Serpent worship in Africa

Hambly, Wilfrid Dyson; Laufer, Berthold

doi:10.5962/bhl.title.7137

Cited by 7 publications

(3 citation statements)

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“…[16] Other traditions report the fanano being carried to, and emerging from, a lake; and of it having seven heads. [22] By the end of the 19th century, the Betsileo fanano belief and ritual had spread to the neighbouring Tanala of the great eastern forest.…”

Section: Endocannibalismmentioning

confidence: 99%

“…Among the Ekoi of West Africa, the cult of the snake is closely associated with that of crocodiles, which are believed to be sacred guardian spirits of the Lake of the ancestral spirits. [22] The Malagasy generally have a superstitious dread of the crocodile. The Zafindravoay clan of the Antandroy in southern Madagascar believe themselves to be descendants of a sexual union between a crocodile and an Antandroy woman, while Flacourt [10] recounts the story that the Malagasy princess Zafiramini gave birth to a crocodile.…”

Section: Endocannibalismmentioning

confidence: 99%

“…The Tambahoaka and other peoples influenced by Islamic beliefs on the south-east coast believed that liquids produced by decay of a chief 's corpse resulted in the appearance of a large seaserpent. [22] In mythology, lizards and snakes are commonly linked to crocodiles. Among the Ekoi of West Africa, the cult of the snake is closely associated with that of crocodiles, which are believed to be sacred guardian spirits of the Lake of the ancestral spirits.…”

Section: Endocannibalismmentioning

confidence: 99%

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Eating the dead in Madagascar

Campbell

2013

S Afr Med J

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Section: Endocannibalismmentioning

confidence: 99%

Section: Endocannibalismmentioning

confidence: 99%

Section: Endocannibalismmentioning

confidence: 99%

See 1 more Smart Citation

Eating the dead in Madagascar

Campbell

2013

S Afr Med J

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Expressions of fertility in the rock art of Bantu-speaking agriculturists

Prins¹,

Hall²

1994

Afr Archaeol Rev

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This paper presents an overview of the 'Late White' rock paintings of south-central and southern Africa. It is argued that the most recent paintings were produced by matrilineal or bilateral Bantu-speaking agriculturists, although links with earlier hunter-gatherer groups are also implied. It is noted that certain motifs reoccur over great geographical distances. Ethnographic data are used in order to suggest a possible meaning for these motifs and for the paintings in general. It is argued that many of these paintings embody conceptual associations linking them to fertility. A general outline of the most obvious associations is presented, and a plea is made for detailed regional surveys in order to explain temporal and spatial differences. R~sum~Cet article prrsente une vue d'ensemble sur les peintures rupestres 'Late White' d'Afrique australe et du sud de l'Afrique centrale. I1 drfend l'idre que les peintures les plus rrcentes ont 6t6 produites par des agriculteurs matrilinraires ou bilatrraux parlant le bantou, tout en supposant des rapports avec des groupes plus anciens vivant de la chasse et de la cueillette. On remarque que certains motifs rfapparaissent .~ de grandes distances g6ogra-phiques. L'article s'appuie sur des donnres ethnographiques pour suggrrer une signification possible h ces motifs ainsi qu'aux peintures en grnrral. II drmontre que nombreuses de ces peintures repr6sentent des associations conceptuelles les associant ~ la fertilit& Un aper~;u g~ndral des associations les plus ~videntes est present6 et les auteurs demandent que des 6tudes rrgionales drtaill6es soient effectu6es afin d'expliquer les diffrrences temporelles et spatiales.

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Songs, dances, mimes and symbolism of Venda girls' initiation schools

Blacking

1969

African Studies

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Serpent worship in Africa

Cited by 7 publications

References 0 publications

Eating the dead in Madagascar

Eating the dead in Madagascar

Expressions of fertility in the rock art of Bantu-speaking agriculturists

Songs, dances, mimes and symbolism of Venda girls' initiation schools

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