Beliefs and Religious Practices of the Bemba

BELIEFS AND RELIGIOUSPRACTICES OF THE BEMBA AND NEIGHBORING TRIBES BY Edouard Labrecque Translated By Patrick Boyd (White Father) Edited By Language Centre Ilondola P.O. Box 197 Chinsali 1 Contents Foreword Edouard Labrecque’s published works 5 4 Chapter 1. Religion In General...………………………………………………….…6 1. Positive Side 6 1. Theism. Lesa – God 6 Theism: African Religion and the Bible 9 2. Imilungu – Ngulu: Gods and Higher Spirits 10 A. Imilungu – Divinities 10 B. Ingulu – Higher Spirits 13 3. The spirits of ancestors and their cult 17 A. Imipashi – The Departed 17 B. Bashinganga – Diviners/Mediums, Doctors 21 C. Kinds of Shinganga 23 4. Totemism 24 - Some totems 24 - Prerogatives of certain totems 25 - Certain practices 25 5. Dynamism - Fetishism - Magic 26 A. Nature 26 B. Classification (Kinds of Dynamism) 26 C. Objects Used 27 D. Taboos 28 2. Negative side 28 1. Bad Spirits - Ifiwa, Ifibanda 28 2. Evil Dynamism 29 A. Sorcery - Ubuloshi – Sorcerers 30 B. Abusive Language - Offences, Insults 35 C. Evil Omen 36 D. Appendix: More Practices and Omens 36 Chapter 2. 1. 2. 3. 4. Religion In Social Life To build a new village (ukusokola umushi) Different medicines Spirits of the village Ililamfya - the war fetish 38 38 39 40 40 Chapter 3. 1. 2. 3. 4. 5. 6. 7. Religion In Economic Life Agriculture The hunt and some food gathering Hunting the duiker antelope (mpombo) with nets Chickens and pigeons Fishing Journeys Sickness and death 42 42 44 44 45 45 45 47 Chapter 4. Religion In Family Life 1. From Infancy to Betrothal 48 48 2. Ceremonies for Engagement And Marriage A. Betrothal B. Initiation of Girls C. Marriage - immediate preparation - marriage (ubwinga) - amashikulo: presents and instructions 3. Appendix A. Age of puberty B. Medicine for Menstruation C. Taboos D. ‘Stealing the First Menstruation’ E. Medicine to cause Impotency F. Medicine to cure Impotency G. Initiation Dance Songs 61 Other Songs at the Occasion of the Initiation 4. Conjugal Life A. Conjugal Relations B. The In–laws C. Menstruation - Pregnancy D. Child Birth E. The Newly Born Child 72 F. Weaning of the Child G. Ukuingisha : to introduce a man into his mother in - law’s house 5. Misfortunes in family life 77 A. Ordinary Misfortunes 1. Child’s Sicknesses 2. Death of a Child 3. Dead Child 4. After the Death of the Child B. Extraordinary Misfortunes 1. Miscarriage 2. Premature baby - baby dead 3. To Give Birth to Children of Evil Omen C. Misfortunes of married people 1. Abnormal Misfortunes A. Sterility of Women B. Sterility of Men C. Accidents at Birth D. Adultery E. Numerous Children Die F. Divorce G. Polygamy 2. Normal Misfortunes A. Ikando - Menopause B. Mpokeleshi - Substitutes Wife 96 C. Death - the last moments - before burial - burial - purifications 49 49 50 54 54 55 57 59 59 60 60 60 60 61 62 65 65 67 70 71 74 76 77 77 78 79 81 81 81 82 82 86 86 86 87 87 90 93 94 94 96 96 97 97 97 98 99 Matrilineal Descent B. Exogamy . Affinity 3. Substitute Wife D. Impediments to Marriage E. Technical Questions 1.- ritual hunt beer of the deceased widow and widower ‘to drive away death’ Chapter 5. Consanguinity 2. Lumbwe: Consort of a Queen F. Succession – Inheritance H.Endogamy C. Inheritance of a Name G. Validity of African Marriages 100 101 102 103 106 106 111 113 114 114 115 116 117 117 118 119 . Marriage Laws A. The work of Father Labrecque must be read in the context of his time. and Shila history. This last manuscript contains more items than the first. religion. The Father is known for his articles in two reviews: Anthropos and Africa. brushing up the French and summarizing some paragraphs. as copies of some of his work were circulating in the country. The second part is more elaborated and complete. and in social. This book is the translation of two scripts: NOTES SUR LA RELIGION DU NOIR INFIDELE and COUTUMES MATRIMONIALES DES BABEMBA DE LA RHODESIE DU NORD. customs. riddles. He left behind him an amazing number of valuable manuscripts and typescripts on various topics: history. in 1920. medicines. economic and family life. He wrote essays in Bemba on hygiene. flora. We have based the translation on the older text and we indicate the few additions. repetitions. He also tackled linguistics and wrote a Bemba grammar. All these manuscripts have been dormant up to now. Lunda. although there are some appendices which are unaccounted for. which were probably intended for the Lubuto Series. He wrote what was then called a catechism. who typed out the original text word by word. The first do appear as mere notes. agriculture and botany. This is shown by the style. We publish the work as it stands. this is proved by a general plan found in one of the scripts: Religion in general. because some passages were too crude. We have either summarized these passages or omitted them without damaging the text. which was issued by the Rhodesia and Nyasaland Publications Bureau. having in mind the theology and the mentality of the time. The whole work was refused by the publisher in 1962. Indeed it was the habit of Father Labrecque to rewrite his texts when he had more information. the other belonged to Father Joseph Fayet who transcribed Father Labrecque’s text. He contributed to the Lubuto Series. adding only notes whenever necessary. This is probably due to the fact that the transcriber used a more recent manuscript. The scripts are of unequal value. He translated a great part of the Bible and liturgical prayers. Opinions expressed in this book do in . a Canadian white father missionary came in Northern Rhodesia. human anatomy. now Zambia. and even pillaged. additions and the shortness of some chapters and appendices. the second in 1934. by the Bema texts which were not translated.FOREWORD Father Edouard Labrecque. He returned home in 1951 for health reasons. Both there scripts were meant to make a whole. poetry. For this translation we have used two scripts: one belonged to Father Henry Wouters. and for his work on Bemba. The first part in 1931. Father Labrecque wrote in the thirties. later becoming Lusaka Publications Bureau. fables. Unfortunately the Father does not indicate his sources and informants. but in the information he gives. The value of this work is in the Father’s approach to African customs. some of them being novelties in the literature about the Bemba. in Anthropos XXVIII 1933 La tribu des Babemba 1: Les origines des nos Babemba. . Mac-Millan press 1949 History of the Bena Ngoma. Annale Pontificales 1968 Les origines des Babemba de la Rhodesie du Nord.no way represent that of the missionaries of Africa (White Fathers). As he lived mostly in Bembaland. Ilondola Language Centre 20th November 1982 Louis Oger Edourd Labrecque’s published work: in Anthropos XXV 1930 Accidents à la naissance chez les Babemba. Mac-Millan press 1958 Ifikolwe fyandi na bantu bandi. in Anthropos XXXII 1938 Le sorcellerie chez les Babemba. Lubuto series: no list of publications is available. we may say that his data are predominantly Bemba. (History of the Bena Lunda). Hence the title of the English translation: BELIEFS AND PRACTICES OF THE BABEMBA AND NEIGHBOURING TRIBES (ZAMBIA). nor the place of some particular customs. in Anthropos XXXI 1936 La tribu des Babemba 2: Coutumes sur le mariage. in Africa IV 1931 Le mariage chez le Babemba. ‘Chiti Mukulu. which we call paganism. let us give some proverbs to explain the idea of the Africans concerning God. white magic or cult rendered to objects. The superior beings to whom a cult is given fall into quite distinct categories: 1. birds and living persons. animals. theism and cult rendered to the supreme being. Deism.CHAPTER ONE RELIGION IN GENERAL 1. These were known before the advent of missionaries. ‘Mukulu’ was the address given only to the supreme chiefs ie. 2. ‘Shinganga’ or diviners.’ ‘Chileshe Mukulu. The different intermediaries of this religion are: 1.’ the great god. Formerly the Lungu people gave him the name of ‘Nyambi. 3. 2. 1. 5. ‘Manism’ or cult rendered to the spirits of ancestors. dynamism. ‘Shimapepo’ or priests. This religion. 1.’ Such a title . Fetishism. 3. 4. supplication (ukupapata). Cult rendered to a natural phenomena and occult powers.(…) Then will study the various pagan manifestations and superstitions which comes from fear. POSITIVE SIDE The positive religion of Africans is a collection of beliefs and religious practices whose end is simply to obtain the protection of certain superior spirits during one’s sojourn on earth.) Let us study these beliefs and practices concerning the Supreme Being. 1. This cult expresses it self chiefly by worship (ukupepa). symbolism.’ ‘Mumbi Mukulu. cult rendered to the totem of each individual. gifts and sacrifices (ukuposela) and intercession (ukulomba).… appears to be nothing but a mass of beliefs and practices created by a superstitious fear of great phenomena and the occult powers which direct them. the base of which is fear.’ To begin. (** summary of paragraphs on the nature and origin of this religion. ‘Bakasesema’ or interpreters of the will of the superior beings The moral law that springs from this is expressed in a series of prescriptions and interdictions. Totemism. ‘Lesa Mukulu. THEISM. LESA = GOD The name ‘Lesa’ is the name generally given to the Supreme Being. 10. but from the spirits of the forest.) 8.’ God is not requested to give us food. ‘Apatebeta Lesa tapafuka cushi.’ may God strike you down. ‘Lesa Mukulu kampamba mwatuleulu. .’ God the tailor does not make clothes for only one (but for all). one does not address ‘Chishimba’ (a nature spirit in ‘Mwamba’ district) as ‘Mukulu.’ God has no need of our offerings of flour in trees. He gives when we least expect it. 4. When saying ‘Lesa Mukulu’ one wants to express the supremacy of God over all other divinities or superior beings. He is different to other inferior divinities which are always discontent and to be appeased. all science. He is thought itself and his thoughts are incomprehensible. 12.’ God is the person who thinks. Moreover it is a title.’ God our father makes the banana trees rustle. He is all intelligence. ‘Lesa akupangukile. He does not forge just for individuals but for everyone. ‘Lesa shiwatutaula mibanga. God is all powerful.) 14. 2. (** Riddles woven by God are not undone. 11. ‘Lesa mukunku tasalila umo. One does not say ‘Mwamba Mukulu. He is wisdom itself.’ God breaks down hard trees like ‘mibanga’ (by lightning).’ God is wise.’) 6. imfwa ya Lesa.’ ‘Munkonge Mukulu’ etc. God is good to everybody. God is the master who makes the elements. ‘Lesa’ is the one supreme being. 5. ‘Lesa talombwa inama. ‘Tata Lesa cipunganya nkonde na kanyenjele na kanyenjele. ‘Lesa te wakubikila bunga mu muti. ‘Ubwile ubwapika Lesa tabupikululwa. (** This proverb usually means that one does not ask game from God. (** It is he who makes the forest noises. 7.’ the peaceful death of the old whom God takes from the word. It is a terrible curse. proper to himself and reserved to him alone. ‘Icikupa Lesa teti wishibe.’ God is the blacksmith.’ there is no smoke where God prepares food.’ God splits the skies by lightning. He gives us what he wishes when he wishes. He knows our needs. ‘Lesa mukolokolo.expressed the chief’s supremacy over other chiefs. 13. Thus. God is good to all.’ we do not know in advance what God will give us. ‘Lesa ni shimwelenganya. Who can resist him? 15. ‘Lesa mufushi tafulila umo.’ So for the African. 9. 3. ‘kampinda’ or ‘namukonda. God is providence.’ man cannot comprehend the mysteries of God. This proverb is said cruel rulers who destroy people. Each person recognizes his attributes and thanks him in his own way. No one blasphemes. God is master of man. good and bad. 22. ie in your mercy.’ may God strike me if I lie.) 24. No one doubts his existence. do not count my little faults against me. ‘Lesa. 21. In conclusion from the above we can say that Bemba believed ‘That there is only one.’ God. (** Manichea: adherent of a religious system (third to fifth century) that represented Satan as co-eternal with God.’ God is my witness as I swear on the grave of my relative. All the world of religious spirits differ from God and are inferior to him. ‘Iwe Lesa leka akalonde ka kwa mama kaye no mukuku. let my grandmother’s little hoe go with the current. Lesa alabansa. supreme God’(…) Other superior beings are demi-dogs. the African never ceases to beg for the good influence of beneficent spirits. God is the author of all plants and their diverse properties. but pagans do not adore him. Then he will recover. using it sparingly.) In his continual struggle for life. God is goodness. 19. ‘Kumbo kwa mushili wakashika. 18. but this is not polytheism. 23. (** literally: At the grave in the red soil. and hidden powers to whom they render veneration (cult). which means: He is a tyrant.) 20. You will have many children. ‘Washuka watwala inkoko yabuta kwa Lesa’. provided it cures. He does not mix with other natural or supernatural causes which act on man for good or bad. ie God has to will that the sick person may obtain the remedy for his illness. while striving to avoid the evil power of the bad spirits. it is God’s place. but God is sparing people as a woman economises food (ukubansa). His actions to man are restricted to doing good. ‘Katwishi Lesa ifyo emba umuti pali apole.’ God preserve me in health. which is a religion(…). then may I die also. spirits. A prayer addressed to God by the person who has sworn in vain (kulapulula = remove a curse). 17. God is relegated more or less to . ie if I lie.’ it is God’s truth. God is the supreme being. (** This is a wrong interpretation of this proverb. no priest nor any special observance. ‘Lesa andye nga nabepa.’ to seek out a remedy is to work with God. but are nearer to man in his daily life and act in a Manichean way. ‘Cumi ca Lesa. This is merely paganism. ‘Mupuma limo. He has no temple. ulenyensho mutende.16.’ I do not know which medicine God dug. you have the happiness of a person who has offered a white chicken to God. kwa Lesa. to swear before God that what one says is the truth (literally: the great life of God).’ God strikes down men in an epidemic. ‘Kwimba kati kusansha na Lesa. (Atemwa: babulo mwiko bashilapo musalaba) e kulomba akasuba kuli Lesa’. a tooth for a tooth (Exodus XXI. babula no mufito bashilapo umusalaba. 41-44). d) sorcerers are put to death (Exodus XXII. but not in theory. 24). (Note also the rules regarding impurities. He is considered in practice. all are forbidden marriage relations with their wives (Exodus XIV). So death came into the world. covered with flies on which God put a little bag containing life. when the sun does not shine and the millet spread on the ground does not dry. hunters going to the chase. He prepared two different dishes of food: One dish was a tasty stew (of mush) on which God put a little bag containing death.’ the supreme and only one God. b) soldiers going to war. 29-32. She had hardly tasted it when her child died. people take the small grinding stone with which they grind millet. economic and family life. fire. 13-19. farmers going to the harvest. One day she was very hungry and God was away. XI. there is a world of spirits and semi-divinities. 7): eg wild pigs for chiefs. etc. as not being interested in the affairs of man. She prayed to God for a cure. Other references to the Bible: a) the first born (ibeli) have special names and are endowed with special powers regarding heredity (Exodus XIII). The woman was well instructed as to the kind of food God had prepared and with regard to the consequences of her possible disobedience. and draw a cross (on the stone). and man who has to struggle in his social. all these are forbidden to Africans as well.NGULU. f) taboos regarding animals (Lev. pa kwanika amale babula umwana wa libwe uo bapelako amale. a great number of people. ablutions. (** In the cold season. water. GODS AND HIGHER SPIRITS Between ‘Lesa. The Fall: legend: The first woman gave birth to a child which was stricken with a deadly illness. 18). 2.) 1. in-laws (mako)). died. God gave her a test. XI. and charcoal. 19). a few impure birds & reptiles (Lev. c) an eye for an eye. When the high tower collapsed. 3.another plane. 2. so she took the tasty dish. The tower of Babel: legend recalls that the migration of people was caused by the fall of the great tower the sons of princes had built. e) first fruits (Exodus XXXIII. . IMILUNGU . engaged in constructing it. they take the wooden spoon (mwiko) and write a cross on it with the charcoal: this is done to beg for the sun. The other dish was quite repugnant looking. Theism: African Religion and the Bible 1. Or. fishermen going to fish. g) (** This paragraph appears only in the second manuscript) ‘Pa mwela akasuba nga takabalike. which are considered independently of God. yet. He is called ‘Musonda we tandwa’ (lake). b) MUSONDA is a god of nature who resides in a lake at the source of Kalungwishi river. but he does not harm anybody. Mulenga is also called Kaino. in 1927. ‘Shincinda’ and ‘Musonda wa mpemba’ (tree haunted by his spirit). Again. they influence the destiny of man. Africans sometimes dream about Mulenga.A. To him is attributed earth tremors and other phenomena (finjelengwe). Let us pull them out. epidemics and plagues. Women seek to appease him by throwing their cinders from the house towards the west. Again. and Africans claimed that they had seen Mulenga in the sky holding a bent bow and arrow in his hand with which to kill men. (Amenshi yapongoloka. They now began to bail out the water (kupasha amenshi) and they carried on work for many days. Until today we see this rock which they had rolled out. they assert that Mulenga has appeared to them with a most forbidding mien. His mother is Nakonkola. These ‘mfuba’ have two doors. Mporokoso district. It is the Kalungwishi. In this honor small huts for the spirit worship (mfuba) are erected on high anthills (fyulu). He is dreaded because of his evil doings. Here is the legend: Once. Mulenga was the cause.DIVINITIES These are the great phenomena and forces of nature which the African has divinized. The ancestors said to each other: “Here we have a treasure. they saw Musonda seated on a throne holding the spirits (ifinshingwa) of the Lunda people in servitude since they had formerly come to seize the elephants’ tusks. especially when they are suffering from indigestion. On his circuits in the night to the east. IMILUNGU . In the midst of this one sees the black shadows of .) But. Then. a plague of smallpox ravaged the country. the ancestors crossed the river Kafubu when they came upon a huge cloven rock in the middle of which they found elephants’ tusks and offerings of cloth inserted. 1. No offering of beer or flour is made to him. Mulenga was its author. Here are some of them: a) MULENGA is demi-god of nature who does not have a habitat properly speaking. in the spring when an epidemic killed many fowl. yasanguka umumana. e Kalungwishi = The water poured out.” They put themselves to work until they had completely split the rock in two and rolled it into the plain (ico tumona na nomba icilibwe ico bakunkulwishe). Mulenga must pass the ‘lufuba’. One day. was changed into a river. These are the ‘IMILUNGU’ and the ‘NGULU’.2. His wife is Congo Watundusa. the pool never completely dried up. In 1894 a cattle pest killed many animals in the bush. one facing the east and the other the west. The ancestors then continued their journey until they came to a pool where riches had been deposited. If he sees a ‘lufuba’ to his liking he groans as he passes it. It is Kabwe. The water emptied out soon became a river. now called Kalungwishi. The Africans state that even today the bottom of the lake is still white from the elephants’ tusks. was angry on account of this slight to his character. The nearby pagans set up shrines (mfuba) to Musonda. The Lungu offer sacrifice and prayers to Musonda. Nakaela then threw herself into the second fall. Kampinda however took himself off into flight. The legend: When Chiti came into the Ituna country. . The python (ulusato) a son of Musonda (Mwana Musonda). and make offerings of beer and cloth (imyala). Nakaela prepared a rich porridge (bwali) for the two daughters. who had two daughters born from his two wives Nakaela and Ntanda. This lamp is preserved today at Mwalule (the burial place of the para-mount chiefs of Bemba). while the other. The falls are considered to be haunted by the spirit (ngulu) of Chishimba. Its water becomes black. There are Mutoba-Mpande. which was lit up with a lamp placed in a basket (lusaniko or lwasho). a polygamist. Mutumuna threw himself into the third fall and Ntanda into the fourth fall. she hurried over to the Mutumuna. The priests either belong to the frog or otter totems (abena luo = frog clan. Kalonga. Chishimba has his priest who make offerings to him. The mother-in-law. They are Munshele. this is the magnificent falls near Chilubula mission (Kasama district). is also venerated there. Kampinda. Shimwaba and Chipapa. Bearing the two dishes. There are the priests (shimapepo) on both sides of the river. d) KAPOPO MUKALI and Cishimweshimwe. ‘Mw’ishilya lya Kasenga (on the side of the Kasenga). One Kampinda married the older daughter. Chitoshi and sometimes by Mwamba. and the lake appears in all its whiteness. abena mbao = other clan). Gabrieli Kwimbe and Isako Shimwaba. when told that his mother-in-law had hurried away from his hut. they are Mariko Lobati. When these rites are pleasing to Musonda the weeds which cover the lake withdraw to the north. The lamp was taken to Chitimukulu who had wanted to steal it. Mutumuna. Namwaba and Chombo. she presented herself at Kampinda’s hut which was in complete darkness. Nakatonya. there was a man called Chishimba. The angry Chishimba threw herself into the first fall. Chishimba also has his diviners and interpreters (bakasesema). while on the side of Kasula (Mw’ishilya lya mu Kasula) they are Mulanga. But when Musonda is displeased. Two suitors presented themselves to Chishimba. people on the other side of the river may not cross the Luombe to take it away. Kankobwe and Chisutula. married the second born.the Lunda passing backwards and forwards holding in their hands their doubleedged axes (mpoko) and knives. The heirs of Chishimba are the sons of Nshili Mfumu. These offerings are given to Musonda by Mukupa. At the time of writing. Then. c) CHISHIMBA Chamakota. When a wild animal dies on one bank of the river near the falls. weeds almost completely cover the lake leaving only a little opening. and began to criticize harshly his father-in-law (amuseba). canunsha abantu mu nongo aciti: Panunka untu untu. the Arab chief Chiwale on one occasion desecrated the temple and took away Makumba and plundered all his riches. Kapopo made a huge pot from anthill earth (aimbe culu abumba icilongo icikalamba). Awe Kapopo acilasa. the male. Several priests look after the temple.Kapopo is an ‘ngulu’ in the country of Lubumbu at Nshinga at Mwebe. A priestess resides there to care for the sacred fire. Makumba and Ngosa are two meteors weighing only several ounces. Changa is a mountain in the heart of which is a wonderful cave: ‘e canga mwibwe’ (** this is Changa of the rocks). is enveloped in python skins. it smells the stink of human flesh in the pot. aoca. Formerly.’ (** Let us make this thing afraid. Caya: Cabwela aciti: Panunka untu untu. Chisha. All the above divinities and others. afula mafumo. This thing approaches. There was one exception. f) Other demi-gods: CHANGA and KAPONGOLO (near Kasama). The woman Ngosa. and says: “it stinks very much. Kanyanta and other powerful chiefs. It returns and says: “It stinks much. Ici cintu caisa. casuka cafwa. They live in a little temple three meters in diameter at the source of the rivers Mansa and Nambushi. He shut up all the chiefs in it. These ancestral spirits have kind of incarnated themselves with the forces of nature. Formerly. has two great protecting spirits (ngulu) called Makumba (male) and Ngosa (female). a marvelous ventriloquist who consults the spirits from time to time. The Ushi people. crowned with a massive head of white feathers. when these fetishes were carried in front of the army.” Then Kapopo pierces it with his spear.) e) MAKUMBA and NGOSA. a mountain divinity by the Lungu whose priest bears the name of Chisha and who intercedes for the people with the god. Mwenya of the Cishinga people (Kawambwa). and the legend says that they fell from the sky. stays beside him and is also covered in python skins. and it dies. are natural phenomena divinized by Africans which have magical influences over human beings through the medium of the spirits (ngulu) of ancestors. victory was assured.” He goes away. These are gods properly speaking even although they are . He lit a fire and forged spears. sister of Makumba. the senior of whom is Chilaluka. He stayed on the anthill. There are adorned with shells (mpande). Aikala pa culu. and they have procured much wealth and great renown for their guardians. The legend: There was a man-eating dragon (calemina abantu (…) it eat men called Shimweshimwe. These oracular fetishes are firmly believed to be of a miraculous origin. Makumba. the royal emblems. in Mansa district. There is also Kapembwa near Lake Tanganyika. Makumba was consulted by Msidi. Kapopo said: ‘Kantinye ici cintu. Here are some ‘ngulu’: 1.” (You. I will eat you up. local men call upon their favorite ‘ngulu. When he was living. Wilongola and Chili Mumpunu is the ‘home’ of ‘ngulu’. He tied pieces of cloth to big trees and said: “This is ‘myala’ (special cloth offered to the spirits).’ They first of all send a child with a present to the ‘lufuba. so the animal becomes a ‘sacred’ beast. Mpalampasha .” Two men died. INGULU . Ne mfwa yamusanga. Some Bisa people said: “We are going to cut the tree down to make a boat. It is at the chief’s spirit place. mutwafweko. The people asked each other: “Who wronged him?” Mpalampansha answered: “I am Mpalampansha. apupuka. help us.sometimes called ‘ngulu.” (** This is an evil ‘Ngulu’. The term ‘ngulu’ is a local word. The term ‘mulungu’. It is constructed by boys and girls who have not yet reached puberty. Swahili. afwa mwisamba lya muti. pool. Ababisa nabo abati: “Tuteme umuti wa bwato. A little grass hut (lufuba) is usually built there.) etc. Their spirits are reputed to reside in the place where their bodies were interred. our ‘mibenge’. who point it out saying: ‘muli’ or ‘kuli’ instead of ‘mu’ or ‘ku’.’ then.B.)) 2.ngulu.HIGHER SPIRITS Ngulu are the spirits of ancient chiefs and kings long since dead. ‘Ngulu’ of wild beasts. a chief’s spirit may be found in a tree. 3. where presents and offerings of beer and flour are made. ‘Ingulu’ of rivers: many rivers with a fine grove of trees (mushitu) or a huge tree at their source are reputed to be haunted by the spirits of ancestors. ati: “E myala. Death caught hold of him and he died under a tree. which the Bemba found when they came in the country.” He was very angry.” This is the royal village. it happens that the spirit of a chief has entered into a wild beast. For near Lubushi mission (Mporokoso district) the confluence of the rivers Mfuba. or muungu.2. (** Mpalampansha: Mpansha = grasshopper which has big eyes and sees nothing. So. mountain and frequently at the source of a river.’ is borrowed from the languages of East Africa.) 1. Before going on a hunt. Mikonko. ukupala = to resemble. Iyali muntu ni mfumu ya mu calo mwa Kabanda. But he become mad and unsociable. they themselves pay their respects (kukunkula) by lying on their backs and clapping hands while saying: “We mibenge wesu.’ (** Mulungu .” Na bantu abati: “Ümubifishe nani?” Ena ati: “Ne mpalampansha. he was a chief in the country of Kabanda. etc. The people point out the place by saying : “E ku musumba. Aisa ikala muno ishilya lya Chambeshi mu muti ukalamba: Akulika insalu ku fimuti. Cichewa etc. bafwa bonse babili. He came to live on this side of the Chambeshi in a big tree. This is a sacred place where sacred shrines (mfuba) are erected. Senior chief Nsokolo . mpalampansha akulye. Akalipe cibi.ni ngulu ikali. nomba apena. A river where an ‘ngulu’ resides is sacred to Africans. E mu ngulu sha mfumu. Bisa and Beba chiefs are reincarnated in the python (ulusato). and the otter clan (abena mbao).” (Good health to you. kasesema alanyunkunta aleka ukunyongotoka. Nga baipaye nama batwala ku musumba mu tumishi tonse balaipikila inama mu mfuba. Here is an instance: “Mu nshita ya malwele.) Dances to honour the spirits and prayers are addressed to them. ‘Balonganya amasumbu cila mushi. A ritual hunt takes place so as to offer appropriate victims to the spirits. ingulu shaya . There.” (The bone. ashingauka umushi onse.) 4. anwa impemba. There is an epidemic (kwabecikuko). nasanga balenge balya. etc. It is not uncommon for Africans to say in greeting to a lion: “Mwapoleni. goats and oxen are rounded up.’ (Each village collect their nets and they go on a ritual hunt to ascertain the will of the spirits. Balafuta ilambo ilikalamba alumbule mfumu ya mipashi yabacusha. Our children are not well (tabenda umutende). Bashimapepo.’ for the ‘bakasesema’ are possessed (perhaps only for a time ) by the spirit of a deceased chief. and lives with only his first wife (mukolo). The chief will say: “Go and give gifts to the spirits to appease them for they are angry. Lions are troubling us (inkalamo shabuka). and other chiefs in the crocodile. ifikuko. Bakasesema = seers or prophets. ifinkunka. imipamba. If they kill a wild beast they bring it to the chief.imfumu elyo yabile mbila aiti: . Ministers of cult and their practices. Changa etc. The rains are slow in coming (imfula yakokola). throw beads in the ‘mfuba’ and they finish by immolating a beast. 2. There are things to prepare (…) beer. icipowe. mwe mfumu. The ‘Bashimapepo’ set out to visit the shrines (mfuba) at Chishimba. They are appointed by king or chief to offer gifts to great and displeased spirits who avenge themselves on man by causing all kinds of misfortunes. Musonda. chief. cila mushi: Basowela bashamfumu abo bapepele. I have found that the hunters have eaten (the meat). kasesema aitwa ku mfumu. abula tusokota. amashamo. Then the chief stops sleeping with his concubines. The chiefs hate us (bashamfumu batupata). Abantu bamusakatila. alatutuma. the frog clan (abena luo). ) 2. Children dance. they make offerings of beer. Bakasesema. pieces of cloth (myala).of the Mambwe lives in a young lion. Bashimapepo = priests. They are different to ‘bashimapepo. These belong to three clans: the elephant clan (abena nsofu). as does chief Tanzuka. That is why hunters do not see game (tabamona inama). and in each village they cook the meat at the shrines. ati: “Mwe mwalitulufyanya pakuti mulecita ifya misompoli (misalula) nga tamulapile tamwalemona kandopya. 1. The ministers of pagan cult to their ‘milungu’ and ‘ngulu’ fall into three classes: 1. saying: “Cifupa nkolokote ko. Let me nibble it. 3. atalika ukubiya. Mfumu sha mipashi. apwa. misfortune. no bwalwa. The functions of these priestesses do not take place at set times. na malyo mutushishe mu mpanga. This is called ‘kuwilwa’ or ‘kusesema’ (to be possessed by a spirit or to prophecy). The ‘shimapepo’ carries the ox. He names the chief of the spirits which trouble them. We beg you. drums. The chief then proclaims: “People must stop insulting each other. Water may be covered with a lid. bows. shimapepo ena asenda ngombe.” They begin to make compensation with a big sacrifice. ati: “Nine Kabwe(atemwa Chishimba). drinks some white clay.” The people reply to the speaker (announcer): “You explained well. Elyo atendeka. alasosa ati: “Twalete lambo ku kufuta. belalya umusalu no mulembwe. evil omen. and make obeisance. Mfumu ya mipashi = priestesses. umwala. They must not eat leaves of any kind. We are longing for a happy life. the ‘ngulu’ goes away from him. na mashamo. Nomba ifwe basha benu. banwa ubwalwa. If you do not repent. Ifwe tulelilako bumi bwekabweka no kushuka. He stops writhing. alabasontelela . These are women who are the prophetesses and interpreters of the wishes of dead chiefs. spears and ramrods. nabinda. have mercy on us. Aitila ubwalwa. balya ingombe. ne ngombe. ukusesema alekana ukulya ifyakaba. imifwi. prosperity and to feast with plenty of food in the bush. Here is one version from an African: “Umwanakashi atampa ukwaula umwau alabyola. throw beer on it.) 3. mutubeleleko luse. We are your slaves. he trembles all over. alafwaya fye ifyatalala. He says: “We bring a sacrifice in reparation. you will have no security. They cut the ox in very small pieces.” (** In the time of much sickness. Basankaula ngombe.” Abantu bayankula kabili mbila.” They then tie the cloth on the ‘lufuba’. mwifita. alaimba no lwimbo panini. He takes the regalia of a possessed person (rod etc). he belches. he goes around the village and says: “You people have injured us by harsh words.“Abantu balasosa imisompoli. Only then.” Elyo alakulikila insalu pa lufuba. Camucita ngo bushilu. batwala insalu iyabuta ne ya mabala pa lufuba. eat the beef and bend to show submission towards the east. Do not mock us. famine. arrows. amafumo ne misopelo. plague. We want to enjoy feasting and good life. Balacimba ku kabanga na ku tupinda. they kill an ox and bring white cloth to the shrine. pestilence. The ‘shimapepo’ says: “Let us speak nicely and act with care. When he stops (speaking) the people seize him and the Kasesema begins to walk snakelike. atota. atendeka no kungwinta. drink beer. Amenshi kuti bakupika.” They sacrifice. alefulukuta. I forbid. Baya ku lufuba (ilipepo) nabasenda imitembo. Take away from us all pestilence and sickness and misfortune. will she voice instructions given by the spirit. ifwetulelilako amaliilo. south and north. mututamfishe ifikuko na malwele yonse. the Kasesema is called by the chief. west. twapapata. but rather at any particular moment when the person is possessed by the ancestral spirit.” They go to the shrine carrying poles. no bumi. etc. amata. abati: “Mwalonganya ilambo: baipaya icilume ca ngombe. the cloth (special cloth for chiefs) and beer.” Shimapepo ati: “Lelo kucita milangwe ne fya minteleu (kutekanya). Ulucelo. The spirits of the dead are named ‘imipashi. In the morning. sings a little. This is the moment when the spirit makes known its demands. she begins prophecy. he falls to the ground utterly exhausted uttering barely audible words.’ 1. The ‘imipashi’ do not seem to haunt a particular object. private or family ‘imipashi. This possessed person may prophecy about war. While in his possessed state he eats nothing cooked. For example: ‘Mwalule. they live and wander near their place of burial (Mwalule. 