THE CHAMALONGO, ITS MEANING WITHIN THE CULT

We must remember that the history of the Chamalongos goes back in time, Congo time the form
of divination was replaced, in the old days the sea shells were used, these were the form for
the same and even in some houses this tradition is still followed because there was a great
communication between the sea and the land, between the spiritual and the earthly, between
the magical and the non-magical, To talk about the beginning of what we know as Kalunga is to
make only one book or guide about it, but here we will base ourselves on the Chamalongos,
these were eventually replaced by shells of pumpkin shells, turtle shells, among others, until
they reached the coconut shells where they realized that they were more durable and so it
remained in almost all Munanzo Congos, in some Munanzo Congos the ancient tradition is still
followed, but in others even with pieces of the same Kiyumba. This is part of the concept of why
some say that the true form is the sea shells and others who do not have the knowledge of this
small history say that this is facenda and that this does not go, when what they should really
worry about is to study and learn more and more about their tradition.
Now then, to continue with the history or where this divination comes from, I will copy a little
of what the same writer and author Ralph Alpízar says, he tells us that "Among the Yombe there
is an expression for staging the consultation with four pieces of kola nuts which is "iama ia
longo" or nchiama ia longo". It is not in itself the name of the divinatory method, as it lacks a
specific term to identify it, but rather an expression related to the "prophecy" or "taboo" that
the oracle is going to foretell". And indeed, Alpízar is not off the mark.
Nsiáma (also pronounced nchiáma in some dialectal areas of Kikongo) is equivalent to 'physical
and moral solidity'; strength, conviction, resistance, moral vigour; unshakable, self-confident,
firm, steadfast' Nlòngo is 'sacred thing, forbidden, taboo' as I have already pointed out above.
And that Sá nlòngo means 'to consecrate oneself, to be initiated into a certain cult' in Kikongo.
Therefore, nsiáma nlòngo (or nchiáma nlóngo = Chamalongo) denotes 'the force of the sacred',
i.e. the predictive power of the oracle. And following the enquiry in this sense.
These give us an idea whereby we can add that kik. yáma means 'to appeal, to call, to pronounce
something out loud' thus, the expression yáma nlòngo (very similar to chamalongo) is nothing
but 'to appeal to the sacred, to the taboo, to the occult'; hence, 'to consult or resort to the treaty',
because in Palo Monte every occult rite, every taboo is a treaty (Malongi ma Nti ya Mfinda =
Treaties of the Palo Monte).

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
One thing we must understand is the real meaning of the word Chamalongo and stop thinking
the following things and fundamental steps and we will know what is the word Chamalongo. In
many occasions I have heard that inside the Chamalongo there was a deity that we must respect
and that at the same time there is always a separate ceremony, but that does not mean that
the name Chamalongo is the name of a deity, that would be totally false.
Now, the word Lóngo which ends with the pronunciation of Chamalongo, but this time with a
high tone in the first "o" is among the Bakongo the rite of circumcision (initiation into adulthood
of the same) and has nothing to do with the chamalongo (shells or divination plates) of the
paleros.
And making a brief consultation of the word nlòngo, which would be half of the word
Chamalongo with a low tone in the first "o" and would have been better directed; since it is a
term linked to "the sacred", "the forbidden", "the taboo", "the occult", context where the
Chamalongo works within the cult of the palo monte and that is not related to the rite of passage
of the bakongo (Lóngo). Now analysing a little more about the word itself when pronounced ma-
longo from Laman 'place far away, above, high up', it is very distant from the semantic value of
the term. Therefore, the name Chamalongo is not the name of a "supernatural being", as in some
writings it has been said.
The word Shamalongo (sic.) is neither "barbecue" nor "cemetery" nor "name of a Creole order
of the Palo Monte", as we have been incorrectly told in some reports, according to some of my
readings, by Teodoro Díaz Fabelo. In order to understand how misleading Valdés Acosta's and
Leyva Escobar's approach was in their investigation of a Cuban Bantu order, it is enough to
make the following reasoning: The similarity between words of different languages is not
enough to prove that these words are related to each other, in the same way that a physical
resemblance alone cannot determine whether two people have the same genotypes. I believe
that all linguistic methods that try to bypass their major workhorse (semantics) will always be
seriously flawed.
In this small guide or book I will try to detail as clearly as possible their falls and their form,
since the interpretation or the registration as such of their falls would already be a sufficient
basis for the communication that the Tata or Yaya should have with his foundation and with his
advice. In my experience the Chamalongo should be thrown twice, once for answers and once
to affirm the answer, from then on it would be deceiving ourselves as the same question to the
same answers would deceive us with absurd answers, any divination oracle is based on the
fact that if you ask stupid things you will receive stupid answers so that it is better understood,
because one thing is what you want and another is what is in the plans of your own destiny.

