At the Back of the Black Man’s Mind

AT THE BACK OF THE BLACK MAN'S MIND

Richard Edward Dennett

Preface

THE object of this little work is twofold. In the first place I wish to show that, concurrent with fetishism or Jujuism, there is in Africa a religion giving us a much higher conception of God than is generally acknowledged by writers on African modes of thought. And, in the second place, I am anxious to make clear the vital importance of the kingly office to the African communities. This concurrence of fetishism and a higher religion is nothing new, and as our knowledge of primitive and degenerate people increases it will probably be found to be quite common, if not the rule. Traces of ancestor worship and fetishism have in all ages been found among the Israelites, especially among those of the northern kingdom; this is abundantly proved, writes Professor Fr. Hommel in his Ancient Hebrew Tradition Illustrated by the Monuments, by various passages in the Old Testament literature, but it is no more an argument against the concurrent existence of a higher conception of the Deity than the numerous superstitious customs and ideas still prevalent among the lower orders of almost every civilised country of the present day are arguments against the existence and practical results of Christianity."

The lasting effect of missionary effort in Africa must depend to a very great extent on the grasp the missionaries are capable of obtaining of this higher conception of God which the natives of Africa in my opinion undoubtedly have, and the use they may make of it in manifesting God to them as the one and only true God, and not merely the white man's God.

The work of the government of the natives must also be greatly simplified if once the importance of the kingly office is recognised. Their higher conception of God cannot be separated from the kingly office, for the king is priest as well. Rotten and degenerate as an African kingdom may have become, its only hope of regeneration rests in the purification of the kingly office and of the ancient system of government attached to it. I say ancient advisedly, because it seems to me that during the last few centuries Africa has been having a very bad time of it, and anarchy and usurpation have been busy upsetting older and purer customs. The disorganisation of the indigenous political fabric gives so great an opening for political adventurers of a cunning type to step in that the government of the country through the natives., on so-called native lines, becomes almost an impossibility for a foreign government.

However humble this contribution to the better understanding of the working of the African mind may be, it is hoped that it may be accepted as an attempt to uplift those who are not already above personal and petty prejudices to the possibility of crediting the Africans with thoughts, concerning their religious and political system, comparable to any that may have been handed down to themselves by their own ancestors.

In giving to this work the title of At the Back of the Black Man's Mind, I rather wish to imply that I should like to get there than to assert that I have actually solved all the problems that lie concealed there. If I have not succeeded, at any rate this study of the kingly office in West Africa will at least, I hope, draw attention to this matter and throw so much light upon it as may guide others to more complete success in the near hereafter.

Things are moving now in West Africa, and a greater number of people are taking an intelligent interest in the country since the late Miss M. H. Kingsley's great books first drew crowds of her admirers to study African problems. Miss Kingsley used to say that West Africa wanted advertising, and she advertised it, and created a public for us. And this should be remembered by those who, coming after her, when our knowledge of the country has ripened, are apt to lay stress upon trivial errors in detail, forgetting the vast amount of general information she gave to the world about the country. How tireless she was in encouraging others less gifted than herself to add their mites of knowledge to her large collection of facts many can testify, the writer among the rest. It is only right and natural, therefore, that he should in the first place wish to record his sense of gratitude to her and her memory.

In the second place he desires to place on record his sense of obligation and thanks to the African Society, the Anthropological Institute, and the Folklore Society for having in the first place published in their journals parts of the following notes, and for now giving him permission to reprint them in book form.

He is also grateful to Mr. Cowan, of the firm of Messrs. A. Miller Brother and Co., and to Dr. A. G. Christian and Mr. M. H. Hughes for allowing him to reproduce many photographs of Benin City and people taken in the first place by them.

Finally, he thanks Mr. N. W. Thomas, the anthropologist (and here his readers will possibly also join him), for having cut out a lot of irrelevant matter and so reduced the present volume to a handy and readable size. When the writer thinks of his patience in wading through the MS., and his forbearance in leaving what remains of it, he feels that nothing that he can say or write will adequately express his gratitude.

TO MY FATHER

THE REV. R. DENNETT, D.C.L.

Chapter 1. Luango And The Bavili

Discovery of the Kongo. -Subsequent History.-The Bavili. -Phonetics.- King of Luango.

A FEW NOTES ON THE HISTORY OF LUANGO (NORTHERN PORTION OF KONGO COAST). ¹

WE owe the discovery of the Kongo ² to the enterprise of Prince Henry the Navigator, fourth son of John I., King of Portugal, and grandson of Edward HL, King of England.

Diego Cão, by royal edict dated 14th April, 1484, was commissioned to extend the explorations on the coast of Africa, and he discovered the Kongo River in 1484. The native name for this river is Zaili, Zairi, or Zaidi, and it was so called as being the way of the spirit, or personality of love and knowledge. The name, of course, was given to it long before it was discovered by Diego Cão, and as part of the Fiote religious system, as we shall learn later on. It must not be supposed that the river was called by this name because the missionaries of old came that way and taught the natives certain trades. The spirits of all rivers in this part of Africa are supposed to teach the Fiote some lesson.

The first expedition arrived at San Salvador in 1491. One hundred years later we have a list of the provinces of the King of Kongo's immediate kingdom, given to us by Pisafetta on the authority of the hermit, Duarte Lopez.

The first mention of Luango is of a comparately late date, i.e., 1663, when Christianity was first brought there by Father Ungaro. The stay of this missionary was quite a short one.

Father Jerome Merolla da Sorrento, 1682, says that he never heard there was any Christian Prince in the kingdom of Angoyo (Kabinda), that country having been always inhabited by a people extremely given to sorcery and magic. But Barbot, who must have touched at Luango about the year 1700, says English was spoken in Kabinda at that time and that the blacks were all Christians.

When the history of Luango and Kakongo by the Abbé Proyart (Paris, 1776), is brought up to date, much use should be made of the old trade books with their accounts of the sale of slaves and trade with the captains of sailing vessels who were in the habit of giving the princes credit and making remarks in these books. Father T. Derouet has collected a great number of facts in this way, and I hope may soon follow up the work of his famous predecessor, thus filling up the interval between the time of the tree climbing missionary age and the present-shall we say-intellectual one?

Then the old books of copies of correspondence of the firms of the British African Merchants, Taylor and Laughland, and those of Messrs. Hatton and Cookson, would throw light on the following period, when merchants had settled establishments.

But while missionaries and explorers have come and gone, it is an interesting fact that the only constant associates of the inhabitants of the country during the last century were the traders, so that when Mr. Stanley and M. de Brazza rediscovered and brought these parts once more within history, they found the traders long established.

The history of European political influence on the Kongo does not go back half a century. The most important dates are the following.

In 1873 the German West African Expedition settled in Chinchonso, a place in the county of Samanu, in the kingdom of Luango.

In spite of the work of Du Chaillu, Bruce Walker, the Marquis de Compiegne, and Monsieur Marche, the Ogowe River remained unknown until in 1874, when M. de Brazza began his interesting labour in that part of Africa.

1875.-In 1875 De Brazza expressed his anxiety to open up the Ogowe.

1877.-In 1877 Stanley arrived in Boma.

1878.-The Comité d'Etudes du Haut Congo was formed in Brussels.

1879-1882-De Brazza's voyage to the Kongo viá the Ogowe to Brazzaville was carried out, and treaties were made with the chiefs of Alima and Ntamo. In 1882 De Brazza declared the only practical route between the coast and Brazzaville to be viá the Kuilu River.

1882, November 30th.-The famous Makoko treaty was ratified by the French Parliament.

1883, January 10th.-De Brazza was appointed Commissionnaire du Gouvernement de la République Française in West Africa.

1883.-Return of missionaries to Luango.

1884, April 23rd.-Colonel Strauch, on behalf of the African International Association, gave France the famous droit du préférence on the Congo State.

1885, February 5th.-France, by a treaty with the African International Association (nascent Congo State), gave up its pretensions to the left bank of the Lower Kongo, and obtained the cession of the territories Niari Kuilu. February 14th.Portugal, with the mediation of France, concluded a treaty with the African International Association.

1885, February 26th.-Berlin Act was signed by which the district of Congo Français was acknowledged as French.

Since which time this part of Luango under French rule, and no longer managed by its native rulers, has passed through a somewhat troublous time.

The Bavili, or inhabitants of Luango, occupy the coast of Africa between the Mayumba river north and that of the Chiluango river south, that is the land about latitude 5°11'30". So far as we know these people have not been subject to any great raids, like those of the Bayaka, or the people of the Congo south of that river. This may be owing to the protection given to them by the belt of forest that divides their country on the east from the country of the Bakunia and Bayaka. There are traditions of wars between the Bavili and Bacoxi, the people of Kakongo, when, the), say, the Bavili went in such crowds to Kakongo as to have dried up its rivers in the crossing.

