A mwaan mawan a mamot, a wang fo’, a ku a ras kwa!  

Findel a nii: “A mwaan mawan a mamot, a wang fo’, a ku a ras kwa!” Findeli so’ ma findel mai. Wang fo’ a ku a ras mu yo ndek masut la ti gbum. Naaf mma a masai sai masut ma ɗamani, a mot ka sumi ndai. Ɗes, ɓur ti mgbang ti, a tuk. A fa ɗakwai naaf ma ka mar gbaak, mma a mot, ɗeng a kaatai wasi. Andai ti ɗes, findel a nii: “Ca cwaai fe ti shuhi kwa!” Halingyat ti ɗes, maɗafal ta masai sai masut a ɗamani.

Bees kong, si nii, Maɗafo ɗiin ma sum Mander Matabwi ndee a masai sai ɗamani. Wa’ ndee a kwis ka han ti a wili. Ta lak han, ta nii, wa’ a sun, ma wis a mot ti a wili. Nai ta nii, mmis a mawalan, ma wan a matik a han yis wa? Ta tek shita’, ta ragot la. Ta nii, ɗam mma ma ti, mma a wal a cwayi, ta ku ta mot, a palang. Nai ta ndulai ɗaam ka ca tima ma tihi, ta rumum la rahap! Naf si nii, mi laki, ta mbi’ mayir, ta nii: “Yaa ti Usar ahun Ukusum? Hoo, a fenshash ma cwai was, ka lwyat, hu cu, hu kaf kwa fwet-a?” Ta zut re, ta tof a hai, ta nii: “Ɗafo si mawal, kawa si kat na yo!” Ta nyai yir mgbi’, naf si katis mbaa.

Wil nai ti masir, Mander yit a gyok mamoti, ta shitet kwa. Ta katis kpokolok fat kusum ma nga. Ti furis mashar hai. Ti gofis la, ti tar shash, ti kiris a fo. Ta shit a fasa, ta shit a ndik, ti ndushet! Ta lifit, ta lang a fwal. Naf si shitai shumi, si faris cahi.

Taa tei, ta tek nggatur ma shita’ mma ndiya a hwyan ti lahi, ta lang a har rus a ɗangat. Ta wal a han koros mama ndee a kosayi, ta han ɓakash, ta al. Ca ti nii mgbi’, ti kiisai, ti tyaakai hai.

Wil ti masir, Mander Matabwi ta har ca a wur yo rus. Taa tei, Mander ta sisal, ko ta tik a tu. Mma a sisal, naf si niyis: “Lo a ji!”, ta tik a sisal. Taa, shak was mai, Mander Matabwi a han, a har ti a wur! Ta lang wa kpas, ta motis! Ɗamani ta katis ɗam ma mayor. Naf si nii, mi shaati, yir si kwis ka mashu, si kat a mashyaatan. Si nii: “Ca ɓur sis ti ka was mmis ha?” Si nii: “Wawa’, ca mbaahan masai sai ɗamani kwa. Ca ɓur sisi fat ɗafali kek. Can ɗafal mi, fat Manderi, ca tyaak ɓuri, hayai mi kwa.” Ɓur tima Mander Matabwi a tek, yit findel a nii: “A mwaan a wan a mamot, a wang fo’, a ku a ras kwa.”

Don’t fry your acca seeds before sowing them – even if you have to die!

There is a saying: “Don’t fry your acca seeds before you sow them – even  if you have to die!” This saying is a proverb. If you fry an acca seed before you sow it, you will destroy it. Someone who does this type of thing is a useless person. In fact, he has committed a great offence. Since even though a person died without a male offspring, someone would  inherit what he left. There is another saying: “We don’t give birth to children in order to exploit them.” To do that would also be an act of foolishness.

Nevertheless, there once was a Daffo man called Mander Atabwi who did just  that. People tell that one year he refused to go to farm. He told the people that he knew he would die that year. So, if he was going to die anyway, for whom should he go to farm? He took his hoe and threw it away. He said that if he would be able to eat all the food he had before he  died, he would be grateful. So he just went on using up all the things and food he had to finish them completely. People wanted to talk to him about it, but he refused to listen. He  would even abuse them, telling them that they were only after his inheritance. He would start mourning, saying that all the good Daffo people have  died. He would start crying, leaving people dumbfound.

When the year was over, Mander was still alive. Now he was as poor as a church rat. He began to suffer. He had a very hard time indeed. He looked up heavens and earth, but there was no help! He went to beg for food. People felt pity and gave him food.

Then he took up the hoe he had thrown away and started to work very  hard. He cleared the farms he had allowed to lie in fallow and farmed on them. The field yielded a very good harvest.

When the year was over, Mander Atabwi could harvest a lot of food. He could finally cheer up and be happy again. People would greet him “Hello, rich man!” and he would laugh. But alas, all he had harvested was to become an inheritance. All of a sudden he died. What had happened was really a great surprise. People wanted to mourn for the deceased, but the tears refused to flow. They discussed whether they should bury him with his inheritance. But they decided that they wouldn’t do what they had never done before.  They would bury him as an ordinary man. Even if he had done wrong, after all to err is human. What Mander Atabwi had done was an example for the proverb cited above:  Don’t fry your acca seeds before sowing them – even if you have to die!

Findel i mwen i Kirmas

Ngga’ ima si al Yesu Mabum

MAT 1:18-25

18 Ngga’ ima si al Yesu ta mai: Myan ima naasus Mariyamu sin wom ti ɗyai hu Isifu i kunggo, unai wa’ ti si maas kunggoi ti wis har ta kel i Rin i we.  19 Ɓur ti yis zalang amet Isifu a maɗufal i Ɓwe, ɓwet ɓa u fat shusho ta ɗufal wi kwa, yis mbe’i ɓa u honut cakat.  20 Unai takfai ti a mbe’i mai, malu’ i Ɓwe pwakus hai ta saa ti fiɗyat nyus, «Isifu gung i Dauda, kan ha mwen kwa, ha’ a Mariyamu ii mborsa ɓur tya har mai ii ta kel i Rin i Ɓwe.  21 Ti wa al ti al, ha kinus asum ii Yesu ɓur tya yis mawa bum ti somes ta mafwashani ames.»  22 Hya i ɗamam shak ha ti, ɓa findel i Ɓwe ta fo i mashit i Ɓwe u te awei, nyai,

23 «Yamwan ti wa al ti al, si wa lai sus i ‹Immanuel› kof i nyai «Dee Ɓwe ma akul hu kan.»

24 Myan ima Isifu ɓusho ta kel i marak maas aɗeng ima malu’ i Ɓwe lakus ha’ Maryamu ii mborsus.  25 Si te akul wa’ shang sut i mbor yes mwen ima ti al ali, unai fas asum ii Yesu.

