Sunday, April 12, 2015

Of Ancient Malawi Wild Grape Vine (Mpesa Or Nthudza?) and Tomasi Bona (Atom) Tales

Is that an Orb or dust spot on the left side of the M'manga Mudzi mound photo?
Is that an Orb or dust spot on the left side of the M’manga Mudzi mound photo?

Many ancient civilizations (Greek, Norse, Roman, etc.) have an extensive mythological story that has an explanation for just about everything that goes on in the world. From the reasons why the seasons change to why humans feel emotion, mythology allowed ancient people to be at peace with the way things are.
It’s a fact that a lot of Malawi’s ancient history involving female priesthoods as in those responsible for nsembe (offerings) has been erased and most Malawians don’t bother researching or caring to know about it.
This blog therefore tries to fill that void for the few who might be interested in ancient history the way it is done in many countries globally including in Europe.
This blog is also still researching the English names for some fruits, plants and trees and appreciates all assistance to ensure information shared here is accurate especially the translations into Chichewa.
In Egyptian mythology, the world started out as a chaos of churning water, known as Nu or Nun.

Ancient Egypt mound photo taken from
Ancient Egypt mound photo taken from

“Out of Nu came Atum, the lord of Heliopolis. He stood on a single mound he created called ben-ben and this is where the temple of Heliopolis was built.
“The creation of ben-ben brought light into the world and Atum became known as Atum-Ra. Ra, the sun god that rises in the east and dies in the west. Ra then created the gods Shu (the air) and Tefnut (the moisture) through asexual reproduction. Together, Shu and Tefnut produced Geb (the earth) and Nut (the sky).
“Geb and Nut conceived Osiris, Isis, Nephthys, and Seth (or Set). After conceiving, Geb and Nut were separated by their father, Shu.
“Now the sky is high above, while the earth is way below with air in the middle. Many ancient drawings of this show Geb the earth laying down with Nut the sky arched over him with Shu the air holding her up. Ra the sun is usually traveling along Nut’s body,” reads the 2013 Great Discoveries in Archaeology website at
Now this blog is not posting this 2014 information again to debate whether the ancient Egypt belief was right or wrong or to endorse any beliefs but just to document things posted online and some ancient Malawi oral stories never documented before.
Similar to some elements of the ancient Egypt creation myth in ancient Sapitwa mythology everything began with water and there was a spirit (mizimu) kingdom in the water led by the Dziwe la Nkhalamba elderly spirit and 7 others mainly Tomasi Bona of the North Wind, Tagoneka Mbona of the West, Chandiona Goneka of the South and Nthanda mwana wa mwezi of the East.
Tomasi Bona also known as Napolo has never been human but is said to have mounted from one of the M’manga Mudzi anthill hill mounds somewhere in Mulanje near the mountain.
Tree vines
It’s not easy to get to the mound as some vines or something grab your hands and feet and trip you over so one has to be patient and untie themselves from the mess and make sure they don’t touch any buffalo bean (Chitedze) which causes extreme itching of the body.
This anthill locally known as chulu represented the triangular mountain above and all the water bodies underneath and healers familiar with the area call the vines surrounding it mpesa or nthudza which in English is Rhoicissus tomentosa but this blog failed to get a photo of them.
Could mpesa or mphesa be the vines and nthudza the fruit?
The name Rhoicissus is derived from the Greek rhoia, meaning pomegranate and kissos, ivy. Perhaps not the most accurate of names: like ivy, it is a climber, but it has tendrils; and the small fruits, although spherical, do not seem very like that of a pomegranate.
“The Latin species name tomentosa means felt-like, with a dense woolly covering, and alludes to the rust-coloured hairs that cover the young growth, the underside of the leaves, buds and tendrils. It has picked up an impressive number of common names, mostly regarding its resemblance to the cultivated grapevine, or its rope-like stems.

