Some Ngoni words And Their Meaning Taken Down by A Werner in 1894 Among The Maseko Ngoni

In a list of Zulu words as used by Chekusi's Angoni, which I took down at Ntumbi (West Shire District) in 1894, I find the words amaqanda (eggs), isixwembe (a wooden ladle), and licansi (a mat), all written with a k, subsequently corrected to c. This is more probably because my ear failed to discriminate between the clicks, than because my informant (a very intelligent old woman, who had lived for a long time at Chekusi's kraal, but, I think, was not a Zulu by birth) pronounced them alike; but it is possible that, in the course of their northern wanderings, the Angoni have reduced the three sounds to one. M. Edouard Foa (Du Zambeze au Congo Francais, p. 74) says that Mpezeni's people called the head-ring (isigcogco) chijojo, which looks as though they had substituted/(probably the French sound as in jeune is intended) for the soft dental click gc; but it is also possible that M. Foa (or his Mang'anja boys, if he did not get the information direct,) failed, like myself, to catch the click.

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A White Missionary's Take On The British War on Maseko Ngoni and Killing of Gomani I

By Miss A Werner, British Central Africa.

The Angoni, also called Mazitu, or Mavitu, are an offshoot of the great Zulu nation. It appears that their ancestors revolted from Tshaka at the turn of this century, and gradually fought their way northward, probably incorporating with themselves a great part of the conquered tribes. The name Angoni is applied to a great number of people who are pure Mang’anja, as being vassals of the red Angoni. They have adopted a few Zulu words into their language, and learnt to use the shield and assagai, which, in the wars of the quite superseded the Mang’anja bow, and almost equally so the rubbishy firearms imported by traders I do not propose to trace thewanderings of the Angoni,or the history of their raids. Constant references to them, under the name Mazitu (or Mavitu),¹ may be found in Livingstone’s “Last Journals ” and in Youngs “ Search for Livingstone,” and "Mission to Nyasa.”

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Some Interesting Observation By a Sympathetic Missionary Observer on the Language and Manners of the Maseko Ngoni in 1894

By Miss A Werner, British Central Africa.

The Angoni Zulu are like their congeners in the south, a fine, manly, warlike race. Dr. Elmslie says of Chekusi’s people, “There are now no Ngoni among them, and their language is Nyanja” (ie Mang'anja), but I think this is too sweeping. Certainly, in 1894, I saw and talked with an old woman from Chekusi’s kraal,who knew Zulu; and I was given to understand that the language was still spoken by some of the older headmen.

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The Stabbing of Shaka and Ndwandwe War that Led to the Movement of The Ngoni and Others From Zululand

by A.T Bryant, a Missionary in Zululand and Natal 

The evening was come, and brought an agreeable transformation of the scene. The bright variegated gaiety of the day had now become set in a background of jetty darkness, and, lit up by the lurid glow of bonfires of dried reeds, presented a weird and fascinating study in light and shade. It was a serenade in which the great chief was himself taking a part. Suddenly a terrifying shriek rent the air; and the fires went mysteriously out! The multitude was plunged in darkness, and confusion reigned supreme. Shaka the Terrible, Shaka the Divine, had himself been stabbed! Verily now hath come the end for many there present. What shall be done? The gathering wrath must be appeased somehow, else unhappy are they whose misfortune it must be to have to come near the wounded despot; for, says the adage, the wild-beast bites those who approach it. Now, the enemy whom Shaka just at that moment had uppermost in his mind was the Ndwandwe king, Zwide, whose power had not yet been broken and whose adherents, under Sikunyana, were even then threatening the

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SONGS OF IZANUSI (DIVINERS)

From: Songs of the Ngoni People by Margaret Read 1937

When trouble or sickness attacked the Ngoni their first act was go to the isanusi and ask him to divine for them the cause of the trouble. There were several grades of izanusi, from those in " private practice " to those consulted by the chiefs in big state affairs and in time of war.

The first of these songs is an initiation song of an isanusi. The second refers to a very old prophecy among the Ngoni that their final downfall would " by way of the sea," and which they interpreted as the coming of the Europeans. The next two songs (3 and 4) are those of a famous isanusi called Manyonkolo Camango, and the second one reflects the general despair at his death. The last two (5 and 6) I took from an old isanusi who still practises his art.

