Alex Haley - Roots - The Saga of an American Family

Afterward, for many days, Kunta hardly ate or slept, and he would not go anywhere with his kafo mates. So grieved was he that Omoro, one evening, took him to his own hut, and there beside his bed, speaking to his son more softly and gently than he ever had before, told him something that helped to ease his grief.

He said that three groups of people lived in every village. First were those you could see—walking around, eating, sleeping, and working. Second were the ancestors, whom Grandma Yaisa had now joined.

“And the third people—who are they?” asked Kunta.

“The third people,” said Omoro, “are those waiting to be born.”

The rains had ended, and between the bright blue sky and the damp earth, the air was heavy with the fragrance of lush wild blooms and fruits. The early mornings echoed with the sound of the women’s mortars pounding millet and couscous and groundnuts—not from the main harvest, but from those early-growing seeds that the past year’s harvest had left living in the soil. The men hunted, bringing back fine, plump antelope, and after passing out the meat, they scraped and cured the hides. And the women busily collected the ripened reddish mangkano berries, shaking the bushes over cloths spread beneath, then drying the berries in the sun before pounding them to separate the delicious futo flour from the seeds. Nothing was wasted. Soaked and boiled with pounded millet, the seeds were cooked into a sweetish breakfast gruel that Kunta and everyone else welcomed as a seasonal change of diet from their usual morning meal of couscous porridge.

As food became more plentiful each day, new life flowed into Juffure in ways that could be seen and heard. The men began to walk more briskly to and from their farms, pridefully inspecting their bountiful crops, which would soon be ready for harvesting. With the flooded river now subsiding rapidly, the women were rowing daily to the faro and pulling out the last of the weeds from among the tall, green rows of rice.

And the village rang again with the yelling and laughing of the children back at play after the long hungry season. Bellies now filled with nourishing food, sores dried into scabs and falling away, they dashed and frolicked about as if possessed. One day they would capture some big scarab dung beetles, line them up for a race, and cheer the fastest to run outside a circle drawn in the dirt with a stick. Another day, Kunta and Sitafa Silla, his special friend, who lived in the hut next to Binta’s, would raid a tall earth mound to dig up the blind, wingless termites that lived inside, and watch them pour out by the thousands and scurry frantically to get away.

Sometimes the boys would rout out little ground squirrels and chase them into the bush. And they loved nothing better than to hurl stones and shouts at passing schools of small, brown, long-tailed monkeys, some of which would throw a stone back before swinging up to join their screeching brothers in the topmost branches of a tree. And every day the boys would wrestle, grabbing each other, sprawling down, grunting, scrambling and springing up to start all over again, each one dreaming of the day when he might become one of Juffure’s champion wrestlers and be chosen to wage mighty battles with the champions of other villages during the harvest festivals.

Adults passing anywhere near the children would solemnly pretend not to see nor hear as Sitafa, Kunta, and the rest of their kafo growled and roared like lions, trumpeted like elephants, and grunted like wild pigs, or as the girls—cooking and tending their dolls and beating their couscous—played mothers and wives among themselves. But however hard they were playing, the children never failed to pay every adult the respect their mothers had taught them to show always toward their elders. Politely looking the adults in the eyes, the children would ask, “ Kerabe?” (Do you have peace?) And the adults would reply, “ Kera dorong.” (Peace only.) And if an adult offered his hand, each child in turn would clasp it with both hands, then stand with palms folded over his chest until that adult passed by.

Kunta’s home-training had been so strict that, it seemed to him, his every move drew Binta’s irritated finger—snapping—if, indeed, he wasn’t grabbed and soundly whipped. When he was eating, he would get a cuff on the head if Binta caught his eyes on anything except his own food. And unless he washed off every bit of dirt when he came into the hut from a hard day’s play, Binta would snatch up her scratchy sponge of dried plant stems and her bar of homemade soap and make Kunta think she was going to scrape off his very hide.

For him ever to stare at her, or at his father, or at any other adult, would earn him a slap as quickly as when he committed the equally serious offense of interrupting the conversation of any grown-up. And for him ever to speak anything but truth would have been unthinkable. Since there never seemed any reason for him to lie, he never did.

Though Binta didn’t seem to think so, Kunta tried his best to be a good boy, and soon began to practice his home-training lessons with the other children. When disagreements occurred among them, as they often did—sometime fanning into exchanges of harsh words and finger-snapping—Kunta would always turn and walk away, thus displaying the dignity and self-command that his mother had taught him were the proudest traits of the Mandinka tribe.

But almost every night, Kunta got spanked for doing something bad to his baby brother—usually for frightening him by snarling fiercely, or by dropping on all fours like a baboon, rolling his eyes, and stomping his fists like forepaws upon the ground. “I will bring the toubob!” Binta would yell at Kunta when he had tried her patience to the breaking point, scaring Kunta most thoroughly, for the old grandmothers spoke often of the hairy, red-faced, strange-looking white men whose big canoes stole people away from their homes.

Though Kunta and his mates were tired and hungry from play by the time of each day’s setting sun, they would still race one another to climb small trees and point at the sinking crimson ball. “He will be even lovelier tomorrow!” they would shout. And even Juffure’s adults ate dinner quickly so that they might congregate outside in the deepening dusk to shout and clap and pound on drums at the rising of the crescent moon, symbolic of Allah.

But when clouds shrouded that new moon, as they did this night, the people dispersed, alarmed, and the men entered the mosque to pray for forgiveness, since a shrouded new moon meant that the heavenly spirits were displeased with the people of Juffure. After praying, the men led their frightened families to the baobab, where already on this night the jaliba squatted by a small fire, heating to its utmost tautness the goatskin head of his talking drum.

Rubbing at his eyes, which smarted from the smoke of the fire, Kunta remembered the times that drums talking at night from different villages had troubled his sleep. Awakening, he would lie there, listening hard; the sounds and rhythms were so like those of speech that he would finally understand some of the words, telling of a famine or a plague, or of the raiding and burning of some village, with its people killed or stolen away.

Hanging on a branch of the baobab, beside the jaliba, was a goatskin inscribed with the marks that talk, written there in Arabic by the arafang. In the flickering firelight, Kunta watched as the jaliba began to beat the knobby elbows of his crooked sticks very rapidly and sharply against different spots on the drumhead. It was an urgent message for the nearest magic man to come to Juffure and drive out evil spirits.