[140] The Maloango (ma, a contraction of mani or mwanu, son; mfumu, chief) or king is selected by the Mamboma (see p. 59) and the princes, and must be a nephew (sister’s son) of his predecessor. On his election he takes the title of Nganga nvumbu (Nganga, priest; nvumbu, benevolent spirit, breath), but only proceeds to that of Maloango when rich enough to summon the whole country to a great feast, when declaration is made for the first time officially of the death of the former Maloango, and he is buried. As these festivities are very expensive, they are often deferred for years, and many a Nganga nvumbu has died without even troubling about the higher title. The successors of the Maloango Njimbi of Loango, of Battell’s time, according to Mr. Dennett, have been: 1. Maloango Tati of Kondi; 2. Mani Puati of Chibanga; 3. Mani Yambi; 4. Man’anombo; 5. Mani Makosso Matukila of Kondi; 6. Mani Makosso Manombo; 7. Mani Makosso Masonga; 8. Mani Puati. Nos. 3 to 8 never assumed the title of Maloango. Mani Puati very much disgusted the people with his cruelty (he had killed his own daughter because she refused to cohabit with him); and when the French, in 1898, called upon the Mamboma and the princes to produce a Maloango, they ignored the existence of Puati, and elected his nephew, Mani Luemba. This list, however, is evidently imperfect.
[141] Mr. Dennett, whose long residence at Loango and thorough knowledge of the languages entitle him to speak with authority, finds this passage unintelligible, but ventures to suggest the following:—
Baliani (my companion) ampembe (white) mpolo (face), muenyeye (Boio, the underground nkishni), ke zinga (not live long)!
Freely translated, it would mean “My companion, the white face, has risen from underground, and will not live long.” This is a curious greeting, but it fairly represents native ideas: for the white man, as long as he keeps to his ship (supposed to rise from the bottom of the ocean), is believed to live long; whilst, once he comes to stay ashore, he is condemned to an early death.
[142] In a marginal note, Purchas says that the King’s wives are called Macomes. Such a title is known neither to Mr. Dennett nor to Mr. Phillips. Macome is probably a misprint for Maconda, the title borne, according to Dapper, p. 522, by the king’s “mother.” Nkondi, according to Bentley, is a title of nobility.
[143] Mr. Dennett informs me that, still at the present day, when the King (Maloango) or rather Nganga nvumbu, drinks in state, he covers his head with a cloth, so that the public may not see him drink. On ordinary occasions, however, this custom is no longer observed.
[144] The heads of all families eat alone; that is, they eat first, and their wives and children afterwards. Maloango still observes the same custom, with his ma sa vi, or house-steward, as the sole attendant (Dennett).
[145] Bensa may be a corruption of the Portuguese banca, a table. Mr. Dennett does not know the word.
[146] Not Sambe and Pongo, but Nzambi-ampungu! Nzambi is the name by which God is known; Nzambi-ampungu means the Most High (Supreme) God (Bentley, Life on the Congo, 1887, p. 62).
[147] The rains begin in October and last till April, being heaviest from November to March. They are very irregular. Thus, in February 1874, 2.2 ins. fell at Chinchosho; in the same month, 1875,12.0 ins.; but in 1876 only 0.2 ins.