The Legend of the Blameless Priest—The heroes of Uganda—Chwa—Kimera, the
giant—Nakivingi—Kibaga, the flying warrior—Ma’anda—Wakinguru, the
champion—Kamanya, the conqueror of the Wakedi—Suna, the cruel—His
massacre of the Wasoga—Namujurilwa, the Achilles of Uganda—Setuba and
his lions—Kasindula the hero, peasant, and premier—Mtesa the mild-eyed.
Having arrived safely in Uganda, through most extraordinary and novel
scenes, I may be permitted to leave the direct narrative of our travels
and our life in Uganda in order to inform the reader on certain points
of the history of Mtesa’s country, beginning with Kintu, Priest,
Patriarch, and first King of Uganda.
Whatever of the incredible or marvellous may be discovered by the
learned critic in this chapter must not be debited against the author,
but against Sabadu and the elders who are responsible for the tale of
Kintu, the wars of Kamanya, Suna, and Mtesa, and the feats of
Namujurilwa, Setuba, and Kasindula the heroes, while Mtesa himself
furnished me with the names of the kings his forefathers, with many
other facts contained in this chapter.
For my part I regret only that want of space compels me to compress what
I have gathered of the history of this interesting country into a few
pages, but brief as it is, I venture to believe that it will not be
without interest to a large class of readers.
Uganda, then, was first peopled by immigrants from the north, about the
thirteenth or fourteenth century. But the date at which I thus fix the
arrival of the patriarch Kintu may be wrong; he may have arrived at a
much earlier period, and the names of a large number of his successors
may have sunk into oblivion.
Tradition, as well as it has been able, has faithfully preserved the
memory of the acts of the first of these immigrants, though it has
contemptuously omitted the acts of his successors, and, as usual, has
contrived to endow its favourites, here as elsewhere, with marvellous
power and extraordinary attributes.
Kintu, the first immigrant and the founder of Uganda, came from the
north, and perhaps derived his descent from some African Arab or
ancient Ethiopic family. He was a mild, humane, and blameless man, and
from his character was probably a priest of some old and long forgotten
order. He brought with him one wife, one cow, one goat, one sheep,
one banana-root, and a sweet potato; and, journeying in search of a
suitable land to dwell in, established himself finally on the western
bank of the Mwerango river, at Magonga,[22] near the present frontier
of Unyoro. He found the country uninhabited, for not a single soul then
dwelt in all the land lying between the lakes Victoria and Albert and
Muta Nzigé. Usoga was a wilderness, Ukedi a desolate plain, and the
fertile valleys of Unyoro were unpeopled.
The priest Kintu was alone in his kingdom. But these countries were not
destined to remain desolate long, for his wife was remarkably prolific.
She brought forth four children at a birth each year, and each male
issued into the world with an incipient beard and the powers of lusty
prime youth; and the female children at two years of age bore children,
who at an equally early age conceived and bore sons and daughters, until
the land began to be fully peopled, the forests to be cut down, the land
to be cultivated, and planted with bananas and corn.
The single cow, goat, sheep, and chicken increased after their kind by
some extraordinary manner, until they grew so numerous that each of the
offspring of Kintu soon possessed large herds of cattle, and flocks of
sheep and goats, and numerous chickens. The banana-root also, once
planted in the soil of Uganda by the holy hands of Kintu, sprang up
almost instantly into a stalk of vast girth, from the top of which hung
pendent such a cluster of fruit as is not seen in Uganda nowadays, and
the root spread itself over a large area, from which hundreds of bananas
shot upward with great stalks and all the leafy luxuriance of a large
plantation. The potato-plant also vied with the banana, for so great was
its vitality that it appeared to crawl over the ground so fast was its
growth.
When his offspring had grown so numerous that they crowded Magonga,
Kintu cut portions of the original banana-root and potato-plant and gave
to each family a portion, and having taught them how “to sow the glebe
and plant the generous vine,” bade them seek each a home, and establish
themselves in the land round about him. Those who received the banana
established their home south of Magonga, while those who received the
sweet potato-plant migrated to the north of Magonga, and dwelt in the
valleys of Unyoro. Hence it is that to this day the people of Uganda,
south, and all about Magonga, prefer the banana for food, while the
people of Wanyoro have such a predilection for sweet potatoes.
Being a priest, Kintu entertained a special aversion to the shedding of
blood, whether of man, animal, bird, or insect, but he did not instruct
his offspring to abstain from shedding the blood of beasts. If any
animal was to be slain for food, it was ordained that it should be taken
far from the neighbourhood of his house, and if a man was to be executed
for murder, the executioner dare not slay his victim near Kintu or his
house or his garden, neither might the man of blood at any time approach
the patriarch’s person. If the culprit on his way to execution could
contrive to make his way to Kintu’s presence and touch his feet or his
garments, or were the patriarch even to cast his eyes on him, his life
was safe.
