La Regla de Palo Monte or Kimbanda is a religion originating in the Great Lakes region of eastern equatorial Africa.

Many Bantu peoples migrated to other regions to escape the onslaught of peoples and influences Hamites, engaged in religious wars of conquest and expansion. After crossing the continent in painful marches, one of those waves of Bantu spread in the area of tropical forests and savannahs which extended to the estuary of the River Kongo and higher parts of Kunene Rivers, Kubango, Chobe and Kasai. Among these groups were part of our African ancestors who settled at some point in the late thirteenth or early fourteenth century, in the coastal region which corresponds approximately to what is now known as Angola. These communities gave birth to a series of embryonic state formations, which, with the passage of time, were merged under a central authority, the MANIKONGO. The oral tradition Bakongo (generic name of the Bantu migrants who settled in that area) tell different stories about dela constitution of his kingdom. One says that nine (9) of the nephews of Manikongo (King of the Bakongo) left the clan of his uncle and crossed the Zaire River to settle in riparian lands, founding there the nine clans direct descendants of the monarch. Another says that Mtimu Wene, the first Manikongo, after a long war did settle on the Rio Kongo. Then distributed the conquered lands among his captains were nine more spells. Thus constituting the nine clans named: 1. I am Ndumba A Nzinga, climbing plant that is wound in a spiral. My arms are tied around the country. 2. I am MANIANGA, who is seated. I sit in a chair and y on the mat. I have given birth to and Nlazas Mvembas. 3. I am Nanga, the lame, but I'm going too far. The stones of my stove heads of men. My spoon to eat is the rib of a whale. 4. I am MAKUNKU, that everything collapses. I rushed to the Ndembo, the drums come powers not bother anyone or the drum or the drum Ngongi Ngoma. 5. I am Ngimbi, one that grows abundantly all that nourishes and feeds. The mandiacas or fake sugar canes that are cut in the morning to noon sun swaying again. 6. I am MBENZA, that which breaks, cutting, cleaving. Do not cut the heads of mice, but those of men. 7. I am MPUDI A Nzinga, a big fish, but also a falcon hunting in spite of the fire on the grass on fire. 8. NDONGO Mbombo I am the snake that leaves traces in its wake. She crawls across the Congo, Loango. Mother who does good to all the clans. 9. I am Makamba, who shared the land, but the laws of the land left in my hands and my power. The core of the United Manikongo, including the portion managed directly by

him, through a complex network of headquarters, was south of the estuary of the River Kongo, Kongo surrounded by Rivers, Kuang, and giving. Its capital was Mbanza Kongo, San Salvador modern northern Angola. Mbanza is the term for the founding ancestor's grave in the village. Around this core were smaller states. According to legends (nmutalambo) Bakongo, Nzambi (God) created the heavens and all the stars, and also the first human couple, which descending humanity. Nzambi involved in the creation of each individual. When a child is born, the soul enters the ear material, indicating that the true birth occurred. The death of the man, the soul returns to Nzambi material. According to many scientists express the sense of hearing is the last thing that gets lost in the moment of death. Nzambi has life and death, all that exists, and punishes those who break its laws. Nzambi is true and omnipotent, is everywhere, but not represented in any material thing, even in pictures. Another view is Karl Laman, who lived among the Bakongo and whose work is required reference material for those interested in religious manifestations Manikongo. Nzambi is identical to Chambi, deity whose worship preserved the Bakongo. According to native conception, Nzambi gave life to man at the time of creation. It's bigger and more powerful than all other categories of spirits. In the Bakongo traditions Nkisi (nature spirits) have a particular relevance, especially FUNZA, creator of the fetus in the womb, and Bunzi, tutelary god of the clan, for whose welfare and happiness is responsible. Nzambi, however, is not shown to the living. It lives in the sky (Nzulu) and down to earth (Ntot), but sees everything. The lines on the palm of the hand and the deep furrows of the spine known as writing Nzambi and His ways, which enters the body of men. Nzambi is not a cult, you can not move with their prayers, repentance or offerings, ranks much higher. Some Bakongo believe that man and woman were created in heaven and lowered to the ground by a spider's web. They also believe that a person called Tuuk ZULU (which came from heaven) visited the earth riding on a flash as Nzambi sent to heal the sick and raise the dead. ZULU Tuuk later became Mukulu or Nkulu, the ancestor of mankind, which also brought seeds of all useful plants and in whom originated all the uses and customs, even death. According Laman, Nzambi name has many meanings. It accounts for a largescale animal, a corpse, because when someone dies it becomes an invisible being with powers similar to those of Nzambi. Many legends tell how the world came from Nzambi. Legend has it that in itself was ANGOMi APSAD Nzambi. At that time Angomi slept a deep sleep and