It is only by their Bakici baci (dealt with in Chapter XI.) that traces can be found of the provinces having once been under one King, but the King of Kongo is still looked upon as their spiritual head in a far-off kind of way, and their system of government is the same. Even when the first missionaries made their appearance in Africa, both Kakongo and Luango acted as if they were independent kingdoms.

The BAVILI are part of the FJORT, FIOTI, or FIOTE tribe, which in its turn is a section of the great BANTU race. Although FJORT is the name by which these people of Kongo are undoubtedly known to-day, Consul Roger Casement informs me that that is not the name by which they are called by the people of other tribes in the interior, and the distinguished African trader, Mr. C. Sanders, tells me that the older Portuguese traders informed him some twenty years ago that the word FJORT or FIOTI was simply a corruption of the Portuguese word FILHOTE meaning, as nearly as I can translate the word' in English, young rascal, that is to say the termination OTE gives the word FILHO or son a disparaging sense. If Mr. Sanders is correct then Monseigneur A. H. Carrie's FIOTE is the nearest approach to FILHOTE, the O in the Portuguese alphabet having much the same sound given to it by Mr. Bentley in his KONGO alphabet, i.e., as the O in the French word corps. If on the other hand the word is a KONGO one (and undoubtedly it is used for the English word little ), then it might be derived from the words FIA or VIA, to plant, and UTA, to bear, meaning the propagator in opposition to VIANGA, the creator.

In the following pages, to enable the reader to catch the native sounds as nearly as possible the writer will use the vowels as in the Italian, and the consonants as in English, with two exceptions, -AW, i.e. for the O sound, as in corps, and X for the sound TCHI, or Monseigneur Carrie's K. This X or TCHI sound must not be confused with the SH or X sound of Mr. Bentley. For instance, Mr. Bentley spells ZINA, a name, XINA, but XINA or TCHINA in the BAVILI dialect has the signification of law, a thing forbidden, totem, abomination, while XINA the verb, is to dance. The prefix KI in the Kongo, finds its counterpart in XI (TCHI) in the XIVILI, and this I presume is why Monseigneur Carrie has manufactured the sign K. We have this TCHI sound very nearly in the English word church (XURX) which the Scotch call KIRK, and there being no EKS sound in the XIVILI, and a sign being wanted for the TCHI sound, I think I am right in using the letter X for it rather than the new sign K.

With these brief introductory remarks we may pass to matters more closely akin to the subject of the book-the kingly office in Luango.

Battell visited Luango in about the year 1603, and for the short time that he was in the province, gathered much information about the King and native customs which stands good even to this day. Among other interesting facts he mentions the -name of the last King, ie., Gembe (now written NJIMBI).

MANILUEMBA, the present Maluango elect, about whom we shall have much to say, took the place of MANIPRATI, who was deposed by the people for having killed his own daughter for refusing to cohabit with him. Maniprati had succeeded Mani MAKIWSO, who was the Maluango elect, and Nganga NVUMBA, when the French first took possession of the country in 1883. The title NGANGA NVUMBA is a priestly one, given to the Maluango elect upon his accession, and one that he retains until the coronation ceremony completes the burial rites of the NTAWTELA or deceased MALUANGO, when he becomes the crowned MALUANGO.

NIANIPRATI was the last crowned Maluango, and the ZINGANGA NVUMBA preceding him were MANI MAKAWSO MASONGA, MANIMAKAWSO MANAWMBO, MANIMAKAWSO MATUKILA of KONDI, and MAN'ANAWMBO, none of whom were crowned. MANI YAMBI became MALUANGO, as did his predecessors, MANIPUATI Of XIBANGA and Maluango TATI of KONDI, who they say succeeded Maluango NJIMBI.

Maluango PRATI is said to have died some fifty-five years ago, so that if this list of rulers be complete, eight of them filled in the time intervening between 1603 and, say, 1860, giving them each an average reign of thirty-two years, and this appears to the writer too great an average, though some native princes reign for a very long time. He is inclined to think that either the list is incomplete or that the NJIMBI referred to by the natives is not the same as the one mentioned by Battell.

