Friday, August 30, 2013

A few links.

 I consider all of the links to follow inspiring for different reasons. A couple of them are making me itch to write about the concept of the Black Dog in European witchcraft and ghost stories.

I'm resisting because I really ought to be finishing other projects. The curse of Greyface is upon me! Verily, it is wretched!

Regardless, here are a few quotes and links:

A mayombero may learn to “tame” these etheric energies in two ways. A mystical-magical relationship with the “entity” that arises between them once the rite of the “pact” (covenant) which took place during the “Yimbi ceremony “. By “Yimbi ceremony” I allude to the spirit-servant that mayomberos capture for their witchcraft. Today this ceremony has been diluted into other sacro-magical rites as the initiation ceremony or “receiving a fundamento (Nkisi\Nganga).” But this once was a ritual that was done separately and did not necessarily imply the possession of an Nganga (prenda, fundamento or mayombero cauldron), nor was the person that underwent the ceremony considered a hierarchical level (Ngueyo, Tata, etc..). It was simply the “power” that the mayombero or mayombera was given to “see” (divine) and “work” (casting spells) with Congo witchcraft, possessing a “treaty”(covenant). The second is through an affinity “… some people bring theirs from birth and just need someone with knowledge to settle it and nothing more …” – a mayombero told me. He meant that there are people who “bring” from birth a relationship with one or more of these “spirits” and that rapport supersedes any ritual or authority and the godfather or godmother is limited to “bringing the two together” in the person so you can “work it” without preamble or ritual formality.”
- Ralph Alpizar,
The “Powers” of the Tata Nganga ad Yaya-Nganga.

“In 1989 a Tata that knew this story well told me,
“…at times Viento Malo presents himself as a black dog, others as a dark and dense shadow and others however he wishes because he has the ability to do whatever he wants. He was never “fundamentado” (there was never a cauldron, prenda or physical fundamento of the entity), it was only part of the spirituality of Saturnino, which was consecrated on the nape of his neck and was something inherited by family. In the past this is how these “things” worked, people would only work with “covenants,” nature and spirits. The nganga came about bit by bit and made things easier for mayomberos like myself that were traveling around looking for work like crazy in order to maintain the family…”
Alas, Palo Monte is a religion dominated by the search for the domain in the forces of Nature (mpungu) which the mayombero or mayombera manipulates via rites which result in “weapons” that are loaded with “power” that can have malefic or beneficial purposes.”

[...In Palo Monte, Mayombe, nganguleros consider time and space as single temporary spacial unit, not as two independant things; this way, all of the beings of space ("kuna") and of time ("malanda") are found in one classified category called "kuna malanda"...]
An example of this category is:
[..."Kuna mbanza" Havana. "Nsulu mongo" the mountain. "Kuilo" or "lukala" the river. "Kalunga" the ocean/ "Muna nso" the house. "Pambia nsila" the crossroads. "Tango" the sun. "Ngunda" the moon. :"Buete" the stars. "Yilo" or "mukiama" thunderbolt. "Lumbo wuaki" today. "Mbari" or "masimene mene" tomorrow. "Mvu lueka" next year. "Lango lango masimene" a long time ago...]
[..."matui" the category which all the beings that belong to the animal, vegetable or mineral world belong to; all of those which do not have "ntu", those which do not have their own will and can only be activated by a being in the first category...][..."...Inside the "nganga", these forces "matui", that is, beings from "Matui" (animals, plants and "minerals) are "dormant", they lack activity. Yet the "Mbua Nganga "("Dog of the nganga"), being deceased, has the power of "ntu" or "intelligence", free will, and therefore, can use them to do what his master or his mistress send him to do (the "tata nganga" or "mama nganga") "...]
- Ralph Alpizar, Swirl, Tailwind, Tornado and Bad Wind.
“On the basis of their name, the Hirpi Sorani were “wolves of Soranus,” hirpus being the Faliscan (or Sabellic, as G. Bakkum suggests) equivalent for Latin lupus and Soranus the name of the god worshipped in the area. […]

Two inscriptions have been found in the region of Mt. Soracte which contain the name of the god, one at the northern foot of the mountain, near the city of Falerii (now
Civita Castellana), the other on the peak. In both cases the dedication is made to Apollo Soranus. In the literary texts the god is usually called Apollo without any epithet. On the other hand, Servius identifies Soranus with Dis, the Roman god of the Underworld and death; this is the only literary reference to a god called Soranus in Italy. […]

As to the priests living like wolves, E. Marbach suggests that “living by plundering” (
id est rapto viverent) is an explanation added by Servius, not an element of the original cult. The priests were most probably considered to be wolves spiritually or symbolically, because there is no evidence of any masks or articles of clothing that would have made them look like wolves.”
- Mika Rissanen,
The Hirpi Sorani and the Wolf Cults of Central Italy.

. If that doesn't inspire you, what the Hell will? Also, I need to read more about the Hirpi Sorani. Anyone know where I might do so?

See you around,


silfrsmith said...

Thank you for the wolf-cult link!

Anonymous said...

The cult of the Hirpi Sorani is discussed also in a recent youth novel "Arkeomysteeri: Rooman sudet" ("Archeomystery: The Wolves of Rome") written by Nemo Rossi. Too bad it seems to be available only in Finnish.