increasingly expanded. As he grew older, I noticed that around Angom was unknown and one could not leave his room, began to emit a strong light and concentrate it in a being called ALUVAYA. He promised he was going to go Nzambi other spaces to retrieve information. To achieve its objective, Nzambi asked the magical power of precipitating the energy capable of shaping the dough called matter. Nzambi heard his request and gave the secret to Aluvaya, who left for other spaces. On entering the unknown, Aluvaya began to feel powerful by the secret obtained and resolved not to return. Began to mold the masses and the energy rush, transforming and creating in humans. Beings created by him came to occupy the great centers of bonded material, called the world. Aluvaya every hour every day and created a new being, which gave him the blood so that their lives were longer. Meanwhile, Aluvaya began to falter, losing its power. To keep power began to drink the blood of the beings he created. Thus Aluvaya happened to have the same constitution that living things. At this time things did not know another man in the universe than the one who had created them. One of the curious humans, Aluvaya asked the secret of eternal life, and was told that the secret key that only had Nzambi. So Aluvaya spaces exceeded and reached the foot of Nzambi. Lying, he told the other side had beautiful beings, planets, flowers, animals, etc, etc ... Nzambi Aluvaya told that if he stayed longer in this world, flaqueara much. So, I needed to know the secret of eternal life. Nzambi receive their emissions, he replied: "Aluvaya, you are deceiving me, using their powers and drank of his own essence. So you send him back, punishment, and will have to keep up with the very essence of life that you know, blood. " Nzambi made the decision to create new spiritual beings to control their infinite space, these beings were the Zinkisi, among which were: Mukumbe Nkosi, Gongobila or Lambaranguange, Katende, Nzazi, Kavyungo, Angora and Angoromea, Kitembo, Tere-Kompenso, Matamba, Kisimbi, Kaitumba, Zumbaranda, Wung, and Lembaranganga. From time to time, Nzambi asked her to inform him if Zinkisi Aluvaya did a good job. Nzambi then Aluvaya asked to come before his presence to talk about their work. Aluvaya asked for help to other spiritual beings or Zinkisi, those who were the messengers of Nzambi. Upon receiving positive response from them, he went down with them to the inhabited worlds. The Zinkisi seeing the great work of Aluvaya, came to be the domain of the seas, roads, forests, rivers, hunting, Pezca, etc ... The Zinkisi to seize the domains Aluvaya, came to preparing persons to perform various feats. Aluvaya to see he was losing his power, alleging negligence

Nzambi return to the messengers who were expelled from their space. Reolvi Nzambi Aluvaya give the mission an intermediary between the two spaces. So is the intermediary between Aluvaya Nzambi, the Zinkisi or Zimpungu and Men. Over time, people feel the need to Aluvaya, made sacrifices to call it, because they were dependent on the blood created by him. As punishment, Aluvaya happened to have the responsibility to maintain the material life through the blood. This legend (Nmutalambo) shows why Nzambi not know directly. We were formed by Aluvaya of Nzambi barely got the essence of the spirit, given through Lembaranganga. It was he who precipitated matters spiritual beings. This legend shows the result of symbolic sacrifice to summon the spirits of nature created by Nzambi, to call messenger Nzambi to solve our problems we land. So Nzambi divinatory systems created for man to communicate with Aluvaya and this in turn with others Zinkisi and Nzambi. These rites, traditions and religious beliefs came to Cuba from the second half of the sixteenth century, when they begin to form in the island's first settlements of the basis set Bantu, who were joined at the beginning of the nineteenth century. They were said to Congo home because they, with their strong features, dominated the rest of the ethnic groups who were tripe, Bisongo, Timbiseros, Mandinga, etc.. Imbis root brought from what are now the states of Zaire, Congo, Angola and Mozambique. None retained the purity of their origin, yet, is the second largest group of cults of African origin in Cuba. Rules are divided into three main Mayombe (the purest syncretized or less), or Brillumba Briyumba (mixed with Regla Ocha) and Kimbisa, the latter created by Andres Petit, to unify the powers of Santeria and Catholicism in worship congo (as in giving birth to the mixed form Briyumba to practice religion, which is called Santa Cruz and Palo crossover), which quickly spread to the other, the need to be strengthened, taking in Yoruba-Christian elements , so the virgins and saints Catholic, Santeria Orishas and Mpungos (deities drainers) are as the same saint. These rules of Palo Monte is subdivided into branches. For example, the rule Mayombe is divided into: Battle Saca Pawn, Pawn Saca Mayombe, Sese Ngando Nsala Mayombe, Congo Battle Nsala Ngando Mayombe, etc.. Brillumba rule is divided into: Brillumba Kongo, Rompe Monte, Guindavela, RompemonteGuindavela, Viramundo War Vence, Vence Just War World Mayaca, Seven Brillumba, Changani, Vititi Kongo, Quijenco, Monte Garavato, Sarabanda Malafama, Paticongo Clava Clava, and so on. Rule Kimbisa, the branch gave rise to Santo Cristo del Buen Viaje, which contains elements of all religions practiced in Cuba.

