Bantu Beliefs and Magic / With particular reference to the Kikuyu and Kamba tribes of Kenya Colony; together with some reflections on East Africa after the war

by C. W. Hobley

Kithangaona cha mburi—The Purification Sacrifice of the Goat.—On some occasions the medicine man will advise that the ceremony of kithangaona cha mburi be performed. This is done as follows: The evening before the ceremony, the head of the village puts a stone in the hut fire and leaves it there all night; next morning he calls a small boy and girl, and the former, accompanied by the headman, leads a male goat round the outside of the village, followed by the girl. The goat must be all one colour and not spotted. When the party reaches the gate of the village the headman takes a half gourd of water and places it on the goat’s head between the horns. The red hot stone is brought out from the glowing embers in the hut, dropped into the bowl of water, causing the water to boil and give off steam. A hole is now dug at the door [[140]]of the hut of the village head, who holds the stone over the hole and prays as follows: “Engai muimu mivo nathika dikoni wao mivo nathika hivia nathika wao pamwe nabia hii,” which, freely translated, means: “Oh God, I do not wish to see the sickness enter my village, so now I bury this stone and bury the sickness with it.” The goat is not killed, but is allowed to go free. This is an unusual proceeding. It is a curious example of a combination of magic and primitive religion.

Kithangaona cha munda—Prayers for Crops (Kitui).—When a villager sees that his crops are suffering from drought, the ravages of insect pests, and so forth, he will go to a river bed and cut the branch of a tree called kindio which grows there. He will then take the egg of a fowl, dig a hole in the ground, among the crops, and place the egg in it, planting the branch of the kindio tree in the hole. He prays to the deity (Engai) beseeching him to make his crops grow like the kindio, a tree which never withers. The egg is said to be used because of its nourishing properties, and it is also believed that no bad influence can penetrate its shell. This is a very pretty example of homœopathic magic.

The Dedication of the Bull—Kithangaona cha nzau—Kitui A-Kamba.—It sometimes happens that when a man consults a magician about a contemplated marriage, or some other matter, the magician informs him that in his village a cow is in calf and that this cow will bear a bull calf which will be of a certain colour, red or black or spotted. He tells the owner that the calf must not be killed or sold in the ordinary way, as it will be the property of the ancestral spirits (nzau ya aiimu), or will be dedicated to them. If, however, it is necessary at any time to kill this beast, some beer must be brewed, and the meat must be divided among the owner’s wives. No portion with a bone in it must be given to a stranger, but all the bones should be collected and buried in the cattle kraal. The meat of [[141]]the beast must be cooked and offered to the aiimu, and some of the beer poured out to them. The bones of the carcase may be broken, if so desired.

A beast thus dedicated to the aiimu will never die of disease. If, for any special reason, the owner wishes to sell or kill such a bull, a substitute must be found for it, and an important ceremony has to be observed. The original animal and the substitute are tied and thrown on their sides; the two animals are then placed touching each other. Some hair is cut from the forehead, the chest, and the tail of the original beast and placed on the substitute, the animals being then released. The aiimu are addressed, and it is explained to them that owing to pressing reasons the original beast has to be killed or sold, as the case may be, but that a suitable substitute has been provided. Some beer is brewed, and a libation of it is poured out in the hut of the village head.

Old Testament Parallels.—It is considered that the principle of thahu or thabu existed among the Israelites, and the following references to Mosaic law may be reasonably quoted:

[Leviticus xix. 8]: “Therefore everyone that eateth it shall bear his iniquity because he hath profaned the hallowed thing of the Lord and that soul shall be cut off from among his people.”

This refers to the eating of a sacrifice of peace offerings on the third day; it may be eaten the day of the sacrifice and the following day, but if eaten at all on the third day, inflicts a thabu on the culprit.

[Leviticus xix. 22]: “And the priest shall make an atonement for him with the ram of his trespass offering … and the sin which he hath done shall be forgiven him.”

This can be taken as a case of a man who has committed a crime against tribal law, and takes a ram to the priest or one of the elders of the tribe, who [[142]]performs the ceremony of tahikia to cleanse him from his sin.

The elaborate ceremonial laid down in [Leviticus xiv]. dealing with the case of purification from the plague of leprosy might be the procedure adopted by a Kikuyu medicine man to-day: the use of special plants, the sacrifice of a ewe lamb of the first year. The latter is identical with the mwati of Kikuyu practice.