The Story of Kintu and his three Sons
The Founding of Bunyoro-Kitara
In the beginning, there was Ruhanga-God who created the earth. When he created the first man, there were no names, so he simply called him Kintu, which means “created thing or person”.
Kintu and his wife Kati had three sons but it was very confusing for them not to have names. They all shared the name ‘Kana’ (meaning little child) Whenever the father called one, they could all come and whenever he gave one child a present, they all quarreled declaring it was intended for them, So, he asked Ruhanga if they could be given names. Ruhanga agreed but he proposed two tests to help him select the boys names.
In the first test, the boys had to select some items that were placed along a path where they would find them.
In the second test, the boys had to keep bowls of milk on their lap during a night until morning.
For the first test, Potatoes, millet, leather thong/strap and a ox’s head were placed along the path, As the children walked, they found the things in the path, *the eldest son picked up the potatoes and millet, the second pick up the leather thong and the youngest, picked the ox’s head.
For the second test, they sat down on the ground, with their legs stretched out, each holding on his lap a full wooden milk pot. At midnight, *the youngest boy started to dosed and spilt half of his milk,* He greatly feared and turned to his brothers to beg them to give him their milk that his pot might be full, so the two brothers filled up their young brother milk pot leaving thier’s half empty. But at cock crow the eldest spilled all his milk, and when he asked his brothers to pour from their pots into his, they refused, saying that he would need so much to fill up the empty pot.
At dawn Ruhanga came and told each to uncover his milk pot. With the eldest, he found it empty; with the second, half full; while the youngest had his full.
So Ruhanga called Kintu that he had found the names for his three children.
The oldest son was named *Kairu, which means “little peasant”* for he had shown that he knew nothing about the value of cattle or milk. He had spilled all his milk, and he had chosen potatoes and millet from the items along the path. He and all his descendants would be farmers and servants.
The second he named Kahuma which means (little herdsman), This is because he had chosen the leather thong/stap, used for tying up cattle, and only half of his milk was missing
The youngest son had all his milk. And he had chosen the head of an ox in the first test. Ruhanga named *Kakama, which means “little King.”* A mukama is a ruler.
Heirs at all Costs – The Story of Omukama Nyamuhanga and Nyabagabe
Omukama Nyamuhanga is the 7th Omukama of Bunyoro-Kitara, having ruled somewhere in the early 11th Century, his father was Omukama Kabengera Kazooba Ihangi, of the Batembuzi dynasty coming from the Bagabu clan.
Nyamuhanga ruled for a long time but his attempts to get a heir to the throne where futile as non of his wives would produce a male child to take over the throne once gone, since the foundation of the Empire of kitara, the customs were only a son would succeed his father.
Nyamuhanga consulted a diviner about his demise, the diviner advised him to marry a girl called Nyabagabe a daughter to one his servants called Igoro.
Lucky enough Nyabagabe was able to bore a child, the child was named Nkya[meaning “Lucky”] because it was considered a luck for the king to have a child.
People were delighted at Nyabagabe’s good luck. They were glad that the daughter of a mere servant had married a king.
Even today when something lucky happened to someone, people would comment: “That one must have been born at about the time Nyabagabe was in labor.” Omukama(king) Nyamuhanga is still remembered today by many people.
The Legend of Isaza and the Zebra Skin
Omukama Isaza(Last King of the Tembuzi dynasty) ascended to the throne when he was still very young and he faced many difficulties including the first locust disasters during his reign.
The locusts are known to have destroyed forests and all plants. The King and his people could not defeat these locusts because were so many.
Scientists of the era sat down and tried to look for a solution and it was revealed Lakes Mwitanzige’s(Albert) water was poisonous and could kill millions of locusts.
Isaza Rugambanabato ordered his men from southern Rwanda to northern Uganda to work hard to face these locusts. Their work was to line up one by one from Southern Rwanda to Northern Uganda and dig a long dam in which they would plant trees that locusts liked to eat.
During that hard work old men were not able to work as King Isaza wanted. He ordered that all old men be killed to give space to young ones who were able to face the challenge. The young monarch was therefore nicknamed “Rugambanabato” (he who talks only with young people).
Trees that were most liked by locusts were planted and the locusts left Lake Nzige(current Mugesera in Rwanda) and started eating them up to Lake Mwitanzinge(current Lake Albert in Uganda) were they all died.
How the old men were allowed back in the palace
Rugambanabato enjoyed hunting. One day after killing a young gazelle, which had a nice skin, he expressed a wish to put on the skin of the young gazelle. His friends made the skin into the form of a cloth and gave it to him. The king was extremely delighted, but unfortunately, the skin dried on him and became too tight pressing against him to the point of squeezing him to death.
The King went to see aunt called Kogere and his sister Nyangoma to tell of his dilemma. The two had hidden an old man and the old man felt sorry when he was told the tragic story. The old man went with his grandson to save Rugambanabato. When he arrived at the scene, he ordered Rugambanabato’s friends to take him to a river and let him sleep entirely in the water. When he emerged from the water, the animal skin has softened and with the aid of a knife the old man was able to cut the skin. He opened it and took Rugambanabato out of the skin.
King Rugambanabato was so delighted and ordered that if there is any other older man hidden somewhere, they should show up and come to live at his palace and made them his court advisors and ordered them not to depart from his presence. From then, Rugambanabato preferred the old men to the young men and agreed to be advised by the elders because young people were not able to save him. He respected the old people from that time onwards.
This Nyoro “cautionary tale” points the familiar moral that a person in authority neglects at his peril the advice of those older and wiser than he, and that old men are likely to be better informed than callow youth. But it also stresses another important feature of Nyoro ideas about authority – namely, that it is not inappropriate for young person’s to have power. in fact, succession by the youngest or a younger son is a characteristic feature of Nyoro inheritance. The role of the Older brother is to act as a guardian until the heir is old enough to assume full authority. Nyoro say that a first son should not inherit; Age is a qualification for advisory, not executive authority; it is right that the aged should be spared the arduousness of decision making, but right that they should guide and advise those in power.
The Story of Omukama Isaza and Nyamiyonga, to Sudue a King
Omukama Isaza Rugambanabato lived to a ripe old age and his fame spread all over the country. One day a certain ruler of a foreign land in the Omwirima-Underworld made advances to make a mukago (blood pack friendship) with him. Nyamiyonga-(Muyonga means black smut), sent a messenger who approached Isaza with a series of riddles. In his message Nyamiyonga did not state what he wanted, except provided Isaza with six clues from which Isaza was to deduce the requests of Nyamiyonga. The riddles included:
1. The measure of time (Enterabwire)
2. The rope that arrests water (Omuguha Oguboha Amaizi)
3. What makes Isaza to turn to look behind (Ekihindura Isaza Okurora Enyuma)
4. One who knows no duty or responsibility (Entamanya Mulimo)
5. One who knows no suffering or cares and comes drunk with alcohol
6. The door that shuts poverty
The King, lost over these riddles, decided to call an assembly of elders for counsel. But this assembly could solve nothing. The saza chiefs were sent for, but they too, failed to solve the conundrum. It transpired, however, that Kogere, the saza chief of Busongora and the Kings aunt, had a maid called Kazana who offered to be taken to the King to unravel the clues. She also offered to give up her life in the event of failure. Accordingly Kogere brought the maid to her nephew, the King, and said to him; “Here is my maid who says she can solve your mystery.” The King then addressed the maid genially: Adyeeri, are you sure you know the answer? The maid replied yes. The King dismissed those present except the saza chiefs.
The maid then began to unravel the meaning of the foreign King’s puzzle.
For the first riddle, she requested a cock to be brought before her. When this was done, she said to the King: “This is the measure of time”.
For the second riddle, she asked for water, which she heated in a cooking pot, mixed with millet flour in it, and made it into dough. Turning to the King she said: “This is the rope that arrests water.”
