Chapter 18

CHAPTER XVIII FIRE AND THE CELESTIAL LUMINARIES In this strange region of water and marsh-land the elements enter into the lives of the people with a nearness and intimacy unknown in Northern latitudes. Isong, the Earth Mother, holds her children very close to her breast. The cradling arms of the water lap the land on every side ; while fire, which in our cold North mostly means the gentle glow of the hearth, or the terrible destroyer, annihilating in a few hours the hoarded treasures of centuries, somehow seems in Africa to mean so infinitely more. Whether girdling a desert camp with its ring of flame, and thereby acting as guardian against the fierce-eyed, keen-fanged denizens of the wild wastes beyond; or raging, reaper-like, amid the lush green of the Southern Nigerian bush, felling its luxuriant growth, thus clearing and preparing the land for the planting of new farms : for pure riot of colour, such a bush fire, seen as dusk is falling, could hardly be surpassed. One evening we sat near the Rest-house at Ikotobo, watching the light fade from the West, when a glow that was none of the sunset’s began to show through the twilight. Against a sky of indescribably beautiful blue, clouds of smoke floated upward, curve upon curve, their ivory- white touched here and there with wavering gold and amber. Billow upon billow they rose, glowing now and again with softest rose or flooded with mauve like that of fields of autumn crocuses by the spinney-side at home. In the foreground a line of palm trees sprang sharp and clear above the level of the encircling bush, bitumen-dark against the opalescent background ; while, from beneath, 248 stabs of orange and vermilion shot through the shadows as the fierce flames leapt to view, and, at times, a burst of sparkles was thrown upward, toward the tender sky, to fall again in a shower of tiny stars. When, as sometimes happens, such a fire rages through the vegetation, tearing its way to the shore of creek or river, the sight is surely, for sheer beauty, like nothing else on earth : unless, indeed, to compare small things with great, it brings to mind, in colouring at least, Vesuvius as we last saw him, flinging fountains of flame above snow- covered slopes, the whole mirrored in the wonderful bay at his feet. In lands where such demonstrations of the splendour and power of fire are matters of constant occurrence, it is not to be wondered at that many rites of fire-worship, such as died out among us centuries ago, should here still form part of the life of the race. On a certain day in the wet season some towns, for instance, make two great bonfires, one on each side of the road. Then they gather their cattle, sheep, and goats into a herd and drive them between the walls of flame. This ceremony is said to destroy evil influences which might otherwise have caused sickness to fall upon the beasts during the year, and is also considered to act as a fecundative agent. According to several witnesses a great fire play is given on certain occasions at Ikot Eyo near Ikotobo. A bonfire six feet high and about as many yards square is made. Round this, first at a respectful distance, then in ever- narrowing circles, the people dance. Suddenly some break from the ring and, rushing forward, spring into the flames, where they leap up and down as if the tongues of fire were powerless to harm them. When they emerge again they are quite unscathed, because, as they say, they have a “ Juju medicine which stays the power of fire.”1 On one occasion a stranger not thus protected leapt inside, suspecting that some trick was employed, and was dragged out badly hurt. We had hoped to witness the next fire play, but this was prevented by our departure from the District. At Eyo Abassi Town a similar ceremony is reported to 1 Some Ibo “ doctors ” are credited with the same power. be performed. The last time on which it was carried out is said to have been about three years ago. Those who “ know the fire play ” claim also to have the power of passing unharmed over glowing embers. It is noteworthy that these fire plays are generally given, as with us of old, at about the time of the summer solstice. In this part of the world the art of making flame from fire-sticks seems unknown. The only way of obtaining it in olden days is said to have been to strike a matchet upon stone until sparks fell upon a little heap of dry grass or leaves piled near by for the purpose. Ibibio people are naturally nervous about sleeping with a fire burning in their houses, because of the inflammable nature of the buildings. Before going to rest, therefore, they usually rake it out and cover up a small portion of the embers with dried spadices from which the palm- nuts have been plucked, since these form slow-burning fuel. Little bundles of firewood are always kept ready to rekindle the flame on the morrow. When a new house has been built, the owners carry thither the “ seeds of fire ” from their former dwelling ; for they think that by so doing they not only bring a liome-like feeling into the new quarters, but that