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SONGS OF INQWALA

From: Songs of The Ngoni People by Margaret Read 1937. When describing their songs and dances the Ngoni say " We had many beautiful dances but the best of all were those of inqwala." This took place in February at the time of the first ripening of certain crops, and seems to have a first fruit and fertility ceremony, as well as a general gathering of the tribe. These inqwala songs could be sung only at the time of the ceremony which lasted about one month. Before the inqwala was announced, and after it had been declared closed, no one could sing inqwala songs on pain of death. The ceremony was abandoned so long ago that most of the songs are forgotten, and the meanings of the fragments which are remembered are not at all clear. In this selection the third song refers to the invasion by the Ngoni of the Bemba country, and the fourth to the village of the father of Zwangendaba where the inqwala was danced.

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Native Characteristics, Customs, And Beliefs (Mainly Angoni)

From the book, 'Wild Life In Central Africa' by Denis D. Lyell  published in 1913

(From the moderator:  Please watch out for 18th and 19th century European biases and contempt of african traditions and lifestyle. )

Most noticeable characteristics of the natives—Internecine war in olden days —Witchcraft and the things it can do—A strange custom with children —Boiling water ordeal—Charms against death—Dead returning in the shape of animals—Digging up corpses—Cooking children of enemies— Names given to commemorate events—Old name for the Angoni race— Distribution of the Angoni tribe—Marriage customs—Women workers Polygamy defended for natives—The " White Father's" Mission— Strange legend about the Angoni trek—Putting not-wanted people out of the way—Strange custom to get a case heard—Kindness of natives to others of same tribe—Superstitions about planting crops—Hardihood under painful wounds—Bible not suitable for natives—Untruthfulness of natives—Civilisation not beneficial to natives—Fondness of hunting and meat — Natives good servants — Patience with natives best — Atrocities practised by natives—Mild justice inadequate at times—Love of children — Natives as soldiers—Adaptability in learning quickly— Liking for music—Cruelty to animals—Splendid porters—Staunchness at times—Mission boys—Missions discussed—A strange custom with pigeons—A funny native woman—Old Mpseni—Peculiar ideas with regard to births—Child murder—Impossibility of natives reasoning as do Europeans.

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PRAISE POEMS OF THE MASEKO AND JELE NGONI

By Margaret Read.
Excerpt from 'Songs of The Ngoni People'.

Praise songs of chiefs and great men are so well known in South Africa that it is unnecessary to explain them at length here. In Nyasaland the Ngoni are unique in possessing praise songs, some of which go back seven or eight generations. These praise songs are today " chanted " on state occasions before the chiefs, and the tradition persists of handing them on. The izibongo, or praise songs proper, belong to a group of songs which have no music but which are " chanted " in a kind of recitative, which only a few people know how to do. Other songs in this group are the izithokozo or thanking names, and the izigiyo which the warrior shouts when coming forward in his own solo dance during the umgubo dance. All people who have any claim to distinction possess izithokozo and izigiyo, but the izibongo appear to be only for chiefs of the royal house and a few other distinguished nobles whose houses in the past were near to, if not actually, royalty.

There are certain features in these praise songs to which it is worth calling attention in order to make comparisons with the similar group of songs in the south. In the first place, the phrasing and the words of the praise songs of the line of Paramount Chiefs vary in different districts. In Mwambera's country for example, one "pattern" of praise song is heard in Ekwendeni, another in Elangeni, in each the pattern being standardised unless a very brilliant umbongi or praiser added a phrase from his own isifua. In the second place sarcastic or even insulting remarks are sometimes found in praise songs. I am told they were permitted because no one could possibly believe them, "that is, it was, a form of high praise to say ludicrous things about a chief which could not be true. In the third place, some of the praise songs were " telescoped," praises of an earlier chief being included in those of a later one. As however this is the first time any of these praises have been recorded in writing, this " telescoping " may be a fault of the recorder.

I am including here four sets of praise songs, in three of which there are alternative forms. It is interesting to see what a degree of variation was reached, and it may be possible in comparison with praise songs in the south to find out some principles of composition of these praise songs with their variations. It may be on the other hand that, "the spirit bloweth where it listeth," and isifua must have its way, and eloquence its own poetic licence.