Rhoicissus tomentosa photo taken from
Rhoicissus tomentosa photo taken from

“The grape family (Vitaceae) is a large, with approximately 1000 species spread throughout the warm countries of the world and is famous for its most celebrated member, the grapevine, Vitis vinifera. In southern Africa this family is represented by five genera (Ampelocisssus, Cayratia, Cissus, Cypostemma and Rhoicissus) and 53 species.
“In southern Africa, the genus Rhoicissus is represented by 10 species that occur in all the provinces of South Africa except the Northern Cape and all other southern African countries except Namibia and Botswana.
“Rhoicissus tomentosa is relatively easy to tell apart from the others because it and only three of the other southern African species have simple or shallowly lobed leaves and it is the only canopy climber among them,” partly reads
According to online sources this wild grape occurs from the Cape Peninsula, where it is abundant in the kloofs of the eastern slopes of Table Mountain, and along the coastline in a narrow strip all the way through the Eastern Cape up to northern KwaZulu-Natal and then inland through Mpumalanga into Limpopo Province, Zimbabwe and Malawi.
It is almost always associated with forest and grows in riverine fringes where it clambers over trees and bushes. This type of Mpesa is in the grape family and it’s common names include wild grape, bush grape, African grape, forest Grape, monkey rope, wild vine (Eng.); Bosdruif, Wildedruif, Bostou, Bobbejaantou (Afrikaans), isaQoni, iDiliya (Xhosa), isiNwazi (Zulu), Moaparo (Sotho); isiNwati (Swati) and Dyathoho, Makhulu-wa-khundwi (Venda).

Common Rhoicissus vine photo taken from
Common Rhoicissus vine photo taken from

“Rhoicissus tomentosa is a handsome, vigorous, evergreen tendril climber with ornamental, vine-like leaves and bunches of purple grape-like fruits which are edible and “pleasant tasting but acidic.”
“The juicy, pulpy ripe fruits boiled with plenty of sugar (7 grapes to 30 g sugar) make a brilliantly coloured and delicious jam or jelly. A reasonable wine can also be made from the fruits, described as sour with a pleasant fragrance. The fruits are also used to make vinegar. The pliant branches are split and used as rope for tying down thatch and also in basket-making.”
“The tuberous rootstock is poisonous and is used in traditional medicine The roots boiled in milk are given to calves to expel intestinal worms. They may also be used during pregnancy to facilitate delivery, although R. tridentata is the more commonly used species for that remedy,” further reads the same online source.
It’s role in pregnancy would connect it to a female spirit known as Chinsinsi Sungamwana (Secret, Keep the Child) as in ancient times female healers were also experts in childbirth unlike today when azamba (traditional midwives) have been banned.
Now Tomasi Bona who is also the elderly spirit of Dziwe la Nkhalamba is born of women to make them powerful ancient priestesses of the Nyangu blood who no longer exist as they can no longer freely practice their ancient ways.
Oral stories talk of that spirit implanting itself in their wombs but disappearing before delivery to appear as a full-grown adult man.

Mother Earth and the Indian Ocean of her womb –  Photo borrowed from
Mother Earth and the Indian Ocean of her womb –
Photo borrowed from

The same is said of the Sapitwa version of Mbona on how his mother conceived him just like in other stories in Africa and Asia. This blog is only repeating what healers say and not endorsing any views.
Now Nyangu’s spirit is said to be an elderly woman who walks using a cane with a serpent head but like other spirits she is also believed to appear in the form of a young woman.
She stands with very bright presence, her veil covering her knotted black hair as her wide eyes stare blankly at those who visit her and seek guidance.
Her name is hidden but Chinsinsi Sungamwana and her title is Nyangu, the goddess of the mythical Sapitwa from the beginning of time and not any of the ones who have lived on earth including Mbona’s mother Nyangu.  Her colour is blue like the deep ocean and her origins, a sad mythical story about goddesses locally known as mizimu (spirits).
Sometimes she sits under the shade of a fig tree locally known as mkuyu to breastfed her baby.  The woman is dark-skinned with very smooth skin that makes her face look like she dipped it in a jar of cocoa-butter and milk further go oral stories.
Her black eye-lashes stand out together with her eyebrows which seem well drawn and her uncombed hair forms tidy knots but her hair is not necessarily dread-locked.
Also standing out on her beautiful face are beauty spots on her cheek. Her brown almond shaped eyes also stand out and piercing as if searching a person’s soul.
However, the strange thing with this woman is that whenever people see her she’s holding a small baby even when its months later….the baby does not seem to grow.
An elderly man suddenly calls out to her “makewana” (mother of the child) and she greets him politely but does not remove her eyes of her baby whom she sometimes carries on her back.
She wanders from place to place like a lost and mad person ever since she lost her husband, the elderly spirit of Dziwe la Nkhalamba. Her symbol is similar to one of the ancient Malawi female winged spirits known as Sungamwana (Keep the child) because that is who she is too.
The others are Tomasi Bona (world in one’s hands), Tagoneka Mbona (put to sleep Mbona), Chandiona Goneka (It’s seen me, put to sleep), Nthanda mwana wa mwezi (Child of the moon, Sirius), Dziwe Ntambawana (Magic pool) and Ife Zonse (All of us).