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
BRANCHES OR LINEAGES WITHIN THE BANTU CULT
The lineages have different names depending on the Munanzo Congo and their offshoots to know
them here a bit about those names and the offshoots.
When we talked about Munanzos or Nzo Nganga we were talking about where each ancestral
line comes from within the Palo Mayombe, which we must know ourselves where we come from
in a few words the lineage, this is catalogued in 4 most common branches within the Palo
Mayombe which are:

Mayombe (Main branch from which all the other branches were born).
Briyumba or Brillumba (Born of the Mayombe)
Kimbiza (More attached to Mayombe than Briyumba, but with currents of both).
Santo Cristo Del Buen Viaje (This is a mixture of all the existing branches on the island of Cuba,
as well as other religions, this branch is one of the most closed in comparison to the Regla or
Briyumba Branch which are more extensive, this one could be said to be very close in terms of
secrets and behind closed doors as is the Mayombe Branch).

From these branches are born or created the so-called Cabildos which are like temples or
houses where the Tata Nganga or practitioner of Palo Mayombe learns.

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
From the Mayombe branch or lineage the branches were derived:

Batalla Saca Empeño.

Mayombe Saca Empeño.
Nsala Mayombe Ngando Sese.
Nsala Mayombe.
Ngando Batalla Congo.
Congo Loango
Musundi Congo

From the branch or lianje Briyumba branches were derived:

Brillumba Kongo.
Rompe Monte.
Guindavela
Rompemonte-Guindavela.
Defeats Viramundo War.
Vence Guerra Acaba Mundo.
Mayaca.
Seven Brillumba.
Changani.
Vititi Kongo.
Quijenco.
Mount Garavato.
Sarabanda Malafama.
Paticongo Clava Clava.

From the branch or lianje Kimbiza, although it is a lineage, the branch called Santo Cristo Del
Buen Viaje was born.

I will now explain the different ways in which chamalongos can fall or not fall.

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
 THE LICENCE
The licence is given to you by your Munanzo Congo, this licence would be personal to you. The
licenses are given to the initiate so that he/she knows what energies and powers he/she
invokes in order to have communication with all of nature, be it animal, rock, fauna or flora,
because each Nkisi possesses a spiritual essence within nature itself, as each one emanates a
power over every earth, stick, grass, seed, flower, etc. That is why the licence is granted to the
newly initiated.

That is why you have to learn the licence, you have to know it and understand it, there are
different types of licences, this one I transmit is for personal use and the one I give to my
godchildren, to awaken their spiritual things i.e. their Minkisis, their Foundations etc..... And now
I will also give you a small license of my Munanzo congo, for when you wish to make
consultations.

It should be noted that in order to start consulting the chamalongos once the licence is issued,
those chamalongos must be consecrated, in short, those chamalongos must be given spiritual
life at the foot of the Nganga of their godfather who is guiding them in the worship of the palo
mayombe.

HERE IS THE ONE USED IN MY MUNANZO CONGO:

