Wachiye wa Naumbwa: Rare Magic, Prophecy and Charisma

Tales from Distant Memory; made Bold


Exciting tale of a man that could blind the eyes of enemy raiders, entertain two audiences at the same time, heal the sick through drum beats, tap termites from bare rock and sit on sharp end of his spear ..

A story is told of an Omutukwiika Omukwanga child born in 1810 and circumcised in 1832 under the Bakananachi age-set. Wachiye’s father was called Lwasaka and Naumbwa was the name of his mother. Wachiye grows up displaying a unique art and powers of prophecy and mind-blowing tricks that earned him great fame.

In a brief reflection of his background, Batukwiika Bakwaangwa were fourth generation (siimila)) descendants of Mbiriira a key Bukusu leader in the 1700s. The other clusters are Batukwiika Basakha and Batukwiika Bakitang’a). Like Bayemba, Bayitu and Bachemayi, Batukwiika are empowered to give public lectures (Khuswala Kumuse). And just like Bakolati, Baala, Bamutilu and Baengele, the Batukwiika traditionally formed the ruling class wearing Ekutusi (Elder’s Robe). The Late Kijana Wamalwa, phenomenal 21st C political figure, belonged to Baengele Clan.

Born in aching poverty, Wachiye had little to eat and feel proud. Being a full grown man, Wachiye summons his Situma and Nalyanya (his two sons) and Libusi (step-brother).  He declares an end to poverty and hatches a plot to acquire wealth and outlive his father’s legacy. He is to guide them rob a Barwa Balaku (Kalenjin) off cattle. The Kalenjin raiders were fierce prompting the three men to question Wachiye’s sanity. He however assured that no harm will fall their way.

He slaughters embusi elao (he-goat), prepares sacred herbs and instructs them to scatter in their muluteka (bamboo) route along the Malakisi River. And now the mission is ready and ripe. Libusi is instructed to attack the calf-pen (emukali) while his sons in the main kraal.

Under cover of darkness, they reach the kraal and everyone amuses their role. They manage to untie the cattle and calves and head their way back. But Alas! An Omulaku woman, out for short call notices an empty kraals and let out a sharp cry. In no time the warriors lit fire touches and keep the pursuit of the robbers. The warriors, under Wachiye’s blinding spell, comb the bamboo forest to no avail. The cattle arrive safely in Wachiye’s homestead, making him a rich man, overnight! Wachiye was known to blind the eyes of the enemies attacking Bukusu homestead and cause them confusion, only returning back with no single spear thrown!

Legend has it that Wachiye’s record includes many other mysterious adventures. On one occasion, Wachiye invited people then set his fire ablaze. Amazingly, he smokes his tobacco pipe right in the middle of the fire. On another encounter, he calls ekokwa (brewing party) and while people were in the house, he would magically disappear during merrymaking; sealing both front and back door. People would then feel being choked by smoke and begin screaming on realizing that both doors were closed. He reappears and calms them. To their awe, both doors would be widely open.

A notable event was when he called people to his home for drinking. As usual, some would be sited in the house while the others outside. To their surprise, he would entertain both audiences with narrations, songs and dance...at the same time, in two places!

Moreover, Wachiye would call invite people at a riverside resort and slaughter a bull for them. He would them move to the deepest part of the river. And right before their eyes, he would make a fire, roast and eat meat, right on top of the water!

Again, while looking after his cattle (the stolen ones), he would thrust a spear into the ground. He would hoist himself and sit at the sharpest end of the spear leaving people speechless!  During termite harvesting period (khubilika), Wachiye was known to disappear into one ekhelu (hole in the anthill) and reappear on the other side, with handful termites.

In one of his predictions, he said that Bukusu warriors on returning from looting, upon reaching Sengeli (present day Bokoli), a heifer and calf would outrun them and not even fastest warrior would catch up with them.  Surprisingly, once they reach home, they would find the two animals grading peacefully. Alas! That was exactly what happened making people to mesmerize at his unexplainable skills of magic and prophecy. He could even cure illnesses by beating efumbo (long Buganda festival drum) and they would be completely cured.

