Bakongo Incantations and Prayer

Bakongo Incantations and Prayers Author(s): J.
Van Wing Source: The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol. 60 (Jul. - Dec., 1930), pp. 401-423 Published by: Royal Anthropological Institute of Great Britain and Ireland Stable URL: http://www.jstor.org/stable/2843784 . Accessed: 17/01/2014 23:01
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401
BAKONGO INCANTATIONS AND PRAYERS.

By J. VAN WING, S.J.
THEREis no end to discussions concerning the soul of the Bantu; our judgment, based on what they say to us, will be formed by external appearances. In speaking to us, they will never disclose their intimate fears and hopes, their deepest thoughts, and their truest and commonest sentiments. They never reveal the depth of their individual soul to other people, be they black or white. " The human heart," says a Kongo proverb, " is not a bag into which one can plunge one's hand "; and another proverb runs: " If your father or mother be a witch, are you aware of it ? " But though the Negroes do not reveal themselves to their fellows, they speak more openly to the spirits of the dead. In their magical formulaeand in their prayers one can discover not so much individual and passing sentiments as the soul of the whole people.
I.-FORMULA OF MAGIC INCANTATION.
When the fetishmen have finished activating the fetishes to conjure some disease, the elder, who as a rule is versed in the art, brings his own fetishes forth and arranges them in front of the invalid's hut. Squatting in front of them, he addresses them as follows:Behold us, ye fetishes (nkisi) Tata beno ba nkisi, Di iwisidi kluklu, ka mu nkasa ko, ka mu Ye have not come here in a matter of beans or groundnuts, nguba ko, But concerning my nephew who is ill. ubela Kansi mu diambu dinleke armo Has he had an eye cast on him in the Keti mu nseke bantelele,keti mu masa, prairie or at the water ? Is it a man or a woman Keti mwana nkento, keti ntwana yakala With a double heart who has caused an Kakala mbunduzole, kata nleke illness to my nephew ? Ntondo Out of hatred' (which actuated the evil eye because of) Keti mnu mUisi katanga The game my nephew killed Keti mu ntako kasalanga ? Or the money he earned ? There is room in the village for the allied Musn gata nzitu kusala, kindred,
Literally: not-love.
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VAN
WING.-Bakongo Incantations and Prayers.
Ntekolo kusala Room for the grandchildren Mwisi kanda kusala, Room for the members of the clan, Mwana kusala Room for the children Ka gena muntu kagengulako. No man has been excluded. Kansi di diambu, nleke amo di si ka- But concerning the cause of my nephew's mwena mpasi suffering: Keti ku nseke dina, keti kur Is it in the prairie or at the water, masa, Keti mwisi, kanda kanta Is it by the living, by the dead, Keti nzadi, keti nzitu, keti mwana ? By a relative by marriage' or a child (of the clan that he has been struck down) ? Mwana ngani, mwana ngani kwandi, But the child, a child strange to all this, Nsambila k'udie ko. I pray thee, devour him not. Nda go mono mbuta imvwidi, If it is I, the elder, who obsess him, Ikala mbundu zole, If I have two hearts (i.e. I am false) And walk at night in the village Ilenga mptmpa mu gata And have closed my heart to my nephew, Ikangila nleke amo mbundu Buna beno ba bitekeludia mono. Then, ye fetishes, eat me. Kansi go muntu unkaka kambaka, But if it is another man who has cast his eye on him Buna beno mpi lubaka yandi! Capture the villain! Mbisi yandi yina, ludia ! May he be your meat, eat him! Mono bu isala mu kanda, But I shall stay within the clan, Yu ufwa izika, yu ubela ibukisa. Burying the dead, nursing the sick. Kansi di diambu di nki-tukidi muntu But this occurrence has rendered me a mbi, bad man, Bambakidi nleke; Because my nephew has been taken; Keti dina mu nkombo, keti dina mu Is it due to the goats, is it due to the ngulu ? pigs (who have trespassed and damaged other people's plantations) ? K'izeye dio ko. I do not know. Yuna ukumvwila miole, ukumvwila mi- Is it one who claims two francs, who tatu, claims three francs from me (and, without asking me for them pursues me with his enchantments), Dima kanda ka dimekina nkombo May never a goat bleat in his clan, Ka dimekina ngulu; gata voka! Nor a pig grunt; 'may his village wither (be deserted) ! Nga go mono mbutaitunga gata, But if I, the elder, builder of the village,
1 Bazadi (sing. nzadi) are relatives by marriage of the same generation, e.g. brother-in-law; bazitu those of the next generation, e.g. father in-law or son-in-law.
J. VANWING.-Bakongo Incantations and Prayers. lvwanga di dimbi, Buna beno ba bitekeludia mono; Mono buna isala ga kanda Go kusala isala ko. Ikenda nti, ilansuka bidimbu bi sisa ba buta I buna ki kindidi nkondi ya ye biteke. Make ma nsusu ka nk-anuko!
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Hide evil intentions (in my heart), Then, ye fetishes, eat me; I, then, stand by the clan, In truth, I remain. If I cut trees, and trespass over the boundaries fixed by the ancients, Then let it be Iwhom you fetishes devour. A chicken affair, no, is not worth a dispute ! E ngwa, kuna kubolagat'e! Alas, it is the village that perishes! Go ahead, you eaters of corpses,1 eat, Bu ludia mvumbi, ludia kweno, Kansi ku ludia ntu, ludia mbundu, However, if you eat the head, eat the heart, too; Take my lymph, take my blood! Kambaka tufina, kambakamenga! Kani mono iyetila ziku dingani, If I but warm myself at another's hearth, Eat me, you fetishes. Buna mpongodia kwaku mono. But if it is not I, Nga go ka mono ko I will pursue him who has devoured Yuna undidi ilanda him. E kani bau bakulu bayenda ku masa, If there be among the madnes dwelling in the water Kasa na: ngyenda ku gata kusala baleke, One who says: I will go to the village where the descendants are, Then, nkisi, pursue him to the very Buna mpongompi landa kuna masa, water, It is not of his own accord that he comes Katambokamatomboka nkadi ko. up to the village. Nteki kasikama, muntu unsikimisi, If he has risen, some man has raised him; Kani go ngwa yuna utuka ku nseke, Perhaps it is a mother-woman coming from the bush Kasikamisa bakulu ye kuna buindoki bwau Who raises the madnesand their wizardry. Kina kivumu keti kibokila ngulu, May in that kindred no pig ever grunt again, Keti kibokila nkombo Nor a goat bleat. What are you going to do, nkisi ? Sala nki nkisi ya ? Gonda! Kill !