For the third riddle, she asked for a calf to be brought, As the animal was being brought it uttered a cry and Isaza turned involuntarily to find out what was happening to the calf. The maid said to him: “Mukama, this is what makes Isaza turn and look behind.”
For the fourth riddle, she asked for a dog to be brought in and be given a smoking pipe. The dog just stared at the pipe disinterestedly. Then the maid said: “Here is one who has no sense of duty.”
For the fifth riddle she asked for a baby to be brought forward. When this was done, she requested the King to place it on his lap. The baby started scratching the King’s face and wetted his clothes. Whereupon the maid said to the king: “Here is one who knows no sorrow and behaves like a drunkard though without alcohol.”
For the sixth riddle, she requested the foreign messengers to come forward and then asked them: “Did your King, Nyamiyonga, give you anything to bring to the King?” The messengers opened their baskets and produced a small vase containing two coffee seeds, the one smeared with Nyamiyonga’s blood and the other untainted. There were also some pieces of ejubwa[name of kind of grass], four mitoma leaves stuck on a stick, and a shearing knife. Then the maid said to the King: “Omukama, that is the door that shuts out poverty, which Nyamiyonga asked you about, if you are ready to comply with his requests, cut up some part of your stomach with that shearing knife. You cut the area near your navel and smear the untainted coffee seed with your blood. You should then swallow the seed tainted with Nyamiyonga’s blood. I have done my duty and now leave you to do yours.” With these words the maid left the King’s presence. The king thanked her for her efforts and the help she rendered.
Isaza thought the advice of his saza chiefs as to whether or not swallow the coffee seeds sent to him by Nyamiyonga. A certain old man called Kyarunda advised the King against the idea of becoming a blood brother with someone he did not know, neither seen or met. “If that king really loves you,” asked Kyarunda, “why doesn’t he come and see you and talk to you? Then after that you can become friends.” Isaza accepted this advice. But since the customs demands that one should not deny another an offer of friendship, Isaza delegated the ceremony (of making a bond of friendship) to his servant Bukuku, and said to him: “Bukuku, I have delegated this task to you, make this bond in my name.” Bukuku swallowed Nyamiyonga’s coffee seeds, then cut open part of this stomach, and put it in the vase in which it was brought. He then put back the vase into the basket, which he handed to the messengers. The messengers took leave of Isaza and went back to report to Nyamiyonga.
The Birth of Isimbwa
When the messengers reached home, they narrated to their King what had transpired in Isaza’s palace. On hearing their story, Nyamiyonga became very angry. He inquired from the messengers the main interests of Isaza. They told him that the King loved two things-cattle and women-above all else.
Burning with revenge, Nyamiyonga decided to play a trick on Isaza. He summoned his daughters and chose one of them- Nyamata[literally, of milk]-and dispatched her to Isaza’s palace with strict instructions neither to disclose her true identity nor to reveal who sent her there. Nyamata, accompanied by her escorts, left by night for Isaza’s kingdom. Just before they reached Isaza’s palace, her escorts left her on her own and returned home. Alone, she proceeded to the palace and entered the visitor’s house, known as Muchwa.
There she met Bukuku, the guard of the house; Bukuku was astounded by her beauty. Nyamata expressed a wish to be announced to the King. Bukuku, blinded by her beauty, lost his head, and breaking protocol, marched straight to Isaza without ascertaining the young lady’s identity, her mission, and where she come from. Bukuku said to the King: “My Lord, there is a lady in front of your palace, and though I have no intention of insulting my ladies, there is no one as beautiful as she is in your entire household.” On hearing this news, Isaza sent off his young sister, Runyunyuzi(star) Nyanzigombi, to inspect this beauty. Like Bukuku, Runyunyuzi, taken aback by the visitors’ extraordinary good looks, rushed back to her brother and exclaimed: “My Lord, I must not be jealous of her because I am not as beautiful, but must declare that she is very beautiful. You, too, have never set your eyes on such a beautiful creature. There is no one as beautiful as she is in the entire Kingdom.” Isaza ordered the young lady to be brought before him at once. On seeing her, he fell in love with her at first sight and decided to take her on as a wife.
At night, Isaza inquired from Nyamata: “Where do you come from?” She laughingly replied: “I am a daughter of Bahuma parents who live in your Kingdom. There are so many of them that it is not possible for you to know my parents even if I told you their names. However, I ran away secretly from them because I respect and love you and wish you to marry me. You do not have to wait for long before my people come looking for me. Then you will have the opportunity to see them.” Isaza, consumed by love for her, was in no mood to ask further questions.
After they had been married for a long time, Nyamata wished to test her husband’s love for her. She said to him: “Who do you love more, me or your cow Bihogo bya Gaju?” The King replied: “Surely, my dear, I love you as much as I love my cow Bihogo bya Gaju.” After this incident, Nyamata was in no doubt as to where Isaza’s first love lay.
One day, as Isaza and Nyamata were seated together and conversing playfully, the King’s cows happened to stray towards their direction. All of a sudden, Isaza got up and went to find out what was happening. Nyamata was furious, and the king, realizing what he had done, came back to her and spoke coaxingly: “My dear, do not be angry with me, because I lose all sense of proportion whenever I see cows.” Nyamata simply kept quiet and only ruminated over her mission to Isaza.
In her sixth month of pregnancy, she decided to go home. “I am going back home to tell my people about you and your Kingdom,” she told her husband, Isaza. “I do not want my child to have no maternal relatives. You know that it’s been a long while since I left them and they may rightly believe that I am dead.” Isaza was impressed by these words and bade her farewell with an escort. When Nyamata and her escort reached the border of Nyamiyonga’s Kingdom, she strolled away from him. He searched for her in vain. Disappointed and terrified, he headed for home to report back to Isaza about his wife’s disappearance. “My Lord,” said the escort, “Your wife vanished from me at the border.” Isaza said nothing and showed little emotion.
Nyamata reached her father’s palace unaccompanied, after three months she had her baby. It was a boy and was named Isimbwa. One the day of her arrival, her father had asked her many questions concerning Isaza, how he was, the things he loved best, his wealth and his subjects. Nyamata explained everything to him, emphasizing Isaza’s love for cattle. “There is nothing he loves more than cows,” she told he father Nyamiyonga.
Isaza Visists Nyamiyonga
Having found out a great deal about Isaza, Nyamiyonga summoned all his herdsmen and ordered them to herd his flock together. From this collection he chose two of his best animals-Ruhogo the bull, and Kahogo the cow. He instructed two of his herdsmen to lead these animals to Isaza’s palace but warned them to travel secretly by night. Nyamiyonga’s herdsmen accomplished their mission splendidly. When Isaza’s herdsmen saw the two animals standing in the palace, they put them among those of their master.
Not unnaturally, Isaza’s animals resented the intruders and fighting started. When Isaza saw the new arrivals the following morning, he was very delighted and took possession of them. He even took the trouble to prevent the new bull from attacking his own. And when he saw hia beloved Bihogo by Gaju attempting to make love to the new Kahogo, he was delighted and decided to make the new animals his own.
It transpired, however, that one of the new animal(the female – Kahogo) had eloped with his beloved Bihogo bya Gaju. They headed back to Nyamiyonga’s palace, following the route they come by. Determined as he was, Isaza and some of his herdsmen ran after them in an attempt to stop them. Isaza sent a message to Bakuku, the guardian of the visitors’ house, ordering him to “Go and look after my household. I am going after Bihogo and Kahogo wherever they go.”
Isaza kept his word and with his herdsmen wandered about until eventually they reached a crater lake, where both animals ran into the water. Isaza followed, on and on they went, deeper and deeper, until they were out of sight under water, and still Isaza ran after them. To his surprise he came to land again, and there were the cow and the bull going on before him to an enclosure like his own, but somehow different. Then he saw a palace, whereupon Isaza asked some passerby: “Whose palace is this?” “It belongs to Nyamiyonga,” the people interjected: “Who are you?” and Isaza answered: “I am Isaza Nyakikooto, the King of Kitara.” “True,” the people replied, “this is the palace of your friend. We have often heard him talk about you.” Where upon Isaza ordered them to announce his arrival to the King.
