A REMINDER THIS BLOG IS AMATEUR UNFUNDED REPETITION OF SAPITWA ORAL STORIES DONE AS A HOBBY AND NOT FOR PROFESSIONAL PURPOSES TILL RESEARCH IS DONE:
“Up from the past that’s rooted in pain I rise” – Maya Angelou
Malawi is a beautiful land so rich in ancient history and with so many myths and tales about spiritual beings of ancient times who were close to chosen women who were given the gift of ancient African prophecy (ulosi wakale).
Such spirits preferred celibate and unmarried women hence some of them were rain shrine guardians or symbolically married to such male spirits usually appearing in the forms of serpent spirits be it a python or mamba, cobra and not the more than 2000 snake types seen with the naked eye found in Africa and elsewhere.
However this blog ONLY refers to SAPITWA oral stories and myths from ancient priesthoods not to be confused with known and official ones.
Today black women who were priestesses of Sapitwa are labelled evil in Malawi because most things black and ancient are viewed as evil unlike those of fairer and lighter races.
However this blog attempts in an amateur way to capture an oral story told by a Sapitwa priestess (nsembe) in Mulanje about the love of a male spirit being towards all including black women sometimes viewed as inferior.
As a descendant, she talks of a time many centuries ago when lands in the south were occupied by Abatwa (pygmies) and Abathwa (bushmen).
A young woman trying to sleep in the middle of the night suddenly feels faint and collapses into deep sleep and has a strange dream or vision.
She sees a bright light above her and in front of it is an elderly man dressed in very bright white clothing with wrinkles clearly defining his face and slanting eyes which resemble a leopard.
His loud voice speaking with an echo hits her ears as one message is repeated over and over again with the echo.
As if looking through a bright tunnel and towards the sun (dzuwa), the young woman in her dream tries to look at this bright being up above and before her with eyes like a leopard.
And then suddenly as if with a big bang he speaks, his loud voice echoing loudly with a message about the things he hates most.
She looks up and still sees this elderly man in white staring at her as he says something like:
“Ine ndimadana ndi anthu amene amanyoza mizimu chifukwa mizimu yonse ndi yanga” [I don’t get along with people who insult spirits (souls) because all spirits (souls) are mine].
Startled the woman notices the elderly man’s face looking very angry as it disappears into the distance until she’s left in pitch darkness with an image of an angry leopard.
This “vision” was shared with this blog not as an endorsement but as a way of documenting ancient beliefs as told by the very few who still follow or believe in them.
People who believe in such beings are viewed as primitive, savage and Pagan so such visions were only shared among a few till this blog has repeated them.
There is a certain village woman in Malawi who claims to have “messages” and “visions” but she’s ignored and labeled evil and a witch (mfiti) because in modern Malawi such things are not accepted and are viewed as Pagan which means evil and demonic.
The author of this blog is not endorsing these views but just sharing oral stories and realities of what those of other belief systems say and how the elderly man’s image resembled an online statue of Ptah but a younger being as a sketch was made.
Leopard eye shapes and leopard skins were treasured and valued among ancient Malawi healers and the leopard also symbolized priests and priestesses and royalty in many ancient cultures including ancient Egypt.
Ironically globally and among all races Jaguar or Leopard’s slightly slanting eyes are considered attractive and some even seek eye surgery to have them.
In another primitive Sapitwa oracle using the metaphor of Chipako (tag), the Sun (dzuwa) is said to be chasing darkness (mdima) into the pit (dzenje) and not the moon of love and water which is also summarised as Pita Chinsinsi.
Once the sun gets close global temperatures will rise but in a primitive way.
And in yet another dream, the same Pita male spirit stands behind the sun his eyes staring below with a red rock of fire in his right hand nicknamed zwangendaba by asing’anga which might be sulphur rock, as he held lightly but not yet letting it go so –pita hence Pita (to go) but not Ptah pronounced Pitah of ancient Egypt although there are similarities.
Sapita means don’t go just like sapitidwa as in a place where mere mortal beings don’t go and amapita meaning they go but SapiTWA is most like the PI but not sure if “π” but definitely like phiri meaning a hill or mountain and Sa maybe for Sandawe Bushmen and Twa for the Abatwa (pygmies).
Now this Abatwa/Abathwa spirit with slanted eyes also bounces several yellow balls as if to show gravity and online science sources show that “gravity does affect the way balls bounce. Gravity pulls the ball toward the ground, slowing the ball down so that each bounce is shorter and shorter, until eventually the ball stops bouncing.
The force of the ball hitting the hard ground puts an equal force back onto the ball, causing it to bounce up. It is not easy for us mere mortal beings to bounce from the ground into space.
This blog can now cautiously reveal that Djedeka was a Sapitwa word used for a mythical ladder (makwelero) with the ancient pillar of black priesthoods which the central pole (mzati or sikili) in a hut represented.
It was this mythical ladder “primitive” ancient black priesthoods believed was one of several things which connected earth to space.
Words are not being created to sound similar to ancient Egypt’s but said by a sing’anga (traditional healer) in a village in Mulanje, Malawi.
Now she refers to the ancient mythical makwelero as lily and djedeka as in kutsika pansi as in going down or kupita pansi which might be kunjendeka or kudjedeka whose meaning is not yet known but as a code of climbing down after not making it up.
