The Most Intelligent and Powerful Language in the World

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395

Language In The World

Is An African Bantu Language

24/02/2020

Melo Toko Nzeyitu Josias

Summary

PREFACE……………………………………………………………………….. 5

PREAMBLE…………………………………………………………………….. 7

Numerals in KiKongo are Sacred, Sanctified…………………………… 13

INTRODUCTION……………………………………………………………. 16

Consonants Hidden Truths……………………………………………….. 17

CHAPTER 1………………………………………………………………….. 27

Logos 1 – Day 1 – The Cosmic Light……………………………………… 27

Chapter 2……………………………………………………………………. 30

Logos 2 – Day 2 – The Heaven…………………………………………… 30

Chapter 3………………………………………………………………….. 33

Logos 3 – Day 3 – The Land……………………………………………. 33

Chapter 4………………………………………………………………….. 35

Logos 4 – Day 3 – The Greenery………………………………………. 35

Chapter 5……………………………………………………………………. 37

Logos 5 – Day 4 – The Lights…………………………………………… 37

Chapter 6……………………………………………………………………. 48

Logos 6 – Logos 7 (Null & Void) – Day 5 – Birds & Fishes………….. 48

Rest’s Logos 7 – Day 5 – Worship !…………………………………… 55

Chapter 7…………………………………………………………………… 58

The First ‘Sambuadi (Seven)……………………………………………. 59

Chapter 7……………………………………………………………………. 61

Logos 7 (Holy) – Day 6 – Terrestrial Animals………………………… 61

Chapter 8…………………………………………………………………… 67

Logos 8 – Day 6 – Mankind……………………………………………… 67

Nana (Number 8) = Muntu (Mankind)………………………………… 68

Chapter 9………………………………………………………………….. 70

Logos 9 – Day 6 – The Second ‘Sambuadi (Blessings)…………….. 70

Vua as Five Symbols of Christ………………………………………….. 73

Chapter 10…………………………………………………………………. 76

Logos 10 – Day 6 – Our Daily Bread…………………………………… 76

Summary Table of Days and Logos…………………………………….. 79

Summary Table’s Explanations…………………………………………. 80

PREFACE

Languages, peoples and civilizations are concepts that define our identity and history. Time and space, characterized by the historian Joseph Ki-Zerbo as the “two great masters of man”, are crucial to reveal the depths and richness of African knowledge transmitted over the centuries. Africa, the Cradle of Humanity, is also the cradle of languages and civilizations. Yet, no one is unaware that the history of the continent remains unknown or little known by the international community, which struggles to take fully into account the publications of Africa’s General History (an ambitious project undertaken by UNESCO since 1964) in educational systems. Those who dared to venture into the dense tracks of the history of this continent, however, find the very meaning of universal, humankind in its dignity. Melo Nzeyitu Toko Josias, author of the publication, takes us through the pages of this book into the depths of the Kongo language, “the Native Language of Mankind, (N L M) ” illustrating “the primal ocean with bubbles of water representing the two consonants sm / ms set in a sort of whirlwind going from the bottom of the ocean and breaking the surface of the ocean waters”. His passion for languages and writing, as well as his twenty-five years of experience in the United Nations system, enabled him to become aware of the cultural richness of the African continent and of the multiple dimensions of its history, which is still occult today, and which could, if one day exposed, illuminate the consciences of peoples for the universal sharing of knowledge. With this publication, Toko Josias gives us an account of the values of time and space and contributes to an African time that is always full of challenges, the most critical of which is, more than ever, the integration and mastery of a space filled with bubbling expectations.

Edmond Moukala

Head of Unit

Africa World Heritage Centre, UNESCO

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PREAMBLE

The title of this book, The Most Intelligent & Powerful Language In The World, will seem presumptuous to many. Yet, we think that this book fully deserves this title, since, after years of research on the subject, we have not found any other language that meets the requisites we deem compulsory for any idiom claiming to be the Native Language of Mankind (N L M).

Indeed, the sine qua non condition for this qualification, from our point of view and we hope – once you have gone through this book – it will also be yours, can only be that of matching as closely as possible the Creator’s Thought, expressed in the most sold, disseminated and read book of all time, the Bible.

The fact that this language is African, and not even of the civilized Northern part of Africa, but of the “primitive” Central Africa, add its weight of disbelief to the thesis we defend, namely that this language is, without any doubt, the language of God.

We know that over the past centuries, there has been a plethora of researchers who have tried, often based on their own language, to put forward the same thesis; whether it be for Hebrew, Arabic, Sanskrit, Mandarin, Latin, Greek or other reputable scholarly idioms.

If one of these languages had been able to present the same quality of evidence of its intimacy with the Creator as our language of reference, KiKongo, the whole world would have been aware of the fact and hectolitres of saliva and ink would have been poured out to proclaim urbi et orbi the supernatural, metaphysical, divine character of this idiom.

The other indispensable condition is that the N L M (Native Language of Mankind) must prove that it has had a great influence on the most prestigious languages of mankind, such as Latin and its derivatives, Roman languages: Italian, French, Spanish, Portuguese, Romanian… and so on.

Great therefore is our joy to unveil herewith the mystery of the N L M. Those who speak our language of reference, commonly called BaKongo or Kongos, ignore themselves the spiritual treasures hidden in their means of communication.

In a previous book, Jesus the African, published in 2008, we had the opportunity to emphasize that the Kongo nation, whose history before the arrival of the Europeans in the 15th century AD remains a mystery, a kind of hidden face of the iceberg, is a people who deliberately wear a mask.

That is why, despite the countless studies that have been made on the Kongos, despite the mastery of KiKongo (Kongo idiom) by the missionaries from Portugal, England, Holland, Sweden, etc. who crossed seas and oceans with the aim of

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 “christianizing” the Kongo kingdom, the truths revealed in this book remained hermetically shut to them.

The Europeans were simply blinded by the sense of superiority that their colonial conquests gave them. Through technology, science, and weaponry, they succeeded in dominating the entire world. The openly proclaimed feeling of belonging to a “superior race” blinded them to the point of refusing to see what was, however, blatantly obvious. That the Kongo people and their Bantu kins knew the true God, the God of the Bible, well before their first contact with the conquistadores disembarking from their ships like the Portuguese explorer Diego Cão who “discovered” Kongo five centuries ago.

Whilst civilizations considered to be highly evolved, like the Egyptian, the Mesopotamian, the Persian, the Indian, the Greek, the Roman, the Chinese, the Japanese, the Aztec, the Inca, etc., worshipped a multitude of gods, Kongos in particular and Bantus in general believed in a single, invisible God, Creator of the heavens and the earth.

Dr Oscar Stenström, author of the book Proverbes BaKongo, published by the

Swedish Institute of Mission Research in 1948, will be our witness in this regard :

He states :

This thesis aims to be a contribution to the study of the culture of the BaKongo, and a resource for those who want to know more about this very interesting people. In this thesis, the word BaKongo is used in a global sense and includes all the clans that speak the dialects of Kongo. I am sure that a serious study of their culture, to which the richness of their proverbs contributes, will be useful to the colonials, administrators and missionaries, in order to better understand this people and have a more sympathetic attitude towards them.

A Belgian missionary who, after working for twenty years with the BaKongo had come to be considered as a “specialist” of the Kongo culture once said : “I am prepared to give ten years of my life if only I could for ten minutes perceive the world as perceived by a Kongo.”

In his relations with Kongo people, this “expert” felt as though he were kept outside a closed house.

Before actually going into this theme, we deem it essential to warn that the Kongo beliefs on the Creator reported here below precede the coming of Europeans with Bible teachings.

Bakongo or Kongos are monotheistic

Kongos, like other Bantu ethnic groups, believe in a unique Supreme Being. Depending on geographical areas, this Supreme Being is called Nzambi, Nzambe, Njambe, Nyambe, Anambie, Nzakoma, etc.

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God is uncreated; He lives in Heaven

Nzambi Mpungui lives in Heaven. No one created Him. Nzambi is the greatest, the oldest, we humans are all small and weak. Nzambi is in heaven. Nzambi is the Creator of all things.

In myths, Nzambi Mpungu is mentioned as the God Creator of all things. He created heaven, earth, mountains, rivers, forests. He created wild animals and also created man with clay.

The name of God is not taken in vain

The name of God, Nzambi (see etymology on page 17), was taboo in the old days and could not be used in everyday conversation.

God is the potter who created man from clay

Nzambi kneaded clay, created man and determined the length of his life. Nzambi wumba, wula kavanga. The word wumba (bumba) is used to express themanufacture of clay pots. He did everything, like a woman makes her pots. Nzambi also limited human days : He determined the length of life. Death came from disobedience to Nzambi.

God is the outfitter of life

The sword is the work of the blacksmith, and the fecundity is the work of Nzambi Mpungu. Nsengo kwa ngangula, vo i mawuta kwa Nzambi Mpungu.

God is the Creator who regulates the fertility of man, animal and plant. He is a God who takes part in the life of man. Out of Nzambi, there is no fertility.

God is invisible but still active on earth

“Don’t look for Nzambi, Nzambi can’t be seen”. Kutombi Nzambi ko, Nzambi kamonikanga ko. It is no use for man to look for Him. We can see His actions, but He Himself is invisible. Yet He is not inactive. Often He intervenes in the life of man; He does it more often than we realize.”

God is the healer

The priest (nganga) who deals with cures is Nzambi Mpungu. “Nganga ubukanga i Nzambi Mpungu. The priests believe that they treat the body outside, but there is another Being who heals the inside and ths one is Nzambi Mpungu.

They know that no one can be healed without Him. This implies that Nzambi does this work in secret, when the patient is sleeping, confirmed by the proverb Nzambi ku tulu kabukilanga, Nzambi treats in sleep.

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God is Almighty: we cannot refuse Him anything

If Nzambi asks, give; if he asks for your foot, give it. Nzambi cannot be denied anything. Nzambi kalomba koko, navani! Kalomba kulu, navani! Kadi kayimunwanga lekwa ko.

God is Almighty. He does what He likes, because He surpasses all nkisiii and any man. No one can do anything to God. He is Supreme. If He asks you something or drops something on you, you only have to submit to His will.

God is omniscient

Nzambi knows the snake’s feet. Malu ma nioka Nzambi zeyi mo. Nzambi knows everything. He knows the secret things of everyone and everything. From Him comes all wisdom.

God is the cause of everything

Nzambi is the cause of all the inexplicable events in nature. When the astonished Kongo individual notices that the sun stops lighting in the middle of the day, he/she says: “Now Nzambi has closed his eyes in the middle of the day.” This is their conception of the eclipse. When the eclipse is over, they say: “Now Nzambi sees again.”

God is the supreme ruler

Another saying shows that Kongos believe that Nzambi is the true ruler in charge. Nzambi lives in heaven, but He also visits His people on earth and He knows everything about them. When, suddenly, a spontaneous silence occurs during a conversation, Kongos would say: “Nzambi passed over,” Nzambi viokele.

All submission is due to Him

Kongos submit to God’s will, saying: “Nzambi wanted it that way”.

There’s a life after death

Death is not the end of everything. There is a life after death and the Kongos say : “I will die, but Nzambi remains, I will go to heaven.” If a parent dies and sadness isgreat, they complain : “Nzambi gave, Nzambi has taken back “.

God is merciful and good

Nzambi is good, kind, merciful. Therefore Kongo people wish God’s blessing with these words: “Let Nzambi make you healthy and strong”. They depend on him. “If Nzambi had not been, I would have died.” “Yes, if Nzambi gives me health, I will come.”

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God writes everything

Nzambi has his own writing: “Let God write, not us.” Kongo people believe that the lines on our hands or elsewhere on our bodies are Nzambi’s drawings or writing. “He wrote his ways (nzila zandi) on our hands and on our backs. He walks on these tracks on our body.”

Revenge belongs to God

Nzambi has the power to punish all those who do harm. “This is Nzambi’s concern.

Nzambi takes revenge”.

From the afore-mentioned quotes comes out a certainty: the God described by the Swedish missionary according to the testimony of Kongo wise men who based themselves on ancestral tradition, does not differ in any way from the God revealed in the Bible.

It is understandable that confronted upon their arrival to the Kongos’ material decadence, even the most open and most progressive Europeans could not dare understand and say the truth, i.e. that their mission was less to teach the natives what they already knew about faith than to raise the latter up to the level that Europe had achieved over two millennia to make the Christian religion the first religion in the world: a structured and organized Church, rituals and dogmas based on holy scriptures, the life of “saints” put forward, a sovereign pontiff (as far as the Roman Catholic Church is concerned) erected as the representative of God on earth, etc.

Our diagnostic, however, is that the Europeans have sinned out of intellectual laziness. All they needed to do was to compare Kongos’ beliefs to those of civilizations deemed more “advanced” than the Bantus’: we are convinced that their minds would have been thus illuminated…

To make ourselves better understood, we will once again call for a witness our good Swedish missionary, Dr. Oscar Stenström. We shall make a backward projection over time and compare Kongo beliefs about cosmogony with those of other peoples before the latter have been imbued with any biblical knowledge. By putting facts in appropriate context, in an effort of imagination, we visualize Dr. Stenström standing two thousand years ago in the midst of the Areopagus like Paul, facing the Greeks. He would have been confronted to…

Greek polytheism

It is no secret that before conversion to Christianity, the Greeks believed in a multitude of anthropomorphic gods (designed in the image of man) with human bodies, feelings and defects. What these deities had more than men was immortality, and the capacity to change their appearance and to direct Nature.

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These gods could be invoked in various aspects depending on the place, the worship and the function they performed.

Thus, there was the main god of the Greek pantheon, Zeusiii Ouranos (considered to be the father of all the gods), Polieus (guardian of the political order, and of the walls of the city), Horkios (guarantor of oaths and pacts), Ktésios (protector of the property), Herkeios (guardian of the enclosure), Xenios (protector of the hosts and foreigners), Keraunos (guardian of lightning). In addition to the above, there were other figures in the Greek pantheon. Among them, Aphrodite, Apollo, Poseidon, Hestia, Arès, Artemis, Hera, Athena, Hephaistos, Hermès, Hades

Carried afterwards to the Latin world, the good Doctor Stenstrôm would have had to fight against the…

Roman polytheism

The Romans, in fact, worshipped a large number of quite special gods: the latter could have a topical power (linked to a place) such as Jupiter Capitolin (from Capitol Hill in Rome) or Zeus Olympian (borrowed from Greece). In addition to this topical power, the Roman gods also had a functional specialty, like Mars, the “god of war”. The Romans also divinized the stars; this accounts for the great importance of astrology in ancient times.

