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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.

BACWEZI CLAN vs BACWEZI DYNASTY

The bacwezi dynasty governed Kitara between early 1300 AD to mid 1400 AD, a period of about 100 years.

The Bacwezi dynasty descend from Isimba, who was son of *Isaza Nyakikooto Rugambanaabato* of the Bagabu clan and Nyamata(milky) of Ruyonga(aka Nyamiyonga) of the hamites.

Note: The hamites are belived to have arrived in Kitara around 1200 AD during the reign of Mukonko of kitara.

Its reported that the hamites with thier leader ruyonga(Nyamiyoga) wanted to form one Kingdom with Kitara hence the famous story of Isaza and Nyamiyonga

Isaza was the last Mutembuzi king of Bunyoro-Kitara Kingdom. The Batembuzi ruled the kingdom for an estimated 19 generations.

Isimbwa had seven wives, one of who produced *Ndahura kyarubumbi (lit: Ndahura son of a potter)*, who became the first Omukama (king) of Bacwezi dynasty.

The clan is believed to have started when Ndahura was trying to hide his identity from King Bukuku of Kitara which will be interrogated further on.

What is the meaning of bacwezi

There is a confusion between bacwezi the clan and bacwezi, the dynasty. According to the Isimbiwa genealogy, he married seven women from seven different clans that mothered nine important bacwezi, the other 2 bacwezi being fathered by his children Ndahura and Komya respectively

The seven (7) children fathered by Isimbwa from 7 different women

1. He fathered Mugenyi from Nyangoma of the Basingo clan
2. Ndahura Kyarumbumbi from Nyinamwiru of the Baranzi clan
3. Kango Byonyabwe from Rugonya of the Basambo clans
4. Mugarura from Koogere of the Bacwa clan
5. Kyomya from Nyabiryo of the ??
6. Mulindwa Nyabweliza Ngango from Nyakwahya of the Basiita clan
7. Ibona from Waraga of the bacwezi clan

Note: In the above list, bacwezi clan is mentioned as one of the clans that Isimbwa marries from, that means the bacwezi as a clan existed before the bacwezi as a geanology, and history has it that when Ndahura was being interrogated by Bukuku to identify his clan, he simply said “Nyowe Ndi Wokwezi”(Am of the moon) in fear of being killed by King Bukuku, So its possible that Ndahura subsequently adopted the bacwezi clan, a clan of the mother of his half brother, from fear of Bukuku.

Its vividly recorded in the history of Bunyoro-kitara, that King Bukuku had a divination that one of his grandchildren would take over power from him, in fear of this, he kept his only daughter(Nyinamwiru) locked away from the eyes of men, he chopped of her breasts, removed her one eye and locked her up in one one the enclosures in the palace, when Nyinamwiru got pregnant, Bukuku was shocked, and in his exlamation he stated, “Ndahuura”(will i hear again), hence the baby was named Ndahura from this exclamation.

Bukuku ordered for the killing of baby Ndahura, which did not happen, one the potters found the child and hid him in the famous caves of Amabere Ga Nyina Mwiru(the breasts of Nyinamwiru)-the alkaline are breast shaped with dripping alkaline and are belived to have been the milk on which baby Ndahura fed on)

8 Ndahura fathered Wamara from Nyante of the Basengya clan, Wamara would become the last bacwezi ruler

9. Kyomya fathered Nyarwa, Nsingoma-Rukidi, Kato-Kimera and Kiiza from Nyatworo of the Bakwonga clan, Kyomya also fathered Kagoro from a maid, Kacubya of the Basaigi clan

Note: History records indicate that Kagoro staged a coup that ended the bacwezi dyanasty rule.

Totem/Omuziro of the bacwezi

Primary Totem Ente Emira – cow which has drunk salt water.

