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73 At the Back of the Black Man's Mind By R. E. Dennett
the "Muamba" tree, with the intention of making a fetish, it is forbidden for anyone to
call another by his name. If he does so, that man will die, and his KULU will enter into
the tree and become the presiding spirit of the fetish when made; and the caller will of
course have to answer with his life to the relations of the man whose life has been thus
wantonly thrown away. So, generally speaking, a palaver is held, and it is there decided
whose KULU it is that is to enter into the Muamba tree and to preside over the fetish to
be made. A boy of great spirit, or else, above all, a great and daring hunter, is chosen.
Then they go into the bush and call his name. The Nganga cuts down the tree, and blood
is said to gush forth. A fowl is killed and its blood mingled with the blood that they say
comes from the tree. The named one then dies, certainly within ten days. His life has
been sacrificed for what the Zinganga consider the welfare of the people. They say that
the named one never fails to die-and they repudiate all idea of his being poisoned or
that his death is hurried on in any material way by the Nganga, who, they say, may be
miles away. The difference between the spirit of "Mpumbu" brought by the East Wind
and the Kulu of the known individual that is to preside over this fetish is evident.
People pass before these fetishes (ZINKICI MBOWU), calling on them to kill them if they
do, or have done, such and such a thing. Others go to them and insist upon their killing
so and so who has done or is about to do them some fearful injury. And as they swear or
make their demand, a nail is driven into the fetish, and the palaver is settled so far as
they are concerned. The KULU of the man whose life was sacrificed upon the cutting of
the tree sees to the rest.
These fetishes attended big palavers and were knocked39 by the parties engaged, so that
he who spoke falsely or bore false witness should die. These are the class of fetishes
most in evidence, and as such are apparently the bitter enemies of European
Governments, who seem to take a delight in clearing the country of them. I wonder if
they are right?-at any rate before they have got the country properly in hand and can
give the inhabitants that security they are so fond of talking about. Brute force is no
doubt a great power for a European Power to wield over such a race as the BANTU, and
will make them do much; but is it not curious that civilised countries in the twentieth
century should resort to so barbarous a form of governing a people supposed to be so
much their moral inferiors? And by taking away a fetish of this kind they do not prevent
the native from making another one to take its place. It merely makes the native more
cautious, and forces him to guard his fetish in some secret place outside the small
sphere of official influence.'
The wooden figures in this class of NKICI MBOWU are legion, and their multiplication
comes (1) from the desire of each district to have its own nkici, and (2) from the
importation from foreign districts of those who have gained fame for their slaying
powers or as deterrents. Thus in Luango we hear of Mangarka, 40 Mbiali Mundunbi,
39 See Ante, P. 56
40 MANGARKA, see Manchester Museum, Mani mavungu, see African Society's Journal, July, 1902.
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