LUK 2:1-7

1 Tasi myan ani makai Agostus kin anggut nyai ɓa si mbe’ som shak wa nggwe’ i ashwaha i kaitat ti ta’ ti Romawa.  2 Mai a mbe’i i bya’ myani Kiriniyus yis i makai i ta’ ti Siriya.  3 Unai ɗufal shak si hum kel ta ashwaha ames worong ti asumam.  4 Isifu lang ta Nazaret i Galili wa Baitalami ashwa i hu Dauda ta ta’ ti Yahudiya ɓur tima yis hwak gung i Dauda.  5 Yis wa ɓa si worongus hu Mariyamu tima womut yit ti har ima ti kat ndyong i al.  6 Unai sin ta Baitalami, myan si si hya ɓa ti al.  7 Unai ti al al amet i bya’, ti nggi’ ta mashir wi, ti kin ta kwang wi, ɓur tya si wis ahom i mute ta wur ima si ɗor kel ta kwa.

Som i ɗing ti sufat si wa to’ ti Yesu

LUK 2:8-20

8 Som i ɗing ti sufati shini ima si kwanan ta sang kel, ɓur ti ɗing ti sufat ta fo’.  9 Unai malu’ i Dee Ɓwe pwakus hai, cinjangat i Dee Ɓwe kofus hai, myarat ka’us fwet.  10 Malu’ i Ɓwe nyus, «Kan hu mwen kwa, i kolu findel ma ɗesi i mbai jakak ɓa ɗufal si hali shak.  11 Kwai ta ashwa i Dauda si alu maabum ayis mii Yesu Dee mbai.  12 Ngga’ ima hu wa shangi ta mai: hu wa wis ti kalaju ima si nggi’ ta mashir wi yis ɗarak ta kwang wi.» 13 Fo abet som lu’ i Ɓwe hyang si pwak ya ta fit, si vo fai i malu’ i Ɓwe, sin lak tya dor fati Ɓwe mbaitat nyai,  14 «Cinjangat i mbaitat wa kel i Ɓwe ta fit, hu kel som ima si wis ma ɗesi ames na naya.»

15 Myan ima som lu’ i Ɓwe si honus, si wis ta fit, som i ɗing ti sufati si lak ɗyai si ni, «Ka wa Baitalami, ka ɗing aɗeng ima ma mas ta keli, ima Dee Ɓwe tu lakan.»  16 Unai si wa kang si wis Mariyamu hu Isifu hu ali yis raki ta kwang wi.  17 Myan ima si ɗingus, si lak findeli tasi aɗeng ima si lakus i mangga’ i ali.  18 Shak som ima si hali tee ɗama i shok ti fo ɓur ti aɗeng ima som ɗing ti sufati si lakus.  19 Maryamu ti kin shak findeli ta mulut yit ambe’ ii hai.  20 Som i ɗing ti sufati si hum kel sin lak tya dor i fa ti Ɓwe mbaitat ɓur ti shak ɗamam ima si ɗingi hu ima si hali ngga’ ima malu’ i Ɓwe lakus ta.

Som i shang ti ɓyar na fit si yes

MAT 2:1-12

1 Myan ima makai Hiridus yis tasi kaitat, si al Yesu ta Baitalami i Yahudiya, som i beni ta wi i shang ti ɓyar ta ngga’ muɗu i ɓwe si yes Urushalima.  2 Si lul, «A ta le si al makai i Yahudawa ta‑ya? Ni ɗing ɓyar asus ti kof ta muɗu ɓwe ti, a yis nai ni yes, ɓa ni cus afut.»  3 Myan ima Hiridus hal mai findeli kolus tirim hai fwet hu shak ɗufal i Urushalima.  4 Myani lai suɓut i mbayai i som i kocok i puk i Ɓwe hu som i worong i kof ti shangii, lulus ɓa si lakus kel ima si al maabumi ta.  5 Si nyus a ta Baitalami i Yahudiya mai aɗengi ima mashit i Ɓwe lak hwer,

6 «Baitalami ti ta’ ti Yahudu ashish shi mii mu vaati ta kaitat i Yahudiya: A ta kel amesh ma kaitat ma wa yes ta  ɓa u fwang somen Israila ta fisel asun.»

7 Unai Hiridus lai som i shang ti ɓyari i mufot, lulus mwen ima ɓyari ti kof.  8 Unai roos ta Baitalami nyus, «Ɓu hu far kel ima ali ma ta ndere, nna hu wisus hu yes hu lakun, yin hwak i wa i cus afut.»

9Takfai tima si mbit hali ta kel makai, si ka’ fisel, unai ɓyari tima ai si ɗingi ti cu wei ti kof sus ti keli, ti wa ti te mangra tasi hai wur ima ali ma ta.  10 Myan ima si ɗing ɓyari, si pipel na mulwat fwet.  11 Ngga’ ima si lang ta wuri si ɗing ali hu naasus Maryamu, sini mwa’, si shu mafwaran, si cus afut. Unai si ɓu rukulal ames ya, si har mal ima si yes ti, ɓa si fas hu afyai mu nzuwani hu kikis ma fyongi ma ɗesi hu mbar.  12 Ta saa ti fiɗyat Dee Ɓwe lakus ɓin, kan si saa ta kel i Hiridus kwa, si hum kel ta ashwa ames ta fisel niin.

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I have collected a number of animal tales which are also etiological tales, i.e. which explain why certain things are the way they are. Here is one form Bokkos told by Rev. Benjamin Matawal. It explains why we have house rats and bush rats.

Mangga’ i kusham hu mus

Ai si ni maɓele niin ni kusham si ma ti tirim ɓur ti aɗeng ima mus ti maasus sin kusham mii tasi ashwai. Mus ti pur kusham tasi ashwai ta ngga’ ima si far kel i hatat wet.

Unai sin kushami si shwai, si ɓet ti, si ni, “Aɗeng i maasi a yis nai ka far cwaha ima ka wa cwai i turyan shini, ɓi ka tekan ta wurai amukan cakat, ka ɗing ngga’ ima ti wa maasi ta. Nna ka tekan amukan, ti wa mot ɓur ti hwem. A yis nai ɗak ka wis mute cala nasi ashwai.”

Unai si lak nungus ta, si maas mukonan sin far ti cwaha i mufwot, si hyai ta wurai, si tes ɓes. Unai mwen amai fe i kusham si rang ya ta sang kel nyinyesh, unai si ɗing mus yit raki ɓur ti hwem hanut, ti te fota ti motut.

Unai si zan nyai ti motut. Si wa, si far gang, si cut, sin a dorai, sin hatatan sut hai, sin jakak ɓur ti mot i musi. Mbayai i kusham si hal gang ti kawa ta sang kel, si rang ya, ɓa si ɗing ami ma wa tasi ndiki hai ɗak? Si te ta maleng, sin ɗing ti a dorai ima fei si ma langi ɓur ti mot i mus nyai: “Naya ti roo, mus ti mot ɓur ti hwem.”

