI CUSTOMS
283
Neishop ol-kila Cbo o e-
musetai nabo te-'m-bolos aiiaa
'1-muran.
Nemepik ninje 'figoroyok
t5ki 'm-bolosi enye, 'n-gitatin
ake naaanye '1-kilani lenye
too-'m-bolosi.
Neishop i-2gor5yok il-kilani
a: i iv. ubo uji ol-okesena o likae
oji ol-lekishopo.
Ore sii 'surutya, naa en-
doki kitok too-'l-Maasae, amu
meiteu 'figoroyok aatufigai
'surutya enye pesho ake ten
eishu ol-moruo lenye.
Naa, ten eitau e-figoroyoni
'surutya aigh eitobirita en-gias,
ore pe enifigu ol-m<5ruo lenye,
nekwet aji alo apika 'surutya
enyena, pe medol ol-moruo
meata.
Ore ten elo ol-mdruo 'n-
gwapi, nemeiteu e-ngoroyoni
enye aitau 'surutya, amu ten
edol kulikae-moruak meata,
nejo eiba ol-moruo lenye. ^
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.
'Surutya o ol-masangus
loo-'l-m<5ruak oo J n-guly e-
tokitin.
'L-ayok oo 'n-doiye oopika
'n-gulalen. Epika '1-muran oo
'1-moruak il-giso 'n-giyaa,neata
The ear-rings and arm-rings of
old men, and other matters.
Boys and girls put blocks of wood
into their ears, called 'n-gulalen 1 , 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 a Ib. 14 oz.,
which the author recently presented to the British Museum.
284
MASAI CUSTOMS
'1-katari too-'ng-aik.
Metii ol-moruo loo-'l-Maasae
oidim atipikayu 'surutya leme
ol-6ata 'n-gera naidipikaki
aatumurat, il-muran oo 'ngoro-
yok. Itadua, ol-oata kunna
pokin eidim atipikayu
'surutya.
Etii sii en-doki naji ol-
masangus, naa 'mowarak oo-
'1-osohwani oo '1-ala loo-'l-
changit sapuki egwetuni metaa
sidan.
Mepika ol-m6ruo lemeata
'n-gishu kumok oo 'n-gera
kumok.
Ore ol-oata 'n-gishu kumok
oo 'n-gera naiyolo 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 J . 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 grawn up children
may we*ar '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 2 .
En-giroroklno oo-1-Maasae.
Ten etumore ol-murani o
likae, nejoki : ' 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 : * Sopai ' ; and when several
warriors meet, one party says :
1 Endasopai, warriors ! ' 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
Masai rings of iron or brass worn by men and women
4 ii
> I
CJ
,
Ear-rings and ornaments worn by men [].
Nos. 1, 4, and 5 are also worn by boys and girls.
MASAI CUSTOMS
Naa, ten eiyouu neikilikwan
il-omon le-'n-gop naiflgua,uCjo:
' Endowapu le-'seriani ' ; araki
' E'nosu le-'seriani/
Nejolekwa: 'L-oolengake';
araki, * E-seriani ake/
Ten etumore '1-muran loo-
'1-Maasae '1-paiyani, nemeiter
airoroki, '1-paiyani ake ooiter
airoroki, nejo, ten aa kumok
il-muran : ' 'L-oiye/
Nejo '1-muran : Oo/
Nejo '1-paiyani: 'Endasopai/
N6jo te-nabo-kata p6kin :
1 Hepa/
Ten eifigua '1-muran en-gop
nalakwa, pe edol il-paiyani ti-
aulo, nepwo '1-muran aibung
ing-aik, nSun im-beria enye,
nejo '1-paiyani : ' Ngasak/
Ore p' eiiigwekino, neiroroki
'1-paiyani '1-muran, nejo ;
< 'L-oiye/
Nejo '1-muran : ' Oo/
Nejo '1-paiyani : ' Endasopai.'
Nejo '1-muran : ' Hepa.' "
Kake etaa en-neirorokmo
taata te-kunna-olongi amu
ten edol il-muran il-paiyani,
neiroroki aajo : ' Endasopai
loopapa-i ' kake '1-Purko
oojo n5ja. jo '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 the country from whence
the people come, they are asked : ' Do
you bring good tidings ? ' or * Do you
relate good news 1 '
They reply: 'Only the things
which are good,' or simply, ' 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 : 'Yes/
The elders then say : ' Endasopai/
And the warriors answer all to-
gether: '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 : ' Greeting/
When they have dropped one
another's hands, the elders say to the
warriors : ' Friends/ and the warriors
answer : ' Yes/ The elders then give
the usual salutation: 'Endasopai/
to which the warriors reply all to-
gether : ' 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 :
' Endasopai, elders ! ' or ' Endaso-
pai, O old people ! '
When old people meet one an-
386
MASAI CUSTOMS
rokmo aajo : ' Endasopai kullo-
paiyani kituak ' ; araki ejo :
' Endasopai kullo-moruak.'
Metii ol-murani araki ol-
ayoni oiteu atejo : 'Endaso-
pai Ie-m6ruak,' amu ejokmi
meata eng-anyit.
Ten eiroroki '1-muran i-
ngoroyok, nejo: 'Endakwenya 1
na-tasati.' Neirukisho 'ngoro-
yokaajo: 'Igho 2 .'
Meiteu. '1-muran aatiaki
'ngoroyok : ' Endakwenya, na-
ngoroyok,' amu ejokini meata
eng-anyit.
Il-moruak ake oojoki 'ngo-
royok enye : ' Endakwenya,
na-ngoroyok.'
Ten eiroroki 'ngoroyok il-
muran araki '1-ayok, nejo :
' Endakwenya, na-ghera.'
Neirukisho: < Igho.'
Ten eiroroki '1-muran i-ngo-
royok o-'l-aji lenye, nejo:
' Endakwenya, na-kituak.'
Neirukisho: 'Igho.'
Ten eiroroki '1-muran 'n-
doiye, nejo : ' Endasopai,. na-
toiye.'
Neirukisho: ' Hepa.'
Naa neja ejo 'n-doiye ten
eiroroki '1-muran.
Mejoki en-dito ol-alashe :
* Sopai,' nemejoki ol-murani
eng-anashe : ' Sopai ' ; kake
ejoki : ' Takwenya.' Nengututa
sii kulikae.
other, they say : { Endasopai,
ye elders ! ' or * Endasopai, O ye
husbands ! '
No warrior or boy would dare to
say : ' Endasopai, husbands ! ' for
he would be told he is wanting in
respect.
When warriors meet married
women, they say : ( Endakwenya, O
old ladies ! ' to which the women
reply, 'Igho.'
No warrior would dare to say to
married women : ' 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 : ' Endakwenya,
wives ! '
When married women greet
warriors or boys, they say : ' Enda-
kwenya, O children ! ' And the
warrior or boy replies : ' Igho.'
When warriors greet married
women of their own clan, they say :
' Endakwenya, great ladies ! '
To this the women reply : ' Igho.'
Warriors greet girls by saying:
1 Endasopai, O girls ! '
The girls reply, ' Hepa.'
The same words are spoken when
girls greet warriors.
A girl does not say ' Sopai,' to her
brother, nor does a warrior greet his
sister in this fashion : they say
' Takwenya.' Some also kiss one
another.
1 It has been repeatedly stated that the greeting takwenya (pi. endakwenya)
means laugh. Laugh is, however, strictly speaking, takwenia (pi. endakweni).
2 Igh6 is meaningless in Masai, but Ig6 in Bari means go away (imp.).
MASAI CUSTOMS
287
Eidim ol-raurani atiaki eng-
anashe kid neitu efigenu :
1 Sdpai.'
Ten efigasaki 'n-gera kutiti
arak i ' 1-ayok bCtoro '1-tuSganak
kituak, meibufig 'ng-aik, kake
epwo aafigasaki too-'l-lughuny
aitoosh ing-omomite enye alo
'sararuani loo-'l-tuflganak
kituak.
Ten efigutut e-figoroyoni
kitok en-gerai kiti, ngosh
inna te-'ng-omom enye ol-goo
e-'ngoroyoni, nejo e-figoroyOni :
' Ngasak.'
En-gipungoto.
Tenelool-Maasani 'ng-angite
oo-'l-Maasae, ore p' eiyou
nerinyo en-gop enye, nenapa.
Orep' eidip atanapayu, nejo :
' Aiya naa, amu etaa alo.'
Nejo '1-oopeny eng-ang :
'Aiya naa, sere! Toomonoi
eng-Ai I I'nepu ake naaserian 1
Tapaashare '1-modook I '
Neitoki lido olo nejo :
' Endepetai 'n-aishi oo kulle 1 '
Nejo '1-oopeny eng-ang : ' Esai.'
Nelo ol-omoni en-gop enye.
'N-giragat.
Ten elool-Maasani 'ng-angite
oo-'l-Maasae, ore pe ebaya eng-
ang, nemejing eng-aji neme en-
naiyolo osbi-ake, amu ten a ol-
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:
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 : * 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 : ' 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 :
1 Kodee '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, amu cure, ten edek
ol-poror lenye, nea.
'N-gishu 2 , oo 'n-gujit, oo kulle,
Enyor il-Maasae 'n-gishu
naleng ; meitanyanyukye 'n-
gishu ae-toki 3 . Eata 'n-gishu
pokin ing-arn enye anaa '1-
tunganak.
Etii o-rorei lenye ajo :
' Erisyore en-giteng nabo el-
lughunya o-'l-lee.'
Ejo, ten e-tum ol-lee en-
instance, to the Aimer age, he must
not enter the hut 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 l .
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 :
* One cow resembles a man's
head/
They mean by this that if a man
1 Vide note a, p. 312.
2 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.
PLATE XV
Iron
Iron
Wood
Iron
Wood
Iron
1. Old form.
Masai spears [^].
2. Form in use twenty years ago.
3. Present form.
MASAI CUSTOMS
289
gitefig 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 Sshii ten eany eng-ai
esha, nepwo 'figoroyok aaaniki
'n-gujit il-kilani pe etum
aatasai eng-Ai.
Naa, ten ear ol-murani ol-
ayoni te-shoo, nefigeru ol-
ayoni 'n-gujit asaiye, naa ten
edol ol-murani 'n-gujit
eibungita ol-ayoni, nemeitoki
aar.
Ore sii ten earare '1-Maasae
J l-mangati, p' eiyou neitayu o-
sotwa, neitayu 'n-gujit
aitaduaya.
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, neanikmi
'malasin in-gujit.
Naa, ten esaiyeki ol-tungani
'n-gujit, nemeiruk e-saiyata,
ngji : 1 01-toroboni illo, meiyolo
'n-glshu.'
Naa, ten elo ol-tungani weji,
pe edol ol-chani oturakme 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 CUSTOMS
oitoi, nengeru 'n-gujit
anangaki, amu ejo metum
endoki nalo aingoru.
Enyor il-Maasae J n-gujit
naleng, amu ejo : ' Eishorua
opa eng-Ai 'n-gishu oo 'n-gujit,
mikior in-dokitin naishoo 'yook
eng-Ai/
Ore 'ng-olongi pokin ten
elep i-ngoroyok in-gishu,neitau
kulle te-'m-bukuri, neibughoo,
amu ejo : ' Enyor eng-Ai/
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/
H-misliiren oo '1-ponot.
Mengar
mishiren.
il-Maasae '1-
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-ngania.
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
Arm clamp of horn worn by warriors [f ].
Masai shield (without decoration) [JU. 1. Front view ; 2. back view.
MASAI CUSTOMS
291
'L-omon loo-'l-lofigoi oo
'm-beVia oo-'l-muran
loo-'l-Maasae.
