Extinction of Fire in a Hut.—Though not definitely connected with the thahu beliefs, the ill luck which is associated with the extinction of fire in a hut is rather interesting to note.
If a man has several huts it is considered extremely unlucky if the fire goes out in all of them in a single night. He must at once summon the elders, who kill a male sheep and sprinkle some of the stomach contents or tatha on each fireplace. If his nearest neighbours live some little way off, he relights the fire by means of a fire stick, mwaki ku-thegetha, but if they live near by he begs some fire from them. When the sheep is killed they also fry the fat in a cooking pot and sprinkle some of it in the village and pray to Engai (God)—“We give thee fat to drink, and beg thee not to extinguish the fire again.”
When fire goes out in the hut of a medicine man it is not necessary for him to kill a sheep like ordinary people, but he feels the ill luck all the same. He dare not travel next day, and if anyone comes to him for [[134]]medicine or to be purified, he will not perform the ceremony until a whole day has elapsed.
The elders who were interrogated about this were quite clear that it was God who put out the fire and not the ngoma, or spirits.
Effects of Breaking a Tabu.—A curious case of the results of an infringement of tabu recently came to the notice of an officer in Western Ukamba. He was inspecting the hospital, and found there a Kamba porter stricken with illness; his face was much swollen and covered by a kind of congested rash, and his testicles were also swollen. On inquiry, he stated that his affection came on suddenly after eating some hartebeest meat, and that he belonged to the Aitangwa clan, in which this was a forbidden meat. The officer immediately sought out an intelligent Mu-Kamba, who knew nothing about the incident, and asked about the Aitangwa and their tabu, or makwa, and without hesitation he was told that hartebeest meat was forbidden, and described exactly the symptoms from which the porter was suffering as being the result of breaking the prohibition. It was said that the man would have to sacrifice a goat and go through a purification ceremony to get rid of the affliction. The final result was not heard.
These phenomena are very curious, and psychologists would no doubt attribute them to self-hypnotic suggestion. It must, however, be remembered that a man who breaks the clan tabu is probably, before breaking it, very sceptical as to the evil effects, and, being sceptical, would presumably be proof against the hypnotic auto-suggestion.
(b) Purification and Blessing
Ku-tahikia in Kikuyu.—Reference has been made to purification by the medicine man, which generally concludes the ceremonies connected with the removal of thahu. This ceremony is the same in all cases in [[135]]which it is considered necessary; it may vary a little according to the practice of a particular medicine man, but that is all.
The writer was recently present at one of these ceremonies, and the procedure was as follows: The medicine man first received a sheep; he then made a small incision between the hoofs of the right foreleg and rubbed a little medicine into the wound. The medicine consisted of a powder made from the mararia bush and mahunyuru, which is the epidermis and hair of a sheep. Probably the idea underlying this was a consecration of the animal for the purpose of the ceremony. The medicine man then brought a number of sprigs of various plants: