Baessler-Archiv: Baessler-Archiv, 46/47=71/72.1998/99

Anthropos, 51.1956

Bibliographische Daten

Zeitschrift

Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714814

URN:: urn:nbn:de:kobv:11-714814

Persistenter Identifier:: BV044347945

Titel:: Baessler-Archiv

Untertitel:: Beiträge zur Völkerkunde

ISSN:: 0005-3856

Erscheinungsort:: Berlin

Verlag:: Reimer

Erscheinungsjahr:: 1910

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

Zeitschriftenband

Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-711540

URN:: urn:nbn:de:kobv:11-711540

Persistenter Identifier:: 1501143206107

Titel:: Baessler-Archiv, 46/47=71/72.1998/99

Erscheinungsjahr:: 1999

Signatur:: LA 1255

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Magical Statuettes and Their Accessories 287 find the one who out of hatred is ill-treating this sick person. Go after him until he lets the person free.” As medicine the roots of kilemba nzan (Gardenia Jo vis) are mixed with a raw egg and given to the patient to drink, while the eyes are treated with the pepper from the iyalu. Often a sick woman will hang her beads or bracelets around the statue to prevent the return of the sickness. The most important function of mboya, however, is to protect the head of the clan and his subjects against the baloki and other enemies. If the owner himself would injustly kill or harm others or “suck their blood” or “eat the flesh of their dead bodies”, mboya would go against him 29 . VI. Nkalagasa and Mufu These are statuettes similar to mboya, but of smaller size. Some call them mufu (“dead”), others give them the less provocative name of nkalagasa, which means “servant” or “messenger”. Much ingenuity is revealed in the astonishing variety of substances — unusual pow ders and particles from the bodies of wild animals — which are placed in the holes made in the belly and head of the statuettes, or into the many pouches and pockets attached to the outside or to the underside of the skin coverings (cf. fig. 10). Cock feathers, miniature bows and arrows and axes, cartridges filled with gunpowder, sticks for scourg ing, ropes and iron rings, alarm bells, etc. belong to their warrior outfit. One can even find symbols of sun and moon, cut in tin, hanging on their necks. These signify that they are ready at any time, day or night, to go out to fight for and protect their owner against his enemies. Many a chief or elder has his enemies, often elders of the same clan ; they are his rivals, en vious or even defiant of his position. Nkalagasa and mufu, together with mboya, are his most power ful protectors against the occult attacks of these enemies, and therefore much feared by the baloki 30 . The difference between nkalagasa and mufu is not clearly defined. Many say that nkalagasa are 29 Some other informants, however, say that the baloki themselves keep mboya as powerful protection against each other. 30 The belief in witchcraft and magical powers that cause harm and death, has taken deep roots among the people. In the past, whenever somebody died an unex pected death, it was the rule to ask the nganga ngombo the name of the one who '‘killed” him. If someone of the same family or village fell under suspicion, the accuser would go to see him, fire a gun and tell him that he was the one who killed his brother. The one so accused would naturally deny it and be asked to prove his innocence through Fig. IT. Nkalagasa

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fullscreen: Anthropos, 51.1956

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