Lydia Cabrera wrote in his book The rule Kimbisa the Santo Cristo del Buen Viaje that Petit, his creator, to protect and defend hexes revenge and his supporters (of the sect abaku mainly) decided to establish the Rule Kimbisa, leaving in it the model most perfect of religious syncretism which is produced in Cuba (...) Petit became a melting pot, a medley, took everything: Palo worked with Ocha, with Santo, put spiritism, witchcraft, the church, as found, to overcome (...) (...) but took more of the Lucumi Congo. From this Groupings discussed later in AfroCuban and The Birth of the Rules syncretic. As the chief is the most santero Babalawo, here is the Tata Nkisi mayombero, Padre Nganga, the sponsor, who has the knowledge to work with the Pledge (Nganga-Nkisi) or "pot", which is like the house slave of his death, which took office in the middle of songs, to predict and advise. Through a deal with the dead than live in the "pot", they will serve, for example, I shed blood of a freshly slaughtered chicken and in return the dead man will obey and protect you from all evil. The drainer, used to guess the Mensu Mpaka, a horn that has within magical ingredients and the opening is covered by a mirror that the witch is smoked through it and read the figures that appear in the smoke. For them it is essential to arrange to see the future life quickly and effectively. Many use the Chamalongo, which may be comprised of four coconut shells, cowries or shells, bones, seven, nine or sixteen shells or cowries. The dead are part of everyday life as members of the same family, and although there is a rich mythology as the Yoruba, they do have a herbal or botanical knowledge well developed, worshiping the plants (the presence of Palo Monte is basic, is magic item), also love all the forces of nature: wind, sea, metals. Music and songs have a poor compared with the Yorubas, but with their own musical instruments using their language as a mixture of kilongo ritual with Spanish. A Rule Bantu as seen in its various branches, as well as enriched the Yoruba and Catholicism tax, some elements of spiritualistic rites, so that makes this ethnic heterogeneity (the same as Santeria, African cults make no be as accurate in Cuba and his country of origin) that is unique to Cuba, with its origins in the Congo. The Regla Conga or Palo Monte is a manifestation of popular religion. Your system overlaps ritual and theological conceptions very deep, although formed from the convergence of practices of different ethnic groups Bantu world. Thus, directly influenced other folk religions of African origin and has thousands of followers in the magical universe of the Caribbean. In the process of acculturation when different cultures come into contact different phenomena involved in the Bantu belief systems are like "adjustments

in order to pass the black culture to white culture oriundez adaptation." Loss of communal rituals (both cyclical and compliance). Loss of many family-related ceremonies. Acculturation (arrangement or adaptation to specific demands of the dominant culture). Bantu components: The magic or nkisi receptacle; Initiation Ceremony in worship; Rituals of compliance; Use as ritual drinks and Yamboso Chamba; Touch and dance to promote the action of the dead or other spiritual entities; Sacrifice symbolic animals associated with the cult; Food and drink offering to the spirits; Use of plants and other substances to cure and / or harm; Baptism ritual (secret name which is given to the initiated as "born nkisi above"); Operations magic with the belongings and body parts of a person about whom you want to influence (magic pollutant); Cause conducive Nkisi Nganga initiation illness, social or family problems, mandated by a spiritual entity or the guardian angel of the person to start, and religious heritage.