In addition to the gods mentioned above, let us note the existence of other gods such as Janus, formerly a Latin king who presumably welcomed Saturn into Earth. Janus thus became the god of the openings and protector of the gates of Rome.There were Cronos, the god of time and circumstances, Quirinus, the farmer’s protector, Jupiter, Faunus (herd protector) and Vesta. This list is not exhaustive…

Egyptian polytheism

Doctor Stenström is now in Ancient Egypt. In complete confusion, he faces the numerous and strange Egyptian gods wearing unexpected costumes and attributes…

The ram-headed Amon, Anubis, with jackal head, Aton, the solar god, Atoum, god of Heliopolis, Bastet, the cat headed goddess, Bes, the monstruous and grimacing dwarf, Geb, the god of the earth, Hâpy, the divine personification of the Nile, Harpocrat, son of Isis and Osiris, Hathor, the goddess of love, represented as acow, Horus, the god of heaven, Imhotep, the divinized architect of the pyramids, Isis, wife and sister of Osiris and mother of Horus, Khnoum, the god in charge ofthe floods of the Nile, Khonsou, the son of Amon and Mut, falcon headed, Maat, the goddess of peace, truth and justice, Montou, the god of war (the equivalent of Mars in Latin pantheon), Mut, with a vulture head, Neith, the divinity of the Delta, Nekhabet, the goddess protector of Upper Egypt, Nephtys, sister and wife of Seth,goddess protector of the dead, Nout, divinity of heaven, Osiris, inventor of

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agriculture and religion and sovereign of the underworld, Ouadjet, goddess cobra, protector of the Lower Egypt, Ptah, creator of the world by thought and word, , god of the sun, Sekhmet, with a lioness head, warrior goddess of the desert, Seth, another warrior god, Sobek, with a crocodile head, who symbolized water and fertility, Taoueret, a mixture of hippopotamus and woman, protector of pregnant women, Thot, the god of scribes, inventor of writing and language, holder and master of knowledge, often represented as baboon !

As can be seen, the good Dr. Stenström would have been bewildered in front of such overflowing imagination destined at creating the strangest of gods. And yet these peoples had reached, according to human criteria, the peak of material civilization, while remaining in the darkest horizons in terms of knowledge of the true Creator.

We shall not mention here the countless gods worshipped by the Indians, the Incas, the Aztecs, the Chinese, the Sumerians, the Babylonians, etc. some of them still worshipped nowadays.

We just wished to draw the reader’s attention to the fact that the belief in a single God encountered by Europeans in the Bantu geographical area was a very exceptional fact that should have called them to wonder as to who were actually these people, primitive in material progress and so evolved in the knowledge of the sole and unique Creator.

As far as Kongo people are concerned, it is most surprising that the good Doctor Stenström, while having acquired a true mastery of KiKongo, has not been able to see the hidden face of the moon, i.e. the great mystery we are revealing in the following pages. This book, The Most Intelligent and Powerful Language in the World, is in fact another Apocalypsis, this word being considered under its true etymology which is “uncovering, unveiling, revelationiv.

Numerals in KiKongo are Sacred, Sanctified

To count, in all the languages of the world, is a banal, ordinary exercise, with no purpose other than to determine the number of cattle one owns if he/she is a shepherd, or the millions of euros or dollars carefully kept in a safe in the bank if one is a wealthy entrepreneur or merchant. Or even the three meager pennies one has in his/her pocket if in a precarious predicament.

Except in a language so powerful that this insignificant exercise turns to reading on the Creator’s lips, establishing a link with the thinking of the Most High.

This metaphysical symbiosis between a language and the Creator of Heaven and Earth is a scientific and biblical fact that we strive to demonstrate in this modest book.

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The first chapter of the Bible’s first book – Genesis – tells the story of Creation in a very simple, even simplistic way, according to some, within the reach of understanding of a small child. However, beyond this neophyte reading of this narrative, there is another one — deep and mysterious —, which conceals a real treasure in hermeneutic.

This African Bantu language is one of those which the German linguist Von de Velde marveled at after studying them at the end of the 19th century. He then suggested that Bantu idioms seemed to be the common denominator between all other languages of the world.

Another prominent linguist, A. Meillet, quoted on page 78 by the researcher Jean-Claude Mboli in his monumental “Origin of African Languages” (in L’Harmattan Publishing House, Paris) adds :

“But right now, one has the impression that all African languages are based on the same original language”.

If one admits that this language is the N L M (Native Language of Mankind) its influence should of course not stop, to paraphrase Meillet, “with the Negro languages of Africa” but extends to the European languages, as stated by yet another linguist, Mr. Martinet:

“The discovery, some 200 years ago, that most of Europe’s languages, including Greek and Latin, derived from the same older language, was able to fill with satisfaction Germans and Scandinavians whose native talks were thus placed on an equal footing with the classical languages of the West” (page 82 of the book cited above).

The intuition of these eminent scholars is amply confirmed by the English scholar Holman Bentley in his masterful Dictionary and Grammar of the Kongo Language published in 1887 in São Salvador, today Mbanzav Kongo, a city recently listed as a UNESCO World Heritage Site. In this respect, we are convinced that the language of Mbanza Kongo will likewise be distinguished one day as a treasure of the Cultural Heritage of Humanity and recognized as the N L M !

Holman Bentley, sent into the heart of Africa by the BMS — Baptist Missionary Society — expresses his astonishment in the preamble of his book of reference:

“As we progressed in our work, new surprises awaited us, observing the richness, flexibility, precision, subtlety of idea and beauty of expression that were trickling into this language… We then discovered that Kongo people have such a precise and reliable idiom that the ambiguities, falsehoods and illogical perversions frequently encountered in European languages are impossible in the Kongo dialectic. “

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It is interesting to note that the Kongo language is spoken today mainly in four countries in Central Africa: Angola, Congo-Kinshasa (DRC), Congo-Brazzaville and Gabon.

Our maternal grandfather, António Freitas, was the pioneer of photographic art in Léopoldville, the name during colonization of Kinshasa, the capital of the DRC (Democratic Republic of Congo). As little kids, we were amazed to see how, by pouring out into a vessel a mysterious product called developer, the ghost faces and silhouettes printed on the silver film suddenly took their real appearance, thus allowing to recognize a person, a place, an object immortalized by the great artist that was our grandfather.

The Kongo language is, in this respect, a developer of the real Decalogue encountered from the very beginning of the Bible. Decalogue is a Greek word consisting of two words: Deca, “ten” and logos, “word”.

In fact, the Creator spoke ten times in His creative work. The ten “God said”, by virtue of the thaumaturgy power conferred upon them, did not return to the Creator “without effect, without having fulfilled His will and accomplished His designs.”vi

Therefore, each “God said” of the first chapter of Genesis corresponds to a concrete realization by the Creator. These ten words, this Decalogue, are found in the “one – two – three – four – five – six – seven – eight – nine and ten” of KiKongo, which are mentioned herebelow:

  • Mosi (mossi)
  • Zole (zolay)
  • Tatu (tatou)
  • Yala, Ya
  • Tanu (tanou)
  • Sambanu (sambanou)
  • ‘Sambuadi (nsambouadi)
  • Nana
  • Vua (voua)
  • Kumi (koumi).

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INTRODUCTION

One of the most beautiful pages of the Bible is undoubtedly the preamble of the Gospel of John: «In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not anything made that was made.”vii

The Spirit reveals to the beloved disciple of Christ, John, that all that exists has been created by the Word of God. This is confirmed by many other passages of the Bible in the Old and New Testament:

“So is my word, which comes out of my mouth: It does not return to me without effect, without having fulfilled my will and fulfilled my designsviii

“It is through faith that we recognize that the world was formed by the word of God, so that what we see was not made of visible thingsix.” —

If everything was created by word, it logically means that the Creator has a language — inasmuch as our poor human intelligence can apprehend it — which He bestowed to the first man and woman, and that this original language, by the Creator’s virtue of being eternal, still exists today.

In the following pages, we will demonstrate that, truly, this language exists. The evidence that we are providing to this effect is of scientific unbreakable rigor.

We know that we are here igniting a controversy which will certainly inflame the minds. We can but confess that the above thesis is at first glance pure madness. However the Scripture declares that:

“But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strongx

“For the foolishness of God is wiser than men, and the weakness of God is stronger than men.”xi

We are convinced that at the end of this book, the wise men of this world will be confused by the unparalleled spiritual dimension of this African language, which paradoxically is considered by linguists as an insignificant dialect.

The title of this book, The Most Intelligent and Powerful Language in the World, finds its justification in the fact that the idiom we are referring to fits like a glove the Creator’s thought. The ineffable truths that all humanity was able to discover only by taking knowledge of the Bible are spread out in KiKongo in such a simple and ingenuous way, whilst at the same time being so complex that one can but reach the following conclusion: only a Higher Intelligence which pre-existed the

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Creation, could have inserted these truths into that African language, leaving the own Kongos unaware of the fact, providing thus indisputable proof that those who speak it are not its creators ! It is then logical to state that the Kongo language descended from Heaven, from the Most High !

Consequently KiKongo provides evidence that:

  • There is a Creator;
  • This Creator is not any deity or any god but the Creator as revealed in the most sold, most bought, most read book in the world, in other words, the Bible ;
  • The people who practice this language can only be the true people of God, heirs in straight line of the Prophet who, inspired by the Creator, wrote the Pentateuch. Moses, of course, is that Prophet.xii

Consonants Hidden Truths

It should be recalled here that in the writing of ancient languages, Semitic languages mainly, only consonants were represented. Ancient Hebrew in particular was consonantal. The vocalization of Hebrew only appeared very later, through vocal consonants and diacritic signs, in order to facilitate the reading and understanding of the sacred texts. Thus boker tov — meaning “good morning” in Hebrew — was originally written bkr tv.

We have chosen to frequently use the consonantal skeleton of words for the sake of our demonstrations about the concordance between KiKongo and the Bible.

Let’s start by analyzing in depth the first chapter of the Bible in the light of the Kongo language.

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IN THE BEGINNING, GOD CREATED HEAVEN AND EARTH

To Speak = To Create

Let’s first analyze the verb “to create”. In KiKongo “to create” is sema written consonantly s m. To speak is vova, tela, kamba, samuna. However, for the purposes of our demonstration, we will only keep samuna. It is easy to see in sam-una the consonantss m n. It should be noted that one of the characteristics ofKiKongo and most of the Bantu languages derived from the latter is that all words are grammatically biliteral, which means that they usually contain two consonants forming two syllables.

Examples: Vo-va; ton-da; zin-ga; ta-ta; ma-ma; mua-na; sam-ba; lon-ga; ka-na; ngo-lo; le-ka; lum-bu; fu-ku; mui-ni; zu-lu, mo-yo, etc.

Hence the inference that when we encounter words with more than two syllables, this means that they wear affixes, namely either a prefix or a suffix and even both appendices.

Examples of a prefix:

Ki-ngelezo = the English language, the language spoken by English people.

Ki-mputu, Portuguese or the language spoken by Portuguese people.

The prefix ki which belongs to the 5th class out of the 15 classes of Kikongo words, is the prefix which usually designates a language, a patois, a dialect.

Examples of a suffix:

・Tond-akana : what deserves to be rewarded, which calls for gratitude ; akana is the suffix in charge of changing the meaning of the verb tonda (to thank, to be grateful).

・Yal-umuna = spread out, expand, extend. – umuna is the suffix used to extend the meaning of yal-a, “to rule, to organize, to reign over, to dominate”. This verb, as we will demonstrate later on, is closely linked to ya, Number Four in Kikongo

Let’s sum up: The prefix is the appendix that precedes the word, while the suffix is the extension of the word. In this respect, KiKongo is the champion of this linguistic artifice, particularly in the conjugation of verbs, which can be enriched by more than twenty affixes each bringing a subtle nuance to the meaning of the verb.

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To revert to the two terms selected for our first demonstration, we point out a perfect match between the verbs “create” and “speak”, i.e.:

  • Sema = to create
  • Sema = to speak (this verb in this sense is currently only in Swahili, anotherBantu language. In KiKongo alone remains the extensive form of this verb, the samuna mentioned above).
  • s m = s m, considered under their skeleton (consonants).

Therefore the revelation — which could only strike the human mind under the divine inspiration — that “speaking” is equivalent to “creating” is a logical deduction in the Kongo language, made evident by the match s m = s m.

This simple paradigm places this African language in another category, that of an inspired language in similarity with the book KiKongo uses as a developer, namely, the Bible!

The Creator = The Word

From the verb sema, create, derives the noun ‘Semi, Creator. Normally this word is nasalized and should be written Nsemi. However, we have generally chosen to replace the letters “m” and “n” representing the nasals with the apostrophe sign. This in order to highlight the equivalences. The fact that the Kongo people were impregnated with biblical culture, even before getting the Bible, through the European missionaries who only came to Kongo starting from the 15th century, is self-explanatory. From our analysis it is an extraordinary fact to see that a word as essential, in any language, as “father, genitor” is made in Kikongo by the first syllable of ‘Semi, the Creator:

Se or Esexiii = Father. In other words, the father is the “lesser” creator comparedto God, the Great Creator. It is as if, in English, the monosyllable “Fa” is the father, the genitor, and “Father” the “Creator, God”.

This concept, highly spiritual, is clearly confirmed by the Word of God: “Don’t we all have one father? Is it not a single God who created us? asks Prophet Malachi (chapter 2, verse 10). In the same line, we suspect that the Latin word esse, “to be”, originates from se/ese in KiKongo.

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 ‘Semi = The Seed

The parable of the Sower in Matthew chapter 13 and Luke chapter 8 is very famous among Christians. We consider it as a “wink” from the Lord, a kind of “clickable link” designed to build a bridge between the Bible and the Most Intelligent and Powerful Language in the World. Indeed, the Seed referred to in the parable is the Creator Himself, the Sower being Christ. The link between ‘Semi and the seed as follows:

  • ‘Semi = the Seed is the Creator himself whilst the Sower is Christ who sowshis heavenly father’s word.

The conjugation suffix of sema is sem-ene which, it is obvious, gave the Latin word semen, seed. From now on, whenever we deem it useful, we will add to ‘Semi theattribute “The Seed” by virtue of the Biblical passage which proclaims that “the seed is the living word of God” (1 Peter 1:23) establishing the following equivalence:

  • ‘Semi = The Seed = The Logos

From the verb sema, samuna derives ‘samu (nsamou) which means “word, news, announcement, prophecy, oracle”. Latin, still recently the most prestigious European language due partly to the fact of having been chosen as the sacred language of the Roman Apostolic Church (Catholic), bows down before KiKongo, the Master. Otherwise, how to explain the many borrowings of KiKongo words to feed Latin?

