--- title: Xxv.--how Two Bendega Young Men Changed Their Skins., part 3 — Ikom folk stories from Southern Nigeria · full text with trees · page 2 description: Xxv.--how Two Bendega Young Men Changed Their Skins., part 3, «Ikom folk stories from Southern Nigeria» by Elphinstone Dayrell: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: Now Chief Erim had only two wives; one was an Okuni woman, by whom he had a son called --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg70959/20/page/2/) [home](https://md.mova.elamur.ai/free/en/) / [corpora](https://md.mova.elamur.ai/free/en/corpora/) / [tales](https://md.mova.elamur.ai/free/en/corpora/tales/) / [Ikom folk stories from Southern Nigeria](https://md.mova.elamur.ai/free/en/corpora/tales/pg70959/) / Xxv.--how Two Bendega Young Men Change… # Xxv.--how Two Bendega Young Men Changed Their Skins., part 3 · page 2 [1](https://md.mova.elamur.ai/free/en/corpora/tales/pg70959/20/) **2** It did not take the slaves long to realize that they were very little better off for the death of their late master, as Oga Erim carried on much in the same way as his father had.[42](../../42/ "tree and pragmatics") The first woman slave who failed to bring her twelve cakes of camwood was given forty lashes instead of fifty, but Oga Erim said that he was young yet, but that as he got older he would be much more severe and punish the people far more cruelly than his father had ever done, as he intended to be very wealthy, and they would have to work much harder than they had done during his father’s lifetime unless they wished to be badly punished.[43](../../43/ "tree and pragmatics") One day when he was vexed with a slave, he tied him up to a tree and led the driver ants to him, so that he died in great agony.[44](../../44/ "tree and pragmatics") After a time things became so bad that the slaves decided that they must kill Oga Erim, but they did not like to do so at once, as they thought that the Inkum people might suspect them, in which case they would be tortured in many different ways, so they resolved to wait two years before they revenged themselves upon their cruel master.[45](../../45/ "tree and pragmatics") As the time went on Oga Erim became harder on his people, and some of the slaves were flogged and tortured almost every day; he seemed to take great delight in their sufferings, and spent much time in devising new forms of torture.[46](../../46/ "tree and pragmatics") When Chief Erim had been dead two years, the head slave called all the other slaves together, and said that the time had arrived when Oga Erim must die, as he did not think that they would be suspected if they were careful.[47](../../47/ "tree and pragmatics") The slaves then discussed the best way to kill Oga Erim.[48](../../48/ "tree and pragmatics") One of them said, “Let us make him blind in both eyes,” but the others would not agree, and said he should be killed at once, as if he were only blind he would know what was going on and would still be able to punish them.[49](../../49/ "tree and pragmatics") At last it was decided to poison Oga Erim, so the slaves brought a very strong poison made from the horns of a ram and some of the hair from the mane cut into small pieces.[50](../../50/ "tree and pragmatics") They then called Oga Erim’s name and told the ju-ju to kill him and not to harm anyone else.[51](../../51/ "tree and pragmatics") The poison was then placed in Oga Erim’s food and a few hours after he had eaten it he began to vomit and spit blood; so when the sun was going down he called for the head slave and asked him to get him some medicine to cure him.[52](../../52/ "tree and pragmatics") The slave advised his master to leave the compound and go to his farm-house until he got well, as he thought that someone must have put a ju-ju in the ground where he was lying, which caused him to be sick.[53](../../53/ "tree and pragmatics") As Oga Erim was unable to walk, the head slave ordered four slaves to carry their master to his farm.[54](../../54/ "tree and pragmatics") In the middle of the night Oga Erim died in great pain, and one of the slaves at once ran off and told the head slave what had happened.[55](../../55/ "tree and pragmatics") He told all the slaves to be quiet and not to tell anyone until he gave them permission, as the head slave knew that directly Odoggha Eyu heard of his brother’s death he would at once come to Inkum to keep the funeral and take all the goods which were formerly his father’s.