Unai mbai niin ta sa ti mbayai i kushami ni, “Hon hun i wa i ɗing kani”, her ta nggasi, ɗingi mus ti mot awei, ni, “A fe her hun ya, hu ɗing ador aminin i nin mbayai, i kofu ti ngga’ ima na hu wa lang ti ador hu masi ta. Nna hu te langi hu pa foi ti fyal ima ti ti kof sikan ɓwari”.

Mus ti tet caakat, ti hal kinggaat i kwishim ima ɗut hai, ti ɓu shit ya loo ti ɗingi adees i fei, unai musi ti ni ɓuk ti ka’i, hahai unai fei si tital si macwat, shini si lang wurai i hai, shini si maas aweng, si rang ta wurai. Ima si wa yaha si kat i kusham i ya, ima si rang ta wurai si kat i kusham i wur.

Mbayai ima fei si wisus ta wurai si ndash fei, si ni, “A hun hu kol kan mai shumi mwashi. Ka makar ndai hu shunus amukan. Mwashi mus ti wa yut kwasana, ti wa mot kwa fweng, ɓur ti ti wa far ti shunus amukan ani ta ya ti ka’us, ti te niin mweni ti den kan ya hwak, ti kaa’ kan.”

Ɓur ti weei i kusham hu mus si hol man i ɗiyai kwa feng. A yis nai ka ma ti kusham i wur hu kusham i ya.

The rats and the cat

Once the rats in a town were in trouble because of what a cat did to them. The cat disturbed the rats in the town so much that they didn’t know where to turn. Then the rats met and agreed that they should search enough food for some months, so that they could stay in their houses. Then the cat would die of hunger and they would finally be able to live in peace in their town.

They searched for food secretly for some days, filled their houses, and stayed at ease. Then one day some rat children went outside to play. They saw the cat sleeping because it was hungry, and it looked like it was dead.

They went and looked for a drum, they beat it, sang and danced – they were so happy because of the death of the cat.

When the rat elders heard the drumming, they went outside to see what was going on on the surface. They saw from a distance that the children had started singing because of the death of the cat: “Let the earth move, the cat has died of hunger.”

Then one of the rat elders said, “Let me go and see it.” When he went close and saw that the cat had really died, he said, “Children, move away, now you will see the dance of the elders, I will show you how to do it.”

The cat kept quiet. When it felt the weight of the rats that had climbed on it, it opened its eye slowly and saw the father of the rats. It quickly caught him. Then the children ran away. Some passed their houses, some who were more lucky entered their houses. Those who went to the bush became bush rats, those who entered the houses became house rats.

The parents of the children who entered the houses beat the children and said, “You have brought this trouble on us. Now we are separated from our neighbors and the cat will remain for ever and will never die, because she will hunt and catch our neighbors in the bush, and then another day she will trick and catch us too.”

Because of their enmity the rats and the cat don’t have any relationship with each other. And this is also why we have house rats and bush rats.

Masin

Wash mai, wa’ lel ndee ti cu sis, ta katis kpokolok fat kusum ma nga. Ta katis a mburit gbum. Ta nii, ndo ti kai sis. Ɗam mma ma masai yis mai: ta wis a lan, ta munis a ton fat ɗaam ma lan. Nai a yu a langis a ton.

Ɗeei ti mwaan ka gangi kwa. Ren sani a nii, ma manggwel ta ti a ton, a shitai naafa ti madish ma fukut a nggong mawan ti a ton mma yis ma ti. Wa’ naafani ɗes, a nii, nzis leli ti, ti wu shak, nai ma gam ton, ɓa ta munis ti fat ɗaam ma lan ɗes. Taa a sun, ta nii, wash mma miis a mburit gbum ma ti a ton kwa.

Wash a dum ta ti a ton, ɓa ta tekai madish ma fukuti. A kiris fo ti tutok ngash-ngash-ngash. A fwaar, a dash yish la; shambwet ti, a pwet a wur.

Wash a shitai, u pwetis; a sor, a lal, a niyis: “Kabok, a faren madish ma fukut sai, ɓa i no’, i lang a ɗafal kil kwai kek . Hof ti; tahun-tahun i tika ti ɗama mma, i tiken la ti a ton mmin.”

Shum ti kai sis. A tu’ madish ma fukuti la, a wyaat la, a but la, a niyis: “I hwyan fukuti la, a yes, cin ci lat masinash, ci shu!” Wash a niyis: “Mimai a ti’ masin?”

A gbwya ɗikyau, a lat masin, a kir; a lat, a faris wash, a kir. Si sisal.

A niyis: “Mar ti aa ti, ndiya ti katen ɗanggat, nai ti motet, i ku i tek fukuti, i kir; ndee i lef ti kwa.”

Si tik la a wur, naf si jakai, si niyis: “Ni munan a wan a shu shaat mmu la! Hu lak can ti ngga’ mma hu lat masini, ɓa ca shu shak, ka naf si mawal a tonan.” Si lakis ti. Si but fukutai la, si shu masinash hai ti ram mayes a kwai hani.

Lul taa tu ti findel sani, yit mai

• Mimai a kir, ndee naf si hon fukutai, si kir masin?
• A fa ndo ti mburit ti kek, wash sani ndee a pak a ton, ahun mi ɗes?
• Wurai ma naf ma we ndee si tong mamun mi?
• Masin a mun mburit ti ha?
• Mimai a ti’ mburit?
• Naf mma si waai a masha kwa (fat Ɗuwo) – naf ma mburit mi ahun naf ma taɗi?
• Mimai a ti’ rumwyat?
• Mimai a ti’ lel?

How the plaited penis-sheath was invented

A man was said to have become poor like a church rat. He couldn’t even afford something to wear. He felt very ashamed. He decided to go to the bush and live in a cave like a bush animal. So he went and entered into a cave.

One day, as he was peeping out from the cave, he saw a man with a tattered leather cloth on his buttocks coming towards the cave where he was. Allegedly, the man also thought that his poverty was so shameful, therefore he was also looking for a cave to live in, like a bush animal. He was not aware that the man who was even poorer — to the point of being naked — was already in the cave.

That man suddenly dashed out from the cave and wanted to snatch his tattered leather cloth. He took to his heels. He fell down several times, wounding himself, and narrowly escaped home.

When the other man saw that he had escaped, he stopped and shouted after him: “Please, borrow me your tattered leather dress, so that I may stay among people only today. I will surely return it to you tommorow and go back into my cave.”

The man felt pity. He pulled off the tattered leather dress, tore it and threw it away and said to the man: “I have thrown away my leather dress; come, let’s plait penis sheathes.” The uncle asked: “What do you mean by penis sheathes?” He picked some kajinjiri leaves, plaited a penis sheath and wore it. Then he plaited another and gave it to the other man to wear it. They were happy. He told him: “Only one small goat was left to me. It died recently, so I took the skin for a cloth, but I didn’t slaughter it for that purpose.”

