Luba Caryatid Headrest, Democratic Republic of the Congo

John J. Klejman, New York
Private New York Collection, acquired from the above circa 1965
Pace Primitive, New York, acquired from the above
Martin Lerner, New York, acquired from the above in September 1994

Good condition for an object of this type and age. Proper right forearm broken and glued, with U-shaped crack above proper right hand in seat, glued and repaired with horizontal peg, and glued break below elbow. Minor age crack to front of seat above proper right side of face. Minor marks, nicks, scratches, and abrasions from age and use. Old minor chip to proper right breast, patinated over. Exceptionally fine dark brown glossy patina with remains of black encrustation.
In response to your inquiry, we are pleased to provide you with a general report of the condition of the property described above. Since we are not professional conservators or restorers, we urge you to consult with a restorer or conservator of your choice who will be better able to provide a detailed, professional report. Prospective buyers should inspect each lot to satisfy themselves as to condition and must understand that any statement made by Sotheby's is merely a subjective qualified opinion.
NOTWITHSTANDING THIS REPORT OR ANY DISCUSSIONS CONCERNING CONDITION OF A LOT, ALL LOTS ARE OFFERED AND SOLD "AS IS" IN ACCORDANCE WITH THE CONDITIONS OF SALE PRINTED IN THE CATALOGUE.

Roberts and Roberts (1996: 98, text to cat. 36) note: "Throughout Africa, wooden headrests are used as pillows to preserve intricate and labor-intensive coiffures, and to keep the head and neck cool during sleep.  Headrests were highly valued by Luba people, many of whom today recall their grandparents owning such objects.  Headrests were occasionally buried with their owners, or even interred in place of the deceased when the body was irretrievable. During the Luba conflict with the Yeke at the end of the nineteenth century, the Yeke burned all Luba headrests while leaving other objects intact."

And Dewey (1993: 21) states: "Coiffures frequently declare their owner's age, gender, rank or status, and are often embellished and/or empowered by accoutrements and charms of a magico-religious nature.  They then become signs, symbols, and potent empowering devices that must be protected."

Recalling the caryatid form of the celebrated royal stools of the Luba, the headrest literally and metaphorically supports the head of the sleeping owner with the form of a figure, probably a "female or primal ancestor" (Felix 1987: 34).  Thus in addition to the important practical function of preserving the magnificent coiffures for which the Luba are famous, the headrest is a link to the world of departed ancestors as the user enters a state of dreaming. 

Muensterberger (in Falgayrettes 1989: preface) notes: "The manifestation of a dream is always obscure, even if it is simple and logical at first glance.  For the indigenous dreamer, there are no dreams but those that are in themselves an enigma, and whose components carry symbolism indicative of various messages or omens.  The dreamed images are considered testimony of a mystical experience, completely removed from the sphere of conscious reality.

"Undoubtedly the headrest, and particularly those that are carved and constructed with great care, are perceived as personal objects, perhaps invested with a spiritual dimension that could influence dreams."

For a closely related headrest attributed to the "Luvua" workshop, see Neyt (1993: 189).