Prophesizing for the Prophet: The Account of Manyi Omukhurarwa

With Contributions from Simiyu wa Makhanu (Chonge)    

In about a dozen cassava harvesting seasons after Mango, son of Bwayo, resurrected the Bukusu circumcision practice, another young man rose in the clan of Bakhurarwa. Manyi grew up into a fine young man, endorsed by the gods with the powers of intuition and foresight. Serving as far as Karamajong (among the Bakisila) in northern Buganda kingdom, Manyi was known in his days, both among Babukusu and Bamasaaba cousins.  At the height of tribal warfare between Babukusu, Barwa, Bamia and Bamasai, a section of Bukusu elite warriors would find favor in the house of Manyi. 

It is to be remembered that the great Omukhurarwa forefather was Makutukutu, Mango’s great ancestor, lead the community during earliest years of migration from Sioka. History rememberers allege that Makutukutu was Omusawa, circumcised along with Makanda Omuyemba and Sipanga wa Malasile (Omukhurarwa). Makutukutu brought the people to live at Ebukhumama, close to where Bamia Bakhumama (the Teso of Kumam) lived. Later, Bakhumama and Bamatola’s persistent aggression prompted Makutukutu to further migration downward towards Esamoya, a land where tsetse flies and mosquitoes greatly trimmed Bukusu population. He finally died at Esilangilile leaving community leadership under Fuya, his firstborn son.

In the second half of the nineteenth century, the coexistence of Babukusu with Barwa of Chonge homestead, Ebusilikwa Mumbayi, proved nauseous and unbearable. The Chonge homestead lay in a land far -northwest, beyond the twin rivers of Khamukoya and Khamubila. The Bukusu military elites convened a meeting to deal with the Chonge problem once and for all. The Bamaina and Bachuma elders appointed Mamayi Wamamba, a skillful warrior and strategist, to lead the conquest. However, as it were custom, before going into war, the community had to seek the approval of and blessings from a Bukusu seer. 

Mamayi Wamamba picked his top-brass peers and started off consulting a series of Bukusu prophets to assess how best to tame the deadly Barwa Banamulinge. Everything had to be done calculatedly; or else it would be disastrous as Wachonge warriors were a special breed of nasty fighters, extremely skilled with sophisticated warriors coated will an alien poison.

First, Wamamba and his warriors arrived at the home of Mutonyi wa Bukelembe of the Bayitu Clan. He went forth, performing his wits, looking for a sign. But he saw nothing. They proceeded westward to the homestead of Wachiye son of Naumbwa and Lwasaka. He lived in Emarakaru, among his clans-people of Bakwangwa. Despite his reputation of mystery, uncanny powers and breathtaking miracles, Wachiye wa Naumbwa saw nothing. The gods had clouded him; he could not predict a single bit of how Wachonge battle could unfold.  The team now became frustrated, but they forged on. They had to report to the elders, what a seer had said. 

The hyena growled in the bushes, as they walked beyond valleys and mountains. They reached in Ebututwiika. Here, they asked for direction to the household of Maina son of Nalukale – a man whose prowess was deeply respected up to Ebuyumbu, Ebuyobo, Ebukinisu and Ebuuchuchi. Maina (son of Lunja from the womb of Omumeme woman) sympathized with the delegation, promising to help whenever he could. Like others before him, the relentless shaking of his kumwendo did no good. No sign came forth. Next morning, they rose up early, almost dejected, and headed back.

On the way back, one proposed visiting of not-so-well-known Bukusu seer; Manyi from the heroic tribe Bakhurarwa, the household of Mango and Makutukutu. Unlike the aforementioned prophets, Manyi seemed to a low key prophet; unpopular until Wamamba and his battalion arrived at his home. In the company of Mamayi Wamamba was also Wesi wa Mukwele, Mayote wa Manana, Yusia wa Weng’ang’a, Buuya wa Naliwa and Namusole (Omuafu) among few others. 

They arrived way past noon and Manyi welcomed them. He told them, ‘Now that you have arrived at this time, take a hut and rest. I am headed to Bakisila taking with me another delegation of Babukusu to Karamajong. Refresh and rest, I will be back in a couple of days and give an exact account on how to rein terror on the homestead of Wachonge. Or else, no one will survive the fete.’ And with that, the prophet left leaving no other choice to the now exhausted delegation.

Then, they started talking among themselves, Manyi is gone and none of the major prophets had shown us the battle plan. Let’s fetch a plan; if we are not successful with Manyi, we shall live this homestead with blood on our spears. It seems all the prophets are unable to give us a way out. They proceeded on, let us brew busaa. And so they did, requesting for Kamayemba Nabukimbi and Namafumo and soon it was ready. They, then, gave a heifer six calabashes of beer. It got high and legend says ‘talked’ like man himself. Bamwikuta Manyi. If Manyi truly cannot say unto us what made the heifer (Enimbo) this way, he’s unfit to prophesize. We shall strike him immediately and leave!

Kakhaba kario omutayi ali ekokwe ekhata woo (where there is a kangaroo court, have your representative to save you, lest they plan for your downfall and get you unaware). All along an old woman, pretending to attend the chores in the hut was listening in all along! As she boiled water for beer, she ensured she gets wind of each details in the plan to bring Manyi down. Drunk and exhausted, they, one after another drifted off to sleep.

The old woman kept track of time and moved cautiously to the entry of the homestead. As Manyi and the delegation sung slowly into the homestead, she moved up to him, stepped on his small toe and told him, ‘your future is all planned out in the very hut where they rest. If you do not say what has happened to the crazy animal, you shall surely join your grandmother, in the world after this one.’ In a quick swift, Manyi got informed of the plan and instructed the old lady to get back and tell no one of the happenings. Soon, the men would hear of the arrival of Manyi and rise up. They sternly insisted that before the seer told them of the imminent war, he must speak on the behaviors of the cow. 

Manyi kakamanya! Fully aware of their trap, Manyi said that they gave it six calabashes of brewed beer and that’s why it was behaving so. Wamamba and the crew were overjoyed and their confidence in Manyi doubled. They now sat to hear his advice on the conquest of Wachonge. 

 

‘On your way to Wachonge stay on the left, on the footpath to Wakitalia. Then, turn and follow right, you’ll have trapped them in Khamukoya. That’s where you’ll strike. In the land between two rivers, you’ll have the advantage and slaughter them completely.’ They left excited, and upon arrival briefed elders on the advice of Manyi.

On the day of action, Marombocho from Babuulo tribe, out of sheer aggression misled the troops. They lay on the right, contrary to initial advice by the seer. It was a blunder and they were already spotted by an enemy on a rooftop. Out of reflex, he aimed his spear, splitting open Marombocho’s intestines. Unexpectedly, the war had begun and Barwa had the altitude advantage. Besides, the sun now shone on the eyes of Bukusu warriors as opposed to their backs as advised by the seer. It was a commotion and Babukusu suffered many casualties. The survivors retreated back but many had fallen in River Khamukoya. The whole river turned blood red! To this day the proverb goes: Nakhanywa namela, sendinywa muKhamukoya (However drunk I get, I will never drink water from Khamukoya River) – I will be drinking the blood of men I fought along with.

                                                                            

A story is good, until another is told

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