Click to download PDF version: 3.87MB - Global Grey

More documents

Recommendations

Info

127 At the Back of the Black Man's Mind By R. E. Dennett NOUIMBI KE KU VUKA. The shark that devours. Thus we learn that the word VUKAI has the sense of devouring as well as that of copulating. The word QUIMBUKA is to fear (relating to that cringing fear caused by a guilty conscience). The KUBU or fin of the shark is found in the basket of Bilongo in the XIBILA. KUBU also means the curtain or partition that screens the bedstead (or the NKAKA NDILU). NKUFU, the turtle. NUNI NKUFU U I NATINA MUANZA the husband turtle who carries the roof (of his shimbec) on his back. This animal has a very bad character; he is noted for his treachery and deceit, taking a mean advantage over those he has promised to reward. For instance, "he" is said to have made a trading compact with a man. They formed two traps to catch game. He chose the best one, the man agreed as they were partners, and he said it did not matter where the "game" was trapped as it would be shared between them. An antelope is caught by the turtle's trap. Instead of calling his partner to share the spoil he engages the ox to carry it to his town, promising him a share for his trouble. When the antelope has been cut up he sent the ox away to clean the plates, etc. Then he hid away the food in his strong shimbec. When the ox came back the meat could not be found, and he was much annoyed. He resolved to destroy the turtle's trap. Unfortunately he was caught in it. The turtle then called the leopard to help him, and played the same dirty trick upon him. The leopard swore vengeance, and went to the trap and so arranged it that it appeared that he also was caught in it. The turtle came along and gloated over his friend's apparent misery, but when he put his head out of his shell to have a look and smell at his victim, the leopard snapped it off. The leopard then went to the turtle's town and ate up all the food there, and then told the partner what he had done. The man recognised that the turtle deserved his fate. NKUFI means short in stature. The shell of the turtle is found in the XIBILA. NVUBU (or NGUVU, the hippopotamus) UNILLA NGOLO, the hippopotamus that eats very much. There are many amphibious animals, but only four of which these words are used: NXELO KU BAKOKO NSAKTJSO KU VIA MBAZU. As a protection for the mouth of his bellows the blacksmith places an earthenware nozzle over it, so must men protect themselves against the fires which burn (ZINDOXI). These four are KIMBOLO, Nile crocodile; NGANDU, Indian crocodile (another way of calling a man a wizard); BAMBI, Monitor lizard; and the NGUVU or NVUBU. The word VUBA is to take altogether too much for one's self. The head of the hippopotamus is found in the XIBILA. NKABI (the saddle-back antelope) Ku KABIKA NCITU MUNTU LI MONIO KU KABIKA BUALA BUANDI KUTUNGA (as) the antelope leaves the woods to die, (so) when the man leaves his town stockade he also dies. The word KABA is to divide. The horns of this antelope form the symbol of the parting of the ways. "We are all from one stock, and agree together along one road until we come to the parting of the way," says the sign. MBAMBI NGOMBI (monitor lizard). They say that this lizard came along a road carrying a long basket or matet of salt. He noticed the little cricket NKAWLA resting in the leaf of the LICISA (string plant). www.globalgrey.co.uk