When the two monarchs met, Nyamiyonga asked Isaza: “Who showed you the way up here?” And Isaza answered: “Are you not my friend?” On hearing this, Nyamiyonga ordered a house to be prepared for Isaza. He prepared a feast in his honor, sent some cows to kill, and others for milking.
The next morning, Nyaminyonga ordered two royal chairs to be got ready-one for him and the other for Isaza. He asked that Isaza be shown in. He greeted his guest cheerfully, after some conversation between the two monarchs, Nyamiyonga decided to send away the other people present so that he and his guest would be left alone. Then he said to Isaza: “You have done me wrong. Why did you decline my bond of friendship, I asked you but you instead delegated the ceremony to Bukuku, a mere servant?” To this Isaza replied: “I did so through influence of bad advice. I personally do not hate you.” Nyamiyonga accepted this explanation and added: “It is true indeed that you acted under the influence of bad advice. I am sure you yourself do not hate me.”
At this juncture Nyamiyonga decided to introduce his queen and princesses to Isaza. When they assembled and took their seats, Isaza immediately recognized his wife, Nyamata and was very delighted to see her. “Who is that one?” Nyamiyonga asked Isaza “This is my wife, who has been lost for some time now,” he replied. Again Nyamiyonga inquired: “Who is that child she is holding?” “It could be my child because Nyamata left my house in her sixth month of pregnancy,” he answered. “True, that child belongs to you, and his uncle, Rwogamata(one who bathes in milk) before you, is the one who performed all the rituals and gave him the name Isimbwa,” said Nyamiyonga. Isaza was childless and therefore was very delighted to hear all this.
But then Nyamiyonga posed the inevitable question: “Were you following your wife, your cattle, or merely to see me?” Isaza truthfully told him that he was following the two animals-Bihogo bya Gaju and Kahogo. Then Nyamiyonga said to him: “Would you differentiate your cows from mine?” Isaza said he would, and the cows were ordered to be assembled. On hearing the cows moo, Isaza turned instantly to look at them. This time Nyamata did not get annoyed but rather pretended not to have seen her husband’s reaction. She only nodded to her father, thereby drawing his attention to Isaza’s love for cows. “Look at him,” she whispered to her father. “My friend,” said Nyamiyonga to Isaza, “I see how you love cows! Cows seem to mean more to you than your wife and son!” “It is not true,” Isaza replied, “because I love them too. I love cows especially now because they have given me a son” [Meaning that if it were not for the cows, he would not have discovered his wife and son]
Whereupon Nyamiyonga rose from his royal seat and went with Isaza to the cows’ quarters so that Isaza could pick out his own animals from the flock. Isaza had no difficulty in picking out his own animals and Nyamiyoga gave him some two hundred more. He also permitted him to be reunited with his wife and son and bade them farewell. But Isaza could not find his way back to Kitara and so he remained in Nyaminyonga’s Kingdom for the rest of his life, Day after day he keeps groping about in the dark for an exit, shaking everything and causing earthquakes on earth.
In the meantime, Bukuku, the guardian of Muchwa (vistors house) and who belonged to the Baranzi clan, had proclaimed himself King of Kitara, having acted as regent for too long, He therefore became Isaza’s successor.
The Chwezi Princess, A tale of Bunyoro-Kitara
King Kamurasi wanted to marry off her beautiful daughter Kakwanzi
Two Men who wanted to be part of the royal kings lineage fought a blood bath battle that saw the princess drawn in a river and disappear.
The princess is recovered by a remote tribe of the Batwa (very short people). The Batwa have a strong admiration for the princesses beauty and elegance.
Since the princess does not know her way home she decides to stay and gets to know and learn the language of the Twa people and she even falls in love with koojo, a twa boyfriend
While in Karuzika(Kings Palace), King Kamurasi is in pursuit of her lost daughter
He sends his guards to look for her, they are able to locate her but are faught off by the Batwa.
The surviving guard reports back to the King, the king sends a full army(barusura) to rescue her daughter
Battle ensures and the princess is recovered
The Princess returns but she fell in love with the Batwa people of how well they treated her as well her boyfriend koojo
Kakwanzi tells her father that she had eventually found true love, and tries to convince her father, but he refuses, as a princess can’t marry a commoner.
Koojo meanwhile is also in search of the Princess
The princess escapes from the palace to return back to the Batwa people and to Koojo.
The father is infuriated but has nothing to do.
On the wedding of the princess and koojo, King Kamurasi appears suddenly to bless the marriage
Koojo and Kakwanzi live happily ever after
ENTOGORO A COURTSHIP DANCE
Entogoro is a courtship dance with a long history.
As the legend goes, a very long time ago, several men sought to marry the same beautiful girl.
To settle who would win her hand in marriage, a big ceremony was organised and all the suitors were invited to dance before the girl’s elders who would then determine the suitor with the most stamina that would be best able to fend for and protect their daughter.
Although this is no longer used as a way to determine the eligibility of a suitor, entogoro is still performed for entertainment at traditional Nyoro weddings.
Visitors to Bunyoro on cultural tours can engage in this old courtship dance alongside local groups of men and women.
The Nyoro dance, Entogoro also called
Runyege, is one ofg Uganda’s most famous traditional dances, and probably the most energetic.
The dance is named for the pod rattles tied around boys’ legs called ebinyege and entogoro that produce percussion rhythms that blend in with the song and drumbeat.
ORUGANIKYO RWA WAKIKERE NA WANJOKA
(Omubusinge bweira….Ab’oruganda bakaturolera)
Kiro kimu Omunyoro Wakikere obwakaba naruga omu katale, akatangatangaana Omunyoro Wanjoka.Wanjoka yakaguza Wakikere ati, “Okuruga nkaha, kandi okugenda nkaha? habwaki norubata mpora?” Nandi Wakikere “Nkutaha omuka kandi nyina obugabe kukora ekingodeze.
Nekiniga kingi Omunyoro Wanjoka akagambira Wakire ngu “nyina obugabe kukujunana kandi nsobora ku kwita nkakulya” Aho naho Wanjoka akagwera Omunyoro Wakikere nukwo amwite. Wakikere akateera enduru yamani. Abantu omubairukirire bakaterra Wanjoka bamwita.Wakikere nukwo kugamba ati munywani wange nkugambirege ndeka ngende tinyine kabi koona obubi bwawe tibwakitisa!!
Nyowe nkaleka abantu nibasunga okufwa kwa Wanjoka kandi Wakikere yayeyongerayo kugya omuka owe. Nanyowe nyagenda kugambira abomuka
ENYEGESA
Twegenderezege okujunana rundi kuzindiriza abantu abataina musango hanyuma y’okyetegera nti banaku,rundi tibaine busobozi rundi amani go kwerwanaho. Mukama ayabateire omunsi bukya bukya abarwanirira kandi nibamaliira bali basinguzi.
Nyakahuma, The Bachwezi Mystical Medieval Tree
In about the 13th century, Mubende hill was an important ritual centre for Nyakahuma, the Bachwezi cult medium of Ndahura, the first Mucwezi king of the Kitara Empire. Ndahura was believed to have the powers to give blessings to his people.
When he died, Nyakahuma, his eldest wife, became a central figure in the Bachwezi cult worship because many believed she was still able to communicate with the dead king. Consequently, many people travelled long distances to ask Ndahura, through Nyakahuma, for fame and fortune.
Unfortunately, Nyakahuma also passed away. But before her death, she had vowed to return to the people for as long as the tree, which made her Palace’s cornerstone, still existed.
MOONLIGHT FESTIVAL INTRIGUES BUNYORO KITARA KINGDOM.