When they returned home, people were very happy to see them and told them: “We have nearly stopped mourning for you. Tell us how you got these penis sheathes. We would also like to wear them, instead of going to caves.” They told them. People threw away their leather clothes and started wearing the plaited penis sheath everywhere, till today.

Questions

• Why did people stop wearing animal hides and use the plaited penis sheath instead?
• Was it just because he was ashamed of his poverty that the man moved to a cave?
• Where did the people live formerly?
• Is wearing a plaited penis sheath being naked?
• What is nakedness?
• Are the people who do not get circumcised – like the Ɗuwo – naked or sinful people?
• What is wealth?
• What is poverty?

Gunda

Gunda mai, a tek shita’, a ragot la, a tek mburuk. Da Awei a niyis: “A Gunda, tite a hwi ti shita’ la?”.  A niyis: “Han ti ɓal shum. Yaa wen a mburat, i zut pas nzin, i cu, i kaf.”

Da Awei a niyis: “A mba zut pas si mburati, ca shitai ɗong!”  Gunda a niyis: “Ci yu a nan ta naf, si far cin ca, ci cu.”

A niyis Da Awei, ta tong yis naf findel. Nai a tong yis naf findel, a nii: “Ni yes, ɓa ni cwai hun ca nzu. Nzinin ni wetai la, ngga ni cu ta cam.” Naf si sisal, si niyis: “Aange! Ninii ni mun halyang ndai kong? Naa wu a fari kwa.”

Gunda a taɓwak ra a fo, a nii: “Waroowa! A naf, hu halai mmin tawe! Kabok, naa yo mushe mi!”

A kinggit hai, a kir a ndik, fat ma hwash, a nii: “Naa fwal ca ti, ɓa ni cu – lau ma hyaak nin. Hu shitai shum nzinin, kabok!”  Shum ti kai naf, si kul ca, si faris.

Gunda a sisal, a niyis Da Awei: “A shitai mburuk nzin kong tima ti wu yen shita’i! Haa wan a cwai cahi ahun wet?”  Da awei a niyis: “Wawa’! A cu ɗama mma!Yaa wan a cwai ca ti mburuk kwa. Yaa wan a cwai ti shita’ mmin. Ci kar!”

Nai si kir karnggash, si tyaak a ahul mwan kwa mayes a kwai hani.

Lul taa tu ti findel sani, yit mai

• Gunda a ti’ mimai?
• Wamai a ti’ Da awei?
• Mburuk ti ti’ mi?
• Shita’ a ti’ mi?
• Mimai a ti’ “kir karnggash”?
• “A hwaalan mwan kwa” si “kir karnggash” ɗam ma ɗanggat mai ahun wet?
• Si kyaar karnggash tite?
• Mimai a kyaar si kir karnggash?
• Si kyaar karnggash, si tek la, ahun wet?
• Mma naaf a mot, si ɓwaar a sam. Mma si wal a tek hayi, si kir karnggash ti a swei mma si tek hayi. A mun si kiran karnggash si naaf ma mamot sai ha?

Gunda, the Chief liar

Gunda threw away the hoe and took the mburuk plant. Master Truth asked him: “Why do you throw away the hoe?” He answered: “Farming is too difficult. I will become a “doctor”, play tricks and earn my living with this.”

Master Truth asked him to give an example of how he will live as a “doctor”. Gunda told him: “Let’s go to the people and ask them for food.”

He asked Master Truth to ask for the food first. So he talked to the people first and said: “We have come to eat your food. We want to keep our own food until the rainy season.” The people laughed and replied: “What? Do you think we are fools? We won’t give you (anything).”

Gunda exclaimed: “Oh no! Dear people, listen to me first! Please, we are orphans!” He shook his head, put it down as if he were crying and said: “We beg for food, (only because) we are dying of hunger. Have mercy with us, please!” The people pitied them and brought food for them.

Gunda laughed and asked Master Truth: “Do you see now how I can live by this trade? Are you going to eat the food or not?” Master Truth told him: “Never! Eat your thing! I won’t eat the food you have earned by your tricks. I’m going to eat food earned by the hoe. Fare well!”

Then they parted, putting (a branch of) an euphorbia (as a sign of separation between them) and never even took fire from each other until this very day.

Questions

• What is symbolized by Gunda?
• Who is symbolized by  Master Truth?
• What is symbolized by the mburuk plant?
• What is symbolized by the hoe?
• What is the meaning of “putting euphorbia” ?
• Is not “taking fire from each other” and “putting euphorbia” the same?
• How is the ritual of “putting euphorbia” done?
• Why would people “put euphorbia” ?
• Was the ritual of  ”putting euphorbia” permanent or could it be undone?
• When a person died, he was first buried in house. When later his head was examined, they used to put euphorbia in the hole from where they took the head. Does this mean that they have forever separated with the dead person?

Tol ma Mayyi

„Shir ma lau a ti’ mi?“ – lul mma Mayyi si fwaak, si halai kwa nai.  Wa’ Mayyi ma we mi, ndee si ho’ hai ti halingyati shak; si har ca shak kat ti masuti, si ji ti tol. Wa’ safat mma mi ti – tamwash, aa, puryei, canan, ka randong – shak si salo la a ɓwei. Si cu, si kaaf, si sho, si fyaal, si jik dor, ɓura ti shar, vwyarash si mashat, si dash kinggangash, si ɓaak. Si nii: „Ca cu, ca kaf – lau a wal. Ca wan a matik a masai mi ti lungai, ka majwai?“ Si har, si bwaat la a ham kil.

Si wal la kong, ti ɗukis a hai, lau a manai a fwash. Si shit a fasa, si shit a ndik, si tik ti shaat ti. Si nii: „Wamai a sirai can ti kohi yo?“ Sani a nii sani. Si nii: „Lawa!“ Lau a cu, ti gofis la ɗam mma ti gofis. Si kat a fwal ca yo fwali. Naf si sisal, si gam kil ma mashit wet. Amwash findel sani a kat yo ɗam ma jam si Mayyi ma kwai.

Lul taa tu ti findel sani, yit mai:

• Shir ma lau a ti’ mi?
• Ɗandee kafaf a munis shir ma lau (mma a hyaak maɗafal), ɗakwai ta mun shir ma mi ndai ɗes?
• Taa fa waatan tima fasa ti tul, ahun Mayyi ma we ndee si mun a gam shir ma lau mai, ɗak a hyaak maɗafal tihi?
•  Mayyi ma we si halingyat ahun wet?
• Naf ma we si ma kwai, minggi si wu halingyat?

