Part 1 — CHAPTER VII THE CURSE AND ITS MANIFESTATIONS (continued 2)

One curious case of kirume which was described deserves notice. It is probably very rare, but it possibly carries evidence of the ancient origin of the belief and dates back to matriarchal times.

Suppose a dying mwanake, or member of the warrior age, lays a kirume upon his maternal grandfather, what course would he pursue to rid himself of the dangerous infliction? If he was unable to get the one who imposed it to spit on him as above described, he would have to seek a grandson by another daughter, take or send to him a male goat, some beer, the milk of a cow and seed of the various kinds of grain grown in the country, and beg him to come to his village. The grandson would then come accompanied by the elders; he would taste the meat, beer, milk, etc., and ceremonially spit them out on the grandfather, and this would relieve the old man of all danger from the kirume imposed by his other grandson. There is a word kigao, which is intimately connected with kirume, and is often confused with it, but inquiry seems to show that kigao means the neglect of a dying father’s wish with regard to the disposal of property, and the result of kigao, is, therefore, kirume, cause and effect being often very closely allied in the mind of a native.

The fear of kirume seems to be much greater in the section of the tribe circumcised Kikuyu fashion, for a prominent elder of the Masai guild stated that when those circumcised Masai fashion succeed to their father’s property they are invested with the brass bracelet worn by elders on their right wrist, and upon their mother’s death they wear the iron bracelet worn by her. These are called kigao, and once an elder has been invested with them he is quite safe from the effect of any kirume from his parents. The younger sons receive pieces of the ear ornaments, ichui, which are made into finger rings and fulfil the same purposes as the bracelets. This probably accounts for the greater popularity of the Masai guild among the Kikuyu people. At the same time the elder admitted that it would be bad to squander the flocks and herds left by his father, and that if they became depleted he would probably sell a portion of the landed property to make the flocks and herds up to their original strength.

If a man hears that a near relative is very ill he makes a point of going to see him, and takes the precaution of getting him to spit ceremonially on his hand and rub his visitor on the navel.

If a man goes to see his sick father or mother he takes a piece of mutton fat, and the sick parent ceremonially spits on it and the visitor rubs the piece of fat covered with saliva on his navel.

A married woman can impose a kirume, but not on an unmarried woman. The following is an example of a case in which a married woman may invoke this curse:

If a married woman has for a long time been systematically ill-treated by a brutal husband she can, when dying, put a kirume on her father for having forced her to marry such a bad man, and also upon her husband for his brutality.

The kirume is looked upon as the severest form of thahu or nzahu known; in most cases of thahu the subject rarely dies, because it is slow in its action and the patient has an opportunity of making reparation and seeking relief from the prescribed medicine man or elders, but in the case of a kirume the curse is very swift in its action, the patient rapidly sickens, breaks out into ulcers and often dies before he can arrange to take measures to arrest its onslaught; his live stock will also die mysteriously.

It is believed that the effective power of the kirume is derived from the spirit (ngoma) of the deceased person by whom it is imposed, assisted by the ngoma of the ancestors of the family.

It is said that there is no poison without its antidote, and the same applies to the kirume, but the antidote must be applied in good time and the only persons who can effect a cure are certain persons called athuri ya ukuu. The athuri ya ukuu compose a grade of elders above that of athuri ya mburi nne (elders of four goats—referring to the fee they pay for initiation to the grade). They are always old men and rich, and have to pay to their fellow elders of the grade a bullock and a male sheep or goat as initiation fees.

While the athuri ya mburi nne form the ordinary kiama, or council of elders, the athuri ya ukuu constitute a native court of appeal, but they do not admit appeals except in very important cases, when it is within their competence to revise a judgment and, if they consider fit, reduce the amount of compensation. It is also the duty of the athuri ya ukuu to instruct the heir in the customs of the tribe when he succeeds to the property after his father’s death.

The athuri ya ukuu do not treat ordinary cases of thahu but have to be called in for cases of kirume.

The ceremonial connected with the removal of a kirume is as follows; it is called ku-tahikia kirume in Kikuyu, which means “to purify from the kirume.”