The Moonlight Festival is the core of Bunyoro-Kitara. To many, basing on its name, they might think it’s a festival held under a bright African moon. No. The Moonlight Festival is a traditional ritual. And, this time round, Bunyoro Kingdom is having its celebrations. It’s as prestigious as it is traditional and deeply rooted in the Bunyoro Kingdom rich culture. Bunyoro Kingdom is the oldest kingdom in Uganda. The kingdom covers 12 districts (Masindi, Buliisa, Hoima, Kibaale, Kagadi, kikube, Buliisa, Kyankwanzi, Kibogo, Mubende, Nyakasongora, Kayunga and Kiryandongo).
The Moonlight Festival is performed for 9 days, every month.” This is held during what is deemed the moon time.
Throughout the festival, the Omukama of Bunyoro Kingdom sits on his royal throne for the celebratory 9 days. During this period, he treats his guests to sumptuous dinner. People drink tonto (banana brew). They have specific kinds of food they are supposed to eat. These include; millet, cow meat, matooke and goat’s meat. They also take a lot of milk and eshabwe. It’s a period of celebrations and performing different rituals. Bunyoro Kingdom boosts of 57 clans and each clan has a specific duty it does in the kingdom during the Moonlight Festival.
The royal trumpeters, who are called Amakondere, blow their trumpets beautifully throughout the 9 days, from the palace. Every hour that ticks by, the royal drummers thump and play the royal drums. These, and more rituals, are performed to keep the kingdom in high esteem. Bunyoro Kingdom has traditional special spirits who perform different rituals during the Moonlight Festival.
There is a special spirit called Musaija Mukulu. The kingdom, too, has a royal kraal where, throughout the 9-day festival, they milk for the king. The king performs different special functions throughout the festival. For example: he takes a royal walk and performs royal duties. People chant joyously with astronomical fervor. This time, they are at their best behavior. Bunyoro Kingdom has people, who are called Abaramansi or Diviners. These people have unique and special powers in the kingdom. They are so powerful and, throughout the Moonlight Festival, they play a big role. These Diviners have to appease ancestral spirits throughout the festival. So, they perform different rituals in order to appease the spirits.
Things that are prohibited during the Moonlight Festival.
The Moonlight Festival is the core of Bunyoro Kingdom. It’s taken in high esteem and given the respect it deserves. And throughout the festival, jubilations and whatnot, people in the kingdom have to be at their best behavior.
During the festival, men are not supposed to sleep with their wives. Conjugal duties are forgotten for 9 days till the festival ends. People have to exude the best discipline. For people who drink alcohol, during this Moonlight Festival, they are not supposed to touch a bottle of any brew. They are not supposed to drink alcohol. But if they are tempted to drink, they shouldn’t drink a lot of it. And as the festival winds up with the Empango celebrations, at 3:00pm, all women are not supposed to move. They should remain static and motionless. It’s a kingdom rule.
People who are allowed to be in the palace During the Moonlight Festival, the palace is always out of bounds except for a certain section of people. Other people remain in their respective places of residences. People who are allowed to be in the palace include; . The Abebikwato : These people are the ones that clean the ritual regalia. They clean the regalia with only herbs and cow ghee. During the festival, Abebikwato are allowed to be in the palace and take care of the regalia. . Abarusara: These are the royal guards. They are allowed to stay in the palace during the Moonlight Festival to provide peace, order and protect the palace. Ababogora: These are special people chosen to carry the king’s luggage. Their role is to simply carry the luggage of the king which gives them access to the palace during the festival. . Abaranga: These are women who perform for the king. They are entertainers of the kingdom. Their role is to perform for the king during the Moonlight Festival. Traditional herbalists are also allowed to be in the palace during the Moonlight Festival.
THE CLIMAX OF THE MOONLIGHT FESTIVAL.
The Moonlight Festival is culminated with the prestigious Empango celebrations after 9 days. Empango is an annual event to mark the ascension of the king to the throne. It’s big. There are ululations and excitement envelopes the kingdom during the Empango celebrations. On the day, different rituals are performed. This time, everyone is invited for the ceremony in the palace. The palace is opened for everyone. Every year, the Empango celebrations takes place on June 11.
Amabere Ga Nyina Mwiru, Breasts of a Princess
Amabere Ga Nyina Mwiru
Bunyoro folklore has it that the Amabere Ga Nyina Mwiru caves acquired its name from Omukama Ndahura Karumbubi, the first chwezi King.
The Story goes, Bakuku a Servant to Omukama(King) Isaza Nyakikooto Rugambanabato (the last Omukama of the Batembuuzi dynasty – reign of the god), proclaimed himself a new King of kitara when Omukama Isaza disappeared after being subdued by the bachwezi in the Nyamiyonga underworld with their beautiful daughter Nyamata(milk y).
Bakuku belonged to the Baranzi clan and was a considered a “Mwiru”-Servant. This proclamation to Kingship involved him in a power struggle with the members of the Bagabu clan as Omukama Isaza the former Mukama – King, belonged to the Bagabu Clan – Basongora.
All the saza chiefs who had been left by Isaza Rugambanabato rebelled against Bukuku on account that they could not be ruled by a Mwiru and that Bukuku wasn’t a legitimate heir to the throne.
Bakuku had fathered only one daughter called Nyinamwiru who was the most beautiful girl in the kingdom and a princess, so called because her father was a peasant, but had been warned by fortunetellers that one of his descendants would overthrow him and take over power.
Due to this paranoia, he imprisoned Nyinamwiru and mutilated her, depriving her of one eye, one ear and one breast so she would not be desirable to any man.
While in the underworld, Omukama Isaza and Nyamata had bore a son and named him Isimbwa, Prince Isimbwa used to visit earth and on one of his adventures, he stumbled upon the dungeon(prison) Nyinamwiru was being hidden, mesmerized by her beauty and touched by her sorrow. He immediately fell in love with her and their encounter lead to the birth of a son whom they called Ndahura.
When Bukuku found out what had happened, he was very furious and immediately ordered a wide search for the little boy- his grandson. Remembering the warnings from the past he sought to execute the little boy before he grew into the man who would eventually overthrow him.
Baby Ndahura was captured and Bukuku decided to end his life by throwing him in a river. Nyinamwiru begged and pleaded with her father to spare her only child. She vowed to migrate to the outskirts of the kingdom to the lands unknown and raise the boy away from her father’s kingdom.
But Bukuku was adamant because the boy had royal blood flowing through his veins and was a legitimate claim to the kingdom he had grabbed. He went ahead and hurled him into the river and believed his troubles were over. He had killed his adversary. As luck may have it, the gods were watching over their grandson. The baby’s umbilical cord got stuck on a tree branch and was saved from drowning.
One of the king’s porters saw what had happened and hurriedly rescued him, hiding him in a cave. However he could not feed the newly born baby. He was just a lowly porter. If he couldn’t find a solution, the boy would surely die.
The gods saw their grandson was in jeopardy. They magically made the walls of the cave grow tens of breasts, dripping with milk enough to feed Baby Ndahura and all the babies in the kingdom. They came to be known as “Amabeere ga Nyinamwiru” translated as Nyinamwiru’s breasts.
The Legend of Mugenyi and the Red Cow Bihogo
Long ago, it is said, during the reign of Omukama Isaza Nyakikooto – The last King of the Batembuzi dynasty, there appeared a race of people known as the Bacwezi, a remarkable group of kinsmen,They had a light skin, believed to have super- natural dignity and power, and often described as nyamutukura-‘white’, The bachwezi subdued king Isaza with their beautiful girl nyamata and bore a son, Isimbwa who then bore Ndahura. Ndahura went on to have a son Wamara
In his time as ruler, Wamara had signs of disquiet multiplied. There were feuds between the Cwezi princes. Strangers raided their herds and ‘foul things’ drove them from the watering- places. Worst of all, the marvelously productive red cow called Bihogo, precious possession of prince Mugenyi, choked on her salt drink and died, and Prince Mugenyi, with difficulty restrained from killing himself, as he had vowed to do. Disturbed by these events, the king ordered the cow to be slaughtered for divination, only to find that it had no entrails-intestines.
