DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.49272#0319
THE WAYAO OF NYASALAND
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medicine from the gourd by means of a stick; then placed at the forehead, point forwards,
held for a second at each armpit, and finally rubbed over in the hands again. The cup was
similarly anointed, especially the edge, and rubbed in the hands, as were the horns on the
cha ugono. All this was done with great precision and evidently in definite order, each
article being laid on the ground in turn, and the string of matting rolled up. Four pieces
of reed of a size that would lie over the mouth of the gourd cup overlapping the edges about
an inch were then selected from among others and set ready on the ground. The rattle
was treated with medicine from the same gourd. The horn was placed in the gourd by the
operator, point upwards and lying towards himself, as he held the gourd by its body in
the palm of his left hand, the handle towards him. Shaking the rattle in the right hand,
he constantly muttered to the chisango “ to tell him truly,” “ to answer his questions,” and
so on. By slight movements of his left arm which were well disguised but quite easily
perceptible to the watcher, he could make the horn assume the erect position in the gourd
and then fall backwards or forwards or to either side. The first position indicates “ all is
well,” “nothing need be done”; the second means “there is trouble,” “some one is talk-
ing at the village,” “ there is a case to be settled.” These answer questions put to it by
the owner who is being consulted about some case of illness, etc.
Another method of divining is with the horn in position as before mentioned and the
four pieces of stick set across the mouth of the gourd touching one another, the ends pro-
jecting at the sides. The operator is able to make the horn appear to force off all the sticks
without moving the gourd, or he can make any number of the sticks tumble into the gourd,
and repeat the performance. If they fall off, it means a good day to go on a journey; if
they fall in, the journey should be postponed.
The chisango cha ugono is held similarly in the left hand by the middle so that two wings
are formed, each with the weight of a horn at the end. The caster-of-lots is able by almost
imperceptible movements to make the two wings open and fall away from each other or
swing together, and together partly roll up. When they fall apart wide open, it is an in-
dication that all will be well; when they close, death may be expected. The gourd and horn
and this chisango cha ugono form a pair which are called female and male.
Chipendo cha mbingu: mbingu is a word relating to omens in regard to journeys. Thom
Cheonga told me that he remembers as a boy, when his father was going on a journey, he
would take some pieces of root, moisten them in his mouth, and stick them on the wall of
the hut. These pieces of root were daily watched by Thom’s mother, as unaided they
gradually took up a position lower and lower on the wall until they reached the ground.
Then she knew that her husband had safely reached his destination.
Omens may be told in yet another way, chisangu cha kuwecheta (ku-wecheta, to speak).
Ndumba is put in an empty house and the medicine man and his clients sit outside. The
medicine man is asked some question which he puts to the ndumba which then answers
like an oracle. I have never seen this done but my native informants tell me the voice that
303
medicine from the gourd by means of a stick; then placed at the forehead, point forwards,
held for a second at each armpit, and finally rubbed over in the hands again. The cup was
similarly anointed, especially the edge, and rubbed in the hands, as were the horns on the
cha ugono. All this was done with great precision and evidently in definite order, each
article being laid on the ground in turn, and the string of matting rolled up. Four pieces
of reed of a size that would lie over the mouth of the gourd cup overlapping the edges about
an inch were then selected from among others and set ready on the ground. The rattle
was treated with medicine from the same gourd. The horn was placed in the gourd by the
operator, point upwards and lying towards himself, as he held the gourd by its body in
the palm of his left hand, the handle towards him. Shaking the rattle in the right hand,
he constantly muttered to the chisango “ to tell him truly,” “ to answer his questions,” and
so on. By slight movements of his left arm which were well disguised but quite easily
perceptible to the watcher, he could make the horn assume the erect position in the gourd
and then fall backwards or forwards or to either side. The first position indicates “ all is
well,” “nothing need be done”; the second means “there is trouble,” “some one is talk-
ing at the village,” “ there is a case to be settled.” These answer questions put to it by
the owner who is being consulted about some case of illness, etc.
Another method of divining is with the horn in position as before mentioned and the
four pieces of stick set across the mouth of the gourd touching one another, the ends pro-
jecting at the sides. The operator is able to make the horn appear to force off all the sticks
without moving the gourd, or he can make any number of the sticks tumble into the gourd,
and repeat the performance. If they fall off, it means a good day to go on a journey; if
they fall in, the journey should be postponed.
The chisango cha ugono is held similarly in the left hand by the middle so that two wings
are formed, each with the weight of a horn at the end. The caster-of-lots is able by almost
imperceptible movements to make the two wings open and fall away from each other or
swing together, and together partly roll up. When they fall apart wide open, it is an in-
dication that all will be well; when they close, death may be expected. The gourd and horn
and this chisango cha ugono form a pair which are called female and male.
Chipendo cha mbingu: mbingu is a word relating to omens in regard to journeys. Thom
Cheonga told me that he remembers as a boy, when his father was going on a journey, he
would take some pieces of root, moisten them in his mouth, and stick them on the wall of
the hut. These pieces of root were daily watched by Thom’s mother, as unaided they
gradually took up a position lower and lower on the wall until they reached the ground.
Then she knew that her husband had safely reached his destination.
Omens may be told in yet another way, chisangu cha kuwecheta (ku-wecheta, to speak).
Ndumba is put in an empty house and the medicine man and his clients sit outside. The
medicine man is asked some question which he puts to the ndumba which then answers
like an oracle. I have never seen this done but my native informants tell me the voice that