Like Mutonyi (already narrated about), Wachiye predicted his own downfall. Just like Father Christmas in European Folklore has an evil twin, Krampus, so was Wachiye. Njabikha wa Namachi was his name; he grew jealous of Wachiye and plotted his poisoning. During the harvest season of 1866, Namachi living in Kitalya (present Ndengelwa) invited Wachiye and other tribesmen to a feast. He prepared a poisonous concoction and gave to Wachiye who had already been shown in a dream. After taking it, Wachiye fell down dead.

In fear, Namachi fled with his family. He was found and speared dead by Kitinindi in Miilo (Webuye). Back home, Wachiye’s body disappeared on third day after burial. On finding the empty grave, the villagers traced the disappearance to Mount Masaba (Elgon) where he is believed to sit right at the peak. Ask your Dini ya Misambwa friend about this next time you meet them.

A story is good, until another one is told...

HOW THE ANCIENT BUKUSU FORGED THE ART OF WAR

....Late into the night, the warriors would chant songs and dance with craze. They would smoke bhang rolls, naturally dried by the sun and rolled on thighs of exotic tribeswomen. Early before dawn, before the first light, they’d arise... by their swords, the enemy shall fall...

Forged on the plains and valleys of Esengeli were rare skills of blacksmithery. From Bamwaya, Bang’ale, Bamuyonga, Baafu, Bakolati and Baleyi clans, emerged steadfast elite ironmongers with extreme talent in forging weapons, cultivation tools and wearables from iron, copper and brass among other metals. Esengeli (land of iron slag) was where the community revived the iron trade after Ethiopians drove them out of Lake of Nabibia region (L.Turkana).

Some of the wearables, still held by community veterans today, included echucheli (copper earing), bichenje (ankle bells), sikhabala (non-iron waist strap), kumukasa (copper bracelet),   kumunyuli (anvils), and birere (brass armlet) among others. Apart from producing souvenirs for trade, they also produced an assortment of arsenal meant to reinforce the community’s defenses. Weapons made by community’s elite smiths included embalu (sword), wamachari (short spears), engabo (shield), Lisaakha or lifumo (long spear) and arrows and bows.  

Indeed, with such immense talent, the Babukusu were a strong military force feared beyond hills and valleys. Besides, the community was always in command of accomplished military commanders who triumphantly steered them at war time. The few available history rememberers give notable  figures such as Mukisu Lufwalula (Omuyemba), Mukite wa Nameme (Omumutilu), Wangamati wa Wabwile (Omukipemuli), Maelo wa Khaindi (Omulunda),  Wakoli khwa Mukisu (Omuyemba), Kikiyi wa Weswa ( Omubuulo), Lumbasi we Kangabasi (Omutecho) and Wele wa Kasawa (Omukimweyi) among others.

And yet they were not alone. Side by side, the community was endowed with a rare crop of diviners, future tellers and medicine men and women that gave the critical advice on war. They gave a final word such as postponing wars or giving the greenlight for the mission. Since they could foretell events, their blessings were crucial to the success of the battle. Dominant names here include such as Mutonyi wa Nabukelembe (Omuyitu), Maina wa Nalukale (Omukitang’a), Sing’uru (Omumuki), Wachiye wa Naumbwa (Omukwangwa), Khakula (Omumeme) and lately Elijah wa Nameme and Joash wa Lumoli.

WHY DID BABAAYI ENGAGE IN WARS?

 Throughout their migration patterns, Babukusu would encounter many communities who would end up being allies or rivals. Struggle for resources was the central reason why wars happened in the day. Traditionally, Omubukusu was omwayi and omulimi (crop-grower and animal keeper). It’s why in some biilayo (oaths), some clans refer to themselves as ‘Efwe babaayi be Silikwa’ or ‘Babaayi be Embayi’ (We descend from our ancestor who kept lots of cattle at Silikwa/Embayi). Additionally Omubukusu would grow traditional vegetables such as esaka and enderema among others while keeping cattle, sheep, goats and chicken.

