Kudu

“ Somewhere south of the Great Thirst of the Sotik a river called the Narossara. Back of the river were high mountains, and down the river were benches dropping off by thousands of feet to the barren country of Lake Magahdi. Over some of this country ranged the Greater Kudu, easily the prize buck of East Africa. We intended to try for a Greater Kudu.
People laughed at us. The beast is extremely rare; it ranges over a wide area; it inhabits the thickest sort of cover in a sheer mountainous country; its senses are wonderfully acute ”

“ At certain seasons of the year the males leave the females, and live alone or several together. I once saw nine magnificently horned kudus standing on the bank of the Chobi, and I have often seen four or five males of this species consorting together. As a rule the greater kudu is met with in hilly country or in bush so dense that a horse cannot gallop through it at full speed; but if met with in open ground, a good horse can overtake an old male without much difficulty. The females are much lighter and faster, and cannot be overtaken in any kind of ground. ”

“ It is singular that while the Greater Kudu, as we have just shown, has such a widely-extended range in Africa, the Lesser Kudu is restricted to a comparatively very small area, extending only, so far as is certainly known, from Somaliland in the north to the coast-region of British Central Africa in the south. ”

“ The greater kudu is one of the most timid and inoffensive of animals, and when attacked by dogs will not make the slightest attempt to defend itself either with its horns or by kicking.
The Lesser Kudu in general colour nearly resembles its larger relative, but is much smaller, the males only standing about 40 inches at the withers, and it lacks the long fringe of hair under the throat. The white stripes on the body and hindquarters are, however, more numerous—from eleven to fourteen ”

“ In Nyasaland, Mr. Crawshay tells us, the Kudu is to be met with practically all over the Protectorate, especially in the rugged wooded highlands away from the haunts of men. In the Portuguese provinces on the coast, according to Peters, it appears to be likewise generally distributed. Proceeding to German East Africa, we find it also widely diffused there, extending westwards up to Lake Tanganyika, although, as Herr Matschie tells us, it is “nowhere common.” In British East Africa, Mr. F. J. Jackson informs us, the Kudu is [181] “a rare beast and only found in certain places.” ”

“ The kudu is found all over Africa, from the Cape to Abyssinia, though it is now very rare in the extreme south. It does not live in herds, as a rule, but is generally found in pairs, which pass the day in dense thickets, and come out to graze in the [176] evening. It is not very swift of foot, and can easily be run down by a man on horseback. But as it is chiefly found in the country infested by the terrible tsetse-fly, whose bite kills horses in a few days, it is generally hunted only with dogs. ”

“ Other rare animals are apt to "use" about one locality, so that once the hunter finds tracks, new or old, his game is one of patient, skilful search. The greater kudu, however, seems in this country at least to be a wanderer. He is here to-day and gone to-morrow. Systematic search seems as foolish as in the case of the proverbial needle in the haystack. The only method is to sift constantly, and trust to luck. One cannot catch fish with the fly in the book, but one has at least a chance if one keeps it on the water. ”

“ Passing northwards to Somaliland, we find the Kudu more abundant on the higher grounds. Capt. Swayne informs us that it inhabits the top of Wagar Mountain and the Golis Range, which rise to about 6800 feet.
Lieut.-Col. H. D. Olivier, R.E., F.Z.S., who has recently returned from a hunting excursion in Northern Somaliland, has favoured us with the following notes:—
“I first came across the Greater Koodoo in the Golis Range, and I also found it to the west of Hargeisa and near Milmil, as far south as lat. ”

“ The females are hornless, and the colours of the two sexes are different. The hoofs are long and the toes rather unusually separable, which state of affairs is in accord with the {316}swampy country affected by many. T. gratus and T. spekei are larger forms; the Boschbok, T. sylvaticus, is smaller.
The Kudus, genus Strepsiceros, have more markedly twisted horns, which are absent in the female. The body is vertically striped with white. The largest species is S. kudu; a smaller form, S. imberbis, is from Somaliland.
Fig. 165.—Eland. Orias canna. ”

