16 Ndungu (p. [52]) is equivalent to our phrase “you are becoming cold,” and the more indifferently it was uttered by the crowd, the more certain was the witch-doctor that he had guessed wide of the mark. See next note.
17 Otuama (p. [52]) is our way of saying “you are becoming hot,” and by this the witch-doctor knew he was getting very near in his guesses, and the more excitedly it was shouted, the nearer the guesser knew he was to the facts of the case. In Chapter XXII the whole trick is more fully explained. See also preceding note.
18 Ran for his gun (p. [53]).--I was talking in 1908 to a former witch-doctor, who told me that he had been threatened three times with guns by those whom he had accused of witchcraft, and if he had not precipitately fled he would have been shot. Hence those ngangas who engaged in witch-finding always made sure of their fees first, and sent them away by their assistants, hurrying off themselves directly they had accused their man. It was dangerous work.
19 Mboma (pp. [59], [78]).--In San Salvador and its neighbourhood this word meant the south bank of the Congo River from Ennoki to Matadi, or such trading-stations as existed on that part of the river. This mboma was from eighty to ninety miles from San Salvador, and took a caravan about five days to traverse it. Special letter carriers would cover the distance in three days. This word we generally translated “coast.”
20 Congo dia Ngungu, or, in its fuller native form, Ekongo dia Ngunga (p. [60]).--Scattered over the country are several Congos (or Kongos), as Kongo dia Mpalabala, Kongo dia Lembwa, etc. To distinguish San Salvador from the other towns bearing the name of Kongo it was known by the natives either as Kongo dia Ntotela = Kongo of the King, or Kongo dia N gunga = Kongo of the Bell. The former designation referred to the town as the capital of the country and the residence of the King. The latter name is probably due to the fact that the Portuguese Roman Catholics in the sixteenth century built a cathedral and monastery there, and used a large bell to call the people to the services. Such a bell would be a wonder to the natives, and quite sufficient to cause them to name the town the Kongo of the Bell.
21 Smell of white man (p. [61]).--However contemptuously we may talk about the “smell of niggers” or “of Chinese” and others, there is no doubt that we of the white race emit an odour that is very noticeable to other races. Repeated bathing and frequent changes of clothes will not eradicate the odour, for a black man can tell when another black man has been within a yard of any white man for a short time. Account for it how you will, the black, red, yellow and white races each emits an effluvium peculiarly its own and offensive to the others--we must, therefore, bear and forbear. We as a white race are used to our own scent and do not notice it, and when one lives a long time amongst black people he becomes accustomed to their odour.
Occasionally I have been with a white man who, in spite of scrupulous cleanliness, was very malodorous through suffering from empyreuma; and I have met here and there a native whose smell was especially offensive, and it was as objectionable to his black neighbours as to us. The natives have a definite word for such malodorous emanations. Some lads have told me that the perspiration of some white men has made them vomit.
22 You white man (p. [63]).--A native has just as much objection to being called “a white man” as a white man has to being called “a nigger.” In both languages it is an insult to be resented.
23 Screaming (p. [64]).--In the pioneer years of the mission, when white folk were seldom seen and were always regarded with superstitious fear, I was frequently startled out of my sleep by women screaming out: “The white man has stolen my child!” And I have wondered on more than one occasion whether the half-sleepy folk would in a stupid panic turn me out of their town in the middle of the night or do even worse.
24 Mboma.--See [note 19].