Ubantu:Contents:Religion:KidiniIntro

The following is an attempt to create a religion that can easily withstand contact with other religions, Christianity and Islam in particular. The challenge is to create something that is true to the basic nature of Bantu Traditional Religions, elaborating and expanding without changing the underlying theology. There are several principles that most BTR's have in common: the veneration of ancestors, a creator God that is distant, the extensive body of folklore, reverant animism and the tradition of diefied culture heros. As a saving grace, there are several cultures in Ubantu that practice more orthodox Traditional Religions, which are presented separately.

Kidini cha Misafu

Kidini is an exercise in syncretism. "Kidini cha Misafu" best translates as "the canonical religious way", "msafu" being a canon or holy text. Kidini, as it is commonly called, is the dominant religion in Ubantu. Although the texts make up a single book, the Misafu are very unlike the Bible or Koran. It is generally believed to have been written by humans, albeit some of them dead and diefied, and is openly subject to revision and change. Kidini has no concept of heresy or blasphemy, nor does it claim to contain the only Truth - various parts are openly contradictory. The basic texts of Kidini are God (Umajina), Ancestors (Mizimu), Rites (Maadhimisho), Law (Kanuni), Legends (Masimulizi), Spirits (Misambwa) and Heroes (Babaale). Normally the Books of God, Ancestors, Rites and Law are combined into a single volume, the Misafu ya Utawa (the Books of Piety) and the rest go into the Books of Knowledge (Misafu ya Elimu).

When the people of Ubantu were first transported, they were a random mix from dozens of tribes, cities and traditions. St. Zimbanje, the sorceror-hero, set his scribes to recording the knowledge of the peoples, in an effort to see that none of it would be lost. He set in motion the tradition of scholar-priests and the kind of inclusive anthropology that formed the roots of the Misafu. Like so many religious texts, the Misafu are confusing, to say the least, and largely unintelligable outside their cultural context.

The central power structure is the Kanisa ya Kidini, the Church of the Holy Way. Each city has a temple with a printing press (which is considered much more reliabe than magical copying), and every five years there is a conclave of scholars who debate additions and revisions, with the final stamp of approval coming from the channelled spirit of St. Wareru himself. The central text is has been basically static for several centuries, the only additions being to the Umajina Primaverse and translations into new languages.

Central to Kidini is a very elaborate system of ancestor veneration. There are many vocations attached to Kidini. The Wanachuo are heredity scholars who hold the real reigns of power. Those who serve basically ceremonial positions attached to the Kanisa are Watawa - priests. The primary function of Watawa is recording geneologies and performing ceremonies. Beyond the Watawa, there are also Waguzi, who channel the spirits and Walozi, book sorcerors. Watawa have ritual magic of a rather limited range, Wayombe have psychic abilities that allow them to commune with the dead.

Village priests record geneologies in books call "Visafu". It is their duty to have a backup copy, and when a book is finished, the backup is sent to one of the central libraries. In addition to the Kanisi libraries, each clan has a library and a staff of dedicated scribes and Waguzi. Social prominent Wakoka are expected to have their own personal pedigree books, nasaba, tracing their ancestry all the way back to Unkulunkintu. When planning a marriage, manasaba are inspected with great care by the parents of the potential couple. The Kanisa is flanked by several cults devoted to the various heroes, spirits and/or gods, the most important being the Mother Martyr Cult, the Mjimfu (City of the Dead) Cult and the Zimbanje Cult. Clerics of the peripheral Cults are called Wafuasi, and they have their own Paths and powers of ritual magic.

