THE LEGEND OF KIWAKAAZI

Crying out loudly was Deila. The nhutus did exactly what Kiwakaazi expected them to do. Each one of them turned into an element; the white-aired nhutu was an invisible wind lady; the blond-haired nhutu was a colorless water princess; the black-haired nhutu was a clay human statue; the red haired nhutu was a burning human being and Safihutu was exactly like the white-haired nhutu.

They say the path to knowledge must not be threaded with doubt in the heart. But doubt may be necessary in bringing one to the path that really leads to knowledge. The people of Wetinga like all the people during Anambre’s time believed in gods. They prayed to, and, offered sacrifices to many gods; Wulungu, the god of rain; Asaase Yaa, the goddess of the earth; Kiriabi, the god of the skies and Tobiiba, the goddess of food and harvest. These were just a few of the many gods they believed in. During times of war, they prayed to Zufanga (god of victory) and when diseases threaten, they prayed to Yelewi (goddess of health and life). And they had absolute faith in their gods.

Then from nowhere came Anambre whom started teaching about just ‘one god’ he called ‘Akaani’. They hated him but after seeing with their own eyes how this one god had protected Anambre from being burnt alive, they wondered if they had placed their faith in the wrong gods.

One man visited Anambre. He listened to his teachings and he liked it. He encouraged his wife and children to learn from Anambre and they did too. His friends joined him and slowly the number grew. Anambre now had quite a sizeable following.

Humans are different. We are different in appearance and different in the way we think. We have different desires. Anambre wanted to point people towards Akaani. He wanted to lead people to Alaami but not everybody wanted this. Some came to gain powers – powers to show off. Yes, that’s right. You can’t burn such people. They will walk and even run on water. They can suspend in the air and defy gravity. Some went as far as raising the dead. Another group came to the man touted as “a god” so that poverty that has plagued their families for many generations will end. If Anambre could not be burnt alive, then surely he can create wealth for the poor. For some, it was food; for others it was health matters. Many were called and certainly only a few were chosen; chosen to obtain the highest knowledge of all – the reality of man as Shosuma, his Father Akaani and His Home, Alaami.

But Anambre turned no one away. He knew the desires in their hearts and prayed for Akaani’s Grace so that all their desires may be fulfilled. Kiwakaazi seeing all this as if he lived during Anambre’s time was really impressed with Anambre. As a true scientist, Kiwakaazi was fascinated with the idea of time travel but even he sometimes thought it was impossible but his time in Nomposuro has been a true learning curve especially about spirituality. Spirituality was an abstract topic he avoided. He laughed at people who tried to assign spiritual reasons to happenings but maybe he should have given it some consideration and probed the matter. Who knows? It might have done him some good.

The invisible wind lady, the water princess and the human statue were all destroyed by Kaki’s sound after about a minute and a half. The fire lady was also quenched. About five seconds after their destruction, the nhutus started to reassemble. It started as four boiling over mounds of earth on the ground. The mounds grew bigger and taller until they assumed the shape of human beings – statues initially. Fire burned at the center of the chest of these human sculptures. Air rushed in and helped the fire to spread through the body. As the fire spread, the nhutus bodies changed and they appeared to now have flesh, bones and muscles. Deila was tired and by the time their transformation back to human was complete, she stopped using the lowest form of the lalako. But Kiwkaazi was not going to let the nhutus escape He waited and just before their transformation was complete, he spread out his arms and off went his golden swords. Each golden sword attacked the chest of an nhutu. Each sword drove straight through the chest and came out through their backs. Each nhutu bled and turned into a kafushii (stone mummy).

Anambre’s name travelled beyond the bounds of Wetinga. Some praised him as the Gyaati-so-Dzani (messenger of Knowledge) while others called him a Zamiyanka(a demon of confusion). Anambre travelled as far as his feet could carry him to disseminate the truth in neighboring villages. His disciples whom have come to love their great teacher above all things could also not stop talking about him wherever they went.

So Kiwakaazi’s assessment of Safiri was partly true. The other four nhutus were not exactly her clones. They are her subordinates. However, unlike nhutu herself, they had no bodies to function in. Safihutu therefore created bodies for them. She was their creator. The creation is destroyed if the creator is destroyed. The other four will be defeated if Safihutu should be defeated.

“So this is the Kaki-lala (cry of death),” remarked Safihutu. “Believe me I did not know that was the name of Kaki’s lowest sound technique.” “I heard rumors about this cry in Vuiti (where all the kranju lived before they came to earth). I never thought I would be so lucky to face it someday,” expressed Safihutu. “I guess I underestimated the two of you. Now let’s get serious,” she said.

In Walasi, Anambre’s first step there was greeted with a heavy downpour. The village of Walasi prior to Anambre’s visit had endured almost a year of no rains. You can imagine just how high they lifted and praised this great man. Many people in Walasi became disciples one of whom carried Anambre’s message to the Northern villages. His name was Kudi, the cripple and he is believed to have started the path of wisdom. He used a unique walking stick that will become important much later in this story; not the Legend of Kiwakaazi but the story that will follow this one. Anambre also resolved the conflict between the village of Payuse and Kuzase.

