Nkisi
Vamo a jugar nkisi nkisi vamo a jugar

In Spanish the word Palo means stick. The title Palero or Palera literally means stick man or stick woman. This implies one that works with sticks or is an expert on using sticks. Initiates are often called Paleros or Paleras depending on gender. The Palero or Palera practices a form of sympathetic magic. It is believed that everything is alive and the initiate is one with nature and those things around him\her. The initiate now has a tie to all these plants (nkandia) and sticks (Nkunia), to the Earth (ntoto) and its elements. Palo, in some ways can be considered medicine that is made from sticks. Each stick has a magical or medicinal purpose, and their uses are well known to the Palero. The Congos employed the use of sticks from sacred trees and placed them in their Nkisi.

Nkisi can be translated as an object often described as a "fetish," an object that is believed to have magical or spiritual powers. It's plural form is Minkisi, this is a term that is seldomly or never used in Cuba. The Nkisi is a microcosm, within the framework of the Palero it is a representation of the universe which is usually housed in an iron or clay cauldron made of sticks, dirt and bones. The nkisi also came to be known as prendas which in Spanish means jewel (according to Lydia Cabrera, Cuban Anthrolopogist, this name was given to them by the Portuguese), other names were Nganga (the term Nganga that had originally been used to described a priest or "shaman" was lost, this term now described the Nkisi itself),  gajo, wanga, Boumba, Saku-Saku, Villumba and Makuto. No other quote better describes an Nkisi than the following:

"In my country there is an nkisi called Na Kongo, a water nkisi with power to afflict and to heal; other minkisi have these powers also. They receive these powers by composition, conjuring, and consecration. They are composed of earth, ashes, herbs, and leaves, and of relics of the dead. They are composed in order to relieve and benefit people, and to make a profit. They are composed to visit consequences upon thieves, witches, those who steal by sorcery, and those who harbor witchcraft powers. Also to oppress people. These are the properties of minkisi, to cause sickness in a man, and also to remove it. To destroy, to kill, to benefit. To impose taboo on things and to remove them. To look after their owners and to visit retribution upon them. The way of every nkisi is this: when you have composed it, observe its rules lest it be annoyed and punish you. It knows no mercy." - (Kavuna Simon)

The items used as containers that inhabit the object\microcosm that is worshipped may vary from a sac to a seashell to some sort of cauldron. The sac was known as the boumba or Saku-Saku that was hang from a ceiling and contained all ingredients. To bring down the sac was a ceremonial custom. One person would sweep the area where the sac would land while they sang:

"Bare Bare, bare basuras,
Bare, bare, bare, basura,
simbico!"

Once this area was perfectly clean they would draw the fima, patipemba (magical drawing) where it would land and sing:

"patti patti patti
mpemba simbico!
patti patti patti
mpemba simbico!"
"Como Padre te mando ---- Abajo minganga
Bajalo, bajo mi mam ---- Bajalo como Padre te manda...
Bajalo, bajalo Mama ---- Trailo, trailo minganga
trai nganga como paso ligueña."

Once it was on the ground the head of the temple would say:

"Mambe! Mambe! Dio
Cosa buena ta' lo mundo!"

Traditional minkisi in Africa which are more available to the general public for viewing almost always take form in statues (although this is not the only way they are composed even in Africa) which can be seen below.

The nkisi is the object which is ritually worshipped. It is the central of all ceremonies in Palo. Every nkisi encapsulates an mpungo. Mpungo is a Congo deity, it is like a "Saint", an Nkita. The pantheon of mpungo, kimpungulu (plural), finds its origin in Africa. Kimpungulu are classified as deities that serve a purpose and are associated with an aspect of nature (thunder, land, wind etc.). Because of the development of Palo practices in Cuba and because of its antiquity it is difficult if not impossible to find the exact names of these deities in Africa although one can find mpungo of similar purpose and characteristics. While mpungos are numbered in the hundreds only the most popular are heard of publicly today yet there are still many others that few know about because there has been little or no published information on rare nkisi from Cuba.  Typical Cuban Nkisi also take different forms, as mentioned previously they are usually housed in cauldrons and clay vessels such as the ones seen below:

Beliefs surrounding Palo Mayombe extend beyond the worship of Mpungo. Palo can be classified as a henotheistic religion that believes in a Supreme Being call Nsambi.

