CELEBRATION OF THE 319TH ANNIVERSARY OF THE DEATH OF MAMA KIMPA VITA: THE KONGO HEROIC PROPHETESS AND RESISTANCE FIGHTER
SLK NewsMédia
By Clint Zembo NSONSA, black activist
Mama Kimpa Vita is a heroic Kongo prophetess and resistance fighter who lived in the Kongo Kingdom during the 17th and early 18th centuries. Her mission was to reunify the Kongo Kingdom, which was then fragmented due to several internal and external factors that destabilized the kingdom's political unity.
She left her mark on her era through her achievements, and is a true heroine of Kongo history and of black people in general.
However, she remains unknown to the majority of Kongolese and black people in general.
I will therefore try to answer several questions in this article, which are as follows: Who is Mama Kimpa Vita? How did she begin her divine mission? What was her message? What consequences did her message have? Why is she such a hero?
She left her mark on her era through her achievements, and is a true heroine of Kongo history and of black people in general.
However, she remains unknown to the majority of Kongolese and black people in general.
I will therefore try to answer several questions in this article, which are as follows: Who is Mama Kimpa Vita? How did she begin her divine mission? What was her message? What consequences did her message have? Why is she such a hero?
In this article I'll start by talking about Mama Kimpa Vita's youth, then how she began her mission and her message, then her arrest and finally what she prophesied for Kongo.
It's a long article, but I assure you it's worth it!
1) Mama Kimpa Vita's youth.
Mama Kimpa Vita was born in 1684 in the mountain village of Kibangu in the north of the Kongo Kingdom. Born into a noble family, she received a Christian education: the Kongo Kingdom was then partially Christianized (since the Portuguese missions of the 15th century). Her father had enrolled her in the Kimpasi spiritual society, but her mother, who had been indoctrinated by the Capuchins (Catholic monks belonging to a religious order called the Order of Friars Minor Capuchins, a reformed branch of the Franciscans),
particularly Fathers Luca da Caltaniseta and Marcellino d'Atri, considered Kimpasi to be a secret witchcraft society, enrolled her with the Catholics.
In 1704, Mama Apolonia Mafuta, who was a prophetess and owned a disalienation school, met Mama Kimpa Vita, who later became a pupil at the school. Mama Apolonia Mafuta was very popular, gathering crowds (over 30,000 people) and performing miracles.
particularly Fathers Luca da Caltaniseta and Marcellino d'Atri, considered Kimpasi to be a secret witchcraft society, enrolled her with the Catholics.
In 1704, Mama Apolonia Mafuta, who was a prophetess and owned a disalienation school, met Mama Kimpa Vita, who later became a pupil at the school. Mama Apolonia Mafuta was very popular, gathering crowds (over 30,000 people) and performing miracles.
2) The beginning of her mission and her message
In 1704, Mama Kimpa Vita (then aged 20) fell ill (high yellow fever) and died. Then came a spiritual convocation. The Father Creator summoned the Longo (Saints) and for 3 days Mama Kimpa Vita was trained and then came back to life.
Then she went to speak to her parents and told them: “Daddy, Mommy, Nzambi Mpungu Tulendo 1 has taken possession of my body. My mission is to preach the true Ne-Kongo religion”. Mama Kimpa Vita then became pregnant and left for Kikumbi 2 . She then began to preach, attracting a large number of followers: 80,000.
Mama Kimpa Vita's mission statement is as follows:
Then she went to speak to her parents and told them: “Daddy, Mommy, Nzambi Mpungu Tulendo 1 has taken possession of my body. My mission is to preach the true Ne-Kongo religion”. Mama Kimpa Vita then became pregnant and left for Kikumbi 2 . She then began to preach, attracting a large number of followers: 80,000.
Mama Kimpa Vita's mission statement is as follows:
“Kiadi 3 , kiadi! Mercy, mercy! Woe to you, O Kongo. Land of our ancestors. You have abandoned Nzambi A Mpungu 4 . You worship foreign idols. Woe betide thee, thou hast forsaken thy Creator to alienate thyself to three-person overseas gods. O Kongo, O Kongo.
The seat, the sacred throne of the living God. Holy promised land, defiled and debased.