The French took Luango in 1883, in MANIMAKAWSO'S time, but they naturally enough, not knowing much of the history of the country, never considered it well to crown him officially. Had they done so and aided him to assert his kingly authority over his provinces and vassals the French to-day would have been in possession of a well-ordered province. As it happened, at the Berlin Conference, 1884, Maluango's rights were ignored, and part of his kingdom added to Portugal, just as part of Kakongo's province was given to the Congo Free State. Then the Government seemed too busy in developing its Upper Ubanghi and Sangha provinces in the direction of the Nile and Lake Chad to devote any serious attention to this part of their rich colony, so that Luango and the Lower Kongo provinces of their enormous possessions have been neglected. After some time they caused MANILUEMBA to be elected, and appeared anxious to administer the country through native channels. In the meantime, however, they had created a class of natives who might be termed atheist, or who at any rate were unfaithed, and they, and the general state of anarchy in which the country finds itself, will certainly make the task of the Government no easy one.

Early in 1898, the Administrator summoned Mamboma and the other princes of Luango to the residence, and informed them that it was their desire that a Maluango should be crowned, and the native régime, under the Government's protection, be restored. The choice of the people fell upon Maniluemba, nephew of Maluango Prati; and- Mamboma and the princes went to him to ask him if he would accept the throne. Hearing of this, I determined, in the interest of Folklore, to go and interview the king-elect.

Chapter 2. Election Of A King In The Kongo

My Residence in West Africa. -journey to Lubu.-The numbu- tree. -Meeting with Maniluemba.-His fetishes. -Return journey. -Election of Maluango.

IT is now necessary for me to say something about myself, which may serve as an excuse for my venturing to write at all on the rather complicated problems which in the following chapters I shall endeavour to elucidate.

I commenced studying the natives' habits and custom in the year 1879, and, after some eleven or twelve years, had progressed so far as to perceive, first, that there was still much to learn, and, secondly, that I should only be able to learn that if I could confine my studies to a definite section of the Bantu people and become very intimate with them. Thus far I had picked up scraps of information about the people in the Kongo and south of it; for the future it seemed as if the rest of my life were to be spent in Luango among the Bavili people. I restarted my studies then about the year 1892, and in the year 1897, by the help of the Folklore Society, published Notes on the Folklore of the Fjort. Then I was fortunate enough to meet with some very intelligent natives who were willing to help me in these studies on the Bavili, among whom was Maniluemba, the King-elect of Luango, and the following pages are the result.

At the time of his election I was in Luango; and to see him I had to proceed to Ndembuano.

Turning my back on the sea I first made my way to Lubu, or Mamboma's town. Here on a hill facing the Roman Catholic Sisters' Mission, stand two mighty baobab trees ( nkondo). When the people of Buali (Maluango's capital) have brought the coffin containing the body of the defunct Maluango to XIENJI the people of Lubu throw shells at them and chase them away. Then taking charge of the body, they and Mamboma bury it near to the above two trees.

As we passed through the village of Zulu, we cast a last look at the sea and the pretty Bay of Luango, with its lighthouse at Point Indienne. Just beyond the point, on the way to Black Point, one can see the wood that contains the sacred grove of Nymina; and nearer to Luango may be noticed the tall mangrove trees that mark the grove sacred to Lungululubu. We next crossed the Xibanda valley, and came to a place where once a town stood, called Ximpuku. Looking north from this place we noted upon the crest of the opposite hill the grove sacred to Mpuku Nyambi, while to the south, and not far from our standpoint, a minor grove, spoken of as the offspring of Mpuku Nyambi, topped the hill. This grove is called Xilu Xinkukuba, and is near the linguister Juan's town. Then 14 or 15 miles south, behind Black Point, near to the River Ximani and the town of NVUxi, stands the grove of Xivuma, and as many miles north, at Xissanga upon the sea coast, is situated the grove sacred to the double personages Nxiluka and Xikanga; while far away to the north, on the ruddy cliffs behind Konkwati, 60 miles from here, is the grove called Xinjili.

We made next for the huge numbu-tree situated at the village of Bitoko. Bitoko must be more than twenty miles from the sea, yet the huge numbu-tree can be distinctly seen from the deck of a passing ship as a dark spot in the horizon. We dived down into the valley of the Lubendi river, climbed over the hill and plain of Monga Matondi, where once a robberchief of that name had his town, and soon afterwards arrived at the town belonging to the Prince Mabukenia, called Luvwiti. Here we learnt that Mamboma and the othe, princes had just returned from a visit to Maniluemba, and that the latter had accepted their invitation to fill the vacant throne of Maluango Prati.