The arrangement of the sentences will be familiar to anyone who has listened to praise songs. The beginning of each sentence (marked with a capital letter) is on a high note, generally rallentando, and the notes descend to the end of the sentence, and are held again on the last note.

(I) Ngoni : " Izibongo zikaNgwana¹ kaGoqweni "

Bayethe baba !

Bayethe Nkosi !

Bayethe Gumethe !

Inkosi yelizwe lonke

Wena umzukhulu kaNgwana, kaGoqweni

Wena kaSongobe zamakhanda, kuyâmbatha amashoba ezinyamazana.

Wena wadabuka kwaShaka ebenkundla zitha, amachamani ngesidaba soluthuli.²

Wena wakwaMdladla uBanjwa, oBanjwa ngaMasokani.

Umzukhulu kaNaNqongwane³kaGoqweni

Wena okwenda okumnyama.

Wena osilo sabantu.

Wena ingudlangudla⁴inkunzi yamalanga.

Owaphuza ubende lwezinkomo.

Owabekwa ndawonye nezintaba.

Liyasha, liyasha ungenampendulo.

English : " Praise of Ngwana son of Goqweni."

Hail father !

Hail Chief !

Hail Gumethe !

Chief of the whole country.

You the grandchild of Ngwana son of Goqweni

You the son of Songobe of the military villages, clothed with armlets of wild animals.

You who came from among Shaka's people. Shaka who was the milking place of his enemies, the calf skin for the kilt of Lutuli.

You of the Mdladla who was captured, who was captured of Masokana.

The grandchild of Na-Nqongwane daughter of Goqweni. You whose marriage had sad omens.

You the wild beast of the people.

You the biggest of all other bulls.

You who drink the blood of cattle.

You who wast placed together with the mountains.

The sun is blazing, is blazing, and you do not answer.

(2) Ngoni : " Izibongo kaNgwana, kaGoqweni noGoqweni."

Wena owajub' imithi wajub' imiyomo⁵

Wena ontethe vuyana wahlom' izinsiba zezintethe.

Owaya phansi wakhwela phezulu, wayokuthabath' inkwenkwezi yokusa.

Hamba wena lokhu bakwalakho, uyokuthabatha amashoba ezinyamazana: ezinkomo anombeyebeye.⁶

Wena ukumbuyana umyandana wakadeni.

Kuyehla wayehla ndawonye nezintaba.

Wena wasel' ubende⁷bezinkomo.

Wena waqhamukana naboShaka, uShaka kaMbelebele.

Wena waghamukana naboNyathi ekaMashaane : eladuma lasibekela.

Izinkomo ezapheya ngamaganyazana.

Wena wadabukana⁸ naboMzilikazi

Wena wadafiukana naboMpakana kaLidonga

Wena wadaBukana naBoNdwandwa.

English: "Praises of Ngwana son of  Goqweni and of Goqweni."

You who cut the trees and who cut the mouths,

You the locust, who fixed in your hair the feathers of the locust.

Who went below, and climbed up, and went to bring the morning star of the dawn.

You go, since you are rejected ; you go and bring the armlets of wild animals ; those of cattle will be much disputed.

You who remember the fault of long ago.

In descending, you descend together with the mountains. You who drank the blood of cattle.

You who separated from the people of Shaka, Shaka of Mbelebele kraal.

You who separated from the people of Nyathi the son of Mashobane ; it thundered, it was cloudy.

Thou resemblest cattle which were finished by wolves.
You who originated with the people of Mzilikazi.

You who originated with the people of Mpakana son of Lidonga.
You who originated with the people of Ndwandwa.

(3) Ngoni : " Izibongo zikaGomani kaTshikusi."

Bayeth' nkosi

Wena umzukulana kaGwaya

Wena umzukulana kaNgwana

Umabanda tshembuzi tshenkomo tshinombalo
Wena owadla muntu lapha kuboNgala.

English : " Praises of Gomani⁹ son of Tshikusi."

Hail Chief

You the grandchild of Gwaya

You the grandchild of Ngwana

One who carries a goatskin shield, because he knows a shield of cow skin brings envy¹⁰

You who ate a man there among the Ngala people.