Msafu ya Umajina - The Book of the Names of God

The Umajina text sets out the Kidini cosmology and theology. The word "Umajina" means something like "many namedness". There are three parts, the Primaverse, Evocations and Stories. The Primaverse deals with the the names of God - the primary incantation lists 26, each with an epithet - Ngai the Great One, Mulungu the Creator, Nyame the Father, Leza of Heaven, Huveane the Raingiver, Wele the King of the Ancestors, Imana the Merciful, Iruwa the Protector, Dziva the Mother, Dyaweh the Benevolent, Nzambi the Inconquerable, Tilo the Eye of the Sun, Mredana Bride of Creation, Mukuru Lord of the Future , Asa the Seer, Utixo the Omniscient, Tuwatabi the Sky Woman, Chiuta the Great Bow of Heaven, Pamba the Great Warrior, Adroa Lord of the Earth, Ngazi the Earthmother, Katonda of the Clouds, Ruhanga King of Kings, Khuzwane the Ancient One, Kaluma Worker of Miracles and Unkulunkintu the First Man. This is an obvious attempt at syncretism - a collection of all the various names from every people, together in a simple easily recited hymn. Seven of the names are feminine. The Umajina aspect of Kidini has been VERY successful - each time a new people is encountered, a name is added, and the Kanisa gains another people.

The primary characteristic of God in Bantu theology is that he is otiose and distant, taking no part in daily affairs. Other than this simple praise, He features very little in Kidini. On the other hand, the Umajina (many names) are of great import to Walozi (book sorcerors), who take an almost kabbalistic view.

The Evocations are a collection of prayers, each one focusing on one of the aspects of God. Each of the names has several Evocations. The following will serve as an example:

"O Imana wa Umajina, if only you would help me!

O Imana of pity, Imana of my father's home, if only you would help me!

O Imana if only you would help me just this once!

O Imana, if only you would give me a homestead and children!

I prostrate before you, Imana wa Umajina.

I cry to you: Give me offspring, give me as you give to others!

Imana, what shall I do, where shall I go?

I am in distress: where is there room for me?

O Merciful, O Imana of mercy, help this once"

The next sections, Stories, is just that - myths that mention God. There are 46 Stories, gleaned from numerous cultures, all of which refer to God only as Umajina. The myths are inconsist, redundant and mutually contradictory - God is expected to beyond human understanding. It is nowhere clear whether or not Umajina and Unkulunkintu are separate beings. There are, for example, five creations myths, four concerning the origin of men and two about the origin of death. A few examples: Umajina vomits up the celestial bodies, the animals and then man. Umajina creates the Moon and the Morning and Evening Stars as his wives, who later give birth to all the plants and animals. Umajina breaks off a reed, which becomes the First Man (Unkulunkintu). Umajina planted the Great Tree of Heaven, the leaves that fell from the tree becames the animals, the seeds fell and broke open and became the first men. Umajina married the Earth and her children crawled up from caves. Umajina created Unkulunkintu and Mbovyajiva, the first woman, in a beautiful garden at the center of which grew the Great Tree of Heaven, guarded by the Serpent. Mbovyajiva tricked the Serpent and tried to climb the Tree to get into Heaven, and was cast down into the sea. Unkulunkintu was then expelled from the garden and given new wives, created to be subservient, and these became the mothers of humanity. The Judaic elements in Kidini come from the Lemba Jews in Uganda, who created one of the original kingdoms swallowed by Kodumodumo and also brought written language.

Msafu ya Misambwa - The Book of Spirits

Misambwa are an order of nature spirits apart from the Mizimu. Their Msafu is a collection of verses and evocations praising aspects of nature, both in general and in particular. These spirits were not widely worshipped by the Bantu of Earth, though they are known to the Buganda and Bakongo and other peoples, but they gained much prominence in Ubantu. There are verses for the Lord Sun (Kumwene), the Moon as the Queen of Heaven (Jenkozana), the Earthmother (Nkwoga), the Rainbow (Musoke), the Lightening Birds (Nzazi Ndege), the River Spirits (Misimbi), Mountain Spirits (Mikishi), Ocean Spirits (Migoloko), Wind Spirits (Mikela) and the Forest Spirits (Mijengi). The Sea Queen ( Mbovyajiva) is a little different, and seems to have been recently added. As Mboya she is the wife of Nzambi, one of the Names of God, mentioned in His third evocation, whereas Dziva is one of the feminine Creators. Mbovyajiva, with a slightly different spelling, is the first wife of Unkulunkintu, who is cast into the sea. She has gained a following in the coastal cities as a Sea Goddess, the concept of which is mostly lacking in Earthly Bantu religions.