Itadua, '1-lofigoi oo-'l-muran
mepiki o-sirei obo ; eorioro.
Metii ol-poror lemeata o-
sirei lenye, mefigar sii '1-oshon
i-sirei, metii '1-muran lo-'l-osho
lemeata o-sirei lenye.
Amu 6jo pe ten etumo '1-
muran oo '1-mafigati, neiyo-
louni 'njere ol-poror oje, kake
lo-'l-osho oje.
Etii 'sirei ooSgwan loo-'l-
lofigoi, o-sirei onyokye, o o-sirei
orok, o o-sirei le-'l-longo, o o-
sirei loo-'l-kigeluni.
Ore 'm-beria oo-'l-muran
mepiki sii o-sirei obo ; Sorioro.
Ore ten edoli em-bere,
neiyolouni to-'l-ngorat ol-poror
oje ol-openy, o ol-osho oje.
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.
'L-omon loo-'m-baa oo-'l-
m6ruak loo-'l-Maasae.
Eata '1-moruak i-sirei lenye
too-'m-baa anaa eata '1-muran
too-'m-beria.
Ten edoli em-bae, neiyolouni
ol-a ji lo-'l-openy o ol-osho lenye.
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 campylacanthunij Hochst., produces
the red paint ; black is procured from the ashes of Mania un\flora, Vahl., or
from charred potsherds and gourds ; and grey, which is but rarely used, is
obtained from cinders.
292
MASAI CUSTOMS
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-onito oo'l-direta,nepik
i-malasin atwa '1-direta, nenap
i-ngoroyok il-bema.
Naa, ten emany e-weji nemetii
'n-gujit, nemeshetu 'ng-ajijik,
emany il-ngobori. Ore '1-
ngobori naa 'ng-ajijik oo-'l-
onito. Ore ten epwo e-weji
netii 'n-gujit kumok, neshetu
s 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-gishu, o ol-
okidongoi oshulare 'modiok.
'Manyat oo '1-puli
loo-'l-muran loo-'l-Maasae.
Memany il-muran oo-'l-
Maasae ing-angite, kake
emany i-manyat eboitare
noongotonye oo 'sanjan.
Ore ten epwo o-sero ainos
'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-
houses 1 with their boy-servants.
1 Meat may not be eaten in the manyat, or warriors' 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.
Place in the woods where the warriors sleep after eating meat.
MASAI CUSTOMS
293
En-d6m6no ! .
Ncjo en-doki najo '1-Maasae
En-dum5no.
Ten elni en-gerai, ore p'
eaku cn-ncisliori eug-arna,
nCyefigi ol-kitefig oji Ol-le-'n-
domono.
Neifigoruni ol-kiteng orok
sinyati leraeata en-neibor araki
en-nenyokye, nSyeftgi.
Neata 'figoroyok in-giri
enye, neata '1-moruak in-
gunenye.
Ore pe eyeri 'n-giri, ore
etaa en-ne"6ku, neinyototo e-
figorpyoni nabo aipot in-gulye,
nejo: 'Eoto 'n-aishi, nabo;
goto *n-aishi, are; 5o en-
aikuti * nabo ; eo en-aikuti,
are/
Nepwonu 'ngoroyok e-'ng-
ang, ne'yakini en-openy en-
gerai kulle, neishori kunda
naaetuo 'n-giri enye, nepwo.
Ore p' eaku teipa, nenap e-
ngoroyoni en-gerai, nelo alep
in-glshu enapita.
Ore p' eidip, nepwonu '1-
moruak okurii oo menye en-
gerai, metaa oongwan, neishori
en-gerai eng-arna.
Ore kiteng le-'n-domono na
kutuk-aji eyengyeki, nemeitu-
The feast called the offspring.
There is a feast known to the
Masai as The offspring.
When a child is born, and the
time has arrived for it to be given a
name, a bullock is slaughtered which
is called The (bullock) of the offspring.
A black bullock, and one without
a blemish or a white or brown spot
on it, is selected, and slaughtered.
The meat is then divided up
between the women and men f .
When the meat has been cooked
and is nearly ready, one woman
stands up and calls the others. She
cries out as follows : * The honey is
ready, this is for the first time ; the
honey is ready, this is for the second
time ; the meat is ready, this is for
the first time ; the meat is ready, this
is for the second time/
The women of the kraal then carry
milk to the child's mother, and after
each has been given her share of the
meat, they take their departure.
In the evening the mother carries
her child to the cattle kraal, and
milks the cows with the child on
her back.
When she has finished, three old
men and the child's father (which
makes four) join her, and the child
is named.
The so-called offspring bullock is
always slaughtered at the door of
1 This word is now used to translate the Swahili Siku kuu, the big day or
holiday. 3 Men and women never eat their meals together.
9 Meat cooked in a special manner.
X 2
294
MASAI CUSTOMS
raari el-lughunya, epiki kutuk-
aji. Nemedungori ol-kidoiigoi
to-'l-choni, epali etii metabana
nemuta illo-shoni.
Ore ol-kiteng le-'n-domono
meji eyengi inna-kata ake p'
emi en-gerai, kake eidimi
aataanyu metaa botor oo metaa
emurati. Memurati ol-tungani
eitu erigasi aayeng ol-kiteng
le-'n-domono.
the hut, and the skull, instead of
being thrown away, is placed by the
door. The tail is not separated
from the hide as is usually the case :
it is left on until the hide is worn
out.
Now the offspring bullock is not
of necessity slaughtered when the
child is born ; it is permissible to
wait until he is big and until he
is about to be circumcised. No
person is circumcised, however, until
this bullock has been slaughtered.
E-murata.
Eisbo '1-Maasae :
Ore ol-m6ruo leitu ae-olong
emurat en-gerai, nemeidim
atumurata eitu epolos e-sita.
Ore en-doki naji Em-bolos-
ata e-sita, eisho ol-moruo p'
eiyou nemurat en-gerai enye
naiteru, emuk en-aisho, neipot
il-lewa le-'l-latya enye, neishori,
eton emuka J n-aishi.
Nepwei aitaki illo-oiyou
nemuratisho eng-aiig ti-aulo,
nelo aton openy te-inne, neirag
inne, ne'yakmi en-daa, neton
ing-olongi ongwan.
Ore te-nenna-oloiigi elotu
ake ang ainguraa 'n-gishu ti-
aulo.
Neishopito 'n-dokitin oo- J l-
muran ol-alem, o em-bere, o
ol-kuma, o el-loiigo, o en-
gerandajOe-sidaijOol-mairutye,
The circumcision.
The following is a Masai custom :
A Masai child cannot be circum-
cised until the father has observed
a custom called The passing of the
fence.
The man who wishes . to have his
eldest child circumcised brews some
honey-wine, and calls his neighbours
together while it is being prepared.
A hut is then built for him outside
the kraal, and he stays there for four
days alone. He also sleeps there, and
his food is taken to him.
During these four days he only
approaches the kraal to look after
his cattle when they are grazing
outside.
He must don the clothes, orna-
ments, and weapons of a warrior
the sword, the spear, the club, and
the shield, the cap made from the
PLATE XVIII
ft
1. Bracelets of small iron rings bound over leather bands []. These bracelets may
be worn by warriors who owing to their generosity are calle J 'N-gaminini. As many
as sixty are sometimes worn by one man.
2. Warrior's cap [$]. 3. Masai sandal [i].
4, 5. Masai warriors' head-dresses (ostrich-feathers and lion's skin) [].
MASAI CUSTOMS
oo 'mnngen, o e-rap, o en-gila,
o ol-kipise.
Ore p' eidipayu 'ng-olongi
ofigwan, nepwei aariku ang
kulikae-m6ruak kituak.
Neitasheyeki te-kutuk-aji
e-'ng-aji natii 'n-opa-aishi
naatumukaki.
Nejoki ol-m6ruo obo
lido-Spoloe e-sita : ' Inno,
kitoo.'
Nejo lido-opolos e-sita : * Ih !
malo, e-ngikitoi ! '
Nejokini kat'-are : ' Inno
kitoo doshi.' Nejo ol-opolos
e-sita : * Malo doshi.'
Ore pe ejokini kat'-ongwan,
ore pe ebau en-e-imyet, nejo
ol-Cpolos e-sita : * Ih ! ashomo
Ore pe ejing aji, nelakuni
nekwa-tokitin, neoki taa
'n-aishi, neiteri aipotye
eng-arna e-'n-gerai enye, aajo :
Menye-ngania.
Neirukisho : ' Oe.' Nejo-
kini: t Tabarishore/
Nejo ninye: ''N-glshu oo
'n-dare.'
Ore pe eji neja kat'-ongwan,
neidipayu.
stomach of a goat, the head-dress of
ostrich feathers 1 , and the cape of
vultures' feathers, the anklets of
colobus-moukey skin, the arm-clamp,
the garment of calf-skin, and the piece
of goat's skin fastened to the waist.
When the four days have elapsed,
some of the elders go and bring him
back to the kraal.
He has to stand by the door of
the hut where the honey-wine,
which has previously been prepared,
is kept.
One elder then says to him who
is passing the fence : * Go, become
an old-man.'
The latter replies : ' Ho ! I shall
not . . . ! '
The order is repeated, but he still
refuses.
On being told for the fifth time,
he says : ' Ho ! I have gone then/
He then enters the hut and puts
aside the warrior's paraphernalia ;
the honey-wine is drunk ; and he is
called by his son's name, thus : The
father of so-and-so.
When he replies to this name, he
is told to go and make a profit.
He answers : ' Herds and flocks.'
This is repeated four times, and
the ceremony is over.
1 Sometimes instead of the ostrich feather head-dress one made of lion's or
leopard's skin is worn, and occasionally the head-dress called ol-marangash
is substituted. This head-dress is worn by the warriors when they slaughter
cattle in the woods.
296
MASAI CUSTOMS
Neaku ol-moruo oidim atu-
murata 'n-gera enyena, aa 'n-
doiye aa '1-ayok.
E-murata oo-'l-ayok.
Ten eiyou '1-ayok loo-'l-
Maasae nemurati, etaiyolo'ito
'njere etabaua en-gata enye
namuratyeki, nepwo aitururo
'l-loo-'l-oshon oonyika, nereo
'n-gishu eng-ang o-'l-oiboni,
ne'ya sii 'n-aishi.
Ore en-doki naata J l-ayok
too-'ng-aik aitaa 'n-areta naa
'n-gusidin ake, me'ya 'remeta
neme'ya '1-alema : il-kuman
ake eremoki 'musetani naatii
'm-bolosi.
Ore '1-ooingua J n-gwapi
naalakwa, anaa Kiteto, anaa
Moipo, anaa kulye-kwapi
naalakwa, neibungaa lello
J ng-ai, kake me'ya 'm-baa,
neme'ya 'mootyani.
Ore taa p' eishori e-murata,
neipak, nesirare en-duroto.
Nelilita too-'ng-angite
'1-apaitin aare araki okuni,
nepwo e-weji nemuratyeki aa
'ng-angite enye, netoni
too-'ng-angite enye metabana
nemurati.
Ten emurati ol-ayoni
After this any of his children,
whether girls or boys, may be cir-
cumcised.
Boys' circumcision.
When Masai boys wish to be cir-
cumcised having previously ascer-
tained that the time for circumcision
has arrived all those who live in
neighbouring districts collect to-
gether, and, taking cattle and honey
with them, go to the medicine-man's
kraal.
The only weapons which they
may carry in their hands are sticks ;
they have neither spears nor swords,
and their clubs are stuck into their
belts.
Those who come from countries
afar off, such as Kiteto or Moipo, or
other distant places, may take their
bows, but they must leave their
arrows and quivers behind.