To their disadvantage, other Barwa (Kalenjin) communities such as Baruku, Bayobo, Balaku, and even Bamia (Iteso) were traditionally nomadic preying on Bukusu cattle, pastures and crops. Often times, conflicts occurred over lands when incoming communities would seek forceful occupation of existing lands. Such behavior would prompt Babukusu elders to resort to a military action.

Likewise, Babukusu could also wedge war against fellow sub-nations in the Luhyia umbrella. Notable wars include the Battle of Port Victoria (with Banyala) when Mukite wa Nameme beat the war drum in 1822. Again, Babukusu would fight with Banyifwa of Enyanja ya Walule such as the Battle of Rondo where Bukusu suffered a great defeat. In Old Bukusu, Banyifwa or Balatang’eni denotes Luo Nyanza known as Bajaulo in modern dialects. However, the most frequent fights involved Babaayi (Babukusu) and Barwa Barandukhe (Kalenjin and Maasai) who adopted similar migration patterns from Esibakala (Southern reaches of modern day Misri/Egypt).

PREPARATION FOR WAR

It is important to outline that definite clans, known as war clans, had the leading role of military organizations. The clan elders had the role of recruiting new warriors mainly conducted in the forest through various ways such as hunting of blood-hungry leopards in the dark forests. The older warriors taught new warriors fighting skills such as hand combat and use of spears swords and poisoned arrows.

They could also be taught in formation making and varied attacking patterns based on the geopolitical knowledge of the enemy camps. For instance, following the battle of Wachonge, they would learn to fight behind the sun’s rays getting an upper hand over the enemies. It is to be remembered that ancient way of life involved living in large forts housing various clans and families. The new entrants would also be trained to carry out covert spying missions and quick response maneuvers such as abrupt enemy attacks in the forts.

On the D-day, the warriors could sharpen their tools thoroughly like the way Mango did while preparing to face the monstrous dragon. That night, they would smear themselves with oil from Kumutoba (red ochre) for camouflage. They would put on short cloaks (lulware) and don their ankle bells (bichenje).  

They would sing all night while smoking bhang rolls to build up psyche. If they kept vigil secretly, they would carry dry stems of Kumufwora tree and sticks from Kumwarakumba through which they would make fire through friction. Early before day-break, they would make way towards the enemy homestead, under the command of their leader.

Very peculiar of the Bukusu warriors, they believed in the gentleman’s war.  As they approached the homestead, they would shout, “Elale” (Barwa’s word for ‘Are you ready?’). After the enemy announced that they are ready, they would storm in and dish their share of fury to the host. If the host declined that they were not ready, they would give ample time for them to prepare, even returning back to fight another day. They believed that ungentleman’s war was unethical and dealt undue disadvantage to the enemy. Even, in fighting they would spare and capture women and children. Such a standpoint would change when they faced the Battle of Wachonge (upcoming narration) from which they swore to slay Bamia to the last.  

THE MILITARY ORGANIZATION

Mukite wa Nameme was a steadfast military commander who revived official organization of military. The four main distinctions were:

1.       Bayoti: These were the scouts and intelligence gatherers. They were proficient in the art of disguise as lost orphans, hunger-stricken immigrants or seekers of potential suitors. They were tasked with analyzing and reporting the status of the enemy forts including number of fighters, how organized and armory locations among others. In some cases, Bukusu girls were ‘intermarried’ in enemy communities with sole purpose of spying before war. Wise military commanders knew that intelligence was critical to war.

Recallable Bayoti included Machote and Wabomba wa Mahaya (Bachemwile), Wabukala wa Malaba (Omuyemba), Walubengo and Silali (Bakimweyi), Watiila (Omukitang’a) and   Maelo wa Khaindi (Omulunda).

2.       Elamali: These comprised of the vanguard (forerunners) in the attack. They were determined pioneer warriors who would break enemy lines and distort the enemy formation. They would fight tirelessly, ready to give their lives to the service of the community.

3.       Eng’ututi: They formed the rear guard. They had two main tasks: offer reinforcement to Elamali as they weakened in the battle and forming a formidable barrier to finish off the enemy. The group also composed of healers who attended to injured warriors and collect bodies of fallen warriors for descent burial if need be.

