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reached the rose-tree, as presents for my friends but the perfume of the flowers .. poetry and accounts about ancient kings, spending a portion of our precious life . It is related that the troops of the enemy were numerous, and that the king's, opinion of the king and said: 'What my lord has uttered is the very truth itself.
Table of contents
- Chapter 5: Worship of the Sky in Africa
- Post navigation
- My Blog List
- Dejan Stojanovic
- Anecdotal Evidence: November
Chapter 5: Worship of the Sky in Africa
But what about an anthology? As you can read about in this Publishers Weekly article, the Translation Database is no longer being updated on this site. I hope to upload spreadsheets compiling all the data from time to time, but for now, this is where you can get the most up-to-date data about which titles are being published in She is a freelance book critic, writer, and Book Riot contributor.
She is also the Communications Coordinator for Three Percent Biggest News Stories of TMR Surely Nsi must be a woman, and our mother, for it is well known to all people that a woman has the tenderest heart. At first they dwelt together, but after a while they agreed to separate and have different lands. Obassi Osaw fixed his dwelling place in the sky, while Obassi Nsi came down to earth and lived there. In the central courtyard of almost every house is set a little group, consisting usually of a growing tree, carved post, and sacrificial stone, sacred to one or other of the two great deities.
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By far the greater number of these are dedicated to the Earth-god Obassi Nsi, as is shown by the coco yams planted, or laid in a small heap, close by. Those of Obassi Osaw can easily be distinguished by the clump of epiphytic ferns growing on the tree trunk. Before beginning the work of the day every man or woman who still clings to the ancient custom takes a calabash and washes in the central courtyard. This they do, because they think that the sun is charged by Obassi to receive all prayers offered on earth and to carry them to his home in heaven.
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Next the suppliant takes water in his right hand and holds it up on high, calling on the name of the great Sky-god, Obassi Osaw. Next he takes water in his left hand and pours it out on the ground, thus committing himself to the keeping of the great Earth-god Obassi Nsi. The two deities enter into countless folk-tales, from which many details as to their nature, and attributes may be gleaned.
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The chicks surrounded the boy and flew with him up to the sky, to the kingdom of Obassi Osaw. There he saw the great Sky-god in his seat of judgment and the ghosts of the dead passing before him, amongst them the ghost of the boy's own dead mother. When all had passed by, Obassi Osaw gave the boy a box out of which he could get all that he wanted only by wishing for it. With this box the boy returned to earth, but the fatal curiosity of a woman cut short all his hopes of happiness and even his life.
Another story tells how the Sky-god Obassi Osaw designed to cheer mankind with the prospect of immortality, and how his kindly intention was frustrated through the gross misconduct of a duck. It happened in this way. In the beginning of the world, when men died, they were carried in a sort of dream to the abode of Obassi Osaw in heaven. If the deity thought fit, he would make the dead man wake from his dream and stand up before him. Then he would restore him to life and send him back to earth. But such men on their return could never tell what had happened to them. They do not know that perhaps they may come to life again.
Duck, you may go to the left hand. He told the first people he met the message which Obassi Osaw had sent, the message that for man death is the end of all things. In due time the duck also reached earth. She came to a place where people had been making palm oil, and she began to gulp it down. So greedily did she swill it that she forgot all about the message which God had charged her to deliver, the message that the dead may come to life again. Thus men never heard the glad tidings of immortality. That is why, when once a man dies, we never see him again. It is all the fault of the duck.
She forgot the message, and of course we are bound to go by the one which the frog brought us.
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Another story relates how a cunning boy stole fire from the house of Obassi Osaw in heaven and brought it down to earth. It was the first fire on earth, for though Obassi Osaw made everything, he had not given fire to mankind. Indeed, when the boy first went to heaven and asked Obassi to give him fire for the use of people on earth, the deity was very angry and sent the boy about his business.
However, on a second visit to the sky, the urchin contrived to purloin a glowing brand, which he wrapped in plantain stems and leaves to smother the smoke, and then hurried down to earth with it. When Obassi Osaw looked down from his house in the sky, he saw the smoke curling up from the earth.
So he sent his eldest son down to ask the boy if it was he who had stolen the fire. The boy confessed the theft, and as a punishment he was obliged to go lame for the rest of his natural life. He it was who first brought fire to earth from Obassi Osaw's home in the sky. The Ekoi are not confined to Southern Nigeria, a considerable body of them inhabits the district of Ossidinge in the neighbouring province of Cameroons, to the south of the; Cross River. Of the seven tribes which inhabit it, six, including the Ekoi, are Bantus, one only, the Bokis, belongs to the true negro type.
