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The Mlimo Belief and Practice of the Kalanga

By JOHN B. Richards

[The information concering Mlimo contained in this article has been obtained through the assistance of N.M. I. Magwegwe and N.M. Gwedu, of the Matobo District. Of N.M. Gwedu it should be that he is the grandson of Chief Malumisa, who was one of the favoured abadala. Gwedu has actually attended at the dances at Kozi, where one, Mike was wasana.]

Religion being basically an abstract subject, it is natural that we should attempt to find some sort of analogy on which to base our understanding of it. At the root of our Christian belief is that element of "faith" which accepts that which our matteroffact reasoning mind dcannot appreciate. The belief concerning Mlimo is similarly based on this element of "faith". The understanding has been handed (town through the ages until it has become a part of the Native mind on the subjectso much a part of it that a few one might have said that it transcended mere "belief" and had become to the native mind "fact." I say a few years ago iii'' flue influence of Christianity has undoubtedly shaken in the of many the once accepted ideas concerning Mlimo.

As far as I can discover, the principles on which the belief of Mlimo are founded are no more "superstition" than the old Hebraic beliefs extant at the time of Moses and the early prophets. How that is superstition is a question for the theologistI merely want to try to approach the subject with as little prejudice as possible.

If we consider the old Hebraic beliefs with those concerning Wimp we shall find many points of analogy. There is a great deal hi common between the Native conception of Mlimo and the Jehovah or the Hebrews. Both conceive Mlimo/Jehovah as an invisible supernatural being (naturally after the idea of a human being; that being the only conceivable basis of analogy to the primitive mind), one who is omnipotent, overseeing the happenings of all peoples of the world for good (but, of course, his own peculiar people particuIarly holding in his hands all the manifestations of nature, and one is omnipresent.

This requires some qualification.

An to omnipotence To the Native mind, not concerned particularly with anything which was not of obvious importance and lacking in some degree perhaps that energy necessary for deep thought on an abstract subject, Mlimo was largely thought of as having control of those more primitive expressions of nature as, for examples the rain, thunder, lightning, wind, etc. He was never thought of as bringing disease, plague, locusts and so on upon the peoples of the earth as was the Jehovah of Moses. He was a beneficent, kindly sort of person, though perhaps a little unmindful of his people occasionally.

Jehovah as presented in the Old Testament is clothed with control over even the details of life, and with the creation of all things even to man himself. In regard to the creative power of Mlimo the Natives I have spoken to on the subject vary rather in their ideas. Mlimo, they say, must certainly have created the trees, flowers and grass, because he, of course, made the rain, and vegetation is dependant upon (perhaps even created by) the rain. Similarly, the animals, insects and birds live upon the vegetation of the earth and so Mlimo must have made them too. However, some are reluctant to take their logic further and to conclude that man himself, being dependant for life on flesh and grain, must also have been created by Mlimo. They are inclined to feel that the earth and man just were, and always have been.

Here perhaps the Hebraic belief is a step more advanced, but that I cannot say definitely, as the fine points of the subject can only be unravelled by the Amawosana who are more than reluctant to tell even their own people, let alone a European.

Of the omnipotence of Jehovah and his creative powers the stories of the Book of Genesis are fully explanatory. These have by some critics been classed as the mythology of the ancient Hebrews, and perhaps the less developed, enquiring and inventive faculty of the native mind would account for the lack of similar mythology in relation to their Mlimo. As to omnipresence: Continuing our analogy, Mlimo/Jehovah, although recognised to a limited extent as omnipresent, was particularly resident in certain places, Mlimo in certain caves, and particularly at Njelele (Matobo District), and Jehovah in the Ark.

The ceremonies attendant with the worship of Mlimo/Jehovah are similar only in the idea of oblation and dancing (though dancing was not as an essential part of Hebraic ceremonies)I use the word worship, though it is hardly descriptive of the native attitude ukutetela: perhaps intercession is nearer; even that does not quite meet the need.

While the sacrifices of the Hebrews were largely consumed by fire so that the sweetness of their savour might reach up to heaven, the oblations of the Kalanga were largely consumed by the people themselves in honour and praise of Mlimo. These oblations consisted always and most importantly of the natives' staff of life, beer and meat, and usually certain accessories, such as black cloth, cakes of tobacco and perhaps also some grain.

The meat: If at all possible, a black ox was killed for the occasion. (Note: The colour black was a very important feature of any ceremony concerning the Mlimo.) This animal was to be killed at the spot, skinned, and taken by the 'amawosana" into the cave, where, I have no doubt, they performed certain rites of which I have been able to obtain no information. The amawosana divided up the meat and sent it out to the people, who would be dancing and singing Mlimo's praises some little distance away. If there had been so bad a drought that no suitable ox could be found, it might be replaced by a black sheep. Should this fall, the whole company assembled would go out and hunt In the endeavour to find some meat with which to tetela the Mlimo. From one source it would appear that only a rock hare or a klipspringer would suffice. When killed, this animal must be picked up and carried to Mlimo's placeit must not be draggedand there skinned and dealt with as with the ox. Should the company kill a baboon, this would be brought hack and burnt before the cave; the belief being that the smoke of the sacrifice rising would make clouds and tiring down rain. The ashes of the "sacrifice" must remain until washed away by the rain.

Again, here we see some analogy with the practice of the Hebrews, in that some live animal must be killedthere must be blood shed. The basic ideas behind the sacrifice, of course, are widely different.