(3) Ngoni: "Izibongo zikaZwangendaba¹¹ kaHlatshwayo."

UZwangendaba omnyama ngabomu ophik' eziyakhanya
Obej' amehlo wabej' imiyumo

Ophuz' ingazi zamanye madoda

Indima azilingani nabakwazi kulima

Ivila elidl' amabele okulinyelwa

UMcethuli wezigodo nasekhaya uyacethula nakubafo uyacethula
Owel' UZembezi ngezinyawo

Bath' UZembezi aluwelwa luwelwa ngezinkonjane zimadada
Ohlangane ngengwe emahlabeyeni

Wathi ingwe izongiyamuyeya kanti ingwe izith' ezinye
Nango, nango, umbonaphi?

Umbon' emagumeni abonina.

English : Praises of Zwangendaba son of Hlatshwayo.

Zwangendaba whose intention it is to be black, whose wings are shining

Red as to the eyes¹² and red as to the lips.

Who drinks the blood of the other men.

The plots (which he hoes) are not equal to those of the people who know how to hoe.

An idle man who eats grain which is hoed for him.

Clearer of the stumps (which are in his way) ; at home he is clearing them¹³, and in the enemy country.

Who crossed the Zambezi by foot.

They say the Zambezi is not crossed, it is crossed by swallows like ducks.

Who has encountered a leopard on his left side¹⁴.

He said : the leopard will help me whereas the leopard is some enemies¹⁵.

There he is, there he is, where do you see him ?

You see him in the fences of his mothers.

(4) Ngoni: "Izibongo zikaZwangendaba kaHlatshwayo."

UZwangendaba omnyama ngabomu ophike kwakhanya.

Muka simuke wena owaliwayo

SingaNtungwa siyishashazi lapha abantu bafa ngokhulaphaya.

Ngqaba dlan' abantu shiy' izinkomo.

Ngqaba kuLushwana kwaba uluthuli.

Nango, nango Bambonaphi ? Bambon' emagumeni abonina. 

Mathukuthela zaluke namathole.

Iqili elikhulu elega amaseko ezinyanga.

Ngenyuko ngaza ngazazu ulubombo.

Siyenzwa ngenkani inkulu yaManqumayo.

Uyabona amalembe akuhlalele amalembe angalembel' ukulinywa.

Wakubon' inkotha wadladlama.

Wakubon' udonga wafaka unyawo.

Yena owashaya amanzi ngomshiza kuZembezi.

Owakhumhul' inkomo zabalunjana.

English : "Praises of Zwangendaba son of Hlatshwayo."

Zwangendaba whose intention it is to be black¹⁶ who denies it to be light.

Go away, let us go, you the rejected one.

We are like a man of the Ntungwa¹⁷, a fat one; there the people die as fat ones.

Ngqaba you must eat people. Leave the cattle.

Ngqaba son of Lushwana there was confusion.

There he is, there he is, where do they see him ? They see him in the fences of his mothers.

One who is angry because the cattle have gone with the calves. 

His great cunning overcomes the magic stones of the doctors.

I have gone away until I have seen Lubombo Mountains.¹⁸

We are suffering on account of the great dispute with the Nqumayo¹⁹ people.

You are seeing the hoes which are waiting for you, the hoes which cannot be used for hoeing.

He saw it, the short grass, he was biting it hastily.

He saw it, the ditch, his foot slipped into it.

He who divided the water with a stick at the Zambezi. 

He who remembered the cattle of the Balunjana.

(5) " Ngoni : Izibongo zikaHlatshwayo²⁰ kaMagangatha"

UGubazi ngokwambath' ingubo enzima

Umanunk' onjengokaLongqola

Umkhulana ngokubiz' ezizzweni

'Sandla saphath' inkomo zaphalala

EzikaNdlembe ngezikaNdlembe wakuboMfekane

Bathi ubuhlalu kabulingani entanyeni

Ingani kobodade babo buyalingana

English: " Praises of Hlatshwayo son of Magangata."

Gubazi by putting on a black robe

Who smells like the son of Longqola

Who is great by calling the tribes

The hand that touched cattle and they multiplied

Those (cattle) of Ndlembe, they belong to Ndlembe of Mfekane 

They say the beads do not fit on his neck

Whereas on the necks of his sisters they are fitting.

