Legio Maria is a religion in my neck of the woods, the shores of Lake Victoria. The adherents of this religion are some of the most devout and close-knit group of believers I have ever seen. When entering the home of a brother or sister of the Legio Maria, you will be sprinkled with Holy Water, and a crucifix will be in full display, usually alongside a photo of their founder and Pope, also known as the Black Son of God, Simeo Ondeto.
Susanna had lived in the village of Mabungo her entire life. Therefore, she was no stranger to tales of the majini, alleged spirits who chose not to rest in peace and instead roamed the hills of Mabungo, scaring the living daylights out of locals, delivering hot slaps to those who would not move out of their way, and causing general mayhem. Susanna had never personally encountered the majini, but she was not one to deny their existence and dare them to pay her a visit.
Decades later, when Susanna was a married woman with children, she found that her husband’s income was not sufficient to pay for their children’s tuition, and being a resourceful woman, she found work as a maid, or Domestic Manager, in a nearby town. Since her youngest daughter Nyangweso was 19, Susanna didn’t need to be home tending to children anymore. Susanna’s employer, a retired university professor, was kind enough to give Susanna plenty of flexibility so Susanna could visit her family quite often.
Last December, Susanna went back to Mabungo to spend Christmas holidays with her family. While there, Nyangweso developed what the village medicine man immediately diagnosed as a case of majini. In other words, Nyangweso had been possessed by the infamous majini of Mabungo hills. She was manic, frantically running from one part of the village to the next at speeds Usain Bolt would envy. When possessed, Nyangweso became so strong that not even the village strongman could restrain her.
A desperate Susanna asked her local pastor to pray over Nyangweso as she slept. But after much praying in various tongues and screaming at the majini until he was hoarse, the pastor declared Nyangweso healed, collected payment and went on his merry way.
The next morning, Nyangweso woke up and took off again, but this time, she was speaking in tongues. All who saw her decided that even though she exhibited the same symptoms as she had before, she must be healed because she was speaking in tongues. When Susanna called her employer with the update, her employer advised her to have Nyangweso examined by a medical doctor to determine if what she had was a case of cerebral Malaria. Susanna declined, stating that her pastor was the eminent authority in spiritual matters and since he had not diagnosed Nyangweso with Malaria, then it was definitely a case of the majini.
A day later, Nyangweso had stopped speaking in tongues and was back to wreaking havoc in the village, overturning furniture, slapping strangers and causing general mayhem, before taking off at lighting speed. When Susanna called the pastor for a secondary consultation, he conceded that these majini were above his pay grade, and advised Susanna that a problem of that magnitude required a week of prayer and fasting. And so it was that Susanna called her employer to inform her that she would not be returning to work in January as planned because she would be incommunicado for a week while she fasted and prayed at a nearby cave commonly used by pilgrims for exactly that purpose.
A week later, a filthy, famished but hopeful Susanna emerged from the cave, eager to see the fruit of her prayer. To her dismay, there had been no improvement, in fact, Nyangweso had taken to throwing stones at strangers, which was a new and disheartening development.
It was time to call in the big guns. And when one needs to banish majini, who does one call? The Legio Maria, that’s who. Susanna restrained Nyangweso while she was asleep and awaited the arrival of the Legio Maria. They arrived in a row of flowing white and blue gowns, Holy Water and crucifixes in hand, solemn expressions on their faces, Rosary beads hanging loosely from their necks. They were not there to make friends or small talk. They came for one thing and one thing only. The removal and banishment of the majini.
A small crowd gathered as Susanna led them to Nyangweso, who was struggling to break free from her restrains. They set up a makeshift altar next to Nyangweso’s bed and formed a circle around her, chanting and singing. Suddenly, Nyangweso went limp, as if the rage had been sucked out of her. The Legio Maria advised Susanna to let her sleep, as she had not rested in a very long time. They packed up their makeshift altar and left in the same manner in which they had arrived.
Later that evening, a renewed and calmer Nyangweso awoke, the majini nowhere in sight.
Mungu shuka na usitumane is a KiSwahili plea, used in very desperate times. The direct translation is “God come down and don’t send a messenger”.
My thoughts and prayers go to the deceased, the bereaved and the infected.