Woman not mermaid and python drawing from
Woman not mermaid and python drawing from

In ancient teachings these 7 pulled each other to create energy viewed as light like that of lightning which today will probably be called electricity. Now in physics there are two types of electric charges…positive and negative.
“Positively charged substances are repelled from other positively charged substances, but attracted to negatively charged substances; negatively charged substances are repelled from negative and attracted to positive. An object will be negatively charged if it has an excess of electrons, and will otherwise be positively charged or uncharged.
“The SI derived unit of electric charge is the coulomb (C), although in electrical engineering it is also common to use the ampere-hour (Ah), and in chemistry it is common to use the elementary charge (e) as a unit. The symbol Q is often used to denote charge.
“The early knowledge of how charged substances interact is now called classical electrodynamics, and is still very accurate if quantum effects do not need to be considered,” partly reads

Monday, March 2, 2015

Ancient Malawi priesthoods and their Phoenician like alphabets

Some ancient SapiTWA healers also known as the Nganga or asing’anga amizimu (traditional healers dealing with the spirit) in Malawi have been using an alphabet similar to the Phoenician one online despite being “illiterate”.

Online Phoenician alphabet taken from
Online Phoenician alphabet taken from

Such healers were responsible for nsembe which included mapira (sorghum) hence them being priestesses (nsembe).
The sole remaining one in a village in Mulanje cannot read and write this alphabet uses an ancient alphabet which resembles the Phoenician one especially when she writes what she calls Ah on the ground as in A and Ba which is B and Ca which is C.
Other letters she draws using a stick are Ka for K which looks like a bowl but meaning a cupped hand for making nsembe offerings and M which is drawn like water.
In ancient times the female priesthood was in charge of the ancient rain shrine on Mulanje Mountain and the priestess would do ULOSI WAKALE which is ANCIENT AFRICAN PROPHECY.
The priestesses worked with the king and his induna and spoke in code languages just like the mizimu (spirits) in their beliefs who don’t say many things at once.
Sapitwa priestesses draw A (ah) EAST similar to the Phoenician one but others are not there as they don’t have a Q etc in their rituals using WORDS (MAU/MAWU) from the SapiTWA oracle.

Words are drawn on the ground like this
Words are drawn on the ground like this

They draw some letters to the EAST (kum’mawa) and some to the WEST (ku madzulo) etc with the EAST meaning the spirit (mzimu) should be behind the word.
In one of their ancient alphabet, the letter T was also drawn as an X in the ways of the TWA “pygmies” by the now nearly extinct Sapitwa priesthood.
T means KULIMBITSA (MAKE STRONG) in Chichewa/Chinyanja of Malawi hence priestesses say Kulimbitsa mabere or some say mabele (breasts) meaning put an X on the chest like the TWA pygmies of the forest with an X on their chests.

"Akka a modern Ba-Twa notice the x cross as is shown on Ptah  Ptah lord and of Memphis it was from his name Egypt was derived, as Hwt-ka-Ptah (home of the ka (soul) of Ptah) transliterated as Aígyptos by the later Greeks...Pan was connected to Bes, a central African or Great Lakes God worshiped all over the Med he is a Ba-twa or Pygmy he may also be linked to Ptah who is also a Ba-twa." Photo from
“Akka a modern Ba-Twa notice the x cross as is shown on Ptah
Ptah lord and of Memphis it was from his name Egypt was derived, as Hwt-ka-Ptah (home of the ka (soul) of Ptah) transliterated as Aígyptos by the later Greeks…Pan was connected to Bes, a central African or Great Lakes God worshiped all over the Med he is a Ba-twa or Pygmy he may also be linked to Ptah who is also a Ba-twa.”
Photo from