The athuri ya ukuu are summoned to the patient’s village, and the day before the ceremony the elders catch a mole-like rodent called huku (Tachyoryctes sp.), put it alive in a cooking pot with some sweet potatoes, and cork up the mouth of the pot. The huku must be caught near the patient’s village. Next morning the athuri ya ukuu arrive with a medicine man belonging to another clan and a male sheep is killed; the elders then take the huku out of the pot and make passes all over the patient’s body with the live animal and now take the huku and samples of various kinds of native food, beads, etc., and proceed to the place where the corpse of the person who imposed the kirume has been buried or thrown out. Another sheep is taken with this party and also a small cooking pot; upon reaching the spot referred to the second sheep is killed and some of its fat is cooked in the pot. They then dig a hole and pour the fat in it, also milk, honey, beer, etc.; they smear the huku with the tatha, or stomach contents of the sheep, and the medicine man ties a tiny piece of meat to the right and left foreleg of the animal with a string made of mugeri (hibiscus) fibre, then fastening it up in a rough net made of the roots of the ruriera plant, and cuts the face off the sacrificial sheep, leaving the eyes intact, and places them all in the hole saying, “Go back to your burrow and take with you the spirit of the person who left this curse.” The hole is then filled in. The medicine man eats the remainder of the meat and afterwards returns to the village and purifies it.

The huku is said to personify the person who imposed the kirume, and the eyes of the sheep are to watch the huku and see that it does not return to the village. The huku is chosen because it lives below ground, and the ngoma of deceased persons are believed to live below ground.

After this ceremony the affected one is believed to recover; some say, however, that it only alleviates the effect of a kirume, but does not remove it completely. The elders stated that this would not affect a kirume placed on a piece of land forbidding its sale, and what may be called the kirume of entail could not be lifted.

The lustration from a kirume by the huku ceremony only applies to the Kikuyu guild.

Altogether this is a very pretty example of what Sir J. G. Frazer terms “homœopathic magic.”

If a young woman has been abused or vilified by the young men (anake) of her particular rika or generation, it is a serious matter for her, but nothing is done about it until the girl is about to be married. The father, however, then takes a ram and makes a feast for the anake of the same rika or circumcision generation as his daughter, and they assemble and ceremonially spit on the girl. She can then be safely married and bear children. In fact, as a precaution, this is generally done even if there is no record of a quarrel between the girl and the young men of her rika. A medicine man is called in, a ewe is slaughtered, and he ceremonially purifies the girl before her marriage.

Ukamba.—As was mentioned before, the doctrine of kirume or the dying curse is found among the Kamba people and is there called kiume.

Elders, atumia, and young married men, anthele, can impose a kiume among the A-Kamba but not among the warrior class, anake.

A man is able to place a kiume upon the people of a village to the effect that they shall not refuse food or good treatment to a particular person, the friend of the dying man; this friend may even belong to another tribe.

A person cannot impose a kiume on anyone outside his immediate family. A married woman can place a kiume on her father’s village if she has reason to do so.

An eldest son can place a kiume on a particular thing in the village from which his mother came, a common case of this being when a man places a kiume on the people of his maternal grandfather’s village, contingent on the disposal of a beast which was paid by his father to his mother’s people as part of her marriage price. The reason of this is that an eldest son has a claim to a heifer, the progeny of the marriage price paid by his father to his maternal grandfather for his mother, and he can, when dying, will this beast to any particular person, and if anyone prevents this bequest being carried out he will die; the kiume generally falls on the head of the village. The formula used is: “If you do not carry out this wish you will not be able to eat meat, to drink water, to drink milk to eat maize, to eat millet, and so on—and you will surely die.”

As in Kikuyu, a dying elder in Ukamba can place a kiume on a cultivated field, forbidding its sale out of the family.

If a Mu-Kamba breaks a dying wish and incurs a kiume, he can generally be freed from the consequences if he goes to an elder of his father’s village or to a near relative of his father and takes a bullock; the beast is killed and the elders spit water and milk on his face—this saves him from the worse effects of the kiume, viz., death. The ceremony is called kuathimwa.

There is little doubt that much more remains to be learnt about the ritual of kiume in Ukamba, but these things are more difficult to work out in that district and the details have to be dragged out bit by bit.