Lega Mask, Democratic Republic of the Congo

Ladislas and Helena Segy, New York

Boris de Rachewiltz, Afrikanische Kunst, Zurich, 1960, no. 68
Ladislas Segy, African Sculpture Speaks, New York, 1975, cover of dust jacket

Very good condition for an object of this type and age. Minor marks, nicks, scratches, abrasions, and small chips consistent with age and use. Some small holes in addition to those for attachments. Fine dark reddish brown patina with remains of crusty kaolin. Eye hook in reverse for hanging. Fragment of an old red-bordered label with typewritten "# 2005", and a rectangular paper label inscribed "LEGA ZAIR".
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.

The Lega inhabit the equatorial rainforest of the eastern provinces of the Democratic Republic of the Congo and are unified by a largely uniform language and culture (Biebuyck 1986: 1-2).  At the center of traditional Lega society stood the bwami association, a closed organization with graded membership and complex initiation rites that imposed a high moral and philosophical code. Bwami enforced a rigid hierarchy, and induction to higher levels could only be accomplished through strictly regulated initiation rituals. Such rituals were accompanied by various paraphernalia which were made of wood, magical substances or ivory.  The Lega believed that the bwami association builds the bridge between the living and the departed. Lega masks were substitutes for deceased ancestors and enabled the latter to participate in bwami rituals. However, Lega masks did not represent specific individuals but rather idealized ancestors. For a full discussion of Lega masks and their role in the bwami association see Biebuyck (1973: 142-230).

Despite the significance of masks within bwami, it is important to note that masks - like all Lega ritual paraphenalia - were considered to have inherent power (magala). Magala could be activated in the context of bwami, making the object a masango, which translates as "heavy thing." The use in bwami rites added a "weight" (i.e., a ritual significance) to the objects used and made them powerful also outside of the context of bwami (cf. Biebuyck 1972: 50-60). For this reason, masks were also used in funerary rituals, where, upon the death of a high-ranking individual, a fence would be built around the grave on which masks would be hung (Delhaise 1909).