1. Imfumu sha mipashi nga shaya. When the prophetess goes away the regalia remains behind. She refuses all warm food and eats everything cold. Finally. She says: “I am Kabwe (or Chishimba).’ a) Place of worship: These ‘imipashi’ are the spirits of deceased chiefs. The ‘imipashi’ fall into different groups. THE SPIRITS OF ANCESTORS AND THEIR CULT (…) 1. They honor the spirit.’ the burial place of the great Bemba .’ in that they incarnate themselves in the forces of nature (milungu) or in the ownership of a beautiful tree or river (ngulu). Formerly. they go on a ritual hunt. She starts mumbling. 3.” She points out the place to which they should go. ‘IMIPASHI’ . acting as though mad and goes into convulsions.3. baya ku kumusowela. Cult is rendered to them in their place of burial and also where they lived.A. When the spirit seizes a person.THE DEPARTED A cult is rendered to ancestors. sicknesses. All the villagers surround him (her) beating drums and shouting their ‘Yoo yoos’ of joy because a deceased chief has come to visit them. Public ‘imipashi.” (** The woman begins to yawn.’ which are also the spirits of ancestors. this was the time when sorcerers were denounced by the possessed person for being responsible for all evils.) Here is another version: One form of temporary possession of the spirits of deceased chiefs is felt or experienced in the body of a man or woman. illnesses or calamities. or near huts constructed in their honour (mfuba). Interpreters are at hand to hear the words of the spirit. the spirits ask only for offerings or sacrifices. They can be public. the hunt. sprinkles flour over the body and falls into convulsions while singing songs in words unknown to anyone. Another difference is this: the ‘imipashi’ are spirits of people more recently deceased. cishala cipao. Bamucindika. he or she roars like a lion.’ ‘Imipashi’ differ only slightly from the ‘ngulu’ and ‘milungu. Then. On some occasions. These differ from the ‘imipashi. deaths etc. She is struck with dizziness. Nshishi = cemeteries).impanga ya kuyako. while ‘ngulu’ are spirits of ancestors deceased long ago. ‘Cilangisha’.nantalasha). and also to perform these same functions for the king after death. One was ‘Kambilambila’ the herald of the chief. the dead chiefs bodies were laid on the corpses of human victims immolated in their honour. This hut is called ‘kabotwe we tumba. and 7) a woman from the court (umusano) whose office had been to anoint Chiti with oil when he took possession of the kingdom.’ is encircled with elephant tusks and antelope horns which are offered to the deceased chiefs in order to obtain good luck in the hunt.” (** This is what was done at the burial of the king: One courtier whom the chief loved very much had his head cut off. ekabuka ciwa. kalume walesumike mfumu cinkuli. They kill him at the entrance in order to announce the chief’s death to God. Kabili. in the grove (umushitu) which has huge ‘milemba’ and ‘misepa’ trees. 4) the young woman who gave the king his beer (itanda lya mfumu). at Cinangama. In former times. All the above victims were the ordinary victims destined to honour the spirit of the king in the other world. bamwipaya pa mpongolo pakuti abile kwa Lesa. there is a big circular hut built by Luchele Nganga (** a legendary white man who followed the Bemba in their migrations). Kabili balemuoca. the bodies remain two days. 3) Chiti’s first wife (wa ku mubea . was killed at the grave (ku luando): the ‘umusano. ku mutwe. 6) two young men who presented the king with his pipe (cinkuli). They are called Citefwa and Cilangisha. 2) a messenger (kamwita). Note that ‘umukolo. (** Cilangisha. and who took the name of ‘Chitimukulu wa kunse’ (Chitimukulu living outside) because Chiti said to her: “Tukafwa fye nobe. There.’ Chiti’s first wife. pa kushike mfumu efyo paleba.mukolo . near the grove of ‘kampamba’ at the Chambeshi not far from the plain of Nkakula. bamukoma.’ He was immolated at the gates of the village so as to announce the death of the chief to Lesa. ‘Mwelekumbi’ where the great Lungu chiefs are interred. also called ‘Katekwe’ or ‘Cilangisha. headman. ) This was only the first victim. that he might not rise again as a bad spirit (ciwa). where the corpses of chiefs are deposited before burial. It appears that. the king: 1) two porters of the king (bakasunsa).chiefs. Mwalule (** in the Chinsali district) is of great importance. 5) two young girls who looked after the king’s fire. Nao bamushika pamo ne mfumu ku molu. the huge grove near the river ‘Mupando’ in the ‘Ngwema’ where Bemba queens are buried. Umusango umo uo imfumu yaletemwisha. There now followed a succession of victims after the death of Chiti Mukulu. mwinemushi.” (We shall die together).’ courtier. Then they burn his body. nao namukoma abati: “E kupakishe mfumu. bamushka pamo ne mfumu. e utotela imfumu. bamwipaya abati: E paki. is he who pays homage to the chief. . a cult which scarcely differs from that rendered to the ‘imilungu’ and ‘ngulu.’ who were given the hereditary office of living at. In the mouth or hand of the chief an‘ mpande’ a semi-circular piece of ivory. the priest. Other victims who were put to death.’ There is also the ‘kupale mipashi’ (to invoke the spirits). Once this ceremony has been completed.) In the chief’s grave were placed offerings of beer.” This account appears only in the second manuscript. clapping hands in veneration of them. These ‘Bamuka benye’ (relics’ wives) still hold office today at the capital of the dead chief.’ ‘Bakasesema’ and ‘Banamfumu’ ba mipashi’ (ministers. etc). and then he had to go away. ‘Shimwalule’ interred the chief. has offered them to the ‘imipashi’. One must also add to these officials. arrows. official cult of the spirits of dead chiefs. were buried elsewhere. at his head. but a piece of an elephant tusk. The page.’ ‘Ukusumata’ is the offering of first fruits to the spirits of the ancestors. It is forbidden for people to taste these foods until the chief through his intermediary. Once the chief was buried. and this is the public. see chapter four). c) Practices: Their chiefs duty is ‘kupepe mipashi’ (to honour the spirits.” They buried him together with the chief. people came to venerate him (kutota). at his side they deposited a calabash containing the chief’s finger and toes nails together with his teeth and hair. mainly to guard the relics (chairs. to inform the people that they may now harvest . seers and chieftainesses of the spirits). and the ‘ukusunmata’ and ‘ukuposela. beads and medicines (luseketi wakashika. b) Ministers of cult: Just as in the case of ‘imilungu’ and ‘ngulu.’ the ministers of cult are also ‘Bashimapepo. the grave and to preserve the property. white big millet and sorghum). There were priestesses called ‘Bamukabenye. flour. In these relics it is thought that the magical powers of the dead chiefs reside. who put the pipe of the chief in his mouth was also put to death. called ‘ilinso’ (the eye) was placed. walking sticks etc) of deceased chiefs. kabokopakanwa. and looking after. They said: “This is to placate the spirit of the chief. This is a social profession reserved to certain individuals who hand down their power from father to son. we will speak in the section on family ‘imipashi’. All these ministers have the common function of communicating with the spirits. He was buried at the feet of the chief. messengers are sent to all villages by the chief. It is called ‘the eye’ because it enables the chief to travel safely.They said: “This is the sacrifice.) Finally. the ‘Bashinganga’ (about these. (** This is not the polished half shell women wear as pendant. and it is to them that the pagans come to pay respect. for it is not permitted for him to bury two consecutive kings. It be an ivory bracelet cut in half. This refers especially to three crops: The ‘mwangwe’. bows. the ‘male yakulu’ and the ‘masaka’ (early millet. The senior of these is Chimbala. They carry the animal to the village. Beaters drive the game and make it run into the nets.” Ku male yakulu na ku masaka ififine. They then take them to the ‘ulufuba lwa mipashi’ (the shrine of the spirit) and offer them.’ . saying: “Mulenga. tulangilile kuntanshi no mukashi obe Namukonda. ifipondo (ifiswango) fibi filelambalala. maize) and yam. balacinda. They empty out the grains (mpupu) and clean the inside and so make calabashes. The chief hunter prays. keep all evil away from us. They do not drink before they have worshipped. bafulumuna inama. and they sing: “Kampinda. Basenda mu mushi. they thread them in groups on small blades of grass. Make us healthy.’ In the ‘icifwani’ (old millet or groundnut field ) when the pumpkin start to grow. Balanwa. small ones. They kill them. Private or familial ‘imipashi. Cibinda abula ubunga asuba inama pa mpumi. 2. give us and our children good health. bateya mu fyelu: babula utulungu e lupao.) Regarding ceremonies on the subject of the cult of the spirits which is public. They put the grains back inside together with other kinds of grain (sorghum. these matters will come up in the chapter notes concerning the social life of the people. tabaya mu mpanga kano batala balapepa.) ‘Ukuposela’ is slightly different to ‘Ukusumata. With your wife Namukonda. the people take two of them (tupushi tubili). They prepare their nets. His helper takes away the offerings. mutukunkwile mu shamfumu shonse. (** Our spirits take our first fruits.” (Lekeni ukunwo bwalwa ubwasasa. tulekwendo mutende. muletwenshyo mutende. baipaya. May wild animals lie flat on the ground. and say: “Drink this good beer now. They take small beads as an offering to the spirits. Elyo kuli mwangwe (atemwa male atemwa masaka) balonga ubwalwa bwa kusumata. Here is a resumé of the ‘ukusumata’ ceremony: Bakasowa basowe mpombo.” Show us ahead. kampanga asenda ulupao: bakupa. They pour beer on the shrines and in cemeteries.) Now they offer their beer.” Cibinda apepa. May you bless us and may we have health.’ They drink it and dance and eat the meat.their crops and eat their produce. conde ce sanga. baitila ubwalwa ubu mu tufuba na muchinshi bapepa abati: “Natusumata ifilyo fipya ifi mutusenamine.” The same is done for big millet and white sorghum. chapter two. Baimba abati: “Kampindaconde-cesanga. The chief hunter takes flour and sprinkles it on the brow of the animal. Stop drinking sour beer. (** Hunters go to hunt duiker. while. batantula masumbu. Then with the first millet (or other millet or sorghum) they brew the beer of ‘ukusumata. where to go.” Then they add: “Imipashi yesu isumate. They take down their nets. batunga po akacani pa tupande. balatebeta inama.” etc. give the royal salute for us where all the chiefs live. They worship saying: “Let us make the offering of the new crops. etc. e cililila umwana .the ‘shinganga’ comes with a bag (icisoka) filled with bones.the cause of illnesses befalling people . So. It is the head of the family or an old woman relative who does this.B. It is their work to seek out and find sorcerers (abaloshi). Divination is a feat of skill and pure conjury on the part of the ‘shinganga’ in order to accuse a suspected person. witches. Through divination he has more contact than other with the ‘imipashi. thieves. It makes the child cry. they are mediators between the spirits and the people.the ritual hunt.) . Divination (ukubuka). The ancestors and also lately deceased relatives continue to influence the living members of the family. e wishile lwalika mwana.the cause of death .This is the cult rendered to deceased relatives or to the spirit of each dead individual. DOCTORS They belong to a small elite with an office which is hereditary. In very serious troubles.he uses it for finding sorcerers and evil spirits (ifiwa). sorcerers and evil spirits (ifiwa) are held responsible for the misfortunes. those who cast spells. are much feared. He too is the enemy of the sorcerers (abaloshi). blowing on them each time. It came and made the child sick.DIVINERS / MEDIUMS. but most important: . He counts them two by two. whose efficacy is enhanced by prayers and magical formulas. Failure to honour these spirits results in sickness. Each individual has his or her special spirit (umupashi) ie a spirit of the dead is reincarnated in each newly-born child through the divination performed by the ‘shinganga. ‘Imisaba’ . the strength of the ‘shinganga’ is in divination which he uses for all kinds of situations: .the name to be given to children . There are no accredited priests nor shrines. fishing. those who cause illness and death.3. people appease them by offerings of chickens. health and good harvests. Here are the different kinds of divination: 1. and ensure prosperity and health to all. and on account of their power. ‘Nga lifupa limo lyabulila asosa ati: “Akantu aka. this is taken to be a sign that the suspected person is really guilty. Their main function is the public good. the ‘shinganga’ and the ‘umuloshi. So. He shakes (ukusanshanya).’ 1. BASHINGANGA . a diviner. If there remains a single unmatched bone after several attempts. So the ‘bashinganga’ are held in very great respect. together with ‘venerating them’ (ukupala amate). goats. beads. It is they who are responsible for success in hunting.”’ (** If a single bone remains he says: “This thing is the child’s sickness.’ The ‘shinganga’ is a medicine man. take scourges away. He mixes them. So it is most important not to confuse these two. misfortunes and trouble in the home. Through remedies known to them alone.’ spirits of the family. they cure illness. e cilwele umwana. It disappears in the body of the suspect.” He rubs it on the skin. ‘Amabula’ . The person who is hit is guilty. but when the name of the true suspect is pronounced. sealed with wax and daubed with flour and red powder.amulets. ‘Fulwe’ .a hard fruit. They draw up the rules for the ordeal (aumantembo). The ‘shinganga’ ties a plum to the hindquarters of the tortoise and utters a spell. Those guilty of grave crimes are the sorcerers (abaloshi) or . The tortoise zigzags (ashunda) towards a person who is suspected and this is the guilty one. The one who fails. (** The first manuscript adds: or he throws the ‘lupeta’ in the crowd. ‘Impimpi’ . “It goes into his fingers” (lwaingila mu minwe).a large stone fruit.2. kolokoto. 5. The ‘sginganga’ puts some bark of the mwafi tree into a huge pot full of boiling water. (lwalubila mu mubili). 9. 4. ‘Ulupe’ .basket. All suspected persons must try to take the ‘lupeta’ out. ee.’ When he pause at the name of the suspect. is suspect. ‘Ulupeta’ . same procedure as with ‘nsengo sha kutinta’. he sniffs them and walks through the village calling: “Tata. 6. It is shaken in a little calabash (akanweno) turned upside down. that person is guilty. ‘Insengo sha kutinta’ (horns) . ‘Ulukusu’ .” He falls heavily on the ground and begins to writhe and goes into convulsions. 7.leaves are pulled (ukupulula) and thrown on the grave of a deceased person suspected of witchcraft.poison ordeal. then the person on that side is guilty.the ‘shinganga’ takes two horns.” (Speak. There are many other types of divination. 8. roots from trees containing remedies with twine. The magician puts amulets or talismans (mpimpi) on it.an axe on a skin. the person is guilty. He names several suspected persons. literally sing) or “Shikulu” (Grandfather). If it refuses he says: “He is caught” (ie guilty). The ‘shinganga’ rubs the fruit with his hands and puts it in a vessel filled with water. When the basket capsizes before one of these people.tortoise. he says: “Kantu aka” (this thing). ‘Umwafi’ (a tree) . talismans. “Asengesha pa mpapa. cold or hot. if the boiling water overflows (ukufulukila) to the right. 3. he falls on his stomach as if in hysteria: “Aipuma fye alafulukuta. The ‘shinganga’ swings it back and forth in front of the persons suspected of evil. People answer: “Imba. If the leaves dry up. Note however that both living and dead may be found guilty.” (Father). ‘Isembe pa mpapa’ . The ‘shinganga’ repeats unceasingly the word ‘kolokoto. The basket has a string tied to it cross-wise. 10. na cakana ati: alikwikula. All these evils are ascribed to these deceased people after divination. these are truly magicians. The ‘shinganga’ says there is nothing that he can do now.3. TOTEMISM Totemism is a special identification of a clan (umukowa) with an animal or a mineral. The ‘icibanda’ is a ‘mpula mulilo’ ie his evil spirit has not been overtaken by the fire. it is necessary to unearth and to burn them. This identification indicates a tie of blood between individuals having the same totem. And this burning is witnessed (ukuleluka) by a huge crowd of people. deaths of children in the villages. They fall into two classes: 1. epidemics. 1. 1. they are matrilineal) (** this means that only the totem of mothers is passed on). the ‘mpula mulilo’ is a frontal bone of the deceased placed with an amulet or a piece of the deceased’s flesh which through the action of the fire has burst away from the body and has been thrown some distance (** and been picked up).’ good spirits. ‘Bashinganga abakushula ifinda’ ie those who dig up evil spirits. Origin of the totems is unknown. The Bemba trace these ties through the women (ie. ‘Bashinganga ba miti’. and this is the work of the ‘shinganga’ wa kushula ifibanda’. 2. These are not ‘imipashi. a plant or a manufactured object. It may be due to a mysterious superstitious association with the forces and characteristics of families with a particular animal or object. etc. or a rallying sign of migrating families (cipanduko). their prayers and the magical processes which accompany their consultations and medical cares make them medicine men and magicians whose skill and competence is unquestionable. So.’ The ‘ifibanda’ are deceased people who are found guilty of crimes after their death. he is thrown on a huge lighted pyre and consumed. ulubuko. The pretended relations which these medicine men have with the spirits. 2. 1. a natural phenomena.the evil ancestral spirits (ifiwa or ifibanda). Their work is chiefly to search out sorcerers and to dig up ‘ifibanda. The incriminated deceased having been determined. these are medicine men properly speaking. Less gave crimes come from an ‘umupashi’ who is displeased with an individual of the family who has behaved badly. ‘Bashinganga abakushula ifibanda’. evocation). But it happens sometimes that the evils continue even after this cremation. On . for example. divination. to whom people turn to in all illnesses.C. KINDS OF SHINGANGA All ‘bashinganga’ practice divination (ukubuka. 4. ‘Bashinganga ba miti’ ie those who work with medicines. They are bad spirits (ifibanda). According to others. mbuko = to convoke the spirits. together with their considerable knowledge of plants. Minerals: mbulo = cast iron 3. totemism imposes prescriptions to be observed or interdictions (taboos) to be followed. People: nkashi = sister Prerogatives of certain totems: bena ngandu = royal clan of the Bemba bena male. luo milongo mboo nsengo kaongwa inama nsoka nshimba = = = = = = = = = = = field rat tortoise toad otter white ant buffalo antelope elephant wild beast snake civet cat lungu = iron forge 2. Here is an incomplete list of totems (singular ‘umwina’ = a person of . ngona. Animals: ngandu = nsofu = nkalamo = ngo = mbwa = mbushi = ngulube = isabi = mpende = inshimu = nguni = crocodile elephant lion leopard dog goat wild boar fish a kind of fish bee honey bird mpuku nkamba fyula mbao. 1. samfwe = species of mushroom. luo. Phenomena: mfula = rain 5. besa = grave diggers of chiefs bena nsofu. mbao = hierarchy of priests bena membe (genitalia femina) = office of royal succession (kapasa) bena mfula = belong to the aristocracy bena ngo = royal clan of Lungu chiefs . Plants and food: bwali = food (sorghum) masuku = fruit (kind of plum) male = millet nkonde = banana kaleshi = millet mitinsengo = a tree besa = millet cani = grass mono = castor oil kani = grass bowa = mushroom citondo = mushroom pumbwa. Utensils and instruments: nongo = pot mumba = pot nsupa ngoma = = calabash drum 4.each individual. kaleshi. 6. plural ‘abena’). 1. I the goat who is drawn with a rope. 1. This custom exists also among the Bemba.B. FETISHISM. medicine men.. so as to helped with food and shelter. thus building up.A. c) among the Lungu the totem is often invoked at death as follows (** the following expressions are in fact pass-words which members of the same totem use to make themselves known when on a journey.5. These mysterious forces are mastered. I the fish Umwina nkashi: nafwa ne mwinankashi uwatemwikwa kubantu bonse = I am dying. I the crocodile which gnashes his teeth Umwina nsofu: nafwa kaongwa akalupota kabuuta = I am dying I the elephant with a white tusk Umwina citondo: nafwa citondo shimwina bowa = I am dying for a mushroom of the red kind Umwina isabi: nafwa ne kubwata (ne mwina kubwata. I who live in a grove Umwina mbushi: nafwa ne mwina mbushi ne ukulwa ku mwando = I am dying. I the “sister” who is loved by everybody Umwina mfula: nafwa kasambi ne mwina pa ngamo = I am dying for rain (water). diviners. The following expressions have been translated with the help of Stephen Chipalo. MAGIC 1. but perhaps dynamism would cover the idea.5. interpreted and applied by prophets. people of the same totem are spared.) Umwina mbao: nafwa cibao = I am dying for (= I want to eat) a big otter Umwina nshimba: nafwa munshimba na mala = I am dying for a civet cat in my stomach Umwina ngulube: nafwa ngulube = I am dying for a wild pig Umwina ngandu: nafwa ne mwina ngandu yasuminkanya imipiko = I am dying. ne mwina kukosa kubwata) = I am dying. NATURE The question of a name is of little importance. through countless ages. b) people pretend to respect or venerate the animal whose totem they have.Certain practices: a) in war. 5. DYNAMISM. a religious heritage of great importance. The African has discovered in all domains of both the animate and the inanimate world hidden forces which are capable of influencing his life and destiny. CLASSIFICATION (KINDS OF DYNAMISM) . etc. Sexual relations are forbidden at the time of epidemics. economic and family life. etc. the child’s new fire. This is the ‘capu’ or ‘kwapula umwana’ to bewitch a child. the taking away by a child of a curse by means of the ‘coni’ (universal remedy). ‘Umucila wa munjili’ the tail of warthog to acquire male semen. ORNITHO-DYNAMISM or occult forces in birds. ‘Umutima wa kakoshi musa’ heart of a small hawk is used against epilepsy or madness . this little bird is put into a bundle of wood in order to protect the cultivation from harm. otherwise the baby would sneeze and die.) ZOO-DYNAMISM or occult forces in animals. beer (ukulamfyo bwalwa) and fire. ANTHROPO-DYNAMISM or occult forces in people. ZOO-DYNAMISM. OBNITHO-DYNAMISM. ‘Icitoki ca nsamba’ droppings of a water lizard for vigour in men. ‘Amala ya nsofu’ the intestines of the elephant are against constipation. Here are some of the properties of animals: ‘Umutima wa lusato’ the heart of python is a medicine against madness.In order to see clearly (** the first manuscript adds: in all the existing superstitions. ‘Ndusha ya ngwena’ gall bladder of a crocodile makes one vomit out the poison of a sorcerer (mpasha). both boys and girls. preparation of ‘mwafi’ (medicine from the mwafi tree). ‘Amenso ya mbwili’ the eyes of a leopard make one see better or are against eye trouble. making foundation pole of a new village. so as to add explanations to a mere list of taboos.) Let us divide DYNAMISM into five categories: ANTHROPODYNAMISM. The details of superstitions practices will be studied in the chapter on social. so much so that a new fire is necessary whenever food is prepared for the baby. ‘Amafupa ya makubi’ bones of a hawk make one grow fat. and ‘amakala ya sawe’ the long hair of the male goat give fertility and procreative power to men. ‘Amafupa ya kapale’ the bones of a grey squirrel make one grow fat. Before the baby is initiated (ukukusho mwana) married people must abstain. Here are a few instances: Children. VEGETODYNAMISM and MINERO-DYNAMISM. There is also the little pot (kanweno) of a child. Sexual relations pollute things and people. Here are only a few examples of the qualities of birds: ‘Kansolonkonto’ the waxbill. (** This paragraph has been reworded by us. who have not yet reached puberty are given certain ritual offices: the building of huts for the spirits (mfuba). ‘Isako lya musula wa mbwa’ hair from anus of a dog. certain preparations for the foundation of a new village. In a home the fire is always polluted. for example fish (ukulamfye sabi). . eg in clay pots (utulongo. Etc. d) Sick people must not die in the village. ‘inkombo sha lukunta’ or ‘inkombo sha kabosha’ (witch’s gourds). polished shell pendant worn by women and used in burial rituals. e) The marriage act must not be performed in the bush except in the huts in the gardens (imitanda). ‘umusashi wa nsakilwa’ (a small gourd containing medicine for fecundity). cinungi) because these animals are supposed to eat aloes. ‘imipiko’ (dogs’ foam).D. ‘impapa’ (skins). ‘amapingo’ (two horns tied together used in fertility rites). ‘icitontolo’ (medicine in the narrow end a gourd). ‘imicila’ (tails of animals). b) Africans do not eat birds’ entrails because there are grasshoppers in them. . interdictions imposed are numerous.‘Katyetye’ wagtail is the friend of man (** sign of good omen. ‘icibyalilo’ (charm for the blessing of the seeds): ‘amanga ya nama’ (witchcraft against animals). c) They do not eat porcupines’ entrails (ngoya. utupalwilo) used for ritual ablutions. These are very numerous. c) (** A ‘nganga’ has his own bundles) ‘ntangala’ or ‘icisoko’ (diviner’s bag). beads (ubulungu) worn by women and used in the succession ritual.C.) ‘Nguni’ honeybird.In calabashes eg ‘coni’ (the magic gourd). VEGETO-DYNAMISM or secret virtues believed to be in minerals. ‘ililamfya’ (the war fetish). ‘icimupunga’ (fly chaser). directs people to a bee hive. ‘Bulumbelumbe’ means good food in view. .In horns: ‘impimpi’ (amulets). TABOOS Taboos.) . (** To these must be added all the medicines (imiti) which are worn on the body and are believed to cure or to communicate their properties by mere contact with a person or an animal. ‘ichishimba’ (activating charm). in clay figurines (imbusa) for girls initiation rites. which cause abortions in women. ‘amapula’ (honeycombs). ‘ingala’ (claws).5. 1. The breaking of a small branch (ulusansu) would make them jump.5.In eastern pots. ‘ulusombo’ (a fruit of the lusombo tree).’ amulet). etc. OBJECTS USED a) (** Certain things are manufactured and put in containers. ‘nshishi’ (firebrand). ‘kamukwa’ (spider). ‘Kapeswi’ loqui franklin is a guide in the bush. Here are only a few examples: a) Africans do not eat birds’ hearts through fear of becoming timid. b) (** Other things are used as they are) eg ‘impanga’ (other word for ‘impimpi. ‘Katiti’ indicates the presence of a snake.) 1. that person is *guilty. which does its work and goes away. nga wa mulandu impimpi yamwikata. whether his individual or social life.’ ‘IFIWA’ a) ‘Ifibanda’ and ‘Ifiwa’ are the spirits of evil people (evil doers) namely sorcerers. alisangwike nkalamo pa culu. . a person whose babies have died may be accused of possession by an ‘iciwa. umucila no mutwe ni nkalamo.’ Among Africans death is not attributed to natural causes. Rather. for example. and occult forces with an evil dynamism. impimpi shaya no kuya. nao chaluka abwelela ku mushi ne filonda.”) (* … sent a charm (mpimpi). shiikata abo shituminweko. They can also take possession of a living person. The matter of finding the ‘ifibanda’ or the ‘ifiwa’ belongs to the ‘shinganga wa kushule fibanda’ the medicine man who disinters ‘ifibanda. or his life in a family or in a tribe (or clan). people who hanged themselves. It caught the persons to whom they have sent it. Nga pali ukuli mulandu atumako impimpi. lion’s claws are put in it. If the person is …) Another instance: Pa Chilubula. Chaluka. Esha kuposa e sho batila: ‘Nabatuposela inkalamo. abutuka. and murderers. they consider that causes above nature which enter into play are brought about by sorcerers (living persons) or by evil spirits. 2. These ‘ifibanda’ are not just wandering spirits. she is caught by the amulet.2. in order to seek revenge. BAD SPIRITS . all of whom possess power after death to bring harm upon the living (see ‘mpula mulilo’ above). E kalala mpanga. umubiye abutuka. This is the ‘mpimpi’ which casts the spell and about which people say: “They have cast out the lion on us. aya shimika na ku mushi. lubali muntu. Aimba mishila yakalalo ne ya cibangalume isha salulwa. These enemies are of two different kinds: bad spirits (ifibanda or ifiwa).’ b) ‘Bacisanguka’ are people who are thought to be able to change themselves into lions whether death or still alive. one refers to the complete collection of religious beliefs and practices observed in the people’s struggle with various enemies unleashed against his life. THE NEGATIVE SIDE Under this title. abika amalaya nkalamo. Bamukoma ne sembe.’” (** They prepare witchcraft medicine in a horn. If there is a case somewhere.‘IFIBANDA. 1. Here is an example: “Bapandila impimpi mu mupunga. A charm is dug out from the roots of the ‘kalala’ and ‘cibangalume’ shrubs which are roasted. Bamukomawile na masembe. atentemuka pa culu elyo abo muntu.’ He digs up and burns ‘ifibanda. apene ikata umubiye. amatotoli ya nkoko. who bewitched him. To do such a thing. Chaluka returns to the village with wounds. but the rest of the body is a man. Kwisano bamumina ne ntembo: Nkabwesha amatonge pa mwase.’) 2. umwaice wa kumunwesho mwafi. afula. eg those who curse or insult others. Umwaice amutobekesha ulukombo ku mutwe. bamufwika amabula.e makolo.(** At Chilubula. etc.Sorcerers Here is a local version: Bamusontola: Kampanda alifina muno. or accidentally evil men. baya mubula talile.Ubuloshi . batumbikisha mu kanwa. (** They find fault with someone and say: Kampanda is a cause of worry here. ati: “Cisuma. umwaice elyo amunwesha. He becomes a man again. alatamantama fye. tasosa bwino bwino. babika. Henceforth he is called ‘he who sleeps in the bush. Bafwaya ulunweno lwa bunga. By their nature. ie the sorcerer. Chaluka. na malulu ya mumbo. consult the . emanating from habitually evil men such as sorcerers. Bamumina ne ntembo na kabili: “Nga naibulunga fye. eg a man who kills his wife is an ‘icipondo’ (murderer). 2. He nearly caught his friend. Shiciloshi nao alasosa. Secretly. that person becomes ill. Nakalya. nakubalabala fye utuke umwafi. They strike him with an axe and he runs away. bamutwala mu nyika. baimbilila. batwa umwafi.” Ulucelocelo. wapwisha abantu.2. these evil powers (occult forces) are active. bamubukishe mbuko bamwipaila inama . or accidentally evil men. whenever he quarrels with someone.” Pati papite akashita kanono awa panshi. Of such a man.” Bamufula icifwalo cakwe. bamuputula ifishimba ninshi matole atemwa bukala. nabo baleumana nankwe alebape mishindikila. such as sorcerers. His friend runs away and goes to tell the escapade to the village. fyalaandukila. He comes off the anthill.’ (Witchcraft has caught him). babula isembe. sompa. amina akapandwa ka mwafi. niwe wapwa. talufile.” Baya kw’isano ku kwebelwa.” Shiciloshi alaumensanso. Nakana fye. ni we kafimata. SORCERY .” Umubiye ati: “Nine waikata bwanga. Bushiku bushilile kantu balaumana na nyanta-muitabataba umunakwe aya mutununuka ati: “Ni we muloshi. I call these ‘occult forces’ in order to signify the secret. EVIL DYNAMISM The evil dynamism consists of evil powers. They slash him repeatedly with axes and he turns into a lion on an anthill. Africans say: ‘Bamwikata bwanga. He has tail and head of a lion. babikamo amafi ya mbwa. ni we shiciloshi. Shiciloshi alatabanta. ati: “Ndi wa kaele. nkanwa umwafi. It is this fact which makes the distinction between true and pretending evil doers. Abaice bamwela ne nsanga. magical powers which result from a true or pretended pact with evil spirits. 2. Asala ati: “Nkomeni. bamuna umutwe.A. balamwimbilila amalaila: “Muloshi sompa. one must be bewitched. Such a person is not as blameworthy as one who is an active agent in evil doings. and he threatens those with whom he quarrels. Mu mbali bamupendula.” Bumutanta bamuela. aleti uo baumana nankwe alwala. bapela bacilumendo. we wafita minwe. they cast lots to discover if he is guilty. People sing victory songs: “Witch. he receives from his master.” (ie undergo the poison ordeal). a witch. The child breaks the gourd on his head. Their very names were feared. let Mwase come back to life and settle the case. It is you Shiciloshi (the great witch). he makes him kneel around pots of soot. These consist of horns filled with different medicines (imiti): ‘Mpandwa Lesa’ long white even teeth. did they employ preternatural or diabolic powers? Certain deeds performed by them are most difficult to explain away in a natural way. in the middle of the night. natural means like poison to kill certain individuals. who administers the poison. There he dances the witch dance. They put in it dog droppings. which are a strong medicine. the sorcerer has the novice tread on his own footsteps (inkatu) then removing his clothes from him. he falls to the ground.” The other replies: “I. 1. peck. and then gives it to him. are caused by the evil spell of a sorcerer.” After a short time. you have filthy hands. Shiciloshi wanders about. Initiation: usually. The child. He says: “Good. At the court they make arrangements for the trial and swear: “If we do not do it. stripped from a tree struck by lightning. Again they draw up the rules for the ordeal: “If I act on my own. sicknesses and above all.” They take off his clothes and clothe him with leaves. But. they pound the poison. He strikes Shiciloshi on the head. Very early in the morning they go to fetch him before he has eaten anything. the bitter skin of yams. Shiciloshi (the accused) begins to deny saying: “I am a good man.” They go to the chief’s court to settle the matter. But if I refuse you are guilty (a ‘muloshi’). One dares to go to him and tell him: “You are a witch. (** The following section appears only in the second manuscript. you who have wiped out people. not at all. etc. death. undresses. swallows a little of the poison. One day they begin to quarrel with this trouble maker. They are called ‘Baloshi’ or ‘Bashiciloshi’. The mixture is diluted in water. Sorcerers employ ordinary. or those who invoke the spirits.” Shiciloshi begins to say something in a nonsensical way. They take an axe. his sorcerer’s outfit. the novice goes to the cross-roads. They take him to the marsh. The children shout at him in ridicule and they sing. It is a summary of what was published in 1938 in Anthropos XXXII: La sorcellerie chez les Babemba. Afterwards. the initiated are true sons or relatives of the sorcerer. he does not speak very well. A belt plaited from a snake’s skin. Notes on witches and sorcerers. On his return to the master’s house. and push them into his mouth. small packets of . medicine men. evils. They cut off his genitals. they give it to a young man. a heavy fee is demanded in order to be instructed. Sorcerers are criminals. etc.” They cut up the body and burn it. According to Africans. These sorcerers are believed to live in secret societies. He then tattoos him. and people did not dare to accuse them of evil-doing for fear of incurring their terrible vengeance. if I accuse you unreasonably (…) vomit out the poison (…). stark naked. I shall drink the poison. ‘Mumfwilila’ the venom of a viper. But for any other person. peck.) One must not confuse sorcerers with diviners. In former times they were well known in villages or at least under suspicion of being sorcerers.spirits and organize a ritual hunt in order to prove that he is a great sorcerer. hen droppings. They look for a small pot used for flour. a headpiece made from the skin of a wild cat (nshimba). First. he does not vomit. The postulant is called on a fixed date to the master’s house. He confesses: “Kill me. This horn is capable of killing those whom he wishes to take vengeance upon during the night.