Nsambi, Sambia, Nsambiampungo, Pungun Sambia, Sambia Liri, Sambia Surukuru, Sambi Bilongo; the high God, made the heavens, the stars, the sun, the moon, and the Earth. He created nature and their forces. After a time of watching the storms, blizzards, and heat, He decided to create the animals. He created man and woman. After creating man and women, He taught them how to survive in His world, and He taught them how to work with the forces of nature and their spirits. He taught them of the nkisi, the Makutos, Ngangas and how to build them.

Although very transcendent and removed from the activities of humans in comparison with other Nkisi, he is still venerated with prayer, songs, and chants before attempting to venerate any minister or nkisi. You will often hear such phrases among Paleros:

"Sambia arriba, Sambia abajo, Sambia por lo cuatro costados"
God above us, God below us, God in the four corners

Primero Nsambi OR Primero Dio
God is first

Con licensia Sambiampungo, Sambia liri, Sambia nsurukuru, Sambia Bilongo soberano.

Primero Sambi y despues Palo Monte en la tierra.

"Primero Nsambi sibiriku, despues de Nsambi sibiriku"

"Tintero, tintero, Nsambi lo mas tintero."

Among knowledgable and experienced Tatas are firmas, patimpembas (sacred drawings) that are used to call upon Nsambi for different given situations and he is often represented by the crucifix in Palo altars.  See below:

Picture taken at a Palo temple in Cuba. Sambe Acutarame translates into God bless me.

Lukankanse\Lucambe\Kadiampembe

Considered by many to be equivalent to the Christian devel. Some say he is an aspect of Nsambi and does not oppose him or his work in the Judeo Christian sense. There are entities which have a special tratados (pact) with this entity. These forces of nature are considered playful, tricky and dangerous for those that cannot handle their nature. You will hear many Paleros, describe anything that is associated with Lucambe as ndoki. In essence this is truly a misuse of the word ndoki. Ndoki is anything that has "power." A Palero can be an Nganga Nsambi and be more Ndoki than another.

In contemporary Congo society anyone that is extremely good at something may be referred to as ndoki. A doctor or dancer may be ndoki. It is for this reason that there exists ndoki bueno and ndoki malo - good ndoki and bad ndoki (see Death and the Invisible Powers: The World of Kongo Belief by Simon Bocke).

The main thing about the "ndokis"  is that many "nsalan con el viento" - they work with the wind. It is for this reason that they have names such as "remolino"\Temporera\Impenso Malongo (whirlwind\tornado). Ndoki malo does not work with Christian imagery, it does not like anything that strictly refers to any signs of benevolence or mercy. It is for this reason that you will find some prendas that contain no crucifix, these are often referred to as prendas judias - jewish prendas and are considered to be used for malefic purposes only (for more please see Eoghan Ballard's article on this Ndoki and Nzambi.) Unlike Nsambi, Lugambe can be directly worked with since he has his own fetish. This prenda is reserved only for very experienced Tatas. Lugambe, has been described by one Tata who posseses him as, "an entity of extreme light but he is hard to control."

Mpungo

Lucero\Nkuyo\Mañunga\Lubaniba

He is a warrior. He is the one that brings true balance, guides all things through paths to accomplish the work that needs to be done and he is the stabilizer of our lives and our health. Some people compare him to the Lukumi\Yoruba Esu or Eleggua.

