You have come for a story and I am moved to talk, so the gods have smiled on both of us.
There was a merchant in the Purple City, who said he lost his wife. She went missing with five gold rings, ten and two pairs of earrings, twenty and two bracelets, and ten and nine anklets. It is said you have a nose for finding what would rather stay lost, he said. I was near twenty in years, and long banished from my father’s house. The man thought I was some kind of hound, but I said yes, it has been said that I have a nose. He threw me his wife’s undergarment. Her trail was so faint it was almost dead. Maybe she knew that one day men would come hunting, for she had a hut in three villages and no one could tell which one she lived in. In each house was a girl who looked exactly like her and even answered to her name. The girl in the third house invited me in and pointed to a stool for me to sit. She asked if I was thirsty and reached for a jug of masuku beer before I said yes. Let me remind you that my eyes are ordinary but it has been said that I have a nose. So when she brought over the mug of beer I had already smelled the poison she put in it, a wife’s poison called cobra spit that loses taste once you mix it with water. She gave me the mug and I took it, grabbed her hand, and bent it behind her back. I put the mug to her lips and forced it between her teeth. Her tears ran down and I took away the mug.
She took me to her mistress, who lived in a hut by the river. My husband beat me so hard that my child fell out, the mistress said. I have five gold rings, ten and two pairs of earrings, twenty and two bracelets, and ten and nine anklets, which I will give you, as well as a night in my bed. I took four anklets, and I took her back to her husband because I wanted his money more than her jewelry. Then I told her to have the woman from the third hut make him masuku beer.
The second story.
My father came home one night smelling of a fisher woman. She was on him, and so was the wood of a Bawo board. And the blood of a man not my father. He played a game against a binga, a Bawo master, and lost. The binga demanded his winnings, and my father grabbed the Bawo board and smashed it on the master’s forehead. He said he was at an inn far away so that he could drink, tickle women, and play Bawo. My father beat the man until he stopped moving and then left the bar. But no stink of sweat was on him, not much dust, no beer on his breath, nothing. He had not been in a bar but in the den of an opium monk.
So Father came into the house and shouted for me to come from the grain shed I was living in, for by now he had banished me from the house.
“Come, my son. Sit and play Bawo with me,” he said.
The board was on the floor, many balls missing. Too many for a good game. But my father was looking to win, not to play.
Surely you know Bawo, priest; if not I must explain it to you. Four rows of eight holes on the board, each player gets two rows. Thirty and two seeds for each player, but we had fewer than that, I cannot remember how much. Each player puts six seeds in the nyumba hole, but my father placed eight. I would have said, Father, are you playing the game southern style, eight instead of six? But my father never speaks when he can punch, and he has punched me for less. Every time I placed a seed he would say, Capture and take my seeds. But he was hungry for drink and asked for palm wine. My mother brought him water, and he pulled her by the hair, slapped her twice, and said, Your skin will forget these marks by sunset. My mother would not give him the pleasure of her tears, so she left and came back with wine. I smelled for poison, and would have let it be. But while he was beating my mother for using witchcraft to either slow her aging or hurry his, he missed the game. I sowed my seeds, two to a hole right to the end of the board, and captured his seeds. This did not please my father.
“You took the game to mtaji phase,” he said.
“No, we are just beginning,” I said.
“How dare you speak to me with disrespect? Call me Father when you talk to me,” he said.
I said nothing and blocked him on the board.
He had no seeds left in his inner row and could not move.
“You have cheated,” he said. “There are more than thirty and two seeds on your board.”
I said, “Either you are blind from wine or you cannot count. You sowed seeds, and I captured them. I sowed seeds all along my row and built a wall that you have no seed to break.”
He punched me in the mouth before I could say another word. I fell off the stool and he grabbed the Bawo board to hit me the way he hit the binga. But my father was drunk and slow, and I had been watching the Ngolo masters practice their fight craft by the river. He swung the board and seeds went scattering in the sky. I flipped backways three times like I saw them do and crouched down like a waiting cheetah. He looked around for me as if I had vanished.
“Come out, you coward. Coward like your mother,” he said. “This is why it brings me joy to disgrace her. First I will beat you, then I will beat her for raising you, then I will leave a mark so that both of you remember that she raised a boy to be a mistress of men,” he said.
Fury is a cloud that leaves my mind empty and my heart black. I jumped and kicked my legs out in the air, each time higher.
“Now he hops like an animal,” he said.
He charged at me but I was no longer a boy. I charged at him in the small house, dived to the ground with my hands, turned my hands to feet, and flipped up, spun my whole body like a wheel with my legs in the air, spun towards him and locked him with my two feet around his neck and brought him down hard. His head smacked the ground so loud that my mother outside heard the crack. She ran inside and screamed.
“Get away from him, child. You have ruined both of us.”
I looked at her and spat. Then I left.
There are two endings to this story. In the first, my legs locked around his neck and broke it when I brought him down to the ground. He died right there on the floor and my mother gave me five cowries and sorghum wrapped in palm leaf and sent me away. I told her that I would leave with nothing he owned, not even clothes.
In the second ending, I do not break his neck, but he still lands on his head, which cracks and bleeds. He wakes up an imbecile. My mother gives me five cowries and a sorghum wrapped in banana leaf and says, Leave this place, your uncles are all worse than he.
My name was my father’s possession, so I left it by his gate. He dressed in nice robes, silks from lands he had never seen, sandals from men who owed him money, anything to make him forget that he came from a tribe in the river valley. I left my father’s house wanting nothing that reminded me of him. The old ways called out to me before I even left and I wanted to take every piece of garment off. To smell like a man, with funk and stink, not the perfume of city women and eunuchs. People would look at me with the scorn they save for swamp folk. I would step into the city, or the bedchamber, headfirst like a prized beast. The lion needs no robe and neither does the cobra. I would go to Ku, where my father came from, even if I did not know the way.
My name is Tracker. Once I had a name, but have long forgotten it.
The third story.
A queen of a kingdom in the West said she would pay me well to find her King. Her court thought she was mad, for the King was dead, drowned five years now, but I had no problem with finding the dead. I took her down payment and left for where those dead by drowning lived.
I kept walking until I came to an old woman by a river with a tall stick sitting at the banks. Her hair white at the sides, her head bald at the top. Her face had lines like paths in the forest and her yellow teeth meant her breath was foul. The stories say she rises each morning youthful and beautiful, blooms full and comely by midday, ages to a crone by nightfall, and dies at midnight to be born again the next hour. The hump in her back was higher than her head, but her eyes twinkled, so her mind was sharp. Fish swam right up to the point of the stick but never went beyond.
“Why have you come to this place?” she asked.
“This is the way to Monono,” I said.
“Why have you come to this place? A living man?”
“Life is love and I have no love left. Love has drained itself from me, and run to a river like this one.”