When they have received per-
mission to hold the circumcision
festival, they enjoy themselves, and
paint their bodies with chalk.
They then pay visits to different
kraals during the next two or three
months, after which they return
home, where they remain until they
are circumcised l .
When a Masai boy is circumcised,
1 It is at this time that the boys of each sub-district choose one of their
number to be their ol-aigwenani, that is to say, their counsellor or spokesman,
who is also their judge and their representative at the chief medicine-man's
court.
MASAI CUSTOMS
297
loo-'l-Maasae, nebarni inna-
oloftg netupukuni, nCyeftgi
ol-kerr araki ol-kitefig 6ji
Ol-oitupukunieki.
Ore te-'ng-oloSg e-are nelo
ol-ayoni adufigu en-jani naji
El-latim ; nepwo 'n-doiye
aanapu, n6uni te-kutuk-aji.
Ore tadekenya neipung
ol-ayoni alo aton ti-aulo
metaama en-gijape. Neisuja
te-'ng-are aitushulaki em-bere
e-papa.
Ore pe ekenyu nalefig, nebol
ngotonye o-'l-ayoni kishomi,
ue'ya ol-choni apik en-daloiflhi
e-tat6ne.
Nelotu ol-ayoni aton
to-'l-choni, nelotu ol-Toroboni
omurat oo '1-tunganak ooibung.
Ore ol-tungani oibung
ol-ayoni omurati eton aitorio
'n-gejek, neton ol-ayoni
too-'rishat oo-'n-gejek, nemu-
rati.
Ore ten eipiri ol-ayoni
emuratitai, neari ngotonye
too-'ngudisin ; naa ten eiyolou
ngotonye oo menye aajo eipfrio
en-gerai, nepwo aisudori.
Ore p' eidipi aatumurat,
the ceremony is started by his being
shaved, after which a sheep or bullock
is slaughtered, which is called The
(animal) that has caused him to be
taken out (from the boys' ranks).
On the second day the boy sallies
forth to cut a tree called El-latim l ,
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 spear a 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,
conies 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 01-oilalei (Zizyphus mwcronata, Willd.), but it
is called El-latim during the circumcision festivities.
a 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-choni etii o-sarge,
nepiki e-ruat enye.
Ore ten eidipi aatumurat
il-ayok, neji 'Sipolio.
Netoni 'ng-olongi ongwan
ti-ang, neitobirakmi '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-
lughuny ; nepik sii 'l-6pir.
Enyori naleng I-sipolio
eitobir anaa 'ngoroyok aapik
i-surutya oo '1-kilani. Nesir sii
'ng-omomite te-'n-duroto.
Ore p' eishiu pokin, nebarni,
neaku 'L-barnot. Ore p' eaku
'L-barnot, neitau '1-kilani,
neishop in-dokitin oo-'l-
muran.
Ore pe eshitu '1-teighan, neji
'L-muran.
Ore enyor il-muran naleng
ten eji 'L-oingok araki 'N-
gammini, amu eishori meishopo
J n-dwalan araki '1-torongen.
Ore eji'l-muran'l-oingok ten
eidim aataar il-meek kumok.
hide 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 birds 1 , 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
Il-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
Il-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.
3 This word is commonly but incorrectly written Elmoran.
1
a
i
8?
MASAI CUSTOMS
299
Ore eji 'N-gaminini ten Cyefig
il-mofigi, neisho '1-kulikae
'u-giri.
E-murata oo-'n-doiye.
Ten eiyOuni nelyami 'n-doiye
oo-'l-.Muiiwie, nemurati.
Ore eng-oloilg namurati,
nCyeiigi ol-kerr araki ol-kitefig,
oji Ol-oitupukunieki, anaa too-
'1-ayok.
Nemurati uinje ti-atwa aji.
Naa, ten eishir, nemeata en-
netiu.
Mepika ninje '1-opir aiiaa
'1-ayok, ol-merisian ake epika.
Ore ten eishiu, neiyami.
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 ia
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 Hyphaene (or
doum) palm, or of grass, is donned.
When they recover, they are
married.
E-unoto.
Ten eiyou '1-muran neuni,
nepwo aafigas aingoru Ol-
aunoni, na ol-tungani oata
menye oo figotonye eingoru,
neata 'n-glshu, neitu ae-olong
gar ol-tungani, nemedanya 'ng-
onyek e-menye oo ngotonye,
nemeata T ng-onyek pusi 2 .
Ore pe etum, nemiliki;
The feast called E-unoto or the
selection of a chief 1 .
If the warriors wish to select a
chief, who is called Ol-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.
8 Pus (pi. pusi) means the colour of a corpse or blue.
3
MASAI CUSTOMS
eisudorieki
e-unoto.
metebana nebau
Ore ten enyoru ol-oiboni,
neripakini ol-kila anaa ol-loo-
5 l-moruak oo 'surutya.
Ore etaa en-neuni, neitauni
en-giti-ang ti-aulo e-manyata
naji 0-singira.
Nepiki inna-kiti-ang 'n-
gishu naalepo ake.
Ore inna-olong nauni,
neibungi ol-aunoni, amu ten
ejoklni : ' Ira ol-aunoni/ eitu
eibungi, nekwet aisudori, araki
ear ol-tungani, pe meaku ol-
aunoni, amu eiba ten eaku ol-
mdruo, amu meitoki alo en-jore.
Ore p' eibungi, nepiki
'surutya, neishopokmi ol-kila
anaa ol-moruo; neidipayu en-
gias e-inna-olong.
Ore tadekenya neingoruni
ol-kiteng arus, neibok il-muran
aaiuan.
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,
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 0-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 *, 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.
nepik e-mouo o-'l-osowan.
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
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 01-aunoni chief [].
3. Ivory arm-ring worn by elders as a sign of wealth [J].
4. Belt worn by unmarried women, made of leather covered with beads of different
colours
MASAI CUSTOMS
301
Ore p' eaku en-n6a en-gima,
nejSklni '1-inuraii, amu eitashe
pokin ti-aulo : Eidipe.'
Nekwet il-maran pokin
aamurutokino idya-m5uo.
Ore ol-oitera abaiki, nepik
eng-aina atwa en-gima, neitau
e-mduo, neit6rio eng-aina,
neitadol il-kulikae idya-mouo,
nejo: 'Aidipa.'
Onaa, neidipayu e-unoto.
Nebarni ol-aunoni te-inna-
olong o ol-aigwenani oatai opa
ake eton eitu emurati.
Nebarni si ninje '1-kulikae-
muran too-'n-gulye-olongi.
Ore p' eidipi aatuun,
ngyengisho '1-muran, netoni
'1-apaitin oongwan ana imyet,
nepwo en-jore naji En-oo-'n-
dorosi araki En-e-'unoto.
Neishop '1-karash ooji
'N-dorosi, nepik il-arash.
sn
Nepik sii 'n-gak e-'syaiti
'murto naaji 'manga'k, ne'ya
'1-kulikae J l-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 :
1 1 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 vow*, on which are sewn the
seeds of the ekirikiti tree 8 .
They also wear necklaces made of
twigs of the e-syaiti tree 4 , and called
Manga'k, 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.
* 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, B. Br. * Acalypha fruticosaj Forsk.
302
MASAI CUSTOMS
Eii-giyania.
Ten eiyamisho '1-Maasae,
neiigas aapwo aasir en-dito
eton a kiti, ne'ya ol-kambau.
Ore p' eaku en-dito botor,
neitoki aiya en-aisho o ol-
kumbau. Neton lido oiyamisho.
Ore p' eaku emurati en-dito,
neitoki aiya en-aisho, nemurati.
Ore pe eishiu, nereu 'n-gishu
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), naimalye eng-
aputani ajo Pakerr.
Neyeng lekwa-kerra
pokiraare oo kulikae aare
le-menye e-'n-dito.
Marriage l .
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
33
Neeli '1-kilani le-'Bgoroyoni,
neishop, neishori em-bukuri
naripaklno 'seghera 'matwan
pokin. Neitanapi eng-oriofig,
neriki eng-afig o-'l-m6ruo
lenye, nerubare ol-m6ruo, oo
'1-tufigauak aare '1-chorueta
lenyena, oo 'n-gituak are
e-'ng-afig e-'figoroyoni.
Nemesioyo, erikitoi elo akiti
oo metabai. Ore pe ebaiki,
neishori en-gerai, neitoti.
Ten eiyam ol-mdruo e-
figoroyoni, nemeipot eng-arna
enye, amu torono. Edufigoki
ae-arna. Enyor naleng aipotye
eng-arna o-'l-poror lenye, anaa
'N-oo-'S5ure. '
Ten eata ol-tungani oo-'l-
Maasae 'n-gishu 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-ami ol-ashe,
naa ninye eimalye eng-aini
ajo Paashe.
Meidim il-Maasae aiyama
'figoroyok e-'ng-aji enye ten
etoni to-'l-osho obo, kake eidim
aiyama 'ngoroyok e-'n-gishomi
enye, neidim aiyama 'ngoroyok
e-'ng-ae-kishomi.
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.
34
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 01-onana, nemeipot te-'ng-
ang e-menye en-nanai amu
The refuge l .
If the Masai men beat 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 away 2 , 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.
* 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
'1-menefiga, nedufigoki en-nanai
ae-arna, ejo epolpol.
Ore ten eikilikwan ol-
tungani '1-omon lo-'l-oiboni
kitok, nemeipot Ol-onana, nGjo
Ol-opolpol.
Ore ol-paiyan kitok 5ata
'n-gera ten ea, nemenuki
eng-arna enye amu eimany
in-gera enyena.
Ten ea ol-paiyan kitok
araki e-figoroyoni kitok,
nemeishirakini, nemeituraari
ninye anaa kulikae-tunganak
ooti.
Eborakini 'n-amugha
figejuko, neyengi ol-kerr,
nesholuni e-ilata, neeliki o-
sesen pokin.
Nedumuni aiya, nepiki en-
netii ol-oip sidai, nSyengi
ol-kiteng te-inne, neinosi
'n-giri pokin. Neingwari '1-oik
pe etum il-ngqjlnia ainguai pe
epwonu aadumaa ol-menengani
ainos.
Ten 6a '1-oibonok loo-'l-
Maasae araki '1-karsisi,
meituraari, kake 6yefigi en-
giteng araki en-gerr, neitaum
e-ilata, neeli lido-otua. Ore
p* eidipi, nepiki atwa ol-choni,
ne'yai e-w5ji netii ol-oip,
neturuni en-giti-kumoto nijo
em-bout, nepiki, nenukari
too-'soito. Neji inne-weji
1 Commonly called
gentleness would not be called en-
nanai in that kraal, as it is the name
of a corpse, hut it would he called hy
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-onana 1 , 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 tbey 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
stoues. This is called a grave,
by Europeans Lenana.
306
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' eiu ngotonye
ae-kerai, newaya en-giok e-
'nna-kerai, neji Nawaya.
Ore pe ebulu, neji Ol-owara.
Teni mewayi en-gerai en-
giok, neishop en-daret o
ol-giso to-'l-kimojmo le-'n-
geju.
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 Ol-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 toes 1 .
Em-buroto.
Ten ea ol-moruo loo-'l-
Maasae oata 'n-gera oo
'ngoroyok, nepuroo ol-marei
p6kin.
Neitau 'ngoroyok i-surutya,
oo 'seghenge oo-'murto, oo
'musetani ; neitau sii 'n-doiye
'musetani, oo '1-pisya, oo
'seghenge oo-'n-gejek oo 'n-
oo-'ng-aik ; nebarn il-muran
oo '1-ayok il-papit.