When the good patriarch became old, his children forgot to follow his
pious example, for from the banana they had discovered the art of making
wine and strong drinks, with which they debauched themselves, and, being
daily intoxicated, committed indecencies, became violent in language,
reckless and hardened in impiety, and, worse than all, so rebellious as
to threaten to depose and kill him. Kintu bore this conduct in his
unloving children with meekness and sorrow for a long time, but warned
them that their impiety and violence would be punished some day; but
they heeded him not, for the wine had maddened them.
After a time, finding his admonitions of no avail, he said to his wife,
“See my sons whom I brought into this world have become wicked and hard
of heart, and they threaten to drive their father away or kill him, for
they say I am become old and useless. I am like a hateful stranger
amongst my own children. They shed the blood of their brothers daily,
and there is nothing but killing and bloodshed now, until I am sick of
blood. It is time for us to get away and depart elsewhere. Come, let us
go.” And in the night Kintu and his wife departed, taking with them
their original cow, goat, sheep, chicken, a banana-root, and a sweet
potato-plant.
In the morning it became known that their father Kintu was not in his
house, nor to be found anywhere, that he had left the country with all
the things which he had brought thither when he first arrived. Then all
were filled with sorrow, and great lamentation was made throughout the
land.
After three days, during which search was instituted far and wide for
the lost patriarch, Chwa, the eldest son, took his spear and shield in
his hand and said, “I am the first-born, and it is my right to sit in
the place of my father. Now you, my brothers, be good and beware of my
spear”; and Chwa being strong, his brothers feared him, and paid homage
to him as their king.
Chwa did not abandon the search for his father, though he had attained
the regal power. He seems to have cherished a hope that in some distant
country his father would be discovered, whither he might be able to
proceed to him and ask his forgiveness.
A rumour sometimes reached Chwa that his father had been seen, but none
of his several messengers succeeded in seeing him, and he at last died
without the hope being gratified.
Chwa was succeeded by his son Kamiera, a name to this day retained by
the members of the imperial family. Like his father Chwa, Kamiera
searched for the patriarch Kintu until his own death, without success.
Kamiera was succeeded by his gigantic son Kimera, who distinguished
himself as a hunter. He first introduced dogs for the chase, and was so
fond of them that he always led one by the cord wherever he went. It was
from this king that his successors inherited their partiality for the
canine race, and in the memory of many yet living Suna is remembered for
his extraordinary attachment to dogs, for the special subsistence of
which he surrendered whole districts. Mtesa was also seen by Speke
showing great fondness for a dog, but the present monarch has long ago
abandoned this traditional predilection, and he now prohibits their
presence in his court.
Kimera was of such size, strength, and weight that his feet made marks
in rocks, and the impress of one of his feet is shown to this day by the
antiquarians of Uganda in a rock situated not far from the capital,
Ulagalla. It is said that this mark was made by one of his feet slipping
while he was in the act of launching his spear at an elephant. Kimera
also explored countries remote and near, searching all the forests, the
wilderness, the plains, the fastnesses of the mountains, the summits of
hills and the caves, and travelled along all the river-banks in vain
quest for the lost Kintu.
The fact seemed to be impressed on the minds of all that Kintu was only
lost, not dead, that he was immortal, and Kimera, even more than his
predecessors, was indefatigable in his efforts to verify this belief. He
led in person large expeditions, and offered great rewards to peasants,
promising to make him who discovered Kintu next to the king in power—the
Katekiro of Uganda. But he likewise failed in the search, and finally
died.
Almass (which name, if Arabic, rendered into English, means “Diamond”)
succeeded Kimera the hunter. This king’s name is a favourite one among
the Arabs, which I take to be further evidence that the founder of the
Uganda monarchy had Asiatic blood in his veins. Of Almass, tradition
says nothing save that, like his father, he hoped to find Kintu. On his
death he was succeeded by his son Tembo.
After Tembo came Kigara, Wanpamba, Kaeema, and Nakivingi, the last being
remembered for his heroic valour and many conquests.
Nakivingi fought and subjected the Wanyoro, who, from their predilection
for sweet potatoes, may have deemed themselves long ago a separate
people from the Waganda, a theory by no means supported by the authority
of venerable tradition.
After Nakivingi we have a long list of kings, about whom tradition,
fable, and history are all alike silent. Morondo succeeded Nakivingi—the
Charlemagne of Uganda—and after him followed Sekamanya, Jemba, Suna I.,
Kimbugwé, Katerega, Ntewi, and Juko. This last, it is said, had a
headstrong, violent, and disobedient son, named Kyemba, whom he was
obliged to pacify with the island of Uvuma, whence afterwards he
appeared in Uganda, deposed his father Juko, and, slaying him, reigned
in his stead.
One of the heroes of Nakivingi was a warrior named Kibaga, who possessed
the power of flying. When the king warred with the Wanyoro, he sent
Kibaga into the air to ascertain the whereabouts of the foe, who, when
discovered by this extraordinary being, were attacked on land in their
hiding-places by Nakivingi, and from above by the active and faithful
Kibaga, who showered great rocks on them, and by these means slew a vast
number.
