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The Kingdom of Kongo (Kongo: Kongo dya Ntotila[6][7] or Wene wa Kongo;[8] Portuguese: Reino do Congo) was a kingdom in Central Africa. It was located in present-day northern Angola, the western portion of the Democratic Republic of the Congo,[9] Southern of Gabon and the Republic of the Congo.[10] At its greatest extent it reached from the Atlantic Ocean in the west to the Kwango River in the east, and from the Congo River in the north to the Kwanza River in the south. The kingdom consisted of several core provinces ruled by the Manikongo, the Portuguese version of the Kongo title Mwene Kongo, meaning "lord or ruler of the Kongo kingdom", but its sphere of influence extended to neighboring kingdoms, such as Ngoyo, Kakongo, Loango, Ndongo, and Matamba, the latter two located in what is Angola today.[5]

Modern research into oral tradition, including recording them in writing began in the 1910s with Mpetelo Boka and Lievan Sakala Boku writing in Kikongo and extended by Redemptorist missionaries like Jean Cuvelier and Joseph de Munck. In 1934, Cuvelier published a Kikongo language summary of these traditions in Nkutama a mvila za makanda.[16] Although Cuvelier and other scholars contended that these traditions applied to the earliest period of Kongo's history, it is more likely that they relate primarily to local traditions of clans makanda and especially to the period following 1750.[17][18]

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By the time of the first recorded contact with the Europeans, the Kingdom of Kongo was sited at the centre of an extensive trading network. Apart from natural resources and ivory, the country manufactured and traded copperware, ferrous metal goods, raffia cloth, and pottery. The Kongo people spoke in the Kikongo language. The eastern regions, especially that part known as the Seven Kingdoms of Kongo dia Nlaza, were particularly famous for the production of cloth.

The Kongo church was always short of ordained clergy and made up for it by the employment of a strong laity. Kongolese school teachers or mestres (Kikongo alongi a aleke) were the anchor of this system. Recruited from the nobility and trained in the kingdom's schools, they provided religious instruction and services to others building upon Kongo's growing Christian population. At the same time, they permitted the growth of syncretic forms of Christianity which incorporated older religious ideas with Christian ones. Examples of this are the introduction of KiKongo words to translate Christian concepts. The KiKongo words ukisi (an abstract word meaning charm, but used to mean "holy") and nkanda (meaning book) were merged so that the Christian Bible became known as the nkanda ukisi (holy book). The church became known as the nzo a ukisi (holy house). While some European clergy often denounced these mixed traditions, they were never able to root them out.[35]

A great deal is known about how such struggles took place from the contest that followed Afonso's death in late 1542 or early 1543. This is in large part due to a detailed inquest conducted by royal officials in 1550, which survives in the Portuguese archives. In this inquest, one can see that factions formed behind prominent men, such as Afonso I's son, Pedro Nkanga a Mvemba and Diogo Nkumbi a Mpudi, his grandson who ultimately overthrew Pedro in 1545. Although the factions placed themselves in the idiom of kinship (using the Portuguese term gerao or lineage, probably kanda in Kikongo) they were not formed strictly along heredity lines since close kin were often in separate factions. The players included nobles holding appointive titles to provincial governorships, members of the royal council and also officials in the now well-developed Church hierarchy.

Following its success in Nambu a Ngongo, the Portuguese army advanced into Mbamba in November. The Portuguese forces scored a victory at the Battle of Mbumbi. There they faced a quickly gathered local force led by the new Duke of Mbamba, and reinforced by forces from Mpemba led by its marquis. Both the Duke of Mbamba and the Marquis of Mpemba were killed in the battle. According to Esikongo accounts, they were eaten by the Imbangala allies of the Portuguese. However, Pedro II, the newly crowned king of Kongo, brought the main army, including troops from Soyo, down into Mbamba and decisively defeated the Portuguese, driving them from the country at a battle waged somewhere near Mbanda Kasi in January 1623. Portuguese residents of Kongo, frightened by the consequences for their business of the invasion, wrote a hostile letter to Correia de Sousa, denouncing his invasion.

