Satan In An Angel's Robe Hid In Sabcrynnsk

By James Kemoli Amata

SATAN IN AN ANGEL’S ROBE hid in SABCRYNNSK, changed it into COFRADAWAL - something different from what Isaac Elijah Mayukuba Shiyonga founded. Elijah’s was a prophetic and prayer healing church, which thrived on the Holy Spirit of God, prophecies and dreams. Before even the founder’s death, Kuhani Mkuu had successfully turned it into COFRADAWAL, a personal occult for his financial gains...

• Language: English
• Publisher: James Kemoli Amata
• Release date: Apr 4, 2012
• ISBN: 9781476106571

James Kemoli Amata

I am a retired secondary school teacher of Kiswahili (and Christian Religious Education) and an excited preventive healthcare marketer with Green World Health Products Company.I am a 1976 University of Nairobi Bachelor of Education [Arts (Hons)] graduate and a freelance content writer with a passion for writing and indeed I am a farmer-like author with many titles.I published my first book in 1985, by traditional publishing. I have tried self-publishing and now I am in great heat to explore E-publishing.However, I will never forget my Taaluma ya Ushairi (with Kitula King’ei) from which the publisher ate fat alone, and happens to be an E-book without my knowledge.As I do my business, I worship God in African Kenya Sabcrynnsk of Soi (Prayer and Healing) Church.

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Chapter 1

Kuhani Mkuu boasted of having repented in a unique way. However, he owed his religious powers to his sister, Khasandi.

Khasandi was married to Stephen Igilichi, a twenty-seven year old sugarcane farmer who lived at Mkomati. She had come across a strange religion called The Covenant of Our Forefathers Residing Among the Dead And Walking Among the Living, in short, Cofradawal. She had encountered powerful prophets and prophetesses in Cofradawal. She was so impressed that she resolved to export the religion to her maiden home.

It was not out of pleasure that she had approached Cofradawalists. She was over seven years in marriage yet with only one child, a daughter. Her marriage was in a threat because she came from a community that believed continuity thrived on large numbers of children, especially sons. Her husband was either to send her back to her home or marry another wife. None of the options was apt. Her husband was an ordinary man. He was not rich. He would have divorced much earlier but a man without money is like a boy without power.

Khasandi had heard that there were people at Ikoli who saw into people's past, present and future and reveled one's problems on their own. Cofradawalists talked with their dead face to face. The dead sent them to the living and the living revered their dead. The Cofradawalists unearthed secrets. At Ikoli Khasandi had her secret unearthed and how they would solve it. She needed to save her marriage and family, parents and brothers and sisters.

''Your name is Khasandi,'' Sivungulusi, a powerful prophet, poured out his revelations. ''You've been married for seven years. You've a seven year old daughter. You're barren yet you aren't barren. You've been going to magicians and medicine-men so that you have children. You haven't succeeded. Has your husband told you that he's thinking of buying another farm? He says he can't rely on a bird for an heir.

Your problem will be solved. You have a frog at your home. Unless they offer special prayers for you, you'll not bear any more children. Who has reared a frog?

Khasandi came from a Catholic family. She did not know that there was a totem at her maiden home. She had to make an inquiry. The family totem could not allow her prayers to reach God. She was under the totem yoke. It polluted worship and prayers to God yet she needed to save her marriage. Her brothers were paupers. She had come from a miserable home but now she had found a God-given solution. She would get children and her brothers would become rich out of prayers by Cofradawalists.

She left her matrimonial home for a visit to her maiden home. She needed to talk to her mother about her marriage and the totem.

When Daudi married her, she had proved her womanhood in the same year. It was mandatory for a wife to prove that she had the power to bear not a child but children and not just children but sons and daughters. Sons were the invaluable heirs and the only ones who had the power of keeping the clan's life going on. The people called daughters birds. When a bird perched on a tree, no one knew the next tree on which it would perch itself. Men without sons ever complained, yet regarded their daughters as invaluable for dowry. Many daughters indicated much dowry - many cows - and hence much wealth.

"I'm ombogo," a man with many daughters would boast. He saw wealth in their daughter as each would marry and bring in the valued animals. On the other hand, a man with many sons boasted of being a king if not a lion. The people called sons soldiers. Soldiers are always near the king.

Children were the foundation of a marriage. A marriage without children was as a mere casual relationship, a structure without a foundation. The first child was an indicator of fertility. Many children gave a woman a big say and sons and daughters gave the woman the taproot in marriage. She could not be divorced for simple reasons. Even if she was divorced, she still would return - sometimes her sons engineered her return. If she died a divorcee, her husband’s relatives forced or influenced him to claim her body, to bury it in the home of her children. If the husband died before her, she would be required back to look after her children. In short, the offspring provided a permanent bond between a man and a woman, and between a woman and a family.

In one instance, a man married a woman who had been someone's wife. She lived with the second man for nineteen years. The two had children. When she died, the first man appeared on the scene and calmly requested, ''Kindly give me my wife I go to bury her,'' as he produced a photograph in which she, with three children, and him were. The second man offered little resistance. He had tried to say she was his wife the man only gladly told him, ''I thank you very much for having looked after her for me for these past nineteen years.''

Marriage, children and divorce are intricate matters among Africans, if not, Isukhas. Khasandi had lamented.

Her mother was very keen. She listened to every word that her daughter had said, especially about the totem, the huge, spotless white frog and this new religion, Cofradawal, a religion with prophets and prophetesses.

''I was told that for me to get another child, the totem has to be baptized in the Holy Spirit, so that I don't need to go with it to my home but I would regain my fertility and bear both sons and daughters. Without that, I shall not get any more children and my husband will have to marry another wife and or throw me away with the bird that I gave him.''