If one looks carefully that means two triangles hence As ABOVE SO BELOW ….meaning the spirits (mizimu) of the air and those of the water (madzi) etc.
This blog wonders if PTAH is ABATHWA/ABATWA or BATWA as in PI as -PITA (TO GO) which also sounds like PETER in English. Another phrase used is SESANA MADZUWA which means RESURRECTION as in rising from the dead.
They use the code DZUWA LAOMBA as in KUTULUKA (COMES OUT) and LIWOMBO is the part of the head which “breathes” in a baby. KUOMBA M’MANJA means to CLAP HANDS in Chichewa/Chinyanja.
When some priestesses say Sesana madzuwa that means your eyes are open and you have enlightenment hence no darkness.
Then there is BONA and MBONA with -ona meaning TO SEE and CHOONADI meaning the TRUTH hence akunena zoona as in he or she speaks the Truth…
When enlightened the RIGHT EYE PROTRUDES and sticks out as in SHINING (KUWALA) more than the left one representing DARKNESS (MDIMA).
The RIGHT EYE (KUMANJA) and MANJA is hands sticks out like this “Osiris” statue unlike the LEFT EYE (KUMANZERE).
Mbona Ostiriza (the last Seer) as in MBONA from -ONA to see and TOMASI BONA also with -ONA as to see has a right protruding eye like a SNAKE (NJOKA) and not a left protruding one like a GOAT (Mbuzi).
They call that MASOMPHENYA (VISION) and being able to see what is hidden in the DARK like an OWL (KADZIDZI), the nightbird so the NGANGA as in asing’anga African doctors and healers can also see the MIZIMU (SPIRITS) who are hidden and also the MIZIMU YAMAKOLO (ANCESTRAL SPIRITS).
Sapitwa is SApitwa and SapiTWA which is also Sapita which means “don’t go there” in Chichewa/Chinyanja……in other words where no man goes.
Sapita is from -pita and in KUPITA which means to go.  However there are others words that need to be broken down including KEPETA or KHEPETA, or KE PE TA or KHEPERA as told by Sapitwa healers.

Ancient Egypt's Ptah internet photo
Ancient Egypt’s Ptah internet photo

Kepeta is what they call Capetown and with the Table Mountain but the spelling needs to be verified. Words are also spoken briefly as codes.
For example when they said bowa muntengo (tree ear mushrooms which grow on dead wood or trees) it would mean those who have ears, listen.
Bowa is a mushroom and mutengo is in the tree so mushrooms in the tree. And those who have eyes “see” not with the two eyes we know but with your “other eyes”….this we call masomphenya (vision) to see even what is hidden in the dark like owls created by the Great Spirit who is God (Chauta, Namalenga, Mphambe).
According to Asar Imphotep in the below link, Kulu is also one of the words used for God in Africa with “Proto-Bantu /l/ was /d/, so it was KuDu.” What is interesting is that in Chichewa/Chinyanja Akuluakulu are the elders and mkulu is an elder hence sayings like akulu a mvula ya kale to mean the elders of old rains and mawu a akuluakulu akoma akagonera etc.
Then there is Gule Wamkulu as in the Great dance and the Nguni’s Bonaabakulu Abasekhemu re-written in Kikongo as Bana ba Nkulu abaSe N’semi hence:
“Bona abakhulu base Khemu meaning We see or have seen (Bona) the great (Abakhulu) from KMT (Khemu) while an Elder is Mkhulu or Khulu”- Nguni/Ngoni and the ancient god called KhuluKhulu” is some information that has been made available to this blog about their presence in ancient Egypt.
Like the Nguni/ Ngoni word Khulukhulu meaning “a grandparent of our great great-parents” then Akuluakulu amati is the great-great ones say.

Western side of Mulanje Mountain in Sunset, seen from Likubula Falls
Western side of Mulanje Mountain in Sunset, seen from Likubula Falls

And then there is something like “mawu a akulu akoma akagonera” (elders‟ words are always good advice) besides the popularMalawi proverb “Akulu ndi mdambo mozimira moto” (elders are fountains of wisdom that solve all problems).
In Malawi Bona and Mbona as in -ona also means to see and Akuluakulu means elders so Mbona was like a seer and some South Africans on Facebook explained that “the ancient god called KhuluKhulu has been distorted to be Nkulunkulu. Khulukhulu is a grandparent of great great-parents.
“Bona abakhulu base Khemu means We see or have seen (Bona) the great (Abakhulu) from KMT (Khemu). An Elder is Mkhulu or Khulu”- Nguni/Ngoni
Excited to confirm from a SA friend “Bonaabakulu Abasekhemu” re-written in Kikongo as Bana ba Nkulu abaSe N’semi as explained in the book ‘The  Quantum Vision of Simon Kimbangu: Kintuadi In 3D’ by Dom Pedro V in the below link.
Many rain shrines were abandoned but the history of many ancient priestesses of Malawi was never ever written about till last year. Some of the ancient writings they have resemble hieroglyphics so it would be interesting to know how many other existing priesthoods have such writings including the ones that were forced into extinction.