‘ubwanga. Before casting a spell. they can claim ten victims living in different places but belonging to the same family. a small gourd filled with poisoned oil. He makes imprecations fit to make the hair stand on one’s head. rubs his body with black soot. placed his poison in the food (sumu = poison). the object of which is to protect him from the evil suspicions of the family of those whom he has killed. which the . He finishes by putting his remedies at the door of those whom he wishes to bewitch. that he put some fine powder taken from the root of the mutobo tree. A catechist has affirmed that he has seen such a horn hanging from a tree. Should he stop practicing. falling upon the roof of the hut which the sorcerers have designated. who is not yet suspected of evil-doing. he hangs this tail in the bush near the tomb. c) Usually a small horn with witchcraft is tied to the door of the victim by the sorcerer during the night. the remedies deposited at the door have an immediate effect. in the reed (munwena = a poisoned reed).’ a) The horn of ‘ulupekeso’ or ‘ulupembe’ (a spell cast from afar). and for quite a distance around the vegetation appeared to be burnt. When suspected of sorcerery by members of his clan. Soon the smoke rises fine and straight to fall on the roof of the hut of the victim who has been designated by the sorcerer. the sorcerer uses remedies which he has burnt far in the bush with the use of a little grass. the sorcerer first seeks a point of contact with the person he wishes to bewitch eg the tail of his goat. In the course of two weeks. How can one explain this in a natural way ? One can only suppose that on the evening before. Members of the clan will then say to him: “You are not a sorcerer since your own children died. 2. and his lips are filled with malice against those whom he wishes to injure. he would not hesitate to throw the blame on his own children in such a way that they may fall ill and die provided that it dispels the suspicions. dust fallen from his feet. b) Smoke. He mixes these things with his remedies. At daybreak. As soon as a person dies from his evil-doings. a little pap fallen from his lips etc. a bag (cikoko) containing powder gathered from a tomb in a cemetary. From the moment that a novice is initiated. Africans claim that they see it during the night as a shooting star crossing the sky. the sorcerer. This is called the 'mulaliko' (the medicine which saves a person from contamination).dried flesh taken from the navel of a baby in childbirth. he would become ill. Different forms of witchcraft . One other occasions. ties his girdle of snake skin around his lions. He said that was horrible to see. or. This is a horn filled with remedies which is suspended from a tree. a hair. and dances round the village. he will remain a witch for the rest of his life. covers his head with a headpiece made from the skin of a civet cat.” This is a ‘ubuloshi bwa mpupeni’ ie witchcraft inherited by children of a sorcerer. From this horn there flowed oil red like blood making a pool on the ground.’ ‘amanga. then this is proof that you are a sorcerer and you will be killed and your body burnt. Under the blows a number of small fragments soon fall to the ground. and a naked child. on the contrary. repeating the above formula.victim uses to drink beer. The poison dose given is ordinarily so strong that the chicken should die. they go over the list of suspected sorcerers. The chief goes on to say: “If you vomit out the poison. and the heads of the male beasts (amakolo) are shown to him. The chief now bids the individual to come to the court telling him that he is under grave suspicion of sorcery and that he must submit to the poison ordeal (mwafi) in order to prove his innocence. so it is imperative to find the guilty sorcerer. The villagers themselves give the poison ordeal to three other hens. on a large anthill outside the village. a) The ritual hunt: all persons belonging to the family take part in this hunt with hunting nets used for duikers. Investigation of sorcerers: a person dies. the ‘mwafi’ is deposited in a place already prepared and is kept under guard by a minor chief and a priest. This is the evidence that they have just pointed out the true sorcerer. The matter in now brought to the chief and explained to him. then you will be saved and your accusers will be obliged to compensate you greatly. whilst wishing to eat his mush or drink his beer.” From time to time. but under guard. The individual aimed at. In the village. then these also are clear signs of guilt. They then beat the bark with a stick. if. to collect it. then this is proof that he must not reject the accusation. swallows the poison. meeting an anthill or a dead tree on the way. The chief or king does not believe all the accusations now made to him. and make an offering of white beads.’ they pray to the spirit which lives in it. The accused may not sleep in the village. The chief therefore gives the poison ordeal to one of his hens. and the death is attributed to sorcery. until the moment when they kill only male beasts. for he does not wish to condemn an innocent man. Proof is necessary. There is always a ceremony attached to the gathering of the ‘mwafi’. the ‘kasesema’ (oracle) together with some of the elders of the court. The chief sends his priest. Having arrived at the foot of the tree called ‘mwikalampungu. If they die. 3. And the old man himself must avoid crossing a river.” b) The poison ordeal: Collecting the poison (bark from the mwafi tree). you do not vomit out the poison (mwafi). One must however clearly state that there are acts of sorcery which are very difficult to explain in a natural way. But. The child is now carried on the shoulders of one of the old men. During the whole night villagers sing about . They draw up the following rules (ntembo). They are collected in a bunch of grass and given to the child in a small packet. Should it die. already immunized with remedies. for the child may not walk on water or mud. “If the person under suspicion is a sorcerer may our nets trap male beasts only. He starts to struggle like a demon or a wounded animal. the white ant cuts you down. the victim begins to swell out and to stagger about while trying to vomit out the poison. and burst and so are scattered afar. People go in procession to the sorcerer’s cemetery (Mpyandoshi). for the sorcerer would continue to survive if these fragments of his body were not destroyed in the fire. There. soon cinders only remain.sorcery. ‘Mpula mulilo’: certain parts of the intestine swell up due to the heat of the fire. Misfortunes and numerous deaths befall the village. The priest now pours a remedy on the burning cinders in order to completely destroy the sorcerer’s power. lavish upon him the greatest insults and vile curses while they intone the final chant: “Cibengele camutema kantwa. The body is cut up into little pieces and thrown on the pyre. the accused is stripped of his clothes and clothed with a waistband of leaves. The funeral pyre: Although the sorcerer is dead it is still necessary to burn him. The pyre is made with hard wood (nkuni sha mibanga. his accusers. The priest carefully gathers up these fragments and returns them to the fire. of the bitter kind. The remains of the sorcerer are exhumed and burnt once again until . for drinking (ulukombo lwa lunda) in which has been put the droppings of a chicken and the excrement of a dog. he can still carry on his evil practices by avenging himself on the chief. After the ritual hunt. The people take to playing the drums (imitumba) and singing: “The sorcerer has been put to death.’ The evil spirit of the sorcerer: Even after his death. the deceased sorcerer is still accused of sorcery (alibuka ciwa = the bad spirit has risen). At daybreak.’ Around the pyre. This work is the task of a priest attached to the court. sticks from the mubanga tree). who is called ‘ngangantulwa’ or ‘kaulu. for even in death. together with ashes. they make a circle of horns (mansa) tied with a cord in order to prevent the spirit of the deceased from escaping. Under the action of the fire.) Soon the victim falls to the ground. and led out to a plain (nika).” (So and so. and special priest together with several ministers go to the suspected sorcerer. he makes a circles with rope on which are hung charms (manga). the sorcerer often manages to survive. and on all those who have done him harm.” Shortly after having taken the poison. The crowd beats the drum. They shout: “If you are innocent vomit the poison (tuka mwafi). groveling.” The pyre is lit and soon the sorcerer’s flesh is consumed in the flames. The person holding the calabash containing the poison strikes the victim on the head with it. He is struck several blows and death strikes fast. This remedy is called the ‘lunkunta. Each person then pierces him with a spear. The howling mob now pronounce the ‘ntembo’ (accusations made according to arrangement in order to find out if the person accused is guilty or not). A naked child gives him the poison (umwafi) which is contained in a gourd. The screaming mob of people seeing that the poison is gradually killing its victim and that he is unable to vomit the poison. If you are a witch may the poison poison you. 2. Let Mulenga (the great spirit) eat me. imprecations. ‘Nkalamo ikulye’ = God. Let God eat (kill) me. to do sorcery. words of vengeance and hatred. Lesa andye. ‘Ngoshe ikupole’ = may the green mamba bite you. Nelyo nkalamo shindye mu mpanga. ie you will get into trouble.2. Even if Lions eat me in the bush. ukutukana insele). the evil spirit of the deceased sorcerer is destroyed for ever (ukulalike ciwa = to burn the evil spirit). ‘Uli nkulungwe. walyo mwaka umo’ = you are a male reed buck. ie offer sympathy to a bereaved person.they are reduced to cinders. ABUSIVE LANGUAGE . ‘ukutipwila’ = to call a curse upon. ‘Shimpa minwe panshi. Words designating animals. Lion (…) will eat you. umone nga nailingana’ = put your finger on the ground once. ‘Lesa akulye’. women). see if you are not bereaved yourself. EVIL OMEN 1. Africans have a great number of these insults. or parts of their body are hurled at people (imbwa = dog. and will eat it this year. Insults (insele. and all the evils caused by insults. You will not walk again on the fresh green grass. Curses (ukulapisha = to curse. ‘ukulapisha’ = to curse. = Even if I die. etc). to defecating (ndekunyela) or copulating (ndekuponona). Mulenga (great spirit). ‘Ukutipwila’ = to put a curse on one. Mulenga andye. ie you will die soon. Most of them refer to parts of the human body. ‘Nsele’ = insults. men. kapoli = wild pig. ‘ukukonkomwena’ = to curse. Insults To the witchcraft practices one must add insults. ie kill you. maledictions and words of vengeance. etc). ‘Mulenga akulye’. ukukonkomwena ifilai = prophecy of a calamity to come by a possessed person).C. 2. 2. especially sexual parts (cikala. The ‘lunkunta’ remedy is once again poured on the cinders.B. ‘Nkuba ikuponene’ = may lightning strike you. cinyo. Proverbs can also be used.Offences. People who bring bad luck (Ishamo): Bampundu = twins Bacinkula = children whose upper teeth appear first. mu mulemfwe tawakendemo’ = you may walk in a burned patch of bush. curses. Thus. See if you are equal. References to bestiality are also used (walaala ne mbwa = you sleep with dogs. . ‘Kuti waenda mu mupya. ‘Kanshi nga nafwa. rest. Umuntu nga talimisha filyo. e mawa = if a man does not cultivate much food. ant-eater. Ifitumbi fya bantu = corpses of people. ‘umupamba’ = evil omen. and carry it to his own garden. Bakupela na kantu aka kumubutusha pa mubili. He is interred on the ground (ie covered with leaves and stones).D. wasanga baleshika umuntu.’ = To meet a snake and a wild beast on the road is a bad omen. ninshi afwaya tususu. you will die. nga panshi ya fikumbi ninshi kulosha. ‘Ukushiko muntu’ (to bury a man). APPENDIX: More Practices and Omens ‘Amawa. Nga ni pa mulu. ‘Cikwekwe’ (roller bird) a bird which curses passers-by. = If you are a young man and you meet with a burial. Thus no one touches the corpse. which he sends to everybody’s garden. . and they give you something to daub on the body. If it is upwards. 2.’ If your eye is twitching.” (Abantu abati: “Muloshi. Amatetesha = children too weak to live through precipitous marriage of young parents. to take their food. then he will hire small bats. walala. kulila muntu ufwile. ‘Fukefuke’ (mpesa) = ant-lion. then it is a good sign. ninshi mupamba. a sign of mortality.Bacimpu = children born before their mother’s first menstruation. then it is a bad omen. ‘Fulwe’ (tortoise): ‘Nga wamona fulwe ulusuba pali nga ulefwa’ = If you meet a tortoise in the dry season. kumona fintu fisuma. kano waya nabo ku mushi. These are ‘mawa’. First you must go with them to the village. Things which bring bad luck (umupamba). For all these confer chapters on marriage for further explanations 2. ‘Amasombwe’ (large praying mantis) ‘akutola mupamba’ = to meet with evil omen. you will die. People say: “He is a sorcerer. If it is downwards it means mourning and weeping for the dead. ‘Ifibashi’ = leprosy. harm will befall someone. He may not be buried in a pit or a hole. no lwendo lwafuba. postpone the trip. if seen during the dry season it is a presage of death.”) ‘Ukukumanya nsoka ne fiswango mu nshila: mupamba. ‘kankolekole’ (plover). ‘The birds. ‘Citula mfwa’ (a caterpillar).2. ‘Amenso yaletika. ‘Nga uli mulumendo. ‘Nga wamona fukefuke pali ulefwa’ = if you meet an ant-eater. A person suffering from leprosy dies. ” Early in the morning they go to hunt. The person in charge blows the reed whistle to announce the signal to fetch the hunting nets. bapoma na kasanga abati: “Ho. altogether.) . The place of the foundation is drawn up in a line facing east. To kill a male is not life. ho”. pestilence and plagues. Bati bamone imisowele ifyo basowele ne mipaile ifyo baipaya. Basumina. sweep up ashes in all houses. Mumweshi wa malwele tababeya. They take a horn (ipindo) and put it crosswise at the entrance of the foundation place. shouting derisively: “Ho. (** The chief says: “there are very many deaths. In this moth people do not cut their hair. elyo batetela imfumu ifilu. They set the nets. Mwinemushi akule ng’anda yakwe.” They cast lots to discover the cause as he makes a small offering to the spirits in order to have a successful hunt saying: “To kill a female is life. bakupa. Impongolo bashila ku kabanga. ** a note in the French text not in the Bemba text). (A naked child must prepare this ceremony. baposa icito ku masamba. wa fikuko. The headman begins to build his own house and people cut poles for him and help him build his house. but a special one to protect the village against wild beast.”) b) ‘Icishipa’ (ukushilika umushi) to set a taboo against a wild beast. bamukulile ng’anda. When they have seen what they hunted and what they killed they agree to the verdict. and this must be used as the site of the chief’s house. The marriage act may not be performed at this time. They bury (literally: fix in the ground) the protecting charm at the entrance of the village. baleti ku ncenje. They pour the dregs of the beer at the side of the foundations. Tabasokola mu mweshi wa kutumpu pantu kutumpu mweshi ubi wa malwele. He then fixes the first stake in the ground. Ulucelo baya ku kusowa. (** This is not the foundation charm mentioned above. abanakashi bapyanga icito (mito) bashimyo mulilo. Cibinda alalisha mutole wa kucebula abamasumbu. women extinguish fires. ho. wa finkunka. He must cut a water melon with an axe using only one arm. balanwa. on the east side of the village. All the people hasten to build their houses. Villages are not founded in the ‘mweshi wa kutumpu’ (March / April) because this month is the time of illness. Balalya. Abantu bonse basakatuka mu kukule ng’anda shabo. Bashimpa icishipa pa mpongolo. Batulika mwisamba lya mpongolo baitila amashi. Mwinemushi e wabangilila ukushimpa icishipa. throw the ashes to the west. Mwinemushi e watampa ukutomba umukashi. babula ipindo bapindika pa bwingililo pa mwinshi wa mpongolo. baitilila pamo. TO BUILD A NEW VILLAGE (UKUSOKOLA UMUSHI) a) ‘Imfumu aiti: “Kuno mwafula muno icifwafwa bapendula. make a battue. Bateya amasumbu. Tamuli cupo iyoo. It is the headman who must begin to fix in foundations. The headman is the person who will begin sexual relations with his wife. Apala ulupao: Inkota bumi umulume wa nama.CHAPTER TWO RELIGION IN SOCIAL LIFE 1. te bumi. Then they eat and drink. ukupanda mwemwe kuti abula “nkatu” sha bantu. DIFFERENT MEDICINES For the defense of a case (ukulubulula) before the chief Africans chew the leaves of the ‘muntufita’ tree. Nelyo mulandu wakwe wakosa. But if later on he repents. When a person makes an oath in the village eg ‘nshakese kuno. They put in remedies and horn then they put a small anthill (ifwasa) on top. When a hunter removes the skin of a lion or a leopard. ‘Mupapa’ (wa ngulu shalwilwa). no mushishi wa mfumu. cimbwi). ‘Mwemwe’. leopards. alefwala pa kuboko.Small holes resembling a hut are dug in the ground. These trees are: ‘kushimpa kaumbu’ (to plant kaumbu). na lwena mulila ngwena: abilila mu kasalu lunshi talaima. hyenas (ukushilika umushi ku nkalamo. When a person becomes epileptic his face is washed with the water from the ‘coni’. imbwili. c) ‘Icifumbo’: These are trees planted in the village in order that it may develop through numerous births. ‘Mukunyu’ is a sacred tree. This would destroy the efficiency of the remedies (ukushilula) placed in the village at its foundation. ‘Mulwalwalwa (safe guard): People should not put a joist of this magnificent tree in their huts. 2. ‘Kabembele-kanimika’ plants are used by chiefs to make them fat. ‘Mululu’ is a sacred tree. in truth). otherwise there would be quarrels in the household. ukushinga) all the trees around the village to indicate that this is a sacred enclosure. The guilty one must wash his face and disclaim his oath (ukulapulula). ‘kubyala imbuto sha matete’ (to sow seeds of reeds). cumi ca Lesa’ (I shall not come here. 2. ‘Mutanda-mpashi’ is a plant which keeps the red ants away from people’s houses. It is to preserve the village from lions. kuti wanaka. A prophetess possessed by a chief’s spirit must chew the roots and bark of this tree. then a child must present him with the ‘coni’ filled with water. na po basose milandu. (** The medicine ‘mwemwe’ . d) ‘Coni’: This is a gourd prepared by the senior ‘shinganga’ into which is put the remedy ‘liba’ (a charm to remove effects of a rash oath). for a chief should be corpulent. Baleti bamulolesha balamuseka e kupanda mwemwe (nkatusha kulubulula). Taboos: It is forbidden to bring firewood to the village which is tied with bark strips (kano ku mwando wapyata) but only with plaited rope. The horn has been used to mark out (ukukoma. 1. 3. he must purify himself with his ‘coni’. This interdiction does not apply to strangers (umweni tona mushikulo). This is to prepare the charm ‘mwemwe’ (I shall relax in the settling of the case). they sew these in a cloth in early morning (lunshi talaima = before flies rise). They contain remedies and charms (ifishimba) and different parts of animals used in sorcery.(cheerfulness) is prepared by taking dust from the footmarks of people. On the occasion of the feasts of the first moon. Facing the enemy camp. At sunset. 4. Namukonda (wife of the spirit kampinda. Lusakula masonde (he who rids the bush of dangerous animals). Such ‘ifishimba’ could be the brain of an enemy chief. In war each chief carries his ‘lilamfya’ on his shoulder. a hair of the chief’s head. and at the thick side a civet cat’s skin (nshimba). A young undeveloped girl must lie near it. It was plunged into the first victim killed in war. Here is a version: When sons of a king went to war (ukubuta) the ‘bacamanga’ made war fetishes (amalamfya) for them. and his eye is pierced with this arrow (bamutunga umufwi mu linso). Musole wa mpanga (messenger of the bush). A small basket is fixed onto its big end. At one end of the horn a small bell is hung. the ‘amalamfya’ were displayed in the public place. the first enemy arrow is picked up and immediately marked by the ‘bacamanga. 3. which have been plunged into the blood of the first victim of the war. it is brought near the river. Another version: The true ‘lilamfya’ would be the big horn of the ‘impelembe’ (Roan antelope). and wear it on the arm. and the sweet plant called ‘lwena mulila ngwena’. and then jump over it. The reason for this practice is to give courage to the soldiers (ukukana fwa mutombo = to refuse to become faint). Then the ‘bacamanga’ take a duiker’s horn and turn it in the socket of the eye. In the direction towards which the horn points (ukushininda) a large number of the enemy will die. Even if the case is serious it will become less grave. The ‘bacamanga’ blow the bloody horn in the direction of the enemy’s camp and then put it on a reed (basamika pa lwela). Whenever they look at him they begin to laugh. the hunters spirit). ‘ILILAMFYA’ (The War Fetish) This is a horn prepared by a society called the ‘Bacamanga we lamfya’ (** the bearers of the ‘ilamfya’ in an expedition). Each chief had his own horn (lilamfya). The basket is full with a large number of small duiker horns. . SPIRITS OF THE VILLAGE Mulenga (he who causes) see above: Religion in general . The horn is carefully guarded.’ The first enemy to be captured is taken to the chief. dust from a rubbish heap (icishala). a bone from a honey badger. AGRICULTURE The sowing: A charm called ‘icibyalilo’ is used for the blessing of seeds.CHAPTER THREE RELIGION IN ECONOMIC LIFE 1. millet and earth from a mole hill (ntumbi ya . This ‘icibyalilo’ is a horn containing a stone. a dung-rolling beetle. Amale ayashala teti balye. since this is the ‘icibyalilo’. Batendeka no kutanda. kano ilyo amale yamena. They then throw them in all directions. where ‘cilimbulu’ is used. bateeka na pakati ka bukula. (** When the millet is ripe the owner of the ‘icibyalilo’ comes to open the field for the harvest. Then they put it in the middle of their field. They take a small basket with which to sow millet. Kabili babula ututoshi twa kabwali. they may not eat. They may not eat out of this basket until the millet has germinated. pig-iron and uncooked gruel. and bury it in a small basket of millet. e kukoma ubukula. basankanya no mufuba. which is used to draw food from other people’s gardens. balashinga amale. Her skin is kept at Chitimukulu’s and is considered as the most powerful charm (icishimba). ‘ica walye ngombe’. They put some medicines at the entrance of the field. Here is a version given by Africans: Imiti ni ngombeyanina no mufuba. This has nothing to do with the ‘icibyalilo. They make small balls of mush and smear them with millet. To all these ‘icibyalilo’ people add a piece of ‘umungolomya’ tree in order to have plenty of ubwali (mush). This is to drive away thieves of all kinds. baposa tumbi. This horn is put in the gardens to ensure a good crop. When used with the ‘icibyalilo’. Akape ka kuposelamo teti baliilemo. batanda. which he may eat with beans. They begin to sow the millet and as they do so they sing the song for sowing. Batwa. This charm is added to the ordinary ‘icibyalilo’. Here Father Labrecque adds: ‘lya kupaka mfumu nga yafwa’. bashimpa.mfuko). That is the tasting of the new ‘bwali’ (a small much in a potsherd). Imiti imbi ni cinkofwa no mupila ne mishila. Batwa fyonse. The pound everything and make it into a round ball. In the cavity made by the horn in the ground. pa bwingililo bwa bukula. they put the medicine and the cold gruel mentioned above. They pound these and mix them with a cold gruel (** a medicine for purification). E kushilika ubukula. The harvest: Amale nga yapya. (** The medicines are ground ivy. Now they begin to reap the harvest. Ku wa kushilula kuti batobela kuli malemba: e pa kusumata bwali bupya (kabwali mu cinga). umwine cibyalilo kuti e waisa shilula ayo basepa. Ulucelo pa kutanda ubukula bateka amafwasa yatatu pakati ka bukula. elyo balasepa. bafikina amale. Pa kulyo bwali bwa kushilula baimba ulwimbo. While he eats people sing a song. bashika icibyalilo pa mafwasa.) The ‘icibyalilo’ of the paramount chief is different. mulombwa. Bateeka no wandalama: mulungi. who was killed by the Bemba during their migration.’ but rather concerns the burial of Chitimukulu. bashika mu cipe ca male. Bafwaya akape ka kuposela amale. At the time of sowing millet in the field they fix three small anthills into the ground early in the morning. Other medicines are a kind of grass (a weed). The right expression is ‘ca kupakishe mfumu nga yafwa’ = a thing used to honour the chief when he is dead. a piece of the rubber tree and roots.) Another powerful ‘icibyalilo’ is ‘lye ngombe’ (eat cow meat) (** or.) It is a powerful fetish (icilubi). namely ‘mulungi’ and ‘mulombwa’.) . It is called ‘cilimbulu’ (** Cilimbulu was the wife of a Ngoni chief. bakikina amale ku cibyalilo. babulunganya. Whatever millet remains. anyone who steals food from the field dies. Baimba no lwimbo lwa kutanda. He takes a bit of millet (they prepare a small mush). Stalks of these magical plants surround the garden. ‘impumba-mukona’ safeguards gardens against birds (ukushilika amalimino ku fyuni).’ into which had been put a little bit of millet. ‘nshinda-njili’ (I out do the warthog) keeps away warthogs. Plants are used as medicines for good crops. These remedies are put into small pieces of duiker-skin (mpombo) and tied to pegs all around the garden in order to prevent any wild animal to enter (ukushilika amakula). On the floor of ‘ubutala’ they had previously put the horn with the ‘icibyalilo. To these are tied charms from the lion (ifishimba fya nkalamo). Another tree. A plant called ‘kaluka-ndoshi’ (he vomits sorcerers) protects gardens against wild pigs (ukushilika kapoli). wild pig etc. Another plant.’ 2.) At harvest time. Should anyone tread on these remedies.’ ‘munsokansoka. the ‘shinganga’ is called in to evoke the spirits (ukubuka ulubuko). these will multiply greatly. the snares are rubbed with leaves from the ‘mulundenya’ and ‘mulelema’ trees. This is the ‘ukulobolola imbalala. . Some husks of the sausage tree (umufungufungu) are put in pumpkin gardens in order to protect them against children of evil omen. Besides the ‘icibyalilo’ there are other means of ensuring good crops and of protecting them from predators. so that a good crop will result. the garden would lose its immunity (ukushilula) from the wild beasts. THE HUNT AND SOME FOOD GATHERING (** In the following paragraphs.’ On each occasion when a basketful is emptied in. At the end the horn is put on the ceiling (pa masa. the whole crop would fail.’ Plants are also used as preventive medicines. A charm called ‘ulwambu’ is used to protect crops against thieves (ukwambila abapupu). If young girls were to touch the pumpkins.’ ‘umupapi’ and ‘mulukansoshi’ trees. leopard. (** would anyone steal from the field he would become sick (ukulwala icambu). A plant called ‘mwilikano’ is put in fields of sweet potato. Remedies make of roots from the ‘umulebe’ and ‘kabumba’ trees are crushed and mixed with bones from a lion. For snaring animals. pa lucencemba). The leaves of this tree and a waxbill bird (kansolo-koto) are tied together in one bundle and put in the garden. medicines which were merely listed in the original have been grouped. if it is found that the ears of millet are empty. mixed with leaves from the ‘mumpulumpumbi. and also with a small rat (nsonto). This is called ‘ukusomonona amale. each stuck into the ground some distance apart.) Plants are also used for success in hunting. so as to discover the sorcerer who has emptied the ears of grain.Storage (ukututila): When a basket is full it is emptied into the grain bin (ubutala). If a plant called ‘umusangati’ is put in a field of groundnuts. the horn is put on top of the heap. Among other medicines used to keep away wild pigs are the ‘muntufya. Other plants are also put into the game pit. and put them into the water trough. in order to attract animals. They are ‘umusengele.The teeth of dogs are rubbed with a plant called ‘cifwangulube’ (death of wild pigs). Three other plants. which is burned together with a mouse and hung on one of the poles holding the net. 4. CHICKENS AND PIGEONS A thorny tree ‘kananangwa cungankobwe’ safeguards chickens from birds of prey. There are preparations to make the pigeons prolific. Having constructed the dovecot. ‘akaselelele ka mu ciborya’ (castor oil plant). 3. People take some of this plant and a piece of cloth which has fallen on the road. A tree called ‘icitapatapa’ brings good luck in hunting moles. and the ‘lombela’ tuber attracts them. the bark cloth people wear and between their toes. it will ward off any evil consequences of violating this taboo. a plant called ‘kanteunteu’ is pulverized and put in a hole made at the bottom of the anthill. Their noses are rubbed with the ‘kaombo-nyika’ so that they may scent out animals better (ukusumbe nama). lubuta’ and ‘umulama’ tree. In order to force ‘ifibengele’ or ‘inswa’ (winged white ants) to come out. Any chicken which drinks this magical water will be protected against kites and hawks. HUNTING THE DUIKER ANTELOPE (MPOMBO) WITH NETS The medicines used are: ‘umukololo’ plant.’ which is also rubbed on the nets. he puts these three plants in it.’ a kind of lizard. ‘akamyanshinge’ (a thorny creeper) and ‘umushila wa lunda’ (root from the sour pumpkin) are tied up together. They are also smeared with the ‘citungulu’ bulb (** to make them fierce). Then he throws grains of ‘mulungi’ and ‘kanteunteu’ plants into it. They become prolific when ‘umutanga’ is put into the pigeon house. Finally a little water trough is put into the dovecot. It is taboo for a hunter who has quarreled with his wife to catch animals in a trap. ‘umusokolobe wabuta’ which is tied to the net together with an ‘nkulumushi. . In game pits (ubucinga) people put a plant called ‘mwine kasanda’ (mosho wa bwinga?). They also rub the net with closed eyes (ubushibete). When this plant is put at the bottom of the game pit. so that they may catch wild animals. inside which they also put the following plants: ‘umupulampako’ and ‘mpumbamukowa’ (parasitic plants) and ‘umulunguti’ tree. A father of twins must build the pigeon house. Pieces of the ‘umusangati’ tree are put into the chicken’s nest in order to prevent hens from laying their eggs in the bush. The perfect medicine for catching duikers is the ‘mumpulumpumpi wa panshi. etc. It makes the lion powerless (wa kupandilamo nkalamo). To ward off crocodiles.’ This ‘icishimba’ is a piece of lion skin (icishimba ni nkalamo). To prevent rain (ukushilike mfula) one also prepares a charm made of leaves of ‘mpasa. JOURNEYS (INYENDO) To protect themselves against lions. SICKNESS AND DEATH (**Here is a short list of magical medicines (imiti). To ward off the danger of being bewitched.’ ‘umoobole’ trees and fruits from the ‘ulutanga’ and ‘ulubombo’ are put in the water. buffalos. people carry a fly chaser made from the tails of grazers like cows. stalks of the ‘blondebonde’ tied to a spear.’ 6. it would rain. pieces from ‘kananangwa. (umupunga = fly chaser). Other measures of preventing rain are: ‘buukolo bwa mfula’ charm. ‘umulebe’ and ‘mpulamupako’ plants mixed with an ‘icishimba. then an axe is thrust into the ground. on carries a shell containing a charm (ubwanga bwa mubela).’ ‘ilinkolobwe lya mpanga. containing ‘umutamfumu’ (umulama). ‘katumbi’ and kashilashila. FISHING (IMITI YE SABI = FISH MEDICINES) In order to attract fish.’ ‘ubule bwa mulemfwe’ (blades of millet). which has been passed through a flame and daubed in ‘inkula’ (a red powder from the ‘mukula’ tree). Other plants are tied to the end of the spear. They also carry the horn of a big antelope.) ‘Chibangalume’ a plant used to rub on the breasts of women who lose all their children.’ These leaves are laid on top of one’s luggage. To do so would attract lightning. but the bearer of the spear may not wash his hands. All these are sealed in the horn with wax. Would these same leaves be thrown into the river. Africans put into their mouths some grains from the wild banana tree (citoki) or a black seed called ‘isolo.5. When it thunders it is forbidden to gather the ‘mukolwe’ plant. a centipede (ciyongoli). In the shell are ‘umusokolobe. . 7.’ ‘umulebe’ and a beetle called ‘kafwabufi’ (** because of its habit of feigning death when it is disturbed). zebras.’ ‘cibangalume.’ ‘umufutu. To do so would cause rain. ‘umulombwa’ roots bound together with a swallow’s feather. ’ ‘mulungi. The ‘nashinganga’ (a women nganga) together with all the villagers goes to the crossroads on the east side of the village. The people. ‘Umulebe’ a plant mixed with muti and smeared on huts in time of epidemics. ‘Umukusao’ which is used in time of epidemics. ‘Mulila ngwena’ prevents children from weeping. There she sprinkles all the people with this magical water.’ ‘umutebetebe. they make a new fire. etc. etc.’ ‘mulemfya’ and ‘mufito. ‘Kampalapala’ a plant to safeguard against any illness. ‘Mukolobondo’ used to prevent grudges. ‘Kafula mume’ a plant used to cure children from fear. they shout: “Ho ho ho. The aim is to chase away illness and death. who have brought all the ashes from their fireplaces. ‘Kaponda bakashana’ to preserve childbirth from illness. ‘Mupetwa dupe’ and ‘Musokolobe wafita’ are remedies against dizziness.‘Kafunde’ a plant used to prevent bad dreams. while altogether.’ ‘mulunguti wa mutima wa culu. ‘Namilimo unono’ a plant used to preserve children from accidents. ‘Mulalusha’ remedy against bad dreams. In time of epidemics other plants than those mentioned above are used: ‘mushimunwanongo.’ ‘umusafwa. ‘Mumpombwe wa panshi’ is also used to drive away death (wa mafwa = swelling of body). . ‘Musamba-mfwa’ (a tree with red sap) is used in all ceremonies regarding death. scatter these.” On their return to the village. ‘Musongwa’ a person going abroad makes an amulet with this plant and it will protect him from syphilis and elephantiasis.’ All these plants are used in the form of aspersion. the young man will reject her. ‘Umucinshi’ (politeness): This practice of ‘ukukusha mubili’ is an honour among Bemba girls and women. Indeed. usually in a ‘nyika’ (open marshy place along rivers). FROM INFANCY TO BETHROTHAL ‘Amasansa’ or ‘imitundu:’ these are little huts built by children outside the village. ‘ni cipelelo’ (ukupelela = to reach the end = no future).) ‘Ukukusha mubili’ (to enlarge the body): Young girls from the age of ten onwards (amabele nga yali yanono = when breasts are small) practice ‘ukukusha mubili. (** Here follows a list of expressions which we omit. a suitor will first make sure that his future bride has enlarged her body (nga mubili wakwe wakula). Ni cipelelo. This practice of enlarging the genital organs continues until the day of marriage. Little boys and girls gather together there. imitating the various roles of the village. She honors me very much. She might even be deserted by them. saying: “She has no respect. ‘ashala munkama ya babiye’ she remains a secret for her friends.CHAPTER FOUR RELIGION IN FAMILY LIFE 1.” (Aba no mucinshi sana. she is a ‘cipelelo.) Normally the practice of ‘ukukusho . ‘ashala mushili’ she remains virgin soil. They play husband and wife. ‘ashala mu mulombo’ she remains (is) like a tree growing alone on an anthill.’ This consists in enlarging the labia majora. Any young girl who has not followed it would be an object of mockery to her companions. The terms of mockery are: ‘icipumbu’ a fool. If he is satisfied. Its aim is to enable girls (** who formerly were married very young) to have normal sexual relations (** here follows a description of the practice. he says of his fiancée: “She is very respectful. which we omit). ‘ashala kwipo’ she remains untaught (not initiated).’” (Taba na mucinshi. near a river. ancindika nganshi). If she has not done it. A. ‘Umubela’ (a tree). The authority for this custom is steeped into the customs of the people. she would be condemned to a life of celibacy. Its aim is to prevent him from becoming bewitched by any other young man who also seeks the hand of the young woman in marriage (e maka ya kwishisha pa kuti bamuloa). ikosa) or of beads (ubulungu). such a young girl would take a concoction from the roots of ‘mutumbwisha’ or ‘kampande’ and rub it on her body with leaves from the same plants. BETROTHAL (UKUKOBEKWA. Such remedies are: ‘Umusokolobewafita’ (a root). ‘Ukufwaya umwaume’ (She who wants a husband): The young woman who wants to find a husband who is to her liking wears a girdle of amulets (mpimpi) and beads (ubulungu) round her waist. while the young girl remains with her mother. a woman).’ Without it. Should she have carnal relations with a young man (and this is not infrequent). To purify herself. 2. The reason for getting them involved in the consent is that later on if trouble arises. The fiancé purchases his bride with a present (ukuumana impango. As for boys there is no such custom. and ‘Mafwa-bufi’ (a beetle). she would oppose the ancient ancestral law of ‘capu. who does not belong to the clan of those who wish to be betrothed. They add that they are known to each other (ukwishibana). (Amabele tayakula = the breasts have not yet grown fully) The young man will normally seek engagement when he is seventeen or eighteen years old. suitors. grandmothers.mubili’ will cease with marriage. they will not say: “We were not present at the . but certain young widows carry on the practice in order to attract a husband. ‘Ubwanga bwa mubela’ (an anti-spell charm): This remedy is given to any young man who wishes to become engaged to a girl. The consent: The young man’s relatives appoint an intermediary ‘Shibukombe’ (a man) (** or nabukombe. ‘Capu’ (kwapula umwana): Every girl around 12 years of age who is near to beginning her first period must carefully avoid all dangerous relationships with young men. Parents. which consists of a bracelet of copper or ivory (insambo.’ She would become contaminated in such a way that all children put under her care would become sick (ukwapula umwana). ‘Ilinkolobwe lya mu mpansa’ (a root). The parents tell the intermediary that their son is now grown up and that he wants to marry such and such a girl. The intermediary now goes to the relatives of the girl and explains to them the reason for his errand. insalamu). all insist that a young girl must do the ‘ukukusha mubili. UKUKOBEKA) The betrothal usually takes place before the girl has reached puberty around the age of ten to twelve. CEREMONIES FOR ENGAGEMENT AND MARRIAGE 2. The young man (to be betrothed) stays with his relatives. UKUKOBEKELWA. maternal uncles. They in turn call all the relatives together to seek their advice. consent to the engagement. For we would have refused to have anything to do with that young man.” (Pakuti babafweko ukusumina uyu mwaume, bekasosa limbi, ifikansa nga fyaisa, abati: “Ifwe tatwaliko, nga twalikene umwaume.”) When the matter of betrothal has been explained to everyone, and their consent given, they tell the intermediary: “Good, let him come and marry. We agree.” (Cisuma, naese ope, natutemwa.) Note that the young girl in question is not consulted at all with regard to her betrothal. The intermediary now returns to the young man’s relatives and conveys the decision to them. (abeba nomo ele umfwila umulandu.) These relatives now tell the young man to take some bark cloth and offer it as a gift. Ifilundu = bark cloth: The young man’s father has previously made two cloths from the bark of trees. These he gives to the intermediary with the object of sealing the contract of engagement. He puts these cloths in a basket together with beads and other gifts and brings them to the fiancé’s relatives. This concludes the engagement arrangements. The relatives of the girl’s father receives one bark-cloth and the maternal uncle (nalume) the other. Bethrothal meal at the bridegroom’s house – ukutebeta: A chicken is killed by the relatives of the young man and a huge quantity of food (icibwali) is prepared. This is ‘ukushikula,’ ie the occasion when other gifts are presented. Those invited place their gifts on the ‘ubwali,’ a bracelet, beads, ornaments or even a chicken. All food is always covered with a basket as a mark of respect (bakupikapo = they cover it). Little baskets of food are gathered together in the hut. The fiancé’s parents, according to protocol, invite the intermediary to choose his basket well. To his great surprise and satisfaction, he finds there some little presents, his reward for services rendered (no tuntu tonse tulya bashikwile pa bwali, fyakwe). Period between betrothal and marriage – ukukuba: The fiancé often visits the hut of her future husband to sweep the floor, light the fire, carry water there, to whitewash the walls, etc, etc. By this means the future husband gets to know the devotedness and savoir-faire (kupetama = to be docile, ukucincila = to be active) of his future wife. Occasionally she spends the night with her fiancé. Her parents say: “Let us give our daughter to him lest he throws his eyes on another girl.” When the girl is near her first menstruation, the young man takes up residence in the village of his inlaws (shifyala). There, he works for his father-in-law besides rendering him various services. His mush (ubwali) and food is always covered when given to him. This is required by custom. One would never give him ‘ubwali’ which was not covered with a little basket until the day on which the ‘Shibukombe’ (intermediary) is invited to uncover the ‘ubwali’ of the wedding and to wash the hands (ukusambikisha) of the fiancé. Only then will shame cease (elyo nsoni shapwa). On the other hand, when the girl’s parents notice that their daughter’s menstruations are near, they no longer allow her to stay with her fiancé. They say: “She may no longer have marital relations, because should she happen to become pregnant before her first menstruation, great misfortune would befall her (see ‘cimpu’ in chapter 4, illnesses in the family). 2.B. INITIATION OF GIRLS – ‘UKUWA CISUNGU’ a) In the bush – as soon as the girl notices her first menstruation, she runs into the bush to hide. Female relatives, on being informed, gather around her (bamukunsha). Breaking branches of trees to signify their happiness, they begin to dance and sing: “We went to announce the lions in the gardens so the craftsman does not get lost.” (Twaile sobela inkalamo ya mabala, cibinda taluba.) Now, they all proceed to the fiancé’s house, throwing their branches on the roof while singing: “Nshimba, nshimba” etc (civet cat). This action informs the young man that his future wife is now nubile. From this moment onwards, he is called ‘Shicisungu’ (husband of the nubile girl) while she is called ‘Nacisungu’ (the nubile bride). The women return to the ‘Nacisungu’ who is still in the bush. They make her undergo various tests: they make her jump over a faggot of wood; make her drink from a jug of water which is filled with tadpoles, etc. This done, the girl is carried back to the village on the shoulders of a woman. The girl’s father is now obliged to go and live in another village as the taboo of in-laws (‘ameko’) comes between him and his daughter. The young girl now goes to live with her mother in complete seclusion for a whole month (ukusolwesha). This is the ‘ukwingisha icisungu’ (strictly speaking, it is the protection of her menstruation, or nobility). From now on, the mother may no longer was or bathe, while the young girl may not cut her hair (ukubea). b) Menstruation dances – ukucinda cisungu: This ceremony is also called ‘ukufumye cisungu’ (take away cisungu). It is a form of public honour given to the girl. Normally, it takes place in June or July when there is plenty of food and beer. The first step for the parents of the girl is to invite ‘Macimbusa’ (the lady who directs the ceremonies) to perform these duties. They give her a present (ulusomo = the fees). From the moment that people start the dance to honour the girl, the hut is no longer swept, and the ashes (imito) from the fire are thrown on the ‘mpunda’ (the space between the door and the fireside to the left of the entrance). The ‘Nakalamba’ (assistant to the ‘Nacimbusa’) is now called in, and her duties consist in calling together other women to dance, sing and beat the drums. She is unshaven and she sprinkles herself all over with white dust (abuta tutu = completely white). In calling her companions together, she says: “Mothers, help me with the work.” (Bamayo ngafweniko umulimo.) They now assemble together in the hut. The ‘Nacimbusa’ gives the signal for the singing and dancing to begin. This begins to the accompaniment of drums. Dressed in the skin of a civet cat and wearing a headdress of feathers, the ‘Nacimbusa’ stands, sings and dances in the middle of the group. She sings: “Cimbusa, cikulu cenda ne ngala.” (Midwife you are great, you walk about in feathers.) There is a variety of songs to this dance, some innocent and praiseworthy, others ambiguous or course. Such dancing continues throughout an entire month, and food is brought daily to all those who participate in the dancing. c) Beer – ubwalwa bwa cisungu – beer for the initiation ceremonies. When the month of the initiation ceremonies has come to an end, huge quantities of beer which have previously been brewed are brought to the mother of the fiancé. Early in the morning, the women gather together in the girl’s hut in order to perform the ‘imbusa’ ceremonies. (These ‘imbusa’ are clay models used to illustrate the instructions given by the ‘Nacimbusa.’) The women fall into two groups: those who have to go and find ‘impemba’ (white clay), and those who have to collect fire-wood (inkuni). d) The ‘Imbusa’ ceremonies: Preparations in the bush: Women go and cut ‘mienga’ (flexible branches from trees). They fashion an anthill with clay concealing within it a handful of ‘masuku’ leaves. This anthill is supported by a pedestal, and is carried to the village by two women, who sing: “In our journey we make a special faggot of firewood for the Nacisungu.” (Mu lwendo lulya lwine batebela nacisungu icifinga ca nkuni.) Some children who have been anointed with ‘nkula’ by the ‘Nakalamba’ carry the faggots of wood. As they enter the village, they sing in unison: “Nshimba mulya ya ngombe. Ngombe isho we ulele, ngombe isho kafula koca.” Civet, civet, you who eats cow meat, see these cows, you are lying down, see these cows, you blacksmith, the ‘burner.’ At the village: Having arrived at the village, all put their white clay and faggots of wood in the house. With the clay a new hearth for the marriage feast will be made. It is on this hearth lit with a new fire, that the wellknown nuptial dish is prepared, the ‘namushinwa,’ which is made up of beans, sorghum, chick peas, lentils, peanuts, peas, pumpkins and castor oil. At this time all sing: “Natukalaba Babisa, baleko kukalaba.” (We have smeared the Bisa, they have stopped smearing.) Imbusa: These are the symbols of marriage. Women crush the clay, mix it with charcoal and red ‘nkula’ die. The mixture is them left near the hearth to dry a little. The ‘imbusa’ are made with this mixture of clay. The ‘Nacimbusa’ brings two baskets filled with ‘mbusa’ especially made with baked earth. These ‘mbusa’ were made earlier and are used only for the initiation ceremonies. It should be noted here that the ‘Nacimbusa’ is a kind of priestess who has hereditary functions to perform, those of officiating at the marriage ceremonies. The ‘mbusa’ are used as matrimonial symbols, each one has a different pattern or shape. Some are dolls where the different sexes are made evident; others are little pots whose sides are covered with grooves or mounds; others are likeness of the snake, other animals etc. When she has completed the ceremonies, the ‘Nacimbusa’ gathers her ‘mbusa’ together. She always hides her ‘mbusa’ with care, either in the bush, or in a river bed covered with stones. When she dies, her ‘mbusa’ are buried with her. Here are the names of some ‘mbusa:’ ‘cilwe, cimundu, ciminge-posamasamba, cilyobea-noma, mwansacipepe, mulume wa ngala, cilombo, mangalawila, mwikala-cishasha, wingeminino—utepauka.’ The mbusa ceremonies: The ‘Nacimbusa’ brings in a huge ‘imbusa’ which has tow paws shaped in the form of a funnel at the top. This is the ‘cimundu.’ On the top of this ‘mbusa’ she fixes flexible branches of the ‘mwenge’ tree. Then, with the clay mentioned above, she fashions the likeness of an animal eg a lion: with tufts of grass she makes a likeness of the mane, with pumpkin seeds the eyes, with beans the teeth. When she has where did you go to gather firewood. women have told the future husband to go into the bush to collect firewood. The fiancé stands in the middle of the hut with outstretched arrow. In his bundle of firewood (icifinga) he ties a packet (icifunda) in which there is a living rat (kapanga mutuntulu). The young girl will have a worthy husband” etc. ‘Cimbi cikesa’ (there will be discord in their marriage). Arriving at the porch. you will be attacked by a lion). This is . It is not without an owner who has wounded it). he is a husband with a feather headdress). mulume wa ngala aisa” (you have seen the fish eagle Mwansa. Mukashi. He must strike a special ‘imbusa’ fixed on the wall. rather the aim is to instruct the future couple in their duties. You have not returned yet). The bundle of wood is put down and untied while they dance to honour his sister. and to prompt them to accept the hardships. ukasumwa ne nkalamo” (if you abandon your wife. dancing and beating the drums begin. giving one to the ‘Nacimbusa’ and the other to the bride. above the place where his future wife is seated.finished these preparations two women approach roaring like a lion and blowing into the resonant ‘mbusa.B. should he fail to pierce the ‘imbusa. trouble and heavy work to which they will be subjected. The bridegroom is invited to the house. The each sit down on their chicken to smother it (the chickens are already dead). taulabwela” (young man. The young man will now be subjected to other tests in order to show that his lack of success was due to an evil spell. These matrimonial symbols are not immoral. to encourage them to face up to the dangers they will meet in the bush. when you go to the river. ‘Inkuni’ (firewood): During the day. you slave. Should he be successful in striking the ‘imbusa. N. Once again. the ‘imbusa’ ceremonies come to an end. uko wile teba. musha. those in front intone the following song: “Mushe inama yandi: taibula mwine uwa lasa” (do not take my game meat. The bridegroom now presents himself at the hut carrying his bundle of firewood on his back.’ The significance of these actions is to instruct the future husband in his duties. The women now call the bridegroom in this manner: “Kalombo. But. They then pluck and cook them. All enter.’ the unfortunate young man will be subjected to a storm of abuse. They come.’ the women now take another ‘imbusa’ on which feathers (ngala) are fixed. The ‘Nakalamba’ now takes two chickens. They begin to do up the fiance’s hair while singing: “Wamona Mwansa-cembe. The bow and arrows: The fiancé leaves the house in order to invite his relatives to come and witness the ceremony which he has to perform. Mwansa-cembe a feather headdress: Should the young man succeed in piercing the ‘imbusa. While the above is being done. bringing a bow and arrows. accompanied by his sister. waya kwifwe. singing. This is taken as a sign to everyone that the young girl has uttered no evil with regard to her future husband.’ shouts of joy result: “Here is a true husband. “Iwe nga wakalalekesha. This is done to prevent prying ears from hearing the instructions. Twaililwa kwi sano” (Porcupine. Ubwalwa (beer): At the conclusion of this secret meeting everyone is invited to drink beer. He takes some of these hoops which he revolves round his fiancée while the women sing: “Mulangile alole” (show her so that she sees). he cuts down trees on the roof). Some women gather within the house while others remain outside beating the drums. relatives. mailo kusala kuli ko” (I am going to put the bark in the water. Instructions: The young girl is instructed on things regarding marriage (ukufunda cisungu). The fiancée remains in her home to undergo further instructions. MARRIAGE 1.’ (** ‘posa matamba’ also means: get rid of your bad habits. The women knead this fruit and rub it on the fiancée’s arms with a little bush. Cinungi (porcupine): This is an ‘imbusa’ covered with thorns. neighbors and friends. It is a facsimile of the porcupine. she jumps over the ‘imbusa’ to the accompaniment of shouts of encouragement from the onlookers. From this moment the girl ceases to be a young girl (umukashana) and is now a woman (umukalamba). This ‘imbusa’ is hung from the young girl’s neck. They carry some ‘imbusa’ in their hands and sing: “Naya ku kwabika inkwa. The immediate preparations for marriage. We are kept overnight at the chief’s palace). Drinking and dancing continues throughout the whole night. On arrival at the river. atema pa mutenge” (Today. Then the women give the fiancée all the advice which she will need. The young man is hung up on it. There she stays shivering . Imipeto (hoops): Women carrying hoops surround the fiancé. The fiancé now returns to his hut. Icitenge (the big roof): This is a transversal pole fixed to the roof inside the hut.) Nsensengwe: a river tree whose fruit causes itching. The aim of this instruction is to find out if the young woman will have respect for her ‘Nacimbusa. Last of all. Tomorrow will be the day for choosing). Both ‘Nacimbusa’ and ‘Nakalamba’ interrogate the girl regarding certain matters concerning menstruation etc. Ukoowa (bathing): The women take the fiancée to the river early in the morning. posa matamba. he will suffer also. 2. Her replies to the questions must be honest and confessed without dissimulation.intended to signify to the young man that if he makes his wife suffer. To lie on such an occasion would be fatal for the young girl.C. Stooping down she must make it balance from right to left while singing: “Cinungi. they put the fiancée in the middle of the current. and there he remains (alapelela = swinging) while the women sing: “Lelo. throw away the thorns. The women put her on a mat already laid in the middle of the square. A little girl. ‘ubwali’ and chickens are brought. She leaves the hut. you are elegant). One of these she will give to the ‘Nakalamba. The ‘Shibukombe’ (the intermediary) is called by the bridegroom’s relatives who tell him: “Take these presents in our name and offer them to the parents of the bride. a tree which bears tasty fruit. Impango (ulupango (sing. the father of the girl tells the ‘Shibukombe’: “Tell my son-in-law (shifyala) to tell his mother that the marriage contract is now completed. carries her on her back (amupapa). and finish by dressing her in all the bark cloths given to her as presents. the present of the fiancé. is also anointed with oil and dressed in ‘ifilundu. Imito (ashes): On their return to the house they find it swept and decorated.” Then they make a tuft of grass shaped like the roof top of a house (insonshi). The fiancé together with his friends comes to present their gifts. The fiancée now returns to her mother’s house where she will stay till the wedding day (ubwinga). They plait bracelets of grass around her wrists and ankles while singing: “Your husband will give you bracelets like this. and brings her to the hut of her future husband saying to him: “Kakula umushingo. She also claims all the ‘ifilundu’ which the fiancée has laid aside. but remains nearby. The ‘Nacimbusa’ receives the recompense from all her instructions (ifimale = a great quantity of food). waemba. The marriage (ubwinga).) = bride wealth): From the marriage ceremony itself other gifts have to be made. usendame nankwe” (untie her girdle.” On the same evening the ‘Nasenge’ (paternal aunt) of the girl is invited to the house. After this ceremony the bride returns to her hut. They were thrown down at the base of a mufungo tree.’ She is the page for the wedding ceremony (nshindishi). . in hope that the marriage of this young couple may turn out to be successful (ukunakilila). Two baskets full of bark cloth (ifilundu) are now brought. you are beautiful. the contract is completed. the fiancée. waemba mune” (friend.” Beer. sister or cousin of the bride. sleep with her) etc. The girl’s father says: “From this moment. My daughter can now be the spouse of this young man. emerges from the hut accompanied with her escort of singing women: “Waleleka mayo. Amashikulo (gifts): The bride.’ The fiancé will be obliged to give two other bark cloths to his bride. She is then taken from the river by the women and made to do her ablutions. At the home of the fiancé: In the evening the ‘Nasenge’ takes her niece.” This commission is put into execution immediately. They put it on her head pouring water on the top saying “Euma” (may she not become dry). The ‘Nakalamba’ has swept away all the ashes which had accumulated during the menstruation ceremonies. decked out in all her finery. 2. When all preparations are made (ukupekanya). They anoint the fiancée from head to foot with castor oil until it is streaming down her body.with cold until the moment the sun begins to rise. Marital relations: Having been instructed. muletemesha. The marriage is then broken. the aunt puts a little in a basin and pours it on the fingers of the husband and the wife (e kusambikisha = this is to wash the hands). they young girl would rush out of the hut. To have the little pot taken away. holding it with two fingers on the brim and put it on the fire. jumping about and spinning around saying: “Henceforth cook many ‘ubwali. The young man goes upstream and the girl downstream. she takes small balls of mush (ulutoshi) and throws them into the mouths of the husband and wife. He is also warned not to blow on the fire in order to stir it up. At the same time his whole body will wither away. the ‘Nasenge’ prepares breakfast. round the fire and the little pot will be placed on top of these. She make a new fire near the foot of the bed (ntambalilo). He is warned not to scratch with his nails (ukuifwena). This ceremony is the ‘ukuteka kanweno.’ Henceforth cut many trees in the forest. After this short instructions the fiancé is given two ivory ornaments with which to rub himself throughout the night. shouting out their cries of joy in high-pitched voices.’ Where this custom is not performed. without a fire and whitewashed on the place where they have slept. the spouses will die of consumption (ku koela. husband. if it should happen that they were unsuccessful in their marriage relations. otherwise his body will waste away. wife and the aunt (nasenge) take the little pot filled with water. ‘Abantu abengi baisa. The chickens collected for the feast are freed. Akanweno (nuptial pot): The ‘Nasenge’ enters the hut bearing in her hands a little clay pot. balakakasha. During this time the little pot remains on the hearth until the fire goes out. The ‘Nasenge’ would take the young girl to her mother.Instructions: The bridegroom emerges from the house to receive some last minute instructions from some of his relatives. Since there are many people to witness this yoo-yoos and cries of joy vent forth from the crowd when this conventional sign is given. abati: “Mulenaisha.”’ (Many people come together. the bridegroom returns to the house where his bride awaits him. But. They have sexual relations (ukutombana). the young man tosses some hot embers from the fire outside. A woman will come from time to time to tend the fire throughout the night. They then finish the meal.” The marriage alliance is now publicly known. When the water is warm. When the ‘ubwali’ is cooked.) Ukowa (to bathe): Marital relations having been performed with success the young couple go to the river to wash in the early morning. (** The ritual might be repeated weeks later elsewhere. but rather with the two ornaments (tupande). All three. The crowd disperses and the young man is subjected to the mockery and scorn of everyone. balasempula. kukoesha). Three little anthills (utumafwasa) are put there. bayaula kapundu. the husband and wife have to give a piece of bark cloth (icilundu) to . Akabwali (breakfast): When the above actions are completed. They return home together to find the house swept. otherwise the nails will grow out of all proportion and will fall off. When success meets their efforts. At the same time the bridegroom (shibwinga) comes out of his house escorted by young men who hold him by the arms. Ukubea (to shave): After the breakfast ceremonies the ‘Shibukombe’ (intermediary) shaves the husband’s hair while the ‘Nacimbusa’ performs the same act on the wife. Amashikulo (presents and instructions): During the ‘ubwinga’ the parents lay a mat in a public place. they put the little pot with water together on the fire. The ‘Nacimbusa’ takes a bow which she puts on the bridegroom’s shoulders. These are the ‘nshindishi’ (children of honor. Such a person cannot excuse himself.” And she says to her son-in-law: “Be careful with me and with your wife. It is bad to loiter this evening with others (kuililwa).” He then addresses his son-in-law: “Son-in-law. work faithfully for your husband and obey him. I have given you to this young man whom you know. Together they take it off when the water is warm. she puts another pot in its place. On each occasion when the young couple perform the marriage act.” Other members of the family come to give their advice. Dressed in all her finery she sits down. and who is coming to you this evening (ku-ilwa). One does not wash one’s hands in two nuptial pots” (ie marriage is one and indivisible). Women escort the bride (nabwinga) from her hut. This done. Never cast your eyes on others. After this they are anointed with oil before proceeding to the important ceremony of ‘amashikulo. touching the stool with their hands. gifts are presented by each one to the young couple. That is a true sign of conjugal love. he cries: “You will kill anyone who sins with your wife. The bride’s mother now addresses her daughter: “Daughter. He speaks in a serious tone to his daughter: “Daughter. he goes to meet her. He takes and holds the ceremonial axe in his hand.” Then thrusting the arrow a little into his stomach. and a nicely forged axe (isembe lya mbafi). This is the ‘akalongo’ (nuptial pot) of the young couple. A husband must watch the road where his wife has walked. If she is slow in returning. Do not cast your eyes on other women. Recommendations: The bride’s father approaches bearing an arrow in his hand. Akalongo or kapalwilo: When the aunt brings this little pot she says: “Eko muleuminako” (it is with this that you will become fertile).’ 3.the aunt who put it there. Immediately cries of joy resound from all present: “Bashicisungu bafuma” (the husband of the nubile girl has come out). then they wash each other’s hands. You have taken my daughter’s hand in marriage. Chiefs hearing of such a matter will say that the man was a wild pig who has died in wishing to steal others’ fields (tatusamba nweno shibili). These little gifts are to . put a stool (icipuna) on it. He sits down on a stool close to his bride between the two children. I know you. pages). Close to the stool a little boy and a little girl sit down. All the people gather together. Then. ’ This done. Heaps of beans with their pods are put on the ground. the couple re-enters the house in order to partake of the nuptial meal (ukusonsha). be quick to take possession of her (broad translation) The beer of fishermen gets sour. Throughout the day the young couple remain within their hut with their heads covered with a cloth. The mother of the bride puts her bwali in front of the bridegroom while his mother puts her bwali in front of the bride as signs of mutual affection. And my hen cackles On getting pregnant. Here are a couple of songs: Wankusha mutwe we cibanda. It continues all day as a sign of respect for the parents of the young couple. Two ‘ubwali’ (dishes of mush) have already been prepared by the mothers for the bride and bridegroom. A piece of chicken gizzard (kanonde) is taken and applied (kushinshika) to the lips of both spouses. This is done to honor their marriage. Ukusonsha (feast): Within the hut a big feast is celebrated. shibwinga Bwalwa bwa balondo pakuti bafwambile umono Ninshi bwasasa Ne nkoko shandi yateteele pa kwimita Iline fumo… (Spouse. People say: “Bali mu mfundwe” (they are under instruction). (You shame me. Once the food is eaten the whole gathering of people begin to dance and sing to the accompaniment of the drums. you devil Look at the bride’s breasts: A piece of mwombo tree (used to make bark cloth) We had put the horn straight up Like a reed in the lake. It is given to the bridegroom who tastes it. The whole day long the singing and dancing continues. Those dancing pick them up and shell them while dancing and singing. Indeed she is pregnant. Another piece of the gizzard is taken and dipped in a sauce. and then thrown away. Tamba amabele kuli nabwinga.) . The same ritual is followed by the bride. All present now begin to feast on the food with the exception of the bride and bridegroom. Cipande ca mwombo Twaliololwele capota Kwati litete lya pa bemba. While they set their fishtraps.‘mashikulo.) Musolwe kalomo kasobonta. then eats. and rub a mixture over the whole body of the girl. crush them. 3. TABOOS The young girl is subject to numerous taboos. touch the fire or cook food. ‘Ukutaba’ (to menstruate). They are called ‘cikwala cabula mabele’ (a woman whose breasts are unusually small). lyatwala mutwe panshi). . nets and fishing baskets. ‘ukukana ipika’ (not to cook): During her period. that they will grow old quickly. the young girl may not approach the fire. ‘Cisofu’: On the other hand. ‘ukufukama’ (to squat). Her going to catch fish would cause the fish to keep their heads downwards (ukukome sabi. ‘Nuntundyo’: Girls who have their first menstruations earlier. A. ‘Kulamfye sabi’ (to spoil the fish): She may not go with others to fish. ‘IMITI YA CISUNGU. girls who only reach puberty around the age of 17 are called ‘cisofu’ (long banana). ie are lame). Should she dare break this taboo. and that the children born of them will be sickly and infirm (bafwiluluka = they hop about. APPENDIX 3.’ When a young girl has experienced her first menstruation (awa cisungu) her relatives prepare a remedy for her called ‘muti wa kumukunsha’ (a charm given to a girl who has just undergone her first period). Such women sometimes marry imbeciles (bapumbu). when they are about 12 years old are called ‘ntuntundyo.’ The saying has it that such girls will not live a long life. ‘Cikwala’: Those women who only reach puberty around 20 are considered to be more or less sterile.’ On the very spot where the girl had her first mentruation people take a potsherd. AGE OF PUBERTY At about the age of 13 or 14 the young Bemba girl reaches her first mentruation. roast the above plants in it. MEDICINE FOR MENSTRUATION. 3.C. 3.That is how the nuptial feast of the Bemba come to an end.B. This remedy may come from the bark of the ‘musuku’ or ‘mubwilili’ tree or the nut from the ‘mosho lubalala. she would become lean and scraggy (ukulwala mpembelela). To do so would cause the fish to avoid being caught in eel baskets. They stick a needle through a ‘cipumpu’ (a long pole attached to the bed to stop people from falling out). stupid girl. retarded girl. E ulya eminine mu butala. (Kuti alye cisungu = he eats the cisungu). uko wile teba taulabwela. you slept at your father’s place. winyendela na mwana. 3. So the young man becomes impotent. the husband of the Cipelelo. The remedy would be to soak the roots of the ‘kaseketi’ and ‘mubwilili’ plants in a small pot (nongo) and then go and wash his whole body with it in the place where women throw their rubbish (cishala). Citongo.) 2. INITIATION DANCE SONGS 1. Cipelelo walisansamuka.’ His body would wasteaway. attach to the roots a little piece of metal and two amulets (mpimpi). you are not yet back from fetching firewood. waleele na kuli wiso. He is the one over there in the grainbin. you are happy. (E pa kufilwa ukulye cisungu = so he is unable to eat cisungu. . 