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Lianja: The Nkundo Epic Cycle
| Article
# : |
13576 |
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Section : |
CULTURE
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| Issue
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4 / 1988 |
2,838 Words |
| Author
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Jan Knappert
Jan Knappert is a folklorist and specialist in African and
Oriental languages who is based in Belgium. |
One of the oldest motifs in world literature, the theme of resurrection goes back to the earliest roots of mythology. The belief that a god or a divine king would be reborn in his son, or as a poor child, was widespread long before Christianity canonized it.
In Africa, only one form of the complex concept of the resurrected god or divine king is widespread--that of the king who is reborn in his son. Islam and Christianity introduced many new ideas into Africa, most of which quickly found a place in African mythology and completely transformed it, often making it hard to distinguish the indigenous African elements. Thus, the theme of resurrection in African myth differs from its familiar ancient Middle Eastern counterparts: the Preclassical theme of the god who dies and is revived (Osiris, Attis, Adonis); the Jewish tradition of King David who will return to save his people; the Christian concept of the resurrected Christ.
Zulu sagas tell of ancient kings who return in the form of snakes, usually the great mamba, to warn their people of impending danger. Another variation occurs in the east-central African Rwandese epic, which traces the origin of Rwanda as a nation and includes tales of the kings Babinga, Ryangombe, Binego, and Ruganzu. King Ryangombe dies as a man but lives on as King of the Spirits. His mother was a lioness and, as such, queen of the earth kingdom. Thus, Ryangombe (his name refers to buffalo horn, the only thing that could kill him), like many other god-kings, has a double existence: as a human mortal and as an immortal spirit king. He reappears after his death, speaks to his people through mediums, and helps his nation with all its problems. There are many African tales of great men coming back as lions. In
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