It happened that among the captives of Unyoro Kibaga saw a beautiful
woman, who was solicited by the king in marriage. As Nakivingi was
greatly indebted to Kibaga for his unique services, he gave her to
Kibaga as wife, with a warning, however, not to impart the knowledge of
his power to her, lest she should betray him. For a long time after
marriage his wife knew nothing of his power, but suspecting something
strange in him from his repeated sudden absences and reappearances at
his home, she set herself to watch him, and one morning as he left his
hut she was surprised to see him suddenly mount into the air with a
burden of rocks slung on his back. On seeing this she remembered the
Wanyoro complaining that more of their people were killed by some means
from above than by the spears of Nakivingi, and Delilah-like, loving her
race and her people more than she loved her husband, she hastened to her
people’s camp, and communicated, to the surprise of the Wanyoro, what
she had that day learned.
To avenge themselves on Kibaga, the Wanyoro set archers in ambush on the
summits of each lofty hill, with instructions to confine themselves to
watching the air and listening for the brushing of his wings, and to
shoot their arrows in the direction of the sound, whether anything was
seen or not. By this means on a certain day, as Nakivingi marched to the
battle, Kibaga was wounded to the death by an arrow, and upon the road
large drops of blood were seen falling, and on coming to a tall tree the
king detected a dead body entangled in its branches. When the tree was
cut down, Nakivingi saw to his infinite sorrow that it was the body of
his faithful flying warrior Kibaga.
Succeeding Kyemba came Tibandéké, Mdowra, Kaguru, Kikuruwé, and Ma’anda.
It was the fortune of this last king to discover news of the lost Kintu,
after a most remarkable and romantic manner.
Though history and fable are silent respecting the acts of many of
Ma’anda’s predecessors, we may well believe that each king made efforts
to discover the missing Kintu, as the belief that he was still alive
obtained as firm credence in the reign of Ma’anda as in the days of Chwa
and Kimera. With Ma’anda this belief was very strong, and spurred by the
hope that some day it would be his happy fortune to be successful, he
was ardent in the chase, penetrating great forests, and traversing
extensive plains and valleys, ostensibly to hunt game, but really to
hunt up news of Kintu.
It happened one day, after returning to his capital from one of these
expeditions, that a peasant living not far off was compelled from
lack of fuel for his family to enter a forest to cut wood. Having
over-exerted himself, and being very much fatigued, and his home being
far, he resolved to sleep in the forest, near his wood pile. For the
sake of security and uninterrupted sleep he constructed a rude hut, and
fenced it round with the branches of the prostrate trees, and when it
was completed he laid himself down and slept.
And a sound sleep it was, we may imagine, induced by hard labour and
fatigue, though not a dreamless one. For in his sleep, it is said, he
dreamed a strange dream, wherein he thought he heard a voice, which
said, “Go to a place in this forest, where the trees are very thick,
round an open space near a stream running by, and you will there see
something which will give you great wealth, and make you a great chief.”
Three times the dream was repeated. These words caused the heart of the
sleeping peasant to bound for joy; so much so that it woke him, and then
he began to regret that the good which was promised him was but a dream
and a mockery. But reflecting that he knew the place described, for he
had often been there, and that it was not very far off, he thought he
might as well obey the voice in the dream, if only for the sake of
satisfying his curiosity. He had dreamed the same dream thrice, and each
time the voice had been emphatic and precise, and he thought that there
might be something of truth conveyed in it.
After a few hours’ hurried travel, he approached the place described,
and his movements towards the spot became now very cautious, lest some
event might occur quite the reverse of his hopes, as dreams sometimes go
by contraries. He heard the murmur and gurgle of the stream, and the
soughing of the branches of the forest overhead in such a solitary place
filled his heart with awe. He began to feel frightened, though he knew
not at what, and was more than half inclined to turn back. Yet this
eerie feeling and alarm might be causeless; he therefore advanced into
the open space, and suddenly he saw there a sight that almost petrified
him.
Ranged in two rows, on either side of a venerable man, who reclined on a
kind of throne, were many warriors seated on mats. They held spears and
shields in their hands, and the complexion of these men was so light as
to resemble that of white men. The central figure on the throne was that
of an old man, whose long beard was white with age, and his complexion
was similar to the warriors seated on the mats. All were clothed in
spotless white robes.
For a time no man spoke, though all eyes were turned on the astonished
and awed peasant, and regarded him with a stern and awful gaze. Finally,
the silence was broken by the voice of the old man, which sounded to the
peasant like that which he had heard in the dream, and it said,
“Peasant, tell me what country this is.”
The peasant answered, trembling, and perspiring through excessive fear,
“Eh, don’t you know? This is Uganda.”
“And who was the first king?” demanded the old man. “Come tell me his
name?”
“Kintu,” answered the peasant.
“True,” said the old man. “Now tell me the name of the present king.”
“Ma’anda,” replied the peasant.
“Well then, depart instantly, and haste to Ma’anda the king, and bid him
come to Kintu, who shall be here to meet him, for Ma’anda has long
searched for Kintu, and Kintu has somewhat to tell Ma’anda. Bid him come
hither accompanied only by his mother and thyself, and mark me, not even
his dog must follow him. Haste and tell King Ma’anda all thou hast seen
and heard, and if thou art faithful, thy reward shall be great.”