the presence of fire from the old hearth will enable them to live peacefully within the new walls. The brand must be carried in the hands of a woman who has borne many children but is now too aged to bear more. Contrary to the custom of many tribes, the fires must not be allowed to die down in the compound of a dead chief until the last of his funeral rites is ended. This is said to be another expedient for “ keeping the ghost-house warm.” The following is the story of the coming of fire : How Fire came to the Mangrove Lands. {Told by Udaw Owudumo of Ikot Atako.) “ In old old times, part of our country possessed fire; but the greater part had none. Those who sought to buy it had to go on a long journey, leading with them a cow in payment for a few live coals, which were given them in the hollow of a plantain stem, together with a little faggot of dry chips to feed the flame until their town was reached. Even at so high a price, fire was only sold on condition that it should be kept for the purchaser’s own use and not the smallest ember given to any of the townsfolk. “ One day a certain family set forth to the ‘ fire land,’ leading a cow as the price of what they sought. Soon after crossing the border of that country they saw a tall palm tree from which mimbo was being made. Now, after the first flow of the sap is over, it is usual to light a little fire amid the great leaves at the top of the tree, so that the heat may draw up the sweet musk-like juice. As they went by one of their company stayed them, saying : ‘ Wait a bit.’ “ Then very softly he crept up the palm, while his friends kept guard below. When the top was reached, he stood up and looked round over all the country-side, to see if any of the inhabitants were coming. None was in sight, so he said : ‘ It is well. Perhaps we may have free fire this day ! ’ Then he took a piece of bark, in it laid the ‘ seeds of fire ’ from the mimbo tree, carried this down with all care, and gave it to his friends, saying : ' Here is fire for you.’ “ They took it and went back to their town glad of heart. When they reached home, they ran in among all the people showing what they bore and crying : ‘ Look at the fire which we bring ! Free it is, for we have paid nothing for it. In proof behold our cow ! ’ “ The townsfolk asked : ‘ How did you get this thing ? ’ To which they answered : ‘ We saw it at the top of a mimbo palm. When we found it, the owner was not there. So we took it and bore it away without payment.’ “ On hearing this all the people rejoiced. Singing and dancing they went forth to the bush seeking dry wood with which to make a fire so great that all the townsfolk might have a share. While this was being done, one of the men stood forth and cried : ‘ Let us choose a guard to set over this new treasure ! ’ “ To this counsel all agreed, and when each had taken a brand to his home, making fire upon the hearth that it might never more grow cold, the rest was borne in solemn procession to the ‘ Egbo-shed.’ Oyer it a guard was set and a priest chosen that he might watch it well so that it should never die. “ From that day all men can warm themselves in the glow of their own hearths, while their wives cook chop and enjoy it ; for fire dwells among us and we need no longer seek it in a far country and at a great price.” Probably an echo of this legendary origin is to be found in the rites of the Juju Ibokk Ukponn, i.e. the Soul’s Medicine, to which recourse is had when a man lies sick. A fire is made a little to the side of the shrine but not far distant, and on this, while reciting prayers for the recovery of the sufferer, the priest slowly sprinkles palm-wine. Afterwards, it is said, the man for whose sake the rite has been performed usually recovers. Often when passing along bush path or village street we met an aged crone or young boy carrying a section of hollowed-out plantain stem, from which rises a thin film of blue smoke. On head or in hand, a little faggot may usually be seen ready for use in rekindling. One night, at Ikotobo, we came upon such a fire-bearer, who might have stood for the personification of the African Prometheus in the old Ekoi story, newly alighted upon earth, with his gift of fire from Heaven.1 Chief Inaw of Ikotobo, a man more deeply versed than most others of his race in tribal traditions, gave the following account of the sun and moon : “ The sun is a wicked god. In olden times, once a year, when he rose high in the sky, all the men of our people used to go out with matchets, making blood flow in streams to appease, his wrath and refresh him. Then, when he sank low in the heavens, they thought that he was satisfied, and, since the sky grew red, that he was renewing his power by bathing in a bath of blood. Quieted by this belief, the earth-folk thought that danger was over for the time and that they also might bathe and rest.” This tradition of sun-worship and sun-sacrifice is evidently very ancient, and recalls the old Aztec sacrifices, when blood 1 In the Shadow of the Bush, p. 370. An Ibibio Boy carrying Fire in a Hollowed Plantain Stem. Yoruba Traders. was shed in floods and bleeding hearts, torn from living victims, were held up to renew the power of the deity. “ The moon, on the other hand, is good and gentle because she is a woman, and to her women pray that they may become fruitful. When she comes from the East we call her * The Mother.’ When, on the contrary, this great light appears in the West, we think that he is a man and therefore name him ‘ The Father.’ Old folks have noticed that when he appears from this direction he is also always followed by a big star which we call his ‘ bestloved wife.’ Their children are down below, so one cannot see these. “ Again, when at dawn the full moon sinks towards the bush, we say that she is feminine and is following her husband the sun. All the small stars are the children of the sun and moon.” In this belief, surely, an echo of the [epos ydp,os, described in the Rig Veda, may be found. In Slavonic legends, too, sun and moon are married each year, parting in winter to meet again at the coming of spring. In Greek stoiy Hera, the patroness of all marriage, invoked by women in labour, was originally a moon-goddess and her mystic nuptials with the sky-god, Zeus, took place in early spring. Toicri S’ v7ro \dcijv Sia (frvev veodpXea irocrjv, Acotov 0’ tpaipvTa ISe KpoKov 1)8’ vaKLvOov ttvkvov Kal paXaKOV, os o-tto y^ovos vxpocr eepye. tuj ’evi Xe^dcrdrjv, IttI be vecfreXijv ecrcravro KaXrjv \pV(T<LLljV. 1 And under them The sacred Earth put forth fresh-springing grass. The lotus dew-besprengt; the yellow crocus And hyacinth, close-furled and soft, which held them On high above the ground. Hereon to sleep they laid them, While over them they spread a lovely golden cloud, From which fell glistening raindrops. When full moon shines splendid plays are given, “ because in the bright moonbeams people feel enjoyment very much. Many therefore, choose this time for sacrificing to their Juju.” 1 Iliad, xiv. 347. Another chief, after confirming all that Inaw had said, added : “ When the sun goes down, it sinks into the big water. We are lost in wonder and cannot tell how it gets round to rise in the East ! In spite of its brightness I do not think that it is very large, certainly not as large as the table at which we are sitting. I should judge it to be about the size of a big plate.” In certain parts of the country people used to sacrifice to the moon, which they called “ The White Cock-hen.” They thought that it was wont to come down to enjoy the sacrifices. At Calabar, in olden days, it was also said that the moon came down to walk about and enjoy things when all the earth-folk were sleeping. When the moon gets later and later in rising, men say that he is a man and that Offiong esin udia anwan ima Moon refuses chop (of) wife loved. Should you wish to know the age of the waxing moon, Ibibio say that you have only to look through a white silk handkerchief and can tell the number of days since new moon by counting the thin crescents to be seen in this way. A prayer offered to the new moon is much like that recorded among the Ekoi and runs : “ O moon, new, protect me ! Let not evil influence, ghost or devil, harm me so long as you shine in the sky.” The four or eight days’ week (Urua) prevails over all Ibibio land. Four weeks make a month, and twelve months a year of two seasons, dry and rainy. January is called “ Offiong ’Nda Eyo,” i.e. First Moon of Season. February is named “ Offiong Udiana,” March “ Offiong Eyo.” April to September are called “ Akpa Offiong Ukwa,” i.e. Moons of the Rainy Season. October to December are known as “ Akpatre Isua,” i.e. Last Part of the Year. Each succeeding month is called the “ Brother ” of the previous one. Not many planets or stars are given particular names. The word for star itself, ‘ ’Ntan-ta-Offiong,” means “ Sand of the Moon.” Among those best known are : Angwa Obo. Jupiter. (Whenever this luminary rises, an Egbo play called by the same name is given.) Nwan Ima Ntan-ta-Offiong. Venus. Wife loved star. Etaw Iyakk Ita. Belt of Orion. Stick (of) fishes three. Unen Eka Nditaw. Aldebaran. Fowl mother (of) chicks (or children). 'Ntan-ta-Offiong Usere. The Morning Star. Star (of) morning. Here, as in many parts of the world, the coming of a comet is looked upon as foretelling the death of a great man. In Calabar a ring round the moon, and among the Eket a rainbow, Oddokk Abassi, “ The Horn of God,” are regarded as of like portent. In other parts the latter is called Akpara and thought to be sent by Abassi to stop the rain. As has been previously mentioned,1 Obumo, the Thunderer, is by many Ibibio identified with Abassi, the Supreme God and Maker of Heaven and Earth. Others, however, think that lightning, variously called Obbuma, Aduma, Amuma, Amoma, or Eruma, and thunder, termed onomato- poeically Ammarannmaran, or Nkeppkepp, are messengers of Abassi, sometimes sent to give warning of approaching rain, at others to kill witches or “ bad ” trees. Rain ordinarily comes from Abassi, but there are many “ doctors ” who can make it come or cease at their will. 1 Vide Chapter I.