The official soothsayers, the Twairwe-interpreters of the King, were unable to interpret this appalling omen (or offered an unconvincingly hopeful reading), but a stranger from the north, a man of the Abasuuli clan called Nyakoka (or Karongo), undertook to divulge the mystery if the Mukama made blood-brotherhood with him so that no prophecy of his should jeopardize his life. Prince Mugenyi was ordered to make blood-brotherhood with Nyakoko as the Omukama was not allowed to do so.
Nyakoko split open the head and the hooves of the carcass and revealed the intestines. A smut blew out of the carcass and settled on them. It could not be removed.
He located the missing entrails in the head and hooves of the cattle, and intercepted to them the meaning of each, The empty body of the cow signified that the rule of the Bachwezi over the land had ended, The entrails in the head meant that the Bachwezi would still hold power over mankind, The entrails in the hooves meant that the Bachwezi would wander continuously. Their servants, their women, even their dogs would withdraw obedience, and the smut meant that their royal drum would pass to ‘a black man of another nation’. The Bachwezi heard these prophecies and decided to kill Nyakoko. Mugenyi managed to warn Nyakoko who escaped to Bukidi.
Sure enough, they found themselves treated with general contempt, and the final humiliation came when Prince Mugenyi was mocked by a woman, his mother’s sister, for not carrying out his suicidal vow. So king Wamara the last chwezi king went out from his capital with all his people and vanished from the land.
The Story of Rukidi and the Rise of the Babiito
Isingoma Mpuga Rukidi was the great grandchild of Isaza Nyakikooto, the last Batembuzi King.
When Omukama Isaza was subdued by Nyamiyonga(chwezi) to the underworld with her beautiful daughter nyamata(milky), the encounter lead to the birth of Isimbwa
Isimbwa grew up in the underworld and Nyamigonga had given him one of his women called Nyabiryo, the encounter lead to the birth of Kyomya.
Isimbwa also used to visit earth from the underworld, and he had an encounter with Nyinamwiru, the daughter of Bakuku(Caretaker of King Isaza throne), and their encounter lead to the birth of Ndahura Kyarubumbi who become the first bachwezi king after killing Bakuku.
When the bachwezi took power, Kyomya was freed from the underworld and married Nyatworo, daughter of Labongo, a man from Bukidi(Lango) of the Jo-bito clan and the couple gave birth to nine children and among the nine were twins, Isingoma Rukidi Mpuga and Kato Kimera.
Omukama Wamara, son to Ndahura and was the reigning King of the Bachwezi during the times Rukidi was born, he was facing many challenges from the different disgruntled princes, and people had soon discovered that their powers were no longer invincible and the death of a loved cow called Bihogo had revealed an end to their rule.
So Omukama wamara decided to abdicate the throne, whilst he consulted his counselors and decided to send messengers, one of whom was Nyakoko, to fetch one of his uncle Kyomya’s twins who would succeed him
According to legend the elder twin Isingoma Mpuga Rukidi was chosen. He longed to possess and to rule the land described to him but he feared to do so because he was ignorant and savage. Nyakoko saw a chance to advance his own interests by guiding Isingoma Mpuga Rukidi to Kitara and by initiating him into the customs of the country himself. So the Babito prepared for their journey.
Nyakoko warned Isingoma Mpuga Rukidi that the country was full of falsehood and treachery that the women were faithless and unchaste, and he asked Isingoma Mpuga Rukidi whom the Babito would marry. Isingoma Mpuga Rukidi replied that if this was so, they would marry their own women folk.
Isingoma Mpuga Rukidi took the totem of his mother, engabi-bushbuck, and as a result the Babito have this totem today. Isingoma means the elder of twins, literally ‘the father of the drum’. Mpuga means patchy,because he had patches on his skin and this is thought to indicate his descent from the Bachwezi. Rukidi means the naked one, because he came from Bukidi, the land of nakedness.
The Story of Nyangoro and the curse of the Basingo clan
The two brothers Mulindwa and Mugenyi(the visitor), were emotionally attached to each other, had everything in common and always attempted everything together. The women of the Bachwezi watched them leave for hunting and commented on their beauty and strength. Mulindwa excelled Mugenyi and Mugenyi’s mother Nyangoro, (from engoro, a reed), was jealous and decided she had to kill Mulindwa.
Mulindwa loved her but could not marry her because she was his father’s wife. When they returned from hunting Mulindwa brought Nyangoro some flowers but had to wait for an opportunity to make love to her. The brothers had decided to go and watch their cattle at the salt lick but Mulindwa pretended to be sick and remained behind.
Mugenyi went alone. Nyangoro learnt this, dug a pit in her hut, filled it with boiling water and covered it. When Mulindwa called upon her, he fell into the hot water and Nyangoro covered the pit with mats to suffocate him. His cries were reported to Mugenyi who hurried to help him, lifted his body out of the water and poured milk upon him. Mugenyi wanted to kill Nyangoro but Mulindwa said that a son should not kill his mother.
Mugenyi forgave his mother but he seized and killed many of her daughters and other members of her clan, the Basingo. Mulindwa cursed the Basingo, and from that day princes have never married into the clan.
Bukuku and the Battle of the Classes
600 years ago in the Kingdom of Kitara, Oral Tradition tells of the time a palace gateman called Bukuku led a troop of Bairu (farmers/ commoners) in rebellion against the ruling pastoralists. They fought fiercely; the pastoralists for supremacy and, the commoners for freedom!
Omukama Isaza Rugambanabato having been subdued by Nyamiyonga(the King of the underworld) left the Kingdom to his caretaker Bukuku, Since Isaza never returned, Bukuku took over the throne.
The different chiefs of the amasaza refused to subdue to Bukuku that they will not be ruled by a commoner.
Kogere the Saza Chief of Busongora, an Aunt of Omukama Isaza, led an army to ouster Bukuku, to her astonishment and the many Saza chiefs, Bukuku and the commoners fought a fierce battle that saw them gain victory,
*#AfricanRoyalTales #BukukuKingOfKitara*
The Story of Kato Kimera and the Rise of Buganda
Prince Kato Kimera was the young twin brother to Isingoma Mpuga Rukidi the first Omukama of Bunyoro-Kitara Kingdom after the fall of the Abakitara bachwezi dynasty.
As soon as Omukama Rukidi Mpuuga was ascended to the throne he divided Kitara Empire amongst his brothers and his followers. To Nyarwa, his eldest brother he sent him to govern Kaarokarungi(Ankole) , to Muhwahwa (Buganda) he gave to Kato Kimera and Busonga to Kiiza his youngest brother.
After a short while Kato asked for permission to go hunting as well as to see what his saza of Muhwahwa looked like. Rukidi allowed him but suspecting that Kato might decide to settle in there and not come back to Bugangaizi as he already shown signs of rebellion and independence, Rukidi ordered many old men faithful and trustworthy to accompany him, they included Katumba (of Muhinda clan) Kahira (of Bafumambogo clan) Balitemu, Mpinga, Mazige, Gunju, Kaswija and many others.
Rukidi companied him up to a hill called Kiburara where he bade him farewell at departure he asked him to make a mukago (brotherhood pack) that he will be returning to visit the capital/palace, they put a mark on a stone at the point of departure.
Prince Kato proceeded to Muhwahwa for good and never returned, The marks which they made on the stone at the spot where they said good bye to each other are still visible to date and also there is a shrine at Karuziika Palace Hoima called Kyakato which symbolizes the house of Prince Kato Kimera who went to Muhwahwa and rebelled while there.