The Beer: Beer was brewed and brought along by each family represented, and a few amaqaka would be taken by the abadala and presented to Mlimo at the entrance of the cave. I am told that these amaqaka were never moved, but that Mlimo consumed a portion of each or several of them and this would be a sign to the company that their oblation had been accepted.

The Accessory Offerings: The black ilembo and izinkwa ze gwaai would be placed there with the amaqaka. (Notice the colour black again.)

After presenting their oblations, the abadala would retire to a respectable distance. The main company, on the prepared dancing ground would have already commenced their dances and praisesongs. These dances and songs were peculiar to the occasion and were taught by the amawosana.

The amawosana were, I understand, graded in seniority and the most senior of them would be nearest the cave, while the others arranged themselves behind; the favoured abadala bringing up the rear.

(Here again we see a similarity to Hebrew procedure, where the Chief Priests only approached the Ark, with the elders of the people arranged behind them, the body of the common people being apart at a respectable distance.)

So they would sit and wait upon Mlimo, all the time praising him and telling him of the state of matters in the land which had brought them together to trouble him at this particular time.

It was then that the voice of Mlimo would be heard. This voice from the depths of the cave would speak to them of matters of national importance; but more particularly, it is remembered by those I have spoken to, that Mlimo would speak to individuals. I am informed that he would call a man's name one of those present and tell him to kangeza (i.e., to hold out both hands as to recieve a gift), whereupon a piece of black cloth or perhaps a cake of tobacco would appear in his hands. Mlimo would perhaps indicate that someone who lived far away should be taken a black dembo from him. Thus Mlimo disposed of the accessory oblations, and proud and honoured were the people to whom Mlimo gave these gifts. Again, Mlimo might speak of a man, saying that his wife, who was pregnant, would bear a son or a daughter as the case might be, and that the child should be named soandso. These children would be looked upon with especial pride by the family, who would refer to the name as "given by the Rock."

Sometimes Mlimo would indicate a certain girl who should be married to one of the amawosana. In this way Mlimo selected the wives of his amawosana and the secrets of their knowledge were safely kept. Once a girl or a man had become a part of the wosana group, their renunciation of the world, of their families and their previous life was as complete as that of any monk or nun.

It is of interest to note that Mlimo is reputed to have informed his people (the Kalanga) several generations in advance that some other of his "sons" would come to the countrya people who did not understand Kalanga ways, whose language was peculiar, who said "No" when they meant atji, and who would fly in the air like birds; these people, said Mlimo, were a very clever people and they should not fight with them but should learn from them, for they had knowledge of many strange things. Lobengula, in calling out his impis against the European, was doing so in direct contravention of Mlimo's instruction, and the "abadala" among the Kalanga shook their heads over it and prophesied that no good would come of this defiance. In regard to this last statement, however, other opinion exists; H. N. M. Ngungu, of Matoboa true "zansi" and one who was living in Bulawayo in the days of Lobengulafirmly maintains that Mlimo told Lobengula: "Look! You who are so busy killing people. You are a little man. Climb on top of a high hill and see these people who are coming up. See their dust rising in the South. My white sons whose ears shine in the sun are coming here."

Before leaving the subject it should be noted that the belief in Mlimo was particularly Kalanga. The Abezansi on entering this country knew nothing of Mlimo, and Mzilikatsi at the outset scattered the amawosana and killed many of them because of the power they swayed in the country. However, later, whether because of an assimilation of Kalanga ideas or from purely political motives, Mzilikatsi's attitude changed and the amawosana were restored to their old place. Lobengula followed suit and himself tetela'd Mlimo. He was given a black cloth by Mlimo which he wore around his waist, and was also given a nickname Ngwalungwalu. This nickname he was strictly enjoined not to use himself, but being a proud, arrogant man, he thought fit to disregard Mlimo's instruction and persisted in calling himself "Ngwalungwalu," in spite of repeated warnings. This is reputed to be the direct cause of Lobengula's downfall. When he was fleeing for his life he called on Mlimo and bitterly repented of his wilfulness and craved mercy for his own head. It is believed by many people that Mlimo heard his request and spirited him away, so that to this day no one knows where he is buried.

The following is recorded at the office of the Native Commisloner, Matobo, and is reproduced with permission:

WOSANATHE PROPHETS OF THE UMLIMO.

Tapa, residing at Mtshabezi River, died and was succeeded by his son Mike, who died in October, 1925. Tawa, Mike's brother, was elected to succeed him, but declined to accept office. Kamba, Mike's eon, was therefore elected as head of the wosana (as prophet) in December, 1925.

Magubu, son of Tapa, lives at Tapa's old kraal on Mtshabezi River, and received fifteen head of cattle from Chief Makoware, of the Chibi District, as an offering for rain.

Pategulu (exmessenger), also a son of Tapa, lives in Matobo Reserve, about 20 miles on the Gwanda road from Usher.

The Amawosani (Priests) are: (1) Ushula alias Timila: Functions at Njelele cavesouthwest of district. (Added later: Also Tabulawa.) (2) Kamba: Functions at a cave situated on Gwandavale Farm, south of this. Guve caveWenlock Ranch, Gwanda District. (3) Mtabani: Functions at Mbezinku cave on the Mtshabezi River, S. East of Usher.

(Added later: Mtabani died. Present Wosana is Magubu alias Mandebele of the Nyungwe tribe. This man has charge of the ten head of cattle from Belingwe.)