The peasant needed to hear no more, but turned and fled away with the
speed of an antelope, and early at dawn next day arrived at the capital,
and proceeded direct to the Katekiro, to whom he said, “I have news to
tell King Ma’anda, and no man else must hear it. Take me to the king
without delay.”
The man’s manner, though he was mean in appearance, was peremptory, and
the Katekiro dared not refuse his request, but rose and conducted him to
the king.
It happened, strangely enough, that at the same moment Ma’anda was
relating to his mother, whom he had sent for, the story of a strange
dream he had dreamed during the night. He had scarcely finished its
relation when the Katekiro was announced, who said to him, “King, here
is a strange man, a peasant, I believe, who states that he has important
news to tell thee, and thee alone,” which when the king heard, and had
seen the peasant, he said to his mother, “Lo! now, this is the very man
I saw in my dream, who told me such wonderful news.”
Then turning eagerly to the peasant, he said to him, “Speak, man, what
is it thou hast to say to me?”
“O, king,” he replied, “I may not speak except to thee and thy mother,
for so have I been commanded.”
Then Ma’anda impatiently commanded the Katekiro to retire and, that they
might not be disturbed, to set a guard at the outer gate, so that on no
account either man, woman, or child might enter the inner court.
When they were quite alone, the peasant began to unfold to Ma’anda his
story from the beginning to the end, just as it is told here, concluding
with the old man’s words: “Bid the king come with his mother and
thyself, and, mark me, not even his dog must follow him.”
On hearing this news, Ma’anda said, “Come, let us go, only us three, for
so the old man said,” and taking his spear and shield, the king strode
out of the inner court through a private gate followed by his mother and
the peasant without communicating to a soul else whither he was going.
Despite this secrecy, however, it soon became publicly known that King
Ma’anda and his mother had left the palace, accompanied by a peasant,
and that they had taken the direction of the forest, towards which they
had been seen travelling with rapid steps by one who communicated the
information to the Katekiro.
This news plunged the principal chief of the kingdom into a state of
perplexity. He was for a moment at a loss what to do, for had his master
desired any other company he would undoubtedly have made it known; but,
on the other hand, this conduct was inexplicable, and the king might
have been lured by some cunning plausible tale to proceed in this
manner, whereby he might be destroyed without detection.
As the thought of treachery to the king flashed through his mind, he
instantly resolved to follow him and watch after his safety, and should
the peasant mean harm to him, he would be at hand, though unsuspected,
to assist his master. He therefore seized his spear and shield, and sped
away after the king in stealthy pursuit. Soon he discovered the king,
the king’s mother, and the peasant, and, slackening his steps, sought
only to keep them in view, and to elude the quick, searching glances
which he saw the king frequently dart behind him. They travelled in this
manner all that day and half of the next day, when the peasant informed
the king that they were approaching the appointed place.
The king, to assure himself that they had not been followed by any one,
looked keenly around once more, and having satisfied himself that they
were alone, he commanded the peasant to move on and point out the
meeting-place. Gliding under the shadows of the dense grove surrounding
the open space, they soon emerged from them, and were in front of the
extraordinary assembly, who appeared to have preserved the same posture
and attitude since the departure of the peasant on his errand to the
king.
As the three advanced near the extremity of the rows of seated warriors,
the old man on the throne asked the king, who was in advance, and gazing
on the scene with the greatest astonishment, “Who art thou?”
“I am Ma’anda,” he replied.
“Art thou the king?”
“I am.”
“And who is that woman with thee?” the old man demanded.
“My mother,” the king answered.
“It is well,” said he; “but how is it you did not observe what I
commanded? Why came ye not alone?”
“We have done exactly as we were told,” said the king. “There are only
my mother and this peasant with me, for no one knew of my departure.”
“But I have seen another man behind thee,” persisted the old man. “Tell
me who he is?”
“Rest assured,” said Ma’anda, “there is no man save this peasant with
me, for yesterday and to-day I looked several times behind me to make
sure that I was not followed.”
“Who was the first king of Uganda?” suddenly asked the old man.
“Kintu,” answered Ma’anda.
“Thou sayest truly,” said the old man slowly and deliberately; “and
Kintu was good. He injured no man, beast, bird, or insect, and no living
thing had cause to complain of him. He never even struck a man with a
stick, or caused him pain in any manner, for he loved his children like
a kind father should; but his sons grew exceedingly wicked, headstrong,
disobedient, and utterly unmanageable. They loved to shed blood. They
first slaughtered beasts, and became so accustomed to blood that at last
they slew their brothers and sisters. They became so madly in love with
blood that they wished to shed that of their good father Kintu. Then
Kintu saw that Uganda was no more a land for him, that it was unfit for
him to live in, and, oh! when he looked on the face of the land at
first, it was so fair and pure that it delighted his eyes, but when it
became red and filthy with the blood of innocent men and women and
children, it became hateful to Kintu, and he departed from the horrid,
cruel land. From Chwa down to Ma’anda each king has sought to find
Kintu, though in vain. Thou, Ma’anda, shalt see Kintu face to face, and
thou shalt hear him speak; but first I have somewhat to tell thee from
him. Listen, and mark well his words—but tell me who was that man that
followed thee hither?” he suddenly asked.