Kongo, oh Kongo. Land of the seed of man. You who saw the birth on your soil of the Child King, Savior of the world. Your people, through your kings, give themselves over to filthy idolatry. I will go up, yes, I will go up to Mount Kibangu for Kimbangu to come. I will go, yes, I will speak to Ne Agua ne Mpanzu a Nzinga. I will enjoin him in the name of Nzambi A Mpungu. Yes, Ndompetelo will come down to reign in Mbanza Kongo. O Mbanza Kongo, the glorious city of Kings. The heart of the celestial kingdom of angels. This is where I must stand against all odds. From one corner to the other of this sacred Kongo land, revered by Nzambi A Mpungu Dezo. In his name, I shall stand against the storms of the sea. O Mbanza Nkongo!
Hey you, Besi Kongo! Come, my brothers, my sisters, all you Sons of the Glorious and Valiant Kongo. This radiant country blessed by God is ours. Nzambi A Mpungu promised this land to us, his chosen ones. Come and join me in defending it. O Mbanza Kongo! I tell you, O my children. This is the city of kings. Bethlehem, the birthplace of the Infant King, our Saviour. Nzambi A Mpungu's only home on earth. The sacred garden where God took his first step.
This is where God gathered the clay to create man with his own hands. Yes, I will climb to the Kibangu summit where Ndompetelo is being held prisoner by these priests. I will deliver him from the penance of these monks who prevent the Kingdom from having its King. These Nkadia Mpemba 5 who divide the Besikongo, who provide them with fire sticks to kill each other, who encourage the Besikongo to flee to Mputu 6 , who throw them into the tumultuous waters of Kalunga 7 . Their little bodies bruised by spoisson bites. They toss them
like a wooden fagor. Yes, Ndompetelo, I'll persuade you to descend from KIbangu. The Besikongo attednet you as their only king. They recognize you and want you as the only King of Kongo. You will be enthroned at the royal Lumbu of Mbanza Kongo. We will expel from the land of the ancestors all fathers, all priests who do not speak the truth and blaspheme
Nzambi A Mpungu. Kiadi, kiadi! Woe betide you, O Ne-Kongo people! Rise and shine. Free the Soul of the Kingdom from the magics of simputu. We'll burn every fetish, every Capuchin crucifix. AND Mbanza Kongo you will live. We'll rediscover the soul of the ancestors. We'll
free you from all idolatry. Your light will shine again throughout the Universe. And only the Besikongo, your children, will rebuild you. Yes, we will raise you from the ruins, from theashes. Yes, we will heal your wounds. From north to south, from east to west. We will restore unity to the lands of our forefathers. We will wash the blood of your sons from your soil. Your sons will wipe the tears from your cheeks. They will take your withered face from
the hollow of your hands. We will find the hidden face of Nzambi A Mpungu”.
The seat, the sacred throne of the living God. Holy promised land, defiled and debased.
Kongo, oh Kongo. Land of the seed of man. You who saw the birth on your soil of the Child King, Savior of the world. Your people, through your kings, give themselves over to filthy idolatry. I will go up, yes, I will go up to Mount Kibangu for Kimbangu to come. I will go, yes, I will speak to Ne Agua ne Mpanzu a Nzinga. I will enjoin him in the name of Nzambi A Mpungu. Yes, Ndompetelo will come down to reign in Mbanza Kongo. O Mbanza Kongo, the glorious city of Kings. The heart of the celestial kingdom of angels. This is where I must stand against all odds. From one corner to the other of this sacred Kongo land, revered by Nzambi A Mpungu Dezo. In his name, I shall stand against the storms of the sea. O Mbanza Nkongo!
Hey you, Besi Kongo! Come, my brothers, my sisters, all you Sons of the Glorious and Valiant Kongo. This radiant country blessed by God is ours. Nzambi A Mpungu promised this land to us, his chosen ones. Come and join me in defending it. O Mbanza Kongo! I tell you, O my children. This is the city of kings. Bethlehem, the birthplace of the Infant King, our Saviour. Nzambi A Mpungu's only home on earth. The sacred garden where God took his first step.
