--- title: Xii.--concerning the Okuni Witches and Cannibalism. — Ikom folk stories from Southern Nigeria · full text with trees description: Xii.--concerning the Okuni Witches and Cannibalism., «Ikom folk stories from Southern Nigeria» by Elphinstone Dayrell: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: In Okuni, a long time ago, there dwelt a chief called ’Ndabu. --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg70959/9/) [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/) / Xii.--concerning the Okuni Witches and… # Xii.--concerning the Okuni Witches and Cannibalism. Xii.--concerning the Okuni Witches and Cannibalism. of «Ikom folk stories from Southern Nigeria» by Elphinstone Dayrell: the whole text, 114 sentences and 3093 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself. **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg70959/9/page/2/) In Okuni, a long time ago, there dwelt a chief called ’Ndabu.[1](1/ "tree and pragmatics") He was considered to be a rich man in that part of the country, and was the owner of numerous slaves.[2](2/ "tree and pragmatics") He also had a large farm and many canoes.[3](3/ "tree and pragmatics") Chief ’Ndabu was, however, not a happy man, as all the time he was young he never had a son who should inherit his property when he died.[4](4/ "tree and pragmatics") On this account, he married thirty wives, but none of them had a child.[5](5/ "tree and pragmatics") At last, the Chief consulted a ju-ju man, and gave him a big “dash.”[6](6/ "tree and pragmatics") The ju-ju man then made ju-ju, and finally told the Chief that the only wife he had, by whom he could get a child was a woman called Iya Agagim.[7](7/ "tree and pragmatics") He advised the chief to pull down all the houses where his other wives lived and to send them away.[8](8/ "tree and pragmatics") He should then build an entirely new house for Iya Agagim, and make a sacrifice of a white goat and a white fowl, to which he should add a white piece of cloth which should be tied up inside the door of the new house.[9](9/ "tree and pragmatics") The ju-ju man told the chief not to sleep with anyone until the house was built, and that then Iya Agagim was to go into the river and wash herself all over, and having thrown away all her old clothes, she was to put on a new cloth before she joined her husband so that she would be an entirely fresh woman.[10](10/ "tree and pragmatics") When the chief heard this, he was very pleased, and went home.[11](11/ "tree and pragmatics") Having called all his wives together, he told them what the ju-ju man had advised him to do, and although he was very sorry to part with them, still they would all have to go as he was determined to get a son if possible.[12](12/ "tree and pragmatics") That night all the wives cried bitterly.[13](13/ "tree and pragmatics") The following day the chief sent to his farm for yams which he gave to his wives, and many rods as a dash; he then sent them back to their respective parents.[14](14/ "tree and pragmatics") Iya Agagim was also sorry to lose her old companions.[15](15/ "tree and pragmatics") When they had all departed the chief pulled down all the houses where they had been living, and then built a new house on a different piece of ground.[16](16/ "tree and pragmatics") When this was completed he made the sacrifices as he had been directed to do by the ju-ju man.[17](17/ "tree and pragmatics") Iya Agagim then went down to the town beach on the Cross River and washed herself very carefully.[18](18/ "tree and pragmatics") She then threw all her old clothes away and walked back to the house where she put on a new cloth and joined her husband.[19](19/ "tree and pragmatics") After a month had elapsed she found that she had conceived and told her husband, who was delighted at the good news.[20](20/ "tree and pragmatics") The chief then called a play for all the young men and young women of the town, and told them what had happened.[21](21/ "tree and pragmatics") He also gave them plenty to eat and drink so that they might rejoice with him in his good fortune.[22](22/ "tree and pragmatics") Chief ’Ndabu then went to the ju-ju man, taking many presents with him, and having thanked him for his good advice which had turned out so well, he then asked how many children he would have by his wife; and when the ju-ju man said he would have twenty-one children, he was very glad and went home, but he did not tell his wife.[23](23/ "tree and pragmatics") The chief then sent his slaves off to the farm to make it larger, as in the future he would have to make provision for a larger household.[24](24/ "tree and pragmatics") From the time Iya Agagim conceived, the chief kept her in the house, as he was afraid that if she met any of his former wives they might be jealous, and try to do her some injury.[25](25/ "tree and pragmatics") In due course, the woman gave birth to a boy baby, and the chief held another big play which lasted for three days and nights, and much tombo was drunk.[26](26/ "tree and pragmatics") Then the chief went again to the ju-ju man, and having given him a big “dash,” asked whether the boy would live.[27](27/ "tree and pragmatics") The ju-ju man said that he would live, and that some day one of his sons would discover something which the Okuni people had never heard of or known before.[28](28/ "tree and pragmatics") Then the chief went home.