Sapitwa hidden name revealed…Malawi’s ancient Mountain of San and Twa?

SAPITWA means the ancient mountain of the ones nicknamed “San” pronounced as sun but SAMALANI (WARNING) and the TWA of ABATHWA/ABATWA for THAWA (RUN AWAY)….it’s the mountain of mizimu (spirits) who are different from ancestral spirits (mizimu yamakolo).
This blog is not endorsing the use of the name “San” as the correct name of the actual great people is the /XAM Ka !Ke…this blog is only repeating an oral story about the mythical side of SapiTWA as told by a descendant of ancient Malawi’s Abathwa.

Kwamikagami -Distribution of Pygmies and their languages according to Bahuchet (2006). The southern Twa are not shown taken from
Kwamikagami -Distribution of Pygmies and their languages according to Bahuchet (2006). The southern Twa are not shown taken from

Mulanje Mountain known for its majestic Sapitwa peak is an important and mythological mountain in ancient Malawi myths and tales.
However the mythological side of Mulanje Mountain should not be confused with the real geographic Mulanje Massifsaid to measure approximately 22×26 kilometres with a maximum elevation of 3,002 m at its highest point, Sapitwa Peak.
The mythical Sapitwa is described as a dwelling place for various spirits including gods and goddesses, and marvelous plants and trees like the cedar. Mulanje Mountain is also known as the “Island in the Sky” and the place of mizimu (spirits) in various tales.
Amwandionerapati or Abathwa (short people) also known as Akafula and strong fighters were believed to be found on Mulanje Mountain.Mulanje mountain
The mythical spirits of the short people with protruding bellies and armed with axes in myths are believed to still guard a sacred entrance to the mythical kingdom and ask the dreaded question, “Mwandionera pati.” (“From where did you see me?”)
If one answers the question wrongly, the Abathwa (short people) slap the person hard on the right cheek and that could either cause death or serious injures according to myths.
The said people never liked being referred to as being short and were believed to be very strong and warriors. Their legend is told by many traditional healers in Malawi who source their herbs and concoctions from the mountain.
If the person answers “From very far away”, they are believed to have access to the first entrance of the mythical realm of the mountain before having to pass a serpent spirit.
Sapitwa is mythically known as a “forbidden place” because it is home to a royal spirit family who get offended when certain rituals are not followed when one goes there according to some healers in Mulanje.
The origins of the word SapiTWA as told by an elderly priestess (nsembe) explains a bit about the other Abathwa of Africa and not the one given the term “Bushmen” who also used the Abathwa name.
“In this context we use the word ABATHWA for the people of the /XAM Ka !Ke instead of the term ‘San’ and ‘Bushman’. Our ancestors used to call themselves ABATHWA.
“Both two terms ‘Bushman’ and ‘San’ were taken on and used by the Anthropologists in connotation, while the term Bushman was given to us by the European settlers and the term San was given to us by the Khoi-Khoi” partly reads

"Botswana 063" by DVL2 - Own work. Licensed under CC BY-SA 3.0 via Wikimedia Commons -
“Botswana 063″ by DVL2 – Own work. Licensed under CC BY-SA 3.0 via Wikimedia Commons –

Now the Abathwa/Abatwa of SapiTWA are pygmies and they are also the ones who guard the astral realm of Mulanje Mountain so the priestesses are told the ways of TWA.
SApitwa is the “San” but they have a correct name and their history and they are different from the TWA. Sapitwa healers don’t speak on behalf of them but only as those who have learned some of the ways of the TWA of SapiTWA.
PI is Phiri which is a mountain in Chichewa/Chinyanja but one with a high peak giving it the shape of the sacred triangle somewhere like a Pyramid.
PI might also like PTAH also said to be pronounced like Pteh or Peteh which for Sapitwa priestesses sounds like Abathwa or Abatwa.
“The Batwa, also known as Twa, Abatwa or Ge-Sera people of the Great Lakes Region are ancient tribe once specialists in hunting and gathering, and are said to have been the first inhabitants of the mountainous forests of the Rift Valley and one of the first homo sapiens in the world with Kalahari San people,” reads
Now in Chichewa/Chinyanja the word SAPITA means DON’T GO THERE and comes from -PITA hence KUPITA which means TO GO.
In Malawi the word SAPITWA is also used to mean DON’T GO THERE and it was the ancient name of the whole of MULANJE MOUNTAIN and not only the PEAK as today.