This is where God gathered the clay to create man with his own hands. Yes, I will climb to the Kibangu summit where Ndompetelo is being held prisoner by these priests. I will deliver him from the penance of these monks who prevent the Kingdom from having its King. These Nkadia Mpemba 5 who divide the Besikongo, who provide them with fire sticks to kill each other, who encourage the Besikongo to flee to Mputu 6 , who throw them into the tumultuous waters of Kalunga 7 . Their little bodies bruised by spoisson bites. They toss them
like a wooden fagor. Yes, Ndompetelo, I'll persuade you to descend from KIbangu. The Besikongo attednet you as their only king. They recognize you and want you as the only King of Kongo. You will be enthroned at the royal Lumbu of Mbanza Kongo. We will expel from the land of the ancestors all fathers, all priests who do not speak the truth and blaspheme
Nzambi A Mpungu. Kiadi, kiadi! Woe betide you, O Ne-Kongo people! Rise and shine. Free the Soul of the Kingdom from the magics of simputu. We'll burn every fetish, every Capuchin crucifix. AND Mbanza Kongo you will live. We'll rediscover the soul of the ancestors. We'll
free you from all idolatry. Your light will shine again throughout the Universe. And only the Besikongo, your children, will rebuild you. Yes, we will raise you from the ruins, from theashes. Yes, we will heal your wounds. From north to south, from east to west. We will restore unity to the lands of our forefathers. We will wash the blood of your sons from your soil. Your sons will wipe the tears from your cheeks. They will take your withered face from
the hollow of your hands. We will find the hidden face of Nzambi A Mpungu”.
3) Her arrest
On May 5, 1706, the director of the royal cabinet, the Capuchin Bernardo da Gallo, organized a special assembly on his large estate of several hectares. Around the table were the king's advisor, Capuchin Father Lorenzo da Luca, Judge Vuzia A Nkanu, Royal Secretary Miguel de Castro, Fathers Luca da Caltaniseta and Marcellino d'Atri.
Here are their exchanges below:
“Good transition, speaking of Christ, there is one, we don't know where it comes from that threatens our Christ, what do we do?” asks Father Bernardo da Gallo.
“You're talking about Kimpa Vita, aren't you?” clarifies Father Luca da Caltaniseta.
“Lorenzo da Luca points out: “Let's all recognize that she's the key to our stability and our
interests.
“Also our religion,” adds Marcellino d'Atri.
“Also our God,” adds Father Luca da Caltaniseta.
“Also our power,” says Judge Miguel de Castro.
“Many Kongo rally to her madness, believe her lies and worship her,” points out Father Luca da Caltaniseta.
“That's where the danger lies! She's venerated, people go into a trance over her!” reports
Father Marcellino d'Atri.
“Lorenzo da Luca and I spoke to the king about it,” says Bernardo da Costa.
“So! What has he decided?” asks Father Luca da Caltaniseta.
“You know how wise black people are! We've already been talking about it for two or three weeks, and the gentleman is still thinking and in no hurry to come up with a solution,” replies Bernardo da Gallo.
“Father Marcellino d'Atri says: “They're quite special, these people!
“Who are they?” asks Judge Miguel de Castro, a little confused.
“The blacks! They're a worrying lot! The house is burning and the wise man is thinking,” replies Father Marcellino d'Atri.
“You're talking about Kimpa Vita, aren't you?” clarifies Father Luca da Caltaniseta.
“Lorenzo da Luca points out: “Let's all recognize that she's the key to our stability and our
interests.
“Also our religion,” adds Marcellino d'Atri.
“Also our God,” adds Father Luca da Caltaniseta.
“Also our power,” says Judge Miguel de Castro.
“Many Kongo rally to her madness, believe her lies and worship her,” points out Father Luca da Caltaniseta.
“That's where the danger lies! She's venerated, people go into a trance over her!” reports
Father Marcellino d'Atri.
“Lorenzo da Luca and I spoke to the king about it,” says Bernardo da Costa.
“So! What has he decided?” asks Father Luca da Caltaniseta.
“You know how wise black people are! We've already been talking about it for two or three weeks, and the gentleman is still thinking and in no hurry to come up with a solution,” replies Bernardo da Gallo.
“Father Marcellino d'Atri says: “They're quite special, these people!
“Who are they?” asks Judge Miguel de Castro, a little confused.
“The blacks! They're a worrying lot! The house is burning and the wise man is thinking,” replies Father Marcellino d'Atri.
“That's wisdom for you! Wisdom says you shouldn't react on the spot! There's a fine line between wisdom and nonchalance among blacks,” adds Father Lorenzo da Luca ironically.