Foreign components: The injury heals and functionally merge into a single practitioner: the ngangulero, mayombero, Tata Nganga or nkisi daddy. However, differences in functions are established between the "Christian clothing" and "Jewish garment." Bantu Africa, the Nganga does not work to do harm. Who has this request is antisocial muroyi is the "witch" (usually a woman), or sorcerer or muloi muroyi wewazekele wemasikati or who may be a man. Displacement conceptual terms the essence of this religion. African Bantu: ancestor worship. Regla de Palo Monte: cult of the Nganga (Nkisi). Monotheism, Polytheism, hagiographies and other stories related to supreme deities or pantheons of gods (Nzambi identification with God, etc.). It's called the Sorcerer of Tradition mayombero Conga, officiating Rule is known as Palo Monte, which pays homage to the dead and the spirits of nature, including Nzambi Mpungu. Mayombe is the intimate relationship of the spirit of a dead, along with the animals, waters, minerals, land, sticks and grasses, make up the universe adored by the Cuban descendants of the men brought the kingdom of Manikongo. Rules Congas lack a complex pantheon of deities, but have a broad and

multifaceted system of magic, according to their beliefs, is extremely effective and comes directly from Nsambi, God. The black howler known in Cuba as coming from a large area of West Africa that ranges from southern Cameroon to the south of Angola and includes the area of Mozambique, on the southeast coast of Africa. Among the people who are in the region highlights the Kongo or Bakongo itself, whose language - Kikongo underlay the Cuban conga language and whose system of religious beliefs and practices had a decisive influence in shaping the Rules Congas. The group brought to Cuba Congo abound: Angunga (Congos Reales), Angola, Bakongo, Benguela, Biyumba, Kasamba, Kimbisa, Kinfwiti, Loango, Mayombe, Mbaka, Mandongo, Mulwanda, Mundembu, Musabela, Nbanda, Ngola, Oriyumba, kwisama , Songo, etc..) Congas Rules exist in various fields, such as Regla de Palo Monte, Rule Kimbisa, the Musunde (or Musund) and Brillumba. It is common in Cuba from using the label of Palo Monte Mayombe to refer to all rules congas as a whole, when in fact this is but one of them. The Bantu slaves lived in close coexistence with other ethnic groups, particularly the Yoruba or Lucumi, and this contact, coupled with the extreme lability of the spiritual entities congas, promoted significant changes in the conformation of the Cuban Rules of Bantu origin . In them, for example, retains the appellation of Mpungu Kikongo - the greatest, the ultimate - to designate certain superior minds to Orishas syncretize Lucumi with some figures of Catholic saints. As a result of this process, almost all denominations have Zinkisi Mimpungu or congas and Spanish, as well as equivalent Lucumi and Catholics. It should be noted that this process of synthesis is equal but not a complete identification. The Mimpungu cult are not particular, as Lucumi Orisha. They are respected, they are named, help the faithful, but their role is relatively minor in the Congo where the fundamental rules is the cult of the dead. In congas sects are traditional stories transmitted orally referred to that primeval world which he left all that exists. The equivalent of Pataki Congo Yoruba Kutugwango called. Palo Monte does not show the enormous wealth that characterizes mythological Lucumi religion, but the number of Kutugwango is sufficient to integrate all of a canon that seeks to explain the origin of the cosmos, the origin of man and Mpunga, the origin of the death and evil, and the relationship of God (Nzambi) with all these processes initial and later with living humanity. In the elements Kutugwango theogonic antropognicos cosmogonic and often appear very mixed.

