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 http://upload.wikimedia.org/wikipedia/commons/thumb/2/24/Phoenician_alphabet.svg/2000px-Phoenician_alphabet.svg.png
Online Phoenician alphabet taken fromhttp://upload.wikimedia.org/wikipedia/commons/thumb/2/24/Phoenician_alphabet.svg/2000px-Phoenician_alphabet.svg.png

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 http://egyptsearchreloaded.proboards.com/thread/1698/batwi-gods-kemet
“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 fromhttp://egyptsearchreloaded.proboards.com/thread/1698/batwi-gods-kemet

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 http://en.wikipedia.org/wiki/Mulanje_Massif#mediaviewer/File:Mulanje_Mountain_western_side.JPG
Western side of Mulanje Mountain in Sunset, seen from Likubula Falls
http://en.wikipedia.org/wiki/Mulanje_Massif#mediaviewer/File:Mulanje_Mountain_western_side.JPG

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.
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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 http://en.wikipedia.org/wiki/Pygmy_peoples#mediaviewer/File:Pygmy_languages_(Bahuchet).png
Kwamikagami -Distribution of Pygmies and their languages according to Bahuchet (2006). The southern Twa are not shown taken from http://en.wikipedia.org/wiki/Pygmy_peoples#mediaviewer/File:Pygmy_languages_(Bahuchet).png

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 http://www.khoisanpeoples.org/peoples/abathwa-1.htm


"Botswana 063" by DVL2 - Own work. Licensed under CC BY-SA 3.0 via Wikimedia Commons - http://commons.wikimedia.org/wiki/File:Botswana_063.jpg#mediaviewer/File:Botswana_063.jpg
“Botswana 063″ by DVL2 – Own work. Licensed under CC BY-SA 3.0 via Wikimedia Commons –http://commons.wikimedia.org/wiki/File:Botswana_063.jpg#mediaviewer/File:Botswana_063.jpg

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 http://kwekudee-tripdownmemorylane.blogspot.com/2013/03/batwa-people-one-of-first-people-on.html
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 http://gorillastour.blogspot.com/2012/12/the-tales-of-batwa-people-pygmies-of.html
Uganda Safari tour’s ‘The tales of the Batwa People – Pygmies of Uganda photo fromhttp://gorillastour.blogspot.com/2012/12/the-tales-of-batwa-people-pygmies-of.html

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 http://en.wikipedia.org/wiki/Tikoloshe


Ptah - The God of Craftsmen, Rebirth, and Creation travel pictures from Egypt by Dr. Günther Eichhorn not connected to this blog's oral story. http://guenther-eichhorn.com/egypt_ptah.html
Ptah – The God of Craftsmen, Rebirth, and Creation travel pictures from Egypt
by Dr. Günther Eichhorn not connected to this blog’s oral story.
http://guenther-eichhorn.com/egypt_ptah.html

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 http://en.wikipedia.org/wiki/Pygmy_peoples
“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 http://egyptsearchreloaded.proboards.com/thread/1698/batwi-gods-kemet
“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:http://egyptsearchreloaded.proboards.com/thread/1698/batwi-gods-kemet#ixzz3TEyZymLK