He turns to Bernardo da Gallo: “So, what do we do? We can't wait.
“Good thinking! We must accompany the king to Mbanza Kongo to settle him there, arrest Kimpa Vita and put her on trial. What do you think?” suggests Father Bernardo da Gallo.
“Arresting Kimpa Vita would mean incurring the wrath of the restless, hysterical lunatics who are with her,” retorts Father Marcellino d'Atri.
“In any case, to arrest someone, there has to be a motive!” observes Judge Miguel de Castro.
“The motive is clear: blasphemy, heresy, what else, in any case, she has to be put away,” persuades Father Bernardo da Gallo.
“Blasphemy about what? On whom?” asks a stunned Judge Miguel de Castro.
“You know what she says about them, don't you?” retorts Father Bernardo da Gallo, raising his voice and barely concealing his annoyance.
“She says that God, Mary and Jesus are black! So what! That's not a crime as far as I know,” says Judge Miguel de Castro.
“What do you mean? You don't think it's a crime! Fine, but it's blasphemy! In your opinion, is God black? Don't look at the problem as a lawyer, but as a Christian!” scolds Bernardo da Gallo.
“No one can demonstrate that God is a palpable reality, that he's not black, swarthy or of mixed race, whatever! What's more, when she talks about God, she's referring to Nzambi Ya Mpungu,” retorts the judge.
“Even though I'm a Catholic, I agree with the judge. How can I prove that God isn't black? Come to think of it, who's to say she's talking about the same God as us?” adds Father Lorenzo da Luca.
“Lorenzo! Are you switching sides?”
“What an idea! Do you think there's any difference between you and me in their eyes! We're here to find the best solution. We have to plan ahead, knowing that our first duty is to prevent our actions towards Kimpa Vita from contributing to a widespread hysterical revolt
by the fanatics.
“In this case, let's eliminate the Kongo leaders first, those who are likely to stir up the crowds if we don't baptize them again. In the past, it would have been enough to Christianize and baptize the chief for the lower classes to submit to him, but now with this heretic, we have
only one solution: eliminate all the Kongo crack-heads who claim to be spokesmen for Kimpa Vita and its religion”, suggests Father Bernardo da Gallo, before continuing without waiting for a response from his interlocutors.
He turns to Bernardo da Gallo: “So, what do we do? We can't wait.
“Good thinking! We must accompany the king to Mbanza Kongo to settle him there, arrest Kimpa Vita and put her on trial. What do you think?” suggests Father Bernardo da Gallo.
“Arresting Kimpa Vita would mean incurring the wrath of the restless, hysterical lunatics who are with her,” retorts Father Marcellino d'Atri.
“In any case, to arrest someone, there has to be a motive!” observes Judge Miguel de Castro.
“The motive is clear: blasphemy, heresy, what else, in any case, she has to be put away,” persuades Father Bernardo da Gallo.
“Blasphemy about what? On whom?” asks a stunned Judge Miguel de Castro.
“You know what she says about them, don't you?” retorts Father Bernardo da Gallo, raising his voice and barely concealing his annoyance.
“She says that God, Mary and Jesus are black! So what! That's not a crime as far as I know,” says Judge Miguel de Castro.
“What do you mean? You don't think it's a crime! Fine, but it's blasphemy! In your opinion, is God black? Don't look at the problem as a lawyer, but as a Christian!” scolds Bernardo da Gallo.
“No one can demonstrate that God is a palpable reality, that he's not black, swarthy or of mixed race, whatever! What's more, when she talks about God, she's referring to Nzambi Ya Mpungu,” retorts the judge.
“Even though I'm a Catholic, I agree with the judge. How can I prove that God isn't black? Come to think of it, who's to say she's talking about the same God as us?” adds Father Lorenzo da Luca.
“Lorenzo! Are you switching sides?”
“What an idea! Do you think there's any difference between you and me in their eyes! We're here to find the best solution. We have to plan ahead, knowing that our first duty is to prevent our actions towards Kimpa Vita from contributing to a widespread hysterical revolt
by the fanatics.
“In this case, let's eliminate the Kongo leaders first, those who are likely to stir up the crowds if we don't baptize them again. In the past, it would have been enough to Christianize and baptize the chief for the lower classes to submit to him, but now with this heretic, we have
only one solution: eliminate all the Kongo crack-heads who claim to be spokesmen for Kimpa Vita and its religion”, suggests Father Bernardo da Gallo, before continuing without waiting for a response from his interlocutors.
