The name is absent

with the stones representing stability.²⁵ In addition, oathers also relied on stones
for protecting the Kithitu from destroying the earth by placing the object on them
during the ceremony. There are varied accounts for the number of stones used
during the ceremony. Lindblom mentions that both parties stood on seven
stones both facing the kipitu. Then each oather used a twig to hit the kipitu after
the oathing statements. The following testimony from Lindblom is an example of
the relationship between the oathing statements and the beating of the kipitu.
According to Lindblom, the oather testifies by stating:

“You shall give me a cow. If I come again and demand another afterwards,
may I be eaten by this!” [he then strikes the Kipitu] or “If my man is not quite
finished with, may I be eaten by this” [he strikes the kipitu] “If I come back
later and demand anything else from you, I may be eaten by this!” [he strikes
the kipitu].

Another important aspect of the oathing was that the power appeared
variable with different rules and conditions in using the kithitu. This was not the
case. Based on interview accounts, some Kenyans noted that the application of
the kithitu oath meant that for seven days there were certain household
constraints.²⁶ Family members had to make sure women were not menstruating,
having an abortion, giving birth, or having sex.²⁷ These same conditions, with the
exception of menstruation, were also noted and confirmed by a ritual specialist in
Kitui.

²⁵ Lindblom, The Akamba in British East Africa, 168-169.

²⁶ Interview, K. Mutunga, June 2009, Kitui, Kenya and Interview, P. Matheke, June 2009, Kitui, Kenya.

²⁷ Interview, P. Matheke, June 2009, Kitui, Kenya.

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