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Thus, Mulungu, or Mlungu, used as a proper name, 'is said to be the great spirit, msimu, of all men, a spirit formed by adding all the departed spirits together. Expressions of this kind among the natives are partly traditional, and partly dictated by the big thoughts of the moment. Philosophy it is, but a philosophy dependent on the ghost theory. I go on to show that the Wayao have, though Mr.
'This Mulungu' or Mtanga, 'in the world beyond the grave, is represented as assigning to spirits their proper places, whether for ethical reasons or not we are not informed. Santos says 'they acknowledge a God who, both in this world and the next, measures retribution for the good or evil done in this.
They have all great reverence for the Deity, and the deliberate way in which they say "We don't know Him" is to prevent speaking irreverently, as that may injure the country. The name is "Mulungu": Makochera afterwards said, that "He was not good, because He killed so many people." 4th June, 1866. Left Ngomano.
'There are no idols called gods, and spirits are spirits of people who have died, not gods. Idols are Zitunzi-zitunzi. 'Spirits are supposed to be with Mulungu. God made the world and man. Our author says 'when the chief or people sacrifice it is to God, but he also says that they sacrifice to ancestral spirits. There is some confusion of ideas here: Mr.
He is called Mchimwene juene, 'a very chief. He has a kind of evil opposite, Chitowe, but this being, the Satan of the creed, 'is a child or subject of Mtanga, an evil angel, in fact. I do not gather that, though associated with good crops, Mtanga or Mulungu receives any sacrifice or propitiation.
'In the native hypothesis about creation "the people of Mulungu" play a very important part. These ministers of his who do his pleasure are, therefore, as is Mulungu himself, regarded as prior to the existing world. Therefore they cannot, in Wayao opinion, be ghosts of the dead at all; nor can we properly call them 'spirits. They are beings, original, creative, but undefined.
On this point we are left in uncertainty, just because Mr. Macdonald could not ascertain the secrets of his mysteries, which, in Australia, have been revealed to a few Europeans. Where Mulungu is used as a proper name, it 'certainly points to a personal Being, by the Wayao sometimes said to be the same as Mtanga.
It is probable that they are not the workmanship of the ancestors of the present occupants, for they ascribe their formation invariably to the Deity, Mulungu or Réza: if their forefathers had made them, some tradition would have existed of them. 23rd October, 1868. Syde bin Habib came over from Mpwéto's; he reports Lualaba and Lufira flowing into the Lake of Kinkonza.
I sent the chief a fathom of calico, and got an audience at once. Masantu is an oldish man; had never prayed to the Great Father of all, though he said the footsteps of "Mungu," or Mulungu, could be seen on a part of Lifungé Island: a large footstep may also be seen on the rock at the Chambezé, about fifteen inches long.
Macdonald says nothing of sacrifice to Mtanga. Mr. Scott does not seem to know more about the Mysteries than Mr. Macdonald, and his article on Mulungu does not much enlighten us. Does Mulungu, as Creative God, receive sacrifice, or not? Mr. He appears to be confusing the Creator with spirits, and no reliance can be placed on this part of his evidence.
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