Secondary Totem: Obusito – colostrum(Milk from a  cow and which has just given birth)

The Ente Emira Totem is believed to have been acquired when Omukama Wamara’s cow Bihogo bya Gaju got suffocated on salty water and died, this cow which revealed the end of the bacwezi rule became their totem.

The Obusito totem is belived to have been acquired when “Wamara’s blood brother relationship with Kantu had caused the milk to change into omutara(red milk)”, this blood brotherhood [bond of friendship] was loosened, after four days the cows began producing normal milk once more. From then onwards, the Bacwezi decided to avoid the obusito [milk that is from a cow that that has just given birth to calf before 4 days] totem.

Below are clans that Sub Clans of the Bacwezi Clan

1. Abatwa
2. Abatenzi
3. Abasumba
4. Abazaazi
5. Abembwa(floppy-eared dog totem) – Buganda
6. Banvuma(obusito totem/Creeper) – Buganda
7. Mbogo(buffalo totem) – Buganda

     Sites associated with the bacwezi dynasty rule

1. Karwata
2. Kibengo
3. Bijogolo
4. Mubende hill, (capital of Omukama Ndahura)
5. Masaka hill, situated on the northern bank of R. Katonga (capital of Omukama Wamara)
6. Kagogo in Kibooga
7. Ntusi
8. Bigo
9. Bwewemba
10. Nyakahuma tree
11. Burora hill, located in Buyaga county, near L. Mwitazinge (Mulindwa’s shrine)
12. Rusiba hill, (centre for the cult of Kagoro)
13. Kasonko

Notable Items/things introduced by the Bacwezi to Bunyoro-Kitara

Political

1. Reed Palaces
2. Regalia – Branding
3. Superior army
4. Superior iron making
5. Abatimbo, royal drum players
6. Moon Ceremonies lasting 9 days
7. Reed Fenced royal enclosures
8. Cattle and human sacrifices
9. Beaded crowns/braces surmounted by tall copper cones
10. Ceremonial herding and milk drinking

Economical

1. Cattle breeding and Long horned cattle
2. Copper spears
3. Coffee cultivation, Kibaale forest in Bunyoro
4. Back Cloth Manufacturing
5. Iron working, earth works and fortifications

Social

1. Superior dressing, back cloth, weaved cotton, cotton bandages
2. Doctors, Treating smallpox, cesarean section and other diseases
3. Cow hides sandals
4. Grass thatched houses, cow dung floors, interior decorations (beads etc)
5. Entertainment – Mweso(orusoro, Wrestling, Body massage)
6. Brotherhood pack(Omukago)

We must say that the notable things introduced by the bacwezi rule where from the hamites whose great grand maternal parents (nyinenkuruza) was Nyamata of ruyonga/Nyamiyonga

Notable bacwezi leaders

1. The most outstanding heroes of the period were Ndahura, Kagoro, and Kiro. Ndahura Kyarubimba, Rweshakara Myambi, Rumoona Mahanga, I, his praise names mean “he who thatches himself with thorns”, “attacker of nations,” was the first Cwezi King. When he first took over the kingdom it was in a disturbed and unsettled state. Several of the district (saza) chiefs had revolted against Bukuku and had refused to acknowledge him. Bukuku of the Baranzi clan, had been left in charge of the kingdom after Isaza Nyakikoto Rugambo n’Abato the last Mutembuzi king, had disappeared.

Among the many important things remembered about his reign is the first introduction to Bunyoro of a certain kind of coffee plant known as embyarwa. Today it is found in the forests of Pabidi in Budongo, Mabira in Kyaggwe, Kiijura and Kyabaranga in Toro, and as far south as Kiziba in north-west Tanzania.

Another important introduction was the type of cotton plant known as ewaro. Of the two new plants, coffee became more popular than cotton because cotton had fewer uses than coffee.

Ndahura is also remebered for leading successful campaigns to bring back the empire togther from chiefs who had rebelled during the reign of Bukuku.