Maniluemba, they told us, had left Bitoko for Ndembuano, a town still further east, just at the time when the French Government was busy requisitioning carriers for the famous Marchand Nile expedition. They naïvely said that he was a man of peace and did not wish to have any question with the white man.

For miles and miles had we seen that numbu-tree. When we were on the top of Monga Matondi it looked as if it were just on the hill where Xiswami, the ivory-carver, has his village, and when we arrived there we found it was still two hours from us, on the summit of the Bitoko hill. We slept at Bitoko, and I do not think I shall ever forget the place, which is stamped upon my memory by the recollection of the wondrous sunrise I witnessed there. The neat little village rests on the top of the hill a little to the south-west of the wood in which the numbu-tree towers above the palms and other trees. The morning mist seemed to hang heavily over the wood, while the great sun, twice magnified, shot up behind it, and the tall grass, covered with a sea of spiders' webs loaded with dew, which, rocked in the morning breeze, quickly lost its glistening pearl-like beauty. But as we marched down into the valley of the River Xisabu the grass was still wet enough to soak us through and through before we reached the swamps and shady waters which it took us fifteen minutes to cross. At length we gained the high land again where Ndembuano's scattered shimbecs lie hidden among palm and mango-trees.

We found Maniluemba (Pl. II) wandering about, with his little fetishes, Ntéu and Nkubi , in his hand; and wearing his Bicimbo (a kind of sash of iron boat-chain) over his right shoulder and fastened under his left arm. Protected in this way, whoever dared to wish him harm would have been killed by these fetishes, who would divine their very thoughts. When Maniluemba had greeted me, he went within the fence of rushes (called Lumbu ) that guards the privacy of his wives, to put his coat on. Coming out again, he caught me examining a little hut close by, which he called nzo ngofo (house sacred to the marriage fetish ngofo ). The copper bracelet Lembe ³ hung heavily upon his wrist. Maniluemba is humpbacked and short in stature, but he possesses a rather fine Jewish cast of face; and he is a bit of a dandy evidently, for the ends of his moustaches were strung through the hollow centres of two amber beads. In the middle of his forehead, from his hair to his nose, ran a line in red chalk, flanked on each side by a white one; while from his ears to his eyes similar marks nearly completed his fetish toilet. On either car he had placed a white chalk mark, while a string with a charm attached to it was worn as a kind of necklace. He wore a waistcoat and an overcoat with a velvet collar, while a fancy cloth hung on his belt around his waist, and in front of this his nkanda ndéci (a skin). ⁴

I placed my offerings before him and congratulated him upon his election, and (while his people chased fowls) we had a long and interesting talk, and I took his photograph. Then he gave me his pipe to smoke, and shook me by the hand, until his heavy marriage bracelet fairly rattled against his bony wrist; and as I was leaving he presented me with the result of his people's hunt, namely, three fowls, and bade me go in peace.

Upon my return journey, after passing the town of Ximoko, I came to a place in the grassy plain marked by the sacred tree Nkumbi (Pl. II). Here the Maluango elect is received by the princes upon his first official entrance upon the sacred ground (Xibila) set apart as the residence of the Kings of Luango. ⁵

The place where this tree rears its stately head in lonely glory is called Xibindu bindu Xibukulu lu mpilo. Xinkumba means a maiden, and the natives tell me the place, and the tree Nkumbi, takes its name from the fact of some royal maiden having arrived at womanhood there. Man and woman together may not cross this Xibindu (valley); the man must go first, and when he is well across the woman may follow him. At Boa Vista there is another such Xibindu, and should a man and a woman cross these places together, they will be punished by having no children. So much for the tree at the entrance of the sacred ground. As we leave it upon the road to Lubu (Maluango's burial-place) there stands a Nsexi tree, once a market tree, beneath whose scanty shade the corpse of the defunct Maluango is placed, awaiting the meeting of the people, whose duty it is to carry it to Lubu for burial. Here the little valley is called Xibindu bindu ku Ximonika na Buali, the valley of the last look at Buali (Maluango's town). As we neared Luango we were struck by the great beauty of a deep valley that runs from the foot of the steep cliff upon which