[56](../../56/ "tree and pragmatics") The head slave then went to the body of Oga Erim and got the keys of the houses where all the rods and other valuables were kept.[57](../../57/ "tree and pragmatics") When he got back to the town, he opened the store where all the rods were, and having called all the slaves together, he divided the rods amongst them all, and then locked the door again.[58](../../58/ "tree and pragmatics") He then went to the house where Oga Erim kept his walking-sticks, brass pans, pots and other expensive articles, and having opened the door, divided these things up and locked the door.[59](../../59/ "tree and pragmatics") After this the head slave divided up the cows, goats, sheep, pigs and fowls between them all, but he left five cows in the compound so that the funeral might be properly kept.[60](../../60/ "tree and pragmatics") He then told some of the slaves to carry their master’s body to the town, but before this was done he warned all the slaves to be very careful not to keep any of their dead master’s property in their own houses, as they might be accused of stealing, so he advised them all to send their things to their different friends’ houses where they could be kept for them without anyone knowing.[61](../../61/ "tree and pragmatics") A messenger was then sent to Odoggha Eyu to tell him that his brother was dead.[62](../../62/ "tree and pragmatics") The chiefs were also informed, and many people came to mourn, the women throwing themselves on the ground weeping.[63](../../63/ "tree and pragmatics") When Odoggha Eyu heard that his brother Oga was dead, he called his company together to go with him to Inkum, and remembering how wealthy his father had been, he hired many slaves to carry the property back to Okuni.[64](../../64/ "tree and pragmatics") He also borrowed a large number of rods to provide a big feast at the funeral and to give his friends and the slaves he brought with him plenty to eat and drink.[65](../../65/ "tree and pragmatics") When Odoggha Eyu arrived at Inkum, he asked the head slave to hand the keys of his brother’s house to him, so that he could satisfy himself that everything was in order.[66](../../66/ "tree and pragmatics") But the head slave told him that it was the custom for him to bury the dead body first, and that after the feast the keys would be handed over; he also added that everything in the house was as his brother Oga had left it, and that all the doors were locked.[67](../../67/ "tree and pragmatics") Odaggha Eyu then bought five slaves, promising to pay for them after the funeral; these slaves he killed and placed in the grave with his brother.[68](../../68/ "tree and pragmatics") The five cows which remained in the compound were also killed, and their heads were put in the grave.[69](../../69/ "tree and pragmatics") The bodies of the cows were given to the people to eat.[70](../../70/ "tree and pragmatics") Many men and women came to the funeral, as it was known that Oga Erim was rich, and Odoggha Eyu provided food and drink for them all, and the feasting, dancing and singing was continued for five days and nights.[71](../../71/ "tree and pragmatics") The grave was then filled in and beaten down, and the outside was polished.[72](../../72/ "tree and pragmatics") The head slave then handed the keys to Odoggha Eyu, who went first of all to the house where his father always kept his rods; when he opened the door and went inside there were no rods to be seen.[73](../../73/ "tree and pragmatics") Odoggha Eyu stood there silent for some time, wondering what had become of all his father’s wealth and how he could manage to pay all the debts he had incurred on account of the funeral expenses.[74](../../74/ "tree and pragmatics") At last he asked the head slave what had become of all the rods which his father formerly possessed, and whether his brother had spent them all.[75](../../75/ "tree and pragmatics") The slave replied that he had received nothing himself, but suggested that the spirit of his late father had taken all the rods away.[76](../../76/ "tree and pragmatics") [1](https://md.mova.elamur.ai/free/en/corpora/tales/pg70959/20/) **2** - ← previous: [page 1](https://md.mova.elamur.ai/free/en/corpora/tales/pg70959/20/) - next →: [Xxv.--how Two Bendega Young Men Changed Their Skins., part 4](https://md.mova.elamur.ai/free/en/corpora/tales/pg70959/21/) - ↑ back to [Ikom folk stories from Southern Nigeria](https://md.mova.elamur.ai/free/en/corpora/tales/pg70959/)