Ndahura is remebered for ousting Ntege ya koya, he was accusing Ntege of cession tendencies, Ntege belonged to Ffumbe clan and had been appointed during the reign of Isaza, he was this replaced by Kyomya, Kyomya was made paramount chief of Muhwahwa(Buganda).

Ndahura went on several expeditions and one one of his expeditions in Ihangiro(karagwe), he got defeated and embarassed by the rule of Ihangiro called bwirebutakya(its recorded that he was made to do manual labor in gardens and eat like a commoner), so when he was freed from this expedition and returned to kitara, he abudicated his throne by telling his people that a defeated king in battle can not rule his people and the leadership went to his son Wamara.

2. Kagoro, Kakyomya Mkuba Itera, Matambara Gatoosa Engangule ya Kacubya, was another of the great and brave Cwezi fighters; so much so that many people in Bunyoro still think that he did not die a natural death but flew up to the sky. He is therefore regarded as the god of lightning and thunder, and even today, whenever there is a lightning flash, many Banyoro say: ‘Gentle Araali, the lightning that strikes, your accidents are frequent.’ If someone is struck by the lightning and survives, people say that the Mucwezi god has had a quarrel with him.

3. The third hero among the Bacwezi was Kiro Muhimba, who showed his powers during his father Ndahura’s reign. He was delegated to fight and subdue the rebellious people who lived to the north of the country. From there he continued to Bulega and went right round till he met with his father’s army towards the Toro side.

How/why the bacwezi lost power: Coup vs Prophecy

Some history books write that it’s Kagoro who staged a coup to end the bacwezi rule, yet another story points to divination

Coup

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.

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, was thus annihilated or, as tradition put it, ‘disappeared’.

The coup marked the end of the Bacwezi Empire, but since kagoro was a half brother to Rukidi Mpuuga and his other brothers, we can assume the coup could have been the possible end of the bacwezi rule.

Prophecy

According to other court traditions, the last king of the bacwezi, Wamara was under the influence of the diviners; in one incident Wamara had a visitor, a one Kantu. Wamara instructed his wives to take good care of Kantu, but his wives did not do as instructed, Kantu got killed by an angry bull.

When the bull was slaughtered, they found that it did not have intestines, Wamara called on his diviners who failed to interpret the puzzle, a one diviner called Nyakoka from Bukidi (present northern Uganda) offered to solve the mystery.

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) and the *black smut meant that black men from a distant land* where going to take over the governship of kitara.

Why the bacwezi were/are worshipped?

It has to be noted that the bacwezi were not worshiped during thier rule, but when they left, they began to be worshipped, this is mainly because they had introduced divination(kubandwa) and sacrifices which continued when they left.

The worship part was partly introduced by the new babiito rulers as a way of commemorating and giving respect to their predecessors, The babiito recognized Wamara as thier guardian, this they did to cement their political and social positions in Kitara, From that time (15th Century), the “Wamara” cult acquired the largest number of followers.

In Bunyoro kitara kingdom there is saying of “abacwezi ikumi na mwenda abaramibwa* literally, there are nineteen bacwezi leaders worshipped.

List of the these 19 Bachwezi

1. Ndahura Atwooki – The god of epidemics.
2. Wamara Abooki ruled Bwera now called Budu and Nkole – The god of plenty.
3. Kiro Muhimba ruled Bugahya, Bugungu and Chope
4. Kyomya Amooti ruled Muhwahwa(Buganda)
5. Ibona wa Waraga ruled Kyaka(Kitara)
6. Mulindwa Abwooli ruled Buleega & Buyaga- The goddess who protected the royal clan.
7. Rubanga ruled Buruli – God of health.
8. Mugasa Ibebe ruled Sese Islands
9. Kanyabugoma ruled Bugoma
10. Kahuka ruled Tooro and Busogora
11. Mugarra Karundi Adyeri ruled Bunyara
12. Mugenyi ruled Mwenge
13. Kagoro Araali ruled Bwiru
14. Rukoke Nyakalika
15. Kaikara Adyeri was priestesses. Kaikara has a shrine at Semwema Cave – – Goddess of the harvest.
16. Nyabuzaana was priestesses
17. Kagole was priestesses
18. Mugizi was priestesses – God of the body of water called Lake Mwitanzige.
19. Njunaki was priestesses. Prominent female Mucwezi military commander