(6) Ngoni: "Izibongo zikaHlatshwayo kaMagangatha."

UHlatshwayo omfishane anganyatheli ingubo

Ingani abade bayazinyathela

Inyama idliwa ngemikwa yamazembe

Ingadliwa ngezinsungulo ibolile

Hlatshwayo isihlahla esibenyana kulllatshwayo waMandulo 

Utshani wentongoza awushi nokusha, usha nyasisitheka usha using' intonteya.

English: " Praises of Hlatshwayo son of Magangata."

Hlatshwayo the dwarf one²¹ who cannot trail his cloth 

Whereas the tall people trail their cloths

Meat eaten with knives of axes

If it is not eaten with forks it is rotten

Hlatshwayo whose bodily vigour is finished off compared with Hlatshwayo of former times²²

Grass of deep red colour is not burned with burning ; it burns very slowly; it burns drop by drop.

Below is a video of Ngoni languages praises for Inkosi yamakhosi Gomani IV

Footnotes

1.uNgwana was leader of the Maseko group of Ngoni when they left the South. He is the great-great grandfather of the present Paramount Gomani.

2. The meaning of this phrase is very obscure and is just a guess.

3. Na is the honorific prefix for important women in Gomani's country, taken from Chewa.

4. This is obscure too but the meaning is said to be " grazing,"

5. Probably imiyonzo yempi = advance guard of the army.

6. Armlets of cattle would involve taking cattle, someone's property, and would cause dispute. Wild animals no one can lay claim to.

7. Ubende is really cooked blood, but I am told that it is used here poetically for uncooked blood igazi.

8. I am not sure whether ukudabuka is used here in its meaning of " to originate " or " to break away." Either is common usage.

9. This was the father of the present Paramount Gomani.

10. In dividing a cowskin for making shields a more honoured person receives the- right hand side. Hence disputes arose when chiefs gave skins for shields A goat skin is not divided

11. Leader of the Jere group when leaving the south. Great grandfather of the present Paramount Mwambera.

12. He was said to have blazing eyes like a man who smokes hemp.

13. Refers to his way of getting rid of rivals and those suspected of witchcraft.

14 The vulnerable side.

15. A possible reference to Basa who killed Zwangendaba's wives.

16. This may be a reference to the well-known black skin of the Jeris, sometimes jeered at by certain lighter skinned families.

17. Considered to be a superior people.

18. Meaning quite obscure uLubombo (= Lubombo Mts.) is said to be fontanel 

19. Zwidi Nqumayo was Paramount Chief of the Ndwandwe; even the Jeres were under him.

20. Was father of Zwangendaba

21. He was known to have been a dwarf.

22. A reference to his alleged impotence.
    

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MOURNING SONGS AMONG THE NGONI

By Margaret Read
Sources: Songs of the Ngoni People

There are no real mourning songs of the Ngoni as singing and dancing were not part of the burial rites except at the death of a chief, though at subsequent funeral rites, some months later, it is customary to dance ingoma. The first one is sung to the igubu and is obviously a woman's mourning for her husband. The second I heard a woman sing at tl:e burial of her grandmother, and she said her grandmother had taught it to her. Many other igubu songs are in reality mourning songs.

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POISON ORDEAL ON A ROYAL SCALE (CHIKUSE AND MWAVI) 1880s

A chapter from the book, 'After Livingstone: An African Trade Romance' by Fred L.M Moir, founder and director of The African Lakes Corporation Ltd (Now known as Mandala Group of Companies whose headquarters was and is still in Blantyre, Malawi.)

TRIAL by ordeal is practised by many kinds of primitive peoples. The common form among East Africans in our time was mwavi, bark poison. If a man or woman were accused of any crime or misdemeanour, protestations of innocence were usually accompanied by an offer to drink mwavi. Among natives near our stations it was often resorted to, usually at night, lest the white man should interfere and insist on investigations and a proper trial, with examination of witnesses.