Mvumbi, a fresh corpse which has not yet been abandonedby the soul. Eaters of corpses are witches.
1
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J. VAN WING.-Bakongo Incantations and Prayers.
After this incantation the elder places three pinches of gunpowder in front of the fetish, fires it and, striking his mouth with the palm of his hand, shouts with all his might: " Eh, la ! La! 0, 0, 0 ! The village is deserted!
II.-FORMULA OF INCANTATION.
When a child or some other person falls ill, the relative in authority over him takes some fetish which is used for vengeance, places it on the cross-roads and addresses it as follows: M-barinkisi, Kuna ku ukwenda, Komba, komba, sesa, sesa! Muntu bu kata bila, Yuna ndoki untele; Uta baka, ukina, uyaluka. Buna ukwenda, bu iwenda kaka. Mwana ngani, mwana ngani kwandi Nsambila k'udie ko. Nde, mono mvwidi bana bamo Ikala kindoki, ikina, iyuluka, Buna ngeye nkisi vutuka ku nima mono. Muntu nkaka na kavwa kikuma Kesi lomba kit mono, ifuta, Go kalombeleko, kina kikuma kiandi, nda dia yuna muntu, Buna mrpongo, Kakadi ntantu, kakadi mwisi kanda Kamvwa kesi ntima, ninga ntima Yuna munto kasadi ko, ,wendakaka! B nditl'andi,yaya! Mbari nkiisi, dina kanda, Komba komba,sesa sesa, Nda kadia kwandi bima, bi nlongo ko! Na kadia bina bima, kafunka kaka. Yuna ukana muntu, yu ukwenda kwandi, Comrade nkisi, Wherever you go, Clean, clean, sweep, sweep! Our child is dying. A wizard has got hold of it; He (the wizard) looks friendly, dances, turns round about. Let him go, thou wilt go with him. But the child, a child strange to all this, I pray do not devour it. Surely, if I who own my children Were to play the wizard, dancing and turning about, Then, nkisi, turn on me. Whoever has a grievance against me Let him claim his debt, I shall pay, But let him not claim, if he is guilty; Then, nkisi, devour that man, Be he a stranger or a man of the clan, If his heart is jealous, his heart intends evil to me, Let him not stand, go at him! Make him your meat, beloved. Comrade nkisi, as for his clan Clear it out, clear it out, sweep it away,
sweep it away,
Let him not eat of the forbidden foods! If he eats them, let him gasp and choke. HIe who has cast an eye on a man, it is for him to go; Mono buna bu mbuta tata ya mama, bu I am just as my father and mother have borne me (i.e. innocent of witcheraft). gina kwandi.
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One thing I know: Kima nzeye: Go mbutidi mwan'amo, madia igana The child I have begotten, I have fed mwan'amo Moko iyoba, nzala itenda; With clean hands, with the nails cut; Mono bu ikabila mwana ngani And it is thus that I feed the child of others Ka yandi ka bwangi ntu, ka yandi That he may not feel pains in the head k'azeki mbundu or pains in the belly Kaleka bwo, kasikama lungungu; And sleep so well that he awakes at noon; KVansi, una utala muntu ntala zole But that man, who looks with double looks, disu Na kantala kuna He looks with an eye that gives death. difwa. Mono bana bamo nsaki isansila, As for me, I feed my child on cassava leaves (i.e. I am content with simple fare), I am not out for meat; K'isosa kwamo mbisi ko; I do not touch human flesh. Nda idia kabu di muntu. the foe asked me his due (and I refused bu It Nda yuna nkwa kabu kalombanga it) mu buna le Buna na kabaka difwene may take it by force, it were but just; ngolo, But I owe nought, nor have I taken Nga go kidia kima ki muntu ko; anything from others; Kansi, yandi, nde: yuna muntu bu Should he come saying: that man is kasala yandi kaka, alone, Who will defend me? Keti na ukunsamba? I found in him that which others claim; Tufita mu kabu di ngani. (In that case) what will you do, fetish? Buna mpongosala nki ? Gonda! Kill ! B mwana ngani mwana ngani kwandi A child of others is a child of others, But in the clan of that man Dina kanda muna dikwenda Komba komba,sesa sesa; Clean, clean, sweep, sweep; That there may not remain five, that bakadi ba Ka bakadi tanu, ka batatu, there may not remain three, That there may not remain two, not even kani mosi; Ka bakadi babole, yani one; Landa kaka! Pursue, then Ku nsi yuna uyika bisaku kuna mayia Into his fields, him who has cast wizardry into mY camp mamo. And considers me his prey without Gana kamona kabu dinkatu defence.
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J. VAN WING.-Bakongo Incantations and Prayers. Go there, pursue him! Don't spare that man, comrade nkisi, Even if he be of my kindred, Or a distant relative, Pursue (and destroy) him.
Nda wenda, landa ! Yuna muntu k'usisi ko, mbari nkisi, Go widi kani ku nim'amo kakala, Kakadi ku nsuka kandca, Landa, kaka !
After having pronounced these imprecations, the elder goes to fetch the bikandu,. the plants which are in direct relation with the fetish, and deposits them on the paths leading to the village. If the enemy were to pass over the plants, the fetish would capture him at once.
III.--FORMULiE BELONGING TO THE CULT OF ANCESTORS.
I have fully described in my " Sociologie Bakongo " the rite of matabula to which the clan is convoked. All those who have proprietary rights in the assumed victim of the witch, ndoki, i.e. all his uterine relatives, perform this rite--firstly, to show that they are innocent of witchcraft, and secondly, with the intention of influencing the ancestors to restore health and strength to the patient. I shall content myself with giving the usual formule by which a father, whose child is ill, and the kibuti, the principal uterine relative of the mother, approach each other to decide on the matabula rite. All the fundamental beliefs and the deepest sentiments of the Mukongo are laid bare by them. The father or his representative goes to the mother's village and, after the usual greetings, addresses the elders and the young people present as follows: Mabela ye mafwila ka matuyambulako. Kansi diambu ngisidi, Bu ita, bu imanisa. Malafu ka banwanga mu nsunga ko, Aye, disease and death do not forsake us But I have come on some business Which I wvill tell you, to make an end of it. It is not for, its flavour that one drinks palmwine, One does not eat a fowl for its fat. Nsusu ka badianga mu matsiko, You have lent me a woman in marriage. Beno lunsompika nkento mu longo You ordered me: beget children, enjoy Beno luntuma, ibuta, ilela, thyself. Kansi, mu nki diambu luyisi tela bana Then why do you come to persecute my children ? bamo? Nlek'eno keti k'insompelelongo ko ? Have I not married your ward in legitimate wedlock ? Nzimbu ludia ye nsinga, You have received the beads with their