This was the subject of one of my books, Les racines bantoues du latin (The Bantu Roots of the Latin Language) published in Paris (France) in 2008xiv.

  • Sermo = The Word

The link between the Kongo word ‘samu and the latin word sermo is obvious in vue of the affinity in the morphology of the word and its meaning. ‘Samu and sermo mean both ‘The Word’. For example, the Latin language is designated in two ways: Lingua latina or Sermo latinus.

In this respect, the Lord’s famous “Sermon on the Mount” (Matthew 5) finds its true origin. The word “sermon” does not come from the latin sermo, as all etymological dictionaries say, but from KiKongo samuna who, by the way, establishes a direct link between “creation” — ‘sema’ (nsema) — and “word, speech” — ‘samu (nsamou).

Some readers, no doubt, will be tempted to explain this lexicological relationship between KiKongo and Latin, arguing that it is KiKongo, not Latin, the borrower. This argument cannot resist scrutiny for two main reasons:

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  • (a)  KiKongo is by far much older than Latin. Indeed, the archaic Latin began to expand only around the 3rd century BC, while the works of professors Cheikh Anta Diop and Theophilus Obenga establish a genetic kinship between Bantu idioms and Ancient Egypt, more than 3000 BC. ;
  • Establishing a link between both languages supposes that Kongo people were in contact with the Romans when the latter still spoke Latin, centuries and centuries before the era of the conquest of the African continent by the Europeans in the 15th century AD. Moreover, it must also be assumed that the Kongo people had acquired so great mastery of Latin that they were able to borrow words from that idiom in such a clever way.

This being said, the only plausible explanation for these linguistic acquaintances is that there existed sustainable contacts in Antiquity between the Etruscans, likely ancestors of Latin people, and the people who then spoke a language today called KiKongo and whose original name remains to be determined. The disturbing point for classical history teachers is that these contacts were established outside the borders of Africa, probably beyond the waters of the Mediterranean sea.

The hypothesis is that the current Kongo nation is made up of descendants of people who reached the peak of civilization in antiquity and who, under divine command, migrated in a north-south movement towards the navel of the Earth, i.e. Central Africa, where the original man and woman were created. While we have some ideas about this famous migration, it is of yet not possible to determine with accuracy when it occurred.

‘Zambi = Creator of creators

Each page of the Bible, with a few exceptions, contains either the word “God” or eponyms and pseudonyms evoking the same concept: “Yahweh”, “Jehovah”, “Yah”…

While in European languages it is easy to demonstrate the pagan origins of the peoples practicing French, Portuguese, Spanish, Italian, English, German, etc., we must say that it is the other way around as far as KiKongo is concerned. In fact, in this language ‘Zambi (God) derives — quite logically — from the word “Creator”, namely:

  • ‘Zambi is rooted in the word ‘Semi’.

In French and Portuguese, by way of comparison, the word God originates from the Greek pantheon, specifically from the pagan god Zeus.

  • Zeus = deus = god

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In KiKongo, the emphatic, sublimated, magnified character of a word is rendered by the introduction of a nasal, which can be heavy or light, which constitutes a kind of “phonetic amplifier”. Let’s take two examples to illustrate this:

  • Titi, meaning grass, herb. Magnified by a heavy nasal it becomes Nti (aTree);
  • Nsi (country, nation) becomes Nza, (all countries, the whole world). Herethe letter “s”, which, phonetically, is deaf, has taken emphasis by mutating into “z” which is sonorous.

According to the same principle, the first syllable of the word “‘Semi/The Creator”, that is Se became n’Za while the second syllable, that is mi, mutated into mbi with the addition of the labial “b” to strengthen the labial “m”. The same phenomenon is encountered with the English words number è numeral.

Zambi is therefore ‘Semi/The Seed multiplied infinitely, in other words the Creator of creators! So in KiKongo, no reference, no reverence are made to a deity of the type of Zeus but a proven relationship with the most fundamental concept of God encountered in the Bible, that of the Creator of all things…

“For thus saith the LORD, the Creator of the heavens, the only God, who has formed the earth, who has made it, who has strengthened it, who has created it so that it may not be deserted, who has formed it so that it may be inhabited: I am the LORD, and there is no other.”xv

As can be seen, every time the word “’Zambi” is spoken in KiKongo, the word “Creator” must be heard in echo, while in French and Portuguese, for example, every time the word “Dieu” or “Deus” is spoken, Zeus must be seen in watermark!

But that is not all. Let’s go up one level : the art of spelling is to know how to write respecting a set of rules and practices defined as a standard… This means that academics set the standards for writing a given language. As heir of the Kongo Kingdom, we may choose not to conform to the rules dictated from outside, by exogenous people.

Therefore, instead of writing ‘Zambi (God) with ‘Z’, we can opt for ‘S’, like ‘case’ in French or “cause” in English which, while pronounced ‘câz’, côz, are nevertheless written with ‘s’. In writing ‘Sambi instead of ‘Zambi, four sublime and subliminal messages appear:

  • ‘Zambi = ‘Sambi è Samba (prayer)è Sabbathè The only One to whomprayer, in particular, that of the Sabbath day, is destined; at the same time, we must underline the fact that in Hebrew one of the Creator’s attributes is “Sabaoth”;
  • Zambi = ‘Sambi = ‘Sambu (Blessings) = The only One from whom we receive our blessings and sanctification ;

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  • ‘Zambi = ‘Sambi = ‘Sambuadi (seven) = The only One who possesses sevenspirits; (see Revelation 4:5).
  • ‘Zambi = ‘Sambi = Sammi = ‘S’amiè My Father (fusion of two words,namely Se (father) and ami (my).

The Beginning

All the Bibles translated from the European languages render in KiKongo the first word of the Bible, the Berershit of the Hebrew language, as follows:

  • Muna lubantiku or mun’etuku.

It is a pity that nowhere is found the more spiritual way of translating “in the beginning” into KiKongo, that is ku mosi whose relationship with “com-mencer” in French (to begin) is obvious. Indeed, the beginning, the number “one” in KiKongo is mosi (mossi).

Let’s use the consonant structure of Mosi to make our demonstration clearer:

  • Mosi = m s

This is the first time that we meet a metathesis, a characteristic feature of Semitic languages, sometimes encountered also in European idioms, i.e. the reversal of the letters or syllables of a word. In Arabic, for example, the metathesis is used to emphasize a word, a concept.

  • Kabir — “great” — becomes akbar — “the greatest. “
  • Dur in French (tough) becomes rude.

On the above basis, it is easy to see that the words “Creator” and “beginning” are equivalent in KiKongo, using the metathesis system.

  • ‘Semi = mosi s m=m s

The above exercise links us to some texts of the Bible :

“I am God from the beginning, and no man shall deliver from my hand; I will act:

who will oppose it? ” (Isaiah 43:13).

“In the beginning was the Word, and the Word was with God, and the Word was God. ” (John 1:1)

“He is the beginning, the firstborn from the dead, that in everything he might be preeminent.” (Colossians 1:18)

“And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation. (Revelation 3:14)

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“And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end.” (Revelation 21:6)

“I am alpha and omega, the first and the last, the beginning and the end.” (Revelation 22:13).

God is One, He is unique

By the equation established between ‘Semi, the Creator’, and Mosi, ‘one’, the Kongo language proclaims the Creator’s uniqueness, the fact that He is One, that there is no other, a concept that took centuries to penetrate the majority of pagan cultures in the world in ancient times. How many faithful of the true God, revealed in the Bible, have not been persecuted, killed, massacred because of this simple but earth shaking truth ?

The Bible confirms:

“You have witnessed these things, that you may recognize that the LORD is God, that there is no other. ” (Deuteronomy 4:35)

“Know therefore in this day, and keep in your heart that the LORD is God, up in heaven and down in earth, and there is no other. ” (Deuteronomy 4:39)

“No one is holy like the LORD; There is no God but you…” (1Samuel 2:2)

“Turn to me, and you will be saved, all of you who are at the ends of the earth! For I am God, and there is no other. ” (Isaiah 45:22)

In the New Testament, Christ proclaims the perfect cohesiveness between the heavenly Father and himself by the following sentence which highlights, once again, the word Mosi in KiKongo:

“I and the Father are one”. (John 10:30) è translated in KiKongo :

  • Mono = I, me
  • S’ami = my Father, equivalent to ‘Semi (the Creator)
  • Mosi = one or applying the metathesis – Simo =s m = m s = s m.

As a result, just through two letters, “s” and “m”, the Most Intelligent and Powerful language draws an undeniable parallel between five high-profile biblical concepts:

  • God is the Creator – ‘Semi
  • God is the Word – ‘Samu
  • God is the Beginning – Mosi
  • God is One – Mosi
  • God is the Father- S’ami (which can be also rendered by Se diami)

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Equivalence – s m = s m = m s = m s = s m

To conclude this breaking down on the first sentence of the Bible, Kongo people insert in a spiritually subliminal way the concept of the Three in One, that is to say, the Trinity, another concept that led to many persecutions and massacres of the first Christians.

  • At the beginning – Mosi
  • God, i.e. the Creator – ‘Semi’
  • Crea – Sema
  • Zulu – Zole
  • And the Earth – ‘Toto’

which leads to the following parallel : m – s m – s m – z l – t t

Let us remember in this regard that the first three units of numerals in KiKongo are:

  • Mosi
  • Zole
  • Tatu

or – m s – z l – t t

It is therefore easy to verify that the first sentence of the Bible, namely “In the beginning God created” contains in KiKongo three times the two consonants forming the word “Creator” – m s / s m / s m – proclaiming thus that the Creator is one in three!

This hypothesis joins the Hebrew language, which, as from the first sentence of the

Bible, announces a singular God but constituted by several units:

Bereshit bara Elohim is a puzzle in the fact that Elohim – God – is plural while theverb “create” (bara) is singular. The literal translation of this sentence is: “In the beginning the gods created”, thus emphasizing the “plural in one”.

In addition to the “plural in one” induced by the three-part series of the two consonants contained in the word “Creator”, the emphasis on a three-beat rhythm celebrating the Trinity will be immediately apparent.

One Mosi ‘Semi Creator  
             
Two Zole Zulu Heaven
             
Three Tatu ‘Toto  Earth  
             

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This three-beat symphony — which impregnates the whole Bible — is the harmonic tablature on which is written the Word of God from its very first sentence. This which summarizes the message conveyed by the symphony, namely:

One in three created Mosi – ‘Semi – Sema

m s – sm – sm

Heaven Zole – Zulu

z l – z l

& Earth Tatu – ‘Toto

t t – t t

We will have the opportunity to revert to this by breaking down the narrative of Creation itself from verse 3 of the first chapter of Genesis.

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CHAPTER 1

Logos 1 – Day 1 – The Cosmic Light

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For our demonstration of the first day of Creation, we shall stick to our now famous equation è sm = ms.

It should already be noted that KiKongo uses two terms to refer to light:

  • ‘Semo (nsay-moh)
  • ‘Temo (ntay-moh)

KiKongo for certain deserves the title of Most Intelligent & Powerful Language as once again only one letter distinguishes the two words above. Yet the nuance introduced by this substitution of letters is very rich in teachings as we shall see by breaking down the fourth day of Creation.

Note that ‘Semo is practically a homophone (same sound) of ‘Semi. ‘Semi/The Seed means “The Creator”. As to ‘Semo it means “The Light”. This implies that in Kongo tradition the light of the first day, which we can qualify “primal, primordial”, comes directly from the Creator. So The Creator Himself, as frequently mentioned in the Bible, is “Light”.

KiKongo, in one word, sheds… light on a mystery. In fact the question is: “Where does that light come from on the first day, since the luminaries, which are to illuminate the Earth, were created later on upon the fourth day ?”

This light is therefore a cosmic light that escapes the rules of time because, as the Bible specifies, the notion of time as we conceive it comes to existence, likewise, only on the fourth day of Creation.

So the creative logos of the first day may have lasted, on a human scale, a thousand, ten thousand, one hundred thousand or even a million years!

This primal light does not allow photosynthesis, a process essential to the existence of greenery, trees and plants which logically enough appear on the fourth day, when the sun and the moon are created.

However, let it be understood that the light of the first day, the famous Latin fiat lux (let it be light), introduces all phases of Creation.

Let the Bible speak:

“And God said, “Let there be light,” and there was light”. Translated partly into KiKongo it would be: “’Semi says: Let ‘Semo be! And ‘Semo was.”

You can see by yourselves that this is again a perfect match è sm = sm = sm.

“And God saw that the light was good. And God separated the light from the darkness.” Part in KiKongo part in English: “‘Semi saw that ‘Semo was good; and ‘Semi separated ‘Semo from darkness”.


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  • Equation – sm = sm = sm = sm.

“God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.”

In KiKongo: ‘Semi called ‘Semo Day…, it was Day Mosi.

  • Equation – sm = sm = ms.

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Chapter 2

Logos 2 – Day 2 – The Heaven

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The second word or logos created heavens or sky. A portion of the water above the earth was pushed back like a gigantic vertical liquid wall, resulting in dense and thick cloud cover in the atmosphere. At the same time, a huge ocean was formed that covered the surface of the globe. From that moment onwards, a jewel of sapphire, the sky, appeared in the firmament.

God called this stretch “sky” or more accurately in Kikongo zulu (zoulou), on the understanding that God spoke in N H L (Native Language of Mankind.)

The eminent English linguist of the 19th  century, Holman Bentley, author of the

Dictionary & Grammar of the Kongo language, expresses his surprise:

“It is difficult to understand why the prefix z appears in zole, but it will be noticed that it occurs also in the ordinary stem, -ezole, second (page 571 of the book).

The answer to Bentley’s questioning is simple: Zole had to be a perfect match with Zulu as per divine order!

Kongo’s inspiring Creator coined an almost homophone word from zulu to describe Number Two: zole.

  • Zulu = Zole z l = z l.

This means that the African Kongo child who learns to count and who is immersed in a culture that celebrates the Creator every minute by means of his idiom can easily make the parallel. If zole, “two”, is zulu, “heaven, sky”, this implies that it is the second day that God created the heaven or sky.

It should be noted that this sky of the second logos is, as described above, like a jewel illuminated by ‘semo, the light of the famous fiat lux. This sky is clear, uniform: it is a gaseous ocean that has nothing in it: no sun, no moon, no star, whatsoever. All these elements will only appear, as analyzed later on, upon the fifth sema/logos uttered on the fourth day.

