DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.49272#0259
THE WAYAO OF NYASALAND 243
toward the east. After adjusting the body in its place, the mbilo would tear open the shroud
over the ear, and pour on to the pinna some powdered beads to be used by the dead man as
money in the hereafter. Except in the case of chiefs, no objects were buried with the dead,
contrary to Macdonald’s description 1 of the Amangoche. The pole on which the body
had been carried to the grave was broken into bits and together with any stick that had
been used to measure the body for the cave, was placed in the grave. The opening into the
chamber was then closed by a mat fastened over it by pegs and supported by pieces of
wood. The awilo clambering out of the well, pushed the first earth backward into the grave
with their elbows, after which the rest of the earth was shovelled in quickly, and a heap
made at the surface. The ground about this mound was swept clean with a bunch of leaves
by some one walking backward so that no footprints were left; the bunch of leaves was
thrown on top of the mound. No medicine was put in the grave, nor were the household
utensils placed on the mound, as Macdonald states concerning the Amangoche.2
For some years past, the type of grave made among the Yao has resembled that of
the Anyanja,3 a long pit with a chamber scooped out along the whole length of one side.
In this, the corpse is placed in a fully extended position so that it lies on its back with the
feet toward the east. With this exception, the account given above holds good for the pres-
ent day. The method of suspending the corpse in a mat slung on forked sticks within the
grave, mentioned in Africana* is not found among the Amachinga Yao.
On the way back to the village, two awilo lead, followed by the men, the women, and
lastly, by the other awilo. First, all wash, the men upstream, the women downstream; no
one may wash another’s back. The hoes used in digging the grave are also washed; hoes are
never washed on any other occasion.
During the funeral, some responsible old man is left in charge of the village with several
younger men to assist him. Just before the return of the funeral party is expected, the old
man sends one of the younger men to set medicine at the side of the path along which the
mourners will pass. This medicine is made from the bark of the mpingo tree and is used
for purification; it is placed in a sherd. Each person as he arrives at the spot squats down,
dips the little finger of each hand into the medicine, and passes the fingers between the
little toe and the third toe of the corresponding foot. The last comer throws any remaining
medicine into the bush. As they near the village, a gun is fired and wailing is resumed for
a few minutes, after which it ceases altogether. The old man who has been left in charge
of the village always inquires whether all has gone well at the interment.
That evening, the time is passed in singing chindimbad All those who attended the
burial, sleep in the village, and if the deceased’s relatives can afford to provide the necessary
food, all remain in the village for a number of days equal to the period which elapsed be-
tween death and burial. Sometimes, when burial was long delayed, the mourning party
1 Op. cit., vol. 1, p. 107. « Macdonald, op. cit., p. 106.
2 Ibid. 5 Vide infra, p. 367, 370.
3 Stannus, ‘ Notes on natives of British Central Africa,’ op. cit., p. 313.
toward the east. After adjusting the body in its place, the mbilo would tear open the shroud
over the ear, and pour on to the pinna some powdered beads to be used by the dead man as
money in the hereafter. Except in the case of chiefs, no objects were buried with the dead,
contrary to Macdonald’s description 1 of the Amangoche. The pole on which the body
had been carried to the grave was broken into bits and together with any stick that had
been used to measure the body for the cave, was placed in the grave. The opening into the
chamber was then closed by a mat fastened over it by pegs and supported by pieces of
wood. The awilo clambering out of the well, pushed the first earth backward into the grave
with their elbows, after which the rest of the earth was shovelled in quickly, and a heap
made at the surface. The ground about this mound was swept clean with a bunch of leaves
by some one walking backward so that no footprints were left; the bunch of leaves was
thrown on top of the mound. No medicine was put in the grave, nor were the household
utensils placed on the mound, as Macdonald states concerning the Amangoche.2
For some years past, the type of grave made among the Yao has resembled that of
the Anyanja,3 a long pit with a chamber scooped out along the whole length of one side.
In this, the corpse is placed in a fully extended position so that it lies on its back with the
feet toward the east. With this exception, the account given above holds good for the pres-
ent day. The method of suspending the corpse in a mat slung on forked sticks within the
grave, mentioned in Africana* is not found among the Amachinga Yao.
On the way back to the village, two awilo lead, followed by the men, the women, and
lastly, by the other awilo. First, all wash, the men upstream, the women downstream; no
one may wash another’s back. The hoes used in digging the grave are also washed; hoes are
never washed on any other occasion.
During the funeral, some responsible old man is left in charge of the village with several
younger men to assist him. Just before the return of the funeral party is expected, the old
man sends one of the younger men to set medicine at the side of the path along which the
mourners will pass. This medicine is made from the bark of the mpingo tree and is used
for purification; it is placed in a sherd. Each person as he arrives at the spot squats down,
dips the little finger of each hand into the medicine, and passes the fingers between the
little toe and the third toe of the corresponding foot. The last comer throws any remaining
medicine into the bush. As they near the village, a gun is fired and wailing is resumed for
a few minutes, after which it ceases altogether. The old man who has been left in charge
of the village always inquires whether all has gone well at the interment.
That evening, the time is passed in singing chindimbad All those who attended the
burial, sleep in the village, and if the deceased’s relatives can afford to provide the necessary
food, all remain in the village for a number of days equal to the period which elapsed be-
tween death and burial. Sometimes, when burial was long delayed, the mourning party
1 Op. cit., vol. 1, p. 107. « Macdonald, op. cit., p. 106.
2 Ibid. 5 Vide infra, p. 367, 370.
3 Stannus, ‘ Notes on natives of British Central Africa,’ op. cit., p. 313.