Msafu ya Mizimu - The Book of the Ancestors

The Mizimu canon is the central text of Kidini. It describes 25 mortuary rituals for various types of people - warriors, chiefs, married women, children, criminals, priests, people killed by lightening, etc. A large part of the rituals come from the Bakongo kingdom, simply because the Nganga cauldrons were the only means of reaching the ancestors while in the belly of Kodumodumo. In general, a body is buried for a year, then dug up and transferred to an urn and taken to the clan mortuary. A village will have a single church with attendent Mtawa and Mwaguzi. The Mtawa position is hereditary and the priests have a fair amount of power. Wayombe techinically have no power - that is given to the spirits they channel, and are furthermore suspect as they can become possessed by the restless dead. Kidini preists build churches conduct the rituals that keep the ancestors happy. The Ancestors have their own country, Kuzimu, which is described in great detail. The preists also maintain VERY detailed geneologies in their Vitabu vya Mizimu (Books of the Ancestors). Furthermore, they christen babies, using their records to select names for the infants, and rituals which bind the namesake ancestor as a guardian spirit (Msomolezi). The Msafu ya Mizimu contains only the rituals necessary to go from a dead body to an ancestors properly eschonced within Kuzimu. The other rituals performed by Watawa are in a supplimentary text, the Msafu ya Maadhimisho, the Book of Rites.

The details of the ritual for the death of prominant man with a family will serve as an example. First and foremost, the relatives of the deceased must be notified. Word of mouth is not sufficient - there is a specific ritual conducted by the Mtawa which magically conveys the bad news. Every known relative and associate of the deceased will experience a pall and a chill, and will simply know. These people are the Waguswa, the touched. From the time of this knowledge until the burial, these people are contaminated - they must not have sexual intercourse (for fear of giving birth to a monster) and they must follow specific food taboos. If they cannot attend the burial, after three days of mourning they may be purified by any Mtawa. The man's brothers, widows, children and grandchildren, to whatever degree through direct patrilineal descent, will shave their heads - this is the public indication that they are in mourning. They are called "Wasonona" and have special duties. The grave is dug by the man's brothers. If he has no brothers or they cannot attend, any of the Wasonona may, given the Mtawa's blessing. All of the deceased's possessions are contaminated and must be purified. The ritual cleansing includes a bit of osteomancy which determines whether each object will go to the eldest son (who redistributes them, he is allowed only one keepsake) or go into the grave. Cemetaries are extremely dangerous areas - one does not enter a graveyard without reason. The graves are shallow and lined with rock, and the barkcloth wrapped body is interred in a cairn of stones. All of the relatives and friends of the deceased bring stones, and there is great lamentation during this part of the ceremony. After the burial the man's hut is burned, which is followed by a dance of lamentation by the widows. Each widow will cut herself in the groin area and collect some blood in a calabash, which is mixed with palm wine and shared by the Wasonona, uniting them in grief. Thereafter there is a eulogy ceremony in which basically every mourner speaks a few words of encouragement, leading strength to the new mzimu. Afterwards the Waguswa (but not the Wasonona) are cleansed and may leave. On the next day the Wasonona gather at the grave and the Myombe attempts to contact the deceased. In most cases, this works. At this point, the deceased is Mkaburi, and is believed to be in a transitional state somewhat like sleep. The Wasonona will ask questions of the Mwaguzi to confirm that the correct spirit has been contacted, then it is asked whether or not there was witchcraft or foul play involved in his death. If contact cannot be made, there is an investigation - it may be that the mzimu is angry, or that it has been killed or stolen by witchcraft or any number of things. The Wasonona will stay in mourning for a full year, meaning that the household basically stays intact. The cemetary (maziko) must be guarded - the Wakaburi are very useful to witches and necromancers, not to mention the dangers of hyeanas. After the year has passed, the mourners will disinter the body and assist the village Watawa in transferring it to an urn. This is a festive occasion with drinking and lovemaking. At this time, after the disinterment and before the transferal, the Mzimu is very close to the living and very powerful. It will often briefly possess the drunken revellers. Widows who have been faithful will have their youth and beauty restored for one night, and may make love with whomever they choose. If they become pregnant, the child is considered a legitimate offspring of the deceased. The urn must be taken to the clan mortuarty, carried on the back of a cow of a specific type which is given to the clan priests.