Ma’anda, well pleased that he of all his predecessors was selected to
see and converse with Kintu, had become all attention, and every fibre
and nerve quivered to hear the prelude to the introduction; but when
interrogated by the old man again upon a subject already satisfactorily
answered, he asked impatiently, “Why dost thou ask again when I have
already told thee that no man followed me here, because no man could
have known whither I went?”
“But I,” said the old man calmly, “saw a man follow thee step by step.
Why didst thou let him come, when I expressly told thee thou must come
only with thy mother and this peasant?”
The king’s mother and the peasant declared that Ma’anda had spoken
truly, and that no man followed them.
“I saw him behind that tree listening. Behold! there he stands,” said
the old man, suddenly pointing to the Katekiro, who, perceiving that he
was discovered, now came forward.
The three turned their eyes on hearing the words of the old man, and at
the sight of the Katekiro, Ma’anda grew desperately enraged, and with
passionate fury he seized his spear, launched it, and pierced his
faithful servant through the heart, who with a short, sharp shriek, fell
dead at his feet.
But, lo! when King Ma’anda and his companions turned to discover what
effect this scene had upon the old man and the seated warriors, they
found that they had vanished, and that not even the slightest trace of
them was left; at which the three stared at one another in the wildest
astonishment. Then the king, recovering from his surprise, fell upon the
ground and wept aloud, calling upon the name of Kintu; and the king’s
mother and the peasant added their cries to his, and wept as if their
hearts would break. But no blood-hating Kintu answered to them, only the
tall deep woods echoed their cries, “Kintu, Kintu-u, Kintu-u-u-u,” as if
in mockery of their sorrow.
All night they kept watch, breaking out now and then into moaning and
wailings for the last loss of the great father of Uganda. But Kintu,
after this scene, never more appeared in Uganda, and to this day he has
not been seen or heard of by any man.
After Ma’anda’s death succeeded Msangi, Namugara, and Chabagu. In the
time of this latter king flourished Wakinguru, a hero, whose name
history, cherished within the memories of admiring men, has preserved
for his unparalleled deeds. When Chabagu invaded Usoga, it appears that
the Wasoga were very numerous, and, having as yet never been reduced to
submission by the Waganda, very bold and fearless. The people of Usoga
mocked the victorious Waganda until Chabagu was roused to declare war
upon them; and to show them the prowess of the people whom they had so
insolently defied Chabagu permitted Wakinguru to cross over to Jinja
alone, that he might exhibit the warlike qualities of his nation in his
own person.
Wakinguru, we are led to believe, was a man of herculean frame, and we
may well suppose him gifted with more than common courage. He marched to
the height of Jinja with a large bundle of spears on his back, and his
shield was so ample and thick that it required two ordinary men to lift
it.
Arriving at a place where he could command a clear view of the Wasoga
camp, he shouted out a bold challenge to any man, or to all at once, to
approach him, that he might show them what manner of men were those who
had been so frequently insulted by them. Several of the Wasoga,
responding to the challenge, rushed up to try his mettle, but
Wakinguru’s spears were so formidable, and his strength so great, that
long before any of the foe came within distance permitting an ordinary
man to launch his spear, they were all dead men. The hero then plucked
his spears from the corpses, and prepared to meet the next party, who
came up in hot haste to avenge the deaths of their friends. Again the
redoubtable man launched his fatal spears, and again the Wasoga had to
lament the deaths of their champions.
Enraged by this, the Wasoga at length advanced in a body, and formed a
large circle round him; but Wakinguru only laughed at this manœuvre, and
continued remorselessly slaying, launching his whirring lengthy shafts
with the most deadly effect; and then, picking up the spears of his
enemies, with which the ground near him was plentifully strewn, he
returned their own weapons to them, launching them with the swiftness
and certainty of arrows. His strength sustained him in this unequal
contest from sunrise to sunset, when it was discovered that Wakinguru
had slain 600 men with his own hand! At night he crossed Jinja (or the
Falls) to Ugungu unharmed, where he refreshed himself with the bananas
and milk and water of Uganda, and where he received the warmest
congratulations from King Chabagu and his army.
Next morning Wakinguru renewed the battle, and it continued throughout
the whole of the second day, during which time the hero slew a similar
number; and on the third day also he fought with the same success, until
at last the Wasoga confessed that they were unable to meet him.
Then King Chabagu crossed the water above Jinja (Napoleon Channel), and
completed the conquest of Usoga.
After Chabagu succeeded Junju, Waseje, and Kamanya. This last king,
grandfather of the present monarch, is remembered for his victories over
the Wakedi, a most ferocious and warlike people occupying country north
of Usoga. The Wakedi, it is said, wore armour, and employed in their
wars an immense number of great dogs, as large as young lions. Besides,
the country of the Wakedi was surrounded by broad rivers or small
lakes,[23] and these several advantages had made the Wakedi rather
feared by the Waganda. But vexed by the repeated forays made by them
into the very heart of his country, and the impunity with which they
carried them, Kamanya determined to prosecute a war against them until
one side or the other should be declared beyond doubt the stronger. For
this purpose he assembled his chiefs, and, having stated the advantages
of situation which Ukedi enjoyed against attack, commanded them to
advise him as to the means and ways of conducting the campaign.