Netoni 'ngoroyok ol-ari obo,
neitoki aishop in-dokitin enye.
Naa,ten eakulikae-tunganak,
neitau 'ngoroyok o-'l-marei
'n-dokitin naaata too-'murto,
kakemmepokin,epali-seghenge
oo 'surutya ; netoni ol-apa obo.
Nebarn sii 1-lewa 1-lughuny.
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
307
Naa, ten ea en-ginyi-kerai,
neitau 'ngotonye ake *n-
dokitin.
Il-tauja oo l-menefiga 2 loo-
'1-tuftganak, oo 1-asuria.
Ten etaa en-nCa ol-tungani,
neji etaa en-nedufigo ol-tau
lenye. Naa, ten Ba ol-tuiigani,
ore p' einosi, nCa sii ol-tau
lenye. Neji eidipi anaa
gishu : meitoki ol-tau apiu.
n-
Kake ten 6a ol-oiboni araki
ol-karsis, nenukari, ore pe
efigw5yu o-sesen lenye, neji
etawale ol-tau lenye, etaa
ol-asurai ; nelo ol-asurai
eng-afig oo-'n-gera enyena,
neinguraa.
Ti-araki naa neja, pe mSar
il-Maasae '1-asuria lenye. Naa,
ten edol i-Sgoroyok ol-asurai
ti-aji, nesuaki kulle, nemej
ol-asurai, nelo.
Etii '1-asuria oorook, naa
le-'n-gishomi oo-'l-Aiser; naa,
ten 6ar likae etii '1-oopeny,
nejo : ' Miar, amu '1-kulalang.'
If a baby dies, its mother only
lays aside her ornaments l .
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 Nilotic tribes follow similar customs (Kaufmann,
Schilderungen, pp. 130, 192 ; and Emin Pasha in Central Africa, p. 338, &c.).
* Ol-tau, the heart, mind, soul ; ol-menengani, the corpse, spirit, ghost.
8 The Binka, Bari, Latuka, and other Nilotic tribes, also pay reverence to
snakes (Kaufmann, loc. ctY., pp. 127, 188 ; Schweinfurth, The Heart of Africa,
vol. i, p. 55 ; Casati, Ten Tears, 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).
* The Dinka and Bari likewise disbelieve in a life after death (Kaufmann,
loc. cit., pp. 124, 1 88).
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-shomito
'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 '1-lughuny anaa ol-
moruo kitok.
Eji sii eata '1-oibonok 1-
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
gji : ' Ebaiki meidim ol-tau
lenye atorinyunye, nea.'
Ejo '1-Maasae metii '1-
menenga, amu medol ; kake eji
edol in-glshu, naa ten einguraa
'n-gishu 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
It is believed that the souls of
some big people like Mbatian l 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
309
En-jufigore.
Ten ea ol-m6ruo loo-'l-
Maasae, nejufig en-gerai enye
bfttor in-dokitin enye pokin,
oo 'n-gishu oo 'u-dare oo-
'ii^oroyok nemeata 'n-gera ;
kake meidim aiyawa 'n-glshu
oo 'n-dare oo-'figoroyok naaata
'ng-ayok.
E'ya 'n-gulye-kera naara
'ng-ayok 'n-gishu oo-'ng-ajijik
oo-noofigotonye.
Teni meata ol-mdruo 'n-gera,
nejufig il-alashera lenyena
'n-gishu oo 'ngoroyok; kake
mejufig i-figoroyok ol-alashe
ongarie kina, amu torono ;
nejung lekwa lemengarie kina,
ninje oo'ya 'figoroyok.
Ore ten eiu e-ngoroyoni
enye eng-ayoni to-'l-alashe
lemengarie kina, araki te-
lighae-tungani, neishori inna-
kerai 'n-gishu metujungo,
neipotyeki aajo ol-le-inna-ang.
Naa, ten ea ol-moruo,
neingua e-ngoroyoni enye eata
en-gerai kake eng-ayoni,
mejungi 'n-gishu enyena, epali
metubulu ol-openy.
MejuSg il-Maasae '1-
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 up 8 .
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.
1 In a case of this kind, the child does not go to the wars, but marries soon
after he is circumcised.
Y 2
310
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
'1-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 J l-muran en-
giteng, ore p' eibung ol-openy,
nelak; naa, ten aa okuni
'1-tunganak ooinosa, neishooyo
p6kin 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,
' Muro V meitalaki illo naleng.
Eishooyo '1-kulikae leitu ejo
'Muro' 'n-dauwa; ore lido
otejo 'Muro,' neishooyo ol-
bungae. Naa, ten eiriamaki
pokin aajo, * Muro,' neishooyo
'1-bungaiko pokin.
En-gitaapare.
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.
Ten eitaap ol-murani en- If a warrior causes a woman to
dito, naa ninye oiyam. conceive, he marries her.
When a warrior loves a woman
very much, he purposely seduces
her to enable him to take her as
wife.
Ten enyoru ol-murani en-
dito naleng, neotiki aitaap,
pe etum aiyama.
1 Lit. hind-leg.
MASAI CUSTOMS
Kake torono en-gitaapare
too-'l-Maasae, amu ten ejQklni
en-dito: 'Inno, enna-taapai,'
neshir nalefig.
Ore en-gerai e-'n-gitaapare
1 1< 1 i En-gerai e-'n-daapai, araki
En-gerai o-'l-tiren.
'L-oikop.
Ten Car ol-murani loo-'l-
Maasae ol-likae metua, neipiri
lido otaara alo aisudori.
Naa, ten etii '1-alashera
le-lido otaaraki, pe metii
'1-oorish, nSari lido otaarishe.
Ore ten eitu Sa,ri lido
otaarishe, neitaki 'l-m6ruak
o-sotwa oo '1-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
'1-arin aare, neipot il-tunganak
le-'n-gishomi enye, nepwo
aibung 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
eng-ang enye.
meshomo
Meitalak il-Maasae ol-
But the Hasai consider it wrong
for unmarried people to have children,
and if you say to a girl : ' Qo 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.
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
MASAI CUSTOMS
oikopani eitu emut il-arin
aare, amu ejo eton ^shal
el-lughunya e-lido otaaraki.
Ten ear ol-Maasani likae-
Maasani, neji/ Eitayo '1-oikop ' ;
meji, 'Etaarishe.' Neji ol-
otaarishe naa ol-otaara '1-meek.
Naa, ten ear ol-murani
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 '1-bungaiko onom.
En-giopo.
Metii ol-murani araki ol-
ayoni oidim ataboitare en-git ok
o-'l-poror le-menye. Ten
eiyolouni, nedeki.
Ore ten edeki, neishooyo
'n-gishu are, en-e-'n-aisho,
naaropye '1-paiyani pe medek.
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 fresh 1 .
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,
h 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 100 head of
cattle.
2 From this it will be seen that the Masai are pplyandrous as well as
polygamous. A man may marry as many wives as he can afforcT to purchase,
and a woman may cohabit with any man belonging to her husband's age.
MASAI CUSTOMS
Ten eboitare ol-m6ruo en-
If an old man commits adultery
gerai enye araki en-o-'l-poror with his daughter or with a girl of
lenye, torono. Ten enifig 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.
ol-poror lenye, nCari, negili
eng-ang, ngyefigi 'n-glshu
naiyouni.
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 orifice 1 .
1 Hinde (The Last of the Masai, p. 42) writes : * 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.'
'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 ebaya '1-apaitin
isyet, etubulutua '1-ala pokin,
nebwai. Netonii.
Nepwo '1-ala p6kin,neingwari
'1-opa-ootubulutua. Ore p'
eitoki aabulu '1-ala pokin,
nebaya en-gerai anaa en-oo-
'1-arin tomon o aare, nebwai
em-bwata e-kitoo, nemeitoki
aabulu.
Ore p' eidip aatobwa en-
gerai, nesirieki eng-omom
il-mur loo-'sirkon, neji :
Trobija.'
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.
3*4
MASAI CUSTOMS
Naa,ten eata opa '1-tunganak
pokin in-jilalo oo-'l-alale-keper
mme ana'-'ata eiyouni naleng
im-bwat. Ore taata etamooki
em-bwata.
Ten edol il-Maasae ol-tungani
lemebwa, nekwenikye aajo :
^Engarie '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.
Ebarn il-mdruak oo' ngoro-
yok oo 'n-gera oo-'l-Maasae
'1-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
'1-munyo oo 'n-gitikit oo
'n-goleshi ; nepej kulikae
'1-papit loo-'l-oresheta, nepal
kulikae.
Teni mepuroo il-muran,
nemebarn il-lughuny metabana
neuni, neitubulu 1-taighan.
Ore ten em e-ngoroyoni
en-gerai, nemebarn ninye o
en-gerai enye metabana nebulu
Shaving.
Masai elders, women 1 , 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):
* 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 Nyama, p. 90, Ac.).
3 Vide p. 306. 8 Vide p. 299.
PLATE XXI
Masai woman shaving her husband.
Masai moving their belongings from one kraal to another.
MASAI CUSTOMS
en-gerai '1-ala oofigwan, le-
keper aare o li-abore aare.
Neji kullo-papit ol-maai.
'Ng-amulak.
Enotari 'ng-amulak kat'-are
too-'l-Maasae ; en-e-'menata
oo 'n-oo-'n-dokitin naadoli
neifigasyai. Nenotari sii 'ng-
amulak too-'l-oibonok, ten
eiyouni neishiu '1-tufiganak.
Ten emen ol-Maasani likae-
tungani, neisikaki 'ng-amulak
eng-omom, nejo : ' Ira ol-dia.'
Ore pe edol il-Maasae
'1-Ashumba opa, neisikaa,
nejo: 'Engu 'l-0rida a anaa
'1-lukunguni/
nenyikaki aiseye.
Nemeiyou
Ten edol ol-Maasani en-gerai
kiti neitu ae-olong edol,
nenotaki 'ng-amulak, nejo :
' Tubulu, tamoo 'ng-onyek
o-'l-orere.'
Naa, ten edol en-gerai
neitu ae-olong edol, nenotaki
'ng-amulak, nejo : * Torono
enna-kerai ' ; kake ejo to-'l-tau
lenye : ' Sidai enna-kerai ' ;
amu eji, ten ejoki ol-tungani
en-gerai : ' Sidai enna-kerai,'
nemweiyu.
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 J .
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 : * 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:
1 Grow, become accustomed to the
eyes of people.'
When he sees a child that he has
never before beheld, he also spits on
it slightly, and says : * This child is
bad.' To himself, however, he says :
' 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).
a The name by which the Swahili were formerly known.
316
MASAI CUSTOMS
Ten engasaki 'n-gera kutiti
'1-tunganak tasati naleng,
nenotaki 'ng-amulak il-tasati,
nejoki : * Mikitajapa eng-Ai.'
Naa, ten engasaki '1-muran
il-tunganak kituak, nenotaki
kulikae-kituak ing-amulak
ing-aik.
Naa, ten edol ol-Maasani
en-doki neitu ae-oloiig edol,
anaa ol-akira odoyo, nenotaa
'ng-amulak, nejo : ' I'usho !
imbira '1-mangati ! ' nejo sii :
' Telekwaki.'
Ore sii ten erikmo, 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 : ' I'usho, eng-Ai,
mikiata 'n-giyaa.'
Ore p' eiter aapwonu
'1-Aisungun kunna-kwapi, pe
edol il-Maasae, nenotaa 'ng-
amulak, amu etejo: 'Eitu
kiddl il-tunganak anaa kullo.'