Msafu ya Babaale - The Book of Saints

A great deal of Bantu mythology centers around demigods and culture-heroes. Most begin life as magically precocious children - often they speak from the womb and/or are born holding magical tools. Some are descended from powerful spirits, such as Sudika-Mbambi, whose grandparents are the Sun and Moon. After they die, they become powerful leaders in Kuzimu, sometimes going on to have further adventures. The syncretic tradition of Kidini establishes a kind of geneology of these hero-saints, though often incomplete and confusing.

The first man is called Unkulunkintu, who may or may not be the same as Umajina. He had five wives, one for each day of the week, all of whom gave birth at the same time. Sadly, they all died in labor, leaving behind many-many children, far more than the bereaved Unkulunkintu could care for. He entrusted his children to the care of various animals, thereby inspiring the clans of Ubantu, then climbed the Heavenfig and disappeared. Unkulunkintu is not worshipped, but the Mother Matyrs have a powerful following.

Zimbanje, writing, Ditaolane , king of kings, printing press guy, war, Unkulunkulu the first man, the trickster, law giver, Walukaga the blacksmith, plant woman, the hemp smoker (fool) Kintu was the first man and with him were created five women, on

Ryangombe and his wife, Nyabingi, are basically the patron saints of cattle and pastoralists. Though there is no centalized Cult for Ryangombe, there are several rituals invoking his name that are used by cattle herders throughout Ubantu. He has a magical horn and a special affinity with dogs.

Sudika-Mbambi (the Thunderbolt) is a powerful warrior-saint who first cleared the land of Amazimu. His treacherous twin brother was called Kabundungulu. Mbega is the hunter hero and also a powerful sorceror, much revered by those who hunt wild game in the bush. Kamau is a legendary king who created the first code of law, creating the Msafu ya Kanuni. Wareru is the scholar-hero who is the central patron of the Kanisa, and the inventor of the printing press. Kwesonyi is the sailor-hero who built the first real ships, and won the love of Mbovajiva, the Sea Queen.

Msafu ya Venda - The Book of Divination

There is a secondary part of the text that deals with divination via osteomancy, providing a key similar to the I Ching or Ifa.

Msafu ya Kanuni - The Book of Law

The Msafu ya Kanuni is a list of taboos. They are heavily concerned personal cleanliness and with filial piety and obedience to the patriarchy. The regulations are somewhat outlined are different for different people: children, wives, bachelor men, husbands, elders, leaders (the term used is mwami, which can mean anyone from a village headman to a king), widows, slaves and even ancestor spirits. Uncleanliness is called "chafu". Anything can become chafu, and using or touching such things often spreads it.

The taboos of Kanuni are also lengthy and sometimes strange. Ordinary people have no chance of observing all of them, but ritual purification is readily available. The Watawa of Kidini are paid for this service, which generates the majority of the Church's income. There are many food taboos: only ritually slaughtered animals, whose souls go to Kuzimu to feed the ancestors, may be eaten. Anyone who becomes sick or is injured in such a way as to shed blood becomes unclean, as does anyone who touches them. Any food touched by a contaminated person becomes unclean. Women may not touch cattle, whereas there are several plants that men may not touch. Graveyards are taboo, of course. Anyone stung by a bee or bitten by a snake is unclean. Fortunately, one may be purified by merely undressing and bathing in a rainstorm. The chafu state can be transmitted by sexual contact.

A partial list: When a child dies, his mother becomes chafu. Everyone witnessing a birth becomes chafu. Anyone touching a corpse becomes chafu. If you cut yourself performing a sacrficice, you and the sacrfice are chafu. All attendents to the circumsicion ceremonies are chafu. Killing a man makes you chafu, this can be spread by eating with such a person. When a man dies, his sons become chafu. If a father misses his child's naming ceremony, the child is chafu. When men of the same age-grade fight, both become chafu. Eating food from a cracked pot makes you chafu. Certain sexual positions make both participants chafu. A woman who is menstruating is chafu. Striking your spouse or parent makes both parties chafu. Dropping a baby makes it chafu. Slipping and falling makes you chafu. Touching blood outside a proper sacrifice makes you chafu. If a hyeana is killed in a village or defecates in a village, all the villagers are chafu. Breaking a pot, bed or a calabash makes you chafu. Breaking a pot from rage makes the whole family chafu. Being stung by a bee or bitten by a blooddrinking insect makes you chafu. Touching any kind of fresh/wet animal feces, especially from a bird, makes you chafu. Being bitten by an animal, especially a dog, makes you chafu.