string,
Mbisi ludia ye biyisi, Malafu lunwa ye nkalu.
The meat you have eaten with the bones, You have drunk the palmwine from the calabashes.
J. VAN WING.-Bakongo Incantations and Prayers. Go rmuntu usanga nde: mono k'idia mbongoko; Kilemba k'ididi ko, Nzila kalanda i mwini, Kesi ga mpimpa ko. Kansi bu ntangu yiyi besi kanda beno kulu lulunga, Bu ikwela longo, go kima kisala,
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One among you may say: I have not had my share. I have eaten none of the meat, I had none of the presents. Let him not come by night, Let him come in daytime.
But now that you are all here I ask you, is there a debt remaining ? The marriage money, has it not been Keti nzimbu zisidi ? paid ? The gifts of consolation, were they not Keti bilembalunzenga? sufficient ? Let him who has a claim, speak Lulombaga mwini, In this assembly, not in secret. Ku bundu, ka mu nlambu ko As I have married a woman in legitimate Go longo nkwelele,nkwelelekwamo wedlock I go, not to return; Kwenda ngyele, k'ivutuka ko! I say it, and the saliva comes back into Bu ntele, te keti divutuka mu nwa my mouth. Bu ikwendakuna gata, imona mwan'amo, I go to the village to see my child, If his sleep be peaceful Mwan'amo kaleka bw6 So that he wakes but at full moon, Kasikama lungungu. I buna i mono ye beno nga tugoga mawete. Then we shall speak to each other gently. Kansi go ibwa buna, nde: mwan'amo But if my child is not cured, kabelokeleko ! I shall bring the fetish, Buna kimtainata nkisi, Yisi loka ye mu masa lunwanga ye mu I will bewitch the water, I will bewitch the paths, nzila ludiatanga I will bewitch the fields, I will bewitch Isi loka mu maya meno ye mu mfinda, the forest. are women in your village, there There DIna gata dina bakento, dina bakala are men, are youths and maidens, There DIna matoko,dina ba ndumba zole Kansi go muntu unkwa rmbundu Kakala ga nitu mwan'amo, Buna dina gata voka. Mono buna ntele, i buna. But if one of you has a double heart (i.e. is false, a witch) And takes hold of my child's body Your village will be deserted. I have said it, I have said it,
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J. VAN WING.-Bakongo Incantations and Prayers. As I shoot game when I am hunting, I have stated my case. It is so !
Buna ntele mbisi, buna ngogelediambu. I buna kwandi.
The assembly listens in silence. When the speaker has finished they salute by clapping their hands. The elder, in the name of all, answers: This news, we ignored it, But here it is. Our loads are heavy, they slide from our head I did diodio. And we have to put them back again. Keti i ya mbingu eto ? Such is our destiny. The land is no longer itself. Ka disidi nsi ko, It was said that death was asleep, Widi, malala leka, Malala kalele ko. But behold, it sleeps not. Kansi beno bakala ye bakento, luwa. You all, men and women, hark: Nzitu wisidi Our relative by marriage has come Mu diambu di mwana nkento tukwedisa, Concerning the woman whom we gave him in fiaarriage. Ntaku tudia, malafu tunwa, We took the money, we drank the palmwine, Mbisi tudia, And we have eaten the meat. nkento tutuma We ordered husband and wife Yakala ye Lubuta, lulela, To beget children and to be merry, Lusala, lukela, lututombola, To dwell, remain strong and make us live again (in their children). Beno ilutumini To you all, I have added, Nzila lulanda i mwini, Follow the paths of light, Yi i mpimpa, ka ya ko. And follow not those of the night. Go wele gana mwirni, Go in daylight (to your relatives). Mwana nkento,go vwidi madia, kakugana, Our daughter, if she has food, will give you some; Nzitu mpi go vwidi kakugana Our relative by marriage too, if he has any, will give it. Go nkatu kwandi, bikuma k'utangi ko. But if he has none, bear him no ill-will: Kivumu ka kisotuka ko. A man does not lose his stomach, Kilumbu kinkaka, buna ukugene mau Another day he may make amends. Bubu nzitu bu kesele, But here our relative has come. Keti mwana nkento, keti mwana yakala, There may be a woman, there may be a man Keti mu diambu di mbisi ka ludia ko, Who ate none of the meat, Beto ka tumwenezo ko, Yi za zo Beto sela-sela,
J. VAN WING.-Bakongo Incantations and Prayers. Keti nzimbu ka ludia ko, Lwa kunlombi bima Kansi nzila mpimpa ka lulandi ko, Ka lukwendangaye mbunduzole ko, Ntete-ntete ku mwana nkento, tutuma: Nda wenda, utubutila baleke, Ba bakala ye ba bakento,ututombola, Gata ba mbuta batusisa,
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Had not his share of the dower; Let him go and ask for the things. But do not follow the ways that are dark, Let no one go with a double heart. To our daughter we have said: Go! Bear children, Bear boys and girls. The village was left to us by the ancients; Di tubakila nsafu, ba mbuta basisa, The nsafu (a tree-fruit) we eat, were left to us by the ancients, Di tulwasila maba, ba mbuta basisa, The wine-giving palms were left to us by the ancients, Beto bu tugoga, ba mbuta batusisa, Our very selves were left by the ancients. Beto go tufwidi, baleke bayinga ga kifulu In our ownership, the young ones will ki beto, replace us: We are like the hairs of a dog, Beto tuyika mika mi mbwa We are lying in the same layer. Tulekila k1cumosi. Kansi go muntu kazonza muna nlambu, But perhaps some, discontented, say nde: aside: Beto bu tukwedisangabana ba bakento ba When we marry our female children ba beto, Besi kanda ba kulu tubasonganzila; The whole clan participates in the dower, But when they marry theirs Kansi go bau si bakwedisa Beto ka balendi tusonga nzila ko, We get no share in the others' dower. Such is the cause of love' Ntondo go i yina, Yi lulandilanga nzila mpimpca, Which leads us into ways of darkness. Go i buna bu dina, bu lulungidi beno kulu If it is so, here you are all, Lutomca kuntela Speak out! Nsoni ka lufwe ko, Have no shame to speak out. Ye ba mbutsa ye baleke, Old or young, Ye bakentoye bakala, Men and women, Nkatu nsoni ka ubuta ko. One who has no shame, may not beget children.2 I have finished. Mono mbeni kwamo. He salutes the assembly, who answer by clapping their hands.