4.       Special Unit of Baebini: This was a deadly troop of high-skilled warriors also called the interceptors. The name Baebini correlates with babini (night runners). Baebini could come in when the enemy least expected. They were the ‘special forces’ best of the best. They were agile and specialized in distracting or decapitating the enemy within a short time. For instance, they would hide of Kimifutu trees and spear the enemy while passing underneath, would destroy bridges to hinder enemy movement, or shoot lethal arrows from far away in hidden positions.  

Notable lieutenants here include Malemo of Bakibayi and his brother Wasilwa, Kasembeli wa Mulaa (Omukwangwachi), Wetayi (Omuleyi) and Siundu wa Bulano (Omumisi).

Next, we'll talk about the Battle of Wachonge. It’s a rare chance into practicalities of war and how the event changed the Bukusu fighting landscape; from a gentleman’s fight to the most lethal fighting ever witnessed.  

A story is good, until another one is told...

........END....

FINAL EPISODE: MAINA WA NALUKALE KAABA NANU?

The people were seated and silently listening to the tribulations that had befallen Maina wa Nalukale. After he had spoken, few moments passed, elders consulting among themselves.

The first elder to stand and add his voice was Nakitembwa, the Omukasa for the Masaaba. He condemned the act and retaliated that Namunguba should be killed. Secondly, Mingichi who was Omukasa for Barwa Bauchuchi agreed with Nakitembwa that he should be killed.  From Bamia, Mirikwa their elders said the community should not kill Namunguba since a woman is like a flowing river, a common property to the society.

Then it was the turn of Bukusu elders. Among them was Welembe Omuala by clan, Cherono, Omufuumi and the well-known Mungo’ma Omubichachi. After a brief joint consultation they said:

“When a person grows old it is okay for him to give his youngest wives to his surviving son. All we can do is perform the silukhi so that Namunguba gets cleansed from the wayward behavior he has exhibited”

Observably, the decision of the day proved sympathy to Namunguba. However, the author in his research establishes that indeed it was customarily wrong for Maina to eat silukhi with his son. It would be equated to adultery which could be a reflection. Besides, those condemning Namunguba to death did so beyond the customary expectations. Among the Babukusu, the killing of a kinsman was never allowed. Close kinship was and still is valuable in the community’s days and practices.

As the ekokwa (gathering) was coming to an end, Maina wa Nalukale rose to pour his prophetic curses and blessings to every community that had attended the session.

To Bamasaaba, he said:

“Enywee Bamasaaba, nabawa chimbabasi. Kene mumenye mumakunda kano mindali ne mindali. Mbao omusiku olibarusiamo ta! Mukhabe nge kumusola. Mukhakhebe babana mubulala” [You Bamasaaba, I bless you. You will live in the land forever. In peace You will flourish like Kumusola tree (it shed seeds in the vicinity, so that trees close together). You shall circumcise our children under the same roof]

To Barwa Bauchuchi:

“Enywee Barwa, Nawaba chimbabasi. Mukhamenye mumilembe khumindali ne mindali” [You Barwa (Kalenjins) I bless you. You will live to enjoy a long spell of peace and prosperity].

To Bamia (Teso):

“Enywee Bamia, nabalamile! Mukhabe bandu bataling’alinga. Sekane mubiale chisaka mubilundu ta! Kamakunda kenywe kakhabe ka beene. Buyiinda bukhabamiukhekho nga chiswa  munjala” [You Bamia, I curse you! You shall continue to be a wandering tribe. You shall not grow chisaka vegetables in your abode. You old homes will be taken by your adversaries. You shall not hold wealth in your hands for it shall slip your fingers like termites].