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Note on the Tribes in the Neighbourhood of Fort Manning, Nyasaland1

Author(s): CAPTAIN C. H. STIGAND, Royal West Kent Regiment

Source: The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol.39 (Jan. - Jun., 1909), pp. 35-43

Published by: Royal Anthropological Institute of Great Britain and Ireland

NATIVE TRIBES.

THE chief tribes in the neighbourhood are:-(a) Angoni, (b) Achewa, (c) Achipeta, (d) Achikunda, (e) Asenga; and more distant:-(f) Akunda, (g) Awemba, (h) Awisa, (i) Swahili, (j) Ayao, (k) Atonga.

There is one Swahili village, the chief being an ex-Askari,² and some Swahili among the Askari from the lake shore at Kota Kota. Since the arrival of the Angoni and the consequent wars, the tribes have become rather mixed. The section of Angoni who settled here under Mpeseni have occupied chiefly Asenga and Achipeta country. For instance, Mponda, an Achewa chief, used to have his village under the west side of Mchenje, and held out in a fortified village against the Angonii for some time, but was finally worsted and had to run away. When things had quieted he built his village near the Rusa, about fifteen miles to the east of Mchenje.

Katungwe, another Chipeta chief, used to have his village near where the White Fathers now are. A tree, in the gap between Chilembbwi and Kalulu Hills, is called Kuvakutira by the Angoni (from Kuvakuta-Bellows), as, when attacked, Katungwe at that place made the points of his arrows red hot with a lnative skin bellows before shooting them. He afterwards built his village twenty-five miles to the east. When the Angoni began to beat everybody the Achipeta concentrated in several places, many joined Mwasi, the Achewa chief, at Kasungu to the north, whilst others collected near Dowa. When peace was restored the Achipeta who had been with Mwasi had got mixed with Achewa, and there are many who still don't know whether they were Achewa or Chipeta originally. The Angoni raided and made slaves in every direction, marrying the women captured, and keeping the men to help them fight. There are numbers of Asenga, Achewa, Achikunda and Chipeta among the Angoni, who now call themselves Angoni, also a few Atambuka, but the latter are chiefly the slaves of the Mombera sectioni of Angoni to the north. There are also Akunda among the Angoni.

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Explorations In The Country West of Lake Nyasa

Author(s): R. I. Money and S. Kellett Smith

Source: The Geographical Journal, Vol. 10, No. 2 (Aug., 1897), pp. 146-172 Published by: Blackwell Publishing on behalf of The Royal Geographical Society (with the Institute of British Geographers)

IN the spring of 1895, an expedition left England for the purpose examining and exploring certain territories of the British South Africa Company north of the Zambezi. Command was held by the late Dr. A. Moloney, formerly of the Stairs expedition to Katangaland, and there accompanied him nine white men, including in their number a surveyor, a geologist, a surgeon, and prospectors. Disembarking at Chinde, on the East African coast, and proceeding up the now well known Shire river route, the expedition landed at Bandawe, on the west shore of Lake Nyasa. Here preparations were at once commenced for the inland march.

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IN MEMORY OF WILLIAM KOYI, XHOSA MISSIONARY TO NORTHERN NGONILAND

IN MEMORIAM : WILLIAM KOYI

From Among the Wild Angoni by W A Elmslie

William Koyi 1846-1886

FOR the following particulars of the early life of William Koyi I am indebted to Lovedale: Past and Present, and the account of a humble yet worthy convert from African heathenism will be read with interest. "William Koyi was born of heathen parents at Thomas River in the year 1846. His mother died a Christian. He left his home during the cattle killing mania in 1857, and went to seek employment among the Dutch farmers in the Colony, earning half-a-crown a week as a waggon-leader. About this time his father died, and five years later his mother and two sisters. He left his Dutch employer and worked for five years at one of the wool-washing establishments at Uitenhasfe, and was promoted to be overseer. From thence he went to work in the stores of Messrs A. C. Stewart &Co., Port Elizabeth, where he remained for about the same number of years. He had never attended school, but now felt the need of education, and therefore set about learning to read Kafir. He had about this time, 1869, been converted, and been admitted a member of the Wesleyan Church at Port Elizabeth.