The feast of the Mayyi

“What is the cure for hunger?” is a question the Mayyi people don’t like to hear. A story is told that a most foolish thought once came to their forefathers: they collected all their food – even the seeds – and prepared it for a big feast.

It is told that they slaughtered all their animals – sheep, goats, horses, fowls and cattle on one day.  They ate and become satisfied, they drunk and became drunk, they danced and the dust flew up, they blew flutes and beat drums till they broke.

They said: “We have eaten and become satisfied – hunger has gone forever. What do we need our mortars and pestles for now?” They collected them and threw them into the water.

When they became sober again, they were very hungry. They looked up heaven and earth and started mourning. They asked themselves: “Who gave us that stupid idea?”

They started passing the bag. But it was too late! Hunger had taught them a lesson. They had to beg for food. People laughed and they were very ashamed.

Today this story is told as a joke about the Mayyi people.

Questions

• What is the cure for hunger?
• If being fully satisfied had been a cure for hunger (which can kill a person), for what would it be a cure then, too?
• Thinking of the tale about the collapse of heaven, could it be that the Mayyi were really looking for a cure for hunger, because it killed men?
• Were the old Mayyi people really mad?
• Who is more mad – the people of former times or those of today?

Image via Wikipedia

In former times, whenever an eclipse of the moon happened, there would be a panic. People (not only in Ron country) used to think that the “sun is eating the moon”. In the following text, Mr. Mafulul Lek, a former journalist who lives in Daffo, tells about some customs related to this cosmic phenomenon. He also provides some information about Ron words for heavenly bodies and seasons.

Ɓwe ti cu ɗambwas

Mma a halai re si mat fo, ahun sin a gwaa’ re a fo: “Waroowa! Waroowa!”, a kir hwam ger, kawet a halai sin a dash kinggangash, sin a fu’ vwyarash ɗes. Mma andai ti, “ɓwe ti cu ɗambwas”; kambet nai mi shaati. Got mmis mai, mma ɓwe ti cu ɗambwas, si jik shaati andai, ɓwe ti ku ti shitai shumi, ti hon sis na a la.

Shaat mama ɓwe ti cu ɗambwas si ma maɗafal ma kang. Ma ɗambwas hai ti shinggil ti, si shaat; ma maɗafal naf mmis ahun nggong mmis mi kek, si shaat. Mma ɗambwas a mot, sai ma kang; si shaat sis kwa, ɗak ma mwa ma wan a malang. Ma we, mma a yu a kurkwil, si nii, mwash a mot, si shitai ma mwa. Ɗambwas ma mwa si jaakai fat mar ma mwa (kalijiu) mma si kir.

Shak ɗambwasas mi ti makon hure ful malang mafwara’ ahun hure yuhun rash. Wil ma ɗambwasas hure malang ful rash ɗes. Wil si kar ti ndik pu’ a fa kil yish – tamun, cam, fuul, humbil. Tamun ma ɗambwas ful – ɗambwas ma ful mayes a ma yuhun. Cam ma ɗambwas hara – ɗambwas ma pu’ mayes a ma mafwara’. Fuul ma ɗambwas ful – ɗambwas ma yelam mayes a ma hure. Humbil ma ɗambwas yuhun – ɗambwas ma hure malang ɗanggat mayes a ma ɗanggat.

A fa mgbangat yish, ɓwe mu fo, ɗambwas ta kul fai. Taa tei, ma ho’an mma si kul fai sin mi: ɓiyar, mater ti mgbang, ujush, ka shitam ma puri. Ɗam mama a kat shak a ti’ njoret.

Layi mu fulal – ne, yit fit kek. Ɓwe ti ɗwai taa fit, ti fur a ne. Fit mma ɓwe ti ɗwai a ti’ ‘East’ ti Maasara; mama ti ɗwai ta ti kwa ta ti’ ‘North’, ɗes ti Maasara.

Ne mma ɓwe ti fwaar ti ‘West’, mama ti fwaar ti kwa ‘South’ ti Maasara.

Lul taa tu ti findel sani, yit mai:

• Ɓwe tima ti cwai ɗambwas tuni, yit ti ɓwe tima ti ro can, ahun ɗiin ti tang?
• Ka ɓwe, ka ɗambwas, ka ɓiyar, ka njoret shak mi fa fasa yish ti – layi mu fa mimai yish?
• Mimai a kyaar ɓwe ti cu ɗambwas?
• Ca nyaai ɓwe ti ɗu, ca nii ɓwe ti fur. Ɓwe ti, mu hatat, ti masyaarai layi, ahun layi ti, mu hatat, ti masyaarai ɓwe? Mma ɓwe ti, mu hatat, a fa mi yish? Mma layi ti, mu hatat, a fa mi yish?
• Cen a ryaan taa lel, cam ta yes; ta rin taa lel, kil ti ku ti le’ la?
• Kil ti wu mahor ta cam ahun ta fuul, ta humbil ahun ti tamun? Ti wu maɗir tami?
• A minggi ɗambwasas mi, ɓwe ti ɗwai a matirkil, ti fur a matirkil? A minggi mi, ti ɗu a masor, ti fur a masor?
• Mma si niya, wil ma hure a atisi malang yelam ti hure yelam rash, a worong tite? Mma si worong hani: 2000, a lak tite?

The sun eats the moon

When you hear people clapping hands or sounding alarms, you should listen more carefully, perhaps you may also hear them beating drums and blowing flutes. If that is the case, then there is an eclipse of the moon, therefore the people are mourning. It is their custom to start mourning for the moon like this, so that the sun will have mercy and spare the moon.
The mourning for the moon and for a human being is different. The one for the moon is done by all the person of the land, the one for a human being is done only by his family. When the moon goes into darkness, that is different; they don’t mourn for it then, since they know that a new moon will come. When it goes into darkness, they say, he will soon die, for the new one to be seen. They dance for the new moon like for a new-born child.
All the months have exactly 28 or 30 days. The year has 12 months. The year is divided into four seasons: spring, rainy season, autumn and dry season. Spring lasts two months – from February to March. Rainy season lasts five months – from April to August. Autumn lasts two months – from September to October. Dry season lasts three months – from November to January.
By importance, the sun is greatest, followed by the moon. After this, the more important heavenly bodies are Venus, Milky Way, Pleiades and Orion. All the other are simply called “stars”. The world is divided into two: southwest and northeast. The sun rises in the (North-)East and sets in the (South)West. The direction where it rises is called ‘East’ in English, the direction where it doesn’t rise ‘North’. The direction where it sets is called ‘West’ in English, the direction where it doesn’t set ‘South’.

