[MEDIA=facebook]100047050545275/posts/791100719134939[/MEDIA]
[SIZE=7]The proper procedure…[/SIZE]
A ram with a white face, and its ears had not been slit : all these points being essential in a sheepo for sacrifice.
[SIZE=4]On the day appointed for the ceremony the site was first decided on. It was situated on a rounded hilltop, with views extending to Mount Kinangop and the Range of Aberdare on the one hand, and, on the other, to the snowclad mass of Kenya. To the south, a sea of hills gradually merged into the plains of the Kam’-ba country ; whilst to the north the downs of Lei-ki-pi-a, the land of the pastoral Masai, blended into the waterless country of the Ren-di-li.[/SIZE]
[SIZE=4]A tree of the sacred kind was selected,^ though only a sapling, possibly because our tents had previously been pitched under the shade of the ancestral tree of sacrifice. It was subsequently explained that this young tree would always henceforth be sacred and never cut down. Those taking part in the ceremony in varying degree, in addition to Munge and myself, were the three official ranks, [/SIZE]
[ul]
[li][SIZE=4]N’ja-ma, [/SIZE][/li][li][SIZE=4]Ki-a-ma, [/SIZE][/li][li][SIZE=4]Mor-an’-ja, [/SIZE][/li][/ul]
[SIZE=4]and certain old men who were designated as belonging to the generation M’wan’-gi, and who apparently were present rather as representatives of the older generation than in an official capacity. The young warrior neither took part nor were they present. [/SIZE]
The company then adjourned to Munge’s homestead on the side of the hill, Munge pointing out to the N’jama on the way
various shrubs, eight different kinds in all : two specimens of each were gathered.^
Many of the plants chosen exude a milky sap, such being particularly pleasing to N’gai.
A decoction is sometimes made of these shrubs to be drunk in illness.
- The names of the shrubs were :
[ul]
[li]Mu-ku-yu, [/li][li]Mu-im-bai n’gu-ru, [/li][li]Mu-te- [/li][li]Mu-ta-li, [/li][li]Mu-gu-mu, [/li][li]Mu-ta-mai-u, [/li][li]Cho-cho, [/li][li]Mu-tha-qua.[/li][/ul]
[SIZE=4] Half a dozen notables were gathered closely around,[/SIZE][SIZE=4]Munge presiding, thus forming a curious and impressive group, with the animal in the centre. The women of the neighbouring huts pursued their usual occupations, paying[/SIZE]
[SIZE=4]little attention, and keeping at a respectful distance. [/SIZE]
[SIZE=4]A small ca[/SIZE][SIZE=4]labash was brought, containing about a quart of n’johi([/SIZE] [SIZE=4]native beer). Munge poured about half a pint into a cup, [/SIZE][SIZE=4]drank, spat on the ground, and opening his blanket, spat also i[/SIZE][SIZE=4]nto his bosom ; all followed suit. Munge then filled his mouth with n’johi, and blew it over the sheep’s head. The [/SIZE][SIZE=4]assistant in the ceremony did likewise, and a solemn prayer w[/SIZE][SIZE=4]as offered in a low tone by Munge. [/SIZE]
[SIZE=4]Half a cup of n’johi was then formally poured over the sheep’s head. This con- cluded the ceremony at the homestead.A procession was then formed to the place of sacrifice.[/SIZE]
[SIZE=4]Of the articles required for its celebration [/SIZE]
[ol]
[li][SIZE=4]The calabash conta[/SIZE][SIZE=4]ining the n’johi was carried first, [/SIZE][/li][li][SIZE=4]The grass second, [/SIZE][/li][li][SIZE=4]The sheep brought up the rear, [/SIZE][/li][li][SIZE=4]Immediately preceded by the wood [/SIZE]for the fire and [/li][li]The grid. [/li][/ol]
This, it was explained, was the co[SIZE=4]rrect order. The ground was cleared around the sacred tree by one of the N’jama, the remainder retiring into the shade at a short distance, and taking no part in the work.[/SIZE]
[SIZE=4]All the N’jama and Munge then gathered together round the tree ; Munge stood with his face to the west, the assistant with his face to the east. Munge uttered a prayer, verse by verse, and at the end of each verse poured a small quantity of n’johi over the top of the tree and down its trunk. As he did so the others repeated the responses, and the assistant then went through the same procedure. During the prayer all stood with their hands held aloft. [/SIZE]
[SIZE=4]The branches previously gathered were then brought, and the sheep spread on its back and suffocated. The carcase was placed on a man’s knee in a resting attitude, with its
chest over the sacred branches, so that no blood should drop to the ground ; an incision was made down the neck as far as the breast bone. One of the operators next blew down the sheep’s nostrils, and then the windpipe and great vessels were tied. Munge then drove his knife into its heart, and the blood was collected in a calabash.[/SIZE]
[SIZE=4]The animal was now flayed, but the linear incision left an oval patch of skin attached to the breastbone. The carcase was carefully eviscerated and all the organs retained
:undigested food was thrown away. A long strip of fat was carefully prepared to wrap round the tree, and a small quantity of fat enclosed in a leaf.[/SIZE]
[SIZE=4] The bulk of the fat and this piece in the leaf were put aside in the skin. Portions of the fat, the kidneys, and the heart were next cut up and mixed with the blood in the calabash, the clot being squeezed through the hands. A part of the contents of this calabash was then placed in the stomach, which was skewered and tied.[/SIZE]