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MPONDA MISSION DIARY, 1889-1891: MASEKO NGONI DEFEAT BY CHIEF MPONDA'S YAO

NOTES AND DOCUMENTS

MPONDA MISSION DIARY, 1889-1891. PART IV: THE NGONI DEFEAT AND MISSIONARY DEPARTURE¹

Translated and edited by Ian Linden

1 January 1891. The king issues a general warning that the Mangoni are in the vicinity, so it is dangerous to work in the gardens. Prima and Pedro, who were put up to it by Dominique, come and say "Happy New Year, father." May the coming year enable us to instruct them fully in our holy religion. At 8 p.m. we hear three rifle shots outside the mission and run out to see what is happening. A leopard had been killed. Chungwarungwaru and Chikusi are supposed to be in the neighbor-hood. We wonder if this time it is really war.

3 January 1891. As far as the "war" is concerned, it is the usual story. Matavere has sent us three chickens and asked for a little sugar in exchange-dispatched. A nice roast of lamb comes from the king for us. He has some very good ideas.

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Fetish worship among the Ngoni of Ntcheu and other Tribes

A letter from ALEXANDER HETHERWICK. The Blantyre Mission, British Central Africa. March 4th, 1903.

I have to hand the Editor's letter, per Mr. Lovett, with inquiries regarding my note on Fetish-Worship in Central Africa, which he read before the Folk-Lore Society [10th December, 1902]. I reply to these queries in their order.

 1. [Are remote ancestors worshipped, or only the recently dead ?] 

Worship is confined to recent ancestors almost entirely- generally to those of the generation immediately preceding. Among the Yaos and the Angoni, the chief or headman who has recently died, steps into the place occupied by his predecessor, and is worshipped in turn. The chief whose spirit hitherto was the object of worship is now for the most part neglected, and all homage is paid to the spirit of the man recently dead.

For example : there is on the top of Mount Soche, three miles from Blantyre, the grave of an old Mang'anja chief called Kankomba. He was the chief of the country when the Yaos came into it in Livingstone's time and drove out the original Mang'anja owners. He died in his old village and was buried on the top of the hill where he lived. The incoming Yaos worshipped his spirit as the previous chief of the district. This they did till their own chief Kapeni died, when his successor left off making offerings to the old Kankomba and paid his worship to the recently dead Kapeni. This he will continue to do till he himself dies and becomes to his successor the next object of worship.

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TRADITION AND PRESTIGE AMONG THE NGONI

Author(s): Margaret Read

Source: Africa: Journal of the International African Institute, Vol. 9, No. 4 (Oct., 1936), pp.453-484 Published by: Edinburgh University Press

1.THE NGONI PEOPLE.

Before I made my first camp in an Ngoni village, many Europeans had said to me, 'There are practically no Ngoni left today. They are all hopelessly mixed with other tribes. None of them keep to the Ngoni customs any longer. Their chiefs are no good.' From the doorway of my hut I saw people coming all day long to the Paramount Chief, behaving towards him with profound respect, bringing him presents, working for him. His children formed a special group in the village, easily recognizable by their bearing and their manners. Old indunas came to instruct me, as they had instructed chiefs in their day, on the duties of a ruler, and the code of Ngoni laws. Old warriors in war dress came and danced by the cattle kraal and sang praise songs. Courts were held with scrupulous regard for order and justice. Other chiefs came visiting from distant parts with their retinues, and were received ceremonially. It soon became apparent that here was the centre of a political state, whose head was invested with prestige and authority over a wide area, and where behaviour to the Paramount and to every one else was strictly regulated by custom, and as strictly observed. These were Ngoni, and they and their fellow Ngoni in other areas¹ for the next ten months introduced me to the Ngoni people. The European assertion, that they no longer existed as a people, they laughed at, and proceeded to demonstrate that the contrary was true.

The Ngoni are found to-day scattered over four East African territories. The largest groups are in Nyasaland in the districts of Mzimba, Dowa, Fort Manning, Dedza, and Ncheu. In Northern Rhodesia they are in the Fort Jameson and Lundazi districts bordering on Nyasaland. Another section is in Portuguese East Africa on the South-West border of Nyasaland. Under other names there are Ngoni settlements in Tanganyika Territory. The present divisions of the Ngoni are due partly to European frontiers, partly to the fact that more than one party of them came up from the south, and partly to divisions among the Ngoni during the period of settlement.

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