Saturday, January 17, 2015

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


malawi9f
“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

Of Ancient Malawi’s White Sapitwa rocks and oral tales & myths about them


An asteroid, designated 2004 BL86, will safely pass about three times the distance of Earth to the moon on January 26. From its reflected brightness, astronomers estimate that the asteroid is about a third of a mile (0.5 kilometers) in size. The flyby of 2004 BL86 will be the closest by any known space rock this large until asteroid 1999 AN10 flies past Earth in 2027.
An asteroid, designated 2004 BL86, will safely pass about three times the distance of Earth to the moon on January 26. From its reflected brightness, astronomers estimate that the asteroid is about a third of a mile (0.5 kilometers) in size. The flyby of 2004 BL86 will be the closest by any known space rock this large until asteroid 1999 AN10 flies past Earth in 2027.   Photo:http://www.dailymail.co.uk/sciencetech/article-2910631/Look-Nasa-warns-January-26th-asteroid-Earth-s-closest-call-2027.html#ixzz3P6EOId7Y
This blog asks scientists if some asteroids are white and with sharp edges like a sword?  Why?  Because a Sapitwa priestess claims to have seen one in space yet she does not have the same instruments and tools like those in the West who spot these space rocks.
Instead she has oral stories and tales and what she refers to as oracles from Sapitwa which this blog is not endorsing but just repeating them as a messenger and voice for the voiceless.
A mythical entrance to the astral realm of Sapitwa in ancient oral stories is said to be a white hidden rock found at Dziwe la Nkhalamba and is the foundation of all the beliefs of ancient Sapitwa priestesses (nsembe).
They also claim the place was once known as a swimming pool for the elderly and those who saw an elderly man with white hair and wrinkles were said to be lucky and “blessed.” In ancient times clothes were also said to at times appear there on the rocks.
But it’s not know if this rock was formed part of particles from ancient asteroids that fell on earth.
Now a Sapitwa priestess claims a huge white rock with sharp edges has appeared and that is the reason why it’s not business as usual for them since they fled once spotting it.
According to them the white rock symbolizes fire just like a red mpolowani tree (the Steganotaenia Araliacea) growing somewhere in Mulanje. Red is also the colour of flames which is a nickname for Malawi.
Does the term "Malawi Flames" refer to the reddish orange flames of fire or something else? INTERNET PHOTO
Does the term “Malawi Flames” refer to the reddish orange flames of fire or something else?
INTERNET PHOTO
This rock also appears at a time when the name Maliya as in Malira (to cry) has been revealed.  The other names of this ancient spirit are Tapalia and Tapacha and she was believed to be very powerful and a mermaid which also appeared as a huge fish as big as a room.
Malira’s colour was blue as she was from water but her headgear was said to be white to symbolize all that is pure and the Afterlife.
Visiting rural areas in many parts of Malawi one is bound to hear all sorts of myths and tales about so-called magic which could compete with Harry Potter like fiction stories and Two ways to the mythical Afterlife.
Rural Mulanje is also home to other tales about a mysterious Nthipe or Ntipe river, apparently a name of a bird and river or stream that flows from Sapitwa, the highest peak to Dziwe la Nkhalamba.
But it is not known if the so-called Great Black Cormorant of the Northern Hemisphere is also found in Malawi.
Internet photo of White-breasted Cormorant
Internet photo of White-breasted Cormorant
However, several tour guides did not know this stream or river when asked and instead spoke of Chisepu and Rua. But Sapitwa healers insist the ancient name of a stream on the mountain is Nthipe which is a bird known in English as Cormorant.
Bird experts say the word Nthipe or Ntipe refers to the White Breasted Cormorant, the Reed Cormorant and the African Darter.
Now in ancient Malawi myths tales, this river was the place where the soul was supposedly transported to the underworld which had two directions…one to the right which symbolized those from the east and those from the darkness which symbolized all those from the west.
In these “primitive” beliefs the soul would go through Sapitwa and a process involving a map through the rumoured underworld there.  However with the coming in of mainstream religions most Malawians don’t believe that and are known to be God-fearing so the myths and tales remain in ancient history.
However, in many Asian and Middle Eastern countries white is the colour of death and in some Asian cultures white is also considered to be a colour which represents death.
When this blog uses the word “white” or “black” it’s not referring to races but only to different colours also used in paintings and other works of art.
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A Sapitwa rock which glows in the dark
White in ancient Malawi was also viewed as the colour of death because spirits (mizimu) were believed to appear as if they’re wearing white robes. In ancient Egypt white clothing reflected the white of mummification together.
“White also represented death in ancient Egypt, representing the lifeless desert that covered much of the country; black was held to be the colour of life, representing the mud-covered fertile lands created by the flooding of the Nile and giving the country its name (Kemet or “black land”) read various Internet sources.
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Does this ancient Egypt drawing represent the dead or the living?
Now there is a mythical Sapitwa rock which is blackish in colour with a bit of white showing.  When it faded to become white, it was considered to represent the afterworld of which the owner would eventually join.
On the other hand black Egypt was said to be the colour of the life-giving silt left by the Nileinundation, which led to the ancient name for the country Kemet meaning the “black land”.
The colour black was seen as symbolizing fertility, new life, and resurrection as seen through the yearly agricultural cycle and it also was the colour of Osiris, the “black one” and the “resurrected god of the dead” and “Dweller in the Funeral Mountain” according to various internet sources.