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
Nganga Wendiame mi Congo Sala Malekum, Malekum Nsala
Ngomoriero License
Listen to a Story That I Mbonda
They are the same (Name) that Mbele Tero swears
That Menga Runs Like a Tintorera
La Cada Nsila Kunanbanza, Kunanyeto Yeto Chamalongo
Bero World Bero Carile
Same me (Your Name) That Ya Ngombo
La Menga Que Mail Like Himself Tintorera
Ask Too Ngo for leave from Too Tata who is Nfuiri
What Forms Ngue Arriba Nganga
Myself (Your Name) Requests License Ngo To Too Tata, To Too Ngueyo, To Too Yayi Who Are Nfuiri
Myself (Your Name) Ask for License Ngo My Tata Genaro Ochoa Kui Kimanfinda Mayombe Congo
Loango
Myself (Your Name) Request License Ngo My Yaya Jhorgina Pirela Yaya Vence Guerra Mayombe
Congo Loango
Myself (Your Name) Request Ngo License
De Samo Munanzo Congo Nkita Zimpungo Vira Mundo Ndoky Mayombe
Pa Que Abra Nsila Kunanbanza Kunanyeto Yeto Chamalongo
New World Carire
Same me (Your name) Ask Ngo to Too Tata from Munanzo Congo
To Too Ngueyo De Munanzo Congo
To Everything Yayi From Munanzo Congo
Myself (Your Name) Ask for leave from Lucero Patilemba, Lucero Madrugada
Myself (Your Name)Ask for Ngo License
Nsasi, Madre Agua, Zarabanda, A Piñata A Nfumbe, A Yayi
Same me (Your Name) Asks for License Ngo to Too Big and Small Congo Gang from Same
Munanzo Congo
Pa Que Abra Nsila Kunanbanza Kunanyeto Yeto Chamalongo
Viro Vero Carire
So that Bad Bejuco doesn't entangle me, Bad Espina doesn't kneel me, Bad Nduala doesn't talk
to me, Bad Nkuto doesn't listen to me, Bad Ntoto doesn't catch up with me, So that Cabo Ronda
doesn't surround me, So that Cabo Nsile doesn't exist like that in Congo Land Feeling
More Lightning Strikes Above the Same Cauldron
Nsala Malekum, Malekum Nsala
That Nzambi Mpungu Akutare By Much Masimene
Up Nganga
Up Ntoto.

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
Then, as usual, the attention will be given with the corresponding Mambos (Chants) of each
element that we are going to use.

MAMBO OF THE MPEMBA (To light the Candle)

1. PEMBA LUMPEMBA
MARIA NKARARA
WARARA, WARARA
MARIA NKARARA

2. PEMBA CARIRE
ALUMBRA ME
AS ALUMBRA NGANGA
ALUMBRA ME
PEMBA CARIRE
ALUMBRA YO
HOW TO LIGHT NTANGO
ALUMBRA YO
PEMBA CARIRE
ALUMBRA YO
HOW TO LIGHT NGONDA
ALUMBRA YO
PEMBA CARIRE
ALUMBRA YO
HOW MIMO MUNDO LIGHTS UP
ALUMBRA YO

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
MAMBO DE NZUNGA (When tobacco smoke is poured into the foundations
or chamalongos)

1. CACHIMBA SUELTA HUMO PA LA LOMA (SMOKE FOR THE HILL)

CACHIMBA
CACHIMBA SUELTA HUMO PA LA LOMA (CACHIMBA RELEASES SMOKE ON THE HILL)
CACHIMBA
CACHIMBA BO SUELTA HUMO PA LA LOMA
2. SAU SAU LENDE SUELTA HUMO A LA LOMA
SAU SAU LENDE SUELTA HUMO A LA LOMA
SAU SAU LENDE SUELTA HUMO A LA LOMA

MAMBO PARA EL MALAFO (When the mouths are sprinkled with

Aguardiente claro or rum)

1. MALAFO ABERIKUTO
MALAFO ABERIKUTO
YETUN YETUN CHABALONGO
MALAFO ABERIKUTO

2. SURA MALAFO, SURA MALAFO BERO

SURA MALAFO, SURA MALAFO
SURA MALAFO, SURA MALAFO BERO

MAMBO FOR CHAMBA (Special Drink Prepared To Awaken The Nkisis

Spirits)

CHAMBA
CHAMBA CHAMBERO
CHAMBA
CHAMBA CHAMBERO CHAMBERO MUNDOKI SIA NKISI MALONGO
CHAMBA
CHAMBA CHAMBERO

After attending you we can or proceed with the consultation we must present the chamalongos,
coconut shells or sea shells to the person. These are taken with the right hand and the 4 shells
are touched with the forehead, the chest, the shoulders, the back under the neck or the nape of
the neck, the client's hands facing upwards, then the hands facing downwards, the knees and
finally three blows to the ground.