The process continues in Cuba mitognico, syncretized with Christian traditions, as seen in many Kutugwango. This will articulate the magic, religion and social protest in the tradition of the Congos mitognica Cuba. The organization of a Nzo-Nganga, the home of Nganga, a group of faithful who submits to the authority of a Father Nganga individual that starts, has many similarities with those of the Ile-house Orisha or Santo. Every Parent Nganga, (like every Holy Father), send in yours as absolute owner, but without departing from its essence or alter the pattern of an ancient tradition, or as Makinde said, "in accordance with the bunganga of their elders" that is, putting into practice the knowledge, know (bunganga), sacred legacy of their predecessors. To explain the organization of a temple of Mayombe or Palo Monte, says: "The House Nganga, who is also called the Home World, is like a tribe, the Chief or King with his subjects. Is the King's wife, the First Father, Mfume, who is like a Queen. That parent Nganga Principal, says I love you. First Master. Comes then sent his butler or two butlers, and the Godmother of Nkisi - Basis - the Ngudi Nganga, and Gajo Godmother, the Tikantika or Tikatika Nkento Nkisi. Then there are Nkomba or Ngombe, Mbua, servants or dogs riding the Nfumbi Nkisi "(which takes possession of the spirit of serving the Taita Dead Nganga)" and Mwana. " The Mwana are all belonging to the house of Nfumo Nganga. In the Bamwana Nzo have the right to cure as they help in what they can. When you need a rooster, a packet of candles, buy it. But to all Bamwana (brotherhood) "do not mount the Palo" (spirit). The one up - falls into a trance - it's called Mwana Mwana Ngombe or Nganga Ngombe NTU. To these, which are called in Spanish dogs, servants, we prepare them well. Ngombe is working. You have to identify with the dead, because he himself is dead when the dead man enters your body. This striped - started. With the blade of a knife is made out white crosses on the skin. Are prepared in view - to be clairvoyant - and own a slice (called mayomberos to the pot or container in which magic is a Nkisi for a child), Pledge to stop the Foundation, or the Nkisi the Father. Bamwana Zingombe and in the Nzo, all are brothers, sons of one mother, and life, until Nan firi (nfwiri), until he dies, and after death, because when you die is to meet with his . (The first thing Father Mayombe to start one is to call the dead from their family). And what ties Nkisi swears to forever. "Word is not erased, is written to the skin. After all work in the World House, King, Queen and vassals. " "If true Nganga house you see no knickknacks or Fefer, is to not lose the spirit, not to entertain, not to be distracted by those gadgets that the living preaching of esotericism as communicators." In the room of the Nganga does not affect the welfare of its owner. The mayombero much you earn no longer "a son of the

Mount." Their religion is wild. The garments are variously receptacles containing what Robert Thompson described as a miniature universe, as prescribed by these peoples. They contain water, leaves, herbs, stones taken from different sites, teeth, beaks, claws of various animals, along with small fragments of bones or a human being whose spirit goes to live in that Nkisi or receptacle. This can physically be a pumpkin, a bunch of tree bark, a clay Cardero, a snail, a dough made from powders of trees, soil and cement, a turtle carapace (tortoise), a horn of an animal, a statuette and so on. On special occasions, was also a sculpture of one or more human figures. When one of the illustrious dead of the clan wanted to demonstrate to help or harm the living, Laman says, the spirit was fixed with resin and bilongo (medicine) to a sculpture. By joining the spirit, the statue / receptacle and the spirit that had come to inhabit it were the generic name NKUYU. Gaffey Mag Wyatt in his catalog of the items collected by Laman in the Congo, has multiple types of these receptacles, among which the following stand out for their originality: NZIMBA Mbongo statue is a pledge from the Mayombe area called Laman, west of Kingoyi and Kinkenge. Served for divination and healing. Londa is a Nkisi for women and children, is very complex and includes amiletos they should use those protected by this Nkisi, which emphasizes family harmony. Ndundu is the name of a Nkisi which means albino. The Bakongo believe that albinos, as the twins are the reincarnation of the spirits of water. Although this Nkisi attacks all human body, also cures many diseases. Nkisi Mbundu is a tie made in the form of bark and used to tell the truth about various serious local disputes. Mbundu is a plant that is used to compose this Nkisi, which gives it its name. MBENZA is clearly a very old type Nkisi which takes many forms. In Mayombe is also the highest hierarchical titles and name of an important clan in the region. Some studies, as Gaffey Mag, she is described as a cult object Community to open the womb of a long line. Finally, there is Nkisi A BAMBONSONO or Nkisi of all. There is actually a garment, but a kind of miniature botanical many villages available to its residents to provide the basic ingredients to make up a pledge to those in need. Nkisi is a term that is confusing, and perhaps the concept of Eastern Bakongo which more clearly outlines its meaning. For them, it is an artificial object Nkisi habotado or influenced by a spirit and endowed by him superhuman power. For spirit is to be understood, in this case, not a disembodied soul, but the soul of a deceased person who has taken, voluntarily, after his death, a body adapted to his new way of being. Hence, the term designates the spirit Nkisi and the material object in which that spirit is and