“ We gradually leave behind the oppressive dampness, which suggests miasma and fever, and begin to breathe air which, though very hot, is drier and purer. We have risen 262 feet at Kudum from 77 feet, the altitude of Resht, and as we travel now in a south-south-west direction, following the stream upwards, we keep getting higher, the elevation at Rustamabad being already 630 feet. We leave behind the undulating ground, covered with thick forests, and come to barren hills, that get more and more important as we go on. ”

“ Some of the Maravars wear the kudumi, and others do not. It makes a difference in their social position. The kudumi, which was originally a sign of Aryan nationality, and then of Aryan respectability, has come to be a sign of respectability in general, and hence, whilst the poorer Maravars generally wear their hair long, the wealthier members of the caste generally wear the kudumi. The Pallars in Tinnevelly used to wear their hair long, but most of them have recently adopted the kudumi, and the wearing of the kudumi is now spreading even among the Pariahs. ”

“ Fish and flesh, except beef, are eaten, and intoxicating liquor is rather freely imbibed. The women wear coloured cloths, usually black, and widows are not obliged to be clad in white. A gold mukkutti is an indispensable nose ornament. Tattooing is largely resorted to by the women.
The occupation of the Kudumis is service in the houses of the Konkana Brāhmans. They also prepare beaten rice, act as boatmen, porters, and agricultural labourers, clean tanks and wells, and thatch houses. ”

“ The dead are buried in a sitting posture, with the legs crossed tailor-wise. Before the grave is filled in, a small quantity of cooked rice is put in the mouth of the corpse. On the third day, a small mound is made over the grave, and food offered to it. The final death ceremonies take place on the eleventh day, and consist in the sprinkling of holy water, and giving presents to Brāhmans. By the prosperous members of the community, a caste feast is given on the twelfth day.
The main occupation of the Kudubis is shifting (kumāri) cultivation. ”

“ Before the Kudubis commence work, they pray to him, and make a vow that, if they are successful, they will offer a fowl. Failure to produce good balls of catechu is attributed to the wrath of the deity. At the close of the work, if it has prospered, a kalasam (brass vessel) is set up, and fowls are killed. Sometimes, goats are sacrificed, cooked food and meat are placed on leaves round the kalasam, and after worshipping, the viands are partaken of.
Like some other castes, the Kudubis do not eat new rice until after the Hosthu (new crop) festival. ”

“ This individual is believed to possess a magic influence over wild animals and snakes, and often comes out in public as a dexterous snake-charmer. It is principally in the case of poisonous bites that the Kudumi's skill is displayed. It is partly by the application of medicinal leaves ground into a paste, and partly by exercising his magical powers, that he is believed to cure the most dangerous bites of snakes and other venomous animals."
The Kudumi often belongs to the Irula or Jōgi caste. Kudumi.— The kudumi is the tuft of hair, which is left when the head of Hindus is shaved. ”

“ This proves that he belongs to a caste superior to that of the Pulayas, and the union resembles that of a Brāhman with a Sūdra woman. Should a woman of the Kootan caste mate with a Pulaya, she is at once turned out of caste. A Kootan, who wishes to enter into a sambandham with a woman of his own or the Pulaya caste, goes to her hut with one or two of his relations or friends, to recommend him to the parents of the woman to permit him to enter into conjugal relations with their daughter, or form kutikuduka. With their permission, they become a kind of husband and wife. ”

“ The Kudang never ceased his chant for an hour and a half. While he was chanting, some eight Saoras were cooking the pig with some grain, and having a good feed. Between the bamboo structure and the Kudang were three little leaf cups, containing portions of the food for Rathu. A share of the food was kept for the Kudang, who when he had finished his chant, got up and ate it. Another performance, for which some dried meat of a buffalo that had been sacrificed a month previously was used, I saw on the same day. Three men, a boy, and a baby, were sitting in the jungle. ”