The king of Kongo also held several kingdoms in at least nominal vassalage. These included the kingdoms of Kakongo, Ngoyo and Vungu to the north of Kongo. The royal titles, first elaborated by Afonso in 1512, styled the ruler as "King of Kongo and Lord of the Mbundus" and later titles listed a number of other counties over which he also ruled as "king". The Mbundu kingdoms included Ndongo (sometimes erroneously mentioned as "Angola"), Kisama and Matamba. All of these kingdoms were south of Kongo and much farther from the king's cultural influence than the northern kingdoms. Still later eastern kingdoms such as Kongo dia Nlaza were named in the ruler's titles as well.[citation needed]

Provincial governors paid a portion of the tax returns from their provinces to the king. Dutch visitors to Kongo in the 1640s reported this income as twenty million nzimbu shells. In addition, the crown collected its own special taxes and levies, including tolls on the substantial trade that passed through the kingdom, especially the lucrative cloth trade between the great cloth-producing region of the "Seven Kingdoms of Kongo dia Nlaza", the eastern regions (also called "Momboares"), "The Seven" in Kikongo, and the coast, especially the Portuguese colony of Luanda.[citation needed]

The people of the Kongo are divided into many subgroups including the Yombe, Beembe, Sundi, and others but share a common language, Kikongo. These groups have many cultural similarities, including that they all produce a huge range of sculptural art. The most notable feature of this region's figurative style is the relative naturalism of the representation of both humans and animals. "The musculature of face and body is carefully rendered, and great attention is paid to items of personal adornment and scarification. Much of the region's art was produced for social and political leaders such as the Kongo king."[76]

Criterion (iv): The political and religious centre of Mbanza Kongo is an outstanding example of an architectural ensemble that illustrates, as nowhere else can in sub-Saharan Africa, the profound changes that emanated from the introduction of Christianity and the arrival of the Portuguese into Central Africa in the 15th century, events that influenced, not only religion but also trade, learning and contact between Central Africa and Europe, particularly Italy and Portugal. The Cathedral was standing when in 1608, the Pope accredited in Rome the first ambassador of a sub-Saharan African state to the Vatican. The Jesuit College reflects the status given to Mbanza Kongo as a seat of learning and is the place where in 1624 the first catechism was written in the Kikongo language to be used to spread Christianity across the Kingdom. The city was at the heart of the vast Kongo Kingdom that in turn was linked to a vast intercontinental network.

Written symbols, religious objects, oral traditions, and body language have long been integrated into the Kongo system of graphic writing of the Bakongo people in Central Africa as well as their Cuban descendants. The comprehensive Kongo Graphic Writing and Other Narratives of the Sign provides a significant overview of the social, religious, and historical contexts in which the Kongo kingdom developed and spread to the Caribbean.

Author Brbaro Martnez-Ruiz, a practitioner of the Palo Monte devotional arts, illustrates with graphics and rock art how the Bakongo's ideographic and pictographic signs are used to organize daily life, enable interactions between humans and the natural and spiritual worlds, and preserve and transmit cosmological and cosmogonical belief systems.

Exploring cultural diffusion and exchange, collective memory and identity, Kongo Graphic Writing and Other Narratives of the Sign artfully brings together analyses of the complex interconnections among Kongo traditions of religion, philosophy, and visual/gestural communication on both sides of the African-Atlantic world.

"Based upon decades of research on several continents and in many languages, this is the first study of precolonial Bakongo thought that includes Caribbean developments such as the Palo Mayombe initiation system founded in Cuba from the 1500s onward.... (T)his book is foundational for any project to revitalize transatlantic study of black cultures.... The study's significance is not limited to Central Africa, because as the author notes, other sub-Saharan regions developed parallel graphic writing systems.... The work is also refreshingly accessible to nonacademic readers.... It is well worth the attention of all professional and popular students of African and African American cultural history, religion, philosophy, cultural anthropology, and art history."

--Hispanic American Historical Review

The Soyo manipulated and exacerbated the post-Antnio I conflict between the Kimpanzu and the Kinlaza with the intention of creating further instability in the Kingdom of kongo[lxi]. During the skirmishes between the Kimpanzu and the Kinlaza, the capital city of Kongo (now called, So Salvador) was sacked in 1669 by the Soyo and then completely destroyed during an attack by Pedro III of the Kinlaza faction in 1678[lxii]. The capital was later rebuilt and some former residents returned, but it would never reach its previous size. ff782bc1db