Photo by: Rev. C. J. Dodds
A Boloki Woman and Child
The parallel lines of cicatrices running from the neck to the navel are for ornamentation. The ring of solid brass round the neck weighs about 12 lbs., but some weigh even 28 lbs.
Walking one day in Monsembe I saw an incident that recalled Burns’ “Tam o’Shanter” to my mind. There had been a death in a family, and the relatives had just performed all the necessary rites and ceremonies, and were returning to their homes. A small trench some twenty feet long was dug with a hoe. The relatives took up their position on the side of the trench nearest to the grave, the medicine-man stood on the other side, and his assistant was placed at the end of the trench with a large calabash of water. At a signal the water was poured into the trench, and while it was running the medicine-man took each person by the hand, and mumbling an incantation he pulled him, or her, over the running water. When all had been pulled over, one by one, the water was allowed to run until the calabash was empty. I asked the reason of the ceremony, and they told me it was to keep the spirit of their deceased, and buried, relative from following them. It was very evident from the rites observed that they thought the spirits could not cross running water.
One evening I heard a considerable amount of shouting and screaming, and on going to the scene of the excitement I found two women strongly bound who were weeping most bitterly, and begging to be set free. I asked them the reason for being thus tied, and they replied, “You know our husband, Mangwele, is dead. He is to be buried to-morrow morning, and we are to be buried alive with his body. Untie us, white man, and save us from such a death.”
I knew the custom of the district very well, but had never been brought into contact so closely with it. In every family of importance there were one or two women called mwila ndaku, which meant that when their husband died they were to be buried alive with his corpse, unless in the meantime they bore children, when other women took their place. Every time they heard their name it was a reminder of the awful fate that awaited them.
From my heart I pitied the women, and turning to the members of the family I pleaded and remonstrated with them in such a way, and with such God-given eloquence, that they at last said, “All right, white man, we will give up this custom.” They untied the women, who at once began to dance about us, relieved that they had been rescued from such a horrible fate.
Next morning the men came and asked me to attend the funeral, to see for myself that they really intended to keep their promise. I went, and for the first time in the history of that district a man of importance was buried without living women being inhumed with the corpse. Now I knew all the wives, children, and slaves of that man, and whenever I asked for them, they were able to show them—a proof that they had not secretly buried any after I had left the grave; and as only members of the family, or slaves owned by the deceased, would follow and attend upon the spirit of the departed, I felt sure that no outsiders had been surreptitiously substituted. From that time they used to request that either I or one of my colleagues would attend important funerals, to see that they kept their promise. We were exceedingly glad to stop such a cruel custom.
We were not always successful in our efforts to save life, as the following incident will show: The people at Bonjoko determined to have a great feast. They bought as fat a slave as they could procure, broke his legs and arms, and fed him for three days, while they made a great quantity of sugar-cane wine. I made every possible endeavour to save him, but utterly failed to do so, and on the third day he was killed and the horrible orgy was held. That was in the early years of our Mission; but in after years they became heartily ashamed of the whole affair.
Photo by: Rev. R. H. Kirkland
A Memorial to a Deceased Head-man
A shelter with an open front is erected, and lined with cloth. A rough table covered with a cloth is arranged, and on it are placed wash-hand basins, bottles, etc., and under it are put stools, large wine jars, etc. These things are all “killed,” that their spirits may go to the spirit-land and be the property of the chief thus honoured. See page [106].