Neji sii: ' 'L-oibonok kituak
kullo-tunganak.' Ore pe
epik ol-Aisungui ol-tungani
ol-chani, nejoki ol-tungani :
* Tonotakaki 'ng-amulak p'
aishiu.' Neji eng-arna '1-
Ojuju amu eata '1-papit kumok.
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.
If small children salute very old
men 1 , the latter spit on them, and
say: 'May God give you long life
and grey hairs like mine 2 /
Then, when warriors greet old
men 3 , 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.
MASAI CUSTOMS
3*7
'N-da'iki.
Neji en-daa oo-'l-Maasae
naa kulle Cok il-m6ruak, oo
'figoroyok, oo J l-ayok, oo
'n-doiye.
Naa '1-muran ake oorCo
'1-mofigi o-sero aapwo aayeBg :
ore 'n-gulye-olongi nepwo
'ng-a2gite aaok kulle, kake
metoni '1-apaitin aare eitu
eyefigisho.
P6ki pe etum il-m6ruak oo
'figoroyok oo '1-ayok ainosa
'n-giri, neinos. Einos en-
gitefig ten 6a openy, araki
etangoro ol-asurai, araki einosa
ol-owaru.
Meiyeu 'l-m6ruak loo-'l-
Maasae neyeng in-glshu enye
pesho, meata eng-olat natadua :
ore ol-tungani onyor in-giri
nejo ol-Toroboni.
Ten eisho e-ngoroyoni,
neyefigi ol-kiteng oishorieki
e-ilata.
Ten emenayu e-ngoroyoni,
nemeishori 'n-daiki supati.
Ten eiyou 'n-giri, nsishori
J l-oik araki 'n-giri tasati : ten
eishori kulle, nepiki eng-are.
Enyor sii 5 l-Maasae o-sarge.
Egor in-glshu too- J n-ganda,
nengor too-'l-2goreta. Ore pe
60 en-giteng, neiwou too-'l-
pukurto. Neok kulikae erok,
netii '1-oopik kulle.
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 l , 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 (Qessi, Seven Tears in the Soudan, p. 32, &c.).
3i8
MASAI CUSTOMS
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 Ocimum
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 3 .
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 Ol-marua
and En-joi.
It is only the children who like
wild honey : old men eat the comb
full of grubs 3 .
Ore 'n-gulye-tokitin nainosi.
Enyaal il-m6ruak oo
'ngoroyok ol-kumbau aitushu-
laki e-makat o ol-kumbau
loo-'l-muran. Netii '1-oook
too-'n-gumeshi ol-kumbau
oidongo, neji en-gisugi. Netii
sii kulikae oook too-'l-motio.
Eok sii '1-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, ainosye
eng-orno oo 'n-dare tasati.
Memiraki '1-Maasae '1-meek
in-gishu supati, 'n-glshu olupin
ake oo nemeata kulle, oo
naiba '1-asho, ninje ake
emiraki '1-meek, oo 'n-dare
moruak oo 'n-dasati.
Neok sii 'l-m6ruak in-aishi,
neinyangu '1-maruan o en-joi
too-1-meek.
'N-gera ake nainos en-aisho
najon. P6ki en-doki nainos
il-moruak te-'n-aisho najon il-
changaro ake.
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.
3 The Masai obtain their honey by following the Cuculus indicator bird.
MASAI CUSTOMS
3*9
Enyor sii 'n-gera '1-figanai-
yok nalefig, einos sii
'1-tufiganak kituak, kake mme
nalefig.
Nemeinos il-Maasae kulye-
tokitin opa, eton eata 'n-glsha,
kake einosita taata 'n-daiki
pdkin oo-'l-meek, anaa '1-paek,
o ol-mishcli, oo '1-mariko, oo
'n-gulye-daiki e-'n-gop, amu
meata 'n-gishu kumok anaa
opa.
Puki en-doki nemeinos,
e-matwa ake. Nemeinos
il-motonyi, oo 'singir*, oo
'n-giri oo-'l-chafigit.
Il-chafigit.
Menya '1-Maasae '1-chafigit
opa eton eata 'n-gishu pokin ;
kake eiter kulikae ainos taata
'1-changit anaa '1-Torobo, amu
etumutate 'n-gishu.
Ten ear il-ayok il-tomen,
naa '1-ala ake eitauni, nepwei
aamir neinosyeki 'n-gishu.
Naa, ten Sari J l-osohwani,
naa ol-choni eitauni, p'
eitaunye *l-muran il-longoi,
neitauni sii 'mowarak, p*
eitai 'n-gidoSgita naidongyeki
'mashon. Neitaa sii '1-oibonok
in-gidongita naapika 'soito
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 l .
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-eingiri (pi. i-singir).
320
MASAI CUSTOMS
Naa, ten eari ol-meut,
il-lenyok eitauni pe eripye
'n-doiye 'musetani oo '1-turesh.
Naa, ten eari o-sirua, naa
'n-ganda eitauni, p' eanyeki
'n-gishu.
Naa, ten eari e-sidai, naa '1-
opir eitauni pe epika '1-muran
ten epwo en-jore. Nepika sii
'1-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, p' eitaa
'1-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
'1-kuman ooidongyeki '1-oroi
oo '1-oingok. Neitai sii
'1-kuman loo-'l-aigwenak.
Lello-shangit eataye '1-
Maasae en-gias.
Naa, ten enya ol-owaru
'n-gishu araki 'n-dare, pe edol
il-Maasae, near, amu ejo:
'Einos in-gishu 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
beads on to their clothes.
Should an eland be killed, strips 4
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 bulls 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 I
prey if he sees it eating cattle or
goats, for he says : ' It has eaten our
cattle.' The beasts of prey which
eat cattle and goats are lions,
leopards, hyenas, and jackals.
PLATE XXII
1. Club of rhinoceros horn belonging to the spokesmen (ol-aigwenani) [$].
2. Warrior's club []. 3. Boy's club [$].
Masai hatchet [i].
MASAI CUSTOMS
321
En-giguran.
Itadua, en-giguran oo-'n-
gera oo-'l-Maasae kutiti, naa
'soito eiturur araki 'n-dulele *,
neiguranye aitaa 'n-gishu oo
'n-dare. Neitayu 'ng-ajijik
oo-'n-gulughok aitaa 'ng-afigite,
neitayu siie-Bere aitaa em-bere.
Nenyor in-doiye kutiti '1-
figanaiyok o-'l-darpoi, nejo
'n-gera.
Ore '1-ayok bStoro, nemira
ti-atwa 'n-gishu. NeiSgoru
en-gitefig nabor, neitaa eng-aji.
Neitashe ol-ayoni obo aboitare
en-giteng, nepwo '1-kulikae
aisudori. Ore ten epwonu
'1-kulikae, nemir lido oboitare
en-giteng. Ore ol-omiri
neibufigi, neji etaara '1-mangati
aitanyanyukye ; o ol-oeuo
akordu en-giteng aiseye,
netopua illo. Neji inna-
kiguran Sambwen.
Eata Bii 'l-m6ruak 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. Meata 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-tree 9 .
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-
* Kigelia africana, Bth.
MASAI CUSTOMS
kituak aare, o en-giteng naata
eng-ashe, o e-ngoroyoni naata
en-gerai kiti; neiko si neja
J l-mangati.
Nepwo aatumo te-'weji
nebo, eibung il-tunganak
pokin il-kujit te-'ng-aina
e-tatene, neitapaashi 'n-gishu,
ne'ya 5 l-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-m6ruo 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
proper 1 , 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 (Eastern Uganda, 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 (il
8 On the Ruvu or Pangani River.
MASAI CUSTOMS
3*3
01-le-Patureshi.
Ten eiyou ol-tuBgani 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 '1-Maasae,
'L-tiloi.
Ten elo ol-tungani aiiiguraa
e-ngoroyoni namwei, p' 5osh
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 Sorito te-'matwa
e-tatSne, neiyolou ajo emir
lekwa oolo aarare. Naa, ten
6osh 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-tilo 1 , 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
1 Mesopicus spodocephalus, Bp.
3*4
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.
'L-oibonok.
Eata '1-oibonok in-dokitin
ongwan naadolye '1-limot naap-
wonu.
Nejien-naiteru naen-gidong,
neiyolou 'njere elotu en-doki
naje te-'n-gikenata oo-'soiito.
Ore eng-ae, ten eyeng en-
gine, neingor i-monyit, neiyolou
'n-dokitin naapwonu, anaa en-
ga'a, araki kulye-tokitin.
Ore eng-ae, ten eok in-aishi
ore pe emerayu, neliki '1-
tunganak in-dokitin naaaku
akenya.
Ore eng-ae, ten eirura p*
eidetidet, neliki ol-orere 'njere:
'Atadua en-doki naje te-'n-
gidetidet.' Neiruk ol-orere,
na ten emuta J l-arin kumok,
meidim ol-orere aatejoel-lejare,
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.
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 * 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
1 Vide note on p. 328.
MASAI CUSTOMS
325
eanyu ake aajo eaku en-netejo
ol-oiboni.
Ore ten Cosh ol-oiboni en-
gidofig, pe etii '1-tufiganak
oopwonu te-'ng-oitoi, nCjoki
'1-tunganak : ( Afigas apal,
amu meisboru 'n-gejek oo-'l-
tuiiganak oopwonu aaosh.'
Eiyolo sii ten epwftnu '1-
tunganak te-'n-nelakwa.
Naa, ten ebonu ol-oiboni
en-doki, nemera meibalaki '1-
tunganak; eranyu too-'n-gitan-
yanyukot, neiruk il-tuiigaimk.
Anaa ol-oiboni opa oji
Menye-Ngupe, neibonoki '1-
muran le-Kilepo ooiyou nepwo
en-jore, nerany, ejo :
' Purpuri '1-oingok,
Kilepo Saraki.
Purpuri 5 l-oingok,
Naataaraite en-dungoti/
Nepwo '1-muran le-Kilepo
en-jore, nSar il-Akaen, netum
e-matwa oo-'n-gishu, nelau '1-
kulikae.
Nejo : ' Etabaiya en-opa-
natejo ol-oiboni.'
Ore '1-oibonok pokin il-
Aiser, le-'ng-aji oo-'n-Gidongi,
naji en-o-'l-Oimooja araki en-
e-'Sigiriaishi. Ore 01-Oimooja
o E-Sigiriaishi 'n-gera o-'l-le-
Mweiya.
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 :
*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 Kahe J , 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 s .
1 A small state near Kilima Njaro.
3 The son of sickness (?).
Z 2
3 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: '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 '1-tunganak : ' Epwonu
akenya } l-tunganak ooibor
kullo-oshon.'
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
mountain 1 . 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 Eiver), 01-doinyo loo-'l-Aiser, and 01-doinyo lo-'l-le-Mweiya.
o "
3
^ "S
* O
s
P
u o
MASAI CUSTOMS
337
6a, nejoki '1-tuflganak: 'En-
dura, amu erauta 'n-glshu.
Ore en-doki ninderitere aadol
naa '1-ojofiga ooan in-gak anaa
'1-otorok. Neiter sii '1-chafigit
aaa, neitoki taa 'n-glshu.'
Nesipayu nenna pokirare :
nepwonu '1-Aisungun, n5a 'n-
glshu.
Ore Oil 'n-glshu, nOii sii
ninye 'M-Batyany.
Ore etaa en-nea, neipot il-
paiyani le-Matapato, a ol-osho
btamanya, nejoki : Emindur
to-'l-osho linyi, amu alo aa;
nairiwaki 'ndae 'n-glshu te-
'ng-ai. Naa, tini indurudum,
niaa te-'mweiyan o-'l-minjaloi,
nemuta 'n-gishu pokin, niara-
rere '1-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 naisho 'n-dokitin
o-'l-oiboni.'
