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123 At the Back of the Black Man's Mind By R. E. Dennett Mother NZIKU Chimpanzee. Ancestors NGULUBU Pig. ENGO of FUTILA (Kakongo) NYUNDU XIBANGA Otter. Father KABI Antelope. Mother NGWALI Partridge Grandparents or ancestors MAKAMBA Of XILENDI NKOMBI NGULUBU Pig. Father NKOMBO Goat. Mother A slave brought from the interior. SUNGU of XIENJI Father NKOMBO Goat. Mother MPAKASA Buffalo. LUIZ Father NGWALI Partridge. Mother He does not know. In the case of BAYONA NGULUBu and NYUNDU XIBANGA show the districts of his grandparents, while his father's XINA is KABI and his mother's NZIKU. Through his ancestors he is related to TATI, whose father had the pig as his XINA. Then TATI is of the family of Nzixu, the XINA of Bayona's mother, therefore their families may not intermarry. 5th Class. Certain offices or situations carry certain XINA with them. The office of FUMU ZINKONDI or ZINKATA; the pig, NGULUBU. The office of BADUNGU; the NZIKU. The office of PUNZI; food cooked by an unmarried woman. www.globalgrey.co.uk
124 At the Back of the Black Man's Mind By R. E. Dennett This class is called XINA XISALU. 6th Class. Each XIBILA has its XINA. BUNZI hates unmarried women; XIKUMBI, the maiden, is therefore its XINA. XIKANGA NXILUKA hate a noise; the goat NKOMBO is their XINA. This class is called XINA XINKICICL 7th Class. When natives are sick and are undergoing treatment certain foods are XINA, and as often as not the patient is ordered henceforth not to allow a companion to eat certain flesh together with him. This is called XINA XI BILONGO. 8th Class. Certain household fetishes, bracelets, etc., carry with their ownership certain restrictions as to food. The wearer of the NGOFO bracelet may not eat the fish MPULI with another person; he may not kill and eat an animal on the same day. This is XINA BAKICI. 9th Class. Now, parts of some animals are found in the sacred grove. This summed-up class is called XINA XI BIFUMBA. These BINA of the BAVILI are as follows: The skin of the leopard finds its way into the XIBILA only as part of the dress of the individual. Neither the eel nor the cricket are found there, but the MPAKASA is the greatest of all the symbols entering the XIBILA of the BAVILI and so we will commence with it. The wild ox in the stories of the Bavili is generally found acting as the servant or ambassador of either the Leopard or some princely animal. As often as not it is sacrificed while in the discharge of some duty. Thus when NZAMBI (NGO?) sent him for the wagtail's drum he was killed by the followers of that bird. The tail of the ox called MAWSO is the sign of office of all the Kongozovo among the Bavili, thus the idea of obedience to the voice of one in authority is implied. The wild ox is always on the alert for the slightest noise, it is peculiarly sensitive to sound. The horns and head of this animal are found in the XIBILA. BAFU = the saw fish, the snout of which the BADUNGU carry as their sign of office. This snout is found in the XIBILA. NKAKA = a kind of crocodile (opposed to the NGANDU or crocodile in the Kongo). This reptile is eaten by the BAKUNI or woodmen of the MAYOMBE district to the east of Malango's composite kingdom. It digs out its home underground in the banks of rivers. www.globalgrey.co.uk
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AT THE BACK OF THE BLACK MAN'S MIND
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TABLE OF CONTENTS PREFACE CHAPTER I
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