In ordinary villages, the village priest performs a free group purification each morning at sunrise - you need only a pinch of Sakwele.

The reality of Witchcraft adds a difficult kink to the justice system of Kanisa. Witches can cause harm without knowing, they are sometimes honest men whose unconcious anger can reach out and do damage. The idea of innocence is largely irrelevant in Bantu cultures - there is no evil, only dangers. Nevertheless, Mwavi will not detect witchcraft, and witches can also force men to commit crimes against their will.

The roots of the Msafu ya Kanuni were laid down by Kamau, a culture hero and legendary king featured in the Msafu ya Babaale and further honored in his own Cult.

mwavi - trial by poison

The Cults: Masonto ya Mjimfu

The Cult of the City of the Dead is popular in larger cities.

Kamau Cult

=The Kamau Cult is dedicated to social purification, particularly as it concerns finding and killing witches. The clerics are called Wapulikizaji - Enforcers, and they are in fact a force of terror throughout Ubantu. The various kings and councils of Ubantu periodically put down the Cult, sometimes violently. The Wapulikizaji have the interesting idea that they, being directly in touch with Kamau, are not bound by ordinary laws.

The Misimbwa Cult

The Misimbwa Cult adds and extends the Msafu ya Misimbwa from the basic text. They name hundreds of spirits. Membership is hereditary, and it is the practice of the clerics to offer their daughters first to the Misimbwa, which succeeds fairly often. The Spirit-clerics, who call themselves "Mwasimbwaji", all have some degree of spirit-blood, which is reflected by magical knacks. In the coastal Wachomba cities, the Mwasimbwaji are fully concerned with the worship of Mbova-Dziva, the Sea Goddess and Wakeso the sailor-hero.

The Mother Martyr Cult (Ulili ya Wazaa)

The History of the Five Mothers is one of the most important myths in the Book of Legends. Umajina, the Creator God, made for the first man, Unkulunkintu, five wives, one for each day of the week. They are Mosi (the first), Massassi (morning star), Morongo (evening star), Mbongwe (tree), and Sela (singer) - these are the days of the Ubantun calander: Jumamosi, Jumazuhuru, etc. Each Mother gave birth to "many" children, and died in the process..

The Mother Martyrs are the sole voice of female power in Ubantu. The Makasisi of the Cult have a very unique status. They are unmarried, but may take lovers and have children. They are essential as midwives and have powerful healing magic along with an understanding of disease that far exceeds the general level of technology. They understand germ theory, can create herbal antiseptics and anesthetics. Though the don't do real surgery, they can patch almost any wound. In addition to medical/herbal technology and the healing powers of ritual magic, they actively seek out young women with the Gift of psychic healing and keep these "true daughters" safe and secure.

Offending the Makasisi Wazaa is a very bad idea. The least punishment is impotence and sterility. Beyond that, they have their cadre of ancestors, and, as a last resort, the favor of Ngai himself.

   The Mother Martyr Cult extends through all levels of Ubantun society.

The Zimbanje Cult

Zimbanje is the sorceror-hero who invented written language and wrote the original Misafu. Though he is still worshipped by the Kanisa and its scholars, there is a separate Cult that has made a religion out of the collection of knowledge. The Cult clearly has the blessing of Zimbanje and they have their own Wayombe. The Cult has built real schools and universities, and is especially lively in the dynamic coastal cities.

The Snake Cult

The Msafu ya Mizimu makes several mentions of snakes. In particular, snakes found in graveyards are believed to be ancestors who have business that can't wait the normal year. Likewise, people who die in the bush but don't wish to harm the living often become snakes. In the same vein, vipers often avenge forgotten wrongs - victims of snakebite are suspect, though exonerated by suffering if they survive. There are also several myths in the Book of Legends, all of them giving snakes wisdom and secret knowledge.

The Snake Cult takes most of its knowledge from the Book of Legends, which deals with animals. Though snakes are central, they seek out all kinds of spirit animals and are known to be shape changers.