Nejo Sendeu: ' Alya/ 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, ' 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 \ 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.
3 28
MASAI CUSTOMS
Ore'M-Batyany na ol-moruo
kitok eata eng-ongn nabo
ake, nemedol en-gerai enye,
neisho 'n-dokitin o-'l-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 p6kin/
Ne'ya Ol-Onana 'n-dokitin
o-'l-oiboni, nelo.
Ore p' eidip ashomo, nejing
Sendeu eng-aji e-menye, ne-
jokmi: '01-alashe lino o'yawa
'n-dokitin o-'l-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 : ' Ol-Onana
ol-oiboni lang, amu etiaka
J yook 'M-Batyany, " Aisho 'n-
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-
jishe.' 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 : ' We will not
acknowledge this man for he is a
cheat/ and they threw in their lot
with Sendeyo 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
3*9
Ore kuldo ooshomo aaboitare
SendSu, nemweiyu, n8a '1-
kumok, nemuta 'n-glshu enye,
nSar sii '1-Dachi. Ore kuldo
oototonfo aaboitare 01-Onana,
neitu emweiyu, netum in-glshu,
anaa en-netejo 'M-Batyany.
Neara Ol-Onana o SendCu
'1-arin kumok, nSari Sendgu,
nelotu te-'lle-ari le-figole asai
ol-alashe, neishori eton aaboita,
neitayu o-sotwa.
Ore ten etaa en-n5a Ol-
Now disease broke oat 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
Onana, negelu en-gerai enye whichever of his sons is acquainted
naiyolou en-aibon. with the work of the medicine-men
to succeed him.
The principal badge of the
medicine-man's office is the iron
club 1 . If the medicine-man sends
a messenger to tell his people any-
thing, he also sends his club to that
it may be known that the message
comes from him.
Should a medicine-man strike
anybody with the iron club, that
Ore en-doki kitok to-'l-
oiboni naa ol-kuma le-'seg-
hengei. Ore ten eiriwaa ol-
oiboni ol-kilikwai pe ejoki
'1-tunganak toki, n eiriwaa ol-
kuma lenye pe ening il-
tunganak o-rorei lenye.
Naa, ten eosh ol-oiboni ol-
tungani to-'l-kuma le-'seg-
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
01-Onana '1-tunganak amu ol-
tungani oirobi.
person sickens and dies. It is said
that Mbatian often struck people
with his club, and waited until they
were about to die, when he gave
them medicine and cured them.
Lenana, however, is a gentle man and
does not kill people in this manner.
Il-kunono.
Meiyolo '1-Maasae pokin
aidongu 'remeta oo '1-alema,
kake en-gias oo-'l-kunono, naa
ninje ooidongu 'n-areta, nein-
yangu '1-kulikae pokin.
Ore 'n-dokitin naidongishore
'1-kunono to-'l-kokwet naa
o-soit, o ol-kirisiet, o ol-
garamet, o en-gunei. Ore
'n-dokitin naidongi naa '1-tidii,
oo 'n-dareta, oo J n-doluo, oo
'n-alulungani, oo 'n-areta, oo
'n-gulye-tokitin.
Ore 'seghenge naaata too- 1-
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-kishomi '1-Kipuyoni.
Meiyam il-kulikae-Maasae
'n-doiye oo-'l-kunono, amu ejo
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 Mstsai 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 Kamis, who, like the Dorobo, live by
hunting game. Cp. Ratzel, The History of Mankind, vol. ii, p. 494.
PLATE XXIV
1-3. Masai knives and sheath [].
4-7. Arrow heads [i] ; 4 used for cupping purposes ; 7 used by boys.
MASAI CUSTOMS
torono. Il-kunono ooiyama
oopeny.
Ten eibufig ol-Maasani en-
doki naibufiga duo ol-kunoni,
anaa em-bere, anaa ol-alem,
nepik e-ilata eng-aina, amu
ejo torono ten eibufig 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.
'Motlo oo '1-pukurto.
Eidim i-ngoroyok oo-'l-
Maasae kulye aitobira 'motio ;
nemeidim kulye, neinyangu
ake too-'l-meek.
Einyangu sii '1-pukurto,
araki etum too-'mingan.
Eidim aatimir en-gine ai-
nosye e-moti nabo.
Ore ten eitobir il-Maasae
J motlo, neitobir in-gituak oo
'n-gutiti, nepik pokin in-
gumeshi p' eibungye ten edotu.
Ten epwo '1-muran aayeng-
isho, nepik en-gane pe etum
aibunga.
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.
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 .
1 Lit. nostrils. 2 For illustrations see Hinde, The Last of the Masai, p. 89.
MASAI CUSTOMS
Il-motio.
Eitau '1-moruak loo-'l-
Maasae 'l-motlo too-'l-oik loo-
'n-gineji, araki too-'mowarak
oo-'munyi, araki too-1-oiri-
enito; kake meok naleng ol-
kumbau too-'l-motio, 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
napwonunye 'n-gishu ang, etaa
en-nedoyo eng-olong.
Netii tara, naa inna-kata
eton eitu eirura ol-orere.
Netii kewarie, a ninye em-
bolos e-'n-gewarie, netii en-
niosohwani, na inna-kata etaa
en-nekenyu, a ninye ejo '1-
Ashumba : ' 'Saa tomon.'
Netii n-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.
1 The Dinka divide their day
(Kaufmann, Schilderungen, p. 131).
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
(i 2 p.m.), and Afternoon,
in much the same manner as the Masai
PLATE XXV
Iron
Leather
Razor and case
Leather studded with beads
WIT- JV !
Chains ifjjiflW*]
Chains .'
Chain
SI tzrV' HP
IJyLlL
Horn
Masai snuff-boxes Fil.
Leather
MASAI CUSTOMS
333
'N-gataitin oo '1-apaitin.
Etii 'n-gataitin ofigwan oo
'1-apaitin tomon o aare.
'L-apaitin lo-'l-oirujuruj :
1. Kara-5bo. Ninye ol-le-
'n-gidipata e-'ng-ai oo-'n-
Gokwa, o ol-oiter ol-ari.
2. Kipern. Eiperno 'figor5-
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 ofigu-
surari aishuuye pe esha eng-ai
o-'l-tumurel,
3. Ol-oiborare. Eibor ing-
atambo.
'L-apaitin lo-'l-tumurel :
1. Ol-gisan. Ninye ol-le-
'm-bolos lo-'l-tumurel, neme-
shaiki Vejitin pokin eitau
'1-orighaishi anaa '1-kesen.
2. Ol-odalu. Ninye eda-
lunye eng-olong, eidipa atasha
eng-ai o-'l-tumurel.
3. Loo-'n-gushu. Ninye ol-
le-'n-gidipata e-'ng-ai o-*l-
tumurel, nesuji 'n-glshu *n-
daritik naaji 'n-gushu.
Seasons and months.
There are four seasons and twelve
months ! .
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, Schilderungen,
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-'n-Gokwa. Ninye
edoyorie 'n-Gokwa.
Ore ten eidipayu ol-apa loo-
'n-Gokwa, pe esha eng-ai
naleng, nejo '1-Maasae: 'Eto-
rikme 'yook, elle-apa Loo-'n-
Gokwa.' Naa, ten eosh eng-
olong, p' eidipayu ol-apa oji
ol-oiborare, nejo sii: 'Etorikme
'yook, elle-apa Ol-oiborare.*
'N-alimen, o en-gioget o
en-dasing, oo 'mweiyanL
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 laipoto/
Nejo kulikae-tunganak ootii:
' Mikitagolo (eng-A'i) 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 November Y
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 The thirteen lunar months of the solar year are doubtless thus accounted
for.
MASAI CUSTOMS
335
loo-'l-Maasae, n6ji e-mweiyan to be God's sickness. Some people
e-'ng-Ai. Eiyolo kulikae-tufiga- know of medicines, which they give to
nak aishoo '1-kak, p' eishiu. sick people to cure them.
Il-kak.
Etii '1-kak kumok ooitaunye
'1-Maasae 'n-dokitin.
Il-kak oooki p 1 Sar il-
tufiganak aitau 'n-dokitin
torok too-'ng-oshua :
1. Ol-chani onyokye. Ninye
6oki 'ng-abobok aitushulaki
eng-orno, n5ar il-tunganak
aitau 'n-dokitin torok too-'ng-
oshua. Naa neja etiu '1-figa-
naiyok lenyena ooji 'L-oodua,
kake enyaali araki eidongi,
nepiki kulle nairoua araki o-
sarge.
2. 01-mergoit. Ninye 5oki
'ng-abobok aitushulaki kulle
naaoto.
3. 01-mukutan eoki 'ng-
abobok aitushulaki 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 o ol-mukutan, kake
egweti ninye, nepiki kulle
nairoua araki eng-are.
5. O-rupande 5oki 'ng-
abobok aitushulaki kulle nai-
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 :
i. Embelia kilimandscharica, 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 Elliottianua,
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 potyacantha, 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
Il-kak oooki ten eata '1-
tunganak ol-oirobi :
i. O-sokonoi eoki 'ng-abo-
bok aidong, 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-dulele 2
naashulare kulle nairoua.
3. Ol-lerai. Eoshuni 'ng-
abobok, neyeri, negurumareki
'1-tunganak ooata ol-oirobi,
neishiu.
4. Eoki o-sarge oo kulle
nairoua.
5. 01-oisuki. Ninye en-
yaalaki '1-Maasae 'n-gera kutiti
pe metir ol-oirobi, amu ejo :
' Eure ol-oirobi illo-shani,' kake
'ng-abobok.
Il-kak oogurumareki :
1. E-sinoni eitushulakmi
eng-are, neyeri.
2. Eyengi en-gine, neitauni
eng-onyori, nebuluni 'moyok,
neishori ol-tungani metooko
agurumare.
3. Ol-tungwi. Nepiki 'n-
dana eng-are nairoua, naishori
ol-tamweiyai.
4. 'N-gipa e- J n-giteng.
5. Ol-bughoi. Eishori '1-
tamweiy a 'm-benek metanyaala.
Ol-chani lo-'supetai :
O-sagararami eoki, aitu-
The following medicines are used
as fever medicines :
1. Cassia (1). The 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 Solatium
campylacanthum, 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 abyssinica, Oliver.
The roots are put into hot water
which is given to the patient.
4. Serum of a cow s .
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.
* Vide p. 343-
MASAI CUSTOMS
337
shulaki kulle nairOua, *ng-
abobok araki 'n-dana. Enyor
naleilg il-moruak illo-shani.
Il-kak lo-'l-dasina :
1. Ol-kinyei. Eyeri 'n-
dana, nepiki kulle nairoua,
nCoki.
2. O-sojo. Eyeri 'n-dana
aitushulaki en-aisho.
3. O-remit. Eok il-tufiganak
'n-dana aitushulaki 'motori.
Il-kak oook il-muran too-'l-
puli:
1. 01-kiloriti \ Ten 5yeng-
isho '1-muran loo-'l-Maasae,
nok 'ng-abobok oo 'n-dana e-
'lle-shani aitaa eng-are, neitau
en-duki naji ol-ouni, nepiki sii
'motori. Eok sii '1-muran
ooata '1-baa aitaa eng-are, amu
ten Sok ol-tungani nemesioki
en-gure aibung.
2. 01-timigomi. Ninye en-
yor il-muran aidofig ing-
abobok, nepiki eng-are, nedoru,
netiu anaa o-sarge, neok, ne-
golu.
3. 01-derke"si. Netum sii
'1-muran eng-golon ten eok ing-
abobok o-'l-derkgsi aitusbulaki
eng-are.
