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
……………………End…………………………….