1 Euphemism for " hatred."
A person who knows no shame, i.e. is debauched in his youth, is struck by sterility and disdained by women.
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The elder of the other kindred turns to the first speaker, salutes him and then greets the whole assembly. Then he answers as follows: Buna ukwa te i buna kwandi. Mwana nkento bu tunkwedisa, Beto kulu tulungidi ye bakentoye bakala Tudidi tuyukwete. Mwana nkento tuntuma Kabuta, kalela, kasala, kakela, Katutombola. Yonsi kayukuta ko, Keti nzala mbisi, keti nzala nlele kamona, kagoga, Nsoni kafwe ko, .Nkatunsoni kabuta ko, Unu nzitufongele, Bi luvwidi mfunu, nga lulomba. Kanda nteki difwa, nkuna nkento nkatu, Go nkuna nkento yina gana, kanda ka dilendifwa ko. Beto ba mbuta batusisa. Di tubakitlangansafu, ba mbuta basisa miau. Di tulwasilanga maba, ba mbuta basisa mau. Beto mpi go tufwidi, bau baleke bayinga ga kifulu. Ma tele ba mbuta, ma ita, Yuna ulanda nzila mpimpa, .Ukwendaku kuna mwana nkento ye bana bandi Keti mwana yakala, keti mwana nkento, Kasa ntondo kumi ye zole, Bu ntangu yi kadia nsiki kasikalala, As thou hast said it, thus it is. When we have given thee thy wife, our child, in marriage, We were all in agreement, men and women. We ate, we had our fill, And we have said to our daughter: Bear children, be merry, Make us live anew. If one of us had not his hunger stilled, If he. be hungry for meat, or hungry for cloth, Let shame not silence him. He who knows no shame, cannot beget. To-day our relative by marriage is here, Ask him for what you want. The clan must die if there are no women, But where women are the clan does not die. Ourselves, the ancients have left us, The safu we eat were left to us by the ancients, The wine-giving palms were left to us by the ancients, In what we own, the young ones will replace us. I repeat to the ancestors what our ancestors say: If any one has gone by dark ways Has gone to our daughter and her children, Be it a man, be it a woman, If into his heart he has put hatreds, ten and two, Let 'him now eat nsiki, let him stand upright,'
1 Kadia nsiki, kasikalala, a play on words. Nsiki (Morinda citrifolita) a very straight tree. Sikalala. stand upright, and not crouch like a witch attacking his victim.
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Let him eat the mbende,let him repent ! Kadia mbendi, babelana yandi. Ye benobalekempi, ngatu benobu lusanga, But you, too, youths, who say perhaps nde : That there are but the old who play the Ba mbuta kaka baltoka, witch-(What about the proverb ?) Of the herb nsoni, the old ones do not Kansi nsoni mindwelo mi mitwalanga. sting (the young alone are hurtful). You who boast of the name Ndo Ntoni Go lu ba Ndo-Ntoni, (Dom Antonio) Take notice of this affair; Lutona diambu. You who boast of the name Ndo Mbasi Go lu ba Ndo-Mbasi, (Dom Sebastiano) Think of this affair.2 Lubansa diambu. When you visit other countries, what do Beno bu lukwenda mu nsi zinkaka, keti you see ? bwe lumonanga? Mbuta go bokelebalekebandi, ba kulu besi The elder calls his young people, and lo ! all are come. lunga, Beno kulu, lukota munsi vunga di mono You all come under my blanket, too; we elders mbuta We know not the ways of darkness (we Beto nzila mpimpa, ka tuzeye ko, are not witches), The bread we offer our guest is that of Mafundi tudika ma mwini, the day, We offer none that is of the night. Dina di mpimpa ka tudika ko. It is thus that the ancestors have taught Ba mbutabatusisa, buna batusisidi. us. Go bakulu mpi bau bayenda, bayenda ye The ancestors have gone, have gone, have gone after their business, mau, We remain, remain to beget human Beto tusala, tusala ye mbuta ye mbongo. riches. Go bau batombokanga balandanga ku kuna But if the ancestors were to rise from the waters in pursuit of our daughter nkento, If they were to deceive us who remained Baguninanga betotusala ku nseke, in the plains (in this world), Then let them, too, eat of the nsiki, Bau mpi kuna, badia nsiki, basikalala straighten themselves, Eat of the mbende,and repent. Badia mbendi, babelana. Yonso ubasikamisa, mpongo iloka, (But) him who has incited them
is a spotted rodent and consequently taboo to many Bakongo. Those who 1 The mbende eat of it have to repent of it. resembles bansa," to think." Proverbial puns. Tona means " to take notice," and mbasi
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J. VAN WING.-Bakongo Incantations and Prayers. You fetishes seize him, seize him! But you, youths and maidens, If in your clan there is one with a double heart Who harbours jealousy in his heart and meditates evil in it, Then I shall put the fetish in action against your clan. If for her work (our daughter's) you have two causes for envy, Or three causes of envy, Then our ancestors have finished eating the dog And have spat out the remains of the chewed nuts.1 The fetish Mbumba, The malediction of Mbumba will kill! But if you, the husband, say to yourself: I shall follow another path, Seek other wives, this one is worn out,
Beto buna batusisa, sisa batusisa. Go nge, mwana yakala ukwela nkento, Kuna kanda diaku go muntu una ge mbunduzole, Kamvwila nkesi ntima, ningo ntima. Buna beto yina mpongo tuloka, iyenda kuna kanda di ngeye. Keti mu kisalu kiandi, lumvwila nsita zole, Lumvwila nsita tatu, Buna bakglu badidi mbwa, Batambwelenkamfi,
