Simbi

While there is little written historical record of the word simbi, there is consensus that it originated within Kongo-speaking communities and almost certainly began as a means for the Bakongo people to understand the spiritual nature of the world around them.[1] Some believe the word simbi derives from simba, a Kikongo word that means "to hold, keep, preserve."[1] The similar phrase, isimba ia nsi, which translates to "a distinguished person in the community," was recorded in an early Kikongo dictionary in the 17th Century. This phrase and others, such as kisímbi kinsí, which translates to "the very old person who does not die" are a few of the earliest evidences of the spiritual connection of bisimbi to the land of the living and the land of the dead.[1] The world basimbi also translates to "guardians" with the phrase isimba ia nsi meaning "guardians of the land."[1]

The Bakongo people traditionally believe that bisimbi are magically water spirits (in kikongo: nkisi mia mamba) that can appear as a person, a snake, a calabash vine, or Kalûnga, a spark of fire, similar to the spark that begot the universe in Kongo creation mythology.[2] There have also been claims of bisimbi appearing as birds, twisted trees and mermaid-like beings.[1] They are seen as the guardians of nature and the intermediaries between Ku Seke, or the physical world of the living, and Ku Mpémba, the spiritual world of the ancestors. Bisimbi are also believed to be spiritual guides, using storytelling and oral tradition to connect the living to the ancestors and their history.[2] The likening of the living elders to the bisimbi in the phrase kisímbi kinsí highlights the importance of Bakongo elders to the spiritual well-being of the community and the passing of their beliefs from one generation to the next.[1]

In Central Africa's Kongo region, "...bisimbi inhabit rocks, gullies, streams, and pools, and are able to influence the fertility and well being of those living in the area." "What are bisimbi? They have other names, too. Some are called python, lightning gourd or calabash, mortar or a sort of pot. The explanation of their names is that they are water spirits (nkisi mia mamba). The names of some of these Nkisi are: Na Kongo, Ma Nzanza, Nkondi and Londa. There is a significant amount of Kongo culture that continues today in the African American community, because 40 percentage of Africans taken during the trans-atlantic slave trade[3] came from Central Africa's Congo Basin.[2][4]

Bisimbi are also revered in the United States in the African American community in the practice of Hoodoo in the American South. Academic historians conducted research in the Gullah Geechee Nation and have found continued Central African spiritual practices. For example, some African American churches in the Southeast prayed to Kongo-derived simbi spirits during Baptism. "Baptism also had a distinctly African side to it. The nineteenth century Georgia practice of praying to Kongo-derived simbi spirits before immersion demonstrates this aspect of an other wise Christian rite."[5][6]

Academic research on the Pooshee Plantation and Woodboo Plantation in South Carolina, showed a continued belief of African water spirits among enslaved African Americans. Both plantations are "now under the waters of Lake Moultrie."[7] The earliest known record of simbi spirits was recorded in the nineteenth century by Edmund Ruffin who was a wealthy slaveholder from Virginia, and traveled to South Carolina "to keep the slave economic system viable through agricultural reform." In Ruffin's records he spelled simbi, cymbee, because he did not know the original spelling of the word. "At Pooshee plantation on the Santee Canal not too far from Woodboo, Ruffin stated that a young slave boy went to a fountain for water late at night and was very frightened by a cymbee [Simbi water spirit] who was running around and around the fountain. Although few witnesses to the appearance of cymbees were found by Ruffin, he stated that they are generally believed by the slaves to be frequent and numerous. Part of the superstition was that it was bad luck for anyone who saw one to 'tell of the occurrence, or refer to it; and that his death would be the certain penalty, if he told of the meeting for some weeks afterwards." Another occurrence from an enslaved man said simbi spirits have long hair.[7]

In Haitian Vodou tradition, they are a large and diverse family of serpents known as loa. These traditions were practiced by Haitians who came from Africa: the religious traditions were handed down. The Vodou religion believes in a creator who cannot be easily reached, so Vodou worshipers contact spirits which act as go-betweens between the creator and the worshiper.[9] Some names for the Simbi loa include Simbi Dlo (also Simbi d'l'eau - Simbi of the water), Simbi Makaya, Simbi Andezo (Simbi of two waters), and Gran Simba. They have wide-ranging associations. Simbi Makaya in particular is a great sorcerer and served in particular in the Sanpwel secret societies. Simbi Anpaka is a loa of plants, leaves, and poisons.[10][11] Simbi is a loa which represents magic. Simbi is portrayed as a snake. This loa is used to contact the dead.[12]

In a Afro-Cuban religion called Palo, bisimbi are called Nkitas. They are deities of all aspects of nature, such as lakes, forests or mountains.[13][14]

• Governor General Michaëlle Jean of Canada, who was born in Haiti, bears two simbi serpents as supporters on her coat of arms.

• Nkisi
• Kalunga line
• Hoodoo
• Kongo religion
• Haitian mythology
• Juju

• The Haitian Vodou Handbook: Protocols for Riding with the Lwa by Kenaz Filan, Inner Traditions (2006)
• Voodoo and Afro-Caribbean Paganism by Lilith Dorsey, Kensington Publishing (2005)
• The drum and the hoe: Life and lore of the Haitian people by Harold Courlander, University of California Press (1960)