Читаем The Hero with a Thousand Faces полностью

Mwuetsi thought to himself, “Why has Maori given me this maiden? What shall I do with this maiden, Massassi?” When it was night Mwuetsi took his ngona horn. He moistened his index finger with a drop of ngona oil. Mwuetsi said, “Ndini chaambuka mhiri ne mhirir (I am going to jump over the fire).” [This sentence is many times repeated in a melodramatic, ceremonial tone — Translators.] Mwuetsi jumped over the fire. Mwuetsi approached the maiden, Massassi. Mwuetsi touched Massassi’s body with the ointment on his finger. Then Mwuetsi went back to his bed and slept.

When Mwuetsi wakened in the morning he looked over to Massassi. Mwuetsi saw that Massassi’s body was swollen. When day broke Massassi began to bear. Massassi bore grasses. Massassi bore bushes. Massassi bore trees. Massassi did not stop bearing till the earth was covered with grasses, bushes, and trees.

The trees grew. They grew till their tops reached the sky. When the tops of the trees reached the sky it began to rain.

Mwuetsi and Massassi lived in plenty. They had fruits and grain. Mwuetsi built a house. Mwuetsi made an iron shovel. Mwuetsi made a hoe and planted crops. Massassi plaited fish traps and caught fish. Massassi fetched wood and water. Massassi cooked. Thus Mwuetsi and Massassi lived for two years.

After two years Maori said to Massassi, “The time is up.” Maori took Massassi from the earth and put her back in Dsivoa. Mwuetsi wailed. He wailed and wept and said to Maori: “What shall I do without Massassi? Who will fetch wood and water for me? Who will cook for me?” Eight days long Mwuetsi wept.

Eight days long Mwuetsi wept. Then Maori said: “I have warned you that you are going to your death. But I will give you another woman. I will give you Morongo, the evening star. Morongo will stay with you for two years. Then I shall take her back again.” Maori gave Mwuetsi Morongo.

Morongo came to Mwuetsi in the hut. In the evening Mwuetsi wanted to lie down on his side of the fire. Morongo said: “Do not lie down over there. Lie with me.” Mwuetsi lay down beside Morongo. Mwuetsi took the ngona horn, put some ointment on his index finger. But Morongo said: “Don’t be like that. I am not like Massassi. Now smear your loins with ngona oil. Smear my loins with ngona oil.” Mwuetsi did as he was told. Morongo said: “Now couple with me.” Mwuetsi coupled with Morongo. Mwuetsi went to sleep.

Figure 67. The Moon King and His People (rock painting, prehistoric, Zimbabwe, c. 1500 b.c.)

Towards morning Mwuetsi woke. As he looked over to Morongo he saw that her body was swollen. As day broke Morongo began to give birth. The first day Morongo gave birth to chickens, sheep, goats.

The second night Mwuetsi slept with Morongo again. The next morning she bore eland and cattle.

The third night Mwuetsi slept with Morongo again. The next morning Morongo bore first boys and then girls. The boys who were born in the morning were grown up by nightfall.

On the fourth night Mwuetsi wanted to sleep with Morongo again. But there came a thunderstorm and Maori spoke: “Let be. You are going quickly to your death.” Mwuetsi was afraid. The thunderstorm passed over. When it had gone Morongo said to Mwuetsi: “Make a door and then use it to close the entrance to the hut. Then Maori will not be able to see what we are doing. Then you can sleep with me.” Mwuetsi made a door. With it he closed the entrance to the hut. Then he slept with Morongo. Mwuetsi slept.

Towards morning Mwuetsi woke. Mwuetsi saw that Mo-rongo’s body was swollen. As day broke Morongo began to give birth. Morongo bore lions, leopards, snakes, and scorpions. Maori saw it. Maori said to Mwuetsi: “I warned you.”

On the fifth night Mwuetsi wanted to sleep with Morongo again. But Morongo said: “Look, your daughters are grown. Couple with your daughters.” Mwuetsi looked at his daughters. He saw that they were beautiful and that they were grown up. So he slept with them. They bore children. The children which were born in the morning were full grown by night. And so Mwuetsi became the Mambo (king) of a great people.

But Morongo slept with the snake. Morongo no longer gave birth. She lived with the snake. One day Mwuetsi returned to Mo-rongo and wanted to sleep with her. Morongo said: “Let be.” Mwuetsi said: “But I want to.” He lay with Morongo. Under Morongo’s bed lay the snake. The snake bit Mwuetsi. Mwuetsi sickened.

After the snake had bitten Mwuetsi, Mwuetsi sickened. The next day it did not rain. The plants withered. The rivers and lakes dried. The animals died. The people began to die. Many people died. Mwuetsi’s children asked: “What can we do?” Mwuetsi’s children said: “We will consult the hakata (sacred dice).” The children consulted the hakata. The hakata said: “Mwuetsi the Mambo is sick and pining. Send Mwuetsi back to the Dsivoa.”

Перейти на страницу:

Похожие книги

Мифы и легенды рыцарской эпохи
Мифы и легенды рыцарской эпохи

Увлекательные легенды и баллады Туманного Альбиона в переложении известного писателя Томаса Булфинча – неотъемлемая часть сокровищницы мирового фольклора. Веселые и печальные, фантастичные, а порой и курьезные истории передают уникальность средневековой эпохи, сказочные времена короля Артура и рыцарей Круглого стола: их пиры и турниры, поиски чаши Святого Грааля, возвышенную любовь отважных рыцарей к прекрасным дамам их сердца…Такова, например, романтичная история Тристрама Лионесского и его возлюбленной Изольды или история Леира и его трех дочерей. Приключения отчаянного Робин Гуда и его веселых стрелков, чудеса мага Мерлина и феи Морганы, подвиги короля Ричарда II и битвы самого благородного из английских правителей Эдуарда Черного принца.

Томас Булфинч

Культурология / Мифы. Легенды. Эпос / Образование и наука / Древние книги
Взаимопомощь как фактор эволюции
Взаимопомощь как фактор эволюции

Труд известного теоретика и организатора анархизма Петра Алексеевича Кропоткина. После 1917 года печатался лишь фрагментарно в нескольких сборниках, в частности, в книге "Анархия".В области биологии идеи Кропоткина о взаимопомощи как факторе эволюции, об отсутствии внутривидовой борьбы представляли собой развитие одного из важных направлений дарвинизма. Свое учение о взаимной помощи и поддержке, об отсутствии внутривидовой борьбы Кропоткин перенес и на общественную жизнь. Наряду с этим он признавал, что как биологическая, так и социальная жизнь проникнута началом борьбы. Но социальная борьба плодотворна и прогрессивна только тогда, когда она помогает возникновению новых форм, основанных на принципах справедливости и солидарности. Сформулированный ученым закон взаимной помощи лег в основу его этического учения, которое он развил в своем незавершенном труде "Этика".

Петр Алексеевич Кропоткин

Культурология / Биология, биофизика, биохимия / Политика / Биология / Образование и наука