Mpongo mbumba, Singi di mbumba,sala nki, gonda! Keti ngeye yakala, kwelele nkento usanga nde: ilanda nzila nkaka. Usosa bakento bankaka, yuna usena ukiboba, And her children die of the disease kesa,2 I buna bana bandi bafwa mu kesa. muna kanda diaku. ivutuka Again the fetish will turn against your Buna mpongo clan. is the rain you have asked for That mvul'aku I buna yina, And it will drench you through and Ikunokina, ikukiela. through. You have called us together Beto ututela mbila, And we have responded to the call. Tutambulula; But should you for the same affair conBu utudinga, voke us again, You will not see us. K'utumweneko. Now bana Kuna ukwendaye then, where you go, let the children ye nkento, and wife basikama Sleep in peace and wake not till noon; Baleka bw6, lungungu. Then our happiness will be complete, Buna kiese tumona, Yours and ours. beto. Ye ngeye ye As I have said, so it is. Mono buna ntele, i buna.
1 Proverbs: They are disgusted and no longer interested in the human riches derived from the kindred. 2 A disease inflicted by Nzambi for adultery committed by the parents.
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They salute each other by clapping their hands. Then the elder of another kindred turns to the assembly and repeats the case as he understands it. It is as you have said. In a clan there are men, There are women. The clan which has cuttings (scions) of women Cannot die. Ka dilendifwa ko, Thus spoke the ancients. Beto ba mbuta batusisa. Kansi dio diambu tumwenangaga kanda But this affair, we see it only in our clan; dieto, It is clear, it is obscure; Kuma kie, kuma yidi, The snake is always ill Kubela nioka, Which can die in the dry season only.' Yo kafwitlambangalamosi ko. Our daughter, all of us were present Mwana nkento bu tunkwedisa, When we gave her in wedlock. Beto kulu tulungidi, Men and women Ye bakala ye bakento, We bade her bear children, be merry. Tuntuma, kubuta, kulela, Kansi yuna ulanda yandi muna nzila Who pursues her by obscure ways? mpimpa, Who is it? Keti nani ? Bubu nzitu una gana, To-day our relative by marriage stands, up before us. Unu lutelama beno kulu, To-day, you all stand up, Shake your wraps and your clothing, Lukubula nlele ye binkutu, Bakento m.pi, bakubula ntala, ye biandu Let the women too shake their mats andi their belongings ! 2 ye mataba; As to me, I have shaken my wrap, Go i mono, nkubwelenlele, I leave our daughter in her labour, Mwana nkento igeta kunafuku, Let her bear and be merry, Kabuta, kalela. Let her stay, let her be strong, Kasala, kakela. Let the relative by marriage see his wife Nzitu kenda, kamona nkento andi ye and his children, bana bandi, Let him rejoice. Buna kiese kacmona. Others, when they assemble (the whole Bana mabundubakutasanga, clan) Mbisi au babakidi; It is for the distribution of game; Mo tukutasangabeto,nde. We, when we assemble (the clan), Buna ukwa te, i buna kwandi, Muna kanda, muna bakala, Muna bakento. Kanda dina nkuna nkento,
1
2
A proverb, meaning that trouble, always the same, comes back without respite. Proverb meaning: get rid of your parasites, i.e. the symbols and instruments of witch2 E
craft.
VOL. LX.
414
It is a meeting of sick people. Si ma bantu babelanga. Buna keti ka lumonanga kweno nsoni ko ? If this is so, you others, have you no shame ? I have said what I have said. Mono, buna ntele, i buna. Then the supreme effort to save the patient, the matabula rite, is performed, each member of the clan, kneeling in front of the patient, testifying his innocence. (Vide Van Wing, Etudes Bakongo, p. 271.) The diviner, questioned about the cause of the illness, diagnoses frequently another cause for the disease than magic: the dissatisfaction of the ancestors who claim more solemn funeral ceremonies. The elder of the clan then convokes the other elders and discusses with them what is to be done. If they agree, the date of the great festivity of the ancestors is fixed, beginning with the first meeting with them in the cemetery. This ceremony consists of three distinct proceedings:-(1) The ancestors are informed that they will receive the honours they claim, on condition that they restore the health of the patient and the prosperity of the clan; (2) the presentation of the small cattle to be sacrificed on the occasion and the fixing of the day of the ceremony; (3) the performance of the rite itself.
OF THEANCESTORS. (1) NOTIFICATION The elder goes to the cemetery with his people, the members of the kindred. They bring five plates and five calabashes of palmwine, drawn from the flowers of palintrees. Wlen the elder has arrived at the grave of his own predecessor, he kneels down and addresses all the ancestors as follows: Si lutadi, betodi twisidi, kuku, Beno ba mbuta lutusisa. Bu lukala kimoya bu lutelele, nde: Ngeye usidi, ye kanda dikusadidi. Mbongo bantu toma sungama. Kansi bubu bu tusala beto, Nsi kubela, zulu kubela. Bu lubukisa nkisi, Nde: nkisi ! Bu lukwendaku mpiata, Nde: luzika ba mbutazeno. Beto di twisidi, i dio dio, Behold, we have come to you WVhom you, forbears, have left behind (with the clan). When you were alive, you told me: Thou shalt remain with the clan and the clan will help thee; Take good care of the human wealth. But behold, how we stand: The earth is ill, the sky is ill. We are told: activate the fetishes. (This done) they repeat: more fetishes! We go to the diviner Who says: attend to the graves of the ancients. This is the reason why we have come.
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Kansi bu ntangu yi i mbuta, isala ye I, the elder who rests with the clan, kanda, You have left to me all the human Lunsisidi mbongobantu yd kulu, treasure, Women and men. Ye bakentoye bakala. Bana ba bakento ba bankaka beno kibeni Among the women there are such as you have given in marriage yourselves, lusa kwedisa. For whom you have reIceived the Ntako beno lusa dia. marriage money. In the land in which we dwell Kansi ku tusala beto. Death was asleep, but it sleeps no Malala leka, malala kalete ko. longer. The young people of the village go away, Baleke ba bena mu gata ibobo. We, the ancients, do the same. Beto ba mbuta mpi i bobo. And behold, the women bear and their Bana ba bakentobabutai bwa bobo; children go too. What is this destiny? Nki nkomboi ya yoyo! Ba lusisa yau makanda dibula-madibula Those you have left with the clans, covering themselves with ashes and moaning,' Are now bathing.2 Bubu mu yobila bena, Their ancestors have given them Bakulu bau bawa teka nima. fecundity, Kansi bu luyisa beno, lutombokangaku But you, you come back to the plains (i.e. to this world), nseke, In search of our young people. Lusosa baleke. Do you rise of your own free will, Keti beno kibeni lutombokanga, Keti bandokibakusi lutombolanga? (or) are there wizards who make you rise ? Widi luziku lusosanga They say that you are seeking the honours of burial. But I declare, before you seek the Nteki lusosa kuziama kumpwena, honours Ku gata lusisa baleke, Spare our young people in the village; Give us fecundity. Luteka nima. Bubu ka tuvwidi kisalu ko, tubakila At present we reap not the fruit of our mbongo, labour,