“Enough talk! All the Kongo who serve us must be mobilized and prepared to accompany us
tomorrow to Mbanza Kongo with the King. Until then, we'll meet at the Royal Palace.
“By then! Isn't that too tight?” retorts Father Marcellino d'Atri.
“We have no choice if we want to surprise the Kongo at Mbanza Kongo. We have at least two days to get there. If we give ourselves too much time, there may be some leaks and we risk being met by fierce resistance.
“In that case, as soon as we're back, we'll organize the troops to come directly to the palace,” reassures Father Marcellino d'Atri.
Bernardo da Gallo, Lorenzo da Luca and Miguel de Castro decided to return to the palace after dinner, to spend the night there and be ready for the next day
tomorrow to Mbanza Kongo with the King. Until then, we'll meet at the Royal Palace.
“By then! Isn't that too tight?” retorts Father Marcellino d'Atri.
“We have no choice if we want to surprise the Kongo at Mbanza Kongo. We have at least two days to get there. If we give ourselves too much time, there may be some leaks and we risk being met by fierce resistance.
“In that case, as soon as we're back, we'll organize the troops to come directly to the palace,” reassures Father Marcellino d'Atri.
Bernardo da Gallo, Lorenzo da Luca and Miguel de Castro decided to return to the palace after dinner, to spend the night there and be ready for the next day
Bernardo da Gallo, Lorenzo da Luca and Miguel de Castro then went to speak to King Pedro 4 to convince him to arrest Kimpa Vita. You can read about their exchanges with the king in Henri Pemot's book “Kimpa Vita, une résistante kongo” on pages 89 to 92.
The Capuchin missionaries found Kimpa Vita (more details on pages 93 to 104 in Henri Pemot's book I quoted above) and said to her: “But didn't you say that you are enlightened and that you receive your teachings from Almighty God? You said you were pure, but where did this child come from?”
Mama Kimpa Vita replied: “I had this child in the same way as the Virgin Mary. The missionaries said: “Nonsense! There's no such thing as a child of the Holy Spirit. Then Mama Kimpa Vita, surrounded by 80,000 faithful, said: “Did you hear them?”
The missionaries had just affirmed that the story of the Virgin Mary was a lie. She then began to inveigh against them. The missionaries left and filed a complaint, claiming that Mama Kimpa Vita was disturbing the peace. This was on July 1, 1706. She was arrested the same day and ill-treated. The missionaries told her that her slave number was Dona 8 Béatrice. The missionaries then said to her: “Go back to your followers and tell them that when you died, the yellow fever you had was a hallucination, and you'll live. But Mama Kimpa Vita refused and was beaten. The next morning (July 2, 1706), the missionaries gave her one last chance, telling her to go and tell her followers that Jesus is the only saviour. But Mama Kimpa Vita said: “I prefer to die with my truth”. When the missionaries heard this,
they said: “Okay. Since you want to die, you'll be served”. They took Mama Kimpa Vita away to kill her.
The Capuchin missionaries found Kimpa Vita (more details on pages 93 to 104 in Henri Pemot's book I quoted above) and said to her: “But didn't you say that you are enlightened and that you receive your teachings from Almighty God? You said you were pure, but where did this child come from?”
Mama Kimpa Vita replied: “I had this child in the same way as the Virgin Mary. The missionaries said: “Nonsense! There's no such thing as a child of the Holy Spirit. Then Mama Kimpa Vita, surrounded by 80,000 faithful, said: “Did you hear them?”
The missionaries had just affirmed that the story of the Virgin Mary was a lie. She then began to inveigh against them. The missionaries left and filed a complaint, claiming that Mama Kimpa Vita was disturbing the peace. This was on July 1, 1706. She was arrested the same day and ill-treated. The missionaries told her that her slave number was Dona 8 Béatrice. The missionaries then said to her: “Go back to your followers and tell them that when you died, the yellow fever you had was a hallucination, and you'll live. But Mama Kimpa Vita refused and was beaten. The next morning (July 2, 1706), the missionaries gave her one last chance, telling her to go and tell her followers that Jesus is the only saviour. But Mama Kimpa Vita said: “I prefer to die with my truth”. When the missionaries heard this,
they said: “Okay. Since you want to die, you'll be served”. They took Mama Kimpa Vita away to kill her.