To mark the preeminence of KiKongo, the unique idiom of humanity before the division of languages in Babel (cf Genesis 11: 1-9), the word zulu has generated the following European words:

  • Zulu Azul, which means “blue” in Spanish and Portuguese in particular…
  • Zulu Azur, same meaning but with a fragrance of poetry. How many timeshas not the expression “un ciel d’azur” (an azur sky) been expressed under the pen of a French writer? One of the most beautiful regions of France, the most visited after Paris, is poetically “Côte d’Azur” because of the blue sky reflected in the blue waters of the Mediterranean sea…

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And if there remains any doubt that KiKongo had an influence on the most learned and prestigious European language, the symbol of culture by itself, namely Latin, we invite you to open your dictionaries and search for lapis lazuli.

In fact, if lapis — stone — is undoubtedly of Latin origin, lazuli (lazouli) is also unquestionably of Kongo origin. The lazuli is a semi-precious opaque stone of a beautiful blue whose shades of color are defined as “azured”, i.e. blue-colored, the color of zulu, the color of sky…

Zola = Love

“God is love,” the Bible keeps repeating (1 John 4 : 8). We would say that this is the first attribute of ‘Semi/The Seed, Love is indeed the characteristic feature of ‘Semi/Semen. In fact, without this love, there would be no Creation at all.

The Most Intelligent & Powerful Language in the World, which came down from Heaven, could not fail to inspire the word for the most powerful feeling of all in connexion with the Divine Word!

Therefore the word zola – love – constitutes a “hyperlink” with zole – two – and zulu

  • the heavens. Because :
  • You need to be two – zole – to love. Adam would have remained alone, without Eve, the reproductive love that had created the 7.5 billion human beings that now inhabit the earth would not have existed; hence è

Zole, z l – two — = Zola, z l – love, orz l = z l.

  • ‘Semi, the Creator, dwells in the heavens. This is the reason why in two ormore occasions His thunderous voice was heard from the heavens to express His love for His beloved and unique son, Christ: “And behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.” (Matthew 3:17)

Hence the following syllogism:

  • If God is love
  • And that He dwells in the heavens
  • It means that love dwells in heaven

reflected in KiKongo in the following equation:

Zulu (the heavens )- z l= Zola (love)- z l.Thereforez l = z l.

And since the heavens were created on the second day, KiKongo sums up these ineffable truths as follows:

  • Zole (two) = Zulu (the heaven) = Zola (love) z l = z l = z l.

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Chapter 3

Logos 3 – Day 3 – The Land

In the third sema/logos, the surface area of the globe was chaanged. A body of water of unimaginative prroportions was removed to make the solid appear. This

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solid, Man called it “land” (in an English context, of course). As to The Creator, speaking in N L M, He called it ‘Toto (ntoh – to).

Since number “three” is tatu (tatou), we are once again in the presence of a perfect match :

  • Tatu = ‘Toto, or, takking into account only the consonants (skeleton) of thesetwo words – t t = t t.

To revert to the example of the child who learns to count in KiKongo, this equivalence allows him to easily understand that it was on the thirrd day, during the third sema/logos that ‘Sem i/The Seed, created the dry, called “lannd”…

This is a good opportunity to check again the metaphysical virtue of KiKongo as :

On the third day, God pronounced not one, but two fiat, two sema/logos.

The first is found in verse 9:

“And God said, “Let the waters under the heavens be gathered toogether into one place, and let the dry land appear.” And it was so.

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Chapter 4

Logos 4 – Day 3 – The Greenery

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The second sema/logos is in verse 11:

“And God said, Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, on the earth.” And it was so.

This fact is perfectly reflected in KiKongo as the vegetation so dear in the heart of green activists is titi, or t t.

During this sema/logos which becomes the fourth uttered by the Creator, the dry coming from the withdrawal of the water is covered with a carpet of greenery. Fruit trees grow in abundance. The land quickly fills with luxurious and abundant vegetation. Plants and fruits with various tastes, sweet, bitter, spicy, acidulous, now spread on the surface of the earth.

Once again, we are witnessing an extraordinary equivalence in N L M, namely:

  • Tatu (Three) = ‘Toto (Land) = Titi (Vegetation)- t t = t t = t t.

Let’s underline here that in English can be seen an influence of the Kongo language through a word derived from titi :

  • ‘’Ti (nti) — pronounced with a heavy nasal. As explained above, the nasal is often used to stress a word in order to emphasize the greatness nature of something. We can see that ‘ti is a contraction of titi, which somewhat introduces an exception to the rule of “two-syllabled” words referred to previously. So ‘ti, a tree in the Kongo linguistic excellence is a majestic; magnified, herb. ‘Ti unquestionably is the term that English borrowed from KiKongo to form tree. Indeed, the phoneme is quite the same with the same meaning:
  • ti = tree. To confirm this, we know that ‘ti, derived from titi, is associated with Number Three, tatu. Therefore appears a connexion between:

Tree and three. It is under the cover of this term that the English language makes allegiance to the story of Creation according to the Bible, three designating the third day during which the tree was conceived.

In conclusion, the Most Intelligent Language in the World, aided by the English language, says in a simple way, up to the intelligence of a child who learns to count, that:

  • On the third day, God created the land through the third sema/logos.
  • ‘Semi/The Seed, The Creator added on the same third day a fourth sema/logos to cover the land with greenery and vegetation.

We will return to the underlying implications of the third day when breaking down the numeral four, in relation to the fifth logos.

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Chapter 5

Logos 5 – Day 4 – The Lights

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Number Four in KiKongo was originally yala. Yala’s second meaning is “to rule, to govern, to preside, to organize, to legislate.” The link between “four” and “order, law, organization” is not obvious at first glance. However, with the fifth sema/logos or fiat, we are going to be introduced into sophisticated science, thescience that defines the laws of the universe, known as “physical” science.

The appearance of the sun, referred to in the Bible as “The Greater Light”, is a major event in the history of mankind. The “Lesser Light”, the moon, is not left out either. Without these two lights, life would be impossible on earth. The greenery, the trees, the vegetation created on the third day would be doomed to an unescapable death, the photosynthesis essential for their existence depending on the light as hinted by the Greek term photo — light. Let us not forget also the gravitation, the physical interaction responsible for the attraction of the mass bodies, without which no life would be possible on earth. Combined with three other fundamental forces, namely electromagnetism, strong interaction, and weak interaction, the order in the universe results from perfect harmony and balance between these four forces. Without these four forces, the universe would be a cloud of incoherent and inconsistent dust.

The notion of order linked to Number Four and symbolized in KiKongo by the very word which refers to the numeral four, yala, is reinforced by the fact that it is the lights created on the fourth day that allow men to orient themselves, to direct themselves. Without the sun, without the moon, without the stars, the four cardinal points “north, south, west, east” would not exist. One can easily imagine the chaos that would thus result.

This is why in KiKongo, the N L M, the little Kongo child who learns to count is taught at the same time the concept that four, yala, corresponds to order, law, government, leadership.

To emphasize once again the pre-eminence of KiKongo over European languages, it should be noted that it is from yala — governing, presiding, orienting — that comes the word lu-yalu (louyalou) which means government, law, order. The relationship between luyalu and “loyal, legal” in French is undeniable, not to mention law in English, lei in Portuguese and ley in Spanish…

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Yala shortened to « ya »

We already know that numerals in KiKongo and in most Bantu languages are biliteral — (radical with two consonants or two syllables). When we find numeralswith one syllable only, or three as is the case for ya (four), sambanu (six) and ‘sambuadi (seven) this signifies that these numberscontain a message that the ‘Semi/The Creator wished to hide or to make less apparent. So from one to threewe have:

  • Mosi – m s
  • Zole – z l
  • Tatu – t t.

As we can see they obey to the rule of two consonants or syllables.

However, for some reason when we get to Number Four, it exceptionally has only one syllable. The reason is that:

Kongo people are a nation which, for an imperative of survival, had to remain hidden and visible at the same time. Hidden as far as their true identity is concerned. In fact behind their appearance of “primitive people” born to civilization by the grace of Europeans, they have another identity, capable of turning the world upside down. To paraphrase the Bible, “this calls for wisdom: let the one who has understanding” guess that identity from the following analysis.

It is a well-known fact to scholars that in Judaic culture Number Four is the number standing for royalty, government, order, domination, law. For this reason, to give only one example, out of the twelve tribes of Isolelexvi i.e. Israel, it is the fourth and only the fourth — Judah — in which the Messiah, the Schilo, was to appear. As you know Jacob’s first three sons are Ruben, Simeon and Levi. Next comes Judah bearing, so to speak, Number Four engraved on his forehead. For this reason, automatically, befell on him the following prophecies:

“The sceptre shall not depart from Judah, nor the ruler’s staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples.” (Genesis 49:10).

“Yet the Lord God of Israel chose me from all my father’s house to be king over Israel forever. For he chose Judah as leader, and in the house of Judah my father’s house, and among my father’s sons he took pleasure in me to make me king over all Israel.” (1 Chronicles 28:4)

The two biblical quotations mentioned above are explicit. It remains to be explained how the Kongo and the Judaic traditions are a perfect match in this

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respect. Moreover, while in Hebrew, “four” (arba’) has no significant biblical or linguistic extensions (inasmuch as we know), in KiKongo the word for the numeral four is replete with spiritual biblical significations:

  • Yadi meaning the chief, the ruler, the lawmaker, is a substantive noun deriving from the verb yala. Its proximity with Yudi, Yuda, Judah is undeniable…

It is very interesting in this respect to observe that ‘yadi, the lawmaker in KiKongo, has given the root for the English word “judi-ciary” related to legislation, law.

Yala was in fact shortened to ya for an objective: transforming it into affixes tocreate neologisms all related to the fourth day of Creation, like:

  • Ti-Ya = fire, heat;
  • Ki-Ya = to circulate, to sail, to fly, to be in motion, in orbit. In fact,KiKongo, it must be highlighted here, has four groups of verbal conjugations which are determined by a specific suffix (idi, ele, ini or ene) and this kiya belongs to the first group — whose suffix of conjugation is idikiyidi (be in motion, in orbit, rolling, navigating, walking);
  • Ta-Ya = to escape, to run away, to fly away. This verb also belongs to thefirst conjugation, i.e. tayidi (to be escaping, running away, flying away);
  • Ki-Ya = to illuminate, to lighten, to shine. This second kiya, which usually isspelled ki’a, belongs to the third group whose distinctive suffix is elekuma ku kiele = the universe lights up, the day rises;
  • Di-Ya (usually spelled di-a) = to eat, to be nourished, to aliment oneself.The substantive noun of this verb (ndia) takes a nasal, and refers to everything about food, alimentation, diet. Here again we encounter a kongo word which has greatly enriched European idioms. In fact “dia” is the word that gave “diet” in English, “diète” in French (not to mention other European idioms) with its extensions (dietetics, dietetician, dietary)…

In the same phonetic family, let’s emphasize two other words, always related to ya: di-ya-ta, or as a shortcut, di-a-ta, which means, like ki-ya, “to walk, to circulate,to be moving”. Diata gave the Latin word distare which in turn gave “distance” in English and words akin in other European languages.

In addition to di-ya-ta, let us mention to terminate pi-ya-ta, pi-a-ta which, in similarity with dia, relates to food in the sense of “licking, tasting, appreciating the taste” of a food. We can see here the English word “palatable” referring to a pleasant dish…

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But let’s pursue our breakdown of Ya (four) used as an affix:

  • Tiya: Without the sun, created on the fourth day through the fifth sema/logos —we will come back to it —fire and heat would not exist. The sun is a ball of fire in which the Earth can fit more than a million times. Located about 150 million kilometres from our planet, the sun radiates a phenomenal amount of energy – approximately 180 trillion kilowatts of which an infinitesimal amount of light and heat illuminates and warms the earth. Should the sun get closer to the earth by one millimetre on a human scale our little blue planet would instantly burn!

Strangely enough, the primitive speakers of KiKongo reconciliate both science and the Bible by making a direct link between sun, fire and Number Four.

Ti-ya, fire, heat, could literally translate into “the element of the fourth day” whilethe sun itself is ‘tangu (ntangou), in narrow relationship with tanu (tanou), numeral five in the N L M.

The link between number “five” and the sun is easy to establish, if considered under biblical lens, seen through the eyes of ‘Semi, the Creator. Let us remember that ‘Semi/The Seed uttered two sema/logos on the third day, thus shifting the paritythat previously existed between the days of creation and the logos. This is why and how the logos uttered on Day Fourth — when lights were created –, comes in fifth and not fourth position ! This fact is recorded as simply and rigorously as possible in KiKongo with the following equivalence:

  • Tanu (tanou), five = ‘Tangu (ntangou), the sun.

The Kongo tradition once again coincides with the sacred Scripture in the fact that ‘tangu also means time, season, time…

“And God said, Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, and for days and years. (Genesis 1:14).

  • Kiya: Verbal form indicating the movement, the race, the walking around, thepromenade.

KiKongo links Number Four with the concept of movement, animation, traffic. Imagine the Earth before the fourth day. Everything was static, frozen, still. The concept of movement only emerged in the fourth day of Creation as it was the coming to existence of the sun that generated the rotation of the Earth on itself. As a result of this new phenomenon, the wind started to blow animating the grass, the flowers, the trees, the vegetation, created during the… fourth sema/logos. At the same time the stars and asteroids created during the fourth day started to illuminate and animate the sky. To be mentioned also is the movement of the seas and oceans, which is closely linked, as we know, to the moon created the same

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fourth day. This movement agitating the water, the sea surface, is driven by a mysterious magnetic force generated by the moon.

  • Hence: Kiya – four = motion, movement, race, animation.
  • Kiya, usually spelled ki’a.

As stated previously the verbal suffix of ki’a is –ele thus establishing a difference with the kiya analized above. Kia, kiele introduces us into the notion of illumination, shining, clarity. Indeed with a little effort of concentration, we can hear in this verb the sonority clear, in English, clair, in French, claro in Spanish and Portuguese… That is another perfect communion between Kikongo and the biblical passage defining the purpose of the creation of lights : “and let them be lights in the expanse of the heavens to give light upon the earth.” (Genesis 1:15).

  • Diya, usually pronounced dia: The ideas conveyed by this Kongo word arerelated not only to food but also to the days of the week.

Eating is a word so common in all world’s languages… Therefore no one would ever seek a connexion between “eating” and the Scripture. Except in KiKongo, The Most Intelligent & Powerful Language in the World. Once again we will find a symphony between the Bible and Kikongo.

