Abagusii Mythology: Myths of Origin and Common Misconceptions

Introduction

The Gusii or Abagusii have a rich oral tradition that is the basis of their cultural recollection, ethical system, and interpretation of the universe. The Abagusii mythology is not just a narration story as it is a working system that interprets the origin of people and the surrounding, and the social structure and ethics. The Gusii myths, as compared to written historical records, are orally transmitted, and it is done through songs, narrations, during ceremonial dances, and ritualized performances, which play both educational and spiritual roles.

This mythology is closely connected with cosmology, the beliefs in Engoro (Nyasae), the God of the sky, ebirecha (spirits of the ancestors), and magic landscapes, like Manga Escarpment and the sacred rivers. Although myths usually incorporate supernatural elements, they are based on empirically known historical or ecological facts which provide explanations of migration, settlement and social cohesion.

Origins of the Abagusii

The Founding Father: Mogusii

At the heart of Gusii mythology lies the name of Mogusii, the ancestral father who gave the community its name (Abagusii, "the people of Gusii). According to oral tradition, Mogusii and his people moved north and finally settled in fertile highlands of the western Kenya. Godly fate and suitability of the land are highlighted in the story, which indicates that their arrival in Kisii and Nyamira was not accidental but it was directed by Engoro.

This myth serves multiple functions:

Legitimization of land tenure – the Abagusii claim ancestral rights based on descent from the Mogusii
Kinship organization – clans trace lineage back to Mogusii and his descendants
Cultural cohesion – shared ancestry reinforces collective identity

Gusii Cosmology and Creation Myths

Separation of Heaven and Earth

One of the most enduring creation myths describes how Engoro created the sky and the earth as separate realms, placing humans on the earth and retaining oversight from the sky. This separation explains:

The invisibility of Engoro
The role of ancestors as mediators between humans and the divine
The moral imperative to maintain harmony with natural and spiritual laws

This cosmology shares parallels with other Bantu traditions, such as the Kikuyu’s Ngai and the Shona’s Mwari, emphasizing the universality of a sky-deity and intermediary spirits

Agricultural Origins

Agriculture is central to Gusii life and mythology. Myths describe Engoro teaching the first Abagusii settlers to cultivate millet, bananas, and beans, and rewarding cooperation, respect, and ethical behavior with fertile soil and abundant harvests. Rituals such as libations of traditional beer(Busaa) before planting remain rooted in these mythological frameworks

Imaginary Creatures and Moral Lessons

The Gusii employ enyamweri, mythical animals or spirits, to instill moral lessons:

Enyamweri punishes disobedience, laziness, or theft
They reward courage, honesty, and respect for elders (ogosika -refers to the concept of respect, specifically focusing on the rules of conduct, behavior, and social etiquette that govern relationships, particularly between different generations or social roles.)
Stories about these beings are central in teaching chinsoni (shame/modesty) to boys and girls during initiation (chiniangi)

For example, children are warned against wandering alone by tales of spirits lurking in forests, reinforcing safety and obedience

Common Myths and Misconceptions

Despite modernization, certain Gusii beliefs persist, often clashing with scientific understanding:

Census Taboo It is believed that counting members of a household, especially children, invites misfortune or supernatural harm. Counting is thought to expose them to witches (omorogi) or cause natural death.
Witchcraft as a Cause of Misfortune Illness, death, or crop failure is frequently attributed to supernatural or human interference, rather than natural causes. Vulnerable groups, such as the elderly, women, and the poor, are sometimes scapegoated as witches (omorogi), reflecting the social function of myth in regulating morality and behavior.
Infidelity “Cure” Soil (Rirongo) A unique cultural practice involves the use of crossroads soil in rituals intended to cure marital infidelity. This reflects the belief that supernatural forces can influence personal and familial relationships.
Causes of Death and Illness Traditional beliefs frequently attribute disease to ancestral anger (ebirecha), failure to observe rituals, or violation of taboos, such as encountering certain animals or disrespecting sacred spaces.
Supernatural Causes of Mental Illness Mental illness is often interpreted as the result of spiritual interference rather than medical causes, leading families to consult spiritual specialists (omoragori, herbalists, or spirit mediums) instead of healthcare professionals.
Night Runners (Abantu Ab’Obusiku) Reports of people running naked at night to frighten neighbors have created social panic. Anthropologists suggest these myths functioned historically as cautionary tales to regulate nocturnal behavior.