can be mastered by a man. Any man or woman who possesses a Nkisi is therefore a Nganga. Legend has it that the first Nkisi MKULU was composed by an ancient ancestor. But it was the first human MUTETE who descended from heaven, who taught men how to make and compose a Nkisi. The Nkisi have breath, but not like people. Nganga and do listen to what he told. The Nkisi life does not end, but is transmitted to form a kind of lineage. Congolese popular tradition, the first Nkisi was made in the water, source of all living beings, and inaugurated the line NKOSI, the destroyer. Then he composed the line Zinkisi Kyere, joy. Thus, each Nkisi may be born as many others as it considers its Nganga. But each of them must be equal to the first, whose name he took. The higher Nganga who transmitted the art of composing a Nkisi the novices, who also reports on their properties and prohibitions. To better understand the nature of the ancestral spirits and nature, known first as perceived espreciso the Bakongo living beings. Laman offers a detailed explanation of this, which leads to conclusions about this collection through the meanings of key words that designate each of the various components, visible or invisible, the human being. Man, Laman says, is regarded as a dual being, composed of a foreign entity, the physical body that is buried and decomposed, and an entity inerna, the very essence of man, which in turn is composed of two entities separate: NSALA and MWel. NSALA is the part of man which is not visible in the outer body is his soul, or rather the beginning of life. It is considered a living being who acts as the witch of man, which can momentarily leave to roam the world and learn about events that affect their own future. North of the Congo, where the word is not used NSALA is used KIINI (shadow), of which it is inferred that there is conceptual and the shadow funsionalmente as the soul or principle of life. In Mayombe and other southern regions, equivalent to NSALA LUNZI sense, which could be described as the inner image of man, the essence of man. For Banganga, NSALA is visible as a shadow. Like the physical body has its shadow, the soul also has its own. NSALA does not leave the physical body, but until the man dies, and the shadow is separated from it. Por eso los muertos mantienen el alma de un enfermo virtualmente cautiva, obligndola a no alejarse del cuerpo fsico, si no hicieran sto, toda enfermedad tendra un desenlace fatal. MWELA es el aliento, el rgano a travs del cual el hombre vive y respira. Si abandona al cuerpo, el hombre muere. MWELA puede posesionarse de cualquier animal.

Para prolongar la vida de un ser humano, se mezclan unas gotas de su sangre con las de un animal determinado para que ambos compartan el mismo aliento y la vida se prolongue. Cuando un hombre duerme, el aliento, deja el cuerpo fsico y vaga por otros lugares para conocer y predecir el futuro de su poseedor, actuando as en forma parecida al NSALA. Cuando el hombre muere, su aliento va al mundo de los muertos oa KALUNGA, regiones infernales de la tierra. En el mundo de los muertos, la vida continua semejante a la vida terrenal, si bien carente de penas y enfermedades. La muerte, dicen los Bakongos, slo ocurre una vez y es como recompensa. Los habitantes del mundo de los muertos estn, por lo general, divididos en dos grandes grupos: los NKUYU y los NYUMBA, y stos a su vez divididos en numerosos subgrupos funsionales. NKUYU significa espectro, visin y tambin cambio, transformacin. Los NKUYU no tienen un lugar definido en el mundo de los muertos, sino que andan errantes por el mundo de los vivos y son suceptibles a ser capturados por un Nganga. NYUMBA son aquellos que al pasar al mundo de los muertos, no adquieren una apariencia diferente a la que tenan en vida, porque no deben pagar por hechos censurables, por so, se mezclan con los vivos y, muchas veces, se confunden con ellos. Tambin existen los SIMBI, a los que a menudo se les confunden con los espritus de los muertos, aunque en nada se parezcan a ellos. Los SIMBI se manifiestan en torrentes o inundaciones sbitas que arrazan chozas y cosechas. Un SIMBI no puede ser capturado y encerrado en un Nkisi, sino tras muchas dificultades y peligros. En Cuba, les denominan Wije o Jigwe. Quien a riesgo de su vida, su salud y su razn captur un SIMBI, se convierte automticamente en un Nganga, sin necesitar iniciacin. Al sur del Congo, el jefe de los SIMBI es llamado MPULU BUNZI, pero en otras regiones se le llama NDOONA BIDI, y se cree que es femenino. Anuncia la llegada de la estacin seca cuando pasan por la tierra con sus huestas. El agua salada o dulce es su habitat y sus lagunas tienen la reputacin de ser muy peligrosas para quienes se acercan a ellas. NKADI MPEMBA es una de las figuras ms misteriosas de la mitologa de los Bakongos. Los cronistas, misioneros lo encontraron en Loango y en Mbanza Kongo, y se sirvieron de l para designar a Satanas, aunque no existen evidencias de parecido entre uno y el otro. NKADI MPEMBA, relatan a partir de los testimonios recogidos por los Bakongos, es una entidad cruel y dictatorial, en cuya tierra el sol nunca alumbra y desde el cual los muertos no pueden visitar a los vivos en los sueos. Igualmente de enigmtico es MBUMBA LOANGO, poderoso espritu reverenciado