It’s also a fact that some religious men in several traditional religions have for centuries worn black clothing without being labeled negative names.  Some beliefs pointed at black scientifically being the absence of colour and showing one’s lack of concern for the dictates of fashion.
In ancient African spiritual beliefs, black was the colour for rain and hence a black cloth, black goat or black cattle were sent to various deities as a price for rain during droughts among other things.
Rain clouds appear black and in some ancient Malawian beliefs they believed in Chauta, Namalenga, Mphambe (God) and went through royal spirits they believed to be close to the Creator when asking for rain among other things.
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Black clouds before it rains
In what many online sources and authors call the “Mbona cult” a black cloth was also used and said to “cover the bed in the hut of Mbona” in the books Animals and Ancestors by Brian Morris and Rivers of Blood: The Genesis of a Martyr Cult in Southern Malawi by J.M. Schoffeleers.
Travelling to Mulanje in the month of October or November along the Thyolo road one is bound to notice black clouds forming in the sky to indicate the beginning of the rainy season.
As the majestic Mulanje mountain appears in a distance, it’s Sapitwa peak appearing to beckoning chosen ones, one cannot help but notice what looks like clouds or fog surrounding it.
For some Mang’anja Sapitwa healers, the formation of black clouds are an indication the rains are near and they study the clouds to figure out where it’s raining and where it will rain next.
This is also done by studying the formation of black clouds on hill tops and activities in water bodies.  A specific black cloud which seems to glow with the sun is also believed to guide some healers to chosen places for what they call their spirits (mizimu).
The healers who tell myths that the astral realm of Sapitwa peak is home to ancestral spirits hence the dead claim to follow the greyish/black cloud to where their “royal spirit” takes them and stop where it stops.
Black for them is also the colour of their version of Mbona.  However, the official and accepted Mbona story by the valuable custodians of that culture is documented under Unesco’s Khulubvi and Associated Mbona Sacred Rain Shrines world heritage site.
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“Khulubvi sacred shrine is located in Nsanje District, in the lower Shire Valley in Southern Region of Malawi, It is an important spiritual place among the people of Mang’anja tribe. It is a place where the Mang’anja worship the spirit of Mbona.
“According to Mang’anja oral tradition, Mbona was a legendary figure with super human powers who lived in the area during the rise of the Lundu Kingdom. Mbona is said to have had magic powers of bringing rain, creating wells of water on sandy lands, creating forests where they did not exist and hiding from enemies by turning into other creatures such as guinea fowls.
“It is said that Mbona’s uncle Mlauli, who was also a magician envied his nephew and wanted to kill Mbona. Mlauli, however, failed to kill Mbona because he wished to die on his own by telling Mlauli and his enemies to cut his throat with a leaf of a reed after other weapons had failed to harm him.
This drawing of ancient Egypt's Osiris looks like the "dead" Photo from http://www.zubitravel.com/2013/07/the-crook-and-flail-pharaoh-symbols-in.html
This drawing of ancient Egypt’s Osiris looks like the “dead”
Photo from http://www.zubitravel.com/2013/07/the-crook-and-flail-pharaoh-symbols-in.html
“His head was cut and placed at Khulubvi sacred groove, where the shrine exists today. People who knew his magic works began coming to the place periodically to worship the spirit of Mbona. A traditional hut within Khulubvi natural thicket of approximately 100 square metres was constructed as a worshipping site,” further reads the Unesco cultural heritage website about Mbona.
Some ancestors believed Mbona was “gifted with powers from the heavens” and would invoke the rains during a drought using his two-edged knife/sword locally known as kandalanga to point to the north to provoke the four winds which consist of the north, south, west and east to form the ancient African cross used by some village “Mbona healers”.
For centuries such healers have believed that Mulanje Mountain and it’s Sapitwa Peak are a source of rain and rivers.
The unofficial online Wikipedia claims that “most affected by the ITCZ in the Mulanje Area, is the Mulanje Massif, because its unique position as a “mountain island”, rising up more than 2500 metres above the plains around. This setting is responsible for the Massifs’ role as a rain barrier that forces the clouds to come down in the form of rain.Image
“This becomes very visible if we take a look at the annual normal rainfalls, on and around the massif. On plateau level, at around 2000 metres above sea level, we annually experience more than 250 mm (100 inches) of rain, however, in the low plains around the foot of the Massif, the annual rainfalls, range around 40 inch.
“In the plains around the Mountain, it normally only rains in the rainy season, while it rains all year long, on plateau level. The rains are just more intense and frequent then in the dry season.
But, there are still differences in the amounts of rain, around the Massif. The south-west face of the Mountain, is the weather side around Likhubula Lichenya and Mulanje Boma, which experiences the highest amounts of rain, due to the south-east trades of the southern hemisphere, that drive the moist air from Zambia and the Democratic Republic of the Congo into the Mulanje region. Therefore the North-west face of the Massif experiences lesser rains, as it is situated in the shadows of the high Peaks of the Massif,” further reads the unofficial Wikipedia.
The unofficial online encyclopedia also claims that “the elevation of the mountain is high enough for it to disturb upper level air flow and induce rain clouds to form around it, making it an important source of rain water at the head of almost every river that runs through this part of Malawi.”
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Leaves of ancient Sapitwa “Mpingo” tree

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.

.....watch this space.


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