3. The young girl’s relatives crush ‘mukolobondo’ roots. Through eating this remedy the young man again becomes potent. Kalombo we musha. STEALING THE FIRST MENSTRUATION (UKWIBA ICISUNGU) Unlawful intercourse before marriage: the young man guilty of sleeping with an unmarried girl would incur the taboo ‘londo. Cipelelo. Cipelelo. Amulete (impimpi) are also worn. (Have you seen him. (Kalombo you slave. He is impotent. Mwamumona muka Cipelelo.E.) 3. Yalila ku mitopoto. MEDICINE TO CAUSE IMPOTENCY (UKUSHILIKA UMULUMENDO) There is a remedy to make a young man who wishes to violate a woman impotent.‘Imfu’: She may not eat any food until the ‘Nacimbusa’ (mistress of rites) has given her the ‘imfu’ remedy. Cipelelo’s husband?) 3. Have you seen him. Fibolo filesela. Citongo. Mwamumona muka Cipelelo. then hide the remedy in the hut. retarded girl.F. 3. do not walk with my child. Cipelelo.G. MEDICINE TO CURE IMPOTENCY (UKUSHILULA MULUMENDO) The bitter roots of the ‘kancete’ are crushed and put into the food (ubwali = mush) and beer (ubwalwa).D. at the occasion of the initiation. Leteni kafwi. Wacenjeshe nyo. Leteni akamwenge. that is what you eat. (We drag and drag. Nama yandi taibula mwine uwalasa. Mulume wa ngala aisa. My game is not in need of an owner who has wounded it. (The lion roars in the green beans.) Other songs. (Over my firstborn I am going to jump. Come and see the mbusa ‘lengwe. The skin of a wild cat. Mbula obe. (umukashana bamuletela ku mulumendo) Mwamona mwansa-cembe. Ndi obe ee. You have cheated.) 7. Cipapa ca mbale mulila.Pali uko mundu asumine nama. Cintu ku mushitu. mwise mumone lengwe. The husband with feathers is coming. Kanga nkalamo kanonshe. 1. The animal it has forgotten is between logs. 6. Let us lighten the ‘Akalobala-linso’ It is a thing from the grove. Let the lion-like thing suck. .’ ‘Lengwe’ is not often visible. Gosh it is lying down. Nelyo ndwele. Pa kana kebeli ndeya mu kuciluka.) 4. we bring her. ee……. You see the fish eagle with feathers. Twise tusanike akalobalo linso. Lengwe tamonwa libili. Twakulakula twaleta. Nama ilabile ileele mu milando. Even if I am ill. yangu elele. mayo. nkukonka panuma. (Bring the small arrow. (Bring a small torch. It appears it has caught some game. 5. te mwanakashi) Nshilalenga mu mutima-nsato. (Kufula bwino). Had I not followed you behind. (Do not speak too much (saying: they are impotent. (Here the little children are awake. akatoto kandi. hornbill (trumpeter) Strike with your beak (the wife shakes her husband). Kuno tulelola (twaice). Mother.) 7. tulenya mu nkolo shabo amafi. (The elders went along copulating. I am yours. mwibepesha amuti te mwaume. ya I ya ee. yai ya ee. Bushiku bwaca shimungomba.(Had I not been your child.) 6. e e e 2.) 8.) 9. Shinshimune lomo (umukashi alesunka wiba). Bakulu balile balecito tunshongongo (cupo) lokoto nefwe. Bena buko bwandi ni ba Nsamba (bakalipila shifyala) Bali no tulimi tubili. . sterile) I have not yet used the heart of a python. Yangu. Mwifusha twebo (ie. (The small turtle is very prolific yaiee yaiee. Let us do it also.) 5. Kwa Mwamba balendaisha bati: Mufula cobobo nga ese. He has a forked tongue. (From Mwamba I got the message: Come here only if you are well dressed. (My father-in-law is a water iguana.) 4. Kapele kasanya mapindo. Njisansamwine na kapolyo (kanshisishi) Ndi koni mulongwe e e e (I had a good time with Kapolyo (the maid of honour) I am a singing bird e e e) 3. they relieve themselves on the verandas.) 10. (It is dawn. bamayo. Cinyongolo bwandabwanda (taishile ukucinda). e ciluwe. is the ‘mbusa’ ‘reward the womb. Somone. you do not know how to dance. . ne mululu (mupumbu) Few balaala pa mpapa sha mbale. They praise it. Kayanda we ngoma ulalila. you drum. e ciluwe. millipede.Balakatasha. (Small house. (How awkward is the big millipede Big millipede. the idiot. mummy.) 13. Nafwa comba. Na luntuntwe ya-I-ya-ee.) 12. my mother. e cinyongolo bwandabwanda. Bana kalya-mpemba.) 18. Cinyongolo. mayo.’ Bana kalya-mpemba kuno natalika. you make noise. bamayo. mummy.) 11. Come and see ‘waino’ the emblem of emblems. (‘Mushimwa’ is the emblem of emblems. Ni mbusa na mbusa ‘mushimwa’. ee. ‘fumo balambule’ (mbusa) (Lady Kaolin-eater. the idiot. You big long mortar. Mwana musengele mbusa ‘fumo balambule. Naya kutambe Ciluwe (cipumbu) E ciluwe.’ The lady ‘Kaolin-eater’ has begun. With the fertile woman. waino ni mbusa na mbusa.) 14. (O my small navel. receive with pleasure the mbusa ‘fumo balambule. (I am going to watch the idiot. Mucitwale uko bacibashile We cinkololobondo.’) 16. the idiot. (Take that thing where it was carved.) 17. (My child.) 15. ee. Wacindacinda fye (bamusuula) Abene bakashi bali peshilya. ciwamishe ne mwine. Bamayo njisemo mo. father. akanongo. mother. CONJUGAL RELATIONS The matrimonial pot (akanweno. akapalwilo. Small bells ringing. ee. I look back. ee. (I am going. Wingeminino utepauka (kucinda. We.) 23. women. bane. On each occasion . Let it be my great luck and happiness. He who is coming is one of ours.) 21. creeping and looking around.) 4. ee.) 24. mampumfyanya) We have already above mentioned the ‘akanweno’ which is brought by the paternal aunt (nasenge) to the hut of the young married couple. we sleep on wild cats’ skin. taba na maka) Wingeminino utepauka. CONJUGAL LIFE 4.) 22. (Let me join. e. Ne mwine mwana nacisangile e. (Do not remain standing as one who has no strength. Small bells ringing. I the owner of the child. muceba. Kancindemo.) 20. Nine mwine mwana Kasombo. tambala muceba. (How badly you dance! The women’s owners are on the other side of the river. wa kwisa uli munensu. (Let me join the dance. Do not remain standing as one who has no strength. Mutulangu. I am dead and stuck. friends.) 19. A. nabwela. I found it e. Naya. (I am the owner of the child Kasombo. I come back. mutulangu. Ciwamishe.(O poor me. let me join. ee. taata. ” If he has succeeded they say: “They have brought life to the country when they again put the small pot (nongo) on the fire. Women are forbidden to prepare beer (ukulamfya ubwalwa = the beer would be polluted). umukashi wakwe = his wife) this little pot filled with water is placed on the fire in the early morning. they say: “The country has become cold. This is to refuse to follow the ‘cipingo’ oath. E kutemwana mu cupo. babula umushishi. e citemwiko icikalamba.) The ‘ukuteka kalongo’ is the sign among chiefs of a complete royal succession. and begin to promise the exclusive mutual use of their bodies. Then they wash each other’s hands. bati: “Icalo nacitalalila”. arrows. ninshi batekapo nongo. Umwanakashi ati: “E kopa kumbi. and their children would also die (ukukowesha abana). or else she would become afflicted with dizziness (ulunshingwa lwamuola). nga yapyana. It is also forbidden to hunt. (** A chief-to-be does not perform this ritual washing with his wife until he is officially appointed. all the animals would flee away.” Umwaume nao ati: E kapwa kumbi. Limbi.” Umwanakashi nga afwa.’ e kukana cita . After this ceremony. When the water is warm. husband and wife take the pot in their hands together. Should it be seen by another woman. ukene. otherwise they would become contaminated.when the husband performs the marriage act with his true wife (kapundu = first wife. If a chief has not been succeeded yet. e kukana konkana…… Husband and wife undress. bafiposa mu cilindi. withdraw it from the fire (ukwipula) and put it on the floor. bow. Taboos for married people. e pali bakana ukukonkana mu cilindi. bati: “Bakafye calo. Then hook their little fingers together.) The woman says: “Let him not marry another. kuti bamusuba umubili. for then. to die together. e kufwa bonse pamo.” (‘Imfumu tailapyana. a finger nail and a pubic hair and throws it in the grave. Balalyana imibili. this person would become mad unless immunized by medicine (kano ayundapa). He takes a hair. axe or hoe. At the time of the marriage act it is forbidden to keep the following things in the hut: Spear. ‘Umwanakashi nga ashimpula umusunga wa bwalwa te kuti bacite cupo imilungu yonse ibili apo balelongela ubwalwa kano bekele ‘ntemba. Sometimes it happens that they refuse to follow each other to the grave. or hang himself. This indeed is true love. ngala na maso. To break it would be to destroy the marriage. kiss one another…. It is forbidden to fish: it would cause the fish to be polluted (ukulamfye isabi). E bafina ‘mumbwe amala’. the little pot is carefully hidden away to preserve it from prying eyes. Bafulana …. Ninshi bapingana.” The man says: “Let her not marry another. A polygamist chief performs this ceremony of the ‘nongo ya kapalwilo’ only with his first wife (mukolo). then her husband must die. no mwaume kuti afwa. This is called: “They squeeze the jackal’s guts” (ie it is a strong binding oath love one another truly in their marriage. ukukowela).” If the woman should die. This action is called the ‘ukuteka kalongo. Icipingo = ukulyo mubili = oath of conjugal fidelity: …. it can be refashioned with the broken pieces.”) If this small pot (nongo) is accidentally broken. A woman in concubinage must not touch the ‘kalongo’ of another woman or she would become mad (kuti apena).’ Not to perform this ritual washing would result in the couple dying of consumption (ukuondoloka. But he or she who refuses to do so must anoint his whole body. atemwa aikulika. (The word ‘capu’ is derived from the death cough of a child.cupo. ‘Nshiku sha kutusha’: The first day of new moon. If is forbidden to the blacksmith to forge for his metal would become soft.’ If a woman makes beer ferment (first stage of brewing) they may not have intercourse for the full two weeks that the beer is fermenting. To do so would cause the child to waste away and die. funeral rites for a chief etc. and to a . as well as the verb ‘ukwapula’. This may be a general interdict affecting all marriage acts. basosa abati: “Lesa e uleta cinjelengwe”. THE IN-LAWS (UBUKO. PLURAL) The rule concerning in-laws is nothing else but rules of respect and fear.” Both these terms mean “Mwilacita cupo” (do not do the marriage act). Prohibition of the marriage act.) 4. B. which is a sacred day. the daughter-in-law and her parents-in-law as well as their brothers and sisters. to warm themselves at the same fire etc. They must stay ‘ntemba’ that is they must not perform the marriage act. ‘Capu’: A married woman may not take or hold the child of another woman in her arms. When important community work is being done ie choosing site for a new village or a common fishing expedition or hunt. and is terminated with the ceremony of ‘ukwingisha’ (introduction of the young man into his mother-in-law’s house some years after marriage). A messenger from the chief goes through the whole village calling “Mwilaikata pa lusani” or “Mwilateka malongo. These consist mainly in the respect shown by the son-in-law towards the father and mother-in-law. This ‘amako’ custom begins when the engagement of the couple is agreed upon.” It may be an epidemic (icikuko) or a resting day. etc. The reasons for such an order may be: An eclipse of the moon: ‘Umwenshi waba ngo mulopa. This is ‘Kwapulo mwana. This exists between: the son-in-law and his parents-in-law and their brothers and sisters. Such marks of respect and fear are expressed in all kinds of restrictions on the part of both parties.’ to cast a spell on the child. It has different degrees and rules. and the maternal uncle. It is forbidden to speak to each other. There are many other taboos. The moon is like blood. to pass each other on the road. AMAKO. and they say: “God has brought this wonderful phenomenon. SINGULAR. Other occasions for abstaining are: When any great common work is being undertaken. ) He exacts from the young bridegroom the same privileges as the parents-in-law.” (They marry in the same household). But. As regards the son-in-law (shifyala) and the maternal uncle (nalume) of his fiancée. should he eat with him in a case of necessity. As a sign of respect the food (ubwali) is always covered with a little basket. Relations between son-in-law (shifyala) and father-in-law (shifyala) are as follows: During the period of engagement. brings the food (bwali) and water to him. there is a no problem. the young man keeps his distance from the father-in-law while avoiding looking at him or speaking with him. and ukupindila = to make fences). And so.’ But the young man’s maternal uncle has only a secondary role to play in matters dealing with ‘amako.” (The hill is falling down on one side. He works in the fields (ukutema = to cut trees. The daughter. It is standing on the other. It is she who prepares the food (ubwali) for him. The mother and the daughter are one moral person.lesser degree by the daughter-in-law to the father and mother-in-law. ndi kasunga wakwe = I am her upholder and helper. But according to an African proverb the mother-in-law may enter the hut and perform these jobs. They will neither go to work together or return from work together.B. he is the true brother of the bride’s mother. (Ndi bukota bwakwe. a . Two brothers (from same parents) may marry two real sisters. bridegroom and brothers and sisters of parents-in-law namely that it is forbidden to speak to each other or to meet each other. Likewise. he claims and reserves special gifts for himself.’ The hub of this ‘amako’ custom is the young intended bride who is the ‘wealth’ of her maternal uncle.’ The saying goes: “Ulupili lukawa lubali. the maternal uncle of the future bride plays an important role both in matters regarding marriage and in the ‘amako. and lastly by the young man and woman towards the brothers and sisters of both the parents-in-law. or even meet each other on the road. Otherwise.) The young man has no other course but to set up home near his mother-in-law and near the home of his future bride’s maternal uncle. lubali lukashala nalwiminina. it is strictly forbidden for them to speak to each other. the ‘amako’ custom demands only exterior marks of respect between bride. N. ninshi waupa nyina). To him belongs special rights of protection of bride-to-be. “E bopila inganda imo. While doing this work. By virtue of birth and succession. The ‘ukwingisha’ ceremony would be enacted at his home and the young married woman and her widowed mother would take up residence and come under the protection and care of the ‘Nalume. Should the sonin-law wish to speak with his father-in-law. Apart from the maternal uncle of the bride. lights the fire and sweeps the hut. Should the father-in-law die. the maternal uncle would take on himself all the obligations and especially the rights of the deceased. he must first of all offer him a present (ukushikula). the son-in-law undertakes to work without payment for his father-in-law. to whom he is engaged. and graver still. As for brothers and sisters-in-law (bukwe) the only restrictions resulting from this ‘amako’ custom exists between an older sister-in-law and a younger male-in-law. so you have married the mother” (Waupa umwana. As regards the son-in-law (shifyala) and his mother-in-law (nafyala) the rules are much more severe. “You have married the dauther. he will ask his brother to take his place with his wife. But when the roles are reversed. TERMS OF ADRESS FOR IN-LAWS ‘AMAKO’: Parents: M = F 7 | 8 -----------------------------------M = F M F 9 | 10 11 12 | | --------------------------------------------------------------------M F M = F M F 6 5 1 2 3 4 children 1 calls 9 taatafyala (my father-in-law) (shifyala) 9 calls 1 taatafyala (my son-in-law) (shifyala) 2 calls 7 taatafyala (my father-in-law) (shifyala) 7 calls 2 maamafyala (my daughter-in-law) (nafyala) 1 calls 10 maamafyala (my mother-in-law) (nafyala) 10 calls 1 taatafyala (my son-in-law) (shifyala) 1 calls 3 and 4 bukwe (brother and sister-in-law) 3 and 4 calls 1 bukwe (brother-in-law) 2 calls 5 and 6 bukwe (brother and sister-in-law) 6 and 5 calls 2 bukwe (sister-in-law) 1 calls 11 nalume wa mukashi (maternal uncle of his wife) 1 calls 12 no ‘amako’ (relationship or taboos) 1 and 6 they marry 2 and 4 are cufi (bacufi). then the ‘amako’ custom intervenes. but referring to those who have married two sisters). 4. 1 and 5 if they marry 2 and 3 are cufi and vice versa.PREGNANCY .” In these two cases the people involved are not called simply ‘Ba bukwe’ but ‘Ba cufi’ (equivalent to brother-in-law. as we shall see further on.brother and sister from one home may marry a brother and sister from the same house: “E bopila inganda imo. a young widow who is looked after by her maternal uncle will inevitably be handed over in marriage to a brother of her late husband. After the death of her husband. ie an older sister-in-law and a younger brother-in-law. MENSTRUATION . The ‘amako’ custom comes to an end (ie between in-laws) when the ceremony of ‘ukwingisha’ (introducing the husband into the mother-in-law’s house) is completed. C. Should a young man prove to be impotent. Clandestine marriage relations often take place between a married brother-in-law and an unmarried young sister-in-law. 2 and 4 if they marry 1 and 6 are cufi (bacufi). They may not come together. Strictly speaking there is no ‘amako’ between brothers and sisters-in-law. as is due to him. and her husband if he carries a load would ‘vomit blood’ (nga asenda icipe icikalamba akaluka no mulopa). I have become pregnant. the one who gives her remedies. The roots are crushed on a stone. She has a small child. She may not close the door of the house (ukukana isala). elasasha ubwalwa. ulelamfye sabi. natalika ukwimita.” “Kano isabi nga lyafwa talilebuka. nor may she prepare beer. uyu mwenshi nauncila.” She is forbidden to brew beer: “Teti engile mu musunga. Another woman has to prepare the food which she takes separately to the man and wife. Kafumo. but the same taboos as above remain in force. ukukana ipika). The young couple eat together until the woman’s period begins. nor go with her companions to fish with fish-poison (ububa) or with baskets (ukwela) in the river. The belief is this: Should a woman violate the ‘ukutaba’ she would die.The menstrual flow (ukutaba. The pregnant woman will say: “Cila mweshi wapita. ukufukama). incisions are made on the breasts. tatebeta. the woman is now evidently pregnant so there are no special things to be done.” = “Each month passes. She is forbidden to fish: “uli na kafumo kakuibilila. ukuba no bukulu = to be the family way. ‘munamba’. ali ne mbusa ateula. While in her period the woman may not go to harvest. So she must not let the beer go sour. ubukulu = big). nomba akafumo kale ikulika. now the womb is getting tied up. then she rubs these with the medicine with her eyes closed (ubushibete). . elyo kuti watola. She may not touch the fire (ukutino mulilo). ‘lubungano’ (a belt) ‘mupabi’ (roots made into a brew): ‘busule’. ‘Umuti wa kusampika’ medicine to prevent an infection: ‘musolombwa’. ‘Umuti we fumo’ medicine for the womb. Gestation (ukuimita): When the monthly period ceases.” Pregnancy (ukuba ne mimba = to be with a fetus. she will stop cooking food (tepika.” = “Except if a fish is dead. then you may pick it up. She may not touch a basket used as a dish belonging to her husband (ukukana ikata ku cipe ca mwaume).” = “She may not brew. She calls her mother (nacifyashi) and the mid-wife (nacimbusa).” = “You who are in the first stages of pregnancy you will prevent the fish from being caught. The main remedies are: Umuti wa nkombe medicine for the breasts ie ‘mwine bala: umulolo’ (a cooling drink from its bark): ‘icikololo ca panshi: umupase’. and this month has gone (literally: it missed me). if she brews she will cause abortion.” The woman leaves the village since giving birth within the village would pollute it (ukusanguluka umushi = to pollute the village). ‘Menstruation’ is called ‘mbusa ya bufyashi’ (the pot of procreation) and ‘generation’ is called ‘mbusa ya mwana’ (the pot of the child). mateba. The true reason behind the ‘ukutaba’ custom seems to be that of defilement. Then. ) . or which happens more frequently.) Placenta. If it is not quickly removed. under a stone in the hut.Medicine for the womb itself (umuti wa canganda. It is claimed by some people. nacitumbi. When the child is born the umbilical cord is cut about ten centimeters from the navel. but this water must first of all pass through the ‘nsonshi’ (the bundle of grass which forms the top of a round roofed hut).Medicine to prevent puerperal fever (umuti wa mufwi-buta.” (A sorcerer has turned the ‘mbusa’ over).’ the little spongy cord which secures the fetus to the womb refuses to become detached. mutumbwisha. it would kill her like an arrow. otherwise the mother would become sterile (ngumba). etc. cimufungulo). It must fall drop by on the sick woman’s head. concocted from the roots of the ‘kalanangwa’ is poured on the patient’s head. . D. Should it happen that the woman become sterile. Mulebe kabangasheshe. The reason: the woman might deliver twins. she might have an abortion (bakapopo). mulyansefu. While the water is falling on her head. nursing: The Bemba mothers feed their own children.) . Should the mother die. This privilege is reserved only to the wives of great chiefs. The mother who is troubled with puerperal fever must adhere strictly to the code of practices prescribed by the midwife. cikololo-capanshi. Suckling. the result is that the mother-to-be in the company of the midwife (nacimbusa) and some helpers must go into the bush or huts in the garden (imitanda) and have her child there.4. she might have monsters. the child would be cared for by another woman. The mother in then massaged with hot water and oil while the child is bathed. Hence the name ‘nshindanshinda’ is also called ‘ubuta’ or ‘umfwi’ (bow or arrow). mukolobondo. Katungulu munono. The duration of breastfeeding is more or less 12 to 18 months. she must continually scratch the wall of the hut with thorns without turning around. usually a sister or a cousin. The midwife have the following medicines for a successful birth (ukupaapa). namuteketa. mungolomya. Cases exist where children have been weaned at four or five years of age. she would hoe the small cemetery over and over again.Medicine for the delivery (umuti wa cikonka. navel cord. The bag (icisa) which contained the fetus is buried with the hollow part downwards (ukukupika). namatako. that there are old women who possess a remedy (a tree root like the ‘libungano’) which can restore milk to breasts which have more or less dried up. Here is a course of instructions: A remedy. In any such case the whole village would be polluted. the umbilical cord (ubula) and other matters which accompany the childbirth are buried together under a little ant-hill in the bush. So. mwansa-munanga. mufundo-we-landa. The chief complication which can occur in childbirth is called ‘nshindanshinda. claiming that: “Umuloshi akupukwile mbusa. it could cause the mother’s death. CHILDBIRTH As we have said the Bemba woman may not give birth in the village where she lives. . The placenta (icisa. Kabange-ka-lupili. in the case of a daughter) or: “Twafyala ca kanondo. ‘libungano mukalamba’. e mwana wandi. 4. kafutu bututa’.When the mother’s breasts (amabele) are painful there are some remedies prescribed by the midwife: ‘musamba-mfwa’ (a root for bathing ). the child remains completely . for to do so would bring madness on the child. Young marriageable women fear breast illnesses. the mother fastens some roots from the ‘mukolobondo’ and ‘linkolobwe’ together and binds them to the end of the skin in which she carries the child. Her parents will say to her: “Twatota. ca kanondo cashala munda” (we have given birth to a child for the grindstone. If it does that the child would later become impotent (icibola).” (You have just given birth. Friends would say: “Samalale. ukupapa) the mother returns to the village with her child. ‘kafulamume’. To avoid this misfortune young women take the roots of ‘kafutubututa’ and ‘munamba’ and “they trace out a line from the breasts to the sexual organs” (bamupula ne bele ku ceni. THE NEWLY BORN CHILD Cradle: The newly born is laid on an antelope skin or on a piece of bark cloth. ca kampelo cashala munda” we have given birth to a child for the hammer. In order to avoid this misfortune. ‘mukome’. ‘munamba’. It is a sign that their first born will be a boy. you have recovered. The cord falls off (umutoto ukupona): As long as the umbilical cord has not fallen off. in the case of a son).”)) The husband will look at his child and say: “Kanshi.) “Mother. ‘mwenge’. child you are saved. When it happens the mother takes a concoction made from the ‘musongwa-mushitu’ and makes incisions on the child’s organs into which a powder obtained from grinding the testicles of a he-goat (sawe) is rubbed. because a girl will always be wealth to her maternal uncle (nalume). The answer given to people who inquire as to the sex of the child is: “Twafyala ca kampelo” (we have given birth to a grindstone = a girl) or: “Twafyala ca kanondo” (we have given birth to a little hammer = a boy). The mother is given a little gourd (umusashi) with which to rub herself with oil. No one may walk over this cradle. Some even say that this male child will kill all succeeding children of this mother. Or they may say: “Twafyala ca kapemulo. nor fallen sideways (nor between the legs). These remedies are usually deposited in calabashes or little baskets. you have climbed down from the tree). wa mwana wesu. The cord must loosen unaided after a lapse of several days. At all costs this little cord must not be allowed to fall between the child’s legs. Relatives and friends congratulate the happy mother. mwapusukeni. mayo. wa pusuka.” (Welcome. the hammer is still in the womb. the grindstone is still in the womb. She is anointed with oil and face is daubed with red powder from the mukula tree (nkula). ‘ndale’ (mwitete = from a reed) ‘muntufita’. Umutoto (umutoto ukuponenwa ngombe = the navel cord falls on the baby’s private parts): The small piece of cord which adheres to the navel after childbirth is an object of great concern on the part of the mother. ‘bubele’. waika ku muti. ku kamfwalo). (A special greeting for woman just out of confinement.” (So that is my child ). E. ‘Ukusansamuka’ (rejoicings): Two days after the birth (ukufyala. Mothers prefer the first born to be a girl. Once the man has confessed his guilt. Finally. It must be that of an ancestor. It is the name of the ancestral spirit. ‘Ishina lya mwana’ (the name of the child): Here ancestor worship comes into play. a period of 12 to 18 months. This name will be his spirit (umupashi) name. then he starts to work. The child must be given a name. a name is pronounced and repeated by the diviner at the same time as it produces magical effects in the diviner’s tools of trade. it is strictly forbidden for the husband to commit adultery. medicines (ifisoko). but the ancestral spirit working through the diviner refuses to accept them. he must take a medicine made from the root of the ‘citapatapa’ tree. The cord is buried with the placenta. is the ‘lishina lya mutoto’ (the navel name). The diviner appears decked in all his finery: witchdoctor’s bag (ntangala). Several possible names are suggested. From the moment the umbilical cord falls until the ceremony of ‘ukupoka umwana’ or ‘ukukusha umwana’ (the growing up ceremony).) People warn the husband that he is strictly forbidden to commit adultery. The spirit has spoken. As a result of these prohibitions. and women suckling their babies at the breast may not use this fire. the sacred fire of the child is kindled. (Lilume lyacila umwana = the husband expels the child.) The wife takes good care by throwing some medicines into the fire so that she will be sure that her husband will behave. husbands give themselves up to frequent incomplete marital relations. charms (ifishimba) and ‘nkomba’. But as soon as the cord falls a whole series of customs must be strictly followed. Once again the hut is whitewashed. By means of divination this ancestor will reincarnate himself in a newly born. It is said that sorcerers like very much to dig up the “imitoto ya bana” (the after-birth) in order to use them for their evil practices.naked. Nothing special occurs in the hut. his protector’s name (mboswa) and his namesake (umuteshina). ie ‘ututema’ (uncleanliness) and ‘amasho’ (a spell resulting from failure to perform the ritual purifications). the fire in the hut is extinguished and both embers and ashes are thrown into a pit to the west. and made the necessary compensation.) The same prohibition applies forbidding adultery when his wife is pregnant (lilume lyacila ifumo = the husband is greater than the womb). In this particular circumstance the office of a diviner (shinganga) is obligatory. far from the village (ku masamba = to the west). This name. the true name of the child. ‘Umulilo wa mwana’ (the fire of the child): Once the umbilical cord has fallen off. pregnant women.’ Women who are a marriageable age. This new fire must last until the ceremony called ‘ukupoka umwana’ (to receive the child) or ‘ukutwala ku mpasa. It is this spirit which wishes to reincarnate itself in the child. (Mwingilila mu mulilo wa mwana. either of a relative or someone else. They put the after-birth in a small kind of gourd called ‘ifitontola’. but not any name. Any husband guilty of violating this custom of ‘umulilo wa mwana’ would fall prey to dire evils. . and a new fire. To do so would be to kill the mother or child. (Elacila umwana = he should not overstep the child. to live again in him. He is given his fee (nsomo) by the parents of the newly born child. The parents use the fire as usual to warm themselves and to cook. Neither husband nor wife may leave the hut. When the child is a girl. It is forbidden to perform the marriage act the same night. enkindled more than a year ago is allowed to go out by itself. The husband and wife perform the marriage act during the night. Then they put a piece of cord made the fibers of the ‘mupapi’ tree into the water. the child’s naming ceremony. . Once the water is cold the two pieces of wood and the string are taken out and water is now poured over the fire. When the water is boiling. He is weaned gradually by giving him a light porridge (umusunga). The little pot is now put at the foot of the bed (ntambalilo) where it must remain till the water becomes cold. ‘UKUPOKA UMWANA. He picks up the child with his left arm and gives it to the mother who also receives it with her left arm. The woman gives her child her right breast if it is a girl (kuwonsha ku kulyo nga kanakashi). UKWINGISHA’ ‘Ukupoka umwana = ukukusha mwana ukutwala ku mpasa’ the aim of this ceremony is the weaning of the child so that marital relations may be resumed. While the baby is feeding the couple are holding the little pot over the fire together. Since the baby may not be given the breast on that day. then together they remove (ukwipula) the pot from the fire. ‘Ukufwika umwana’ (clothing the child): Early in the morning the ceremony of clothing the child takes place.‘inkuni sha mpandulo (te sha mbulumina)’ split firewood. . The newly-born child possesses certain objects which are forbidden to others. It is the function of the midwife (nacimbusa) to bring the child its '‘kanweno ka musunga' (the little pot for the gruel). The man may not touch his axe or other tool. . the midwife (nacimbusa) feeds it with porridge. the little pot is returned to the midwife (nacimbusa). its father dresses it. Finally. ‘Ukulinda ubushiku bumo’ (a day of rest): This is a day of absolute rest. The ashes are thrown away in a westwards direction (ku masamba). there is no fire. it is the mother .‘Ifipe fya mwana’ (child’s things). while the woman is forbidden to touch any cooking utensil. Thus the sacred fire of the child. They remain seated. the child’s fire lit. the child has grown and is ready for more substantial food. F.‘akasupa ka kumusakilamo nsashika’ a little gourd for the child’s broth. LUNSE. Food already prepared is brought to them by villagers. When the child is a boy. which put a ban sexual relations between husband and wife. no firewood. ‘Akanweno ka musunga’: Twelve to eighteen months after the umbilical cord has fallen off.‘akanweno ka kumukumbilamo musunga’ a little pot in which the child’s gruel is cooked. He stands the child on an axe while he fixes a little waist-band (made up of amulets (mpimpi) on a string). In the hut.‘utupe twakulilamo’ a little basket used as a plate. 4. the woman gives the baby the other breast. WEANING OF THE CHILD. but she gives the baby the left breast if it is a boy (ukwonsha ku kuso nga kaume). Early in the morning (ku macaca) they fill the little pot with water and then begin the rites. no water. In the hot water they soak two little pieces of wood (the tips of roots from the ‘mulunguti’ and ‘bungano’ trees) which have been pierced through the middle. not round logs. These are: . ) ‘Ukufyala busofu’ (to give birth to a tiny but healthy baby): This is quite the opposite of ‘ulutenta’. She then takes the baby in her right arm passing it to the father who also receives it with the right arm. So ends the ceremony. All restrictions are lifted. An ordinary fire is lit and the mother can now begin to prepare food. ‘Ulutenta’ (follows as a result of ‘lunse’): The new baby will be sickly and will suffer from an illness called ‘lutenta’ which consists in continually dirtying itself. bungano. it passes stools all the time. ‘Lunse’: On the morning following the first day of the new moon (ie after the completion of the ‘ukupoka umwana’ ceremonies). They became pregnant while he was still a baby” (uyu mwana balimushila. Other remedies are: ‘ukuboko pa kanwa (kulya pe). utwana kuti twafwa = if he fails to find a remedy. . (Ukunyela nyelafye pe pe = always defecating. Regarding the cord bound round the child’s waist. the parents do not start immediately to perform the marriage act. before beginning.lilamba. Should adultery have been committed by one of the partners then this would not bring evil consequences neither to the parents nor the child.who dresses it. Then. mulalusha. and this afflicts the child with diarrhea called ‘lunse’ (ukupolomya umulopa = the child passes blood). as sometimes happens. They must delay till after the new moon. the child’s body is rubbed with the juice from the lentils.) So the father of both these weakly children (amatetesha) must carry them in a basket everywhere he goes and contrive to find a cure for them. this can have the following evil results: To nurse the child during another pregnancy would give rise to the sickness called ‘lunse’. mupulampako.G.) 4. conjugal relations are once again resumed. The cure for this illness of ‘lunse’ is that roots taken from the ‘mushimunwanonge’ are cooked together with lentils and the child eats it. These will continue until the next pregnancy occurs. This illness is brought about when the mother’s milk becomes contaminated with blood. cinkwasakwasa. nto nto. (Nga tapali. ‘UKUINGISHA’ (TO INTRODUCE A MAN INTO HIS MOTHER-INLAW’S HOUSE) This ceremony is performed in order to bring the restrictions of ‘amako’ to an end. balimwimitila). It takes place only after the birth of two or three children. a sacred day. kunyela nyela’ = the child’s buttocks are so small. ‘Umwenshi nga wacila (after the new moon): After the completion of the ‘ukupoka umwana’ ceremonies. (Alisumuka kale. Such a child is born long after the previous child was weaned. it is left to break and fall off on its own.’ The people say: “They made a mark on this child. (Umwana alubula nyina = the child redeems the mother/parent). kaenya. the children will die. or ‘akanya ukucepa ku matako: maya. If the child has not been completely weaned before the next pregnancy. songs dances begin. ORDINARY MISFORTUNES Let us first speak of the ordinary misfortunes affecting the child. A.’ Each of these remedies are mixed with the child’s porridge (ukukumbila mumusunga). should he be dead. They now go to the grain bin (ubutala) to see if there is a little calabash of beer hidden there for them. Now beer drinking . and puts them into the mouth of the son-in-law (aliisha shifyala = he feeds his son-in-law). ‘mushisha. the woman on the mat. and death. to the maternal uncle’s house (nalume). “Bakonkola pa lusani lwa banafyala”. This also applies to all the brothers and sisters of the father-in-law. 1. the couple go to the father-in-law’s house. 5. The next morning the ‘ukwingisha’ proper takes place. Then he takes a little ball (ulutoshi) of ‘ubwali’ in his fingers and a piece of the gizzard of the chicken. The whole village participates for the duration of the day. These are illnesses.’ which is bound round the waist in a belt. The latter in his turn feeds his father-in-law (e kuliishanya = this is to feed one another). The father-inlaw puts a little present on the ‘ubwali’. ‘Ukupolomya’: diarrhea. From this moment onwards the ‘amako’ restrictions are at an end between the father-in-law and the son-in-law.’ . The man sits down on the stool. At night-fall all the people disperse and the couple now do what is called the ‘ukukonkola’ (to rummage about). ailments affecting the child. another ceremony will take place a year or so later to bring to an end the restrictions of ‘amako’. A mat is laid in the center of the hut. 5. They look for small presents hidden by the mother-in-law in the hut.’ ‘mushimunwanongo’ and ‘icilolo. However with regard to the daughter-in-law and her father and mother-in-law. with a little stool upon it. On this occasion the son-in-law goes alone to his father-in-law’s house. A. The remedies are ‘cifutwangulube. Child’s sicknesses Usual illnesses or ailments of the child (umwana ukulwala) are: ‘Cele-lesa’: (akuponesha cele munda). The remedies are ‘katumbi. ‘Cumba’: the child’s body is covered with white powdery blotches. Without other company the two sit down facing each other to a special meal of mush (ubwali) and chicken. 5. MISFORTUNES IN FAMILY LIFE These misfortunes fall into categories: ordinary and extraordinary. which is child dysentery. cinamba or mubwilili.On the eve of the ‘ukwingisha’ ceremony. The couple enter. The remedy used is called ‘litompo’ (** or ‘cumba’). citembusha. or. ’ ‘Amakombela’: this illness is attributed to a spell.’ ‘bwisa’ or it is rubbed with ‘kanyenshinge.’ Beside these remedies for punctual treatments. ‘umutwe wa mpombo’ (a duiker’s head). or ‘amasaya yafimba’ = the cheeks are swollen.’ Another medicine is ‘mucilikwa-ndibu.’ ‘Lipima’: the child is too heavy for its age and it is believed to be constipated (taya kunse = he does not go to the toilet). ‘Ukulu’: the child is slow to begin to walk. ‘akalangwa’ which are incisions with the venom of the green mamba (ngoshe). ‘Mukombela’: ‘akafumo kaingila’ = the child’s belly is shrunken. The child stops suckling. ‘umulendenya’ and ‘kaimbi’ trees.’ ‘umulolo.’ ‘ukungu’ and ‘ulupangala’ plants are then used. One would use ‘umusambamfwa’ and ‘umunawe. People then use ‘umupwa’ leaves. ‘Mfuluwe ya mutoto’: hernia of the navel. Decoctions of ‘umulolo’ and ‘nsulula’ plants are used.‘Kamonkola’ or inflammation of the gums at the time of teething the first tooth. ‘Icikolobwe’ and ‘icishishilao’ are used.’ ‘kapembe wa nsha. The ‘musamba-mfwa’ is used as well as ‘umunawe. The remedy used is a decoction of ‘ubula bwa nsofu’ (the intestines of an elephant).’ The sick child is carried to the cross-roads while his body is rubbed with the medicine.’ ‘akabangasheshe. Ne nshilu pamo pene. ‘Bwenda-kanwa’: child’s thrush where mouth and pharynx are inflamed. The roots are crushed and put on a potsherd. These remedies are ‘mufombwa ku culu. It is given decoction from the following plants: ‘umusombo.’ ‘Ukoondoloka’: the child wastes away. The ‘nina-kancete. The remedies are: ‘umusafwa’ bark. other remedies are put into a little calabash (intungo) with the aim of protecting the child from illness and accidents. which is believed to make it fat (ukukondwela). ‘Nshinshi’: a child is born with long hairs on the face. Should a woman stranger (of bad reputation) commit adultery (in the house) the child . ‘cunga’ (a thorny tree) and ‘iconkobwe.’ ‘kacinda wa kushi. A root of the ‘mpasa’ plant is made into artisane.’ ‘Ulubeleka lwa munda’: the child suffers from a swollen hard belly. ‘icikolola ca panshi’ (a creeper). Remedies are ‘icinkolobwe. They give him leaves of ‘kafulanuma’ to chew. umwana teti akowele. ‘Umwenso’: the child suffers from fear.’ ‘mwangwe.’ (Ni mu kuti umwanakashi umbi (uwa bucende) nelyo acite cupo. ‘Ukulila’: the child is always weeping. ‘Umuca’: bad teeth of the child or swelling or abscess of the gums.’ and ‘namililo. It is given ‘amalila-ngwema. Discord often arises within the home. who has been abandoned. He will have recourse to divination (ukubuka ulubuko = to consult the spirits).) 5. The same thing for a mad person. Lesa andye. from the violation of a taboo (eg ‘ncila’ the unfaithfulness of the husband causes the death of the wife in childbirth). if I have killed this child. twakukupilila mu nongo. Here. nga naipaya uyu mwana. A. ie has caused the death of the baby (mulume e ucilile ifumo lya mukashi. ‘Ncila’: In this case the husband is accused of adultery. cumi ca Lesa.” ‘Iciwa’: “Iciwa e cilile umwana. “It is the man (husband) who has overstepped his wife’s womb.would not be defiled (be made sick through the breaking of a taboo). the ‘shinganga’ (diviner) is called in. With the African illness and death are not attributed to natural causes but are brought about by evil influences which are not natural. 2. put them in a pot which they deposit at the base of a large tree while they pronounce the following words: “Ciwa. I swear by the great life of Lesa” (nga nabepa. or the child’s spirit (umupashi). takuli muntu nangu umo. After having pronounced numerous magical incantations. icibanda). or who has hanged himself through despair. E cilwele umwana. (** the order of the paragraphs has been inverted. beaten to death (mpumo). may God and Mulenga kill me. Then. and not infrequently divorce. ‘Umuloshi’ (sorcerer. mulume e ucilile umwana). “If I am lying. wilaisa ku mushi. Death of a child A dying child (umwana apumbuka ukufwa = the child is near death). One has to try and placate the ‘iciwa. ine tene). The result is trouble in the house. The word ‘iciwa’ refers to an ancestor who has died of hunger. the mother spits as a blessing (ukupala mate) . either male or female): “E ulya imitoto ya bana. He is now taking out his revenge on the children of his clan. e cishilelwala umwana” (it is a bad spirit which has brought sickness on the child). He must swear by all the gods that he has done nothing. e upaka umufuko we loba lyakashika” (it is he/she who devours the navel of children. that he is innocent of the crime of witchcraft for which he is under suspicion. He who carries and fills his little bag with red clay. Do not come to our village. you in this pot which is covered.) The person under suspicion has to submit to all kinds of threats and trials. “The ‘iciwa’ may belong to the clan either the father or the mother” (iciwa catula kuli wishi atemwa iciwa catula kuli nyina). or a sorcerer (umuloshi) or an unfaithful husband (incila). iyoo). Mulenga andye. disputes with in-laws. ‘Umupashi’: This is the spirit of either the child or of the parents which makes the child suffer (e ucusha mwana). he will utter a statement such as: “The cause of the illness is a bad spirit (iciwa). The person in the house who has an ‘iciwa’ must make amends to the spouse in the form of a chicken (inkoko ya cipala amate = a chicken as a blessing).’ This is done by putting a while bead (ubulungu bwa mate) on the child’s arm and by ‘sprinkling a little flour’ on the child’s head (baitulula ubunga pa mutwe). the parents of the child take some ashes. from the criminal activities of a sorcerer (umuloshi). There is no one there” (we ciwa. Such evil influences may spring from an evil spirit (iciwa. To discover the supra-natural cause which brought about the evil action on the child. The mother remains hidden in her hut throughout the duration of the hunt (naikalila ibanda). The child is carried to the ceremony (nshishi) but the parents remain ‘outside it’ (bashala kunse).kusowe banda lya cisubo’: if the death has not been attributed to an ‘iciwa’. No other human being can die a natural death.’ If the sorcerer who killed the child is a woman. The grave is dug and the flour and white bead are thrown in. then the death is attributed to an ‘iciwa’ of the parents. bakota ba nama” (if it is from me that the death is coming. On this she puts a white bead (bulungu bwa buta). if it is from the woman that the death is coming. The ritual hunt (icibanda: ukusowe banda. Even if several female animals and only one female are caught (abakota ba nama) then this is good. then it must have been caused by an ancestral bad spirit (iciwa) of either the father or the mother of the child. and only one female. then the death is attributed to a sorcerer. male animals. A. In former times the sorcerer would have had to undergo the poison ordeal (ukunwensho mwafi). whether it be by the action of an ‘iciwa’ or by the evil actions of a sorcerer. (We mupashi. Dead child (umwana afwa) As in the case of illness. This is called ‘abalume ba nama.in honor of the ‘umupashi’ and she begs the offended spirit to stop troubling her child: “O spirit. then one male antelope (nama ilume) must be caught in the nets. then a female antelope must be caught in the nets (nama ikota). The ritual hunt now begins. ni ku mwanakashi. and especially to find out the person who has practiced witchcraft (ukulowa) the Africans have recourse to the ritual hunt. the cortege enters the cemetry. or even several male antelopes. Where it is decided that an ‘iciwa’ of the parents has caused the death. In the early morning all set out for the ritual hunt. ukufumye cibanba): In order to discover the cause of the death. The name of the suspected sorcerer. Here we give the explanation of one African: The mother of the child remains within her house throughout the day of the death of her child on account of the ritual hunt. umbelele ko uluse). The only exception is the death of old people who die a happy death (mfwa ya Lesa = the death of God). But if the results of the hunt and of the terms correspond. 3. ‘Ukuikalila ibanda . This is the ‘ulupao’ (the offering to the spirits to ensure the success of the ritual hunt). The father (umwine wa mfwa = father of the dead child) now says the following incantations: “Ni kuli ine mfwa ya fuma. If the guilty person is a man. they ‘put them on the ground’ (ukusamuna) . male or female. For the burial of her dead child she prepares a little basket filled with flour (akape ka bunga = little basket of flour). All go back home. suitable compensation on the part of the parents has to be made. When the hunters arrive at the place where the nets are kept. so with deaths it is always attributed to some evil which is beyond the natural sphere. have mercy on me”. female animals). is pronounced and the terms for the hunt (ukutembesha ntembo) are made. The person who carries the little basket of flour. sprinkles the cemetery with it in order so that those already buried ‘may not chase away the new arrival’ (bemutamfya). balume ba nama. If the results of the hunt differ from the terms. All are killed. After the sprinkling with flour. 5. ‘Umuti wa kupokela umwana’: After her child’s death. That is what is said). The ‘ulupupalo’ is done by companions of the woman who take the roots of the ‘munawe. ifumo lyakwe lyapona. On their return to the village. even that of a relative. facing the others. 5. Then they take two remedies. This is the ‘ukulye mfwa. ifumo lyasungaika (e kusanika)” (This woman has brought an abortion on herself. the hunters proclaim the results of the hunt. they rub their whole bodies with this remedy. and holding in his hand the ‘musapu’ the ‘branch used for blessing the nets. the roots from the ‘umusamba-mfwa’ and from the ‘umunawe. Iyoo. if that is where the bad spirit which killed my child has originated. then the evil spirit is from the husband’s clan. Those remedies used to purify the . 1. brought about the death. from the clan of the iron ore to which the woman belongs. and first animal killed is examined.) The hunt now begins. it is such and an evil spirit who is killing our children). followed by arguments. After the death of the child ‘Ulupupalo’ (ukupupala. ukupose fumo’ (abortion). Now the tears and lamentations begin. Her pregnancy has been wasted. balume ba nama. The father of the dead child (umwine wa mfwa) remains standing. If it is a male.’ During ‘the course of the following day they both remain confined within the hut’ (kulinda mu nganda akasuba konse). ukwatula iciwa ica lya mwana wandi. female animals will be killed. remedies are sought to take away the taboos imposed upon her. which family. 4. threats and insults. The restrictions laid upon her is that she may not carry any child on her back.’ ‘Ukulye mfwa’ (to eat the death): Husband and wife shave each others whole head (ukubeya mumpala = to shave the whole head).’ ‘mufwafwa. bakota banama” (from the clan of the rain to which I belong if that is where the bad spirit which has killed my child has originated: then a male animal will be killed. The rest of the people say: “Kanshi e wa ciwa icilya abana besu” (so. No.’ which they crush and then roll into little dough-balls. So.and then they sit down. the woman may not perform the marriage act until she washed her whole body in the river with the plant called ‘mulendenya. It consists of taking away the interdictions imposed on the mother of the dead child.’ and ‘kabangebange’ which they crush to powder. ukupupana): This is a ceremony to ‘honor the new spirit of the dead child’.’ He now pronounces the following solemn words: “Uko natula ku bwinamfula (mukowa) e kwatula ciwa icalya mwana wandi. and then rub on the back of the woman. that of the man or woman. she has had a miscarriage. but should it be a female then the ‘iciwa’ is a member of the wife’s family. ukwatula fye umwanakashi kubwina mbulo. A. B. On the day chosen to renew their conjugal relations. Miscarriage ‘Ukuponye fumo. EXTRAORDINARY MISFORTUNES 5. Such an accident is considered a great misfortune and an interdiction is imposed on the woman. 5. B.’ ‘lwena. Other women say: “Uyu mwanakashi aponeshe fumo. The are considered as a bad omen. ‘Ukufyala akasapo’ (delayed or awaited children): This birth has been delayed in the sense that the mother has previously had several miscarriages. the mother only may bury the child. 3. she can work at the fire and eat with other women. This is called the ‘umufuba. babies which are usually incapable of living. it prevents her from contaminating other pregnant women. 5. B. threats. certain local medicine-men (bashinganga) knew how to cause abortions in women who had become pregnant through adultery. there exist many possible ways of discovering the guilty party . So. . This is a great misfortune. In other times ‘basuli’ were sold into slavery. The remedy most often used was a little wooden awl. she puts in some tree roots (remedies given to her by the medicine man (shinganga)). And it is the mother alone who buries the ‘kapopo. B.’ In former times. Such children must be kept away from grain bins. ‘Ukufyala abana ba mipamba’ (to give birth to children of evil omen. When the water is boiled.’ and those used so that the woman may approach the fire to cook are ‘mulunguti’ and ‘cangwe. curses. or all previous babies have died. or the woman has been barren for a time. or had them mutilated or burnt to death. she takes the dead child in her arms and goes and buries it in the bush at the foot of a ‘umubanga’ tree.woman are: ‘umusawe. she purifies herself of the pollution caused by the death of her premature baby. or which dies after a few days of life. chief Mwamba either sold into slavery those who had committed adultery.born dead ‘Kufyala umuca’ (to be born prematurely): The ‘mica. This practice was employed in order to prevent the severe punishment which such a situation brought on the woman. 5. This is why the Africans say: “This child has been born through the use of medicinal horns” (afumine mu nsakilwa. oaths on the gods etc.’ premature babies. such an ‘accident’ is considered to be the result of adultery on the part of the parents. Once more. Premature baby . Both parents are suspected of adultery. public denunciation .incantations. The husband. innocent or not. it is the result of fecundity (nsakilwa) medicine).) ‘Basuli’ or ‘fisuli’: are children who are born feet first.’ ‘akaseketi. If the child should die before the ‘ukupoka umwana’ ceremony. After a birth of this kind. may not touch the baby.’ ‘Ukufyala akapopo’: a premature baby dead. According to the African. They had to rub their bodies with a paste containing roots from the ‘munawe’ and ‘musaye. Formerly. and at the same time. With this instrument they were able to kill the fetus in the mother’s womb. An upturned earthen pot is put over the grave. Then the mother returns to the village and at the crossroads of paths (ku masansa) she lights a little fire on which she puts a little potsherd filled with water. mothers protected themselves against all possible witchcraft and took away the interdictions imposed on them. on her return to the village.’ ‘umusamba-mfwa. for their presence would cause them to empty quickly.’ This is what she does: In the early morning. 2.’ Through the ablutions made with this purifying water. When the twins are finally weaned the midwife is well rewarded for her services with gifts of food and clothes. na-mpundu = mother of twins) are dressed by the ‘shinganga’ in a bark cloth fastened around the waist (ukufwika ndupu). ukupasa mapasa): The birth of twins is an event which causes to certain ceremonies and practices. The ‘Shinganga’ (medicine man) of the village has his part to play at the birth of twins. children with dual sexes (cimbi kayupe: the hyena is believed by Africans to be bisexual. The midwife who nevertheless dedicates herself to the task of delivering twins is not at all happy since she knows the difficulties that will befall her. albinos. It sometimes happens that the reason is that such girls have had illicit relations with young men just at the time when they should have had their first menstruation and became pregnant.’ ‘Bacitongo’: like the ‘bacimpu’ these are also children born before their mothers have celebrated the ‘icisungu’ (puberty) ceremonies. Africans believe that when a child appears with its face turned towards the mother. He takes his axe. hence the term). When twins are born. he into the bush to hide his axe. Children born of such a clandestine union are also called ‘bacimpu. 3. Lastly he makes a table from reeds. hoe and little baskets. 4. The parents of the twins must perform a special ceremony in order to purify the village. Midwives usually take to flight to hide themselves as they do not like to assist at the birth of twins. The fires in the houses are extinguished and the ashes from them are thrown to west (ku masamba) into the rubbish pits. his hoe and two small baskets filled with medicines and sets out for a bifurcation on the village path. His work is finished and he returns to the village. They may be dwarfs (ntuse). “They do not attain puberty quickly” (tabawa bwangu). the whole village is polluted. abnormal children. 1. No one may eat or drink whilst the village is polluted. ‘musuku’ and ‘mulungi’. During all the time that the twins are suckling at the breast (3 to 4 years among the Bemba) she is not allowed to have marital relations with her husband. ‘Anamolies’ or monsters: are bad omens. it is a sign that it is not alone and that it is looking at the other twin still in the mother’s womb.’ They are a bad omen because they empty the grain bins (amatala). ‘mulunguti’. Birth. The mother puts the twins in a winnowing basket (ulupe) and the whole village . he plants a stalk of aloe (litembusha). and they are asperged with ashes. the ‘mulombwa’. Underneath the table. He drives these stakes into the ground making a rectangle. In the gardens where yams are cultivated (yams = lungu) people put the huge fruits of the sausage tree (mufungufungu) in order to preserve their crops from contamination by the ‘bacimpu. The dance: The twins parents (shi-mpundu = father of twins.‘Bacimpu’: are girls whose first menstruation is slow in coming. Twins (ukufyala bampundu. Having done this. He cuts four stakes from four different trees. hermaphrodites. 2. They are a bad omen. If she gives saps (pap) to one she must also give it to the other. Nongo ya menshi: When the ceremonies of the dance at the bifurcation have been completed a pot filled with water is placed on the three stakes (mulombwa. umusokolobe and ndale) are thrown into it. The navel of the twins. This medicine is called ‘mulombo’ and is made up of three things: a paste of flour (umufuba). as described above. The People in the village return and they too light new fire in their huts. then she must do likewise for other. After several days the umbilical cords fall of. Then. He brings them to his hut. 7. Purification of the village (ukupasula ipasa = ceremony to neutralize the spell which cause the body to swell after the birth of twins). 6. this is a long time. Should she clothe one with a piece of cloth. All must rub their bodies with ‘umlombo’ which is used for the purification of the twins. Taboos: Until the twins have been weaned the parents may not perform the marriage act. (e kukana fimba e kukana kanka. If the parents violate this taboo it would be necessary to give them the two remedies ‘cangwe’ and ‘mushmwanongo. The crowd dances round the table ridiculing the unhappy parents. Although other children are given ancestral names.’ (** the sequence of paragraphs has been changed here). ‘umupulampako.’ 10. twins are given no other name than ‘Mpundu’ (= the twins).’ ‘umutebetebe. e kukana sakana) so that they will not swell up nor tremble.’ Moreover strict uniformity has to be observed in bringing up twins. musangati and umusuku) and a fire is lit underneath. . oil (amafuta) and a root called ‘mutimbwambusa. all the villagers wash themselves with this liquid. When they return to the village. she must pet the other. Thus village is purified. 9.’ ‘umusoso wa kawamo. Now. the other must also weep. The ‘shinganga’ takes both to bury them under the stalk of aloes. Should one twin want to suckle. It is only after this that he goes to retrieve his axe. When the water is hot. he gives the parents of the twins medicines with which they have to wash themselves. hoe and baskets which he has hidden. and for twins. After the dance ‘shinganga’ daubs half of the winnowing basket with red ‘kula’ powder and the other half with white paste. If one weeps. (** the first manuscript adds: ) PS I have forgothen some more medicines used for the twins. the unfortunate parents of the twins enter into their hut where they perform the marriage act in the presence of two witnesses. 8.’ ‘umukome na mafuta. Relatives: All relatives of the twins fall under a taboo. three remedies (umusuku. then the other must also be given the breast. If she pets one. A new fire is lit.’ 5. Name.follows the unfortunate parents to the bifurcation where the ‘shinganga’ has already prepared the table (icintamba). They are considered as being ‘apart. This dance lasts a long time. but goes back to the village as if nothing happened without wailing (umusoa) nor weeping. Death: When a twin dies he is buried between two anthills. After a time the parents begin to examine the upper gum (ifiponshi fya pa mulu) of the child. On her arrival at the river. and one washes oneself with it. the ‘cinkula’ is a sorcerer. will now be called ‘Shi Cola’ and ‘Na-Cola’. Any person who dares to weep for the ‘cinkula’ will die. who have till now been addressed as ‘Shi-pundu’ and ‘nampundu’. his body would swell up and the poor person would be trembling all over his body. Even when they have grown up to adolescence. Then they say to each other: “This is bad. This successor will take the same name as the deceased.This is the procedure: A little ball of ‘umulombo’ is soaked in water in a large receptacle. Should they notice that the teeth begin to continue to examine the gums carefully. Anyone who would refuse to purify himself with this ‘umulombo’ would fall ill. It will be given the name of ‘Cola’. or any other sign of mourning. The child is a ‘cinkula’. an old relatives must die. b) the ‘cinkula’ is held responsible for all misfortunes which befall the village: delay in rain. To purify themselves of this defilement both mother and father must rub their bodies with a paste called ‘umufuba’ which is made up of crushed roots from the ‘mutobo-wa-pa.” 5. a man-eater. another old person in the family must die. Misfortunes in the family. Among the Bemba. Relatives and villagers are called in order to ascertain for themselves the truth. She does not turn around to look.culu’ and the ‘ngombe yanina’. and they say that the child is not a true child. ie re married people can be divided into two groups: 1. ‘Bacinkula’: These are children whose first teeth appear in the upper gum. then there is a most astonishing custom: parents must look for another child among their relatives to succeed the deceased twin. The ‘Cola’ is also considered a bad omen. ‘Cola’: Three or four years after the birth of the twins it can happen that another child is born. old people die. game is not killed. and will be subject to they same restrictions as the deceased when alive. These little balls are sent to absent relatives. in other words. to give birth to a ‘cinkula’ is considered a serious misfortune. fish are not caught in the nets. The parents of the twins. both mother and father love their child. The child itself is a bad of the explanation given by a local catechist: “From child-birth. if the true twin wishes to go everything they do. But these restrictions ceases with marriage. The surviving twin must take the medicines ‘munawe’ and ‘musambamfwa’ in follow his fellow twin to the grave. C. 11. abnormal or accidental eg sterility and . If the illness continues. MISFORTUNES OF MARRIED PEOPLE.” People fear to rear ‘bacinkula’ for two reasons: a) as soon as a ‘cinkula’ becomes sick. At daybreak the mother takes her child to the river. the unfortunate mother who is carrying her baby on her back allows it to fall into the river. 12. Should he survive. The ‘shinganga’ is consulted in order to discover what evil has cast a spell on the woman. or what evil spirit has come to throw everything into disorder. Then she rejoices saying: “Caliwama” (it is very good).’ Taking a beautiful little calabash adorned with a bead at the neck.’ ‘kolobondo’ and ‘mungolomya. she will go to the ‘shinganga’ and say: “Come and see your protecting spirit” (somone mboswa obe).) On her death. the two horns are pierced at their narrow end in two different directions (bapushanya) and bound together with white string (ulushinga lwabuta = white rawhide). As soon as impotency is noticed. b) Sterility of men. 5. divorce generally results. C. After this. Here is the procedure: The ‘shinganga’ catches a hatching chicken (nkoko yalalila). iyoo. ashinda ukulya . a sterile woman is buried with a black charcoal (a sign of death) between her legs. After numerous incantations and evocation of spirits (ukubuka ulubuko) the medicine man will in the end give the sterile woman a medicine called ‘kansakilwa. when she has delivered her baby. the man is divorced. Abnormal misfortunes a) Sterility of women (bungumba) is a great misfortune in a family. In the case where this happens on the wedding day. All ngumba. so that after a time the woman becomes pregnant. he inserts the remedy mixed with oil. or even. or what taboo has been violated. a happy progeny is considered the personal honour and the wealth of grandparents. “Tali mwaume. (Te mwanakashi. = She is not a woman. what unknown cause come to interfere. divorce happens ipso facto. There two horns are given to the sterile woman who must carry them under the armpits (mu mapa) in order ‘to keep the evil spirit away from the house’ (ukutamfya iciwa mu nganda). Another medicine called ‘kansakilwa’ consists of two little antelope horns containing magical remedies. These are: ‘canakashi.B. He then fills the two little horns with the blood from the chicken and puts the two roots inside the horns. The sterile woman must often carry this little bag on her head and regularly anoint her body with this mysterious oil. He kills and plucks it and pierces the claw (icikondo) so that the blood drips drop by drop into the two little roots of the ‘umukolobondo’ and ‘umulombwa’ trees. 1. This little calabash is put into a little basket filled with amulets and charms (ifishimba. Where sterility is permanent. The child when born is called ‘kasapo.’ It often happens that sterility is only temporary due to physiological reasons. a sign of derision. Couples want many children.2. mpimpi and amapingo).’ kamwinani. The impotent man (bucibola) is very unfortunate in the family circle and especially with the in-laws.’ N. Later on. She is sterile. Other remedies taken from roots of trees in the form of drinks are given to the woman. normal (ie not accidental) eg declining age. ‘kaluba-ndoshi’: a herb drink. cibangalume. c) Accidents at birth. one partner in the marriage has been unfaithful to the other.cisungu” (he is not a man. and ‘the denunciation of the person with whom he had these secret relations’ (alumbule umuntu wa musoka). “umwanakashi alafwa ncila” (the child has turned crosswise in the womb.’ ‘makasa. Sometimes such an unfortunate husband will go to his brothers or cousins and beg them to go live with his wife while he is looking for a cure. The midwives who assist the woman say: “Umwana apindama” (the child was lying crosswise in the womb) “nyina ailikisha umwana mu nda” (the mother has crushed the child in her womb).’ and ‘folobowa’ are synonyms meaning an impotent man).’ ‘mapapa. or of the womb). (Ukufwa incila = to die in childbirth). An inquiry must be made. There can be no other reason. ‘kafutabutula. mapapa. and for the Africans this means a ceremonial of incantations. When impotency occurs after marriage. umwana apusuka” (if you confess.’ We give other medicines below which are thought to bring fecundity to married people: ‘kangwa (mu lushingo). If at the end of a long treatment. ‘umulolo wa panshi’ (leaves used as tisane). one says: “Nga walumbula. mumawe (mu mucila wa njili = in the tail of a warthog). aba cibola. he is unable to ‘eat’ the pubescent girl ie unable to do the marriage act).’ ‘musombo. To the husband. threats and even torture in order to obtain a guilty verdict.’ ‘libungano. after childbirth and remaining till after the ‘ukupoka mwana’ ceremony. Medicines are: ‘kabasa-musongwa’: incisions made in the organs. ‘kaminu’ (with lentils). the parents will take their daughter away. mucengwa’ (ointment). aba mutungwi” (he is not a true man. the mother dies in childbirth). malyombo: alwala makasa. ‘kamfwala wa nsawe. ‘mumpo’ (leaves used as tisane). or adultery happened during the time of gestation (umwanakashi ali ne fumo = the woman is pregnant). . The amulets (ifishimba) are: ‘umucila wa njili’ (tail of a warthog). ‘cangwe. especially during the period of ‘umulilo wa mwana’ (the child’s fire lit. see above). you will save the child). According to the African. ‘musokolobe-wafita’ (herbal leaves). mupapa’ (a herbal drink made from bark).’ ‘musokansoka’ and ‘camusalenkwale. ‘mucilibwa-ndibu. mankufula. the organs of a he-goat made into a gruel. ‘cibongo’). The cause of this misfortune is adultery on the part of one of the parents.’ ‘kapulula-mbushi. Such unfaithfulness is called “ncila ya mwana’ or ‘ncila ye fumo’ (the overstepping of the child. he is impotent (NB ‘cibola. Among the Bemba to die in childbirth is a great evil. kalalila. he is an eunuch). permanent impotency is proved then divorce results. na-mwinshi. saying: “Te mwaume wine wine. muntufita’ (with honey from the honey fly.’ ‘malyombo. he will take a pointed stick from the roof of his hut. the child will die with its mother). umwana afwa” (if you confess. it is considered one duty of the husband (whether guilty or not) to extract the dead baby from the mother’s womb. but if you deny. he will confess. nga wafisa. if you lie. He makes a mighty stroke with his hoe. the woman should succeed in bringing her child into the world. imishila ilole panshi” (if the guilty party is the husband may my hoe cut a root which will fall horizontally: but if the wife is the guilty one may the root fall vertically). but if innocent. Where the woman dies in childbirth. death of a child). nothing would be gained from submitting her to torture. the child will be saved.” The woman. he will blame a relative already deceased. and with a knife he makes a gaping opening so as to take the child out.2. outside the village. the child will die). nakana. she must say the following words in order to placate the spirit: “Uli musuma waiipeye we mwine ku mwaume” (you are good because you have killed yourself. If after all these difficulties. If the woman dies after childbirth (ukufwa ncentu) the ceremonies are identical. Having done this. Both are buried separately. mwanakashi e wabifishe. and he says: “If you have committed adultery. The same question is asked of the wife: “Nga walumbula umwana apusuka.