Notes On The Folklore Of The Fjort

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Notes on the Folklore of the Fjort (French Congo). - Richard Edward Dennett - Google книги

We usually ship by Royal Mail, and we will only ship to certain countries by "International Standard" formerly "Airmail". List this Seller's Books. Payment Methods accepted by seller. Home Dennett, R. Condition: Very Good Soft cover. Save for Later. Introduction by Mary Kingsley.

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Five plates. Brown boards with black lining and gilt titling. Small embossed library stamp on the title page, and old corner crease on the ffep, otherwise in very good condition. From the Quillo river, north of Loango, to the River Loge, south of Kinsembo, on the south-west coast of Africa, and as far almost as Stanley Pool in the interior, this kingdom is said to have extended.

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My remarks refer chiefly to the KaCongo and Loango provinces: that is to say, to the two coast provinces north of the great river Congo or Zaire. The religion or superstition of the Fjort, as well as their laws, can easily be traced to their source, namely, to San Salvador, the headquarters or capital of the great Fumu Kongo.

Their legends describe how Fumu Kongo sent his sons KaCongo and Loango to govern these provinces; and their route can be traced by their having left what you call fetishes at each place where they slept. These fetishes are called Nkissi nsi, the spirit or mystery of the earth, just as the ruler or nFumu is called Fumu nsi, the prince of the land or earth.

Together with these two sons of Kongo called Muene nFumu or, as we should write it, Manifumu , the king sent a priest or raindoctor, called Ngoio. Even to this day, when the rains do not come in their proper season, the princes of KaCongo and Loango send ambassadors to Cabinda or Ngoio with presents to the rain-doctor, or, as they call him, Nganga.

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Loango, KaCongo, and Ngoio are now all spoken of as nFumu nsi; and their existence is admitted, although, as a matter of fact, their thrones are vacant, and each petty prince, or head of a family, governs his own little town or towns. Each little town or collection of towns or better perhaps each family, has now its patch of ground sacred to the spirit of the earth Nkissi nsi , its Nganga nsi, the head of the family, and its Nganga Nkissi charm or fetish doctor , and its Nganga bilongo medicine-doctor or surgeon.

In all the Fjort legends that treat of Nzambi she is spoken of as the "mother," generally of a beautiful daughter, or as a great princess calling all the animals about her to some great meeting, or palaver; or as a poor woman carrying a thirsty or hungry infant on her back, begging for food, who then reveals herself and punishes those who refused her drink or food by drowning them, or by rewarding with great and rich presents those who have given her child drink. Animals and people refer their palavers to her as judge.

Her name also is used as an ejaculation. Nkissi nsi is the mysterious spirit that dwells in the earth. Nkissi is the mysterious power in herbs, medicines, fetishes. The missionary is called a Nganga Nzambi.

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This alone proves, I think, that the natives consider Nzambi, the earth, as their deity; and when once the missionaries are convinced of this fact it should be their duty to protest against the use of the word Nzambi as the equivalent to the white man's God. The word they must use is Nzambi Mpungu, or perhaps they had better make a new word.

Notes on the folklore of the Fjort (French Congo).

Mpungu, or mpoungou, is the word used by the Fjort to mean gorilla. This should delight the heart of the evolutionist. But mpounga has the signification of something that covers. There are, however, no gorillas south of the Congo, and in the Ntandu dialect mpoungou has the signification of creator or father. And we must remember that this religion came from the south of the Congo.

Upon the sacred earth in each village or family a small hut or shimbec is usually built, where the family fetish is kept.