KINGSHIP AND RELIGIONBy Prof. Mathole Motshekga Executive Director: Kara Heritage Institute Self knowledge shall set you free Paper delivered at the Kara Roundtable, Richards Bay, KwaZulu Natal Date: 18 – 19 April 2008 Place: Richards Bay Kara Heritage Institute No. 70 Ga-Motlhe Building Cnr Potgieter & Church Streets Pretoria 0001 Tel: (012) 328 5028 Fax: (012) 328 5037 E-mail:
[email protected] Website: www.kara.co.za P.O. Box 2442 Pretoria 0001 Table of Contents 1. 2. 3. 4. 5. 6. 7. INTRODUCTION ORIGINS AND NATURE OF THE GODS THE STRUCTURE OF DIVINE KINGSHIP CULTURAL FESTIVALS THE MORAL REGENRATION MOVEMENT INSITUTION OF TRADITIONAL LEADERSHIP CONCLUSION 2 1. INTRODUCTION Africans distinguished secular and divine Kingship. Secular Kingship was bestowed on individuals who distinguished themselves in war or exceptional leadership skills. But divine Kingship derived from the lineage of the gods (Neteru) of the First Time (Zep Tepi). In order to understand the nature of divine Kingship one needs to understand the origins and nature of the gods themselves. 2. ORIGINS OF THE GODS The gods originated from the Decade that came out of Nothingness. This Decade consists of the First Cause and its nine aspects which emanated from it. The Decade manifested itself as a Python biting its tail, ten concentric circles, or the Rock of the Divine Mother (Dombo rha Mwari). This Divine mother is also called Hathara, that is, the house (Hat) of the Divine Light (Hara) which is also known as Domba or Demba, the Python god. The Divine Light or Python (Charaoh) god is conceived as the spiritual father. The Divine Light (Hara/Kara) or Python (Domba/Demba) separated from the great mother (Hathara/mara) and manifested itself as the spiritual father (Arhana or Arkana) also known as Nedomba or NeDemba. This spiritual father is symbolized by the three stars of the Orion (Urhan) belt. These stars represent the spiritual father as a trinity called Usarmaatra, Nubamaatra and Menamaatra. These triune principles are made of; • • • • • Usara Nuba Mena Mind Spirit + + + + + maat maat maat thought Soul + + + + + Ra Ra Ra = = = Usarmaatra Nubmaatra Menmaatra Higher Self Higher Self Word = reason = This means that the spiritual father, mother and child are One and made of the same substance. The spiritual mother (Maat) and child (Ra) separated from the spiritual father and manifested themselves as the Sirius (Saba) star A and Sirius (Hara/Kara) star B. Thus Sirius A and B stars represent the Divine mother (Black Madonna) and child. The stars of the Orion, Sirius A and B represent the spiritual father, mother and child. Thus Africans appear to worship stars rather than the spiritual trinity called the One or good. Hence, the African religion came to be known as Sabaism. The triune spiritual father appears as the tau (+) cross at the centre of the universe holding together the four quarter (X) of the universe. This X monogram is superimposed on the tau (+) monogram to form a solar wheel or eight-rayed wheel of Light [ ]. This is the nerve centre of the universe which generates all life forms. 3 The eight-rays of the solar wheel are symbolized by the solar wheel or the Bull of heaven and seven cows of Heaven. The Bull of Heaven represents the central sun Hara or Kara or star (Saba) called God while the seven cows represent the seven smaller stars called the Pleiades or circumpolar (Khelemela/Menrah) stars. These stars manifested themselves as two triangles resting on each other’s top or two interpenetrating triangles ( ) sharing a centre. . The two triangles represented the female and male principles which emanated from the central sun (Kara/Hara) that we call God. The interaction of the female ( ) and male ( ) reproduced the twelve gods who govern the twelve divisions of heaven called the Zodiac (Bemben Stone). The Zodiac is linked to the earth by seven outer planets (Kabiri) which corresponds to the seven energy centres of the human personality. The central Sun (Kara/Hara) called the Bull of Heaven is the King (Fura/Faro) of Heaven that is linked to the earth by the fourteen rungs of the ladder of heaven made out by the seven Pleiades or Circumpolar (Khelemela/Menrah) stars and seven outer stars (the “Kabiri”). The heavenly King (Fura/Faro) has four children corresponding to the four quarters (Kheru) of the universe. These children are: • • • • Mundu/Faham (Woman) Mwanamutapa (lion) Mutapa (Eagle) Faro/Amun (Bull/Ox) These children correspond to the four elements: • • • • Mundu/Faham (water) Mwanamutapa (fire) Mutapa (air) Faro/Amun (earth) The earthly King (Faro/Pharaoh) is conceived as the physical manifestation of