Khasandi's mother looked flabbergasted but she knew that she had the secret to her fertility - the totem.

Two days later Khasandi was back at her home with an assortment of foods to appease her husband Daudi’s spirit. She had a pot in which she carried a cooked whole chicken, a basket in which she carried hard-pressed finger millet flour, a live big red cock and a bunch of bananas but the husband was not happy. His spirit was not appeased at all. He wanted sons. In seven long years, he had had only a daughter, the bird. She could not be an heir and she could not keep the father's fire of life burning. She could not sit on ikituva.

Chapter 2

Kuhani Mkuu was not for the idea that strangers come home and perform a ritual, which according to him was not in line with family interests. He left home with his brother, the son of his father's brother. The two went to Ikambi, Khayega, and drank umuhodo after umuhodo of busaa to prepare themselves to deal with the strangers who were coming home. They were people who claimed to have power over all problems that affected Africans, if not, Isukhas. When they came back, home Kuhani Mkuu and his brother were not sober but they felt they had not taken enough beer to enable them confront the strangers. They retreated to go and add more drink. Their neighbor, Jotham Ndahuga, sold white rice. They took two glasses of the clear-beaded drink each. Those two men who now could hardly walk passed through a banana grove and hit some grass. Having become almost mad, they went to their mother's house.

Naledagama was unconscious on the floor. She had been lying there straight on her back, almost breathless for over three hours. The Holy Spirit had seized her before noon and it was now past three, approaching four.

''These people have killed my mother and are just eating happily and talking about the Word of God as if they're good people.'' Kuhani Mkuu complained bitterly. ''We have to beat them up.''

''Vijana, come in here, an elderly man, Samuel, invited them. Don't stay aloof, come in. Stop skulking out there."

Kuhani Mkuu and his brother had chewed raw onions and rubbed some in their hands to conceal the smell of alcohol and the bhang they had taken and smoked respectively. To play it safe they did not want to go near the murderers whom their sister had brought.

''Vijana, God's quarreling that you've taken bitter things and you want to beat avatumwa va Nyasaye. Come in so that you may repent before something bad happens."

Kuhani Mkuu and his brother ran away. They went to hide in their mother's banana grove. While there, they debated.

''How did they know that we've drunk?'' Kuhani Mkuu asked his brother in what he believed was a low tone.

''The smell,'' his brother answered.

''It can't be the smell. We chewed raw onions and rubbed some in our hands.''

''So, who told them?''

''Khasandi said they're prophets and prophetesses.''

''That must be how they knew without being told.''

"But we must go back. You know they've killed my mother.''

''But how can they just eat the way they're eating with our mother dead?''

''I must go and avenge my mother's death.''

Kuhani Mkuu and his brother found Naledagama still on the ground but Khasandi was at the door being led in repentance by Beatrice Muloli, a short slender prophetess with big eyes.

''Say, 'The practice that bound my foremothers has become a problem to me. I can't bear children. The practice has rendered my womb bare. Roho forgive me.'''

Khasandi repeated the words but said, "Yeso forgive me, instead of Roho forgive me."

Beatrice was mad with her. "Say, 'Roho! Roho forgive me. What's this Yeso of yours yet you have been barren for seven years and you're about to be sent packing?"

Lead her gently, Umusalisi Samuel advised. "She's new. She hasn't known that Yeso belongs to another group, not Cofradawal."

"Umusalisi, she's the one who came to us for help. We didn't go looking for her. She must come down to earth or remain in heaven and not disturb us."

Naledagama was still on the floor, although she had at least turned once, proof that she was not dead. Kuhani Mkuu and his brother were encouraged. They went in and the prophets and prophetess Beatrice prophesied many things about Kuhani Mkuu.

God says that all the grass thatched houses will go. You'll have an iron roofed house.

This is a big dream in broad daylight. Kuhani Mkuu told himself.

You'll have a white car.

Kuhani Mkuu almost said, You're lying, although he agreed to repent. As one spirit pushed him into accepting that those men and women were from God, another one was telling him that if he accepted God then he would have to reject witchcraft.

Kuhani Mkuu was the eldest son of his parents. His sister Khasandi had not taken their totem to where she had been married. She, as a result, did not have more than one child and there she was, in a marriage that was on the verge of breaking. For Kuhani Mkuu, he wallowed in poverty. He could not own anything. He could only come out of that quagmire of penury if he took the totem. It had to go to one daughter and one son. Otherwise, that home was not going to prosper. Khasandi had been assured that prayers for her would be sufficient to restore her fertility. She did not need the totem. What about Kuhani Mkuu? He had to have the totem.

In Cofradawal, repentance was something else. It was recruitment. In Cofradawal, people did not leave their old bad ways. Instead, they put on lambskins then became ferocious wolves. Witches enhanced their witchcraft. Good people became bad while others became witches. Angels became devils.

Naledagama was recruited and baptised. The Catholic Church to which she had belonged did not believe that she had left them. The men of God prayed for her totem. It helped her to be a very powerful prophetess in Cofradawal. The totem gave her ability to cleanse barren women. She helped whoever went to her with a problem of barrenness. All barren women who went for her help got children. Because of her totem, she helped her daughter. The daughter went back to her husband and within weeks, she experienced the same feelings she had when she first became pregnant.

Nine months later, she delivered a baby boy whom she named Samuel, because of her respect for the elderly umusalisi whose voice she repeatedly heard saying, "Lead her gently. She's new. She hasn't known that Yeso belongs to another group, not Cofradawal."

Chapter 3

Tihamurelo had seen Kuhani Mkuu with the Green Cross on his