Agriculture Accounts indicate that men of Mbwaa also kept goats, sheep, and short-horned cattle. Through trade they acquired donkeys from a people re-called as Cucu (Somali). The donkeys drew water from shallow wells dug near the island's center. The wells also supported crops of millet and yams, supplemented by sugar cane, bananas, and sap from a palm that was brewed into beer. Conquest & Invasion In all accounts, the people of Mbwaa were conquered by an invading people that appear to have a different way of life. Inconsistencies however are found in the description of the invaders. The conquest and invasion traditions contain within them a number of narratives that can and have been tangentially linked to either the Ngaa or Murutu communities. Ngaa traditions In some accounts, the invaders arrive in a large sailing vessel that landed on the mainland opposite the islands western shore. Invaders from the ships then crossed the intervening waters on crude wooden rafts. These accounts tend to refer to the invaders as Nguruntune, or red-legs, a term that the Batu speaking peoples used in olden days to refer to non-Africans such as Europeans, Persians and Arabs. Writing on these traditions, Fadiman states... These elements of Fadiman's narrative bear similarity to Osório's account of The Battle of Brava (1507). This city, present day Barawe in Somalia is located due east/north-east of where the people of Ngaa, who migrated west, would later end up. It is peopled today by the people of Somalia, with whom the people of Ngaa are said to have traded with. Further the general region is Cushitic speaking as the Ngaa (Yaaku) people are thought to have been. All these tangential links would seem to be affirmed by the apparent link between the early Mukunu Ruku narrative and the accounts of the Captaincy of the Malindi coast. Moreover, they are borne out by the remarkable similarity in narratives, set almost two centuries apart. Osório states that... Flight The narratives concerning the flight from Mbwaa, more so those that deal with the immediate escape also bear remarkable similarity to Osório's account. Fadiman's understanding of the narratives he took lead him to state that in his estimation, "...The Nguo Ntuni may originally have come merely to plunder, perhaps attracted by the occasional tusks the islanders brought to trade.". here too, the Meru narratives and Fadiman's understanding of them find exceptional congruence in Osório's narrative;