Stimulated by large rewards, the chiefs proposed various tactics for
retaliating upon the enemy; but it was the plan of the grandfather of
Sabadu the historian that was deemed the best. This person advised
Kamanya to command 100 canoes to proceed by water to Jinja, where they
might be taken to pieces and conveyed overland through Usoga to the
Nagombwa river,[24] whence, after reconstruction, they could proceed to
attack the Wakedi in the rear, while the king himself could proceed with
his army to Urondogani, along the western bank of the Victoria Nile, and
menace Ukedi from that side. This wise counsel was loudly applauded and
at once adopted, the charge of the canoes being given to Sabadu’s
grandfather himself.
The Wakedi, as might be imagined, attacked in such an unlooked-for
direction, were greatly surprised and discouraged. They fled for refuge
to their fenced villages, leaving their cattle in the hands of the
Waganda, who drove them across the Nagombwa to Usoga. The vengeance of
the Waganda not being yet complete, they proceeded to attack the Wakedi
in their fenced villages, using red-hot arrows wrapped in bark cloth, by
which the straw huts were set on fire, and the inhabitants driven out to
meet the spears of the Waganda.
Perceiving that the presence of Kamanya on the opposite bank of the Nile
was only a ruse, the Wakedi concentrated their forces to drive the
Waganda who had come by way of the Nagombwa out of the country. When the
two nations met, a desperate battle ensued, rather to the disadvantage
of the Waganda, for the enemy wore iron armour, which their spears could
not penetrate.
After consultation, it was decided by the Waganda that at the next
battle they would not waste their time in launching their spears, but
would rush on the foe with naked hands and capture and bind them.
Having received large reinforcements, the Waganda resumed the battle,
but instead of throwing their spears they simply defended their bodies
with their shields, and rushing on their encumbered adversaries, seized
and bound them with cords. Perceiving that affairs were becoming
desperate for them, the Wakedi mustered all their war-hounds, which,
while the Waganda were engaged with their masters, rushed upon them from
all sides, with their large mouths wide open, barking tremendously, and
bit and tore them in such a manner that the Waganda became stricken with
panic, and fled to their canoes. The hounds, with their fury unappeased,
rushed after the canoes into the water, where an immense number of them
were easily slaughtered by the Waganda, whose senses, it appears, were
by this time collected. Fearing that they would lose all their faithful
war-hounds, the Wakedi recalled their dogs, paid tribute, and
acknowledged the superiority and supremacy of the Waganda, and to this
day the Wakedi have been true to their allegiance.
As we arrive nearer our own times, the history of Uganda becomes,
of course, more precise and trustworthy. Thus, when we come to Suna
II., the son of Kamanya, and predecessor and father of Mtesa, we are
told that he was about sixteen years of age when he succeeded to his
father, and about forty when he died, and that he reigned, therefore,
twenty-four years. As Mtesa ascended the throne in his nineteenth year,
and as he has already reigned fifteen years (up to 1875), Suna must
have been born in 1820, begun to reign in 1836, and died in 1860.
Suna, so his intimate friends still alive told me, was short of stature
and of very compact build, most despotic and cruel, but brave and
warlike.
He had a peculiar habit, it is said, of sitting with his head bent low,
seldom looking up. His attitude seemed to be that of one intently
tracing designs on the ground, though in reality he was keenly alive to
all that was transpiring around him. He frequently beheaded his people
by hundreds. It is reported that one day he executed 800 people of
Uganda for a single crime committed. Other punishments which he
inflicted were dreadful, such as gouging out eyes, and slitting ears,
noses, and lips. It is said that he so seldom lifted his eyes from the
ground that whenever he did look up at a person, the executioners,
called “Lords of the Cord,” understood it as a sign of condemnation.
Any messenger arriving with news was compelled to crawl on his knees,
and in this position to whisper it into the king’s ears. Whenever he
passed along a path, the announcement, “Suna is coming,” sufficed to
send the people flying in a panic from the neighbourhood.
To strangers from other countries he was most liberal and hospitable,
and many Arab traders have had cause to bless the good fortune that
conducted them to Uganda in the days of Suna.
This Emperor, or _Kabaka_, as the rulers of Uganda, after their vast
conquest, were styled, was also exceedingly fond of dogs. For the
sustenance of one of his pets he caused an entire district to be
cultivated and planted with the sweet potato, which was its favourite
diet; and when it died, he caused each chief to contribute bark-cloths
for its burial.
He also kept a lion and a leopard, and another animal which, from its
description, I take to have been either a species of wolf or lynx; the
two former became quite tame, but the latter was so incorrigibly fierce
that he finally ordered it to be destroyed.
From such a disposition as that of Suna, it was natural that he should
engage in frequent wars, and from his determined and resolute character
we cannot be surprised to hear that they were most bloody and terrible.