the heavenly King. That is why divine kings bore the titles: Omphta (Mutapa), Momphta (Mwanamutapa), Meneptah, Amunthph, Amenhotep etc. 3. THE STRUCTURE OF DIVINE KINGSHIP The earthly order in both church and state reflected the heavenly order. The earthly like the heavenly order, consists of: • • The Emperor (Faro/Fura) The Four counsellors of the Emperor (Kheru) 4 • • • The seven sages who carry out the will of the emperor and his four counsellors. The twelve elders (Bakare/Bakhale) who govern the twelve hours of the day and twelve hours of the night. The twelve elders who govern human affairs through the seven outer planets (the “kabiri”). This governance structure applied in heaven and in both church and state. The Shamsu Hara (Greek Shemsu Hor i.e. Followers of Horus) and the society of sages (Bonabakhulubasekhemu) were both structured according to the structure of the heavenly Divine Kingship. At the earthly plane this structure represented: • • • • The king/emperor The royal counsellors The seven executive members The general council elected by the popular assembly. The King and four counsellors occupied their positions by virtue of their blue blood (i.e. royal birth). The seven executive members were appointed by the King in consultation with the royal counsellors. The king/emperor is the earthly representative of God on earth who carries out the will of both God and the people. In the modern democratic state the royal institutions assumed the spiritual and cultural functions while political parties assumed social and political functions. In other words social and political powers share power and compliment each other in the best interest of the people. There is no conflict between traditional and political authorities. 4. CULTURAL FESTIVALS The traditional authorities, like faith communities, are custodians of spiritual and cultural values. These values are inculcated through spiritual and cultural festivals which correspond with the four quarters of the earth and the three seasons of the year. These festivals are: • • • • The new year and rainmaking festivals (September/October) The First Fruits Festival (December) The Harvest Festival (March/April) The Initiation Ceremonies (May/August) 5 The Solstice and equinoxes play critical roles in the determination of the timing of these festivals. These spiritual and cultural festivals not only link the individual and communities with the hierarchy of heaven but also inculcate human values. In other words, African spiritual and cultural festivals, like those of other faith communities, have a critical role to play in the Moral Regeneration Movement. 5. THE MORAL REGENERATION MOVEMENT Both traditional authorities and faith communities should be mobilized to swell the ranks of the Moral Regeneration Movement (MRM) that was launched by the then Deputy President, Jacob Zuma, in 2002. The South African government seeks a caring society. The Moral Regeneration Movement (MRM) and the Religious Leaders Forums (RLF’s) affiliated to it can play a major role in the creation of a caring society. The Kara Roundtables which will be held throughout the country seeks to mobilize the youth, women, traditional authorities and faith communities, and in particular professionals and business to swell the ranks of the Moral Regeneration Movement and contribute to the National efforts to build a caring society. The Kara Roundtables also seeks to motivate local communities to join the war against poverty, preventable diseases, illiteracy and underdevelopment. The Kara Heritage Institute offers skills development and learnership programmes aimed at empowering communities, especially the youth, women and persons living with disability to become voluntary community development workers. A caring society must be anchored not only on values but also on skills which will enable communities to feed, heal and dress themselves. The Roundtables seek to help communities to become self-reliant and self-sufficient. 6. THE INSTITTUTION OF TRADITIONAL LEADERSHIP The organisations of traditional leaders, healers, and devotees of African Religion, cultural institutions and associations should create forums to engage with issues of cultural and human values and co-ordinate their participation in and input into the Moral Regeneration Movement. 7. CONCLUSION The participation of faith communities and institutions of traditional leadership in the Moral Regeneration Movement (MRM) will make the MRM the strongest means for the revitalisation of UBUNTU/BOTHO Value System and building of a Caring Society. Thus African Culture and Religion is still relevant to Nation Building. 6