Photo from blog on
Uganda Safari tour’s ‘The tales of the Batwa People – Pygmies of Uganda photo from

So SAPITWA means the ancient mountain of the ones we nicknamed “San” and the TWA….it’s the mountain of mizimu (spirits) who are different from ancestral spirits (mizimu yamakolo).
It’s also the mountain where MBONA as in -ona to see and BONA also as in -ona and feast can be found as they’re found in so many other places. So Sapitwa oracles are also from MBONA and TOMASI BONA.
Most Malawians don’t know the real meaning of SAPITWA and tourists have never been to the hidden part as claimed online because no MORTAL BEING GOES THERE UNLESS THE SPIRIT TAKES THEM THERE say Sapitwa priestesses.
There is also some confusion between the Pygmies called TWA as in Abathwa/Abatwa and the dwarf life spirits many healers fight against known as Ntokoloshi or Ntokoloshe but “Tikoloshe, Tokoloshe or Hili” in “Zulu mythology.”
A certain lady after reading a blog about the Abathwa of Mulanje Mountain thought they are evil spirits and this has been a problem where pygmies have sometimes been viewed with suspicion.
However Sapitwa stresses that the Abathwa are not evil and similar to the one known in ancient Egypt or KMT as PTAH hence Abatwa. PTAH was not evil and he was not a Tokoloshe.
So Abathwa as in the Amwandionerapati who guard SapiTWA are not the Tokoloshe dwarf-like water spirits but are like the ones in the fiction movie called HOBBITS who are fighters but not called evil.
Besides wars where anything is used and allowed in battle some who are not fighters use Tokoloshe to harm those they’re jealous of or hate for various reasons.
The Tokoloshe “can become invisible by drinking water and they’re are called upon by malevolent people to cause trouble for others.” – according to

Ptah - The God of Craftsmen, Rebirth, and Creation travel pictures from Egypt by Dr. Günther Eichhorn not connected to this blog's oral story.
Ptah – The God of Craftsmen, Rebirth, and Creation travel pictures from Egypt
by Dr. Günther Eichhorn not connected to this blog’s oral story.

The way to get rid of him is to call in the n’anga as in the NGANGA who include Sapitwa healers.
Some internet sources claim that Akka is “a modern Ba-Twa with an x cross as is shown on Ptah the lord of Memphis, it was from his name Egypt was derived,as Hwt-ka-Ptah (home of the ka (soul) of Ptah) transliterated as Aígyptos by the later Greeks, what’s interesting is his apparent connection to the Great lakes region.
“Pan was connected to Bes, a central African or Great Lakes God worshiped all over the Med he is a Ba-twa or Pygmy he may also be linked to Ptah who is also a Ba-twa.”
According the unofficial online Wikipedia a pygmy is a member of an “ethnic group whose average height is unusually short; many anthropologists define pygmy as a member of any group where adult men are on average less than 150 cm (4 feet 11 inches) tall. Other anthropologists do not agree to group peoples based on stature as height is neither an accurate reflection of culture nor genetics.
A member of a slightly taller group is frequently termed “pygmoid”. The term is best associated with peoples of Central Africa, such as the AkaEfé and Mbuti”, partly reads
“The term pygmy is sometimes considered pejorative. The term pygmy, as used to refer to diminutive people, derives from Greek πυγμαίος Pygmaios via Latin Pygmaei (sing. Pygmaeus), derived from πυγμή – meaning a fist, or a measure of length corresponding to the distance between the elbow and knuckles.

Ancient Egypt's Ptah internet photo
Ancient Egypt’s Ptah internet photo

“However, there is no single term to replace it. Many prefer to be identified by their ethnicity, such as the Aka (Mbenga), BakaMbuti, and Twa. The term Bayaka, the plural form of the Aka/Yaka, is sometimes used in the Central African Republic to refer to all local pygmies. Likewise, the Kongo word Bambenga is used in Congo.”
The online sources also describes African pygmies as living in several ethnic groups in RwandaBurundiUganda, the Democratic Republic of the Congo (DRC), the Republic of Congo (ROC), the Central African RepublicCameroon, the Equatorial Guinea, Gabon, Angola, Botswana, Namibia and Zambia.