Remember that it was on the third day, but through the fourth sema/logos, that the Creator gave to mankind what was to be his daily food: greenery, grass, vegetables, leaves, seeds, fruits…

And God said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food.”

And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” (Genesis 1:29-30).

Hence è Di-Ya, which in KiKongo literally means “the matter of the fourth logos” is all about food, alimentation, diet and culinary art (cf our comments some lines above) which was given to mankind through the fourth ‘Semi’s sema/logos.

We cannot close this breakdown on food without noting that the Creator, ‘Semi/The Seed, originally declared that the human being – and even the animals -would be vegetarians (read again the afore-mentioned quotation from Genesis). Humanity became carnivorous by disobedience to divine law. The Creator, in line with what He had ordered concerning food, could not prohibit what was already prohibited, namely the consumption of meat. This deviation is the basis of an industry that gives billions of dollars of profit to its owners directly and indirectly, through the ingestion of animal flesh and the treatment of the diseases this

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causes. This account for the incalculable fortune of international pharmaceutical companies. The divine order to eat only greenery (grass, leaves, fruits, seeds) could not escape The Most Intelligent & Powerful Language in the World which makes a parallel between the fourth day and the exclusive consumption of grains, greenery and fruit, through the conjugation of the verb dia (to eat) which is ‘didi.

Hence – Diya, dia (the fourth divine logos) — dia (eating) – ‘didi (I eat) – titi (grass, greenery) that leads us to the following equation: d d = t t. Please note that often in linguistics “d” and “t” are permutable as they constitute the same phoneme, one being sonorous and the other deaf.

Di-ya, shortened into dia, is also found in several European languages in itsmeaning of “day of the week”:

  • Dies = day in Latin
  • Day = English
  • Dia = day in Portuguese and Spanish

Di = day in French and Italian but in the form of a suffix agglutinated to thedays of the week:

・Lun-di – Lune-dí (Moon day)

・Mar-di – Marte-dí (Planet March day)

・Mercre-di – Mercole-dí (Planet Mercury day)

・Jeu-di – Giove-dí (Planet Jupiter day)

  • Vendre-di – Vener-dí (Planet Venus day)

It is in fact during the fourth (cosmic) day of Creation that the notion of day as calculated by scholars appeared through the observation of the sun and the moon created on the fourth day. Without the sun, which, by impelling the motion of rotation of the earth on itself alternates days and nights in 24 hours how could mankind establish the calendar? How could mankind determine the days, weeks, months and years? No other language defines this as accurately and spiritually than Kikongo, the Most Intelligent & Powerful Language ever…

Yala

Let’s make a quick reversal, a flash back aiming to highlighting another symbiosis between the Kongo language and the Biblical narrative of Creation. Yala, outside the meaning of “governing, presiding,” which we have analyzed above, also has the meaning of “spreading, unwinding, extending, placing above, covering.” This other meaning of the verb yala, perfect homophone of yala, numeral four pronounced

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with its two syllables, sings the anthem of the covering of the earth during the fourth semo/logos. The earth was a unmeasurable desert, arid, unattractive. The land was bare. The greenery came spreading – yala, yalumuna (yaloumouna) – on its surface as a luxurious green coat covering its indecent nudity. At the same time that the wind appeared with the movement – kiya – of rotation of the earth on itself, the vegetation of the fourth sema/logos became the lung of the planet, providing it with the oxygen essential for life. With the apparition of oxygen, the next step was in preparation, that of the coming into existence of animated beings. This will be done on the fifth day through the sixth sema/logos.

‘Temo

We have already seen that ‘semo is the gigantic flash of the first day, the primal light. This light came out from ‘Semi/the Creator, a notion familiar with Kongo people; this is unquestionable since Kongos establish a direct link between the Creator and the Primal Light :

  • ‘Semo, the Light coming directly from ‘Semi. Hence – s m = s m.

Now, the N L M could not leave any confusion between the light of the first day, and the lights of the fourth day, created through the fifth sema/logos.

A very simple operation established the difference between these lights: Kikongo substituted the “s” of ‘semo (nsay-moh) with a “t”, thus creating the word ‘temo (ntay-moh), the light coming from the sun, the moon, the stars, etc.

Whilst the light of Day One was a “cold” light, those of Day 4 were accompanied by a phenomenal explosion of heat and energy producing about 180 trillion kilowatts.

Once again, Greek and Latin, languages of culture and science, pledge allegiance to KiKongo in adopting the word ‘temo in this way:

  • Termos, the heat, the energy that led – alas – humanity to invent the mostdestructive weapons that can be imagined through the… “termo-nuclear”.

By distinguishing the light of Day 1 from the light of Day 4, Kongo makes it possible to reconcile science and the Bible. In fact, geologists, thanks to the instruments produced by the most advanced technology, claim that our planet has existed for hundreds of thousand, even millions of years. This is the thesis defended by the “Evolutionists”.

This thesis is strongly opposed by the “Creationists”. The latter are believers who, based on a strict and somewhat narrow interpretation of the genealogy of the patriarchs of the Bible, claim that the earth is aged only about eight thousand years.

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Now, who can say how many years have passed by between ‘semo and ‘temo, that is, the light of Day 1 and the lights of Day 4? The year as we conceive it is only calculated on the basis of the orbital motion carried out by the earth around the sun in 365 days and ¼ days. It is therefore impossible to calculate the time that evolved before the apparition of luminaries, since to these befell the role of “marking the periods, the days and the years”.

It is therefore extremely uncertain to establish precisely the span of time that had elapsed during the first four days of Creation, that is between Day 1 and Day 2, Day 2 and Day 3, Day 3 and Day 4.

So, from ‘semo to ‘temo, may be millions or even billions of years flowed down. By means of KiKongo, Bible and science found an understanding ground bestowing to this Bantu language the well deserved title of The Most Intelligent Language in the World.

Time has come now for a quick sum up of the deep spiritual information conveyed by Kikongo, this for better understanding of the rest of our analysis.

The little Kongo child

… who is learning to count down in KiKongo learns at the same time the following biblical teachings:

1. Mosi – s m, number “one” is first related to the verb Sema – s m, “to create”.

Secondly, in relation to the verb sema, samuna – s m, s m n, “to talk, to speak”, whose substantive noun ‘samu – s m means “the Word”.

Third, in connexion with the word ‘semo – s m, he learns that there was on the first day of Creation a cosmic light emanating directly from the Creator, ‘Semi. Hence ‘semo = ‘Semi – s m = sm.

He also learns through these two words that ‘Semi, the Creator is Light, Semo.

Fourth and last but not least point, the little Kongo child learns through the equivalence between Mosi (One) and ‘Semi (The Creator), that is m s = s m that there is only One God, One Creator.

2. Zole –z l,number “two”. The little Kongo child learns through the matchingwords zole (two) and zulu (the sky), that it was on the second day that ‘Semi/The Seed created heaven. Number Two also teaches him/her the sharing of love (zola) a perfect match with zole – z l = z l since loving and sharing initiate with Number Two. He/she finally learns through the same Number Two that Love, created with the first two humans (Adam and Eve), is of heavenly (zulu) essence.

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Hence – zole = zola = zulu – z l = z l = z l.

3.Tatu t t, number “three” teaches the little Kongo child that it was on thethird day (tatu) that ‘Semi created the earth, shown by the following perfect match :

  • tatu = ‘toto – t t = t t.

With number “three” the little Kongo child also learns that ‘Semi spoke exceptionally twice on the third day: a first time to create the earth and a second time to create the greenery, the vegetation, the grass, the trees and the fruit. Another perfect match :

  • tatu = ‘toto = titi (three = land = vegetation)- t t = t t = t t.
  • Yala (Number Four)- y l, is spiritually only understandable analyzing in depththe text of Genesis 1: 16:

“And God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars.

Here the Kongo language is awesome: Imagine that it was on the fourth day that for the first time in the sacred word of God the notion of government, of ruling, is mentioned. Yet this detail is rendered in KiKongo through yala (to rule, to govern literally “to do what was introduced on the fourth day) and lu-yalu (ruling, governing, law making) derived directly from yala or ya, Number Four. Yala also generated ‘Yadi (the ruler, the king) from which the words Yudi, Yuda, Juda are derived.

Yala is also in tune with the Biblical narrative in another sense: that of covering,spreading, expanding (yalumuna). Here the sky is like a blue napkin with the sun, the moon, the stars spreading, expanding, extending over it.

The Most High shortened yala to ya so as to create several extensions to Number Four. It was for example through the fourth sema/logos that ‘Semi brought to existence the greenery, the vegetation that covers the “dry” of the earth’s surface. Hence è di-ya – dia – food eating. Dia also qualifies the length of hours totalling to 24 hours, which gives us the notion of a… day. You can find in English the Kongo word ya. To do this, simply read “day” in the opposite direction, from right to left

  • ya-d.

The little Kongo child will finally learn with the shortened form ya, several other concepts and ideas with tiya (fire), kiya (movement), ki’a (illumination), etc.

So the simple exercise of counting down in his/her native tongue is for the little Kongo child an extraordinarily simple way of acquiring wisdom, intelligence and

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deep respect for ‘Semi/The Creator. In this regard, no Kongo child would ever believe that mankind descended from monkeys as taught in western civilization.

Now that we have fully grasped the wonderful story of Creation from 1 to 4, we are able to approach the remaining six digits of our study standing on a solid ground of knowledge.

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Chapter 6

Logos 6 – Logos 7 (Null & Void) – Day 5 – Birds & Fishes

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After Mother Earth put on her finest clothes, with the green of the greenery and the many colours of the burgeoning trees and flowers with delicate scents, the food being made available in an abundant way, ‘Semi, the Creator, could now consider having “someone” enjoy these divine bounties.

This “someone” flourished in the form of an unimaginable profusion of various animals, first in space with winged beings, then in water with marine beings.

This is where the number “five”, tanu (tanou) comes in. The sacred Scripture certifies that it was on the fifth day that the first part of animal life appeared.

However, since it was on the fourth day that the fifth sema/logos was uttered, obviously the N L M could not fail to catch up between Day 4 and Day 5, in conjunction with number “five”.

To avoid confusion, we will start by breaking down number “five” in communion with the fourth day.

‘Semi, we here recall, uttered Hisfifth logos in Genesis (chapter 1 verse 14) whenHe created the sun, the king of all stars and planets, and all the other lights. The sun therefore symbolizes the fifth sema/logos, which is of course rendered in the Most Intelligent Language. The Kongo idiom highlights – it is indeed the appropriate verb – this fact by linking numeral five not only with the sun, but also with the stars, namely:

  • Tanu (tanou) = five;
  • ‘Tangu (ntangou) = the sun;
  • Tana = to shine, to illuminate
  • Tina = to move quickly, to run, to escape in relation with the flying stars inthe sky. Tina is also related to the word kina which means “to move about gracefully, to dance” defining movement in general. This word can be found in Greek in kinein, kinêma – the movement – which, in turn, spawned the words “cinema” and “kinesis”, among others…
  • Tona = to understand, to grasp, to perceive. We think that we have all oneday seen the drawing of a scientist with a lightening bulb over his head: this means that after much effort, much research, he has at least succeeded in resolving an arduous problem, finding a new invention, putting forward a new concept. Therefore the notion of “light, illumination” is inseparable from that of understanding. KiKongo once again uses the principle of equation, equivalence to help us penetrate into ‘Semi’s thought. In this particular case the equation is tanu (five) = tana (to shine, to illuminate) = tona (to understand), that is to say: t n = t n = t n. These three words teach our little Kongo child that the fifth sema/logos created the lights which enlighten up our mind allowing us to understand. Hence the term

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“enlightened mind” which is often used to refer to those who outstand by their wisdom and/or intelligence.

But KiKongo goes further by establishing another link between “five” and the concept of time, season, day, month, year, or, in short, chronology:

  • Tanu — five
  • ‘Tangu — time, season in accordance wth Genesis 1:14.

There is another word that is closely related to numeral “five”. It is lu-tangu which means “reading, counting, enumerating”. The link with the Bible is the following: very remote time the human being used the celestial vault as an unlimited table serving to develop his innate capacity to count and, subsequently, to read. This is why, very often in the Bible, a connexion is made between stars and counting:

God, to Abraham, anguished not to have a legitimate heir, promised:

“And he brought him outside and said, Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” (Genesis 15:5).

The psalmist celebrating the greatness of ‘Semi proclaims:

“He counts the number of stars, he gives them all names.” (Psalms 147:4).

Transcendental harmony between the Revealed Word and KiKongo:

  • Tanga, “read, count”; tangu, the sun; lutangu, “counting, numbering”; tanu,fifth logos, the one who created the sun and stars…

This transcendental concordance leads us to wonder:

“Between KiKongo and the Bible which was first to exist? The answer is obvious: it must of certainty be the Kongo language, for the following reason:

Stating that the Bible existed first and KiKongo came after would be preposterous. In fact how would human beings, even super-minded, have the intellectual capacity to create a language matching so perfectly the Bible?

The first condition to achieve this incredible performance would have been to have the text of the Creation as related in the Bible at hand; the second would have been to create, as in the case of numerals, each word in parallel with the Bible respecting even the discrepancy between the days of the Creation and the logos which appear as early as from the third day. KiKongo plays harmoniously the partition between days and logos without being caught aback. In fact, in addition to the linguistic challenge that this represents, it would have taken them an unparalleled treasure of spiritual wisdom to realize this feat.

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No, there is only one way out: It is ‘Semi/The Creator from whom and by whom all things emanate, the One who preceded Creation, who is the divine author of the Kongo language. ‘Semi, in His wisdom and in His infinite science, has inserted into this language these pieces of linguistic puzzle celebrating at the same time His existence and His supreme wisdom!

“He determines the number of the stars;

He gives to all of them their names.

Great is our Lord, and abundant in power;

His understanding is beyond measure” (Psalms 147:5).

But let’s go back to our tanu (Number Five). We often return a few steps back to help you not lose the thread; repetition is, as wisdom states, the mother of science, and we want to ensure that the very unusual notions presented here can be assimilated without too much difficulty.

Therefore, it is the fifth sema/logos that introduces for the first time the concept of “ruling” in the Bible. Here too KiKongo is not taken aback: it links the numeral five to the notion of ruling, authority, power, royalty, presidency:

  • Tanu (five) – t n
  • Tinu — ntee-nou — (King, Chief, High Priest, President, Superior Authority)

– t n.

Hence the perfect match – t n = t n.

At the same time, KiKongo, relying on Number Five, defines the duties inherent to the function of ruler, of king.