Mournerscover themselves with ashes. When there is no mourning people bathe, anoint themselves and powder with camwood. The sense is: when you, the ancestors, were alive, you had no illness, there were no deaths; you were feasting and enjoyed life, while others were bemoaning their dead; now these others have all the pleasures and grief is our lot. 2 E2
2
416
J. VAN WING.-Bakongo Incantations and Prayers. I have not yet paid my taxes to the state. Whenever I have a franc, they say: look after that woman, Whenever I have half a franc, they say: the child of So-and-so has died, Of this or that relative by marriage the brother died! Where is the labour which will allow me to afford the expenses of your grave? To-day I bring you five plates, Eat the matondo,1 love procreation and human wealth. I bring you five calabashes of the rich wine Nsamba.2 Favour procreation and human wealth, You have taught us the proverb: The drawer of palmwine with his palmwine, The hunter with his chase (obtain their needs), But I, whenever I earn a little money It is gone. I raise fowls And the weasel takes them; If I let the goats run about The leopard of the forest is on the lookout. And you, you ask for funeral honours! How am I to meet the expense ? The hiding-place of treasures, open it, Then I shall come again to your graves. When the young men go to the forest May they take big game in their traps, And he who climbs the palms
Mono nsakidi mpako, k'ivwidi yo ko. Bu ibaka falanka, ndo: Bukisa mwana nkento, Bu ibaka meya, nde: Ilanda nzila kizitu ifwila nleke, Nzitu kingandi ufwila mpangi andi yakata, Buna mono isalanga, ntako kwe zituka zi iluzikita ? Unu malonga matanu itutwadidi, mbutuye mbongo. Ludia matondolutonditla Ntutu mintanu mi nsamba itutwadidi, Lusambila mbutuye mbongo Kingana lusisidi: Nsongi muna busongt, Mwela muna buwela. Kansi mono bu isala ntako, Nlalu. Bu itwila nsusu. Mfwenge ibakidi. Bu itabula nkombo. Ngo mu mfinda itadididi, Kansi luziku lo lusosanga Keti kwe ibakila ? Mu mfunu ye mu ngaku, go beno ludia luzibula. Buna itombokaku ntoni, Baleke go bele ku mfinda, Yonso uyika ntambu kabakambisi inene, Yu ulwasa nsamba
1 Matono, musbhoom; tonda, to love. This mushroommeans love and is said to produce it. It is usedin certainmagicto havethis effect. 2 The nsamba is drawn palmwine fromthe blossom of the palm. It is usedin the wedding of free people. Sambila meansto implore, ceremony pray,wish. This and the preceding pun are of thosewhichthe elderpeoplefavourin theiroratory.
J. VAN WING.-Bakongo Incantations and Prayers. Mbasi kabakantoma mimiole.
417
Ngyadidi moko, Kiyala moko kafwa ko. Go ka tumwenekima ko, go ka tudidi ko, go ka tunwini ko, Buna bima bi lubakidi unu i bina kwandi. Here are the presents, they are the last. Expect no more plates, Ka lusosi diaka malonga ko, (Expect no) more palmwine, (expect no) Kani ntutu, kani tiya. more gunpowder: Kansi kisalu go nkatu, bima kwe ibakila ? Where do you want me to steal them? Bu jyiba, nde: nleke usissakingandi, uta Were I to do so, it would be said: that subject (of the clan) is a thief; yiba, Have his forbears left him no money? Ba mbuta keti ka bansisila nzimbu ko. (that he is reduced to steal). Give us human riches Mbongo bantu luteka nima, That we, your subjects, mayremain alive, Buna ba kikolele ba kulu, That we may prosper. Basala, bakela, And if any of us were to go by night Yu ulanda nzila zi mpimpa Ukwendanga muna mukwedila bana ba To the village of our female subjects (to eat, by witchcraft, their children) bakento, If you see him, capture him, Beno go lumweneyuna, lubaka. Take him where you are. Kesa ku luna beno. We, among ourselves, in the plains, Beto ye betotusala ku nseke, Will mutually exhort each other (to Tulongana betokulu. abstain from evil). Beno kulu ku masa, lukala mika mi mbwa, All ye (ancestors) at the waters, be like the hairs of the dog Which lie all on the same layer, Lulekila kumost. That we remain to see joy. I buna by tusala nga tumona kiese. Go tumwene, nde: mfunu ye ngaku mizi- If then the secret treasure is opened bukidi, Your grave will be adorned. Buna kuziama ku beno kutomene. Kansi buna go nkatu, ka lusosi kuziama But if it is to the contrary, expect no ko. more honours. Beto ku tusala, But there, where we dwell, Coome and take us, it matters not; Go lukwisi tubaka, ka diambu ko, When we all shall be exterminated Tusuka betokulu. Mwaka nga tutala, yu utusa malonga, keti We shall see who will honour your kwe katuka? graves; whence will he come?
An idiomatic expression.
May he descend with two calabashes filled. I stretch out my hands (to implore you), He who extends his hands cannot die! As we have no luck,1
418