“nga wafisa. and drive it into the dead woman’s womb. forced by your husband). Incantations such as the following are then made: a relative of the woman takes a hoe and goes to the bush. says: “Nalibifishe na baume abengi” (I have done wrong with many men). and the manner in which the root falls supplies the verdict. but she does not actually name any of them. at a cross road. If a sentence is made where the husband is pronounced guilty . But since she is already ill. . so the ‘shinganga’ will bring her a basket of roots cut into small pieces from the tree where the incantations were made. being seriously ill. she will be made to confess. She will also swear on all her ‘gods’ that she is not guilty and that her husband is the guilty one. and he claims that his wife is guilty. throw a handful of flour into the basket. if he is guilty. 5. But where the child dies the penalties are most severe (see above. then the partner in the marriage who has been found guilty is released from this guilt after compensation has been made to him or her. Again it is the husband who digs the graves and buries the bodies. he will be made to admit his guilty. since she has nothing to loose or gain. imishila itambalale. if need be. Should a married woman pass near to the tomb of the dead woman. he makes a huge opening in the wall of the hut. by torture.A. No other funeral ceremonies are performed. It is through this hole that he takes out the two corpses for burial. If the woman is pronounced guilty. He draws near to a tree intoning: “Mwaume e wacilile umwanakashi. Some swear by the gods’ that they are innocent (akaninina fye = he denies his guilty). To do this. umwana afwa” (but. So. and so extricate himself from this cruel treatment. puts them in a pot and then goes to the river to wash himself with them. He puts this medicine on the ground on the road. Unknown to his wife.’ ‘mulyansefu. ncila muti” (I have not overstepped a woman. and died through her own fault. • roots from the ‘kafutu-bututa’ and the ‘mupetwa-ndupe’ are taken in secret by the midwife to the woman and she makes incisions into the organs.’ . and his victim falls into the pit already dug in advance. Children born of such a union compensate for the death of the woman. With these she makes a herb drink. then crushes them on his axe. • he takes leaves from the ‘mulolo’ and ‘mukonde’ or from the mungolomya’ and ‘cikuku’. Should this blow fail to kill her. saying: “Nshicila muntu.The consequences of having been found guilty of adultery are dreadful. An unfaithful wife will use the following: • roots taken from the ‘mushisha’ and ‘nyinamweshi’ which are mixed with the heart of a chicken. ‘mukume’ and ‘mupulu mpumpi’ he rubs his belly. • with roots from the ‘kansalonsalo’. An unfaithful husband would use the following: • a tisane made from the roots of the ‘cangwe’ and ‘mutimbwambusa’. For a husband found guilty (rightly or wrongly) he must in order to free himself from the consequences of his evil act surrender his own sister. ie her adultery has become like a mortal wound in her foot). She will drink this concoction only with her hands rubbed in ashes. He takes her to the place where his wife was interred. • other remedies are: roots from the ‘cangwe. • roots from the ‘katumbi’ mixed with oil. To prevent such dreadful happenings which are the consequences of breaking the taboo against adultery. she is given in marriage to a brother of the deceased’s wife. ncila muti” (I have not overstepped a woman. • leaves from the ‘mushsha’ and ‘mucilibwa-ndibu’.’ ‘citapatapa. He strikes her on the forehead with a stick. It happened on occasion that the whole family of the unfortunate husband was thrown into slavery by the chief.’ ‘mutimbwambusa. I have overstepped a tree). jumps over it. the husband rubs her apron with it (cishisa). there are medicines to be taken by unfaithful husbands and wives. • roots from the ‘kalalila’. He chews them. About a woman found guilty. I overstepped a tree). people will say: “Aifwilo mwine: aifwantile cimuti pa lukasa” (she has bruised her foot with a piece of wood. and says: “Nshicila muntu. he confesses to the woman’s husband and makes suitable compensation (kano asokelesha icuma. but cannot do the act). bubi = he goes to bed with her. through diviners and the use of medicines. For polygamists the ‘tutema’ also exists. warm themselves at the fire. eg the child’s fire and pregnancy. when the husband has marital relations with his second wife during the absence of his first wife. put a cooking pot on the fire. Returning to the house. He crushes it. His eyes redden (alaifwena fye na menso yakashika ce = he would scratch himself. People who have committed adultery may not approach the child’s fire. nor eat from black plates (nongo sha fita). then death will meet up with him (e mifwile = death occurs). During the night. ukukowesha ababiye = to be defiled.d) Adultery (ubucende. Here is the version of one African: “The wife lives alone because her husband gone to . ‘Amasho’ (madness brought about by adultery). When a husband has to he absent for some time. he will find that he has become absolutely impotent. attaches a very thin piece of metal to it and heats both at the fire. unless he can confess (aisokolola) to the husband himself and make compensation. the husband goes to seek the ‘mupani’ and ‘busule’ roots in the bush. Without the fear of breaking the above taboos adultery should be easier. he would not succeed. ulubembu) Up till now we have seen the consequences of adultery committed during a forbidden period. Wash in hot water. who has the (miambi) charm on her person. He crushes these into powder and hides them in the roof of the hut. he will suffer a terrible punishment. he will not be able to do the marriage act again). he will loose his ‘semen virile’ (akuntila ko ubwaume bonse = his seed dries up). Let us see now the consequences of adultery at other times. (asendama tekete. Another method: Before his departure on a prolonged journey. If it should happen during the husband’s absence that a person comes and wishes to commit adultery (ukucita ubupulumushi) with his wife. The violation of this would mean exposing oneself to all kinds of illnesses unless one suitable medicines. his eyes would become red and his organs swell delay to return. nga amone cupo = unless he secretly makes restitution. Here are some of these: ‘Tutema’ (ukukowela. In the bush he cuts down a root called ‘mumpula-mpako’ (a parasite plant). ‘Ukushilika’ (to drive away people or things through the power of a charm). When he returns home. This is the ‘ukushiliko mwanakashi’ (to set a charm on his wife). and to defile others through the breaking of a taboo). he will set a charm on his wife (kwambila umukashi) so as to prevent her from having secret relations with another man. But there are other ways and means of obviating possible abuses. he fixes this little charm to his wife’s clothes with out her knowledge. unless of course. When another man comes to sleep with the wife. If the husband were to die. Remedies are sought: Roots from the ‘cangwe’ . ‘musambamfwa’. Likewise. This she will grind to a powder and put into a little bundle. he is struck with dizziness. she will become mad (masho). ‘nseketi’. Later on at the time of giving birth to this child born of adultery. . alakupikilwa no lunshingwa. In the morning they make their ablutions with the '‘kapalwilo'. To everyone it is evident that adultery is the cause. She must confess the name or names of those with whom she has committed adultery. • leaves from the ‘mupapi’ and ‘mulama’ are taken by the woman who rubs her eyes with them. e masho =he becomes mad. • leaves from the ‘mushisha’ and ‘nkolobwe’ are mixed with oil and the woman rubs her hands with the mixture. • roots from ‘mulolo’ which are crushed on a stone and rubbed in incisions made in the left thigh. She commits adultery. On going to the cemetry she must not look about her no at people. The eyes are washed with them. she would die in childbirth (afwa ncentu). After these unlawful relations. The man who lives with another’s wife must not look at a wound (icilaso) which he himself has caused or he will die. From that moment the man becomes mad (apena. Another method: A husband. will use the following strategy in order to find out if his wife has been unfaithful or not: On his return home he throws some pagan medicines into the fire and tells his wife to prepare him some food. she puts a little of the medicine in the ‘akapalwilo’. In this way the husband will be cured (amundapa = she will cure him). ‘muntumbwisha’. Special medicines are given to this woman (cilolela). Later on the husband returns and lives with his unfaithful wife. ‘munga’. wounds etc). If she looked at the blood flowing he would die. she uses the nuptial pot (kapalwilo). the unfaithful wife may not accompany the corpse to the cemetry unless she has obtained a very special medicine. She must look at herself (ailolela umwine). on his return from a long sojourn abroad. She will go alone into the bush to look for the root called ‘mushimunwanongo’. a wife who has committed adultery must not care for a wound of her husband’s. If she has committed adultery.foreign countries to look for work. ‘Cilolela’ (it is forbidden to look at blood. The woman will also become mad if she tries to get a divorce. This is ‘masho’). are made into a paste. And it is her business to seek a cause for her husband. Should it happen that she were to look on the child. These are: • leaves from ‘kampande’ and ‘mutumbwisha’. Each time she does the marriage act with her husband. She takes this bundle to the hut and hides it. she must still look only at herself. these people were mutilated and burnt while their families were sold into slavery. ubupulumushi. namina. mulama. musaye.Illnesses and remedies: numerous illnesses are attributed to adultery. cangwe. mutinta. mutimbwambusa.’ ‘Ubulwele bwa tuswende (syphilis). masako ya pa musula wa mbwa.’ Punishment for adultery: In former times adultery was severely punished . ‘Ubulwele bwa bucenjeshi. mwishiba-aliko. kafula-mume. mwafi. muputu. mutinsha-mwela. kapanga. katatantwika. mwangwe. munsokansoka. kantentela-mwela. ubucende (the illness of cunning. one from the ‘mupetwa-ndupe’ and one from the ‘mumpombwe’. mutensha-mwela. adultery and immorality): mushisha. nkwale. When the husband caught his wife in the act of adultery. musengele-lubuta. mukolobondo wa panshi. To be allowed to approach the fire. musongwa. Formerly too. umulombwa-kamulebwe. e) Numerous children die (abana bafwa abengi) . kamusonsonkola. nsangati. mulume wa ngwingwinta. An adulterer is supposed to have red eyes. ninamwinshina. mulalusha. ntanda. kaluba-mpili. mulya-nsofu. They were run through with a spear. ‘Ubulwele bwa mubongola (bilharzia). kabasa-musongwa. mubwilili. musukwantipa. mulala-ntanga. lusengwa. mulama. mupombwe. mwemwe wa nseko. mutende. kakwashi. The father-in-law was bound him another wife. Remedies are: ‘lunsonga. Then the husband would go to the father-in-law with his spear spotted with blood. Remedies are: ‘kaombo. e kusungula = he lights them together in a fire in the open and so prevents the affects of the taboo). mwenge. mutende. luko. he must first take two roots. mukome. citebeleshi. and is subject to all kinds of illnesses. mulelema. We give here some of the chief illnesses and the remedies for them: 1. namifilo. minamwashi. myelemyele. musambamfwa. The adulterer is subject to the ‘tutema’ (see above). pupwe. it was his right to kill both her and her partner immediately. In this way he becomes immune to the taboo (asonteka pa conto kubili kubili. Those guilty were fined by the chief and made to pay heavy compensation. mupangwa. These are tied together and lit at both ends. mwengelwa. mupapi. ciya. mubanga. tupele. mutobo.’ N. katumbi. mupetwa-ndupe.B. mutoki wa nsamba. mupundu. 2. ndyabateni. munembwa. It is a great misfortune in a family and source of much trouble to the parents where many of their children died. she plays around. Unhappiness and discord are rife in the home. aba no bulamu. atemwa umwanakashi umbi. they all die. impotency of the man. she is insolent. tamfwika bwino” (= he beats me. ‘kapanga’ and ‘mufutu’. ficitimbiti. f) Divorce (ukulekana. jealousy etc. either the father or the mother is accused of murdering the children. She sucks them while holding a heavy hammer on her head. bad treatment. (a tree struck by lightning) and ‘bamba’. The wife will say: “Alampuma. he despises me. If she has suffered the loss of numerous children when she subsequently gives birth to a child she must take the following medicines on the day following the birth: ‘muntufita-ibamba’. she does not work. ‘musembwe’. she is lazy. divorce usually results. kasongolo unono (worn as a girdle). The husband tells his wife: “Ninkakashi. muntu wa kase). deaths. She also rubs her breasts with the ‘cibangalume. ngombe yanina. too much interference from the mother-in-law. ine alansalula. Roots or from the ‘mulolo’. etc. lilanda lya nce (used as a waistband). Among Africans. mupulumushi sana. possession by an ‘iciwa’ (bad spirit). Here are some of the motives for divorce: Sterility on the part of the woman. People who want peace in the home search for remedies to bring it about. his children are weak (amatetesha). The mother pays a visit to the medicine man who prepares various magical medicines for her. These medicines are heated at the fire and coated with salt from the ‘cilombela’. . ‘mulolo’. ‘mupandwa-lesa’. tabomba ifyo ndemweba” etc (= she has a wicked tongue.’ ‘Icikonko ku mutima’ (grief). ‘Umuti wa kutemwana’ (remedy for peace). he loves other women. ‘Amapingo. The mother who sees her children die. lack of docility. she does not obey). tancindika. he does not gives me dresses). ukusulana) Where there is considerable trouble in the home. incompatibility. ‘kantebetebe’. nsakilwa’ (fecundity medicine against witchcraft). The husband is accused of being more or less a weakling (wankuli. Let us study each case: ‘Akase’ (amatetesha = children are weak). Formerly divorce was rife. aba no bupusaushi. The remedies used are: ‘cikolekole. infidelity. A part of the remedy when mixed with oil or water is used for purification. The couple must ‘bless them’ (ukupala po) and eat them with their food. he is a fornicator.’ With other medicines such as ‘mwenge’ and ‘kafutu-bututa’ she makes incisions on herself from her bosom to the sexual organs. experiences considerable resentment in her heart. Medicines similar to those used against sterility. (Ni cimbwi cifwile ntangalalo = it is the hyena who dies at the crossroad from hesitation. quarrels and insults are common. Let us first consider bigamy and polygamy among the privileged because certain wealth people have two or more wives. Uwaikete fibili afwile ku menshi = the one who holds two things. Having spent a month with his ‘umwinga’ the polygamist returns to his ‘umukolo’. Polygamy was a sign of wealth and prestige.) Relations: The polygamist lives about one month with his first wife (umukolo) and about one month with his second wife (umwinga). dies in the water. bigamy (ukupalika) 85 percent of the Bemba are monogamous. Jealousy (ubufuba). Bigamy was the prerogative of the great (abakalamba) and polygamy the attribute of chiefs. to make known that he is coming to live with her. Names of wives: The first wife is given the name of ‘umukolo’. As the ‘umwinga’ is a kind of concubine (ukutolana fye = they live with each other without ‘ubwinga’) he cannot use the marriage pot (akapalwilo) with her. with her own cooking utensils and they eat apart. As marriage customs of chiefs are quite different from those of ordinary people. they must be considered apart. Sometimes divorce proceedings were brought to the chief. They may even be in different villages. while the man goes to look for another wife. With his ‘umukolo’ the husband uses the nuptial pot. g) Polygamy (ukuupe mpali). The wife returns to her mother’s house to await divorce and to look for another husband. the recognized sign that do his work. She will use it alone. One seldom finds the houses of these wives near to each other.When the relations become very strained divorce results. She is usually the woman with whom the man has made the ‘icisungu’ (puberty) ceremonies. and it is not uncommon for them not to speak to each other. and the ‘ubwinga’ (marriage ceremonies). . First of all he must warn his ‘umukolo’ that he wants to leave her. he must observe the customary rules carefully. The wives neither mix nor eat together. On the day which he has chosen to leave one wife for the other. People often mock polygamists who run from one house to another. Usually they are found at different ends of the village. The second wife is called the ‘umwinga’. Those partners in marriage who had performed ‘icipingo’ ceremonies (oath of conjugal fidelity) could only seek divorce after obtaining very special medicines. Only on the use of the nuptial pot. Then he goes to the house of the ‘umwinga’. House: each wife apart in her own hut. The house of the ‘umukolo’ is the important house (nganda nkalamba) and that of the ‘umwinga’ the lesser house (nganda inono). but on the first day he will drain it without washing himself for fear of the ‘tutema’ taboo. Arriving there he places his bow and arrows at the door. He will always follow the custom of warning one of the door of the other. The first wife is the ‘lady of the house’ and she considers the ‘umwinga’ as a concubine. mumpombwe and mupandwa lesa’. When one wife is pregnant. the polygamist must follow strictly the rules of taboo regarding ‘child’s fire’.B. This calabash is attached immediately above the door of the hut in such a way that each time the woman goes out of the house she is struck on the head with it. 2. the woman is given many medicines: ‘kalanangwa. so her husband will ask for a substitute who will continue to bear him children at the place and in the . But the ‘umukolo’ will never be invited to the ‘umwinga’s’ house. (E kusansho mulilo = this is the exchanging of fires). She sits down facing the ‘umukolo’ while the husband stands a little to the side. b) ‘Mpokeleshi’ (a substitute). N. the polygamist lives with his other wife. kanamililo kanini. He is also forbidden to warm himself at the child’s fire. These three remedies are deposited in a little calabash from the ‘musukusu’. The ‘umukolo’ (first wife) decides to prepare beer for her husband (ie a day of feasting) on a set day. But to do this. sing dance and above all. The ‘umwinga’ is then invited into the ‘umukolo’s’ hut. It is fitting that the ‘umwinga’ (second wife) be invited. libungano likalamba. Not to do so would result in the death of the mother and child. Normal misfortunes of married people a) ‘Ikando’ (menopause) is a critical stage in the life of a woman. so both women can now speak to each other. From the day on which his pregnant wife gives birth to a child until the occasion of the ‘ukupoka umwana’ or ‘ukutwala mpasa’. and pours it into the beer. C. kaseketi wabuta. kasalasha-mwaice. And so. draws a little of the immunized water. no relations with another woman either by day or by night. kalume ka citungulu. When the second wife delivers a child all these prohibitions come into force at her house. As the fire of the child is to the left of the door. the polygamist must never pass to the left. katata waonda. The ‘umukolo’ now stand up. lutuli. She sits down near the entrance.So the polygamist lives alternate months with his wives. in coming and going from the house. ‘Ukusansho mulilo’ (exchanging fires). a special medicine is put into the beer pot and also into the water container. He must abstain for a full year from the complete marriage act with this wife. the restrictions which prevent such a meeting must be temporarily suspended. mankongwe. Other women will say: “Alwele kando” (she is afflicted with a painful menopause). 5. The ceremony of ‘ukupoko umwana’ brings all these restrictions to an end. He must live in the hut where the child’s fire burns. mukololo wa mu mushitu. She sits down and the ‘umwinga’ repeats the same actions. By these actions the interdict is taken away. drink together.’ Other medicines are also given to her such as: ‘kasalasha. With menopause the conjugal life of the woman more or less comes to an end. So. So. then it is beaten lightly in a prolonged roll (imishika). As soon as a person becomes seriously ill. we shall treat these matters in the following chapter. c) ‘Mfwa’ (death) of one of the spouses is considered the supreme evil in the household. Then cries and weeping burst out. the drums are beaten in a special way. undergo special ceremonies at their deaths. the spirit of the deceased lives and survives after death. and it is pleased with the tokens of respect which are offered to it in the way of drumming. babywise). the name ‘mpokeleshi’ (ukupokela = to help out). The last moments (umuntu aleka umweo = person stops breathing). it is hot and clammy. Chiefs. The ‘cilukaluka’ dance is performed throughout the village. people make a special hut (ukusalikisha kasakwe) outside the village There they bring the sick person and lay him on a mat pitting numerous medicines at both the head and the foot of the mat. Hence. The spouse of the dying must sit apart from the others since he / she is considered more or less responsible for the death. Close relatives of the dead person close his eyes and mouth (ku kupisha) and his legs are tied against the abdomen (ukuonga = to arrange the corpse for burial. This is how it is done: The drum is beaten hard with two drum sticks (mishimpo) together. of the woman whom she will replace. No one is allowed to die in the village. Naturally. The aim of all these ceremonies is twofold: to honour the person. Since such a death gives rise to all kinds of funeral customs and eventually to remarriage. When a person of authority dies. The dead person is not buried immediately. and of course. but instead. The spirit of the deceased remains in the hut throughout the day. dancing. According to people’s belief. This drumming will last several hours. Only one person is delegated to guard it. It can even come to life again. no tears are shed as for ‘ordinary people’ (abapabi). . especially senior chiefs. If ordinary people died in the village. ‘It is resting’ as they say. apart from the chief or people of importance (abakalamba). and can exercise a good or evil influence on the living. The corpse will remain a full day on the mat. and is considered by everyone to be elderly or a widow (umushimbe = unmarried). In the hut which is full of people.name of the wife who has now become sterile. or a niece from the maternal side. The older woman now withdraws from her husband’s house. mixed with ‘wailing for the dead’ (ukulila imisowa). and to beg him to be the villagers who remain. The young woman thus chosen to take on the role of ‘mpokeleshi’ will either be a grand-daughter or a cousin. After this offerings of beer and food are put at the door of the deceased'’ hut. it would become polluted. The last moment comes and the sick person gives up his life. All eyes are turned towards the dying person. it can eat and drink at ease of the food which has been brought to the house. It is the relatives of the dying person who look after the final needs of the sick person. Before burial (ukulinda. These are too long to insert here. Almost complete silence reigns with no weeping or crying. kutusha). commoners will not receive such great tokens of respect. The burial itself: The mortal remains are interred by two or three near relatives. friends and villagers. Everybody present gives a gift to the deceased in the form of a bead. The body is carried directly to the cemetery. Carrying the body (ukusenda icala. Only then do they begin to dig. may we kill a male animal. the grave-diggers beg the spirits which dwell in the cemetery to be good to them and show them their favor. People take turns to carry the body suspended on the pole. The site is usually chosen near the banks of a river or near very high trees. However when the dead person is a person of authority. bakota ba nama” (we want to know who ‘ate’ you (ciwa = bad spirit). Then. bakota ba nama ne ilume po imo” etc (if the death comes from a male witch (sorcerer) may we kill a single male animal. much care is taken. Each time the cortege stops to change the bearers a little flour is scattered. but if the cause of death comes from the action of a female sorcerer. all return to the village. they make an offering of a little flour and some beads. The cortege is made up of the corpse with bearers in the front followed by family. incantations are made to as certain the culprit who brought about the death. Later on. It sometimes happens that a long stick is fixed into the ear in such a way that a communication from the ear to the exterior of the grave is made (ie should the deceased come to life again). Each person throws a little earth into the grave. nga imfwa yatulile ku muloshi mwanakashi kampanda. balume ba nama ne kota limo. Or they may say: “Nga ni ku muloshi umwaume kampanda e kwatulile mfwa. The head of the deceased must face the east (ku kabanga e kwatulile ifikolwe = from the east our ancestors had their origin). may we kill a female animal). A hole is made in the cloth which covers the head so that the person can hear the prayers and supplications offered up on his behalf. but if the wrong was committed on the wife’s side. then may we kill one female animal and a male also).” Icikulile (ciwa) nga cafuma kuli bawiso na banoko. The face of the deceased is turned to the south. two by two. the procession wends its way (ukumutandasha) throughout the village. The ‘kapolo’ (the priest of the spirits) now says: “Tulefwaya icikulile. If it comes from your father and your mother. When the job is completed. Usually the journey to the cemetery is long. . and in doing so. Nakana nga cafuma ku mwanakashi. icitumbi): The corpse is wrapped up in a reed mat which is tied to a large pole (umutembo).Burial (ukushiko muntu = to bury a man) The grave: several relatives of the deceased dig the grave in the cemetery (mupolo or nshishi) which is usually rather far from the village. balume ba nama. the ritual hunt will reveal the cause of the death: a bad spirit (ciwa) or a sorcerer (muloshi). a little flour or an ‘ornamental shell’ (mpande). Before the final act of filling in the grave is completed. Before beginning to dig the grave. He sprinkles each one as he passes by. and the other is the ‘icikota’ symbolizing the living. of the dead person. With wood from ‘musamba-mfwa’ tree the man lights a new fire outside the hut while the woman sweeps the hut. legs and arms (ukufikina. All the members of the funeral cortege. axe. taken from the new fire made by the ‘umunungwe’ is brought into the hut. They are called ‘abanungwe’ and belong to the opposite clan. All these tools had been placed near the door. Those who have actually touched the corpse must each take some of this medicine and rub it into the eyes. bekata ku nongo sha mfwa” . The ‘diviner’. the grave diggers put a little ant-hill at the head of the mound (uluputa). bow and arrows takes place (ukusansamata). One of the potsherds is called the ‘icilume’ and symbolizes the dead person. In this way they are immunised from the body swelling up (kukana fimba = not to swell up). “Bemona. kupotola = to rub with the hands). a man and a woman are appointed to fulfill the work of purification. The potsherd ‘icikota’ is also taken from the fire before the whole assembly and poured out at the foot of the bed (ntambalilo) to purify it. During the burial services. takes a little of the new fire. ‘mukuwe’ and ‘kalunguti’ and two peanuts). So. hoe. a ‘munungwe’ (ie one of the opposite clan) is there with a preparation for purifying them consisting of roots from the ‘mubwilili’ which have been crushed and the boiled in a potsherd (utwinga = broken pots). must pass in front of the deceased’s hut. Purification of the family: Members of the family and especially the grave diggers must undergo a special purification. each one looks inside (ukulengela). Both are put on the fire. and brings it to own hut. When water is boiled the potsherd ‘icilume’ is withdrawn from (ukuipula) the fire in the presence of all the people and it is thrown into the bush to honour the deceased. Purification of the house of the dead person. it must purify itself. uko bafumya umuntu. They are shut up in a hut (balebesalila = they are shut up). the door of which has been left open (ukucenama). two relatives. Then two potsherds (utuinga) are filled with water and medicines are put into them (roots from the ‘cisaye’. Everyone leaves to return home to the village. breaks some personal utensils of the deceased and smears the floor with clay (ukushingula = to smear). All fires were put out and the ashes were scattered to the east. on their return to the village from the cemetery. The bed is installed immediately afterwards and the new fire is also brought into the hut. Purification of the cortege: On the way when the cortege reaches a cross-road. The purification by the rubbing of the spear. Purification of the village: From early morning the village was considered to be defiled. the village must now be purified.Purifications (ukusangulula): When the grave has been filled in. They must have had no dealings with the corpse ie to be safe from all contamination through the dead person. A little fire. Whilst the burial ceremonies are in progress the children of the deceased are kept apart. These have had their tops split. ukufunye-banda = to hunt with nets at a ritual hunt). the little boys pronounce the words: “Mwe mipashi ya kuno.