The king, as highlighted repeatedly in the Bible, must be the shepherd of his people. This is why the visible symbol of majesty, in addition to the royal crown, is:

The royal sceptre in this regard is nothing other than the shepherd’s staff. Sitting on his throne, the king hears the sceptre in his right hand keep remembering him he must:

  • guide his people, the sceptre being used to show the direction to follow; the sceptre can also be used to clear the way, to remove obstacles along the path;
  • protect and defend his people, the sceptre serving as a weapon for this purpose;
  • provide for the basic needs of his people, shelter and food in the first place (cf Psalm 22), the sceptre being used as a tool to pick and harvest the fruits falling from the trees.

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The above guidelines are summed up very simply in KiKongo by a word derived from tanu (five):

  • Tanini — ntah ni ni — (shepherd, guardian, protector) – t n n, derived directly from tanu – tn :

Hence – t n = t n n.

“Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and how inscrutable His ways!” (Romans 11: 33).

How can an African language which, presumably, has no connexion with the Bible be so symbiotic with the book guiding the faith of billions of people? Even Hebrew, supposedly the language of divine revelation, does not hold the comparison. Having done a thorough comparative study of both languages, no doubt subsists whatsoever on this fact. The Bantu language KiKongo is more “biblical” than the Semitic language Hebrew!

Tanu in correlation with the fifth day

After the vegetal kingdom which appeared on the third day, through the fourth sema/logos, the fifth is the day that introduces us into the animal kingdom and thenotion of the flesh, that is, the body. Whether it be the birds or the fish created on the same fifth day, these creatures had to materialize in the form of flesh, of body. And this body in order to be able to get animated, to move, needed a breath of life, the famous Latin anima.

We will focus for a moment on the concept of the Latin anima. This concept concerns the principle that animates all living beings, the breath of life, the soul. According to etymological dictionaries, anima is the root for “animal”.

Render to Caesar…

He said to them, “Then render to Caesar the things that are Caesar’s, and to God the things that are God’s.” (Luke 20:25)

In fact, it is in the N L M (the Kongo language) which gave the root for the word anima and this, in accordance with the Bible. We will use two KiKongo words tobreak down the Latin word anima:

  • Nima
  • Niama

Ku nima is the opposite of ku mosi analyzed at the beginning of this book to explainthe first steps of Genesis. Ku nima means “behind, at the end, at the very last.”

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The connexion with the Bible stems from the fact that the human being, without whom the notion of soul, of mind, of intelligence, would be non-existent, was created… last. Man is, as specified later on in the analysis of the eighth sema/logos, the crowning of ‘Semi’s creation. The human being is often describedunder the aphorism of “intelligent animal”, animal being considered under the noble sense of being possessing the breath of life, of animated being. Hence, in KiKongo, the following equivalence:

  • Nima, ku nima, the last, the conclusion, the omega of Creation;
  • Niama, being endowed with life, animated being, animal.

This is sufficient evidence demonstrating that Latin has borrowed anima from these two KiKongo words which also gave the Latin verb animare with various extensions in modern languages, “animation” in French and English for example.

But let’s revert to Day 5. In KiKongo, “flesh, body” is:

  • Nitu,n t.

After the metathesis (shuffle of the letters of a word) observed with mosi‘Semi (m s = s m) at the beginning of this book, here is another one with:

  • Tanu (five) Nitu (body) =t n = n t.

KiKongo, by this equivalence, is asserting that it was on the fifth day that the concept of body came to existence.

But would there be a body without a breeding capacity? When speaking of animals, their breeding ability is THE SECRET held by no one but ‘Semi/The Seed, The Creator. The supreme intelligence of ‘Semi allows the reproduction ad infinitum of every living being in a single copy through the mixing of genes. The human being can, for example, manufacture aircraft, cars, mobile phones, televisions, etc. in series but in the same mould. He can make an “x” brand of car by tens or hundreds of thousands, but all these vehicles, apart from their colour, will be almost exactly the same. The Creator of the creators, He, makes the living being “woven into the womb of a mother” (Psalms 139: 13), in a mysterious way, without external intervention, in a single copy, with a specific genetic background. Hence the descriptive name we attribute to Him, THE SEED.

So, to find out Number Five in the current analysis, let’s focus on the verb that designates the gift given to the female to “multiply” indefinitely according to the divine command “be fruitful”. This verb is nata (to carry).

Two more decisive arguments are:

  • The concept of a surrogate mother: This is a woman who accepts to bear during the nine months of her pregnancy the child of another couple. The reasons motivating this gesture can vary: it can be, for example, the lack of a viable uterus or a poor state of health incompatible with a pregnancy. The

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surrogate mother is not genetically linked to the child, but she welcomes him/her into her uterus throughout his/her development, then hands the new born child over to the “genetic” mother. Here, the link with KiKongo nata (to bear, to carry) is blatant.

  • The French and Portuguese words “natalité” and “natal” contain the nata-root. They both relate to the birth in general for the first and specifically to the birth of Christ for the second. “Natal”, in Portuguese, means “Christmas”.

We therefore have:

  • Tanu (five, fifth day) =t n.
  • Nata (carry, reproduce, give birth) =n t.

Hence the equation t n = n t.

For the first time, there also appears a concept cherished by environmentalists, that of species. The Bible states that ‘Semi on the fifth day, created two species, two categories of animals:

  • Birds or winged animals;
  • Fish or marine animals.

In KiKongo, this differentiation, this categorization by species, is called:

  • Tini t n— whose relationship with tanu t n- is obvious.Hence the equation t n = t n.

Tini, on the other hand, recalls the Greek ethnos from which the word “ethnicity”derives…

Tini ye tini, species by species, people say in the Kongo language. “Ethnicity byethnicity” echoes the English idiom!

Let’s move on now to Number Six as the creation of animals took place through a sixth sema/logos from ‘Semi/The Creator, establishing the rule that, truly, Number Six is the number of flesh.

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Rest’s Logos 7 – Day 5 – Worship !

Sambanu Nusamba = Injunction to pray, praise, worship!

For the very first time in the Bible appears a verb, encrusted in the Number Six in KiKongo, whose root is one of the most important in the historyy of mankind, all languages combined. This is the samb radical — which introduces the concept of praying and blessing.

The N L M, in its transcendental logic, makes the two concepts “pray” and “bless” inseparable; that is why they have the same root, samb-. The nuance between “pray” and “bless” is introduced by two suffixes which, they too, are almost perfect twins: – ila and – ula. This gives sambila for “to pray” and sambula for “to bless”.

Let’s break down these two sacred concepts.

Upon the creation of breathing beings — not only the human being, the person (Muntu) — but the animals (niama) likewise, on the sixth and last day of Creation, they received this injunction from their Creator: Nusamba! This verb is duly conjugated in the imperative mood as it is not a soft requeest but a strong command. It translates as follows: “Pray ! Praise ! Worship ! “

It is ‘Semi/The Creator who is addressing from the highest of heavens Muntu, the human being He has just crreated on the sixth day. Hence è

  • Sambanu (six) = Nusamba (Pray! Praise ! Worship !).

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We believe that, out of all the arguments presented so far, this one is the strongest to demonstrate that, indeed, Yah, Yaveh, Jeovah, God or whatever name you give Him, speaks KiKongo !

Here again, for obvious reasons, ‘Semi hid this transcendental first exchange with the human being behind a metathesis è sambanu = s b n – nusamba = n s b !

Hence the equation: s b n = n s b.

Without this metathesis, the Kongos could not have hidden their true identity, which is they are the original Hebrews…

Let’s imagine our famous little Kongo child counting down in French: reaching

Number Six, he would hear himself say : “Prie ! ” If it were in English, he would

hear: “Pray!” If it were in Portuguese or Brazilian, he would hear :“Orai !

Doubtlessly, the little boy would have understood and indelibly keep in his memory the concept that as soon as mankind was created on the sixth day they (Adam and Eve) received from the highest of heavens the command of worshipping the one and unique Creator, ‘Semi.

In fact, discarding the metathesis and simply taking out the “a-n” of sambanu what do we see appearing ? ‘Sambu, that is “Prayer and Blessing” ! Now let’s take back the two letters “a-n” and now place them at the beginning of the word: It becomes “Ansambu” meaning “Those who are blessed, sanctified”. This indeed was the state of mankind before indulging into sin…

What other language is capable of conveying such powerful messages using only numerals? No other language except the Most Intelligent and Powerful language in the World !

With the nusamba hidden in sambanu, KiKongo realizes the incredible feat of preceding what is recorded in the Bible. This anticipation comes up if we consider the text of the two psalms we summon for testimony herebelow. These psalms were written several centuries after the existence of KiKongo. Yet they proclaim exactly the message hidden within Number Six in the N L M:

“My mouth will speak the praise of the LORD, and let all flesh bless his holy name forever and ever” (Psalms 145:21).

“Let everything that has breath praise the LORD! Praise the LORD!” (Psalms 150:6).

May all flesh bless His holy name is the exhilarating message of the first psalm. The most advanced hermeneutic studies show that Number Six is linked to the flesh. And ‘Semi/The Creator, on the sixth day, decreed that all flesh should bless His holy name and that all that breathes should praise the Creator.

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S                     A                     M                    B                     A                     N                     U

N                    U                     S                     A                     M                    B                     A

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Chapter 7

Logos 7 (Holy) – Day 6 – First Blessings

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The First ‘Sambuadi (Seven)

“And God blessed them, saying, be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth” (Genesis 1: 22).

As pointed out a few lines above, the seventh logos could not be separated from the sixth in the N L M. This by virtue of the injunction to worship and prayer addressed to the first humans by ‘Semi/The Creator.

The link is very simple to establish through the four first letters of both numerals:

samb-.

  • Samb-anu for Number Six, ‘Sambuadi for Number Seven.

In fact this common root samb– indicates that both numerals refer to prayer and blessing alike.

The performance of KiKongo, it must be said, is to re-establish the Truth. The first order of the Creator to the man and woman to whom he has just given the breath of life is not the universally known “be fruitful, multiply, fill the earth, and subdue it’ (Genesis 1:28), but the “nusamba” (worship, pray) of Number Six in KiKongo.

The first sema/logos uttered by the Creator in the context of blessings could only be the seventh (Genesis 1:22). The other way around was not possible as even the least informed of Bible students knows that Number Seven is the number for blessing. The first beings with anima, the breath of life, i.e. the birds, fish and amphibians, were logically blessed first.

So let’s remember that on the fifth day, the Creator pronounced two sema/logos:

  • The sixth corresponds to the apparition of the animated beings, manifested in the form of a body. That’s the reason why Number Six in biblical exegesis symbolizes flesh; the famous 666 of the thirteenth chapter of Revelation represents the apotheosis of the glorification of the flesh. The infamous racial segregation in the United States, the apartheid in South Africa, and German Nazism, are very gloomy examples of the glorification of the flesh.
  • The seventh sema/logos could, in the logic of biblical exegesis, only correspond to the blessing linked to the Number Seven, coupled with the concept of pause, rest. KiKongo takes this into account by not taking into account the logos which came in seventh place.

Here blossoms again the transcendental character of the Kongo idiom as:

It is the discrepancy introduced by the two sema/logos uttered on Day 3 which permits the junction between Day 5 when Sema/Logos 7 was uttered and Day 6 where we find the second blessing uttered through Sema/Logos 7 bis. The link between them is simply the sacred root samb- ! Namely:

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  • Samb n° 1 corresponding to the Sema/Logos of Day 5 introducing for thefirst time the word for blessing;
  • Samb n° 2 corresponding to the Sema/Logos of Day 6 formally certifyingthe blessing of the Master Piece of Creation, Muntu, Mankind!

And because Day 5 (tanu) does not comprise the sacred root samb-, the blessing uttered on that day was considered null and void by ‘Semi/The Creator respecting therefore the notion of rest imposed to Number 7 !

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Chapter 7

Logos 7 (Holy) – Day 6 – Terrestrial Animalls

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We have now reached the peak of our spiritual breakdown of numerals in the Most Intelligent and Powerful Language in the World. It is in this chapter that the coronation of the work of ‘Semi/The Creator, is found: The human being !

We do not say that “Man” was created but the human being so as to be in line with verse 27 of the first chapter of Genesis which states that God created man and woman. In KiKongo and all idioms of the Bantu area, there is no risk of confusion.In this passage of the Bible, man is translated Muntu (mountou) whose plural, Bantu (bantou), designates hundreds of millions of people occupying an immensegeographical area of the African continent.

Muntu, in fact, means man and woman, the human race, and not man as the maleelement of the original couple as taught by Europeans. Latin bowed down before Kikongo by borrowing muntu to form the word mundus, which refers to mankind, woman and man.

Remember that it was on the fifth day that for the first time we met the verb “to bless”; yet it is on the sixth day that this verb takes all its fullness, with the creation of Muntu, made in the image of ‘Semi, the Seed, the Creator.

Why two logos in the same seventh position ?

Number Seven introduces us into the Creator’s thinking in His sublime subtlety!

Speaking of the seventh day in chapter two of Genesis, the Creator ‘Semi/The Seed uttered a command: Day Seven shall be forever the blessed day of the Lord. In order to emphasize the sacredness of the seventh day, ‘Semi ordered that it would be a day of rest (see the end of the previous chapter).

“And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation (Genesis 2:2-3).

Since the Creator rested on the seventh day, Number Seven, in addition to the character of blessing which it is now imbued with, is also marked indelibly by the seal of rest, of pause.

It is a MUST in spiritual normality that the word “BLESS” appear for the first time in the Bible under Number Seven.

The injunction of the sacred rest which is connected with Number Seven makes the seventh sema/logos irremediably obsolete in the accounting of the Decalogue constituting the achieved work of Creation.

As a result, the “God said” of Genesis 1: 24:

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And God said, “Let the earth bring forth living creatures according to their kinds— livestock and creeping things and beasts of the earth according to their kinds.” And it was so.

… which should be the eighth sema/logos recuperates Number Seven, since the first one, lacking the sacred samb- was declared unhallowed according to the Creator’s spiritual law.

Verse 26 below, which is devoted to the creation of Muntu (Adam and Eve)…

Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”

… becomes the verse of the eighth sema/logos, which is of paramount importance to demonstrate, once again, the perfect symbiosis between KiKongo and the Word of God. We will come back to this in depth in the analysis of Number Eight…

‘Sambuadi, Number Seven

Here our famous little Kongo child who learns to count should normally pause and bow down in deep awe and respect when he reaches Number Seven as in KiKongo it contains a great and upsetting secret.

In fact, the Creator ‘Semi subtly inserted in ‘Sambuadi another word which, once out of its setting, proclaims the secret identity — which will soon put the world upside down —, of the people who nowadays bear the name of Kongo.