"Akka a modern Ba-Twa notice the x cross as is shown on Ptah  Ptah lord and of Memphis it was from his name Egypt was derived, as Hwt-ka-Ptah (home of the ka (soul) of Ptah) transliterated as Aígyptos by the later Greeks...Pan was connected to Bes, a central African or Great Lakes God worshiped all over the Med he is a Ba-twa or Pygmy he may also be linked to Ptah who is also a Ba-twa." Photo from
“Note the X running across the chest of both,also of interest is the fact that the this ethnic group still goes by the name Akka or Bakka pural while the ancient Kemities regards them as belonging to the world of the ancestral spirits.” Read more:

Saturday, January 17, 2015

100 years since John Chilembwe ‘finished his work’ (originally published in newspapers on Jan 15)

“The Death of Jesus
“Jesus knew that by now everything had been completed; and in order to make the scripture come true, he said, “I am thirsty.”
A bowl was there, full of cheap wine; so a sponge was soaked in the wine, put on a stalk of hyssop, and lifted up to his lips. 30 Jesus drank the wine and said, “It is finished!”
Then he bowed his head and gave up his spirit.” – John 19:28-30 Good News Translation (GNT)

Rev Kingsley Kaliati, PIM Vice President Photo by Agnes Mizere
Rev Kingsley Kaliati, PIM Vice President
Photo by Agnes Mizere
It is now 100 years since Rev. John Chilembwe’s 1915 uprising and death but his name will never be forgotten or erased from Malawi’s history because of the contributions he made to the struggle for freedom and African independence.
In a nutshell that is when Chilembwe finished his work and began a path towards freedom by freeing his people from the cages of horror.
Chilembwe, during the time Africa was fighting for the right to be free from the clutches of colonialists and he was one of the most educated black African leaders.
He is also known as a brave African nationalist who challenged Europeans without fear or favour at a time when many viewed whites as gods who could not be challenged.
And by dying in the struggle, Chilembwe’s bravery inspired others to continue from where he left on so that we can enjoy the freedom we have today.
Sanjika Rock where John Chilembwe spent time.  Kamuzu's Sanjika Palace also has the same name. Photo by Agnes Mizere
Sanjika Rock where John Chilembwe spent time. Kamuzu’s Sanjika Palace also has the same name.
Photo by Agnes Mizere
This is why Providence Industrial Mission (PIM)’s Rev Syford Chimwaza says there is every reason to celebrate 100 years after Chilembwe “finished his work”.
“Jesus Christ said it is finished when he died and this is something to remember Chilembwe by…in the fruits of his work.  Why did he die?  For the freedom of worship and the freedom of blacks,” he says.
However like others in the church he is not satisfied that some promises made over the years have never been fulfilled by various governments which ruled Malawi.
Amongst these are promises of a tarmarc road to replace the dusty one which gets muddy and not easily accessible during rainy seasons, a technical college to continue Chilembwe’s passion for education and an improved PIM health centre.
But he is happy for other efforts that have been made over the year to recognize and appreciate the contributions Chilembwe made to the existence of Malawi today.
Chilembwe was born near Chiradzulu in the south of what became Nyasaland, probably in 1870 or 1871, and attended a Church of Scotland mission from around 1890. In 1892 he became a house servant of Joseph Booth, a radical and independently-minded missionary.
Booth had arrived Africa in 1892 as a Baptist to establish the Zambezi Industrial Mission near Blantyre. Booth was critical of the reluctance of Scottish Presbyterian missions to admit Africans as full church members, and later founded seven more independent missions in Nyasaland which, like the Zambezi Industrial Mission, focused on the equality of all worshipers.
The dusty road to Malawi Hero John Chilembwe's PIM church.  We had to turn back and get there via Nguludi because it was muddy and could not risk tyres getting stuck in that.
The dusty road to Malawi Hero John Chilembwe’s PIM church. We had to turn back and get there via Nguludi because it was muddy and could not risk tyres getting stuck in that.
In Booth’s household and mission where he was closely associated with Booth, Chilembwe became acquainted with Booth’s radical religious ideas and egalitarian feelings. Booth returned to Nyasaland in 1899 but left permanently in 1902, although he continued to correspond with Chilembwe.
In 1897 Booth and Chilembwe traveled together to the United States. Here, after parting amicably from Booth, Chilembwe attended the Virginia Theological Seminary and College, (now Virginia University of Lynchburg), a small Baptist institution at Lynchburg, Virginia. The principal was a militantly-independent Negro, Gregory Hayes and Chilembwe both experienced the contemporary prejudice against negroes and was exposed to radical American Negro ideas and the works of John Brown, Booker T. Washington, Marcus Garvey and others.