Questions:

• Is the sun which “eats the moon” the God who created us?
• Sun, moon, venus and all the stars are in the sky – where is the world?
• What is the reason for the eclipse of the moon?
• We say “the sun rises” and “the sun sets”. Is it the sun that is going round the earth or is it the earth going round the sun? If it is the sun, on what is it walking? If it is the world, on what is it walking?
• From where does the wind blow when the rainy season starts? From where does it blow when the dry season starts?
• When is it hottest – in rainy season, autumn, dry season or spring? When is it coldest?
• In which months does the sun rise and set slantedly? In which months does it rise and set straightly?
• If you are asked to write (in numbers) nineteen hundred and ninety, how would you do that? How would you say “the year 2000″ ?

Image via Wikipedia

Here is another short  animal tale dealing with the tortoise in the Bokkos variety of Ron. It was written by Pastor Joseph M. Nggyak in 1998 during a workshop at Nigeria Bible Translation Trust (NBTT) in Jos. Usually, the tortoise is wiser than the other animals. In this story, the goat shows that it can be smart, too.

Findel i kurunggwa hu shiken  

Ai hwer kurunggwa hu shiken sin ti myatat. Saa ti myatat ames si lak ti nyai na ɗeng ames cu wufer ta kel i niin mwesi kan lulus myan ima yis cwai ti cwa kwa. Hwem lang ta ashwai hai, shiken ti tyoot wa’ cwa. Ti wa kel i kurunggwa, ti lul nyai: “A cam, ahun shi ti kambong niin na ya? Hof shi na, i ɗi fe ameni ka si ndok si mwaat ti hwem.” Kurunggwa ti ro al amet ɓi u yes ti kambong niin, u fa camsut shiken. Ali yes ti kambongi fa shiken. Shiken ta mat kambongi ti wa ti wur, ti ɗi fe ameti. Yit hu fe amet si cu cwa ndyalam mweni.

Mwen niin ta sa ti mukonan ima hwem lang ta kurunggwa ti yes wur i shiken lul ti kambong amet. Myan ima ti kat ndyong i muru, fe i shiken si ɗingut, si wa ti tital, si lak nasus. Shiken ti masi kang, ti suɓut fe amet ta fo i mahom, si lang here’ ti fwai fwai ames. Myan ima kurunggwa ti ru, ti wisus sin here’ ti fwai ames. Ti lak shiken, ti ni: “A cam, i yes ɓi i lul kambong amen. I ɗingi hu yu cwai ti cwa, ii wa wur ɗak i yes ɗakan.”

Kurunggwa ti wa sa apil i hai, ti wyasus sin hyere’ ti fwai. Myan ima kurunggwa wa ma ɓaras wis shiken sin here’ ti fo hu fe amet unai te mangra shok na fo yis ɗing ti ɗama i lum na fo. Unai nyut: “Waa’! A shiken. I ni ahon ɗufal si layush ii shiken-o? Shi maas atini, shi ti shingati ka’ sun ya?” A mweni myatat ames mbitus.

The story of tortoise and goat

In the olden days, Tortoise and Goat used to be friends. In their friendship they agreed that whenever one of them had borrowed something, the other shouldn’t ask it back while he was eating food. When a famine came to the town, the goat had no more food. She went to Tortoise and asked, “Friend, do you have a cocoyam here? Lend it to me, so I may cook for my children, so they don’t die. Tortoise sent her child to get a cocoyam for her friend goat. The child came with the cocoyam and gave it to the goat. Goat received the cocoyam, took it home and cooked it for her children. She and her children ate nice food that day.

One day during the time of famine, Tortoise came to Goat’s house to ask for her cocoyam. When she was about to arrive, Goat’s children saw her. They quickly went to their mother and told her. Goat quickly gathered her children at the door of the room and they started chewing their mouths. When Tortoise arrived, she saw them chewing their mouths. She told Goat, “Friend, I came to ask for my cocoyam, but I see you are just eating food, so I will go home and come back later.”

Tortoise went there two more times, but each time she saw that they were chewing their mouths. When Tortoise came the fourth time she found Goat and her children still chewing. To her astonishment she saw that their mouths were empty. She said to her: “Oh no, Goat! I thought people called you goat. How did you get so clever to keep me away?” That day their friendship ended.

Image by montuschi via Flickr

After having posted materials from Daffo for a while, it’s time to publish something in the Bokkos variety of Ron again. Here is a Ron version of the well known animal tale “How the tortoise got its cracked back”. It was written by Pastor Joseph M. Nggyak in 1998 during a workshop at Nigeria Bible Translation Trust (NBTT) in Jos.

Findel i kurunggwa hu avyash

Ai avyash si kin wa got ta fit unai kurunggwa yit ta keli ti fwal avyash nyai kabuk tol huna kurya ta andek andek ɓur tima ka wa got mai unai avyash si tolut kuryai. Si lang wa goti sin ta fisel unai kurunggwa ti nyus ka kin asumam i kel i got unai shak si kin, yit kong ti lai hai sut ii amu shak.
Myan ima si ru kel i got si lang ador kel ti hanus hwem hwak hanus, unai som i wur i goti si kolus ta ɗam niin ɓi si fas cwa.
Si yash vaat si ɗing cwa pwak ya, myan ima si kinusi ta fisha ɓi si wa cwai ndai kurunggwa ti ɓu fo ti ni, “A cwai i hu wa mai ya?” Si nyus, “A amu shak.” Unai kurunggwa ti ni, “Awin-o! Hu hali kwa, ɗin i nyu asumen u waya?”
Si ni, a amu shak, ti ni, “Ɓur ti andi cwa mai a amen, yin ahwen ɗakan si kolu amu.”
Kurunggwa teemun si cwai hai ti lok ta ɗaar shak, ti ha’ ɓwalan ti wo ti ciknggir i hai shak yit ahwet.
Avyashi si te, si te, si te, si te, si te wet, hwem hanus fwet, fwaii shok shogbo.
Niin ta saayus ti ti wa ti lul ta som i goti, ti ni, “Hu hon si nin ti hwem”, u ni, “I simaɗini kwa ni na ɗom ka u wa’ cwa.”
Si nyus, “Ɗin ni kolu cwa ta ɗom wa, ahon hu ɓwet ni fu cwai a saa wen ya?”
A ta keli si wis shangi nyai, ɗin kurunggwa kofus shingat hai.
Unai si mat kurya ames ya shak tima ti yes mati i dala ti wis muro ta kel i kurunggwa wa ti wur ames.
Kurunggwa nyut, “Kabuk, nna shi wa shi lak mborsun, shi nyut ɓi ti ha’ ɗamam i marak amen ma luɓuti shi ni ti kinuni ta taɓof ti har arom ta wur shak, ti wash ii hai ɓur tiya, nna i ɗor i fur ii hai.”
Avwishi ti wa, ti lak mbor ti kurunggwa, ti ni, “Re amesh ni, ɓi shi har huɓyang hu afyai, hu bakamam, hu ɓyalang, hu lungai shak, shi shu na taɓof.”
Mbor ti kurunggwa ti mas aɗeng ima avwish ti lakut.
Kurunggwa ɗor ta fit wuur! wuur! wuur! wuur! wuur! wuur!
Yes ndak tasi ɗamami hai hyashashash, nggyaal hop-hop, lyaf mas ya deshere’ unai si ha’ si wa ti kel i mburu, nzwafus kikyali ta torus lo’ i ta.
A ngga’ ima kurunggwa wis mute kunggwarang nai.