Prince Kato arrived at the house of a man called Ssebwana, who had hereditary culminated himself into the saza chief of Muhwahwa at the time following the earlier royal appointments of Omukama Wamara of Bunyoro, At the time of the arrival Ssebwana was not at home but his wives were, These ladies struck by the Kato’s good looks and Majestic appearance fell in love with him at first sight. So they decided to conspire with the servants to murder Ssebwana and marry Kato.
When their plan was executed and Ssebwana safely dead, Kato declared himself the King of Muhwahwa County and made it a Kingdom and performed all the necessary ceremonies, following what had happened at Rukidi’s coronation. He sent a message to his twin brother, Omukama Rukidi, saying, “I have germinated like a sap tree does (Mezire nk’omutoma), and my name will henceforth be Kimera,”. Rukidi ignored Kato’s rebellion and did not lift a finger to reduce him once more to obedience
Now a King, Kato Kimera went on a campaign of conquest and expansion of territory, and is most remembered for the conquest of Kyaggwe County current Mukono district.
Originally Buganda was called Muhwahwa County but it came to be called Buganda after the name of the saza chief appointed to govern it by Omukama Wamara. This chief was called Kaganda Rusirri Ntege Koyo. Bakitara people used to despise the people of Muhwahwa and used to describe them jocosely as “Kaganda’s little men, Obuganda” This nickname slowly took root and the name Muhwahwa disappeared.
The Legend of Ruhinda and Foundation of Ankole and Karagwe
Omukama Wa-Imara(Wamara), the last king of Bachwezi empire had three sons: Ruhinda, Mugasha and Kanyagwe.
Ruhinda was born of a girl called *Njunaki*, a servant girl to *Omukama Wamara*. He is called Ruhinda because he had Ekihinda (a black mark) on his face. Either because of Wamara’s alleged affair with Njunaki or her status as a servant, her son Ruhinda, is regarded by all traditions, as an *illegitimate son of Wamara*. Even so, it was this so illegitimate son who was destined to revive the lost glory and fame of the Bachwezi by founding a new empire and establish a new dynasty -*Ruhinda Dynasty*, which has borne his name up to this day.
At the time of his father’s flight, Ruhinda is said to have been left behind in *Bunyoro-Kitara(former chwezi empire)* under the disguise as the keeper of the royal drum. He served the usurpers of his father’s throne, the Babito twins(Rukidi Mpuga and Kato Kimera) for a while, in the meantime making plans to escape with some of the regalia which his father had left intact when he fled.
His father and some bachwezi(Bahima) followers left and formed a new capital at Mahogora/Ntusi/Bigo, Meanwhile Ruhinda stole the most important of the Insignia of royal drum(Bagyendwnwa) and joined his father and group.
From there, Ruhinda, together with a group of followers, left his father and went to Buzinza and Karagwe, he took some of the bahima followers and left some with his father. When he returned from his expedition he found that Ntusi/Bigo had been raided by invaders (probably by the Babito to get back their royal drum). His father and most of the other bachwezi had been killed by the invaders, only his mother and elder brother Kanyangwe, had been spared. Since the place was no longer safe, he took his mother and brother to karokarungi(nkole).
In Karokarungi, he found *katuku*, an indigenous bantu as the ruler of the area(isaza) and forced him to flee, Ruhinda declared himself rule of karokarungi and build his capital at *Mweruka*. He later moved to Rurama. At Rurama, Ruhinda bore a son Nkuba to whom he later entrusted the Kingdom of Ankole.
*His Move to Karagwe*
After entrusting the throne of Ankole to his son Nkuba, he left for Karagwe with some of his followers and a large group of cattle and never returned to karokarungi.
While in Karagwe, he found Nono, a Bantu ruler, believed to be of the basita clan as the chief of the land, it is narrated that, he knocked on Nono’s door, when it was opened; he greeted his host with a curse, ‘Kachenjere!’ (may you perish), Nothing is said of Nono after his meeting with Ruhinda except that he did not continue to rule karagwe.
He installed himself as ruler of Karagwe with the royal drum called Nyabatma and established his capital at Bwehange, the site was selected after a bull called Bihogo bya Rutwenge had died on that spot, thus signifying that this place was suitable for a king’s capital, because of the strong winds in Bwehange, he abandoned the place for a new site Bweranyange, the new site remained the capital of karagwe until the Colonial German administration.
Ruhinda is also believed to have overthrown other indigenous bantu rulers, In Bumbwiga, he overthrew Mutunda of the Basita clan, in Buzinza, he overthrew Sansana, a Musumbwa ruler of the Batundu clan, his other expeditions are also recorded in Ihangiro(Bwirebutakya), Kyamutwara and Bugabo but these were unsuccessful.
Burial Disputes
It is said the Ruhinda died in Ihangiro or Buzinza. A dispute arose soon after his death. It was mainly over where his remains would be buried, since each of the major three states – Karagwe, Ihangiro and Buzinza wanted to have him buried in its territory.
Finally a compromise was reached, by which his head was to be buried in Karagwe, the trunk in Ihangiro, and the legs in Buzinza. Bwehange and Bwina are given as the locations where his remains were buried in Karagwe and Buziza respectively, but no name for the trunk in Ihangiro.
The Story of Queen Masamba and the Royal Band of Flutes
Omubiitokati(princess) Masamba Ga Winyi is remembered to be the only woman to have ever ruled the great Bunyoro-Kitara Empire.
She become Omukama of Bunyoro after Omukama Chwa I, Ente Nkole Rumoma Mahanga her brother who was a great warrior, and who used to go out regularly for territorial expansions, was killed in battle during an expedition.
The Story goes that on one occasion he was returning from an expedition from Ankole, where he had been victorious, having cut up the royal drums and taken much spoil, when he was told that there was a herd of cattle hidden away in a forest through which they were passing. With a few of his warriors he wandered into the depths of the forest, and by some accident became separated from his men and was lost (perhaps killed, but in Bunyoro customs, A King disappears – does not die). They searched until darkness came and again the next day but could not find him, so they returned to the capital and informed his sister (Masamba), the queen, of what had happened.
Chwa I, though he was married to a wife called Arapenyi, had no child, and the chiefs could find no one they considered suitable to govern the country. At last they agreed that the queen, the sister to the late king, should reign, and for a time things went fairly well.
Meanwhile the queen became enamored (fell in love) to a man of the cow people (bahuma) and asked the chiefs to agree to his taking his place as her consort to assist and advise her, she pointed out that, being a woman, she could not lead her armies and that a consort(her new lover) could go in for her. The chiefs were not favorable to the idea, for the man was not a prince, and they asked for time to consider the matter.
While they were still in perplexity, news arrived concerning the woman Arapenyi, who had been found in Ankole by two men who had gone there to sell salt. They recognized her and asked her how she came to be there. In reply she told them that she had been captured when her husband, King Chwa, and was lost, and that she had a child who was with her.
The men saw the child, whose likeness to the late king was striking, and brought their story back to Bamuroga(chief mnister), who at once sent two chiefs, a Muhuma and a Munyoro, to visit the woman secretly and, if the story was correct, to bring her and her child back. The chiefs recognized Arapenyi and saw that the likeness of the child to King Chwa was unquestionable, so they helped the woman and child to escape by night and brought them to Bamuroga.
For a time the matter was kept a secret and the woman and her child lived in hiding, but at last the queen demanded an answer to her proposal and Bamuroga said they would bring the answer the next day. The chiefs then took the boy prince with them to visit the queen, who recognized him as the son of her brother, greeted him with affection, and listened to the story of how his mother had been captured and then brought back from slavery. The boy had to sit on her lap and she showed him every mark of affection.
Later, the queen asked Bamuroga if the child might not come to stay with her, for she was so pleased to see him. He, however, was suspicious of her intentions and said it was impossible.