To Babukusu:

“Enywee Babukusu, nabalamile! Mukhauyauye basiku nebamutimasya. Sekene mukhebe babana benywe abundu alala ta. Mukheyusilisye Khuluku lwa Masaaba lwekhuranga nende lurakho. Bubwasyo bwokhutaru kene mwakanane nende Khururwe Yabebe. Khwamila elikwe Yabebe ekhabemie mulukendo lwenye. Basiku Bakhabape liye musalanyikhe” [To you Bukusu, I curse you. You will keep on migrating from place to place fighting your enemies. You will never circumcise your children in one place. Twice you will trek round Mt. Masaaba (Elgon). On the third trip you will meet a might serpent snake (Yabebe) coming from easterly direction that would stop your further migration. You will be overwhelmed in wars of dispersion].

The meeting was over and everyone went to their homes in great thought. After Maina had pronounced those words he took his elder’s stool and barren wife (Omukumba) called Namusambia and disappeared never to be heard one-on-one again.

Two competing versions explain Maina’s disappearance. Firstly, he is said to vacate Bukusuland and trek for long reaching the Mountain of the East (Mt. Kenya). It is said that Baseebe (Agikuyu) acquired the name Maina out of this great Bukusu man. To this day, Maina is an active name in the Agikuyu naming system.

Secondly, it is said that Maina hid by the nearby river. The elders assembled searched parties but Maina could not be found. One day one of the parties heard a strange voice down the stream. It said ‘Please come to me’. They edged closer, their hearts already in their hands.

Maina voice echoed:

"Do not waste time searching for me. I am transformed and cannot longer come home.  I can no longer lead a normal life, come closer and witnessed."

Upon moving closer, they say Maina transformed. His head was the head of a human, but the rest of the body was like that of a snake. They were shocked and rooted unable to move. Later they would run back to the village and inform the elders. In line with Bukusu tradition, the elders brewed beer and slaughtered a huge bull. They drank at the spot where he had appeared to as to cleanse the place and those who saw him in the spirit state. 

On top of Sikulu sya Bukusu (near Tororo) they placed the pot at the favorite place he used to pray. Alas! The pot turned into a rock and water started flowing...and it still flows up to this day. The Dini ya Musambwa hold the place holy and the late Elijah Masinde son of Nameme used to visit the place considered a shrine.

Back home, later elders organized the coronation so as to pass instruments of power to the predecessor. Due to the wayward behavior of Namunguba, the ultimate choice for the people became Wakhulunya. Later Wakhulunya would pass it to his son Namunyulubunda. However, Maina was the last of Bakitang’a since it had begun with Mbirirra. After Maina’s reign, leadership shifted from Ebutukwiika finding its way to Ekobi of Bakhone. I analyzed these shifts when I talked of Sudi Namachanja, See link. https://dimplesnet.blogspot.co.ke/2017/03/sudi-wa-namachanja-political.html).

Indeed, Maina’s prophecy came to pass. Bamasaaba lived in peace while Bamia and Barwa continued with nomadic life. Babukusu would soon disperse during the reign of his son.  In looking at the Bukusu migration pattern, they rounded Mt Masaaba twice before meeting Yabebe at Mwiala lia Mango. See th story of Mango where Maina’s prophecy is mentioned (https://dimplesnet.blogspot.co.ke/2017/03/mango-against-mighty-yabebe.html). 

Alternatively, some argue that the snake that Maina made reference to was the Colonial Railway that came from the easterly direction. Indeed, upon the coming of the snake, Bukusu settled in sedentary life, moving no more.

A story is good, until another is told...

MAINA WA NALUKALE KAABA NANU?

EPISODE 1: MAINA THE GREATEST SEER OF ALL TIME

This is a tale of a great tribesman among the Babukusu of Luhyia nation. It is a tale of the greatest seer hailing from the Batukwiika Bakitang’a. In a quick recap, Batukwiika are classified in three ‘gates’ (Bilibwa); Bakwangwa, Basakha and Bakitang’a.

Just like almost every clan, Batukwiika their own approach to self-introduction. And it goes:

Omutukwiika Mbirira Machabe, Kutusi, omusilikwa, omurwa we Embayi, omunianiambi Omusila matakho, owakenda na chikhendu sikala. [Batukwiika were once led by Omukwangwa leader Mbirira; he is entitled to ekutusi (elders robe –signifying political power); he is well-built walking cheerfully; he came from Silikwa through Embayi carrying a long raffia palms symbolizing immense cattle wealth.]