“ An unappetising sight, which may be witnessed on roads leading to a Kota village, is that of a Kota carrying the flesh of a dead buffalo, often in an advanced stage of putridity, slung on a stick across his shoulders, with the entrails trailing on the ground. ”

“ Kotas, Todas, Badagas, Kurumbas, Irulas, and 'Hindus' come to the Kota village, where an elaborate nautch is performed, in which men are the principal actors, dressed up in gaudy attire consisting of skirt, petticoat, trousers, turban and scarves, and freely decorated with jewelry, which is either their own property, or borrowed from Badagas for the occasion. Women merely dressed in clean cloths also take part in a dance called kumi, which consists of a walk round to time beaten with the hands. ”

“ May it be well; Kotas two, may it be well; fields flourish may; rain may; buffalo milk may; disease go may.
"The Todas then give the two mu containing the clarified butter to the Kota priests, and he and his companions return home. This ceremony is obviously one in which the Todas are believed to promote the prosperity of the Kotas, their crops, and their buffaloes.
"In another ceremonial relation between Todas and Kotas, the kwòdrdoni ti (sacred dairy) is especially concerned. The chief annual ceremony of the Kotas is held about January in honour of the Kota god Kambataraya. ”

“ In the Kars ceremony the Todas go on the appointed day to the Kota village, headed by a man carrying the clarified butter. Outside the village, they are met by two Kota priests whom the Todas called teupuli, who bring with them a dairy vessel of the kind the Todas call mu, which is filled with patm grain. Other Kotas follow with music. All stand outside the village, and one of the Kotas puts ten measures (kwa) of patm into the pocket of the cloak of the leading Toda, and the teupuli give the mu filled with the same grain. ”

“ With his left hand he holds the patient’s wrist, and with his right drops from a leaf cup grains of rice on to the flame. As each grain drops, he calls out the name of different deities, and Kulbas, and, [339] whichever spirit is being named as a grain catches fire, is that causing the sickness. The Kudang is at once in communication with the deity or Kulba, who informs him what must be done for him, what sacrifice made before he will go away. There is, in some parts of the Saora country, another method by which a Kudang divines the cause of sickness. ”

“ None of us, at least, but sympathised with Kadu’s dumb heroes when, by a little pleasant cheat or sly stratagem, the bullying buffalo got the worst of an encounter with the sharp-witted rabbit, or when the dog got the better of his sour mistress the leopardess, or when rabbit put to shame the surly elephant, or when Kibatti conquered the kings of the animal tribes. The legend of Kinneneh and the Gorilla was another story which evidently was meant by Kadu and the unknown ancient of Uganda who invented it to illustrate that cunning is mightier than strength. ”

“ From this tree being called Ki-tua, and having certain supernatural attributes ascribed to it, and not tuwa, but kolot being the Sunda for old, it may be fairly doubted whether it exactly means old, and the idea suggests itself that it means: supernatural power or being, in some way, in which sense the word Atua has been preserved in the Pacific islands for Deity, and indeed both in Sunda, Malay and other Polynesian dialects generally. Tuhan Allah is still used to express the True God. ”

“ With a cry that made the king and all his followers shiver as with cold, he sprang past Kuala's javelin and fastened his teeth within the flesh and his face was like a demon as he tore the warrior's throat, and Kuala fell slowly back upon the sand, writhing in quick death. Then the Hulumanu, standing by the King, threw his spear and pierced the great chief who fell face downward on the sand. From the hills the warriors came with a mighty rush as slides the land from the steep mountain sides, while the red men awaited their coming with faces lean and fierce. ”

“ Sultan Baber, in his journal, mentions the Kootub as ‘that strange, tall, unrivalled pillar, which was raised to call the faithful to prayer in the splendid mosque open to the blue heavens below.’ We were informed that the Kootub had been erected by a prince, to enable his daughter to ascend every day and look upon the holy river Jumna, a feat which, if performed by her, must have kept her in first-rate condition, for the Kootub is, I think, higher than the Monument of London, and the winding stair is very steep. ”