Other Cultural Beliefs and Practices

Burial Rites

Improper grave orientation causing repeated deaths
Incorrect participation by grave diggers leads to curses
Spirits returning if the burial was rushed or disrespectful
Children would die if ancestral names were omitted during burial rites

These myths reinforced ritual precision and respect for the dead

The Moon as an Omen The new moon is traditionally considered auspicious, signaling favorable harvest conditions or communal gatherings. Agricultural and ritual calendars are tied to lunar observations.
Woman-to-Woman Marriage To preserve lineage continuity in the absence of a male heir, a woman could marry another woman, a practice that assigned male responsibilities to the wife without a male partner. This custom, often misunderstood today, reflects the Gusii focus on lineage preservation and social stability.

Funerary Myths and Death

Gusii funerary myths explain why death does not sever social relationships, but rather transforms them. Death marks the transition of a person from the visible world to the ancestral realm (ebirecha), where they continue to influence the living.

Why Ancestors Continue to Influence the Living

Myths hold that ancestors remain guardians of lineage, morality, and fertility. When properly honored, they bless families with health, prosperity, and social harmony. Neglect or disrespect invites misfortune.

Origin of Funerary Rites

Funerary rites originated as mechanisms to:

Safely guide the spirit into the ancestral realm
Prevent the spirit from wandering or returning angrily
Secure ancestral favor for the household

Burial rituals, therefore, ensure cosmic balance between the living and the dead.

Succession of Wives (Levirate Practice)

Myths explain the succession of widows by a deceased husband’s brother as a means of:

Preserving lineage continuity
Protecting children and property
Preventing ancestral displeasure caused by broken social bonds

This practice was not based on romance but social responsibility, ensuring the widow remained within the lineage and children retained paternal identity.

Death narratives in Gusii mythology emphasize the ongoing influence of ancestors. Widows (,) and widowers (Omosacha omuherui) have clearly defined social obligations:

Widows are expected to remain in their late husband’s lineage, maintain household continuity, and participate in cleansing rituals such as Chisigati (Widow Cleansing) and blood rituals (in cases of Evil Eye): If a person is believed to be possessed by an evil eye (ememera), a, often violent, ritual involves making them bleed to remove the evil energy.
Widowers must honor the deceased spouse’s memory and ensure the children’s inheritance aligns with clan lineage

These practices derive from mythological beliefs about ancestral displeasure and the importance of ritual propriety

Sacred Geography

Sacred landscapes form the backdrop for myths:

Manga Escarpment: Home of powerful ancestors and spiritual activity
Sacred rivers and forests: Places for rituals, moral instruction, and fertility rites
Caves and hills: Sites for rites of passage and encounters with enyamweri

Such spaces are often referenced in mythological narratives, connecting spiritual belief to the environment and social life.

Mythology, Ritual, and Education

Gusii myths are closely linked to ritual education:

Initiation ceremonies (chiniangi) incorporate mythological lessons for boys and girls
Bell dancing and songs transmit stories of ancestors, supernatural beings, and moral codes
Agricultural rituals reflect myths about Engoro’s gifts of fertile land and moral conduct

Through these practices, myths encode social norms, ethics, and survival strategies.

Comparative Perspective

Comparative study with other Bantu cosmologies shows:

Sky-dwelling creator deity (Engoro ~ Ngai ~ Mwari)
Ancestral spirits mediating between humans and God
Ritual specialists (diviners, herbalists, mediums) regulate spiritual interaction
Myth-based moral instruction through storytelling

However, Gusii mythology is distinctive in its:

Emphasis on highland landscapes and fertility
Integration of imaginary creatures (enyamweri) for moral education
Detailed customs surrounding widowhood, burial rites, and woman-to-woman marriage

Conclusion

Gusii mythology is a system of cultural meaning that is flexible, multipurpose and fruitful. Under this system, the Gusii people express their origin, cosmology, imagined animals and holy places using them to explain natural events, enforce moral regulations and maintain social unity. Notwithstanding the issues of modernization, challenging some of the beliefs, a lot of myths and traditional practices still exist, especially those related to health, kinship and morality. These myths help in a total comprehension of the Gusii worldview; it explains that folklore, ritual and social regulation are bound inseparably in the traditional African societies..