[SIZE=4]The remainder was put in the ileum and secured in the same way, thus making a couple of haggis or black puddings. The rectum and its contents were tied, and carefully preserved.[/SIZE]
[SIZE=4]The eyes were removed from the orbit, great care being taken [/SIZE][SIZE=4]not to break them.[/SIZE]
[SIZE=4]
A big fire was made and allowed to burn down, and a large grid of the usual pattern erected over the embers. The meat was thus cooked, the head being roasted first and the lower jaw removed. At this stage my wife, who had so far been made welcome, was given a discreet hint to retire, as women are not permitted by custom to see men eat meat.[/SIZE]
[SIZE=4]When the meat was ready it was carried to the precincts of the sacred tree, and. laid on the boughs. The company took their places in three groups. Adjoining the tree were Munge, myself, four N’jama, and two M’wan’gi ; all of these communicated by partaking of the meat, except one of the N’jama.^ ([/SIZE][SIZE=4]No man who has eaten sacred meat resumes marital relations the following•[/SIZE] [SIZE=4]night.)[/SIZE]
[SIZE=4]Under another tree was a group of Kiama, of
whom two partook of the sacred feast, the others did not. Beneath a third tree sat the Moran’ja ; they consumed n’johi,
but no meat. Munge first wrapped the strip of fat, which had been preserved, round the root of the tree ; then, before beginning the feast, he took a joint, tore pieces from it with his teeth, spat them on the ground, spitting also into his left bosom.[/SIZE]
[SIZE=4]He subsequently placed a junk of meat at the foot of the tree, a,nd I did the same. Offering having thus been made to God,two joints were picked out and sent to the Kiama under the
other tree, and all selected pieces for themselves. [/SIZE]
[SIZE=4]The morsels were held with the teeth, and cut with the sword or knife.
All eating was done very slowly. Each man, as he ate, placed from time to time tit-bits on a pile in front of him beneath the tree ; these were the offerings made to God, and the
remains of the joint were finally added to them. [/SIZE]
[SIZE=4]The two black puddings (muturaa) contained in the stomach and ileum were dealt with last of all ; one was gnawed whole, the other divided into
two pieces. The bulk of the fat meanwhile had been rendered down, and the solid portion of it was also added to the pile of consecrated meat. [/SIZE]
[ol]
[li][SIZE=4]One half of the second pudding was t[/SIZE][SIZE=4]hen placed on the south of the tree. [/SIZE][/li][li][SIZE=4]The penis of the ram was laid to the north, [/SIZE][/li][li][SIZE=4]The tip of the tail to the west, and [/SIZE][/li][li][SIZE=4]The [/SIZE][SIZE=4]head to the east. [/SIZE][/li][/ol]
[SIZE=4]The shank bones were gnawed
'pro forma, and the thigh bones and other long bones split with a sword, and placed under the tree. When the last remains of the sacrifice had been disposed of, all rose to their feet, and held both hands aloft. Munge, facing west, took the liquid fat, and poured some in small
quantities over and down the tree, between each outpouring offering a prayer. The assistant, who stood facing east, and
myself, standing next to Munge, followed suit. [/SIZE]
[SIZE=4]Immediately the last of the fat was finished all lowered their arms and burst into song. Meanwhile the heavens, which early in the
day were blue and clear, had been growing black with gathering clouds, and just as the ceremony concluded, these broke in lightning and thunder, bringing with them, as God’s answer to our prayers, the much-needed rain. [/SIZE]
[SIZE=4]The participants once more formed in order, and recessed in the drenching storm, singing a hymn, and leaving their gifts at the altar.
The ceremony concluded at 3.30, having lasted in all five hours. [/SIZE]
[SIZE=4]The Ceremonial Drinking op Native Beer (N’j6hi) AFTER Sacrifice to God (N’oaI)[/SIZE]
[SIZE=4]The correct sequel to the solemn sacrifice to God is a gathering of those concerned two days later for the drinking of n’johi ; this also is a religious rite. The intervening day is occupied by the manufacture of the drink. [/SIZE]
[SIZE=4]The company already gathered inside one of the huts, and some of the women of the establishment assembled outside under the eaves. [/SIZE]
[SIZE=4]Only the faintest glimmerings of light
penetrated within the hut, and it was barely possible to distiinguish, even in outline, the circle of worshippers. Perfect silence and order reigned, while out of the darkness one voice after another arose in prayer. Amongst those who took part were Munge, the headman of the N’jama, and one of the Kiama. The company responded at intervals, " N’ga-na!" (Amen), and " Sa-i ! Sa-i ! " (Hear, hear !). The gathering in this way resembled precisely a dissenting prayer-meeting.[/SIZE]
[SIZE=4]The n’johi, contained in a metal cup, was passed around, given to me to drink, and sent to the women without.[/SIZE]
The leader of the N’jama poured out a drink
offering, uttering a prayer, and letting a little of the liquor fall on the ground at the end of each sentence.
More n’johi was drunk ; the wives were called up, and I was specially requested to perform the office of passing it to them. The vessel used for the liquor was first a horn and secondly a gourd.