4, 5. Ol-mangulai o En-
gitaru. Eok il-muran in-dana
enye aitushulaki 'motori oo-'n-
dare, amu eitasapuk naleng.
1 Acacia Kirkii, Oliver,
bark or roots are mixed with hot
milk and drunk. Old men are very
fond of this medicine.
Medicine for the spleen :
1. Maba (?). 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. Lvranthua sp. The roots are
mixed with soup.
The medicines used by the warriors
in their slaughter-houses :
1. Acacia dbyssinica, 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. Pap^ea capensis, forma foliis
maioribus, Radlk. 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.
is also called 01-kiloriti.
338
MASAI CUSTOMS
Il-kak ooitaunyeki 'ng-opit :
1. 01-mesera.
2. Ol-darpoi.
3. Ol-dopai.
4. Ol-tepesi.
5. 01-depe.
6. 01-churai.
7. Ol-musalala.
Ol-chani ooitaunye '1-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 nairoua oo
'musetani ongwan.
Il-kak ooitaunye '1-oibonok
'mashon :
i. Ol-oirien o-'l-tarakwai.
2. 'Ng-abobok oo 'n-dana
o-'l-mokongora.
3. O-seki. Ninye ol-chani
sidai too-'l-Maasae ; eata 'ma-
shon 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 Juniperus
procera, Hochst.
2. The roots and stalks of Lantana
sp.
3. Cordia ovalis, R. 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-kiik ooirieki '1-pukurto oo
1 1 nal as in naapiki kulle :
Ten eisuj i-figorOyok il-
pukurto naa 'n-gulak oo-'n-
glshu aisuji o e-s5sian o-'l-piro.
Ore p' eidip aatoir to-'l-
oirien, nemesut to-'l-kidoftgoi.
Ore '1-kak ooitai '1-oirienito
ooji:
The trees which are used for
fumigating the milk gourds:
The women clean the milk gourds
with cows' urine and a twig of the
do u in 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:
i. 01-oirien 1 araki ol-tami- i. Olea chrysophylla, Lam.
yoi.
2. Ol-dorko.
3. Ol-oisuki.
4. Ol-tai.
5. O-iri.
Il-kak ooitaa 5 l-muran oo
'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. J M-benek e- J n-jani e-'ng-
are.
5. E-songoyo eitauni 'ng-
opit, nepiai, nepiki 'murto.
6. 'N-dapuka oo 'm-benek
o-'l-kumbau loo-'l-muran 2 .
2. Cordia Rothii, Roem. and
Schult.
3. ZantJwxylum sp.
4. Premna oligotricha, Baker.
5. Grewia sp.
The trees which the warriors and
girls use for scent :
1. The flowers QiJusticia Fischeri,
Lindau.
2. The roots of Lantana sp.
3. The leaves of Tarchonanthus
camphoratus, Houtt., which they
wear in their ears.
4. The leaves of Urticaceous sp. t
which grows at the water's edge.
5. Indigofera sp. This is plaited
and hung round the neck.
6. The flowers and leaves of
Ocimum suave, Willd.
1 01-oirien means both the heart-wood of a tree and the wild olive.
2 Lit. the warrior's tobacco.
HOLLIS A a
340
MASAI CUSTOMS
7. 01-matasya enyor il-
tunganak aatepetai amu eropil;
neibungaa sii '1-muran too-'ng-
aik epwo o-singolio; neiikye
sii '1-ala te-'lle-shani.
8. 'N-danaoo-'l-ooibor-benek
naapiki 1-papit.
Ol-chani oshetyeki y l-
longoi :
Ol-girigiri. Eitauni '1-loom
lenyena ditaa '1-direta loo-'l-
longoi.
Eitaa sii '1-muran il-jipeta
ooinosye 'n-giri.
Il-kak ooitaunyeki '1-kuman,
oo 'siaren, oo 'n-gak oo-
'remeta :
1. 01-oirien araki ol-
tamiyoi.
2. 01-tirkish.
3. Ol-gilai.
4. Ol-dorko.
5. Natu-aina.
Kulikae-kak ooitaunyeki
'n-dokitin :
1. O-siteti o Ol-masamburai.
Ninje ooitaunyeki 'n-gusidin.
2. Ol-tiani araki ol-orubat 1 ,
ninye epik il-muran il-opir
le-'sidai oopwo en-jore.
Neitaa sii 5 l-moruak il-
kidongi oopik il-kumbaun.
1 Probably Arundo
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 ofDregea rubicunda,
K. Sch., which are worn in the hair.
The tree used for binding
shields :
Acacia 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 sp.
3. Teclea unifolidlata, Baill.
4. Cordia Rothii, Roem. and
Schult.
5. Ochna Merkeri, Gilg.
Other trees which are made use
of:
1. Greivia 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.
madagascarensis, Kunth.
MASAI CUSTOMS
34i
3. Ol-morijo. Ninye
oitaunyeki il-Tor5bo e-saiyet
oo-'m-baa, nainyafigu '1-
moruak loo-'l-Maasae.
4. 01-figo8wa. Ninye Cudye
'1-Maasae 'n-gera 'n-giyaa.
Neata sii e-manoo naji e-saate
araki en-aifigure nanyaali
'figoroyok, nepejoklni 'malasin
naadanya.
5. Ol-iigeriandus. 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 oo 'sederi p' eaku
sidan ; kake en-natonyora
openy neiko neja, mearakmi.
Eiger sii 'n-doiye 'ng-oshua
too-'l-kighareta araki eipir
too-'n-gujit aitaman o-sararua,
kake mepik toki.
Neiko si neja '1-muran, kake
'me pokin ooiko neja, ol-oiyu
ake.'
6. Ol-bughoi epik i-
ngoroyok il-kilani pe enyoriju
eton engejuko; eishori eii
'n-glshu naamwei ol-tikana.
7. Ol-magirigirianie. Ninye
epik il-Maasae 'm-benek oo '1-
3. A cokanthera Schimperi (Hochst.),
Bth. and Hook. The Dorobo obtain
poison for their arrows from this tree,
and Masai elders purchase it from them.
4. BalaniUs 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. Rvbia 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 in what girls like,
and they tattoo themselves l 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
34*
MASAI CUSTOMS
nganaiyok atwa 'ila naaelare
neelye 'seseni.
8. 01-oireroi. Ninye epej
il-muran, nedong 'n-guk
enyena, nesirie '1-longoi,
nerooku.
9. Ol-dule. Ninye ejipye
'ngoroyok oo 'n-doiye 'm-benek
10. Ol-bili. Ninye
eitobirieki '1-ululi e-'n-aisho.
used by the Masai to mix with oil,
with which they anoint their bodies.
8. Mcerua uniflora, Vahl. 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.
'L-omon le-'n-gima.
Ten eidur il-Maasae pe epwo
eu-nelakwa, ore pe ebaya e-weji
nemany, ne'yau araki nedungu
ol-piron o en-doole, neingoru
'1-mur asho J l-kujit ootoito,
neipiru en-gima te-polos-boo
oo metadou, neinok, nepik
im-benek o-'seki, nepik il-kak
kumok, nepwonu 'ngoroyok
p6kin aaya en-gima te-inne.
Nejo'l-Maasae ol-piron ol-lee
o 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.
How fire is obtained.
When the Masai move and go far 1 ,
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 ovalis 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 Ekebergia sj). ; the
flat pieces of wood from any fibrous
tree, such as Kigelia africana, Cordia
ovalis, or Acacia albida.
1 When the journey is a short one the women carry fire with them.
PLATE XXVI
1. Fire-sticks [J. 2. Tweezers []. 3. Masai stool [tj.
4. Honey pot [J]. 5. Leather bag [|].
MASAI CUSTOMS
343
H-baa oo 1-abaak.
Ten efigori ol-murani loo-'l-
Maasae,aagil ol-oito le-'ng-aina
araki le-'n-geju, netii '1-abaak
ooiyolo aatabak.
Neduiigin-giri; ore p' eidip,
neitau 'rarat,neiruburub il-oik,
nerip too-'n-opin, n6an nalefig.
Oreen-daa e-illo-tungani naa
'n-giri naapejo ake enya, ore
oi-chani ook naa ol-kiloriti
aitaa eng-are.
Ore ten engori ol-tungani
eng-oshoghe, nepuku 'monyit,
nebaki aitau nekwa-
naarumisho,neisuji,nerinyoklni
eng-oshoghe, nebukokmi e-ilata
e-'n-gerr, neripi.
Ore ten engori ol-tungani,
negili ol-arasi, neyengi inne-
weji, nepiki ol-arasi le-'n-gerr,
nebukokmi 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,
ueishori 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 fromAcaciaabyssinica.
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
oito, nean 'ngonyo pe etum
aitirie inne-weji netigile.
Neiyolou sii '1-abaak
aategelem araki aidongo "*1-
oingok, oo '1-merigeshi, oo
'1-oroi. Ore ten egelem il-
oingok, negor te- 5 n-gane ol-gos,
pe etum aatangor ten eitashe
e-ngony, amu ejo teni meiigor,
neijeyu 'sapo.
Il-deketa loo-1-Maasae.
Ol-akaishopo en-napyak ! )
Mikinjopo en-napyak !
Mikinjlrie eng-A'i !
Mikinosa ol-owaru !
Injirtita !
Imbusu !
Mikinjoo eng-A'i en-dap e-
'n-joni !
Tananga naisula !
Todoroi !
Tananga angata !
Mikitaara '1-kulinyi !
Ten edek il-Maasae 'n-gera,
nemedek naleng, aajo :
E-soit 1
En-gumoto !
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 l .
Masai curses.
May you be clothed with an in-
curable disease !
May God trouble you I
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!
En-gitorojata oo-'LMaasae. Masai form of oath.
Ten ejo ol-lee oo-'l-Maasae If a Masai man says something,
en-doki, pe eji el-lejare, ore 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 6jo e-figor5yo'ni :
' Ol-kila le-papa,' nesipa.
Ol-momai loo-'l-Maasae.
Neinos kulikae-Maasae ol-
rnomai.
Ten 6ji etaasa Sgania ol-
bae torono, nfiok o-8arge naisho
ol-aigwenani, nCjo 6okito : * Ten
ataasa elle-bae, naaar eiig-Ai.'
Ore ten etaasa elle-bae, n6a ;
kake ten eitu eias, nemea.
'Singolioitin.
O-singolio le-'ng-omono
e-'ng-Ai.
Eisho 'ngoroyok oo-'l-Maasae
p' eisho eng-ae-ngoroyoni.
Neitururo, ne'yaki idya
natolshe kulle, neyeng ol-kerr
oji Ol-oipokieki eng-aji, araki
Ol-kipoket.
Naa 'ngoroyok naayeng
oopeny, neinos aamut.
Menyikaki '1-lewa en-
neyengye, arau 6jo em-bariany.
Ore p' eidip, neinyototo
aarany, nejo :
345
*By my sister's
true if he adds:
garment/
Likewise if a Masai woman adds :
1 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.
Songa.
A prayer to God *.
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.
Injooki en-domono.
Naikurukur nesha,
lye oshi ak* aaomon.
Kileghen oilepu,
lye oshi ak* aaomon.
Paasai leleshwa 1 ,
lye oshi ak' aaomon,
Naomoni, nening,
lye oshi ak' aaomon.
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. 01-leleshwa is Tarchonanthus camphoratus, Houtt.
MASAI CUSTOMS
347
Neitoki aarany likae-singo-
lio, uejo :
Na-toiye le-'maigisa.
Maigisa mame-yey'-ai !
Hoiye ! Eng-oloftg
Nalui, pasim ai !
Ho!
Ya!
He!
Ye!
Hoo!
Hoc!