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
THIS IS WHEN THE LICENCE TO CONSULT IS INTONED, WHICH IS
AS FOLLOWS:

Va Misma Licencia MUNANZO NKITA ZIMPUNGO VIRA MUNDO NDOKY MAYOMBE

Goes With License My Tata Nkisi Malongo Yaya (Si Tata's Name, If They Don't Have It They Say
Mine) Kui Mayombe Congo Loango
Goes With License Same 4 Ntembo
Same Nsilas
Licensed Ntango
License Mposi
License Nsulu
Licence Same Nganga/Nkuyu (Name of Foundation)
Dice Mimo Vititi Mensu
Same Too World Look
Manda Que Quiero Ver, Manda Que Vea Ojo
Manda Que Vea Nsara
Manda Que Vea Wuanga
Manda Que Vea Nfumbe
Manda Que Vea Bilongo
He Says Himself Good Thing
Bad Thing.
Tu Lleva Yo Mando
I Command You Respond
Dice Mismo Dice Mismo Dia Que Diga Mentira El Mar Prende En Candela (Name of
Tata/Yaya/Ngueye Ero)
Says Same Thing Tata/Yaya/Ngueye Ero (Name of Tata/Yaya/Ngueye)
Up Ntoto
Firme Carajo
Dice Too Cuenda Cheche Bacheche
Dice Manda Que Vea Too Arriba Mundo
Arriba Nganga, Arriba De _(Person's Name)
_
Dice!
Nsala Malekum, Malekum Nsala.

we can see that where it says Name of Tata/Yaya/Ngueye.... you should mention your name since
you are the one who is going to consult and where it says Name of the person you should
mention the person you want to consult, now if the consultation is for yourself you should
change that part to something like this:

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
Va Misma Licencia MUNANZO NKITA ZIMPUNGO VIRA MUNDO NDOKY MAYOMBE
Goes With License My Tata Nkisi Malongo Yaya (Si Tata's Name, If They Don't Have It They Say
Mine) Kui Mayombe Congo Loango
Goes With License Same 4 Ntembo
Same Nsilas
Licensed Ntango
License Mposi
License Nsulu
Licence Same Nganga/Nkuyu (Name of Foundation)
Dice Mimo Vititi Mensu
Same Too World Look
Manda Que Quiero Ver, Manda Que Vea Ojo
Manda Que Vea Nsara
Manda Que Vea Wuanga
Manda Que Vea Nfumbe
Manda Que Vea Bilongo
He Says Himself Good Thing
Bad Thing.
Tu Lleva Yo Mando
I Command You Respond
Dice Mismo Dice Mismo Dia Que Diga Mentira El Mar Prende En Candela (Name of
Tata/Yaya/Ngueye Ero)
Says Same Thing Tata/Yaya/Ngueye Ero (Name of Tata/Yaya/Ngueye)
Up Ntoto
Sign
Dice Too Cuenda Cheche Bacheche
Dice Manda Que Vea Too Arriba Mundo mismo yo
Arriba Nganga, Arriba De same person says manda que see
don't tell lies for truths or truths for lies
_
Says!
Nsala Malekum, Malekum Nsala.

Once the license is released we could already make the so-called consultation or guessing

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
THE CHAMALONGO, ITS NAMES AND ANSWERS IN QUESTIONS

Chamalongos have two parts, the dark part and the light part, since they are coconut shells,
they are known as Chamalongos but also as Iyamputos.
The light or white part is the positive part which is the inside of the coconut once the shell has
been removed and the dark or black part is the superficial part of the coconut, i.e. the darker
colour that the shell gives us when chopped.
The falls have different names depending on the Munanzo Congo and its branches to know them
here a bit of those names and the branches.

It is known as Alafia in the Santo Cristo del Buen Viaje. It is known as Nfumbilo/Sa
Ntembo/Lusakumunu En Briyumba or Mayombe. This in question is a Siregunta is a yes.

Known as Etawa in the Holy Christ of the Good Journey. It is known as Tatai/Sa Ntoto/Na
Mbuzu En Briyumba or Mayombe. It is a Yes but with Doubts

It is known as Eyeife en el Santo Cristo del Buen Viaje. It is known as Kizi/Sa

Mansa/Kisono En Briyumba or Mayombe. It is a resounding Yes

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
It is known as Okana in Santo Cristo del Buen Viaje. It is known as Jum/Sa Tia/Mosi-
Mosi En Briyumba or Mayombe. It is a No

Known as Oyekum in the Holy Christ of the Good Journey. It is known as Jum Ju/ Sa
Mbasi/Kuvafuna En Briyumba or Mayombe. It is a No

These are the falls and the ways as they are known, it depends a lot on the branch and the
lineage so to speak where you learn to know them, in this way it does not matter which one it
is, in my personal point I respect them and if it serves you in your way and your function of
going out with friends believe me that it is your way and you have to respect it, although in my
case I did not learn like you, in that way I will respect it just the same.

