SINGULAR ROCK.
CHAPTER XII.
MANNERS AND CUSTOMS OF THE MARUTSE TRIBES.
Ideas of religion—Mode of living—Husbandry and crops—Consumption and preparation of food—Cleanliness—Costume—Position of the women—Education of children—Marriages—Disposal of the dead—Forms of greeting—Modes of travelling—Administration of justice—An execution—Knowledge of medicine—Superstition—Charms—Human sacrifices—Clay and wooden vessels—Calabashes—Basket-work—Weapons—Manufacture of clothing—Tools—Oars—Pipes and snuff-boxes—Ornaments—Toys, tools, and fly-flappers.
DROWNING USELESS PEOPLE.
In the several preceding chapters I have had various occasions to refer to different customs and characteristics of the Marutse-Mabunda people that attracted my attention; but I propose to devote the present chapter to some further details before resuming the account of my travelling experiences.
Before it was split up into its present large number of tribes, the Bantu family believed in the existence of a powerful invisible God; and by no people has the conception been so well preserved as by the Marutse, inasmuch as they retain an idea, however indistinct, of an Omnipotent Being who observes every action and disposes of every individual at his own will.
They shrink from pronouncing His name, generally substituting for it the word “molemo,” which has a very comprehensive meaning, as besides signifying God, it is used to denote good and evil spirits, medicines, poisons, charms, and amulets. Their real designation of the unseen Deity is “Nyambe,” and if ever they pronounce it they raise both hands and eyes to the sky, and not unfrequently they use the same gestures without mentioning the name at all. They assume that the Supreme Being resides “mo-chorino,” i.e. in the azure of the heavens, and I have heard them allude to him as “He who lives above,” or simply as “He.” If a man dies a natural death, it is said that Nyambe has called him away, or if any one is killed in battle or by wild beasts, or by the fury of the elements, it is all supposed to have occurred at the bidding of Nyambe. A criminal sentenced to death meets his fate with submission, not doubting that Nyambe is sending the punishment due to his crime, or if any innocent person is condemned, as often happened during Sepopo’s government, both he and his friends will hope to the last that Nyambe will interfere for his protection from the poison, or from whatever else is to be the means of death.
The people also believe in good and evil spirits, the latter of which they endeavour to exorcise, or at least to propitiate, by means of charms, such as bones of men or beasts, hippopotamus’ teeth, bits of wood, pieces of bark, and calabash-gourds, which are enclosed in baskets made of bast, and hung up on poles three or four feet high.
Most of the Marutse-Marunda tribes hold the belief of continued existence after death, and the principal reasons alleged by the Masupias for depositing great elephants’ tusks on the grave of a chief are that he may be consoled for his separation from his property, and may be induced to extend to them his protection, now more powerful than ever by reason of his nearness to Nyambe.