The people of Payuse and Kuzase were neighbors. Other villages used these two villages as routes for various trading activities between villages in the north and the east. In other words, these two villages acted as middlemen and became very wealthy. But many traders preferred Kuzase to Payuse. The people of Kuzase insisted it was because they were more hospitable, but, the people of Payuse claimed the Kuzase’s were using cheap sex to lure traders to their village; that was immoral and inhumane. The village of Payuse accused the Kuzases of kidnapping and forcing girls from their own village and neighboring villages into prostitution. A Payuse damsel disappeared and Kuzase was accused of kidnapping her. Payuse wanted to investigate Kuzase themselves. When the Kuzase’s refused, they threatened war. 

Because a war between the two villages will adversely affect trading activities, the other village chiefs tried to settle the conflict amicably. The chief of Walasi, Sibo (the great lion) Songo invited Ingwa (Mighty Warrior) Mputu of Payuse and Naa-ba (Wise Ruler) Makinwa of Kuzase to his palace to resolve the conflict. A meeting to find a way to make the two chiefs agree to disagree commenced. Twelve other chiefs were invited to add their voices in avoiding war.

The meeting had barely commenced. Ingwa Mputu sat directly in front of Naa-ba Makinwa. Ingwa Mputu got up and while pointing his left index finger at Naa-ba Makinwa, accused him openly saying, “You… you are responsible for the disappearance of the girl from my village! You will not get away with it!” One of the guards of Naa-ba Makinwa drew his sword and almost cut off the finger being pointed at his chief if not for the quick reflexes of another guard – a guard of the Ingwa. He was quick enough to see the attack and drew his own sword to stop it just in time. Naa-ba Makinwa had been accused of kidnapping the girl. He had proclaimed his innocence but Ingwa Mputu went too far. Pointing a left hand at a chief was like… I don’t know, the worst crime ever. Naa-ba Makinwa had been insulted and exited the meeting at once. War now seemed unavoidable until Wise Anambre visited.

Deila used the Kaki-lala for way too long. It was her second time and she should have exercised restraint. She was lucky she just changed back to human and did not turn into stone or worse. She was sweating and panting. Kiwakaazi asked, “Are you okay?” She said, “Yes, I just need some rest.” It seemed like she needed more than some rest. I am suggesting she finds a bed and sleep because the way she was panting and sweating, believe me a rest may not be enough. Kiwakaazi was distracted and Safihutu took full advantage of it. She moved her right arm.

The earth bound Deila’s feet. She was caught in some really viscous mud. She was too weak and her remaining strength was not going to be enough. They both turned to Safihutu. Deila knew something bad will follow soon. She shouted, “Get away from here, Kay!” Kiwakaazi answered, “I am never leaving you alone!”

Safihutu smiled and answered, “I was counting on you not leaving her.” It was a test. She wanted to open her daughter’s eyes to the truth. This boy did not care about her. He will run away when the going gets too tough. He will save himself and leave her to perish. But Kiwakaazi passed. He proved her wrong so now, she was just going to kill the two of them. A solid rectangular clay building surrounded Kiwakaazi and Deila. Only a tiny opening, the size of a tennis ball was on top of this building; a prison for Kiwakaazi and Deila. Safihutu pointed her right index finger and shot a small fire ball through the hole and into the prison. She smiled and thought, “Burn young alien, burn with my ignorant and stupid daughter.”

Naa-ba Makinwa of Kuzase welcomed Anambre warmly to his palace. When the Kuzase’s heard of Anambre’s visit, they anticipated his motive was peace talks. But during Anambre’s visit, he only talked about how all human beings are Shosuma (Soul or Life). He said they all come from one source, Akaani – The Father. He said that someday when death comes, the Shosuma must return to Alaami (Home of Eternal Peace) and this can only happen through discipline. He will like to teach them just what kind of discipline was required. He never even once mentioned the impending war. After three days, he left Kuzase and visited Payuse. He repeated the same exercise in Payuse and left for his hometown in Wetinga. These three villages were all neighbors. Anyway, it was finally here. What everyone was waiting for; the war between Payuse and Kuzase.

The leader of the Payuse army, Ingwa Mputu was wearing the skin of a black bear. He wore around his head a crown made from the feathers of a peacock; bright and colorful. The leader of the Kuzase army, Naa-ba Makinwa was wearing the skin of a leopard as armor. He also wore a crown of feathers; the feathers of a crow or hawk; not sure. Both leaders rode on horseback while the rest of their army walked on foot. Hanging around the warriors were swords, bow and arrows and spears. The leaders kept on chanting words. I am guessing prayers to their gods for victory. Each leader readied his men. Warriors had drawn their swords and some readied their spears. The archers moved back and readied their bow and arrows. Walking slowly as if nothing was at stake towards the center of the battle field was Anambre.

The fire which was being fueled by strong winds burnt inside the clay prison.  Safihutu was very silent during the roasting period. The fire had burnt inside the prison for what, between six to eight minutes. She clinched her chin and looked angry. She pointed her right palm and the fire stopped and disappeared first before the clay prison too disappeared. She shouted, “No… it can’t be!”

Anambre arrived at the center of the battle. Both groups of warriors did not understand. What the hell is he doing here? He turned and looked at the warriors of Payuse on his left. Then he turned to look at the Kuzase’s on his right. “You two are fighting the wrong opponent. Fight me instead!” yelled Anambre.