Djedeka seems to be similar to the Djed of ancient Egypt’s Ptah but this blog is not saying it is the one but maybe ancestors as in ancient African priesthoods and not lay people borrowed ideas from each other.
Djed online is usually defined as “an ancient Egyptian symbol that resembles a column with a broad base and capital which is divided by four parallel bars.”
“The Djed pillar had been an object of worship since the pre-dynastic period, giving its name to the city of Djedu (Busiris, in the 9th nome of Lower Egypt).
“It is clear a stylised image, but there is a disagreement regarding the origins of the symbol. As a hieroglyph it came to represent stability and durability, but may have started out as a fertility fetish,” reads http://www.ancientegyptonline.co.uk/djed.html
The author of that blog also suggests that the Djed “represented a cedar tree (mkungudza found on Mt Mulanje or mlanje) with its branches removed, the pole to which sheaves of grain were tied after harvest, or a stylised sheaf of corn.
Now corn is maize which was brought to Africa by the Portuguese in the 1500s so it could not have been in ancient Egypt unlike other grains like sorghum (mapira) and millet (mawere) or pearl millet or black millet (mchewere).
According to other online sources it was from Ptah’s name whose name sounds similar to Pita in Chichewa and not Pitala (Peter) that Egypt was derived, as Hwt-ka-Ptah (home of the ka (soul) of Ptah) transliterated as Aígyptos by the later Greeks and Bes was a central African or Great Lakes god (spirit in Bantu languages) 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.”
Ptah whose symbolic X resembles Abatwa (pygmies) but his complexion of Abathwa (Bushmen) could also be an ancient letter T in some African alphabets drawn as an x.
He also seems to hold in his hand a jackals symbolizing death which in the book ‘Nile Valley contributions to Civilization” by Anthony T. Browder and introduction by Dr John Henrik Clarke is defined as a type of wild dog which “feasts on carrion which must be consumed at a specific point of decay in order for it to be of sustenance.”
“The natural instinct of the jackal symbolizes the qualities of fine judgement and the jackal is represented by the Netcher Anpu (Anubis) who was responsible for adjusting the balance of the scale that weighed the heart/soul of the deceased at judgment,” further wrote Browder.
In the same book he also defined ankh as an “ancient Kemetic symbol for life”.
“It represented the unification of the feminine and masculine forces in the universe and the creation of new life….it portrayed both the physical and spiritual aspects of life”.
Likewise in ancient Malawi beliefs, opposites attracted including in the spiritual realm to create Light hence (+) and (-) as in male and female.
Hence there were 14 mythical spirits with 7 above as in the Universe led by Munsandipeze ndine njira (don’t find me I’m the way) hence Pita and not Pitala (Peter) and 7 below as on Earth led by his spirit twin brother Tomasi Bona (Atom, feast).
In ancient Malawi Myths and Tales, the Universe existed in twos hence beliefs that every person has an unknown twin who is not biological. This is also the main teaching of pigeons (nkhunda) which come in twos so go the oral stories.
SO ABOVE as in AIR (MPWEYA) and WIND (MPHEPO) was led by the Hidden One who is the way and path with that sentence having the ancient hidden SECRET(Chinsinsi) name used in rituals, festivals and the Afterlife.
This name for centuries has been connected to the HARVEST and the AFTERLIFE using a mythical path through water to get to the astral realm of some hills and mountains.
That path was however different from the one leading to the Universe which was believed to only have mizimu (spirits) and their Creator locally known as Chauta, Namalenga, Mphambe (God) who gave the breath of life hence kupuma and air (mpweya).
And these spirits were given names by some ancient priesthoods of this land:
- Mikolo Njinjinji (African Sacred Ibis)
- Kabadula Malawi known as Kaba
- Saka (the Hunter)
- Samba Manja (wash your hands) of the North
- Kalipo (said when there’s food to be eaten which is provided by spirits)
- Tandipeza (find me)
- Munjira (in the path)
However this blog is not saying the vision was Chauta, Namalenga, Mphambe whom some ancient priesthoods considered to be Air and the Breath of life hence Moyo and Kupuma.
SO BELOW as in EARTH and WATER was led by Tomasi Bona (Atom, feast) with the mythical 7 mizimu (spirits) of ancient Malawi and the mythical 4 winds of Sapitwa (mphepo zinayi) and Mount Mulanje among others which were a positive charge (+).
The first 4 positive charges (+) were:
- Tomasi Bona (atom, world in his hands, feast) of the North Wind
- Tagoneka Mbona (we’ve put to sleep Mbona, see) of the West Wind
- Chandiona Goneka (it’s seen me put to sleep) of the South Wind
- Nthanda mwana wa mwezi, Nandi (Sirius, child of the moon)
And the 3 negative charges (-) pulling with the 4 to make light were:
- Chinsinsi Sungamwana (Secret, keep the child)
- Dziwe Ntambamwana (magic pool)
- Ife Zonse ( all of us)
If one looks carefully that means two triangles hence As ABOVE SO BELOW to form a unique star….meaning the spirits (mizimu) of the air and those of the water (madzi) which include female energies etc.