The queen then held a council in secret with her immediate attendants, and decided that the boy would have to be killed. Among her attendants, however, was the fluteplayer, Musegu, who went to Bamuroga and told him the whole plot: how the queen was going to ask for another interview with the little prince, and had arranged to have him killed/speared while in her presence. It was arranged that Musegu, who would be present at the interview, should warn the followers of Bamuroga when the deed was to be done by blowing his flute.
In a short time the queen asked Bamuroga to allow the child to come and see her again. Bamuroga consented, and the queen made her preparations by placing her men with concealed weapons in suitable positions ready to attack. Bamuroga, however, also took with him an armed party with their weapons concealed. The prince sat on a rug in front of the queen who talked in a friendly manner with him, but, as she gave her signal for him to be speared, Musegu set up a strange, shrill piping sound and the young boy prince, who had been told to rush back to his protectors when he heard the sound of the flute, sprang back among Bamuroga’s men, some of whom surrounded him, while others rushed in and slew the would-be assassins, among them the queen’s paramour(lover), and made the queen prisoner.
The prince, who was then called Ruguruki (but come to be called Kyebambe I because he had usurped the throne of his aunt) was at once declared king and he proclaimed that Musegu should become a member of his own clan, the Babito, and appointed him and his sons to be the royal flute-players who had to be in the king’s presence on all ceremonial occasions. Their persons were to be sacrosanct (sacred), and they had free access to the king at all times.
The Story of Mpuugu and the Royal Bow
The royal bow of the Abakama(kings) of Bunyoro is said to be the weapon which Isingoma Mpuugu Rukidi brought with him to Bunyoro when he became Omukama(king). Mpuugu was a noted hunter, and in this capacity was known under several names, among them being Lukidi and Nyabongo, and his bow was named Nyapogo.
As king of Bunyoro, however, he found that he was so occupied with his daily duties that he had to deny himself the pleasures of sport, and he decided to decorate his bow and place it with the quiver among his treasures near the throne.
He gave a bull to be killed in order that the bow might be re-strung with the sinews from its back. The bull was handed over to Muhinda bwa Mpona, who killed it and extracted the sinews. When he had done so, he laid them down and left them, going away to do something else before cleaning them.
In his absence a dog came in, seized the sinews, and carried them away. Muhinda returned, found that the sinews had vanished, and, on making enquiries, found that the dog had eaten them. He had to confess the loss to the king, who was so angry that he had him killed and his sinews taken out and used, with those of another bull, in place of those he had lost.
From that time whenever a new king came to the throne, the tribe of this man, the Bahinda, gave a man to supply new sinews for the bow, and they were cut from him while he was still alive. It became an honorable office to supply the sinews and for two days before the operation the man had to wear charms and dress in two white bark-cloths; he had to keep apart from women and eat special food.
After this purification he himself directed the operation of removing the sinews from his right side leg, and these were used along with those of a bull, which had to be a white yearling (an animal that is a year old or that is in its second year). The man invariably died after the operation.
THE KINGS CLOWNS(ABASEEGU)
However, when the king smiled a bit, they then praise him positively:
Folklore – The Hare and the Leopard
Once, many years ago, a hare and a leopard lived together. The hare was nurse to the leopard’s two children and also had charge of the house.
One day the leopard went out hunting and the hare was nursing the children in her lap. She let one child fall, and it injured its back so that it died at once. The hare was very frightened, and put the two children to bed side by side and covered them up as though they were sleeping.
In due time the mother leopard came home carrying the meat, which was a goat she had killed. She threw down the meat and asked for the children to nurse them. The hare brought the living baby, saying, “Nurse this one first. The other is fast asleep.”
After a time the leopard said, “Bring the other,” so the hare took away the first baby and put it in bed and, after pretending to cover it and lift the other, she brought back the same living baby. The leopard said, “This is the same baby,” but the hare denied it, saying, “No, that is the other.”
After a few moments the leopard got up to go and look for herself in the bed, and as she did so the hare ran out of the house and down to the river.
The leopard uncovered the other baby and saw that it was dead. She raised a cry and rushed out after the hare. When the hare reached the river she rolled in the mud and then swam to the other side and sat on a hillock to await the leopard. After a few minutes the leopard came panting along and did not recognize the hare as her nurse. She asked, “Have you seen a hare pass here?” The hare said, “No.
We have been hunting leopards for the king. We have killed nine and want one more to complete the number he asked for. You had better run away; the hunters are coming and may catch you.” As the hare said this, there was a noise in the grass near and the leopard, fearing that it was the hunters, ran away back again, leaving the hare in safety.
Embwa Rubooga
A long time ago, there lived a Man who had two wives, his children and his beloved dog Rubooga.
The Man loved Rubooga the dog so much that it would never leave his sight whenever he was home. The dog would welcome him whenever he got back home from work.
Whenever he would travel for work, he would return home with meat for his families and his dog, and it would be well prepared for both his family and dog.
One day he travelled and took very long to return home. Unfortunately, his family who were used to eating meat were craving for meat, so one of the wives decided to kill Rubooga, the dog to get meat to feed herself and her children.
When the man returned from his journey, Rubooga the dog did not welcome him as usual, and because he loved Rubooga so much he was filled with so much sadness, he asked his wives where Rubooga the dog had gone, but both wives denied its whereabouts.
So, in order to find out the truth about his dog, the man decided to dig a very deep pit, and underneath, he filled it with spears, and asked each wife to line up and sing a song before jumping over the pit.
The sang the song that went like,
If I ate Rubooga, I will jump and fall in the deep pit, if I did not eat Rubooga, I will jump and not fall in the pit *3
The first wife, together with her children sang and were able to jump over the deep pit safely.
As the second wife went on, she had already started crying, because she was guilty. She together with her children sung and fell into the deep pit and died because they had all eaten Rubooga.
Moral of the story,
Always tell the truth, no matter the circumstance.
*Bunyoro-Kitara Folklore*
Folklore – Why the dead do not come back
At one time men rose again from the dead and came back to earth to their friends. Only animals never returned.
There was a man, who lived with his sister, and she had a dog of which she was very fond, and the dog died. When people rose again, it was the rule for all the living to adorn themselves in their best to go and meet their risen friends. The man and his friends said to his sister, “Put on your good clothing and come to meet the risen.” She replied, “No. Why should I go when my dog is dead and gone?”
Ruhanga heard her and was angry and said, “So people don’t care what becomes of the dead. They shall not rise again, for death will end their careers.” Now when a man dies he does not come back.
The people still believe that the dead come to see them in the eventide, and they dress up in their best clothes and sit by the door with a pot of milk and other food and remain silent lest they should disturb the dead who come to partake.
Widows say that their husbands will wear the clothing that they offer them, and they leave things about in the house for them.
Omukama Ndahura and the Bird that Blazed in the Dark
The ancestors of the Bahweju originated from Karagwe in Tanzania, and they entered Nkore through Mpororo. As they came into the country, a bird descended from heaven and lighted on one of them. At that time, there was in the land a clan of people called Abarara, who were seers and prophets.
They told the Bahweju to follow the bird wherever it would lead them, that it was a sign that a kingdom awaited them. They followed the bird then, and it led them.
They followed it day and night, for it blazed (lighted) in the dark. It led them from Mpororo, through Buhweju and Kitara, and there it disappeared. So they went to King Ndahura of the Bachwezi.
They had with them their sister(Nyakahuma), a girl of great beauty. When King Ndahura saw her, he wanted to marry her. Her brothers consented, and she was married to King Ndahura. In return, he gave them part of Kitara land.
Walking in the Footsteps of the Gods – The foot of Ndahura Kyarubumbi
Ndahura Kyarubumbi is the 20th Omukama of the Bunyoro-Kitara and the 1st of the Bachwezi dynasty and ruled somewhere in the 1300 AD.
During his reign, there was great eruption, Ndahura was out hunting with his hounds, they had to escape the fast flowing lava, they were not so successful in these attempts, as there are footprints embedded on rocks showing Ndahura’s footstep, flanked by his dog’s paw print.