Of his form they seem to have no idea, but they assume that he dwells above the clouds and reveals himself to men in dreams. On this belief rests their faith in the efficacy of simples. God is supposed to impart to every man in a dream the name and the place in the forest of the magical plant which will answer his special need.
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Next day the man must find the plant in the forest, fasten it to a pole, and set the pole up in front of his farm. If after that anybody steals anything from the farm, the plant possesses the power of making the thief sick even at a distance. Besides this great god Abashi the natives recognize the existence of a series of minor deities or demons, who mediate between God and man and hover invisible in the air. The Fan or Fang, a large tribe in French Congo, believe in a great deity called Nzame or Nsambe, the Lord of Heaven and Earth, who created or gave birth to all living things, and set in order the world as we at present see it.
For a time Nsambe continued to be on intimate terms with mankind, whom he had created; he plays a great part in the myths and legends of the people. But after a while he left them and removed to a distance. The reasons which induced him to take this step are nowhere clearly stated; hence his departure has somewhat the appearance of a caprice. Be that as it may, his disappearance was so sudden and clandestine that one fine day men found themselves abandoned by him and destitute of the bare necessaries of life, so that they were obliged to send messengers after him to request that he would provide them with food and fire: In another version of the story Nsambe departed bag and baggage, taking all the animals with him in his train; but after a time, bethinking him of the duties he owed to his creatures, mankind, he despatched the animals to them with a message from him and a supply of fire and other necessaries.
Whatever the causes of his alienation from his creatures, the Creator Nsambe has now retired into the background; he has become a purely mythical figure rather than an object of worship; the German writer who has given us the fullest account of him compares him to the head of a great commercial firm, who has retired from the active management of affairs, which he leaves to his subordinates, though he retains a general control over the business, and his name still figures on the brass plate at the door.
Like other African gods who have retired from business, the Nsambe of the Fans is associated with a story which professes to explain the origin of human mortality. It is said that he first sent the chameleon to men with a message that nobody would die, and that there should be no such thing as poverty or ill-luck. Afterwards apparently he changed his mind and sent a lizard with a message that all men would die.
But the lizard outran the slow-paced chameleon and brought the fatal tidings of mortality to mankind before they received the glad news of immortality from the chameleon. That is the reason why men continue to die down to this day. To the south of the Fan and of French Congo, the same, ubiquitous deity meets us again in Loango, where, to all appearance, he has been long at home. The natives of Loango call themselves Bafioti, that is, the Dark People.
They belong to the great Bantu race, which stretches across Africa from sea to sea. They believe he has created all that is fine, all that is good in the universe; that being by nature just, he loves justice in others, and severely punishes fraud and perjury. Besides this just and perfect God, they admit another, to whom they give quite different attributes; the first created all, the latter would destroy all; he delights in the evil which he causes among men; it is he who counsels them to injustice, perjury, thefts, poisonings, and all crimes; he is the author of accidents, losses, diseases, barrenness of land, in a word, of all the miseries which afflict humanity, and even of death itself; they call him Zambi-a-n'bi, God of wickedness.
The only way of making him offerings is to let die, under their feet, some shrubs laden with their fruits; the banana tree is that which they consecrate to him in preference. About a hundred years after Proyart wrote his history of Loango, the country was carefully examined by a German scientific expedition, and the members of it found a belief in the same great god still current among the natives. They tell us that Nsambi, as they spell the name of the deity, is believed to have power over everything.
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He, or his vital and creative energy, is in the earth, the water, the air, the plants, animals, and men. When he wills, he knows the thoughts as well as the deeds of men; he sees them, whether they sleep or wake, under the open sky, in their huts, by day and by night. He sends the rain that the plantations may flourish and yield their fruits to mankind, when men are good. He sends drought, famine, pestilence, and other evils, that men may suffer, sicken and die, when they are wicked.
Whether Nsambi created everything that exists, the natives do not know for certain.
Yet they conceive it possible, indeed some of them stoutly assert that he created land and water, plants and animals, and likewise sun, moon, and stars. The story of the creation of mankind is variously told. According to one account, Nsambi moulded men out of potter's earth mixed with the blood of animals. They wrangled and fought, and did evil. Nsambi was grieved at that, and forbade them many things.
But bad men did not heed his prohibitions. So, to punish them, Nsambi sent drought, famine, and pestilence, and many of the sinners died. Many of the righteous also perished, and justly enough, because they had not kept an eye on the wicked. So mankind at last, driven to despair, called on Nsambi for help. He came, but they all shrieked at him laying the blame on each other and overwhelming him so with their petitions that the din and clamour were deafening.
At last the deity grew tired of the hubbub.