This golden word is:

Dia’Sambu (the apostrophe before the “s” is substituted for the nasal “n” for ease ofunderstanding) whose meaning is:

  • Holy! Holy! Holy!

S                     A                     M                    B                     U                     A                  I                      

D                    I                       A                     S                     A                     M                 U                       

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The perfect communion between the Kongo language — which is undoubtedly the N L M —, and the Divine Word is crystal clear here.

In order to put the seal “certified” on this statement let’s call for testimony the following passages:

For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.” (Exodus 20:11).

“Write to the angel of the Church of Sardinia: This is what he who has the seven spirits of God and the seven stars says” (Revelation 3:1).

“From the throne came flashes of lightning, and rumblings and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God (Revelation 4:5).

The emblematic number of the holiness of God is therefore seven, a transcendental Truth taught to speakers of the Kongo language since early childhood simply by counting !

Learning the basic truths contained in the Bible simply by a mere exercise of counting, this is the exceptional privilege and virtue of the N L M !

Thus, our famous little Kongo child literally recites biblical cosmogony based on the ten sema/logos, i.e. the Decalogue, the ten words spoken by ‘Semi/The Creator when he/she learns to count as demonstrated here below:

  • Mosi – The light
  • Zole-The sky
  • Tatu The earth
  • Yala – Ya The Law, The Government
  • Tanu – The Sun (the Lights)
  • Sambanu The worshipping duty of the living beings
  • Sambuadi – Prayer and Blessing
  • Nana – Creation of the Human Being in the Likeness of The Creator
  • Vua – The End, Possession, Fertility
  • Kuma The Almighty character of ‘Semi/The Creator reflected by theUniverse.

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How can we therefore still doubt that KiKongo is really the Most Intelligent and Powerful Language in the World when these mysteries, these transcendental truths, are hidden in the common language unbeknown to the speakers of that language!

Two other biblical revelations are hidden in ‘sambuadi.

  • We have already seen that ‘Sambu derived from the verb samba, sambila means “prayer”.Replacing its nasal “m” by “b”, which is alsoa labial, samba becomes… sabba, the root for “Sabbath“, the day of prayer in the tradition of the People of the Revealed Word.
  • ‘Sambu also means “blessing” deriving from the verb sambula — herethe nuance is given by the suffix -ula in order to differentiate between “prayer” and “blessing”.

Therefore in ‘sambuadi are found two eminently biblical notions in communion with

Number Seven:

  • Prayer and blessing, blessing and prayer. These two concepts are inseparable from the perspective of the Kongo language. The “God blessed the seventh day, and He sanctified it” as reported in the Bible at the beginning ofchapter two of Genesis is naturally stated in KiKongo as this truth is set, like a precious emerald, in Number Seven è ‘sambu-adi.

Moreover the verb “to bless” – sambula, when conjugated in the first person of the present mood gives:

  • ‘Sambuidi “I bless !”

… whilst the verb “to pray” sambila, when conjugated likewise gives:

  • Sambidi “I pray !”

Let’s put side by side the Creator’s sentence on the seventh day of Genesis 2:3 and the verbs “to bless” and “to pray” in their conjugated form in KiKongo and we get:

‘Sambidi

I pray

Sambuidi

I bless

‘Sambuadi

 Seventh day

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What a divine symphony between the above three words :

  • Muntu, Mankind says : I pray !
  • Semi/The Creator echoes: I bless !
  • and the Heavenly Choir sings : Day Number Seven !

The three lines above give from a spiritual and a scientific perspective full evidence ‘Semi/The Creator does speak KiKongo !

At this point of our breakdown of Number Seven we challenge the researchers, “the wise and the intelligent“, according to the famous prayer of Christ in Matthew11:25… We challenge them, from the revelations that are made in this modest book, to find out the name by which in ancient times the language which is nowadays called KiKongo was designated.

At that heroic time, when the people who practiced this language still lived in the region known today as the so-called “Near East”, the cultural influence of the Hebrew/Kongo people on other tongues and nations, the uncircumcised according to the biblical termination (see Isaiah 52: 1), was so strong that these peoples have adopted ‘Sambuadi to extract the following florilège:

  • Sambati Vulgar Latin subsequently sabbati
  • Sabbato Greek
  • Sambata Romanian
  • Sambedi Old French subsequently samedi
  • Sábado Portuguese
  • Sábado Spanish
  • Sabato Italian
  • Subbota Russian
  • Shabat Hebrew
  • Saptá Sanskrit

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Chapter 8

Loogos 8 – Day 6 – Mankind

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Nana (Number 8) = Muntu (Mankind)

The sema/logos which came in seventh position the first time could not be accounted as we have previously seen. This resulted in a discrepancy which caused the creation of the human being to become the…

  • Eighth sema/logos

We have had various occasions to emphasize the perfect match between God’s Word and KiKongo. This time the perfect match is manifested by Number Eight è nana, which, in addition to its meaning of Numeral Eight in the scale of units,means:

  • In the likeness of, comparable to, in the similarity of.

The Kongo language is, as we have demonstrated and continue to demonstrate, a fireworks of logic, the word ‘nana’ coming to add another glow to this fabulous bouquet.

Our famous little Kongo child who learns to count, when he/she reaches Number Eight easily understands that it was during the eighth sema/logos that the human being was created “nana ‘Semi”, i.e. in the image, in the likeness of the Creator.

To remove any doubt in this regard, it should be noted that the blazen logic of KiKongo has driven two terms as common place as “child” and “elder, ancestor, old man” to take on a biblical and spiritual connotation.

  • Let’s start with “child” – Muana (Moo ah nah)

Interestingly enough Muana, in its plural form è bana is found in Hebrew. Bana Israel means “the children of Israel” both in KiKongo and Hebrew. This certainlydemonstrates a certain kinship between both languages. Bana is the root of the word ben which, in most Semitic languages, means “son of”. Ben Elohim, for example, means “child of God.”

Muana actually derives from Mu-nana, which literally translated means”during theeighth.” It is inferred without risk of error that there is a biblical and spiritual teaching to be derived from this mutation. Once again, by simply taking out the first “n” of mu-Nana, this word becomes mu-ana, which leads to the biblical lesson that:

  • Muana – “child” is “the one made in my likeness”.

At first glance, it is the Creator himself who speaks, for He is a Father to all of us. This is confirmed by the priestly prayer bequeathed to us by Christ, the “Our Father” (cf Matthew 6:9).

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At second sight, every parent while contemplating his or her child is proud to say: “He/She looks like me, he/she’s made in my image, in my likeness.” This, in KiKongo, is rendered by one word: Muana!

  • Nunu (Noo’noo)

“Old, ancestor, forefather, progenitor,” in the N L M is nunu. At first glance it seems difficult to establish a connexion between nunu and God’s Word. Except when we remember that the original human being, our common ancestor, was created during the eighth sema/logos of the Decalogue. Therefore the perfect match between KiKongo and God’s Word is established once again:

  • Nana (eight) – n n,
  • Nunu (old, ancestor, progenitor) – n n
  • Hence the following equivalence – n n = n n
  • Nani

You knock at a door. The house owner shouts: Nani ndiona? “Who’s there?”

The person inside the house who asks this question, in case he/she has difficulty in understanding who is the unexpected visitor standing at his door, would insist: Nani?It would not have come to his mind to say nki kiokio which, in the samesituation, would have implied that it was not someone but something (an animal for example).

Nani is therefore the precise reference term for “a person, an individual, a humanbeing”.

This “person, this human being” was created during the eighth sema/logos, hence an additional perfect equation in the N L M between:

  • Nana (Number Eight) – n n
  • Nani (the person, the human being)- n n

Hence, once again, the following perfect match – n n = n n.

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Chapter 9

Logos 9 – Day 6 – The Second ‘Sambuadi (Blessiings)

Vua — Number Nine – The Omega, The Amen of Creation

Number Nine in KiKongo is Vua (voo ah). This word means at the same time the end, the achievement, the conclusion. Once again, the rigorous logic of KiKongo is confirmed by the fact that “nine” is, in fact, the closing numeral of the units.

In a very simple way, KiKongo thus introduces us to the most advanced mathematics, the science that allowed the black pharaohs of antiquity to build the pyramids that still nowadays causes the open mouthed admiration of the whole world. Eminently evolved mathematics stems from the Base Ten which introduces the decimals. But what is a Base Ten? It is simply the system of counting from one to nine, introducing then the tens, which at their turn introduce the hundreds, which subsequently introduce the thousands, and so on. The French system, for example, used formerly a base twenty of which “quatre vingt” (four twenties eighty) is reminiscence. With such a system it would have beenn difficult, if not impossible, to invent the computer science that revolutionized the world after just one or two generations. Yet the famous European explorers when they “discovered” the Kongo Kingdom at the end of the 15th cenntury, found the “primitive” Bantus using thiis base ten for millennia.

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Our own surprise is that the first Europeans who met our ancestors were not surprised to find a so-called backward people so conversant with such sophisticated system of calculation!

Our dear little Kongo child who learns to count, when he/she reaches Number Nine, hears himself/herself saying vua! – the end! He/she automatically knows that nine is the end and that after nine he/she enters a new scale of counting.

Let’s underline in this regard that when considered as a verb, vua in its conjugation indicates that it belongs to the first group as it bears the suffix “idi”:

  • Vua – i vuidi

We suspect the French word vide and the English word void (empty) to have derived from the verb vua, i vuidi in KiKongo. It means that after Number Nine we reach a point of emptiness, that there is nothing left. This is confirmed by the fact that all numerals, even up to billions, are written using the printing characters 1 – 9 (including of course the zero). The famous The End, which appears on cinema screens as a generic of the end of a film, would translate into KiKongo by i vuidi.

If Mosi (one) can define himself as Alpha (the beginning) vua is Omega (the end). The fact that “to die” is fua (foo’a) in KiKongo, a virtual homophone of vua is yet another evidence of the above. Death (fua) is the end in tantamount as nine (vua) is the end. End of existence on one side, end of digital units on the other. But as vua (nine) at the same time symbolizes life, birth (the nine months of gestation ofthe forthcoming child), the end (fua) becomes birth (vua) to another life, thus symbolizing eternity!

This being said, let’s emphasize that in the Bible, the ninth sema/logos uttered in verse 28 of the first chapter of Genesis announces the end of the fantastic work of Creation.

At the end of a religious ceremony, a mass, a cult, what does the pastor or the priest who is standing on the altar? He blesses the audience in the manner of the following text borrowed from Romans 15:33 :

“May the God of peace be with you all. Amen! “

The ninth sema/logos is the amen of the phenomenal metaphysical festival of Creation. Once the Muntu (the person, the human being) was created, the final blessing from ‘Semi/The Seed was last in the divine agenda:

And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.”

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We surely are tempted to exclaim “Amen”! at the end of this divine blessing.

Always in tune with the above divine blessing, it is important to say that vua corresponds to ter in Portuguese in the sense of “carrying a baby, giving birth”. The despair of the sterile woman who lacks the supreme blessing of being able to procreate is emblematic in the story of Anne, Elkana’s wife, the future mother of Prophet Samuel. (1 Samuel 1: 1-11).

“Be fruitful” is a command from ‘Semi/The Creator uttered through the ninth logos. The wise man knows that the things which materialize before our eyes are formed first in the spiritual world.

The symbiosis between the above divine order and science is easy to establish: it was the ninth sema/logos which determined that the child carried by the pregnant woman would stay nine months in his/her mother’s womb before parturition.

Hence the following equivalence – Ninth sema/logos = Nine months of gestation resulting from the divine injunction “Be fruitful!»

  • Vua = Possession, domination

Another further meaning of the verb vua is: “to have, to own, to dominate”. In addition, a narrow proximity —certainly not accidental —exists between the Kongo vua and the French “avoir” (to have). In the field of linguistics, when the signifier and the signified of two given words are close in form and meaning, even though these terms belong to two different languages, there is no doubt that they are related. For example it is not mere coincidence if tonda in KiKongo and toda in Hebrew have the same morphology and significance. In Kikongo and Hebrew tonda/toda means “thank you” a fact which certainly calls for meditation.

Therefore vua (to have, to possess) harmonizes with the divine blessing of “fill the earth, and subdue it; and have dominion over the fish of the sea, the birds of the sky, and any animal that moves on the earth.”

This divine order can be considered as a solemn act of transfer of power, of inheritance, granted to mankind by ‘Semi/The Creator. It is as though God addressing Muntu told them (male and female):

“All that I have just created, I give you, it is your vua, your possession.”

In Kongo linguistic area, the possession and domination enjoyed by a high-ranking personality earns him/her the envied title of ‘vuama (mvoo a mah) a noun derived from vua. ‘Vuama must be biblically understood as “The one upon whom the blessing derived from the ninth sema/logos of the Creator rests”.

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Vua as Five Symbols of Christ

  • Christ is Our Blessing

The second blessing (Genesis 1:28) registered in the Bible came through the ninth sema/logos — after the first one registered in verse 22 was uttered through theseventh sema/logos. It was the blessings through which ‘Semi/The Creator blessed Mankind through Adam and Eve.

The fact that it was uttered Number Nine contains two messages:

  • This blessing is the ultimate blessing meant to comprise all mankind through the centuries until the end of times;
  • This blessing comes through Christ who is symbolized, as Omega, by Number Nine (see point 5 “Christ is Number Nine” below).

Christ is in fact Blessing Incarnate as per Paul’s following statement:

“so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.” (Galates 3:14).

  • Christ is The Omega

As noted above, Number Nine constitutes the end of the numeral units. In this respect it parallels Kikongo which says vua – i vuidi to express the end and vua to say nine. By logic deduction vua symbolizes Christ when he says :

“I am — the omega,” said the Lord God, who is, who was, and who comes, the Almighty”. (Revelation 1:8).

“And he said to me: It’s done! I am — omega, — the end. To the thirsty one I will give the spring of the water of life, free of charge.” (Revelation 21:6).

“I am — omega, — the last, — the end. (Revelation 22:13).

  • Christ is The Life

When Christ declares: “I am the way, the truth and the life”, he implies by the last and most important word (life) that his emblematic figure is Number Nine.

If we have life — “we” meaning all humanity — it is thanks to Christ who has, so to speak, spawned us spiritually. A famous song exalts this truth like a leitmotiv:

“The death of Christ is our life”.

Reference has already been made to the fact that Number Nine symbolizes life through the nine months a forthcoming child is “woven” in his/her mother’s womb.

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James says: “of Christ’s own will he brought us forth by the word of truth” just as the child receives the life from his/her mother after nine months (Jacques 1:18).