He conquered Ankori, overran Unyoro and Usoga, and was the first to
conquer the united nations of Uzongora. The lion-hearted Wavuma owned
him as their liege lord; even distant Ruanda heard of his name, tried
him in battle, and became convinced of his greatness. The details of the
two last wars in which Suna was engaged I have collected, and present
them here, as told by Sabadu, from which the reader may perceive for
himself the character of this monarch and the general nature of wars in
Central Africa.
Suna heard that Usoga had rebelled and refused to pay tribute to him,
whereupon, after rendering homage and dues to the Muzimu, or
spirits,[25] he levied a vast army and marched to Jinja, or the rocks
overlooking the Ripon Falls, where he rested four days. The Wasoga, upon
Suna’s advance, fled to Kitenteh Island (situate in the channel between
Uvuma and Usoga, about seven miles from Nakaranga Cape). On this island
the Wasoga placed their women and children, and large herds of cattle,
and it was evident from the measures they adopted that they intended to
make a desperate and prolonged resistance.
After marching through Usoga, he camped on the mainland, about half a
mile from Kitenteh Island. The Wavuma, responding to his command to
muster their canoes for the war, supplied him with over 100, manned by
natives of Uziri, Wema, and Kibibi; Lulamba, Irwaji, and Sessé Islands
supplied him with 200; while from the Uganda coast he obtained 200 more;
so that, in all, Suna had 500 canoes for the war.
Usoga, an extensive country of itself, did its best to meet the monarch
of Uganda with a large and powerful fleet, and, assisted by its islands,
Namungi and Neygano; as also by Usuguru, Chaga, Muiwanda, and Ugana, was
able to match Suna’s fleet, canoe for canoe.
But the spirit which animated the warriors of the two nations differed
greatly. On the one side was the determination to win freedom; on the
other a monarch resolved to retain in subjection, but lacking people to
meet the Wasoga on the water, and only able to compel his warriors to
fight at all on that element by the most horrible threats and the
inspiration of terror.
Having assembled his fleet, Suna ordered the assault; but the Wasoga met
the Waganda in the channel, and after a desperate battle drove the
Waganda in precipitate retreat to the mainland. For the period of a
month repeated efforts were made to effect a landing on the island, but
the Wasoga, with great spirit and bravery, repelled the Waganda with
severe loss. The Wasoga also, adding insult to injury, were accustomed
to approach the mainland and taunt the king with bitter words, telling
him to seek the graves of Kaguru and Kamanya, and bury himself there for
very shame.[26] At length, enraged by these taunts, Suna called his
chiefs to him, and in assembly assailed them with bitter reproaches, and
asking them if he was not the Emperor, and if Emperor, why the Wasoga
were permitted to taunt him, and stung to frenzy by the memory of the
insults lately received, commanded his chiefs to man their canoes on the
morrow and assault the island, threatening them, if they failed, with
roasting, decapitation, and utter destruction.
The chiefs prostrated themselves one after another, and swore to set
their feet on Kitenteh Island the next day. The morrow came, and each
chief was in his canoe with his most chosen warriors. The battle ensued,
but only four chiefs were true to their promise—the Katekiro,
Namujurilwa (Majwara’s father[27]), and two others of equal bravery and
eminence. The Katekiro on landing killed two with his spear at one
thrust, so great was the throng of Wasoga who rushed against him.
Namujurilwa’s spear was plunged through three at a time, but unable to
draw his weapon out, he was attacked by a Msoga, who with his javelin
pinned both his arms, and he was only saved by a rush of his own men,
who bore him away to his canoe. The two other chiefs slew two men each,
and were obliged to retire, being unsupported by their people. Many
other chiefs distinguished themselves, and many died fighting in the
attempt to land on the island.
The Wasoga had formed themselves into four ranks on this day. The first
comprised the slingers, and the second the spearmen, the third, on
higher ground, slingers again, and the fourth a reserve of spearmen, for
the final and supreme struggle.
For three successive days the chiefs of Uganda led in person the Waganda
to the assault, until finally the queen’s father requested Suna not to
sacrifice all his chiefs while the peasants were standing idle
spectators. Suna yielded to his request, and perceiving that bravery was
of no avail against the desperate Wasoga, he adopted the plan of
surrounding the island day and night with his canoes, and starving the
rebels into submission. What food the unfortunate Wasoga were able to
obtain was inadequate for their wants, and cost them much trouble and
many lives, both on shore, in distant parts of the coast, and in the
channel, for Suna had constructed large camps along the coast of Usoga,
and his canoes kept strict watch and ward over Kitenteh Island.
For two months the Wasoga endured this state of things, but at the end
of that period, being reduced to the verge of absolute starvation, four
of their chiefs approached the camp of Suna with offers of submission.
Suna refused to see them, but gave them thirty head of cattle to convey
to the island, with a request to the chiefs to eat, and think well first
of what they offered, promising that, if on the fourth day they were
still of the same mind, he would be willing to talk with them.
At the end of the fourth day twenty chiefs came over from Kitenteh
Island, stating that they were willing to submit to Suna, to pay
tribute, and to render service. He received them graciously, and ordered
them to commence the next day, with the assistance of his own canoes,
the transportation of the Wasoga to his camp, in order that they might
all render their submission to him.