They then sing another song as
follows :
Solo. O girls, (friends) of the
well-dressed one.
Cttorus. Let us dress well, O
my mother l .
Solo. Ho ! The day
On which thy child is born,
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-ai*.
Ten edol aajo etanya eng-ai
esha, neitururo 'ngoroyok,
neaniki 'n-gujit il-kilani lenye,
nepwo aarany, nejo :
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 8
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.
- Nasira was Mbatian's daughter, and half-sister to Lenana.
01-okorosio lang li-oriong
kop.
Hie ! Wae ! Parmasio.
Menye Nasira lai eisula,
eisula,
O-supuko neitoki '1-purkeli
Lo-'l-kerembet lang le-'ng-
Ai ang olala.
Solo. Ol-ari lang iyook,
Chorus. Ol-kilikwai lo-'l-le-
'M-Batyany.
348 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.
0-singolio loo-l-mdruak The old men's prayer in time
ten eany eng-a'i esha. of drought.
Teni mesha eng-ai, neinok If there is no rain, the old men
il-moruak en-gima kitok, naa light a bonfire of cordia wood, into
o-seki einokyeki, nepiki e- which is thrown the medicine-man's
masho o-'l-oiboni naji ol-okora, charm called ol-okora. They then
neman il-moruak inna-kima, encircle the fire and sing as follows :
nerany, nejo :
Eng-ai narok, hoo-oo ! Solo. The black god ! ho !
Eng-ai, indooko 'yook ! Chorus. God, water us !
Hoo ! ol-le-'mouo ! Hoo ! O the of the uttermost parts of
the earth x !
Eng-ai narok, hoo-oo ! Solo. The black god ! ho !
Eng-ai, indooko 'yook ! 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,
Refresh us with thy cooling showers.
1 Lit. The of the horn.
MASAI CUSTOMS 349
O-singolio loo-'n-gera teni
mesha eng-a'i.
The children's song for rain.
Ore ten cany eng-ai esha, When there is no rain the children
nerany in-gera, nejo : sing as follows :
Ai, tasha ! Solo. Rain, fall !
Chorus. That the hide does not
choke me,
The old skin
Which takes away the ashes.
Maagor e-swaate,
01-choni musana
Oiyeki 'n-gumon.
Free Translation.
ii
Come rain, and bring
Fresh milk to me :
Which I'll not get,
Except through thee.
I almost choke
On that old skin
That's used to rake
The ashes in.
in
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-m6ruak
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-'l-
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 scon 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
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-
gishu, nejo :
Aomon ol-ari lai, naomon
eng-Ai-i,
Wo-ho, Woo-hoo!
Wo-ho, Woo-hoo!
Aomon ol-ari lai, naomon Ol-
Onana.
Wo-ho, Woo-hoo !
"Wo-ho, Woo-hoo !
Ol-oiboni lang, ol-oiboni
lang,
Kiliki 'manyat naamanya 1-
moiigi.
Wo-ho, Woo-hoo 1
Wo-ho, Woo-hoo I
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 be.
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 : * 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 th,ey arrive
they may be hungry.'
MASAI CUSTOMS
Ore ten eitururo pokin,
nerany, nejo:
Eng-Ai naomon, nenifSg.
Eng-Ai naQmon en-d5mono.
A- .mi 'ii farsai nailepua.
Eng-Ai naomon en-domouo.
When they have all collected to-
gether, they sing as follows :
Solo. The God to whom I pray,
and he hears.
Chorus. The God to whom I pray
for offspring.
Solo. I pray the heavenly bodies
which have risen.
Chorus. The God to whom I pray
for offspring.
Solo. Return hither our children.
Chorus. Return hither our children.
'N-gera aiigenn'-a*lo inyiaku.
'N-gera angenn'-alo inyiaku.
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
'1-muran te-'n-jore. Erany i-
ngoroyok pokin eibungita 'm-
bukurto kutiti naapisingare
'n-gujit naanyori, nejo :
I
Eng-Ai ! eng-Ai ! taku
H-mishiren l le-'ikinga !
Takieku
Il-mishiren le-'ikinga !
n
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 :
I
Solo. God ! God ! tear out
Chorus. The brand-marks of the
people !
Solo. Tear out, tear out
Chorus. The brand-marks of the
people !
n
Na-toiye emigira.
Eshomoki eng-omono e-'ng-
Ai.
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.
Takieku
Il-mishiren le-'ikinga !
35*
MASAI CUSTOMS
in
Kileghen oilepu,
Ol-akira le-'n-deipa,
Taku
Il-mishiren le-'ikinga !
IV
'Ng-atambo e-Koimereg,
taku
Il-mishiren le-'ikinga !
Otonle en-daruna, taku
Il-mishiren le-'ikinga !
in
Solo. Venus who is rising
Chorus. And the evening star.
Solo. Tear out
Chorus. The brand-marks of the
people !
IV
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
people !
Free Translation.
in
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.
Ore ten erinyunye '1-muran
te-'n-jore, pe ebaiki te-'n-
netaana 'ng-angite enye,
nerany epwo, nejo:
Epwo'ng-alepok ing-orioiigi.
Kisulie too-'l-ngatunyo.
Yoa apej ! Yoa apej !
Yoa apej ! Yoa apej !
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.
When warriors return from the
wars, they sing the following song
on approaching their kraals :
Solo. The milkmen go behind us.
We have conquered with the head-
dresses of the lion's mane.
Chorus. Yoa! I burn! Yoa! I
burn !
Yoa ! I burn I Yoa ! I burn !
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.
Ten epwo '1-muran loo-'l-
Maasae en-jore, ore p' 6ar
il-meek, nesira e-matwa
e-tat6ne oo-'seseni to-'l-karia
o e-matwa e-kedyanye te-'n-
duroto.
Nerep il-kulikae lekwa
ootaarishote.
Anaa elle orepi aajo :
Etaa shumaroto
01-teigha lino eibungi,
Tin idamu 'ng-angite,
Em-barnoti o-'l-Puruo.
Warriors' songs.
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 Ol-
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 :
Solo. Ol-le-Langoi, ol-murani odo, '1-memutana
Latukuyanye. (Chorus) En-deipa neitu lepeta.
Solo. Ajo edo. (Chorus) Keikajita 1 (Solo) Kat'-uni to-'l-apa obo.
Chorus. Aroi le-'ng-ang ang naitadoli 'N-Jowaine x .
Nekedoki em-bwoto te-Kimar' 2 eikararo.
Solo. Ol-le-Langoi, tbe 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 1 ? (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.
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.
ii
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.
m
Mighty the spoil from the kraal that we captured,
The herds of horned cattle we drove o'er the plain.
To Ainsworth 1 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-orf e-'n-giteng maitoniiigo,
Clwrus. Nikirfi 'n-gejek, Medoto laSg 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
*plendid 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 '1-Murangu 1 oo '1-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.
Cliorus. 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.
3 Mandara was a great chieftain of Moshi, one of the Chaga States.
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.
When Tema'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 XXVII
1
1, 2. Bow [] and Quiver [i].
3, 4. Masai sword and sheath I'll.
INDEX
Adultery : *te Crime*.
Ages and generation* : tee Masai.
Antelope, 222, 319.
Ant-hill with two exits, 198.
Barbarian, savage (Bantu), 132, 398,
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, 311.
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, I2i, 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 a Iso 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-pots, 331.
Counsellor, 198, 296, 301 ; club of, 320.
Counting : gee Fingers.
Cowardice, 115, 132, 297.
Crimes, 310; punishment of, 177, 196,
310.
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 : tee Masai.
Divorce, 304.
Dolls, 321.
Donkeys, braying at moon, 274; 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, 311.
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, 3 345-
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
358
INDEX
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,
34 1 -
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, lai.
Hyenas, 128, 212, 320.
Illegitimate children, 311.
Illnesses, 327, 334.
Inheritance, laws of, 309.
Intercourse of sexes, 120, 143, 288, 303,
3",3I2.
Iron, 282, 330.
Ivory, 284, 319.
Jackall, 184, 320.
Judges, 296, 311.
Kikuyu, 354.
Kraal, changing, 121, 127, 160, 255,
266, 292; deserted, 244, 255, 311;
called 0-singira, 300 ; various kinds
of, 292.
Kudu : see Antelope.
Kwavi, origin of name, iii.
Le-eyo, the first Masai, 270, 271.
Leg, standing on one, 253.
Lenana (01-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, 121, 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,
3 2 5> 327, 3 2 9; origin of > 29, 267, 270,
272.
Mbatian ('M-Batyany), 308, 326; chil-
dren of, 326, 347.
Medicine-men, 132, 154, 164, 208,277,
307, 3H, 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 73, 2 76; prayers to new moon,
274.
Mountains, 241, 279, 280, 326, 328.
Mourning, 306, 314.
Murder, 129, 132, 155, 196, 299, 300,
3", 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, 266, 271, 277, 279,
286, 288, 300, 307, 314, 315, 316, 317,
3i8, 332, 333, 341.
Nudity of males, 144, 295.
Oath, form of, 344.
Oikpp : see Lumbwa.
01-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 Star*.
Polyandry, polygamy : tee Intercourse
of sexes.
PrayerB, 349, 374. 345 ff.
Purchase, 100, 318, 331.
Raid : tee War.
Raid, called en-oo-'n-dorosi, 301.
Rain, 145, 254, 333, 334 ; myths regard-
ing, 264, 267, 278; prayers for, 347 ff.
Rainbow, myth regarding, 277.
Rhinoceros, 184, 320.
Rivera, 280, 323, 330.
Sale : see Purchase.
Salt, 318.
Salt-lick, 121.
Salutations, 284, 287.
Sandal, 132, 189, 305.
Seasons, 333.
Seduction : see Crimes.
Sendeyo (Sendeu), 263, 337.
Serpent, 266, 307.
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,
337-
Smiths, 331.
Snakes : see Serpent.
Sneezing, 334.
Snuft' : see Tobacco.
Somali, 325, 330.
Songs, 148, 191, 274, 325, 345.
Souls and spirits, 307.
Spirits, food of, 127.
Spitting, 115, 315.
Spokesman : gee Counsellor.
Stan, myths regarding, 275, 376 ;
prayers to, 346, 350, 352.
Steam-jets, myth regarding, 279.
Sun, myths regarding, 273, 378 ;
prayer to, 352.
Sunrise and sunset, myth regarding,
3 75-
Surgeons, 343.
Swahili, 315, 332.
Tattoo, 341.
Taveta, 221, 246, 380.
Teeth, extraction of, 239, 250, 313.
Theft : tee Crimes.
Thunder, myth regarding, 265.
Tobacco, 223, 237, 303, 318, 333.
Tree, blood issuing from, 380; fallen
on road, 389.
Trees and plants, 145, 164, 335, 351,
353, 258, 265, 297, 299, 301, 318, 321,
335 ff-, 342, 343, 34<5-
Trial by ordeal, 345.
Twins, 145, 171.
Venus : see Stars.
Volcanoes, myth regarding, 279.
War, 130, 133, 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, 398.
Weapons, Dorobo, 236 ; of boys, 296,
298; of old men, 159, 256, 391 ; of
warriors, 115, 146, 189, 291, 294.
Wildebeest, 320.
Wounds, treatment of, 343.
Yawning, 334.
Zebra, 239, 347.
THE END.
C C
OXFORD
PRINTED AT THE CLARENDON PRESS
BY HORACE HART, M.A.
PKINTKK TO THE UNIVEKSIT5T
University of Toronto
Library
DO NOT
REMOVE
THE
CARD
FROM
THIS
POCKET
Acme Library Card Pocket
Under Pat. "Ref . Index Pile-
Made by LIBRARY BUREAU