Consequently it may be said that out of all numerals, only one symbolizes so clearly life: Number Nine.

  • Christ is The Truth

In mathematics, it is customary to use a simple method called “nine-by-nine proof” to check whether a multiplication is right or wrong. This formula has been used in common language as a test of truth, to prove that what is said is true. Spiritually speaking Christ being the Truth (John 14: 6) we therefore say that Christ is our Truth Incarnate, our “proof by nine”.

  • Christ is Number 9 sublimated or 9 9 9

Christ said : “Believe me, I am in the Father, and the Father is in me; believe at least because of these works” (John 14:11).

We know that intellectuals often use a flood of words and ink to put forward arguments that are often unfounded with the sole purpose of opposing a thesis that shakes up their certainties, which forces them to leave their “comfort zone”.

We are convinced that the same will apply about this book. Indeed, despite our commitment to demonstrate, through the Scriptures as well as through linguistic science that this book tells the Truth, the “doctors of the law of the present time” will not fail to stand as parangons of truth, thus fully justifying Jude’s warning:

“In the last time there will be scoffers, following their own ungodly passions.”(Jude 1:19)

Jesus Christ, confronted in his time with the same disbelieving mockers, said: “Believe at least because of these works”, that is to say, on the basis of themiracles he performed to the own amazement of his enemies.

Paraphrasing Christ, we would say: “If the prosaic arguments presented so far do not convince you that we are telling the truth, we shall then resort to mathematical arguments.” The advantage of the latter is that “one plus one equaltwo “, is an inescapable evidence, a fact linked to exact science. To contradict that truth would be ultimate bad faith.

Let’s go then for mathematics… The only one or two times that the word “calculate” is mentioned in the Bible, it is to provide mathematical proof that a given entity is indeed the Antichrist, allegorically called “The Beast”.

“This calls for wisdom: let the one who has understanding calculate the number of the beast, for it is the number of a man, and his number is 666 (Revelation 13:18).

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If number 6 sublimated in 666 is the number of the antichrist, in other words the very opposite of Christ, it is easy, not really to calculate in the present case, but to infer by a process of puerile simplicity, what is the number of Christ:

Just read the number of antichrist upside down:

666 = 999

The rigor of the Bible is reflected once again in the fact that Number Six is a number of man – this accounts for the creation of mankind on the sixth day. Because of the original sin, humanity created in the image of the Creator, i.e. in complete harmony with the celestial Father, began to “walk on his head”, putting things upside down, as confirmed here below:

“But he turned and said to Peter, “Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man” (Matthew 16:23).

“For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isaiah 55: 8-9).

Once it is understood that man’s thinking is upside down, the 666 which characterizes him becomes 999 when he tunes up to the Creator’s frequency.

Now the Bible affirms that we are all sinners and that the only one who has lived on earth without sin is Christ. Christ is therefore in line with God’s thinking. The sublimated Number Nine or 999 is therefore the exclusive and sole privilege of Christ.

The sublimated nine — 999 — can also be considered as “Omega Omega Omega”, that is Christ in his fullness, Christ three times holy, the one who has the key of David, who opens — Alpha — and no one will shut, who shuts (vua – i vuidi)- Omega – and no one opens (Revelation 3:7).

Therefore can we conclude that Christ appears already in the first chapter of the Bible through the ninth sema/logos, as the one who along with the Divine Father, blesses us, and who subsequently shuts the Creation. Christ is indeed 9 9 9 !

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Chapter 10

Log os 10 – Day 6 – Our Daily Bread

Kumi — Tenth and Last Sema/Logos

The Tenth and Last sema/logos concerns… food, alimentation, subbsistence…

And God said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food. »

Curiously — whether it is mere coincidence or not the future will tell —, there is a real proximity between comer (to eat in Spanish and Portuguese), comestible (edible in French) and kumi, number ten in KiKongo, considering that the tenth sema/logos is linked to dietetics, namely the art of sound eating.

At first glance, it seems that this tenth sema/logos from ‘Semi/The Creator, was not indispensable. The purrpose of this tenth uttering seems to be the concern by the Author of Creation that Number Ten, in its quality of Number of Perfection, be bottom line.

As noted earlier, God’s creative work was actually completed after the final blessing of the ninth logos.

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However, number ten, because of the excellence of the symbolism attached to it, was unavoidable. Let’s analyze together some of the reasons that lead us to this deduction.

With kumi, Number Ten, we get out of the one digit graphic. Here comes the zero which, by its round, circular shape, evokes… a tight fist. KiKongo alludes to this form by designating the fist as ‘komi (nko’mee).

Hence – Kumi = ‘Komi – k m = k m. The round shape of the zero also hints at the eternity, the renewal, the rebirth. For example, the roundness of the earth makes it possible to travel on it indefinitely, without ever stopping, inasmuch as persists the energetic force that permits that endless propulsion.

The “zero” becomes the gateway for the nine unit digits to combine unmeasurably, allowing their eternal renewal and extension. That is why ‘Semi/The Creator has determined that the ten would be the emblematic number of the wholeness of His work.

In the scientific tradition of ancient Greeks, ten is the number of the Pythagorean Tetraktys. It bears the meaning of totality, wholeness, of the endless development of the cycle of the first nine numbers. The “decade” (namely Number Ten) was, for the Pythagoricians, the most sacred of the numbers, the symbol of universal creation, on which they took their oath under the following words:

“The Tetratkys in which are the source and root of Lord Nature. “

The wholeness character of number ten appears in the second Decalogue, which is destined to symbolize the whole of the Mosaïc laws condensed in ten commandments.

However, remember that the first Decalogue —which literally means “The Ten Words, the Ten Logos” —, is not the one known to all the Bible’s readers and students and compiled in chapter 20 of Exodus, but the ten creative sema/logos that constitute the subject of this book.

The Bible, speaking of God’s Creation, often uses the allegoric formula “Work of His Hands”:

“When I look at the heavens, the work of your hands, the moon and the stars you have created,” proclaims Psalm 8: 4…

The symbolism of fullness, of fulfilment, of achievement linked to Number Ten emerges in the Kongo rationism by the approximation of the following six words:

  • Moko (hands — note the kinship with the Greek mekano with the samemeaning) – m k
  • Kima (the thing created, the object)- k m

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  • Kuma (the universe)- k m
  • Komi (tight fist evoking the roundness of the universe)- k m
  • Kuma (God’s Almighty Power)- k m
  • Kumi (number ten) – k m

The hands symbolizing the achievement of Creation comprise… ten fingers, the moko of the Kongo tradition.

The ancient Greek scholars —Pythagoras, Aristotle, Plato, Socrates, Tales de Milet, Solon, etc., who crossed the Mediterranean sea to go and drink abundantly from the African source of knowledge of the Egyptian black pharaohs, spread throughout the world the notion of Number Ten as a symbol of the Universe.

However, it is very easy to demonstrate that the wise men of the Kongo nation were certainly the teachers of the Aristotelian thought as:

  • Kuma – k mis the Universe in KiKongo and that the word kuma is easilyrecognized in the Greek word Kosmos. This word, obviously, was borrowed from the four KiKongo words listed above, that is:
  • Kumi, Kuma, Moko, ‘Komi k m – k m – m k – k m.

namely:

  • TEN, UNIVERSE, TEN FINGERS, TIGHT FIST. This is a noticeable allegiance to The Most Intelligent & Powerful Language in the World.

CONCLUSION:

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them (Romans 1:18 -19).

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Summary Table of Days and Logo

Summary Table of Days and Logo
Summary Table of Days and Logo

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The analysis of the above table leads us once again to a certainty: KiKongo can in no way be a language conceived humanely. No, let’s be realistic: a Higher Intelligence is the muse that inspired this idiom. In fact, how can it be that KiKongo, in spite of the cross-hunting of days, logos and creations introduced from Day 3, is not taken aback!

On the contrary, like a rodeo rider who has succeeded in taming a jumping mustang, KiKongo adheres perfectly to these changes and transitions, maintaining arigorous harmony between days, logos and creations. Example : in the table yala, sambanu and ‘sambuadi are in bold because of the puzzle they represent. TheCreator deliberately shuffled the letters so that the secret message they hold be not discovered by the enemies of the Kongo people since, as underlined several time, their true (spiritual) identity had to be concealed until a time determined by ‘Semi/The Creator Himself. Yala became ya, nusamba became sambanu and diansambu was carefully hidden into ‘sambuadi. It is as if, counting in Englishwere heard the words, “the king!” for four, “pray! ” for six, and “holy! ” for seven (see illustration below).

Four Ya Yala, Lu/Ya/Lu   Reign, Kingdom, Realm
         
Six Sambanu Nusamba   (You must) Pray, Praise, Worship
       
       
Sept ‘Sambuadi   Diansambu Holiness, Sanctity
         

Summary Table’s Explanations

DAY 3

  • KiKongo begins by linking Day 3 and Logos 3 in relation with the earth, namely Tatu = ‘Toto. There comes a subsequent fourth sema/logos: KiKongo immediately establishes a link between Day 3 and Logos 4 è Tatu (Three) for Day 3 and Titi (Vegetation, grass, herb) for the sema/logos 4.

DAY 4

  • Day 4, Logos 5. KiKongo marries Day 4 and Logos 5 through two concepts in principle without affinity: the ruling principles, the government and the deployment of lights è Yala (Number Four) = Yala (legislator) – Yalumuna (to extend, to unroll, to spread). The rigorous logic of KiKongo brings these two concepts together for the following reason: it is the duty of the leader to be… enlightened! Which Christ sums up very well by his famous sentence

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“Can a blind man lead a blind man? Won’t they both fall into a pit?” (Luke 6:39).

Always in the same logic, KiKongo unites Day 4 and Logos 5 through the concepts of time duration, seasons, counting: Yala = ‘Tangu = Lutangu (time, season; counting).

DAY 5

  • Tanu (five) is in tune with Nitu, Tsuni, Nata (body, flesh, to carry). KiKongo does not fail to establish an equivalence between Day 5 and Logos 6, the sema/logos of the first creation of animated beings, in one word FLESH. Thelink between Day 5 and Logos 7, the first blessing mentioned in the Bible, is also highlighted; however, since this seven cannot be accounted — out of respect for sabbatical rest —, no linguistic equivalence is established between Tanu (five) and ‘Sambu (blessing). However, we must point out that Kongo comes, so to speak, to make a slight correction to the Bible. All the readers of the Bible are convinced that the first order given by the Creator to the animated beings just created is “multiply, be fruitful”. Quite true. Except that the Number Six in KiKongo, the N L M, hints that the first command ‘Semi/The Creator addressed to animated creatures is actually NUSAMBA! a call for worship! We have to admit that this command fits better ‘Semi’s thinking…

Day 6

  • Logos 7 = First Logos of Day 6.

Linguistic equivalence is restored with Day 6 and Logos 7 bis which, due to its matching with the sacred root samb- confirms its sanctification, that is Sambanu = ‘Sambu (six = blessings). In correlation with Day 6, KIKongo puts things right byproclaiming, in line with the Bible, that this day (Day 6) is the last day of Creation, the one who saw the first living beings appear. This message is delivered through two terms: Nima (last) and Niama (animated being). Note that in the Summary Table, the Nima/Niama duo appears twice, in symphony with the Bible, which suggests that Number Six is linked to the flesh: Logos 6 of Day 5 and Logos 7 of Day 6, namely Number Six linked to the Logos and Number Six linked to the Day.

  • Logos 8 = Second Logos of Day 6.

We are at the height of Creation, that of the formation of Muntu (human being, person, man and woman). KiKongo comes into line with ‘Semi/The Creator, who says Nana (eight) = Nana (likeness) = Nunu (the first human being, the ancestor, the Elder) = Nani (the person).

  • Logos 9 = Third Logos of Day 6.

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Here KiKongo speaks of conclusion, achievement. Mankind being the masterpiece of Creation, after them (Muntu = woman and man), there is no creation possible since they are in the image of ‘Semi Himself. Hence è vua (nine) = vua,’vuama (to have, to possess) = vua (end, conclusion, apogee).

  • Logos 10 = Fourth Logos of Day 6 = Last of all Logos.

The ultimate logos of Creation is that of the DIET… To live, every soul needs food. Here, KiKongo links Logos 10 to Logos 4. Logos 4 created the greenery to serve as food for Muntu (Human), as well as for Niama (animal). This link is undeniably obvious in Latin since “eating” is comedere. Two KiKongo words can be seen in comedere: kumi (ten) and di-ya (four) which, put together, give kumidiya. Comida in Spanish and Portuguese means “food”. In line with Logos 10, KiKongo proclaims that grass is the food indicated for all, animal and human alike. It was originally the diet (‘dia in KiKongo) for even the most impressing animal:

Hence – Didi (I eat) = Titi è grass

… a match in KiKongo with the following text from the book of Isaiah:

“The wolf and the lamb shall graze together;

the lion shall eat straw like the ox,

and dust shall be the serpent’s food.

They shall not hurt or destroy

in all my holy mountain,”

says the Lord. ” (Isaiah 65:25)

Heaven and earth — that is, the Universe — once formed, the completion of all things achieved, ‘Semi/The Creator exclaimed in His sacred tongue (KiKongo)

  • Kima yivangamene ! Kuma kuvuidi All things are made, the Universe isrealized!

since Kima (Thing) = Kuma (Universe) = Kumi (Ten).

By ‘Semi’s Almighty Power – ‘Kuma’, through His ten fingers – Moko, the Universe

  • Kuma, whose shape is roundè ‘Komi has become a Thing – Kima. Kuma = Moko = Kuma = ‘Komi = ‘Kima k m = m k = k m = km.

Melo Toko Nzeyitu Josias, Paris (France), February 24th, 2020

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  • Mpungu means omnipotent.
  • Nkisi : An anointed thing ‘from the verb kusa (to anoint, to sanctify) : therefore conveys the idea of supernatural power.
  • The word Deus in Portuguese derive from Zeus, as in other European languages : Dios (Spanish), Dieu (French), etc.
  • From the Greek words apokaluptein & apokalupsis to uncover & revelation.
  • Mbanza : City, capital town.
  • Isaiah 55:11
  • John 1: 1-3
  • Isaiah 55:11
  • Hebrews 11:3
  • 1 Corinthians 1: 27
  • 1 Corinthians 1:25
  • The Pentateuch is constituted by the first five books of the Bible.
  • Se, father, in kikongo
  • Les Racines Bantoues du Latin, auto-edited.
  • Isaiah 45:18
  • Isolele, from the verb « sola », means « The Chosen One, the Elect »

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