The story of the tortoise and the birds.

One day the birds had a feast in the sky. Then the tortoise went to the birds and begged them to give her each a feather, so that he could go to the feast with them. Then they all gave her one feather.

When they were on their way to the feast, the tortoise proposed that they should all choose a name for themselves for the feast. She called herself “All of you”.

When they reached the place of the feast they started dancing. They were very hungry. Then the people of the house of the feast brought them something to eat.

They waited a little, then they saw the food coming. When they put the food on the ground for them to eat, the tortoise asked: “Whose food is it?” They said, “It’s for all of you.” Then the tortoise said, “Thank you! Didn’t you hear what I told you before my name was?” They said, “It is ‘All of you’.” Tortoise said, “Because of that this food is mine alone, yours will be brought later.” The tortoise sat down with the food and drank and ate and finished it all alone.

The birds waited and waited and waited, they were so hungry and their mouths were so dry. One of them went to the people of the feast and complained, “You have left us hungry. We have been here in the room without food for a long time.”

They said, “But we have brought you food, how much food do you want us to give you?” Then they realized that tortoise had cheated them.

Then they took away their feathers from tortoise. When the last one came tortoise asked her to take a message to her home.

Tortoise said to her, “Please, when you go, tell my wife, she should take my soft bed things and put them in the yard, take my clothes and put them on top, so that when I come down, I fall on top.”

The bird went and told Tortoise’s wife, “Your husband said you should collect all the hoes, stones, knives, dishes and pots and put them in the yard.”

Tortoise’s wife did what the bird had told her.

Tortoise descended from the sky: wuur! wuur! wuur! wuur! wuur! wuur!

He came and fell on the things and broke his back. Then they took him to the doctor, who joined the places and stitched his body together again.

This is how Tortoise got his cracked back.

More:

• Cultural depictions of turtles and tortoises
• Folktales from Nigeria

Kocokat

Naf ma Nyorong sin mi si ti’ kocoki. Kocokat ahun „Ji Nyorong“ ti  mun ɗaam mma naaf a asaahai, ta ku ta mun makocok. Re mi kek, si jyaai Nyorong, ref kwa. Ɗes, ref si shyaatai Nyorong kwa.

Ɗaam mma naaf a masaahai, si nii, a ji Nyorong ahun rai, si mun mi?  Ma bya’ mar ta tong mawan a ram. Taa tei, ta tek nafu, ta kir a sam. Si nii, a shitai Nyorong ti vivat. Taa nani, mma si shitai, ma yo maɗafal mai, ka ɗes, mma ma ti ra, si kai, si niyis, ta ji Nyorongi. Mma a njeng fwet kwa, si han han ti shiril, si karat nggayi, si faris, ta ji Nyorongi ti.

Mma si kai mar, si far, ɓa ta ji Nyorong, ta tong ji „sam“. Sam ma  ligit langash sok malang hara. Mma manjeng ti twis naaf, ta sor andai. Si nii, a ji sam kek. Mma a ɗut, ta ji „ver ma sami“. Taa sam, ta ji „sam ma kama“. Mma ma ti manjeng, ta ji „ver ma kamahi“ ɗes. Taa tei, ta ji „sam ma tek“, ta ji ver ma teki andai. Ma walayi yit mai, ta ji sam ma wak, ta ji ver mmisi. Naaf mma a syai ɗaam kyani shak, si nii, a ji rai, a wal. Yit mai, si nyaai, ma yo „makocok ma njelek“.

Ren mma mi wan a veri, si ji ligit ti veri. Fe mma mi wan a veri  si gon rukulai mma mi wan a no’i a haai fat rawan. Ɗes, si cu rom si ref mmisi, hai ti ram shak. A Ɗafo, fe mma mi wan a ver a reni si twaaf a fo ma disang ta naf ma Kanang. Manaf ma Kanang ta faris rigit, si sho.

Taa tei, ta yu a Kundung, ta so mata’ tima kocok mi wan a veri ti  la. Ref sin ti fayi. Fe mma mi wan a veri shak si mun a mamun, si masirai mar ti hayi ti mwatash ɗiin ti a Kundung. Taa tei, Manaf ma Wal ta kul shir, ta riɓin ti folal (si nii, shiri wa’ kwash ma naf mma si cu a ɓur ti tek hai mi). Ta munis a fari, ta mbiis a fo kasik makong-makong, ma melok, ta ku ta kiris ti a fo. Shak ti masirai ti andai. Naaf mma folal ti shiri ti ndefis a ndik taa fo ahun lulya si nin kpok a ndik, si nii, mmis a mawalan. Andai ɗes, mma ɗama mmis ɗiin a fotis ti a Kundung a ɓwehi, si nii, mmis a mawalan. Mma si wal a sho shiri, shak si magu’ ti hayash a nggong ma mar ti hayi tima si mun si masirai.

Taa tei, Manaf a Wal ta tek rukul ti kocokat ti ram shak, ta gu’is  kocoki hai (sin kocoki si tong no’ mmis rukulai mma si gon ti cifash mmis a hai tawe, ta ku ta gu’is rukul ti rami – ti yangga’an ti – a hai shak). Si nii wa’, mma a gu’is rukul ti mgbang tindai hai shak, haai mmis si maɓo, si shitai ɗam mama a mun ma laki kwa. Naaf mma a nggyai maɗafal a fo (maɗigir), si nii, ta wop a mamot ti a kili, ahun ta mun a mandok a wur, yit a awop a har sakwar. Taa nani si lifit ti dor kong, ref si matai. Si ɗu ti dor a fo ma disang ma mgbang a Hurum. Taa nani si maɓaas ti dori mawis a wurai.

Ta mbule’ shak kocok mma an si veri si tik a matof ti a Hurum, si  shuris Saf ma Nyorong. Si mun a wan, sin ti caan si folal ɗanggat-ɗanggat. Saf ma Nyorong ta riɓin lo ma canani ti shir, ta faris, fat an si faris a Kundung. Ta mbiis ti a fo kasik makong-makong, ma melok, ta ku ta kyaaris ti a fo. Naaf mma shiri ahun lulya si ndefis taa fo, si nii, mmis a mawalan. Andai ɗes, Saf ma Nyorongi ta mbaahis kambut ti nggwaash (ti Nyorong) ɗiin a hai kasik makong-makong, ma melok, ta ku ta kyaaris ti a hai. Naaf mma a kiris kambuti, ti ro a hai a yis, si nii, a cwan ɗigir, mmis a mawalan. Mma si wal taa nani, findel a wal.