en la zona de Mayombe, quien oculta su verdadera apariencia bajo el disfraz de una serpiente que viva junto al agua. En el Reino Manikongo, el trmino NDOKI no designa a ningn espectro, ni a un espritu, sino a un poder, una fuerza transmisible por consaguineidad, que permite a quienes lo poseyeran o recibieran dominar a los espritus de sus parientes muertos sin precisar objeto mgico alguno. Las personas con dicho poder eran tambin llamadas NDOKI. De dichas personas se dice que tienen la facultad de convertirse en animales de conocida ferocidad, cocodrilos, leopardos, o serpientes de gran tamao. Estas personas son llamadas en Cuba kagweiro (cageiro). El nico objeto mgico que necesitan estas personas es un amuleto que los ayuda a operar su metamorfosis. Dicho amuleto (Makuto Panga Dilongo) es hecho de bano carbonero con ingredientes magicos y una oracin. Si bien los clanes de pescadores Bakongos del territorio que hoy se conoce como Cabinda rendan culto a los antepasados, la mayora de sus divinidades eran femeninas, smbolo de la proliferacin, y estaban directamente asociadas con la naturaleza. Eran llamadas espritus madres y su origen parece ser muy remoto. No pocos estudiosos sostienen que se trata de deidades traidas por los primeros bantes que se asentaron en la zona, cuya devocin ha sobrevivido all hasta nuestros das, aunque nos parece que mejor podra describirse como espritus de la naturaleza divinizados. Estos espritus de la naturaleza no habitan ni Nkuyu, ni Nkisi, sino la tierra, las lagunas, las rocas y los bosques. A estos les denominan NKISI-NZI y son atendidos por el NTOMA-NZI, que es lo mismo que el NGANGA NKISI. La presencia en las amricas de un grupo numeroso de esclavos pertenecientes a los diversos clanes Bakongos del Reino del Manikongo ya es conocida por todos. No fu exclusivamente en Brasil a donde fueron a parar los Bakongos capturados en el Reino del Manikongo. Tambin arribaron, entre otras islas caribeas, a Cuba transportados a la fuerza en los navios de las empresas europeas. Desembarcados en distintos puntos de Cuba, cientos de Congos, Ngolas, Cabindas fueron destinados a plantaciones de caa, caf y tabaco. Fueron ellos los que compusieron, en honor a los nueve reinos sagrados del dominio de Manikongo, los primeros nueve (9) Zinkisi, de los cuales nacieron otros muchos. stos procrearon los que, junto con aquellas prendas originales, llegaran a ser los fundamentos de las Reglas de Palo Monte en Cuba. Dos de ellas fueron hechas en la provincia de Pinar del Ro, otra en la Habana, dos en Matanzas, una en Santa Clara, otra en Camagey y las dos ltimas en

oriente Santiago de Cuba. Las dos de Pinar del Ro se nombran NDUMBO A NZINGA y MANANGA, la primera fu compuesta a finales del Siglo XIX y perteneca a Saturnino Gmez, descendiente de algn esclavo de la dotacin del Ingenio Santa Teresa, fundado en 1827, en el partido de San Diego de Nues, Baha Honda. El segundo Nkisi serva a los esclavos congos de la hacienda La Candelaria de San francisco Javier Pedroso, alrededor de 1806. La hacienda lindaba con la Sierra del Cuzco, y sus terrenos, donde hoy se ubica el pueblo de La Candelaria est la Loma de Juan Nganga, famoso cimarrn que mont la prenda. sta recibi el nombre de MANAWANGA o MARIWANGA, que correspondi a la duea de las centellas, los remolinos, Matamba, Centella Ndoki, identificada con Oy de los Yorubas y con La Virgen de la Candelaria catlica. De esta forma tienen una idea de cmo llegaron las tradiciones bantes del Reino de Manikongo, de los Bakongos a Cuba, y como se han ido transformando al decursar del tiempo. Muchos ritos se han perdido, pero an queda el culto a Nzambi y los espritus de la naturaleza bastante parecido al frica Bant.