Nsafa ye maba tusisa, keti nani udisa And of the safu trees and the palms, who will eat the fruit ? mio ? It will be foreigners, who will inherit Bankaka bayinga ga vwoka dina, your village As I have said. I have finished. Mono by ntele buna, imene. FORTHEFEAST PROVIDED THEANIMALS ARE SHOWN (2) THE ANCESTORS HONOUR. IN THEIR For this rite all the relatives by alliance and all adults born in the clan are convoked. This invitation is, however, sent out only after the ancestors have restored the patient to health, and when the animals bought for the occasion are in good condition. On the appointed day the members of the clan go to the cemetery; the youths bring the pigs, goats and fowls allotted to the feast. The elder of the clan then squats down in front of the grave of his predecessor and says: Tala bi bima, ba mbuta, Isi songa bi nkirnsi; ko, Beno bu lusa, nde: Beto ka tuziamnc Kansi bu ntangu yiyi mancaigoga mono luwidi mo, Bitwisi mrpibiwidi butuka, Bana ba bakento mpi ye baleke bawidi kikodila, Bu ntangu yi di ngisidi, Isi songa bitwisi", Beno kulu, lutomboka, lukala muna bitwisi bina. Ngo muna mfinda Meno mandi, ngani, kalendi baka ko bina bitwisi. Mfwenge muna mfinda, Kalendi baka nsusu ko. Ndoki izeka mataba Kalendiftna nkomboko Mwift ukenge, Kate sakuba. Bi bitwisi, bu lukala, biwidi butuka, Bibutana, Behold the things, ancestors, Displayed for your feast. You said: we have not had a decent burial, But you have listened to what I have said. Our raising (of domestic animals) has succeeded, The women and the young people too are well. For this reason I have come To show you these animals. Rise all, and dwell always in these animals ! May the leopard coming from the forest Have his teeth on edge for these animals. May the weasel coming from the forest Be unable to take these fowls. May the witch who twists his belongings Fail to fascinate our goats. May the thief on the look-out Sprain his feet in his course. Let all these animals prosper And multiply,
J. VAN WING.-Bakongo Incantations and Prayers. Buna nkinsi utomene. Beto bantu, tuvutuka ku gata, Ku gata, twasadi, twakedi. Ngyadidi moko, Kiyala moko kafwa ko. Bitwisi bi nkinsi ngisi lusonga Bu ntangu yi kitwesi kima ko, Nsamba ilutwadidi mbutuye mbongo, Lusamnbila Di kasu ilutwadidi
419
Then the feast will be beautiful. As for us, we shall return to the village, To the village to dwell and prosper. I have held out my hands to you (in prayer), And he who holds out his hands dies not. I have shown you the animals of the feast, And have brought you no other presents, Except palnwine, That you may favour the procreation of (human) wealth. And here are the kola nuts I brought for you.
The elder then pours two calabashes of palmwine over the graves and distributes pieces of kola nut to the ancestors. The ceremony in the cemetery is followed by a small feast in the village, to welcome the relatives by alliance and the " children " of the clan. This is how the elder welcomes the assembly: I have called you together Mono ntumu ilusidi, Mu diambu di nkinsi ututuma ba mbuta. Because I wish to attend to the graves of the ancestors. Here is the whole clan united Beno besi kanda bu lulungidi gaga And the circumstances are favourable. Bu tuna kiyeka mbote, The fowl you are eating to-day, Kansi bubu bu ludia nsusu, The palmwine you are drinking, Bu lunwa nsamba Mu diambu bilumbu bi nkinsi luwa. Are intended to inform you of the day of the approaching feast In nine (four-day) weeks; on the tenth Nsona vwa, yina ikumi, The drums will arrive in the village; Ngoma zikoteleku gata, Beno bazitu ye ba nzadi, luzibula makutu. Relatives-in-law, open your ears. Nkinsi go ufwene, konso nzitu, kandatina On the day of the feast all allied relatives will bring one drum each. ngoma most, Beno bana mpi lwisanga beno kulu, All the " children of the clan" will also come, Each bringing five plates, Lutwala malonga matanu-matanu, Mono batata beno izika Because it is your fathers' graves that I shall attend to, Ba lubuta. Of those who have borne you. Ka luyindula ko nde: bina bima ku mono It is not to me that you will give these lugana, things,
420
J.
VAN
WING.-Bakongo Incantations and Prayers.
But to the ancients who have left us, The ancients who have left us all: Those of the clan. We all must be ill, We all must die; Whither the ancestors went, there we shall go. Buna ntelele, i buna The business I told you is so: It is getting on, it will get on. Dina di dikwenda, dikwendidilanga What I have said, you all have heard. Bubu luwidi bu igoga beno kulu, If thou seest a ghost, shout, Go mwenetebo, kdta If thou dost not shout, thy voice is lost.' Go k'uketeko, ndinga ifwidi. Mana- ntele go ka luwidi mo ko, ludia If you have any objection, speak up in mvinda, luvilangasa ndonga, time. What I want is that all be at the feast Kima nzolele, lulungana mu nkinsi, (old and young), Bazitutye ba nzadi ye bana, kiese bamona. The relatives by alliance, the children of the clan, let them all share in the pleasure. Kima lusadila nkinsi beno ktlu, nsiku For this reason all must observe the laws tusidi. of the feast. Bambuta batusisa balomba bio. Beto kulu ba mbutabatusisa, Bu tuna ga kanda, Bela tubelanga, Fwa tufwanga, Ku kuyita bakulu, ku tukwendanga. The people now drink palmwine and the allied relatives and the children of the clan, after promising to come again, return home. (3)
THE FEAST OF THE DEAD.
In the eighth week the allied relatives begin to arrive with their drums; in the tenth all the drums are there. As soon as the first drum has come dancing begins, and it will continue till the last is gone, i.e. during three times four days. As soon as all the relatives and guests have arrived, the elder proclaims the laws and restrictions. (No setformula.) to You have come the festival, Men and women. Of quarrelsome people, let there be none among you. The husband who has brought his wife Must spend with her the night in the same place. He who has no wife Shall not take one belonging to someone else. My whole village, I have pacified.
1 A proverb. The ghost might master you, kill you, but by shouting you might put him to flight.
J. VAN WING.-Bakongo Incantations and Prayers,
421