Ren mma makocok a mot, si kir a sam makon yuhun. Si yu a disang ma mgbang a Hurum, si no’ Nyorong ti shaat mmisi ti. Andai ɗes, si kir nafu ti makocok mma a moti a sam, si kul Nyorong, si kir, ti munai hai. Nafuhi (lyan) si kiret fukut, si waset mbar a yish, ti shat shaati kwa! Taa tei kocok hai ti ram s malal, si tof ti a wur ti makocok mma a moti, si tek la, si ɓur. Si sakat ɗaam ma hatat (tamwash si aa), si lyaaf, si ɓur sis ti fukutayi, si kar lwyati, si cu. Shak ɓwyash melok mma Nyorong ti fwaa a shaat sisi, si jyaahet ji, si riɓin ti mbar gelosh, ti cu. Andai ɗes, rukul nzis ti makocok tima ndee a ver tihi, si tek, si ɓur sis ti.

Mma si wal a tek hai ti makocok, si shitai ɗam mma a hek sisi, si  shu shaat la. Wa’ tela mu tu ti kikyal mma si shyaatai a hai, si shitai ɗam mma a hek naafi. Si nii wa’ hai ti gwaaf naaf mma a cu ɗigir ahun a tek finvan fit a gam safat, ahun mamot ti cala. Tek ɓur ti, nafu ti yu a ra ahun ɗeng ta tek nafu, mma makocok a mot, ahun sin ka’ ka si shu shaat la.

Lul:

• Mimai a kir, si kaa’ai naaf ma lel, ta ji Nyorong, ta mun makocok, kwa?
• Mimai a ti’ han ti shiril?
• Mimai a kir ref si jyaai rai ahun si shyaatai Nyorong kwa?
• Mimai a ti’ “ɗam mma a mun ma laki kwa” mama kocok si shyaatai a Kundung,  mma si gu’is rukul ti kocokat hai, sin a wan a ver?
• Ha aa yo naaf ma Nyorong mai ha?
• Mma si kai ha a kwai hani, ɓa a shitai Nyorong, ahun a ji rai, a fuk ahun wet?
• Mimai a kir, si kaa’ai naaf yo kayi?
• Makocok a shiɗyaat ti mi?
• Mimai a kir, kocok si shiɗyaat ti ndong?

How to become a makocok

The leaders of the Ron traditional religion (Nyorong) are called Kocok. There are certain ceremonies which a person does perform before he becomes a makocok. Only men can become a makocok. Women are not allowed to take part or even see the religious symbols.

What are then the things a man does in order to become a makocok? First, one has to be circumcised. Next, he has to marry and have children. That is called the small Nyorong. From here, if the man is a reasonable person and well to do, he will be asked to complete the rituals. If one isn’t rich enough, the family helps him with millet from a collective farm.

When one is selected to do the ceremonies, he will start with the Sam ceremony. Sam consists of 17 pots of liquor. One can stop at this point, if one hasn’t got enough to go further. One will then be a makocok of the Sam rank only. If one is rich enough, one can proceed to the dance of Sam. The next stage is called Sam ma Kama. If one is strong enough, one can also do the dance of Kama. The third stage is called Sam ma Tek and dance of Tek. The last stage is called Sam ma Wak and dance of Wak. A person who does fulfill all those ceremonies will be highly respected. He will be called makocok ma njelek.

Before the Ver dancing will be done, people will brew beer. Those who will be ordained buy head ties which they will tie to their heads like turbans. They and their wives put on their best dress. In Daffo, those who will perform the Ver dance meet at the ritual hut (Disang) of the Kanang family. One of the Kanang family will give them kunu to drink.

After that, he will prepare the public square Kundung for the dancing. The women follow. Those to perform the Ver dance will sit around a small ritual stone. A man of the Wal family will give them a medicine mixed with ground beniseed. That medicine is said to been made of hearts of enemies killed in war. While giving it to them, he will touch each person’s mouth with it six times before he will put it into his mouth the seventh time. He will do this with all of them. Anyone who allows the medicine or saliva to drop from his mouth is said to be bound to die. Likewise, if a person does loose anything at the Kundung square that day, he is bound to die.

After taking the medicine, they will bow their heads in front of the small stone around which they sit. After each of them has put his personal head tie on his head, a man of the Wal family will cover each man’s head with the national turban, which is black. It is said that when this big turban is put on their heads, they will see something which is forbidden to tell. It is believed that anyone who has tried witchcraft will die right there or immediately when he reaches home. Then the dancing starts, in which the women will join. The dance is then taken to the central ritual hut at Hurum. The dancing then goes on at their individual houses.

The following morning all the newly ordained Kocok go to Hurum again to greet the Saf ma Nyorong. Each of them brings a chicken and ground beniseed. The Saf ma Nyorong will mix the chicken meat with beniseed and give it to them in the same way as it was done at Kundung square the day before. He will touch each man’s mouth with the meat six times, before putting it into his mouth the seventh time. Anyone who allows the meat or saliva to drop from his mouth is said to be bound to die. Likewise, the Saf ma Nyorong will touch each man’s head six times with a special cap, before putting it on his head the seventh time. Anyone on whose head the cap shakes, is found guilty of witchcraft and bound to die. That is the end of the actual ordination ceremony.

When a makocok dies, he will lie in state for three days. They will go to the main ritual hut at Hurum and tie the fetishes, lest they hurt themselves because of the mourning. Likewise, the wife of the dead makocok will be made to sit on one of the fetishes. The wife of the makocok will be asked to put on her best dress and rub herself with oil and is not allowed to weep. Next, kocok from all over the country will be summoned to the house of the late makocok, to take him to his burial place. They will select sheep and goats to slaughter. The skins will be used to bury the deceased, will the meat will be eaten by the priests. During the seven days in which the fetish mourns for the deceased, they will cook rich food for it. The makocok‘s head tie which he wore during the ordination ceremony will be buried with him.

After performing the post-mortem on the deceased makocok‘s head, his remains will be finally buried and the mourning period stops after a while. The temple is one of the places which tells what has killed a person. Allegedly, a person’s head will reveal whether he died because he has done evil or was greedy or whether he died an ordinary death. It is an offence for a woman to go into temporary marriage or for a man to marry, when a makocok has just died or the mourning period is not yet over.

Questions:

• Why is a poor man never asked to become a makocok?
• What is meant by collective farming?
• Why are women not allowed to become makocok and see the fetishes?
• What is the thing which the kocok see when the turban is put on their heads which they are forbidden to tell?
• Are you a member of a cult association?
• If you were asked to become a member of cult association today, would you like it?
• Why does a person need to be asked to become a makocok (instead of presenting himself) ?
• By what does a makocok swear?
• Why do the kocok swear by Ndong (a type of masquerader)?