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
 YOUR INTERPRETATION IN NO QUESTIONS

I want you to understand that this form is to bring to you some positions that at the moment of
asking questions to the Foundation they warn us and speak to us of future things, they are falls
that at the moment of asking questions do not answer the same. There are many falls that will
warn us and speak to us without answering our questions already made here I will place some
of which I am guided and I have been personally guided by them.

1. Two Blacks separated and two Whites mounted warns us that the money is at the door, that
we have to do what the Nganga tells us to do to get it and thus have more monetary stability as
the Nganga speaks of money we have, either inheritance, saved, a person who comes to his
Munanzo saying he has no money and crying, the Nganga is warning us that the person will
soon have or has and will not pay for sacrifices or anything.

2. Two Blacks mounted, One White and One Black separated from each other warns us that
there will be a fight, justice will come, this letter speaks to us of problems, of arguments, of
things that we do not want for ourselves or for the family of the querent, for that reason it is
necessary to ask who brings this problem and that the Nganga is warning us if it is of One the
Tata or if it is about a relative, godson, son or even the querent himself.

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
3. A White and a Black mounted plus Two White separated from them, is warning us that the
person has economic problems, that he comes to look for help to have work, stability and to be
able to arrive where he wants that we have to take into account that after he has what he wants
he can come to pay.

4. A Concha that breaks tells us of something that is wrong, many take this piece of concha and
put it in their pocket, as a synonym that this is money that is on the way but I do not criticize it.
But with what I have learned in the beginning of my steps that is in this case where the
Fundamento tells us of a bad Oath or something from the world of the Nfumbe that does not
agree with the person, it tells us of something bad, it could be that they have cast a Nsara
(witchcraft) at that moment or that the person who enters to consult will bring discord and
problems to the Munanzo and warns us that this person comes with a bad Oath in Palo and the
Nkisi do not accept it.

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
5. A Concha Levantada, this letter warns us that there is a Nfumbe in full consultation, which
needs attention in this case is that of the person to be consulted, as it can also be talking about
death itself and that we have to be careful. There are many who affirm that it is the Nfumbe of
the Nganga that rises, but I doubt it very much because once the Licence to consult has been
obtained, the Nfumbe is awake and ready to carry out his work.

6. When the 4 shells fall face up in a pile, it is a good sign, a good way to see it would be that it
speaks of good luck, finances that are on the way, but we must do things as they should, try not
to risk it either. If it is the opposite, we must take into account that we must do things right, as
there are negative things in our life, there may be a NKSI disturbing the person or the same
Tata, or the same Talanquera, we must be aware of that because it tells us a bad omen.

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
7. When three fall face up and one face down in the form of a pile, if the one on top is face up
this announces that someone compatible is coming, some say that it is something that
announces marriage, others say that it is a compatible couple or business with a person who
will be very close. But if the one on top is upside down, it would announce that we must see who
comes to our house because it may not come with good intentions, it also speaks of separation
in the workplace with their business and partners, as well as in the marital or matrimonial.

8. When three fall face up forming a heap near a mouth down, this can be announcing us some
recovery of a good, of an illness, of a general loss, as also to arise through them ósculos, if it
was on the contrary they were three face down forming a heap near a mouth up, This would
speak to us of a phenomenon or dark spirit that manifests itself at that moment, we must be
very careful with this form because we must ask if the same is with the one who is consulting,
with ourselves, family, children or godchildren, maybe here we must ask if it is also an illness
that is coming and we must be careful with the falls, the corners and the losses, all asking if it
is with us, with the consultant, family, children or godchildren.

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui
9. When they all fall face down, in the form of a pile, that is to say all close or mounted, this tells
us that it is a bad omen, in the same way it announces near death that we should already know,
some accident or even witchcraft itself, when we talk about near death we are not only talking
about death in physical terms, it can be in monetary terms, business, relationship, among many
other things that may already die in our lives. Even in illnesses that have already concluded
their period and it has been manifested that they do not exist.

10. When one falls face down, on top of another who is face up and two black mounted on top, it
speaks to us of an impediment and a betrayal that will be presented in due time here we must
be very careful of it, be it marital, conjugal, family, work, etc. betrayal.

Writing belonging to the munanzo nkita zimpungo vira mundo of the tata kui