128 At the Back of the Black Man's Mind By R. E. Dennett "Get off that tree" (sic), says the Mbambi, "and allow me to rest this load of mine against its trunk." "Why," answered the NKAWLA, "use such a false picture to deceive me; you know that this is not a tree, and you know that you simply wish to kill and eat me. I am here; kill me!" And the MBAMBI snapped at the NKAWLA and devoured it. The skin of this lizard is found in the basket of bilongo in the XIBILA. NSEXI (SECI or SACI), a kind of antelope that is also known by the name KINKUBA, an axe, and KIMPITI, half a matchet. What a beautiful yet deceitful and undutiful animal this is is well shown in the stories Nos. 4 and 19 in Notes on the Folklore of the Fjort. NSEXI KU SEKA, say the Bavili, meaning the dust of corruption. Its head and horns are found in the XIBILA. NVULI (the water buck). NVULI OBO, listen to what another says. Like the NKUTI antelope, the NVULI listens to the false cry of the hunter, and so often falls an easy prey to his destroyer. Its head and horns are found in the XIBILA. NGULUBU NGULU MBAKALA KE KU MANA MAYAKA. It is the pig that steals the manioc (in the market). After certain palavers, certain household fetishes like MPUMBU are washed in the blood of the pig. Its dried blood also enters into many bilongo. It is the head of the pig that enters the XIBILA. XINGOLO XINYUNDU (the otter) XIBANGo NGOLA MACI. The strength (resistance) of the anvil (NYUNDU) demolishes the firmness of the waters, or the otter eats the fish called NGOLA. The saying above is a figurative way of implying that the wife should satisfy the desire of her husband. The skin of the otter is used in the place of the proverbial figleaf as a dress. All princes in their visit to the XIBILA wear this skin. There are five kinds of fish forming the class MBIZI XIBALA, the spikes of which enter into bilongo; they are XIENDO, MPUDI, NKOKO, NGOLA, and XIBUELA. MPUDI and NGOLA are the cat fish, the others are rays. NZIKU (=the chimpanzee). XZIKU NKONDO, as the saying goes, "Be careful how you choose your friends." NZIKA KE KU ZIKA MINA MUNTU, "an apparently friendly man may get one into a big palaver." NZIKU is the XINA of mankind generally. It is not only that there is a certain resemblance between man and the chimpanzee in their outward form, but they have many habits in common. It carries its young on its back, and walks about the woods upon its hind legs with the help of a stick. It fights with a stick. But above all, it is very gallant, and treats its pregnant wife with the greatest respect, running away from her www.globalgrey.co.uk
Page 2 and 3:
AT THE BACK OF THE BLACK MAN'S MIND
Page 4 and 5:
TABLE OF CONTENTS PREFACE CHAPTER I
Page 6 and 7:
1 At the Back of the Black Man's Mi
Page 8 and 9:
Page 10 and 11:
Page 12 and 13:
Page 14 and 15:
Page 16 and 17:
11 At the Back of the Black Man's M
Page 18 and 19:
Page 20 and 21:
Page 22 and 23:
Page 24 and 25:
Page 26 and 27:
Page 28 and 29:
Page 30 and 31:
Page 32 and 33:
Page 34 and 35:
Page 36 and 37:
Page 38 and 39:
Page 40 and 41:
Page 42 and 43:
Page 44 and 45:
Page 46 and 47:
Page 48 and 49:
Page 50 and 51:
Page 52 and 53:
Page 54 and 55:
Page 56 and 57:
Page 58 and 59:
Page 60 and 61:
Page 62 and 63:
Page 64 and 65:
Page 66 and 67:
Page 68 and 69:
Page 70 and 71:
Page 72 and 73:
Page 74 and 75:
Page 76 and 77:
Page 78 and 79:
Page 80 and 81:
Page 82 and 83: 77 At the Back of the Black Man's M
Page 106 and 107: 101 At the Back of the Black Man's
Page 182 and 183:
177 At the Back of the Black Man's
Page 184 and 185:
Page 186 and 187:
Page 188 and 189:
Page 190 and 191:
Page 192 and 193:
Page 194 and 195:
Page 196 and 197:
Page 198 and 199:
Page 200 and 201:
Page 202 and 203:
Page 204 and 205:
Page 206 and 207:
Page 208 and 209:
Page 210 and 211:
Page 212 and 213:
Page 214 and 215:
Page 216 and 217:
Page 218 and 219:
Page 220 and 221:
Page 222 and 223:
show all

Click to download PDF version: 3.87MB - Global Grey

Create successful ePaper yourself

Delete template?

Save as template?