Maina son of Nalukale hailed from silibwa of Bakitang'a. It is not clearly when Maina was born. Nalukale was the name of his father and his mother was Omumasaaba (Omugisu whose ancestor was Mukisu, brother to Mubukusu).

Back in time, Silikwa was hilly and rocky but a fertile place where the Babukusu enjoyed farming and cattle rearing. Nevertheless, their peace was short-lived when Bamia Bakhumama and Bamatola (Teso) among other adversaries made life difficult. Bearing it no more, they moved downwards to Esamoya. Finding Esamoya infested by tsetse flies and mosquitoes they moved as far as Solokho, Khunakhatandi, Bukhuulo and Nalukale. It is at Nalukale that Maina’s father died, hence the name.

Later on, Makutukutu and Sanjamolu would lead them to Esilangilile, Wangutusi then into Bukaya. At Bukaya, Babukusu had fully settled and built forts to reinforce defenses. They practiced circumcision and Maina underwent the knife as well.  Soon, the popularity of Main would grow overshadowing that of Sanjamolu the leader at the time. Sanjamolu, just as the name suggests had a big and oily nose.  Maina became widely respected far and wide and the community looked up at him.

At the time, new clans were formed further expanding the territory to as far as Manafwa, Bubuulo, Busiu, Bukobelo and Bukikayi. Maina then left Bukaya and brought the people to Sikulu sya Bukusu (Bukusu Hill near present-day Tororo).  Under Maina’s leadership, peace prevailed as he was a great diplomatic leader having practical wisdom. The community prospered and Maina was accorded lots of respect and honor even to neighboring Basawinja, Barwa Bakinisu, Bauchuchi and Bayobo.

As a more unique aspect, Maina wa Nalukale was also a gifted seer and diviner. He made startling revelations that came to pass. At the hour of need, he advised warriors on best strategies to take since he would have been shown enemy plans in his premonitions. He would fore-warn the community during incoming droughts and famine. At such a time, they could till enough to have surplus to trade in exchange with cattle.

Indeed, under Maina’s reign, there was a period of golden peace and the community flourished. Beer parties and dances became more frequent. Even daughters of the land were happily married off even for former adversaries. It was a rare glimpse of peace!

DISGRACE IN THE HOUSE OF MAINA

Soon things would turn westward in the very house of the seer. At the peak of his reign, Maina had two sons and several wives.  The elder son was Namunguba while the younger one went by the name Wakhulunya. In a surprising twist of events, Lo! Namunguba got entangled in a love affair with his father’s youngest and eighth wife. Maina got wind of the predicament through gossip at the beer party. It was said that the feted son had gone to Sanjamolu Omubuya for blessings. He was overwhelmingly shaken but maintained his cool. Shortly, he would conspire with a few elders to lay a trap.

Maina pretended that he was going to sleep in a different hut. He could not sleep at all and woke up at night. Together with a few elders they forcefully made way into the heart, only to find his son on top of his wife romping immersed in the deepest of romance. 

Traditionally when a man got in such a compromising position with another man’s wife, he was to remain quiet till morning until the elders came to perform a cleansing ceremony called ‘khulia silukhi.’ If he straggled, then the real husband would be at liberty to terminate him with no risk of ritual impurity. But then, how could Maina eat 'silukhi' with his own son? Namunguba and naughty step-mother-turned-lover would remain locked in the room till morning.

Before the first light, drums were beaten. Hastly people gathered in Maina abode. They came with mixed feelings some thinking that a war was impending. When everyone was seated, Maina wa Nalukale arose to speak:

Bakasa nebamenywa, Omwana wange wanjikelile mungubo yase. Siomumane luno luri ali munju omu ne omukhasi wase omutititi. Mukanakana muli enyala nakholakho sina? [Dear elders and tribesmen, my own son has dressed in my cloak. As I speak he is inside the house with my youngest wife. In your wisdom, what do you think I should do?]

To be continued in episode 2.....