“He was ordained as a Baptist minister at Lynchburg in 1899. After his return to Nyasaland, Chilembwe developed close contacts with independent, African-controlled churches, including Seventh Day Baptist and Churches of Christ congregations, with the aim of uniting some or all of these African churches with his own mission church at the centre.
Chilembwe was ahead of his time.  Photo by Agnes Mizere
Chilembwe was ahead of his time. Photo by Agnes Mizere
“Chilembwe also had some contact with Watchtower followers, but the extent of these and the influence of Watchtower’s millennial beliefs on him is minimised by most authors except the Lindens. Although the vast majority of those found guilty of rebellion and sentenced to death or to long terms of imprisonment were members of Chilembwe’s church, a few other members of the Churches of Christ in Zomba were also found guilty”, partly reads online sources.
In 1900 Chilembwe returned to Nyasaland, in his own words, “to labour amongst his benighted race”. Backed financially the National Baptist Convention of America who also provided two American Baptist helpers until 1906, Chilembwe started his Providence Industrial Mission (PIM) in Chiradzulu district. In its first decade, the mission developed slowly, assisted by regular small donations from his American backers, and Chilembwe founded several schools, which by 1912 had 1,000 pupils and 800 adult students.
The work of our Hero John Chilembwe's hands. Photo by Agnes Mizere
The work of our Hero John Chilembwe’s hands. Photo by Agnes Mizere
He preached the values of hard-work, self-respect and self-help to his congregation and, although as early as 1905 he used his church position to deplore the condition of Africans in the protectorate, he initially avoided specific criticism of the government that might be thought subversive. However, by 1912 or 1913, Chilembwe had become more politically militant and openly voiced criticism over the state of African land rights in the Shire Highlands and of the conditions of labour tenants there, particularly on the A. L. Bruce Estates.
However, the aims of the rising remain unclear, partly because Chilembwe and many of his leading supporters were killed, and also because many documents were destroyed in a fire in 1919.
However, use of the theme of “Africa for the Africans” suggests a political motive rather than a purely millennial religious one. Chilembwe is believed to have drawn parallels between his rising and that of John Brown, and stated his wish to “strike a blow and die” immediately before the rising started further reads the Wikipedia.
Providence Industrial Mission (PIM)’s Rev Syford Chimwaza telling Chilembwe's story.  Photo by Agnes Mizere
Providence Industrial Mission (PIM)’s Rev Syford Chimwaza telling Chilembwe’s story. Photo by Agnes Mizere
The first part of Chilembwe’s plan was to attack European centres in the Shire Highlands on the night if 23–24 January 1915, to obtain arms and ammunition, and the second was to attack European estates in the same area simultaneously. Most of Chilembwe’s force of about 200 men were from his PIM congregations in Chiradzulu and Mulanje, with some support from other independent African churches in the Shire Highlands.
In the third part of the plan, the forces of the Ntcheu revolt based on the local independent Seventh Day Baptists would move south to link up with Chilembwe.
He hoped that discontented Africans on European estates, relatives of soldiers killed in the war and others would join as the rising progressed. It is uncertain if Chilembwe had definite plans in the event of failure; some suggest he would seek a symbolic death, others that he planned to escape to Mozambique.
The first and third parts of the plan failed almost completely: some of his lieutenants did not carry out their attacks, so few arms were obtained, the group had failed to form and move south, and there was no mass support for the rising.
PIM 100 years after Chilembwe finished his work. -  Photo by Agnes Mizere
PIM 100 years after Chilembwe finished his work

Took this picture of children in Milange, Mozambique admiring visiting Malawian children

Tracing footsteps to lead me home

Greetings from the Warm Heart Africa, Malawi.

I'm a Malawian journalist who grew up in many countries including South Africa, Belgium, then West Germany, UK, Washington DC and New York in the US and I love New York.

Trying to come up with the production of my life and by compiling some of my 1000 poems into a book called ‘Tracing Footsteps’ to lead me Home with excellent photography.

I also plan to film award winning documentaries based on the history of this ancient land called Malawi and the mysteries of Sapitwa and the Sirius star. this space.