He who has the mastery over fetishes Let him leave them in his own village. If any one wants to prowl at night like a witch, Let him beware, our fetishes will make him jump. It will be said: he has eaten bad food at the festival, In truth, he will have devoured his own self. He who is very hungry, Let him not take food by force; Let lhimask for it, and he shall be satisfied. He who wishes to dance, Let him dance to the drum he prefers. But let no one pick a quarrel. I have convoked all of you, I want you to return home in peace. The festivities continue for about eight days, consisting mainly of banqueting, especially of great drinking bouts of palmwine. All the members of the clan, the allied kindreds, the fathers and the children of the clan, attend, each with his group, bringing the provisions fixed by custom for clan festivities, receiving in return palmwine and manioc bread. When all have gone, an account of gains and losses is drawn up. Plates and boxes of gunpowder are purchased. Then the cemetery is cleaned for the final ceremony. In the evening shooting begins, salvoes are fired and the ivory horns and "masikulu " drums resound during the whole night. In the morning the noise starts again while the elder and all the members of the clan go to the cemetery. While the elder is pouring nsamba palmwine over the graves, the clan members hang on the branches fixed round the graves, or deposit on the mounds plates and other earthenware objects. When all the preparations are finished, the elder makes his final address to the ancestors Luwete, beno ba mbuta, Hark, ye ancient ones Who have departed Ba luyenda, And have left me in charge of the clan. Lunsisa, isala gana kanda. You have heard the gunpowder, Tiya luwidi, The guns have banged, Bu tuta goga, You have heard the drums, Ngoma itumisi lutomenewa zo, Zinene ye zindwelo. Big and small. Yi nsamba, ilutwadidi, The nsamba (palmwine) I bring you. Lunwa beno kulu, ba mbuta ye bamamaye Drink all of you, progenitors, and the mothers and beloved ones, bayaya, That you may favour procreation and Lusambila mbutu ye mbongo; (hiuman)wealth.
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Ma malonga tukunina, Ludia matondo, Lututondila. Beno balutuma,idisa nkinsi, Nkinsi tutele, bakentoye bakala, Ba mbutaye baleke,tulungidi, Ye bazitu ye ba nzadi ye bana. Beno kulu mpi lulunga gaga, Yonso uyenda kinkita Longa diandi lulunda; Bu kakwisa, luntela nsankqu, nde: Nleke usala ku gata, Nkinsi kadisisi umpwena. Kansi kuziama ka kusuka ko, Beto mpi tufwa, kufwa ka kusukidi ko. Bubu nkemboeno lumwene. Beno baluyenda, Beto bu tusala ku nseke, Ku kuna mbongobantu luteka nima. Nkombo tutabula, Ngulu tutabula, Zibutana, Mu mfunu ye ngaku luzibula. Bu tukwendamu mfinda, Tubeta nkento, Tubeta mbakala Kima kisala mu nseke, Nkori ye ngongolo. Mu nseke tusala, Tulongana betokulu.
Here are the plates we have brought you That you may eat the (mushrooms) matondo (of love) And that you may love us. You have ordered me to make this festival, We have celebrated it, we, women and men, The old ones, the young ones, all of us, With the allied relatives and the children of the clan. You see all of us here present; And should one of you have gone on the road for his trade, Keep a plate for him, his share; And when he returns, tell him the news: That the young ones who have remained in the village Have made you a splendid feast. However, we have not finished attending to your graves, For death has not yet carried us all off. But now, that you have been glorified, You who have departedTo us, who live in the plains (i.e. in this world), Bestow on us human riches (make us fecund). We raise goats, We raise pigs, Let them multiply; Reveal the hidden treasure to us. When we go to the forest Let us slay female game, Let us slay male game, Let but one thing escape us in the plains: Slugs and millepedes! Make it that in the plains where we dwell There be good understanding between us.
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That when one sees the beak of a fowl, One may see the whole fowl.' If then, one among us came at night, And called you, saying: Come, take So-and-so (i.e. make him die), That one, take him himself And carry him off to where you are. Furthermore, you among yourselves Exhort those who rise to visit the plains (i.e. this world), Ka besa diaka ko, kindoki kiau bayambula. Not to come again with their witchcraft. Beno kulu ludidi, lunwini, Now, you all, having eaten and drunk Luyika mika mi mbwa, lulekila kumosi. Be like the hairs of the dog, lying on the same layer, Ku betoluteka nima. And give us fecundity. Mono nleke isala ye kanda, lunsisilt To me, your junior, who remained with the clan, give intelligence; ngangu, Nkokila ilekidila ndosi zimbwetse Let the evening bring me good dreams. Beno ku lusala, lusala kiambote; And you, may you be well where you are Mono ku ngyenda, ngyele kiambote. And may I be well where I am going. Such are the invocations which give us an insight into the Bakongo's heart and reveal their hopes and fears; they lay open to us their mind, at once simple, intricate and cunning, and indicate the causes which raise their anger, induce them to seek vengeance, and to lose heart. It is hoped that in the eyes of the ethnographer they have the merit of showing the exact nature of their beliefs concerning witchcraft or social magic and ancestor worship. The natives' own words must be more precise and eloquent in revealing the essential aspects of their religious thoughts than any technical dissertation could be.
I Proverb. The beak stands for the elder of the clan; may all the clan stand behind him.
Buna bamonansodi nsusu Yi nsusu kibeni. Go lumwenemuntu kesa mpimpa, Kesi lutedi mbila, nde: Lubaka kingandi ye kingandi, Buna yuna lubaka, Luntwala ku luna. I bwa buna beno ye beno, Ba batombokanga ku nseke, lukilonga.

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Bakongo Incantations and Prayers Author(s): J.

BAKONGO INCANTATIONS AND PRAYERS.

WING.-Bakongo Incantations and Prayers.

J. VAN WING.-Bakongo Incantations and Prayers.

J. VAN WING.-Bakongo Incantations and Prayers.

Mbisi ludia ye biyisi, Malafu lunwa ye nkalu.

Buna ntele mbisi, buna ngogelediambu. I buna kwandi.

J. VAN WING.-Bakongo Incantations and Prayers.

J. VAN WING.-Bakongo Incantations and Prayers.

J. VAN WING.-Bakongo Incantations and Prayers.

J. VAN WING.-Bakongo Incantations and Prayers.

J. VAN WING.-Bakongo Incantations and Prayers.

J. VAN WING.-Bakongo Incantations and Prayers. Mbasi kabakantoma mimiole.

J. VAN WING.-Bakongo Incantations and Prayers.

WING.-Bakongo Incantations and Prayers.

J. VAN WING.-Bakongo Incantations and Prayers,

J. VAN WING.-Bakongo Incantations and Prayers.

J. VAN WING.-Bakongo Incantations and Prayers.

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