85
ORIGINS OF THE MASKS
Since time immemorial, the Komo used various
forms of divination. This changed when Abálambú,
a man of the Oƃúsé clan,2 received a particular
revelation near the Auma River, which runs about
halfway between the towns of Opienge and Angumu
near Bafwasende and is the route that connects
these two places. It is a confl uent of the Ophio River,
which is in turn a confl uent of the Loya River,
which connects to the Lindi River. According to
local inhabitants, the Auma runs into a waterfall,
then disappears into the depths of the earth and
becomes subterranean for part of its course. This
strange feature, to which it also owes its nickname,
the “roaring river,” has resulted in its being associated
with the origins of various rituals among the
Komo. Waterfalls and subterranean realms were
frequently used as spatial references to the transcendental.
The founders of several rites received
their initial revelations in such places, and this was
the case for Abálambú. The legend3 relates that it
was there that he received instruction from cynocephalus
monkeys known as abúlá on the process
of divination and its entire attendant ritual structure,
including the use of nsembú masks. Abúlá
have a special place in the Komo lexicon of symbols.
Considered to closely resemble men, they live
in groups with clear and well-defi ned social relationships.
This is a critical quality, since the fi rst