rain, is poured through the roof and onto the infant. Three
months after birth, the Tsonga present the baby to the new
moon, throwing a torch toward it. Once the torch goes out,
the baby is separated from his or her mother and laid on a
pile of ashes. This example keenly reveals the transformation-
al process that brings these rites within a single symbolic sys-
tem: the Tsonga replace rain with an extinguished torch.
Moreover, whenever twins, as “sons of the sky,” assist at fu-
nerals, their fontanels are smeared with ashes because they
are seen as burning, hence dangerous creatures.
THE PYTHON CULT. A major divinity known as the python
spirit among southeastern Bantu-speaking peoples symbol-
izes the coolness that is responsible for individual, social, and
cosmic equilibrium. He is undoubtedly part of the most ar-
chaic Bantu cultural substratum, and both the Swazi and
Venda perform ceremonies in his honor. Among the Luba
in Zaire, he has a celestial manifestation, that of the rainbow.
The Zulu and Luba reverse his climatic functions. Nkon-
golo, the Luba python, is, like the Zulu one, associated with
terrestrial waters. As the rainbow, however, he burns rain
rather than bringing it. In contrast, the Zulu hold the python
and rainbow to be two distinct spirits whose beneficial ac-
tions with regard to water are complementary. “Coolest of
all animals” according to Axel-Ivar Berglund, Python licks
the fat of the black sheep that rainmakers sacrifice to him.
On the other hand, the rainbow princess, iNkosazana, is the
virgin daughter of the lord of heaven (and of thunderbolts),
whose changing moods are dreaded by men. She intercedes
so that he regularly sends gentle, soaking rain. Her rays of
light plunge into the waters. Virgin girls, disguised as war-
riors, offer her vegetables and beer on top of a mountain for-
bidden to men. The feminine rainbow cult stands opposite
the masculine python rite of sacrifice. Only princes may kill
this venerated animal provided that they not spill its blood.
Its fat goes into medicines that specialized magicians use
against thunderbolts.
The rainbow princess cult is found specifically among
the Nguni. Traces of it are found among the Swazi, who in-
augurate the annual Ncwala ceremony during the southern
summer solstice with a quest for the waters of the world. Na-
tional priests lead two separate processions, one in search of
river water and the other in search of seawater. Carried on
a shield at the head of each procession is a ritual calabash,
called “princess.” These two calabashes represent the rain-
bow princess. This extraordinarily complex ceremony, which
principally regenerates the king’s mystical force, ends with
a purifying bonfire that is supposed to be put out by rain.
Although the Swazi apparently have no python cult,
Venda religion honors the python, and snake cults thrive
among the Karanga. According to Venda cosmogony, the
whole creation took place inside Python’s stomach. This pri-
mordial, aquatic demiurge vomited nine creatures who
roamed over the soggy earth, which was still in darkness.
They became the sun, moon, and stars. Controlling fertility
and rain, Python also presides over girls’ puberty rites. Kill-
ing a python during the rainy season is strictly forbidden.
During the dry season, its carcass is thrown into water, al-
though the head and tail are buried in the cattle fold in order
to bring prosperity. People use its fat to protect themselves
from burns and to prevent fires.
Most Bantu cosmogonies are fundamentally dualistic.
Thus opposite Python is Raluvhumba, who has often been
mistaken for a supreme being. His name evokes the eagle,
luvumba. Raluvhumba’s voice is thunder, and during storms
he is visible as a big flame. He controls the sun, which could
burn the earth if it came too near. His complementarity with
Python stands out in a royal ceremony that is no longer ob-
served. After communicating with Raluvhumba in a sacred
cave, the Venda king used to order his people to perform Py-
thon’s dance (tshikona) for two nights. Much like other,
neighboring societies, the Venda believe that the universe’s
equilibrium depends upon the joint action of two fundamen-
tal principles—water and fire, coolness and heat. Water and
coolness have the advantage of having originated first; fire
and heat are always menacing because they threaten life.
Therefore, the Venda put out all fires when their king dies.
The Lovedu do the same because the earth is “hot” whenever
their queen (who is responsible for keeping the rain medi-
cine—and keeping it cool) passes away.
These myths and rites parallel various fragmentary tales
collected among the Karanga. The Korekore, a branch of the
Karanga, worship Dzivaguru (“big pool”). This rain spirit
lived on earth before he disappeared into a pool on a moun-
taintop. He was forced to vanish by the magic of a rival chief
who coveted his wealth and put on red attire (the color of
fire). Like the Venda Python, this vanquished spirit was the
primordial ruler of the world. By going down into water, he
brought darkness over the earth. His opponent had to use
a new magical trick to bring the sun back. Dzivaguru said
that he would accept only sheep as offerings—the same ani-
mal that the Zulu sacrifice to Python.
This tale is apparently a variation of a Hungwe myth,
taken down by Leo Viktor Frobenius, that accounts for the
origin of the mighty Zimbabwe kingdom, whose stone ruins
are unique in the Bantu-speaking world. In olden times, a
poverty-stricken people known as the Hungwe were dwelling
on a mountain. They ate food raw because their chief, Madz-
ivoa, had lost the fire that his daughters kept in a sealed horn
containing oil. Hunters from the north, the Hungwe’s ances-
tors, came into the land. They had fire and ritually smoked
a pipe to sustain their magical force. Their chief gave fire to
Madzivoa, married his daughter, and became the first “king”
(mambo). Many people united around him, and even Madz-
ivoa became his servant. The name of this fallen autochtho-
nous chief derives from dzivoa (“lake” or “pool”), also found
in the name Dzivaguru. These two similarly named figures
met up with parallel fates at the hands of newcomers who
seized their power and wealth.
The new mythical rulers of fire had to accommodate the
demiurges associated with water, as told in another KarangaSOUTHERN AFRICAN RELIGIONS: SOUTHERN BANTU RELIGIONS 8663