Below is belived to be the mark of his foot and his Dog in Rwemparaki near Kafu and Baranywa rivers in Kibaale district.
Omugo Nyabugondo and the creation of Enyambo Cattle Breed.
Omugo Nyabugondo was one of Omukama Wamara Bwigunda’s three wives, a inquisitive woman and natural scientist by nature. She is credited with having developed the Royal breed of cattle known as “Enyambo” and introduced them to Karagwe, Rwanda and Burundi.
The new breed of cattle developed was able to withstand most of the tropical disease
Nyabugondo’s very name also points to another interesting fact: the breed of cattle known as “Bugondo” or “Ngondo” – has a dappled pattern that is hard to raise. The Ngondo and Nyambo cattle were bred exclusively in Bwera and exported elsewhere, both breeds as now endangered and face extinction.
Wamara’s two other wives besides Nyabugondo were Bunono and Nyante.
Note: Omukama Wamara Bwigunda was the 22nd Mukama of Kitara and the 3rd of the Bachwezi Dynasty
The Story of Kantu and the Divine Interpreters
A divination that predicted the end of the bacwezi rule
During the reign of Omukama Wamara, he had cultivated a friendship with an old man called Kantu, who was probably born in the reign of Mukonko. They became blood brothers and from him Wamara learnt the history of Kitara.
One day Kantu paid a visit of his friend Wamara, but found him all prepared to go out hunting. Wamara ordered one of the servants to show Kantu to the house and to request his wives to look after him properly untill his return. But the Kings wives despised the old little Man. They merely laughed at him and ignored Wamara’s orders. They even refused to allow him to stay inside the house.
Instead, they ordered the servant to deposit him in one of the outer huts, where food and drinks could be brought to him. Having carried out his instructions,the servant rejoined the king’s hunting expedition. Meanwhile, the king’s wives went about their business and forgot all about Kantu. Neither the food nor the drink was therefore offered him. When he became very hungry, he staggered out of the hut to see by which way the hunters might be returning.
As he came out he saw a bull and a cow making love. When the bull noticed Kantu it charged at him and kicked him to death.
On his return Wamara inquired about his friend. Nobody seemed to know what had happened to him. The king was very angry and put the blame on his wives. At last Kantu’s dead body was discovered lying outside the outer huts. The king was furious when this news was broken to him. But nobody foresaw what would happen next.
The following morning the herdsmen went to milk the cows and then discovered to their horror that the milk had changed color, turning into mutara [red milk]. Whereupon they consulted the witch doctors, who solved the mystery by declaring: “Wamara’s blood brother relationship with Kantu had caused the milk to change into omutara.” It was therefore decided that this blood brotherhood [bond of friendship] must be loosened in the traditional fashion. This was done and after four days the cows began producing normal milk once more. From now onwards, the Bacwezi decided to avoid the obusito [milk that is from a cow that is with a calf] totem.
Meanwhile, Wamara arranged to summon diviners to interpret for him what these happenings meant. A young fattened bull (enimi yente encwerano) was slaughtered. When the diviners cut open the calf they could not trace its intestines. The diviners tried several times to divine in this manner but the same thing happened. However, a diviner called Nyakoka from Bukidi (present northern Uganda) offered to solve the mystery. He began by insisting that, he should have a blood pact with one Cwezi to guard against death should the interpretation displease them.
The pact was made with Mulindwa; Nyakoka cut open the legs and head of the animal and there the missing intestines were found. Then a large black smut from the fire settled on them, it could not be removed. Nyakoka divined that the absence of the intestines from their natural place signified that the country would be left without rulers, because the rule of the Bacwezi had ended. The intestines’ presence in the animal’s legs and head meant that the Bacwezi would load up their belongings and would travel far away; while the presence of the intestines in the head meant that the Bacwezi would continue to rule over men through spirit mediums (Mbandwa cults).
Kagoro stages a Coup against the bacwezi
History has it that it was Kagoro who staged a coup that lead to the fall of the bacwezi, Kagoro was among the several sons of Kyomya who was bore by a maid called kacubya, and was a military commander appointed by Omukama Wamara.
*Isimbwa,* the grandfather of Kagoro, when he heard that his Son Ndahura had taken over Kitara, he returned and was appointed chief, he had bore a Son called *Kyomya,* who he had left in Bukidi were they had sought refugee during the reign of Bukuku.
In Bukidi, Kyomya had fathered *Nyarwa, Rukidi Mpuuga, Kato Kimera and Kiiza,* and once he returned to Kitara, he fathered more kids, *Kagoro,* born of a maid Kacubya; *Mugarura* from *Kogere* of the Bacwezi clan, *Ibona* from a Cwezi called Waraga, *Mugenyi* by Nyangoma of Basingo clan and *Byangarubwa* begot by Rugomya of the Basambu clan
Kitara faced lot of famine, followed by cattle diseases that lead to a great deal of dissatisfaction among the people of Kitara of the bacwezi.
Kagoro, Wamara’s military commander, seized the opportunity to *stage a coup* against the Bacwezi, who were mercilessly massacred and their bodies thrown into water. The Bachwezi aristocracy, which in any case could not have been a large one, was thus *annihilated or, as tradition put it, ‘disappeared’.*
*The coup marked the end of the Bacwezi empire.* It was replaced by two conglomerations of states: the *Luo-Babito* states of *Bunyoro-Kitara, Kitagwenda and Kiziba;* and the Bahinda (Bahima) states further south in *Karagwe, Nkore, Kyamutwara, Ihangiro* and possibly Gisaka.
The collapse of the Bachwezi empire led to a fierce *struggle between the Luo and the Bahima* (the Babito and the Bahinda) for the political control of the interlacustrine region.
THE STORY OF KING OMUKAMA WINYI II RUBAGIRAMASEGA WHO PROVIDES NOURISHMENT TO THE VULTURES (MASEGA)
The full title of this king was “Winyi Rubagiramasega Katamikundi of Lapenje, Emparangani, son of Chwa.” He succeeded his father, Nyabongo Rulemu. He fought for the throne with his elder brother Kalirahaiguru, Bunyoro-Kitara records the King as the 7th Omukama of the Babiito Dynasty and 27th of the Empire of Kitara.
This succession war lasted for a long time and caused many deaths and miseries. In the end Winyi II emerged victorious and because the war was long and bloody he was nicknamed Rucwerabazaire [one who brings grief on parents]. It is said that during his reign ghosts frequently appeared, anxious to know “who succeeded to the throne in the end“; and that people used to say to them: “It was Winyi”; and the ghosts used to retort “That’s what we thought too.”
Okukama Winyi II was a very cruel man [witima muno] and used to murder people for no reason. And for this reason he was called Rubagira Masega [one who provides nourishment for the vultures]. Indeed he could not bear to see his vultures going hungry. And whenever he heard the sound of these vultures he would exclaim: “Poor ones! They are asking me to give them food.” Then he would straight away order the execution of some innocent people to provide food for them.
It was during the reign of this king that Buganda extended its borders to the river Wabiruko in Mityana. This area was captured from the Kukwenda [Mukwenda]. Winyi does not appear to have bothered to defend Mityana. Indeed throughout his reign he made neither raids nor wars against other counties. The people of the Mityana district simply went to Buganda quietly and offered no battle even after Buganda had killed some of them. They seem to have seen Buganda as the lesser of two evils.
Winyi did not undertake foreign expeditions because there was no need for them and the country was quiet and peaceful. [The obvious reason would seem to be that only a few people were prepared to fight for a cruel king a fact implicitly admitted by the author of the next sentence.] Winyi II was very much hated by the subjects.
He was buried at Lapenje in Ssingo/Rugonjo. His mother belonged to the Balisa clan. Many of the royal tombs in Ssingo have now disappeared either due to devastation by wars or due to neglect because of their being in an area of an oppressor.