There are ramas that prepare Lucero in a cement bust with cowries for eyes, ears, nose, and mouth, similar to Lukumi's Eleggua. However there are several munansos of Palo that prepare him in a clay or iron cauldron. A Palo elder, Tata Manuel Kongo , explains below that there are several different types of Luceros. These include:

Luceros Malongo - Serve to guide the individual that has received it.

Luceros de Guia - They are the Luceros that guide an Nkisi. In some lines every Nkisi has a Lucero as a guide.

Luceros Ndoki/Kini Kini - Similair to the chicheriku of the Lucumi. These can live outside or inside an Nkisi. They are there to help the Nkisi and can be sent out to do malicious acts. They are made using wooden dolls.

Fundamentos de Luceros - These are completely built Lucero Mundos.

Luceros Guardieros - They function as guardians, also known as "Guardieros Talanquera, Oficio Puerta".

The name Lucero derives from the Spanish word "star." This is because the Congos believed that the stars represented the spirits of the "Nkuyo", especially shooting stars.



Zarabanda

Zarabanda, is the energy of working and strength. Zarabanda is a very popular and prominent prenda. Zarabanda is the epitome of raw energy being focused into solidity.

With his machete (mbele), Zarabanda keeps man and spirits in line with threat of falling under the very weapons that he provided. He is the ultimate in Congo warfare. He is the "tronco mayor," eldest, in the Brillumba rites. His role in Palo is indispensable, there are those that believe that a Palero is not complete until he has received Zarabanda because Zarabanda is the owner of the knife, the mbele, mbele kasuso and mbele mbobo which allow the Tata to "work" by using the knife to sacrifice animals and initiate others.

Siete Rayos\Mukiamamuilo\Nsasi\Sabranu Nsasi

Seven Lightning Bolts in English, or Nsasi in Bantu, is a multifaceted prenda. He is the Tronco Mayor of Mayombe branches. In pure Mayombe he is the only Mpungo that is worked with.

He is the action of burning in all forms, from the candle to the lightning bolt. He is the Congo god of thunder. The royal palm found in the tropics and subtropics are sacred to him because they draw his energy to the Earth by enticing lightning to strike them.

Siete Rayos is propitiated with stones from the forest, at the foot of a Royal Palm tree, or anywhere that lightning has been known to strike.

Watariamba\Nkuyo Lufo\Saca Empeño\Nguatariamba Enfumba Bata\Cabo Rondo\ Vence Bataya

Watariamba, Vence Batalla, or Saca Empeño is the god of the hunt and war, he is usually accompanied by the tools of Zarabanda, with whom he has a pact. Due to the rarity of the contents of this Nkisi what is usually done is Zarabanda is given with a pact of Watariamba allowing the Palero to have both Mpungos in one Nkisi. He is swift justice.

GuruNfinda\Sinduala Ndundu Yambaka Butan Seke

PRIMERO DIOS SIEMPRE DIOS, DESPUES DE DIOS BITITI KONGO EN LA TIERRA.

GuruNfinda is the nkisi of what the forest has to provide. He is the god of herbal medicine. Without GuruNfinda, no potion, remedy, medicine, or magic could exist. He is the proverbial owner of Palo. GuruNfinda is hung in a pouch called a makuto, or resguardo de Seke in many houses. In rare form you will find this Mpungo inside a cauldron. He can also be put in a clay dish. GuruNfinda "completes" the Tata and giving him "licensia" to work with the sticks and plants necessary. When an individual buys sticks to work with he must have a pact with GuruNfinda done to sanctify the sticks. He is strikingly similair to what the Lucumi call Osain.

All plants and sticks that grow in the forest are alive and inhabited with a strength that is derived from the earth, the sky, water that falls on it for it grow. Gurufinda is the deified representation of such pacts.