4) Mama Kimpa Vita's prophecy for Kongo.
A young Mulaza boy took Mama Kimpa Vita by order of the missionaries. She begged him to free her, but he refused and slapped her. She then said: “Let the missionaries do what they want to do”. The young Lulaza then tied Mama Kimpa Vita to a tree and took wood to burn her. When the young man was about to burn her, Mama Kimpa Vita said: “Here is this child.
A young Mulaza boy took Mama Kimpa Vita by order of the missionaries. She begged him to free her, but he refused and slapped her. She then said: “Let the missionaries do what they want to do”. The young Lulaza then tied Mama Kimpa Vita to a tree and took wood to burn her. When the young man was about to burn her, Mama Kimpa Vita said: “Here is this child.
He hasn't done anything. Take him, for he has done nothing to you”. But the young man retorted: “A snake's child is still a snake. So the young man lit the fire.
Mama Kimpa Vita said:
“This child's name today is Nkembo Dia Nzenza 9 . But know that tomorrow he will return with the name Kimbangu, and it is he who will liberate Kongo, Africa and the black people of the whole world. He will put an end to the barbarity of the foreign man on the lands of Kongo and Africa, and the humiliation suffered by the black man since time immemorial. But in the meantime, the Kongo people, forcibly taken to faraway lands, held in irons, will rise up as one to conquer their freedom, the freedom of the Kongo being”.
After Mama Kimpa Vita and her child were burned, a great star appeared in the sky.
Mama Kimpa Vita said:
“This child's name today is Nkembo Dia Nzenza 9 . But know that tomorrow he will return with the name Kimbangu, and it is he who will liberate Kongo, Africa and the black people of the whole world. He will put an end to the barbarity of the foreign man on the lands of Kongo and Africa, and the humiliation suffered by the black man since time immemorial. But in the meantime, the Kongo people, forcibly taken to faraway lands, held in irons, will rise up as one to conquer their freedom, the freedom of the Kongo being”.
After Mama Kimpa Vita and her child were burned, a great star appeared in the sky.
Conclusion:
Now you know who Mama Kimpa Vita is and why she is a true heroine.
It's up to the Kongo people, Africans and black people in general to draw inspiration from Mama Kimpa Vita's struggle to continue it and put an end once and for all to the enslavement of the black man.
It's up to the Kongo people, Africans and black people in general to draw inspiration from Mama Kimpa Vita's struggle to continue it and put an end once and for all to the enslavement of the black man.
Clint Zembo NSONSA, black activist
Sources :
- Henri Pemot's book: “Kimpa Vita, une résistante kongo” (in English : “Kimpa Vita, a Kongo resistance fighter”)
- Teaching on the spirituality of VUVAMU, which means: Vutuka Vana Mpamba Uvidila (Kikongo) = Ko zongela esika to bungela (Lingala) = Return to where we have lost our way.
- Teaching on the spirituality of VUVAMU, which means: Vutuka Vana Mpamba Uvidila (Kikongo) = Ko zongela esika to bungela (Lingala) = Return to where we have lost our way.
1 Nzambi Mpungu Tulendo (from Kikongo) means : Almighty God
2 Kikumbi means : Spiritual recollection
3 Kiadi from Kikongo) means : « That’s sad
4 Nzambi A Mpungu (from Kikongo) means : God
5 Nkadia Mpemba means : wizards, satanists
6 Mputu (from Kikongo) means the West
7 Kalunga means : Infinite expanse of water, the ocean
8 Dona (from Portuguese) means : woman
9 Nkembo Dia Nzenza (from Kikongo), in Lingala “ Esengo y aba paya” means : The joy for the foreigners
2 Kikumbi means : Spiritual recollection
3 Kiadi from Kikongo) means : « That’s sad
4 Nzambi A Mpungu (from Kikongo) means : God
5 Nkadia Mpemba means : wizards, satanists
6 Mputu (from Kikongo) means the West
7 Kalunga means : Infinite expanse of water, the ocean
8 Dona (from Portuguese) means : woman
9 Nkembo Dia Nzenza (from Kikongo), in Lingala “ Esengo y aba paya” means : The joy for the foreigners
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