[29](29/ "tree and pragmatics") Altogether Iya Agagim gave birth to twenty-one children, and the last boy who was born was called Amoru.[30](30/ "tree and pragmatics") The chief then knew that his wife would not bear any more children.[31](31/ "tree and pragmatics") As they grew up, whenever he went to his farm, Chief ’Ndabu used to take all his children with him, and there were many people in the town who were very jealous of him on account of his large family.[32](32/ "tree and pragmatics") At last, some of the townspeople met together and decided to get rid of the chief and all his family.[33](33/ "tree and pragmatics") One of the Okuni chiefs, called Elullo, who was a witch, said that he was willing to go to Chief ’Ndabu’s house at night and see what he could do, but he was afraid of the ju-ju which the chief kept in a corner of the house, as it was very powerful against witches and might kill him.[34](34/ "tree and pragmatics") At last, he thought of a plan, so he went to one of Chief ’Ndabu’s former wives, who was called Elilli, and asked her what sort of ju-ju her former husband had to protect him against witches.[35](35/ "tree and pragmatics") Elilli then asked him why he wanted to know, so the chief told her that they were tired of Chief ’Ndabu and all his family, and wanted to kill them, but that they were afraid of his ju-ju.[36](36/ "tree and pragmatics") Elilli said that she was also very jealous of Iya Agagim having so many children, and that as she was a witch herself she would like to join with Chief Elullo and kill the whole family.[37](37/ "tree and pragmatics") Elilli said that the safest way to dispose of them all was to put a witch into Amoru the last born, and that he would take them to his father’s house so that they would not then do anything contrary to the chief’s protecting ju-ju.[38](38/ "tree and pragmatics") Chief Elullo then invited Chief ’Ndabu to dine with him, and asked him to bring his wife and all his children.[39](39/ "tree and pragmatics") The chief gladly accepted the invitation and Elullo prepared large quantities of palm oil chop and tombo for his guests.[40](40/ "tree and pragmatics") One portion of the food he set aside for the boy Amoru, and this portion was bewitched.[41](41/ "tree and pragmatics") In the evening Chief ’Ndabu came with his family, and they all enjoyed their dinner.[42](42/ "tree and pragmatics") But the prepared food had been given to Amoru who eat it.[43](43/ "tree and pragmatics") After they had dined, they all went home and, shortly afterwards, went to bed.[44](44/ "tree and pragmatics") During the night, Chief Elullo turned himself into a witch-bird (the owl) and went to ’Ndabu’s house, where he called the boy whom he had witched.[45](45/ "tree and pragmatics") By this time a lot of witches had arrived, and when Amoru came out he was surprised to see so many people.[46](46/ "tree and pragmatics") Chief Elullo then cautioned the boy never to tell anyone what he saw, and then took him to the place where they cooked human food, and gave him a piece of flesh and some yam to eat.[47](47/ "tree and pragmatics") Amoru eat the yam, but took the flesh home and hid it.[48](48/ "tree and pragmatics") He hid the meat inside his mother’s fire-place, and covered it over with pots.[49](49/ "tree and pragmatics") Although he never spoke about what he had seen, he could not help wondering how it was that he could go in and out of the house when all the doors were fastened.[50](50/ "tree and pragmatics") The next night when he heard the witches play in the town, he was compelled by the witch inside him to go and join them, and found when he got to the cooking place that a man had been killed and hung up to the branch of a tree by his neck.[51](51/ "tree and pragmatics") Chief Elullo told the boy that they were going to eat the dead man as they had eaten the man the previous night, and that he should have his share as before.[52](52/ "tree and pragmatics") Amoru was very frightened when he saw what was done, but dared not say anything.[53](53/ "tree and pragmatics") The dead man was then cut up and cooked with yams.[54](54/ "tree and pragmatics") When the food was sufficiently cooked it was divided amongst the witches who sat down and eat it, but Amoru only eat the yam and took the meat home and hid it in the same place.[55](55/ "tree and pragmatics") Every night for a month and a half the boy attended the feast of the witches, and either a man or a woman was always killed and eaten; but Amoru always took his piece of flesh home and placed it with the other meat.[56](56/ "tree and pragmatics") All this time Chief ’Ndabu had been making sacrifices to his ju-ju to protect him against witchcraft, and he used to call all his sons together to sit round the ju-ju while the sacrifices were being made, but Amoru sat outside as he was afraid to go near his father’s ju-ju on account of the witch in him.[57](57/ "tree and pragmatics") **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg70959/9/page/2/) - ← previous: [Xi.--how a Father Tried to Kill One of His Sons But Failed.](https://md.mova.elamur.ai/free/en/corpora/tales/pg70959/8/) - next →: [page 2](https://md.mova.elamur.ai/free/en/corpora/tales/pg70959/9/page/2/) - ↑ back to [Ikom folk stories from Southern Nigeria](https://md.mova.elamur.ai/free/en/corpora/tales/pg70959/)