What the Bahuma aka Bacwezi Introduced in Kitara

1. Reed House
2. Copper smelting
3. Decentralized governace
4. coffee
5. cotton
6. Wrestling
7. Shoes -obukarabanda
8. Orusoro
9. Bark-cloth
10. Omukago
11. Cattle-Long Horned
12. Regalia Enkondo/Drums
13. Smoking Pipes
14. Tobacco
15. Salt Processing
16. Making Ghee
17. Barter trade
18. Cattle Shade Kraal
19. Making regalia such as Enkondo, Drums, etc

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.

During the reign of the Abatembuzi (950 AD – 1300 AD)

The saying was
Mbere Mwenda gwa kitara njuna
(We are all Banyakitara, we are one)

The Batembuzi empire included below solid states
1. Mwenge – Banyamwenge
2. Bugangaizi – Bagangaizi
3. Bwiru – Banyabwiru
4. Bugahya – Bagahya
5. Chope – Bachope
6. Butuku – Batuku

And other Small states

Bugangaizi Saza was mainly for
1. Tombs
2. Iron Smelting
3. Pottery
Was dubbed the Industrial Area of the empire

Mwenge Saza was mainly for
1. Pastrolists
Kahuma the 2nd son of Kintu is believed to have given that area and still to date it has Abahuma/pastrolits

Bwiru – Banyabwiru
1. Agriculture
Kairu, the third 1st son of kintu was given this areas to get food to feed the people in the empire, Currently the area is called Buddu having been occupied by Buganda in the 16th Century

Bugahya
1. Center of the Power
Kakama the (Flench(third person) of Kintu’s Sons whose line was the foundation and meant to govern the empire

Chope, Butuku
1. Was mainly for recuriting Army to protect the Empire

Kugonza Akiiki

*The need for Ugandans to reflect on Kangai. – The Place where Omukama chwa II Kabaleega was Captured*

By Jonathan Akweteireho

Setting is the hot bright sun causing glitters on the two cows grazing next to the spot where Bunyoro’s all time Omukama Kabalega was humiliated and captured by the bloodthirsty British colonialists helped by their Baganda collaborators.

A handful of grass thatched huts gaze at the monument, the winds shake the huge mango trees in the nearby. It is 6:01pm, there’s no one at the health centre II whose roof is seen a few meters away. Being a festive season, there’s silence at the grinding Mill that neigbours the makeshift Kabalega market,which is a few dry sticks standing,virtually just space, where people meet every Thursday to buy and sell their goods, all in memory of the great Kings; Kabalega of Bunyoro and Mwanga of Buganda,whose “monuments of capture” are about 300meters a part separated by a road. This is in Dokolo district, Lango region.

It’s 30th December 2020, I’m here by coincidence following a car breakdown.

On the way to Dokolo district for his campaigns,FDC presidential flagbearer Eng Patrick Amuria’s cars swirl the dust a few kilometers past the spot, Uganda’s most important one,where we finally lost power,starting a journey that crafts us into mordern democracy, which isn’t African, for we truly are years back effecting this imposition.

The political gears we go through every five years need to be reflected on Kangai, where, we would visit and pray for the country. For what we are going through politically,I took a moment to pray for my country.

Kangai needs to be made special because it surely is.

And the residents’ demand for a university in memory is just fitting.

However, such a school needs to be purely on African studies, African nationalism,family life,African culture and things of that nature.

In the current political contests, tribal and religious sentiments are rife, a danger for everyone, a huge