Madre de Agua\ Kalunga\ Mama Kalunga\ Pungo Kasimba\ Mama Umba\ Mbumba Mamba\Nkita Kiamasa\ Nkita Kuna Mamba\Baluande

Rules over Yimbi or Simbi Nkita - spirits of the water that are consecrated and put into Nkisi Masa

Water Spirits are also called Nkisi Mamba as is the sacred mix of plants with water that is often consecrated and used for a variety of purposes.
Spirits from the woods - Nkisi Misenga, Nkita Minseke, Minseke.

Mother of the Water, or Kalunga and Baluande in Bakongo, is the energy of protective motherhood. A palero will call upon her to release the force of an enraged mother to visit her wrath on the child's abuser. She is the force that heals as a midwife, or harms as would an abusive parent. Water is her attribute. Water which gives all life, and takes it at will. Its force is the life giving amniotic fluid, or drowning flood. All water is her domain.

Unlike the Lukumis her power extends beyond that of motherhood and fishes to the land of the dead. Because water is seen as the dividing line between the living and the dead she is one of the most feared Nkisi.

Mama Chola\Choya Wengue (at times refered to as Chola Wengue or simply Chola)

Mama Chola, or Choya Wengue in Bakongo, is the richness of the river, the energy to give riches, luxuries, pleasures, and to take them away. Choya Wengue is the jealous girlfriend, beauty and grace. If she isn't cared for correctly, or an offense is visited upon her followers, she responds with insanity and rage. She is the passion of a new found love, and the death by domestic abuse.
Mama Chola is propitiated by the the river.

Centella Ndoki\Pungu Mama Wanga\Yaya Kengue\Mariwanga

BROTA MALVA ARRIBA NFUIRI, CANDELA CANDELARIA VEN Y HABLA CON MIGO!

Perhaps one of the most feared and essential nkisi of all is called Centella Ndoki. She is the gate keeper between life and death and owns the dominion of the cemetary. As her name implies, she works with Ndoki and plays a very important role in Palo rites because of her relationship with the dead. She is propitiated at the cemetary.



Kobayende\Bacoballende\Pata Llaga\Tata Pansua\Tata Funde\Tata Fumbe\Pungun Futila\Tata Kañeñe

He is the action of contracting and spreading disease and to many he is considered the king of the dead. Propitiated correctly, his power can be called upon to remove disease, or to spread it to the enemy of the Congo. He is described as a distorted, cloaked figure, whose speech is rough and raspy, prowling the Congo in the heat of the sun to spread his disease on enemies. He is the wrath of Nsambi, punishing the wicked with torturous scabs, scabies, fevers, and boils.

His role in ceremonies is indispensible and only a Tata that knows the pact (tratado) with this Mpungu can rectify whether or not an Nkisi has been properly seated. He is also an nkisi that is closely works with the dead.


Tiembla Tierra\Yola\Pandilanga\Mama Kengue

Tiembla Tierra, or Yola in Bakongo, is the energy of fatherhood, wisdom, and justice. He is also known as Pandilanga. There are paths of this nkisi that becomes the messenger to Nsambi. Ceiba Ngondo or Ceiba Ngundu is a Tiembla Tierra that has a pact with the Ceiba tree which is considered the tree that is the house of God, Nkunia Munanso Sambia.

Padre Tiempo\Kabanga\Madioma\Mpungo Lomboan Fula\Nsambia Munalembe, Tonde\Daday Munalendo

The four winds, this is the mpungo of divination. In some houses he is the last nkisi that is received. Receiving this mpungo gives the Tata the rank of Tata Ngombo.

Other Spirits

Nfumbe

Nfumbe refers to the spirit which becomes part of the nkisi. This is usually represented by a human bone which can be obtained legally in the U.S. through Chinese and Indian importations. The bone does not play a fundamental role to the valid construction of the nkisi.

Nfuiri

Nfuiri comes from the word nfwa "death" and refers to spirits which can be broken down to into Bakulu, Ndundu and Nkuyo. The Nkuyo and Ndundu refer to wandering spirits, "wraths" while Bakulu refer to ancestors.

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