(that they may not see how the deceased is taken away. beer is brewed (ubwalwa bwe shinda. When the food is cooked. The beast is cut up. The sacrificial chicken is called ‘iccipupalo’. The funeral meal now follows. and may wild beasts keep away). into the split beads and flour been inserted. The chicken is cooked in a special pot called ‘nongo ya mfwa’ (the death pot) which is put on a small potsherd called ‘kainga’ to cook. The nets are blessed when taken down from their supports. and the third is put in the middle of the ‘icelu’ (hunting ground). the ‘kasengele-lubuta’ or the ‘musangati’. In the early morning the people gather at the place where the nets are kept. The priest of the hunt (kapala. mutwafweko” (spirits of this place help us). Purification of food: The grave diggers slaughter a chicken by striking it against a ‘pole of the house’ (ukukupawila pa cilu ca nganda) so the blood splashes all over (umulopa wasabaukila pa cilu). bwa cishiminishi = beer offered to those assisted at the burial) and it is offered to the porters (abakonkele mu ishinda lya muntu ufwile = those who went to the burial). After some days. Then he spits on the nets (ukupala-mate = bless) and says: “Ifintu fiise bwangu bwangu ku masumbu. so the interior of the hut is sprinkled with this blood. priest of the hunt. After the purification ceremony they are free to return home. ifya kulya bantu filambalale panshi” (may the antelopes be caught quickly in our nets. literally: this is the hunt of the spirits of the forest). Some days after the purification ceremonies have been completed the relatives of the deceased arrange a ritual hunt since they with to know what caused the death of their kinsman. The ‘kapepa’. kapepa) give little boys three small branches. The witch horns (nsengo sha pandilwamo) and magical remedies (muti mumpulumpumpi) are attached are now stretched out and the hunt begins. When fixing these branches in the ground. The first antelope to be killed is considered the answer of the spirits to their prayer. As we have seen above in the incantations (kuume ntembo kutemba) the sex antelope or antelopes caught in the nets will determine the sex of the guilty person. strikes them with the handle of his axe and with a branch of one these trees. the assembled people take the dishes from the fire. Another is put where the nets are kept. . The ‘ubwali’ (mush) is cooked in the same way. The ‘kapalo’ takes a leg for himself. This is the ‘lupao’ (the offering to the spirits). Now all the hunters beat both the nets and the ground while saying: “Cilungile ca kwa kampinda na Mukonda” (may the divinities of the hunt favor us. The ‘kapalo’ (priest) throws flour on the beast’s head saying: “Nomba twaishiba uko mfwa yatulile” (now we know where the death has come from). The ritual hunt (ukusowe-banda. and that they may not touch the pot of death). One of these branches is stuck into the ground at the foot of a big tree near the exit from the village. and begin to eat. This is the ‘musapu’ blessing. All the family gather together in the hut and the men pour in the hot water (ukutubila) taking turns with the women. Do not mock me in my grief. This properly speaking is the ‘ulupupo’. poor me. namona nshiku. Roughly a month after the death the deceased person’s family prepares the beer called ‘ulupupo’. When the millet has germinated (imimena = germinated grain) it is dried and crushed by a ‘umunungwe’ (person of the opposite clan). Makes me very unlucky. A special calabash of beer called ‘umufungo’ is prepared for the deceased person (ufwile anwemo = that the dead person may drink). I have been lying down. But if the cemetery is far away. (The last line seems to be a Christian addition). the beer is thrown into the bush and the deceased will come there to drink it. Let me propitiate the spirits. or better still. the fermented grain is cooked over the fire. Akashitu akalaala maayo kalawama ngala (bis) Wilanseka akashamo ico uli na noko (nyina) Nani nobe ukayako ku nshila ya muyayaya. he empties the beer into the hole which communicates with the ear of the deceased. I am lonely (left alone) Let me cross my arms over my neck. you who are still with your mother Who will ever go onto the path without end. Here are a few: Nshinshimune mishimu. Along with the drinking there are ‘ulupupo’ songs. A child or nephew of the deceased pours this beer on the little anthill on top of the grave. The beer of the deceased (ubwalwa bwa lupupo. Umwana wa mfwilwa ekala mulukolo (lukungu) . Each one gives some millet (amale) which is put into the river to germinate. At the proper time the ‘ukushimpula umusunga’. nali nindala. Nalishingwa njikumbate ne mulanda. Kushala neka namona malwa. The head alone is kept as it is brought to the village and is given as food to the family of the dead person (e kulye nama ye banda = this is the meat of the hunt). ukupupa lupupo ceremony to honour the ‘new’ spirit of the recently deceased person). After this offering of beer to the deceased the people begin to drink what they call ‘ntengwe’ or ‘cinshinshi-cinshi’.The rest of the animal is divided among the other hunters. The grove where my mother lies is adorned with feathers. Sometimes the widower is bound and flogged. hoes etc are taken by the deceased’s relatives. But. and would cause the anger of the people. she puts two ‘utuinga’ (little pots) on the fire. To drive away the death (ukutamfya mfwa). Letako akase. Happy indeed is the man who. So people say of such a person: “E cilwa buko iciisa ulubansa nga lwabuta” (this is to fight the in-law who cames in a crowd). The ceremony differs according to the state of the woman who agrees to sleep with him. This ‘ulupupo’ ceremony is open to all. for then the reprisals would be really terrible.Nkumbu shaba. bound and scoffed at. The water from the ‘kalubi’ is thrown on the road along which the funeral procession passed. She is beaten. Widow or widower (muka mwilwa) Neither widow nor widower has any part to play in the funeral ceremonies because in mot cases they are considered the cause of the death of their partner in marriage. (Aitila amenshi mwi’shinda lya . clothes. After the widower has done the marriage act the first time with the young woman. If the woman chosen is unmarried: The ceremony lasts two days and it takes place in the village. She is reduced to begging (ukupula) until her destiny is known by revealing the degree of her culpability for the death of her husband. To marry again while under interdict would result in the death of the new spouse. We young chicks we shall always be lost. As she is haunted by the death of her husband she cannot re-marry. the husband must seek to have clandestine marriage relations for two days with a sister or niece of his dead wife. this ‘muka-mfwilwa’ (widow) is placed under an interdict. whether she is married or not. This applies also to the widower. Fwemisuusu ya nkoko twakulaalubaana. what in worse. One of the ‘utuinga’ is called ‘kalubi’ (fetish) and the other ‘icikota’ (the big woman). Both must drive away death. as a result of the incantations is not accused of sorcery or of being possessed by a bad spirit. They are filled with water and remedies (roots from the mubwilili). All her husband’s possessions such as grain bins with food go to the parents of the deceased. all the property of his wife such as ornaments. ‘She is haunted by the death in her body’ (aba ne mfwa mu nda). There is sadness. The lot of the widow is no better. Let us go and dig up mother where she lies. The widower: to drive away the death of his wife who haunts him. To refuse to take part would be interpreted as defaming the dead one. The child of the bereaved stays on the verandah. With the ‘umusunga’ (fermented grain) which is left over. Bring a small hoe. Akashule nyina ukwalaala. the ‘umunungwe’ (member of the opposite clan) prepares more beer which is called ‘cansula mabula’. he appeals any widow to help him. With her. to take . In this way he keeps in contact with the ceremony being performed within the house. (Kwongoloka mu mpanga = to slip away unobserved into the bush). They then say: “E wamupokela mfwa” (she has taken death away from him): “E wamutamfishe mwa” (she has cleared death away from him). and together remove it from the fire when the water is hot in order to wash themselves. It the woman chosen is married (umwanakashi waupwa) the problem is more difficult. As in the previous case the ‘akapalwilo’ (marriage pot) is put on the fire.) On the second day the widower and the young woman together place the ‘akapalwilo’ (marriage pot) on the fire. This is the definite bond of marriage. she is given to him in marriage. The widow (mukamfwilwa. this is to inherit arrows. When the woman washes with the lustral water (icikota) the man touches (strikes) her from behind on the shoulder with a piece of wood from the hearth. but there is a difference. e kufumye mifitalila ya mubiye = this is to take arrows. The woman gives him a medicine which he must rub on (ukufikina) himself. uwafwilwo mulume = whose husband has died): First of all there is the ceremony or ‘ukunwa amenshi’ (to drink water) which consists in giving the bows and arrows belonging to the dead husband to a nephew or grand nephew who is destined to replace his uncle by taking his name and performing his functions (e kutola amata. ukwiba amafwa’ (to steal the death). e mipyanine amupa no kumupa” (he marriage her.a spell falling upon anyone who cannot perform the ritual purifications. “A mupa. and ‘ncila’ . (Bamupa cishishi = he marries this next of kin in order to throw away the spirit and death). If her relatives agree.mucishi = she throws the water on the route to the grave. This married woman has to take the advantage of the absence of her husband to have extramarital relations. So. He goes outside and holds one of the poles of the house. ie they deposit the two ‘utuinga’ (pots) on the fire. nor must she approach or touch the fire (tutema) nor touch food (tepika) Moreover she must put a special medicine in her ‘kapalwilo’ (marriage pot) so as to avoid any evil effects from her adultery. “E wamupoka umupashi” (she has liberated him from the spirit of the deceased). They do as in the case of the unmarried woman. At the conclusion of this ceremony the man is free from the effects of the death and can marry again without any fear. for as she is married she naturally will incur the consequences of her adultery (amasho . but the widower must not look at it. On the second day they have the marriage act in the widow’s house in the village. This ceremony is given the name of ‘ukwiba mfa. It sometimes happens that the widower does not find a relative of his dead wife with whom he can free himself from the ‘death’. The woman goes home. This is the way of marrying in the ritual to remove death). Normally the first day’s encounter takes place in the bush. he first of all goes through the ceremony of ‘ukutamfye mfwa’. e myupile mu kupyana.death caused by her unfaithfulness). but for a full day she must not look at her husband (cilolela). . These sexual relations take place during the day. The married man with the consent of his wife puts one of her bracelets and her girdle (ninkamusha amasho = I shall not suffer the spell which results from not performing the ritual ablutions). but keeps contact through holding a pole of the house. The water is simply poured out. If the suitor appointed by the family is unmarried the ceremony to be performed is the same as that of the widower with an unmarried woman. On the second day. moreover the widow is inherited. But there are some differences. To get rid of the death from the widow is a ceremony called ‘ukupyana’. The ceremony is quite public and not in secret. Medicines are put inside. but not necessarily among the Bemba (** woman is often free to remarry as she likes). On the first night after he has performed the marriage act with his wife. they may not have matrimonial ablutions (ie kuteka akapalwilo). The widow. The lustral water is poured on the road to the cemetery. her liberator. Another way of putting this is: “E kubule mishingo (amata) ya munankwe” (this is to inherit the possessions and wife of the dead man). There are always several suitors who will offer themselves to free the widow from the death which has her in its grip. contact with the woman through the shoulders. When the suitor appointed by the family is a married man the ceremonies followed are those of a widower and a married woman. after sexual relations.away the bad things from one’s neighbor). It is only on the next day that both husband and wife perform the ritual ablutions together with the ‘akanweno’ (the marriage pot). All that follows is the same as mentioned above. Medicines are taken. But the ceremony finishes with a true marriage (amupa mu kupyanina = he marries her in performing the kupyana rites). When they are having sexual relations the door remains open (nganda yacenama). the ‘akapalwilo’ is put on the fire: the man goes outside the house. This ‘ukupyana mukamfwilwa’ has the same aim as for the widower: to rid of the taboos caused by the death by having sexual relations with the next of kin of the dead person. ie first day: the two ‘utuinga’ (little pots) are put on the fire. it lasts for two days. The during the course of the whole day may not touch the fire. who has been freed from the death (bamulile mfwa) in many cases continues to live with the man has delivered her. and it is followed in the hut of the widow. ie the ‘akalubi’ and the ‘icikota’. In neighboring tribes it led to polygamy. But they may only perform the marriage act during the day with the door remaining open for this is considered to be a ‘public concubinage’ or a tolerated polygamy. He then gives appropriate gifts to her. The married man now returns to his proper wife and gives her bracelet and girdle back to her. CONSANGUITY 1. ASCENDANTS IN THE DIRECT LINE OF BOTH MOTHER AND FATHER M = F M 8 | 9 10 | M = 4 | | M 2_ = F | 11 | F 5 M = F M 12 | 13 14 | M = 6 | | = F | 3 | 1 = F | 15 | F 7 third degree great grandparents second degree grand parents first degree parents children Terms: 1 and 2 are ‘umwana’ and ‘wishi’ (daughter/son and father) 1 and 3 are ‘umwana’ and ‘nyina’ (daughter/son and mother) 1 and 4 are ‘umwishikulu’ and ‘shikulu’ (grand-daughter/-son and grandfather) 1 and 5 are ‘umwishikulu’ and ‘nakulu’ (grand-daughter/-son and grandmother) 1 and 6 are ‘umwishikulu’ and ‘shikulu’ (grand-daughter/-son and grandfather) 1 and 7 are ‘umwishikulu’ and ‘nakulu’ (grand-daughter/-son and grandmother) 1 and 8 are ‘umwana icishikululwa’ and ‘wishi’ (great grand-daughter/-son and great grand-father) 1 and 9 are ‘umwana icishikululwa’ and ‘nyina’ (great grand-daughter/-son and great grand-mother) 1 and 10 are ‘umwana icishikululwa’ and ‘wishi’ (great grand-daughter/-son and great grand-father) 1 and 11 are ‘umwana icishikululwa’ and ‘nyina’ (great grand-daughter/-son and great grand-mother) 1 and 12 are ‘umwana icishikululwa’ and ‘wishi’ (great grand-daughter/-son and great grand-father) 1 and 13 are ‘umwana icishikululwa’ and ‘nyina’ (great grand-daughter/-son and great grand-mother) 1 and 14 are ‘umwana icishikululwa’ and ‘wishi’ (great grand-daughter/-son and great grand-father) .CHAPTER FIVE TECHNICAL QUESTIONS 1. A. Their traditional relationship in the blood line to the third degree is the same as parents towards their children. 2. 14 are ‘wishi’: ‘ifishikululwa abaume’ (great grand-father : great grand-son) 1. 14 are ‘nyina’ : ‘ifishikululwa abaume’ (great grand-mother : great grand-son) 1& 9. 12. 7 are ‘shikulu’ : abeshikulu abanakashi (grand-father : grand-daughter) 1. marriage is sometimes permitted with 4 among ordinary people. second and third degree is never permitted. Marriage between blood relations in the direct line in first. 10.1 and 15 are ‘umwana icishikululwa’ and ‘nyina’ (great grand-daughter/-son and great grand-mother) Customary law: 1. . 1. 6 are ‘nakulu’ : ‘abeshikulu abaume’ (grand-mother : grand-son) 1& 5. Where 1 is a woman. 15 are ‘nyina’ : ‘ifishikululwa abanakashi’ (great grang-mother : great grand-daughter). 10.& 5. Where 1 is a man. 6 are ‘shikulu : ‘abeshikulu abaume’ (grand-father : grand-son) 1. 11. 2.& 4. 3. B. 7 are ‘nakulu’ : ‘abeshikulu abanakashi’ (grand-mother : grand-daughter) 1& 8. and with 4 or 6 in the case of chiefs.& 8. 12. marriage is not permitted with ascendants who are in the direct line of the father (blood relation).& 9. Terms on the father’s side: 1 is ‘umufyashi umwaume’ (male parent) 1 and 2 are ‘wishi’ : ‘umwana umwaume’ (father : son) 1 and 3 are ‘wishi’ : ‘umwana umwanakashi’ (father : daughter) 1. DESCENDANTS IN THE DIRECT LINE OF BOTH MOTHER AND FATHER ___ 1st degree 1 ___ | M2 | M4 | F3 ___ _ | F9 _ | M6 2nd degree | F7__ 3rd degree | M8 | F9 | M10 | F11 | M12 | F13 | M14 | F15 1. 15 are ‘wishi’ : ‘ifishikululwa abanakashi’ (great grand-father : great grand-daughter). 13. 13. Terms on the mother’s side: 1 is ‘umufyashi umwanakashi’ (female parent) 1 and 2 are ‘nyina’ : ‘umwana umwaume’ (mother : son) 1 and 3 are ‘nyina’ : ‘umwana umwanakashi’ (mother : daughter) 1& 4. 11. marriage can sometimes take place with 5 among ordinary people. Customary law: 1. Where 1 is a man. . ASCENDANTS IN THE COLLATERAL LINE OF BOTH FATHER AND MOTHER F 10 M M M F 11 12 13 14 | ____________ ____________ | F M M = F F M 4 5 6 7 8 9 /_____\ F 1 M 2 3 M 15 3rd degree 2nd degree 1st degree 1. Marriage cannot take place between ‘ifishikululwa’ (great grand children) because traditionally they are sons and daughters. The relatives who give this girl to the chief in marriage say: “Bamusubila ku mfumu” (they give her in trust to the chief). All other categories as above. a) If this ‘munyina’ is a man: 1 and 2 are ‘ndume’ + ‘nkashi’ (brother : sister) 1 and 3 are ‘munyina’ : ‘munyina’ (brother : sister ie child of uncle or maternal aunt) 1 and 4 are ‘umwanasenge’ : ‘nyinasenge’ (nephew : maternal aunt) 1 and 5 are ‘umwana’ : ‘wishi mwaice’ or ‘mukalamba’ (nephew : paternal uncle) 1 and 6 are ‘umwana’ : ‘wishi’ 1 and 8 are ‘umwana’ : ‘nyina mwaice’ or ‘mukalamba’ 1 and 9 are ‘umwipwa : ‘nalume’ (nephew : maternal uncle) 1 and 10 are ‘akamwanasenge’ : ‘nyina senge mukalamba’ 1 and 11 are ‘umwishikulu’ : ‘shikulu mwaice’ or ‘mukalamba’ 1 and 14 are ‘umwishikulu’ : ‘nakulu mwaice’ or ‘mukalamba’ 1 and 15 are ‘akamwipwa’ : ‘nalume mukalamba’ b) If this ‘munyina’ is a woman: 1 and 2 are ‘munyina’ : ‘munyina’ 1 and 3 are ‘nkashi’ : ‘ndume’. Where 1 is a woman. 1. There exists the custom of ‘ukunwa amenshi’ (described above page 104). Terms: 1 is ‘munyina’ (plural bamunyina) ‘munyina umwaume’ = brother. 2. and also with 5 and 7 in the case of chiefs. 3. C.3. ‘munyina umwanakashi’ = sister. there is no marriage between blood relations in the direct line. This granddaughter (5 or 7) umwishikulu) now takes the name of ‘mwishikulu-nkashi’. 1. Where 1 is a man. DESCENDANTS IN COLLATERAL LINE OF BOTH MOTHER AND FATHER ____________________________________ | | | M2 1 F3 1st degree ____|____ | | M4 F5 ___|___ ___|___ M F M F ____|____ | | M6 F7 ___|___ ___|___ M F M F ____|____ | | M8 F9 2nd degree ___|___ ___|___ M F M F 3rd 10 14 18 degree 11 12 13 15 16 17 19 20 21 1. Where 1 is a woamn. 2. D. Terms: a) Where 1 is a man: 1 and 2 are ‘munyina’ : ‘munyina’ (or ‘ndume-nankwe’) (brother) 1 and 3 are ‘ndume’ : ‘ndume’ : ‘nkashi’ (brother : sister) 1 and 4 are ‘wishi’ (mwaice) : ‘umwana mwaume’ (father ie paternal uncle : son ie nephew) 1 and 5 are ‘wishi’ (mwaice) : ‘umwana mwanakashi’ (father. Customary law: 1. numbers 11 and 15: With regard to chiefs they say: “They put their sister in the care of the chief” (e kutila: “basubila nkashi ku mfumu”). there can be no marriage with blood relations who are ascendants in the collateral line. she may be given in marriage to a great uncle. ie paternal uncle : daughter ie niece) 1 and 8 are ‘nalume’ : umwipwa mwaume’ (maternal uncle : nephew) 1 and 9 are ‘nalume’ : ‘umwipwa mwanakashi’ (maternal uncle : niece) 1 and 10 are ‘shikulu (mwaice) : ‘umwishikulu mwaume’ (grand-father : grand-son) 1 and 12 are ‘shikulu’ (mwaice) : ‘umwishikulu mwaume’ (grand-father: grand-son) 1 and 11 are ‘shikulu (mwaice) : ‘umwishikulu mwanakashi’ (grand-father : grand-daughter) 1 and 13 are ‘shikulu’ (mwaice) : ‘umwishikulu mwanakashi’ (grandfather : grand-daughter) 1 and 18 are ‘nalume umukalamba’ : ‘akepwa kaume’ (great maternal uncle : nephew) 1 and 20 are ‘nalume umukalamba’ : ‘akepwa kaume’ (great maternal uncle : nephew) 1 and 19 are ‘nalume umukalamba’ : ‘akepwa akanakashi’ (great maternal uncle : niece) .2. singular umufyala). Customary marriage law: Marriage between ‘cousins’ who call themselves brothers and sisters are never allowed. 4 : 5 : 6 : 7 : 8 : 9 ‘abafyala’ (cousins) traditional marriage permitted. ____________________ _____________________ | | | | | | (nasenge)F M M F F M(nalume) 3 4 1 = 2 5 6 ___|___ ___|___ ___|___ ___|___ ___|___ . These ‘abafyala’ are children of a brother and a sister on either side. In other words the children of the maternal uncle (nalume) are ‘abafyala’. Those of the paternal aunt (nasenge) are also ‘abafyala’. But children born from a brother and sister are ‘abafyala’ (cousins.1 and 21 are ‘nalume umukalamba’ : ‘akepwa akanakashi’ (great maternal uncle : niece) 4 : 5 : 6 : 7 are ‘bamunyina’ (brothers and sisters) no marriage is possible. This means that children born from two brothers are ‘bamunyina’ (brothers and sisters).4 : 5 are ‘abafyala’ (cousins) This means that children born from two sisters (** although we call them cousins). Marriage between ‘cousins’ who call themselves ‘abafyala’ are allowed and even frequent in both collateral lines (** this in order to re-group and stregthen the family). b) Where 1 is a woman: 1 and 2 are nkashi : ndume 1 and 3 are munyina : munyina (nkashinankwe) 1 and 4 are nyinasenge : mwanasenge mwaume 1 and 5 are nyinasenge : mwanasenge umwanakashi 1 and 8 are nyina mwaice : umwana umwaume 1 and 9 are nyina mwaice : umwana mwanakashi 1 and 10 are nyinasenge mukalamba : kanasenge kaume 1 and 12 are nyinasenge mukalamba : kanasenge kaume 1 and 11 are nyinasenge makalamba : kanasenge kanakashi 1 and 13 are nyinasenge mukalamba : kanasenge kanakashi 1 and 18 are nakulu (mwaice) : umwishikulu mwaume 1 and 20 are nakulu (mwaice) : umwishikulu mwaume 1 and 19 are nakulu (mwaice) : umwishikulu mwanakashi 1 and 21 are nakulu (mwaice) : umwishikulu mwanakashi 6 :7 : 8 : 9 are ‘bamunyina’ (brothers and sisters) 6 : 7 : 8 : 9 . 2. They may marry. | | M F 7 8 : _ : abafyala | M 9 : | F 10 | M 11 | F 12 | M 13 | F 14 | M 15 : bamunyina | F 16 : : abafyala 9, 10, 11, 12, 13, 14 are bamunyina (brother and sister) : no marriage is possible. 7, 8 and 15, 16 are ‘abafyala’ of all the above numbers ie 9, 10, 11, 12, 13, 14, so marriages are possible. 5. 2. AFFINITY a) Affinity in the direct line. M = F M = F 3 4 5 6 |_____ M = F _____| 1 | 2 _______ | _______ | | M7 F8 1. Terms: 1 and 2 are ‘umulume’ : ‘umukashi’ (husband : wife) 1 and 5 are ‘shifyala’ : ‘shifyala’ (son-in-law) 1 and 6 are ‘shifyala’ : ‘nafyala’ (son-in-law : mother-in-law) 1 and 8 are ‘wishi’ : ‘umwana’ (father : daughter) 1 and 7 are ‘wishi’ : ‘umwana’ (father : son) 2 and 3 are ‘nafyala’ : ‘shifyala’ (daughter-in-law : mother-in-law) 2 and 7, 8 are ‘nyina’ : ‘umwana’ (mother : son/daughter) 2. Customary law: No marriage can take place as we have here the ‘ubuko’ (amako) customs (see above). In case a widower who has a son (or a daughter) marries a widow who also has a daughter (or a son) no marriage is allowed between these children. b) Affinity in the collateral line = brother or sister-in-law (bukwe) 12 _______|_______ | | | 11 _______|_______ | | | 2nd degree F3 | 7 M4 | 8 M1 F2 F5 | 9 M6 | 10 1st degree 2nd degree 1. Terms with regard to 1 (a man): 5 and 6 his ‘bukwe’ 6 is often given the ‘bukwe’ of ‘umwaume munankwe’ (male friend). 9 and 10 are his ‘abana bukwe’ (children of brother or sister-in-law.) 11 is his ‘shibuko’ or ‘nabuko’ = the father or mother of the step-sister (** these last terms might be dialectal but are not Bemba. A mubemba will call these people ‘shifyala’ and ‘nafyala’). 2. Terms with regard to 2 (woman): 3 and 4 are her ‘bukwe’, 3 often takes the name of ‘umwanakashi munakwe’ (female friend). 7 and 8 are ‘abana bukwe’ (** dialectal, same remark as at 11 above). 12 is ‘shibuko’ or ‘nabuko’ = father or mother (in-law). (** dialectal, see remark at 11 above). 3. Customary law: Intermarriages of affinies are frequent, above all in cases of ‘ubupyani’ (succession) and impotence. Affinity too often results in clandestine between ‘abana bukwe’ (children of in-laws). ‘Ba cufi’ (brothers married to sisters) are: a) two brothers married to two sisters b) the spouse of a sister-in-law and the spouse of a brother-in-law. Thye cannot intermarryas they are ‘amako’ ie forbidden to speak to each other. 5. 3. MARRIAGE LAWS Summary of customary marriage laws both with regard to consanguinity and affinity. 1. With regard to ordinary people. a) Consanguinity in the direct line: First degree: marriage is always forbidden. Seconde degree: marriage is not permitted in either ascending or descending line ie between grand-son and grand-mother. Though it’s rarely permitted between grand-daughter and grand-father. b) Consanguinity in the collateral line: First degree: marriage is never permitted. Second degree: marriage is often allowed ie between ‘bafyala’ (some cousins). Third degree: marriage is often permitted, for instance between ‘mpokeleshi’ (substitue niece) given in marriage by the wife to the husband the wife is old. c) Affinity in the direct line: marriage is always forbidden. d) Affinity in the collateral line: First degree: with a living relative of the marriage partner marriage is completely forbidden. On the death of the marriage partner ‘bupyani’ (marriage performed with relative of the dead person by right of inheritance) is very frequent. Second degree: marriage is very frequent, for instance ‘mpokeleshi’ (see b above); ‘kuupe mpali (polygamy). Third degree: marriage is also very frequent. N.B. An individual wishing to marry a particular person among his kinsfolk, may not marry the daughter of that person, but only a niece or grand-daughter. 2. With regard to senior chiefs. a) Marriage in the direct line is never allowed ie first degree of consanguinity or affinity (there can be certain special exceptions). b) In all other cases modesty does not prevent the chief from marrying whomever he wants. Note: the majority of people prefer to marry outside the near family (outside the clan) but within the tribe. 3. A. MATRILINEAL DESCENT The totems of the Bemba is a practical way of reckoning one’s blood relationship. A child is born with two totems, but it belongs only to one, the totem (clan = umukowa) of its mother. In other words the Bemba are matrilineal. Thus people of the same blood through their mother. (umwina mfula) M = F (umwina ngandu) ________________|________________ | | M ( = F) (M =) F ngandu nkonde nsofu umwina ngandu |______ _______|__ | | | | (F=) M F (=M) M F (=M) kashimu nkonde nkonde ngandu ngandu ____|____ | | M F Marriage within the clan or people of the same maternal totem is not permitted. SUBSTITUTE WIFE (MPOKELESHI) a) Among ordinary people: F3 M4 ___|___ ___|___ | | | | M7 F8 M9 F10 __|__ __|__ __|__ __|__ M F M F M F M F 17 18 19 20 21 22 23 24 M1 = F2 M5 ____|____ ____|___ | | | | M11 F12 M13 F14 __|__ __|__ __|__ __|__ M F M F M F M F 33 34 35 36 25 26 27 28 F6 ____|____ | | M15 F16 __|__ __|__ M F M F 29 30 31 32 The husband (1) of the woman (2) may take a substitute wife after his woman is unable to bear him any more children. But exogamy. A Mubemba can marry a Mubisa or even a European girl. is permitted. the couple must together atone by offering ‘to the nuptial bed’: they toss beads on it saying: “twapwishanya nshiku” (we have put bad luck to an end). especially among chiefs. B. Chiefs often have exogamous marriges in the form of treaties with other tribes. 3. C. Marriages between people of distant tribes also take place but people disapprove of such unoins. This is called ‘ukufulishanya imishingo’ (to exchange girdles). However family quarrels frequently lead to a quick divorce. EXOGAMY AND ENDOGAMY Marriage within the tribe (tribal endogamy) is the general rule. “E kuupa bwino. These have their importance only for marriage and succession. Should this happen and misfortune befall the home. the husband alone would make the offerings. marrying people from other tribes. This substitute wife ‘mpokeleshi’ may be taken from the following women: . it is to marry cross cousins). Should the child die. or only very rarely. Such marriages are taken seriously. Exogamy is thus the general rule.ngandu In the same family there are many totems. Marriage between two people who belong to same totem on the father’s side not oppose any tribal law. ‘Umwina nsofu’ (a person belonging to the elephant totem) can marry a woman belonging to another totem eg ‘umwina nkonde’ (the banana totem). 3. e kuupa pa bufyala-bufyala” (this is to marry well. c) Grand-niece (26. According to custom. b) grand-daughters (34 and 36) ‘beshikulu’. 26. It is forbidden for those who have married a relative to marry the daughter of that relative. second degree on the collateral line. she is a blood relation. N. or is not yet grown up to womanhood. Chiefs do not experience shame (insoni) and so. 20.B. This is consanguinity in the direct line.B. It sometimes happens that the ‘mpokeleshi’ has not yet reached the age of reason. second degree.) b) His niece (14). the man cannot marry any of his other relatives because they are considered to be his own daughters ie 10 or grand-daughters 24. So. N. These are blood relations in the direct line. 30 and 32 are called ‘abeshikulu ku mwanakashi from woman’s side). 30 or 32). “Ukuupa umwishikulu wa mulume lubali lwa mwana mwaume” (to marry a grand-daughter on the side of his own son). (Mwana senge = daughter of the paternal aunt). his brother’s daughter. there is affinity here. 28. they may marry: a) two sister (2 and 5) ‘nkashi inankwe’.B. second degree. (Umwishikulu ku nkashi inakwe uwafyelwe ku mwaume (7) = grand-daughter of his sister born of the man 7. affinity in the collateral (indirect line to the third degree. first degree. c) great nieces (18. This is affinity in the collateral line. This is third degree of consanguinity in the collateral line. They may also marry a grand-daughter (22). 24. for a substitute wife. b) Among notables and chiefs: The rules laid down for people of importance follow those already indicated for ordinary people with these exceptions: Certain people may marry a grand-daughter (34) born from their son (11). d) a niece (16) ‘umwanasenge’. This is affinity in the collateral line in the second degree N. where a person has married 5 or 16 it is expressively forbidden to marry 14 and 32. 22. He may not marry his grand-niece (28) because ‘as he (the man 1) having married the mother he may not marry her daughter’ but only the niece or granddaughter of this woman. third degree on the collateral (indirect) line. and 30) ‘beshikulu’.a) Grand-niece (18). Here there is both consanguinity and affinity in the collateral line to the third degree. . N.3. 3. according to the law of succession. second degree. a successor must be found for her. The general rule: Marriage place with people who are not related. whether he is married or not. . ‘LUMBWE’ (CONSORT OF A QUEEN) Great chieftainesses do not marry properly speaking. ‘abepwa’: the partenal uncle may marry his maternal niece (mwanasenge).B. This would be the paternal niece or great niece. Such is the case of Chitimukulu and Nkula became Chitimikulu he inherited Chiti’s first wife (mukolo) and married the daughter of this woman. This would for her. Rather they choose a consort to their liking. The princess may also have two or three lovers as well. Marriage is sometimes permitted among relatives: ‘abafyala’: the son of a maternal uncle can marry the daughter of a partenal aunt or the son of a partenal aunt can marry the daughter of a maternal uncle. There are two cases where two chiefs have married a mother and daughter (by succession = ubupyani). Minor princesses chose for consorts persons belonging to the family. 2. They can marry their grand-daughters born from either their sons or daughters. D. the new husband should be the brother of the deceased. Should the consort displease the princess he will be sent away. They may marry three natural sisters from one family. This is direct consanguinity. When this consort dies. Even in the case of the death of the princess herself. b) Among chiefs: Chiefs marry or less as they wish. 2. They often simply bring this consort to the royal hut (kupakata mu kasaba = to pay respect in the royal hut) without any marriage ceremony. This in polyandry. It sometimes happened in the past that the consort was put to death after he had given the princess several children. 3. Children of such a union are princes taking the totem of their mother. first degree. This is direct affinity. IMEDIMENTS TO MARRIAGE: (SUMMARY OF ABOVE WITH SOME ADDITIONS) a) Among ordinary people: 1. The partenal grand-father may marry his martenal grand-niece (mwishikulu). E. This in first degree affinity in the collateral line. 1. or a nephew born from the deceased’s sister or from a grand-son of the deseased man’s sister. They are Mutambanshiku and Nalibanda. SUCCESSION . He calls his uncles and aunts ‘brothers and sisters’ and he calls his younger brothers and sisters. When the ceremony is completed the widow or widower is freed from the death of his or her partner in marriage (bamupokele mfwa.1 . The ceremony consists in performing the marriage act with the next of kin of the deceased by the widow or widower. INHERITANCE OF A NAME.’ This heir is chosen from a blood relation of the deceased.M -------------------.INHERITANCE (UKUPYANA) Properly speaking ‘ukupyana’ is a ceremony performed on two consecutive days in order to remove the death (kutamfye mfwa). 3. The heiress will wear on her arms a bead bequeathed by the deceased and she will assume the role of aunt or great aunt. A niece or grand-daughter is chosen who will take the name of the deceased. Usually the heir is a child. G. 3. So.F3 ___|___ ___|___ . | | | / M F M____________/ |_______________________/ The ‘ukunwa amenshi’ (to drink water) means ‘to inherit the name of a family chief. bamupokela umupashu = to take away his spirit).’ The ‘bukaulu’ is a royal relationship which stems from the affinity of the children. He also takes the name of the deceased (atola umupashi wakwe = he takes his spirit). usually his nephew (son of his sister) or his great nephew (the son of his niece).a widow: M1 = F2 -----------------. Even more than this the heir enjoys the same role as the deceased with regard to the family. as well as his cousins.’ This ceremony of ‘ukunwa amenshi’ takes place for women. children born from a chief’s sister-in-law are ‘kaulu’ to children born from a chief and a commoner. At the ceremony of ‘ukunwa amenshi’ he is anointed with oil and given presents as well as the bows and arrows of the deceased (acindika mushili = he respects the soil).F ----------------------M _____|_____ _____|_____ / | | | | / M F F M ---------./ the scheme is inversed _|_ ___|___ / for a woman. F. ‘nephews and niece or sons and daughters. especially those given in marriage to a chief. Those who may perform these ceremonies are the following: Bupyani .‘Kaulu. The reason behind this ‘ukunwa amenshi’ ceremony is to preserve in the family the honor given by the chief to an ancestor such a ‘mushika’ (minister of the chief) or the honor given to a woman for being his ‘umukolo’ (his first wife). (UKUNWA AMENSHI = TO INHERIT ANOTHER’S NAME) M ------------------------. ie the taboos resulting from the death and to make it possible to remarry. he is obliged to do the ceremony with any widow. ‘bukwe’ or the maternal niece (4) born from her brother. The contract exists only between the latter and the father-in-law. The widower sometimes may find difficulty in obtaining a female relative of his wife who will consent to the ‘bupyana’ (to chase the death away). 3. Let us note well that Bemba girls are dignified and independent. but not 5.a widower: this may be number 1 in reverse. my opinion is that we must look at African marriages as follows: a) The consent: Indeed the young girl is handed over to the man. the daughter of the paternal aunt. b) Error: There might be an error regarding the unity and indissolubility of marriage in African marriages. H. (** summarized and reworded by us. otherwise one must judge by the outward signs of consent given. In the case of a widow. Thus the tacit consent of the girl is sufficient.| | F4 = M __|__ | | F6 M F7 | | F5 = M __|__ | | F8 F9 This may be a sister-in-law (3). I do not intend to settle the dispute. is no difficulty in finding a candidate. They are not slaves. She may be grand-niece 7 or 9. If she does not openly show her inner disapproval one must accept that the marriage is valid. neither are they given as slaves to their husbands. This is called ‘kupyana cishishi’ (the spirit and death of the deceased is thrown into the receptacle for them). N. since the young girl is simply given to the man. If a girl dislikes the boy. the ‘mwanasenge’. If she openly refuses marriage we must consider the marriage as being invalid. Their arguments were that there is no reciprocal contact between bride and bridegroom. but not 6 or 8 who are grand-chidren of the man (beshikulu ku baume). . This simple or involuntary error does however not invalidate a marriage.2 . she would be quick to find some way out. The second argument was that customary marriages can in theory and practice be dissolved. Morever both fiancé and fiancée have known one another for years and certainly knows one another’s mind. VALIDITY OF AFRICAN MARRIAGES (Personal notes).) Some years ago missionaries doubted the validity of African marriages. However. The case is different if one of the parties positively refuses one of the essential qualities of marriage. So. Bupyani .B.  marriage outside the tribe: Such marriages are sometimes considered as null by people ……… Conclusion: One must consider all African marriages as lawful (I do not use the word ‘valid’ as it connotes the idea of a thing executed with proper formalities. except in the case of the pauline privilege (** when one of the married people converts to the Faith). Marriages between brothers and sisters (first degree collateral line of consanguinity) are universally banned.  impotence of the man: If a physical inability to have normal sexual relations is witnessed on the day of marriage and is proved to be permanent. the marriage will not take place. As for sterility or inability to beget children. Nevertheless girls might be given in marriage before the age of reason. . especially those laid down for a marriage in the Catholic Church). Each case has to be studied on its own merits by us missionaries.  marriage bond: In customary law a previous marriage bond does not prevent a second marriage (** when divorce has been pronounced).c) Impediments: Customary marriage knows of natural impediments:  age: No one will marry a girl if she is nubile. it does not invalidate a marriage (** but it will lead to divorce).  consanguinity: Strictly speaking only marriages between parents and children are against a universally accepted law. Marriage can be allowed (** as among the Bemba) between cross-cousins (second degree collateral line of consanguinity). Lubushi 22 February 1934. and probably also between grand-parents and grand-children (first and second degree direct line of consanguinity). Such marriages are validated when a girl becomes conscious of her position and consents to stay on. Church law upholds the first bond.