For three days, it is said, the Waganda and Wasoga canoes were engaged
in this service, and as fast as the Wasoga arrived they were conducted
to a large stockade erected expressly for them during the night of
the surrender. On the fourth day, his late enemies being all in his
camp, surrounded by his own people, he called their chiefs and told
them he would be gratified if they and their warriors would perform
their war-dance before him next day. Unsuspecting evil, they willingly
promised.
Suna after their departure to the stockade instructed the Waganda chiefs
to bring all their people, early next morning, each man supplied with a
cord, and to form them in two ranks four deep, and when he gave the
signal, to fall upon the Wasoga and bind them. On the morning of the
fifth day the Waganda were all drawn up as instructed, and the Wasoga,
seeing nothing in this but Suna’s desire of showing his power and pomp,
and without the least idea what this war-dance portended to them,
marched within the fatal lines, armed only with sticks, as had been
agreed—upon the cunning plea that the Waganda might take offence at
seeing them play with edged weapons before Suna. They were the more
completely thrown off their guard by the kindness shown to them by the
Emperor and by the liberal supplies of cattle and bananas supplied to
them since their surrender.
We can imagine how the unhappy Wasoga advanced smiling into Suna’s
presence on this great day, and how, wishing to please the fearful
despot, they danced to the best of their power. But on a sudden, while
they were exerting their voices (30,000 is the number given) into a
grand swelling chorus at the triumphal finale of the fictitious war
which they had been representing, Suna gave the signal, and 100,000
Waganda warriors fell upon them, and despite their fearful, desperate
struggles—when all too late the treachery of Suna became apparent—bound
them hand and foot.
Out of this immense number of prisoners, sixty of the principal chiefs
were selected and placed before Suna, who said to them:—“For three
months you have kept me and my people waiting for your submission; you
rebelled against my authority, and attempted to throw off your
allegiance; you have slain more than half of my principal chiefs, and
you have vexed me with taunts, telling me to go and seek the graves of
Kaguru and Kamanya, and to hide myself there for shame. You have mocked
me—me! who am called Suna—Suna, the Emperor (_Kabaka_). I go to my grave
by-and-by, but by the grave of my father Kamanya you shall die to-day,
and you may tell your fathers that Suna the Emperor sent you to them.”
Then turning to the Waganda, he fiercely shouted, “Cut them to little
pieces, and pile their remains on the plain without the camp.” As Suna
commanded, so was it done, and the Waganda were employed on this
monstrous work for five days, for they obeyed his command literally,
and, beginning at the legs and arms, hacked their victims to pieces
without taking the trouble to despatch them first.
Usoga, upon hearing of this terrible deed, sent all its principal men
and chiefs to implore pardon and proffer submission and allegiance,
which Suna was pleased to accept. This event closed the war, and Suna
returned to his palace in Uganda with a train of 5000 female captives
and 8000 children.
Soon after his return to Uganda the Wasoga rebelled a second time under
the leadership of Rura, chief of Nakaranga, upon hearing which Suna
smiled grimly and said, “Rura has taken much time to make up his mind;
since he has waited so long let him wait a little longer, and I will
show him who his master is.”
Meantime Namujurilwa, chief of Uddu, after returning to visit his home,
heard that his neighbour the king of Ankori or Usagara was preparing to
invade his country with a mighty force. Ever prompt for mischief and
war, Namujurilwa did not wait to meet the Wasagara on his own soil, but
beat his war-drum, and, mustering his followers, marched through Bwera
and penetrated into the very heart of Ankori, and there surprised his
enemies, assembled under five princes, in their own camp.
Namujurilwa fell upon them with a ferocity and vigour that the numerical
superiority of his enemies could not equal. For five hours the battle
lasted without intermission or advantage to either side, when
Namujurilwa was accidentally met by one of the princes of Ankori.
“Not dead yet, Namujurilwa?” cried the prince. “Wait a little for me,”
saying which he took a bow from one of his servants and shot an arrow
which hit the border of the tough double bull-hide shield which the
chief of Uddu generally carried.
Namujurilwa did not wait for a second arrow, but bounded forward, crying
out, “No, not dead yet, prince” (_Mlangira_), “and shall not die until I
have killed you,” and forthwith launched his dirk-pointed spear, which
pinned both the shield and body of the unfortunate youth.
Another prince coming up and observing his brother fall, shot an arrow,
and pierced the leopard-skin of the Uddu chief, who returned the
compliment with one of his long spears, which penetrated his body and
protruded far through his back. The death of these two princes decided
the battle, for the Wasagara became panic-stricken and fled, leaving a
vast spoil of cattle and effects in the conqueror’s hands.
Upon returning to Uddu from the war, the victorious chief sent 300
women, 600 children of both sexes, and 1000 head of cattle to the
Emperor Suna, as his share of the spoil, who on viewing the magnificent
gift said to his chiefs in assembly, “Truly, Namujurilwa is brave, there
is none like him in Uganda.”
Setuba, a great chief, holding under Suna an extensive tract of
country[28] bordering upon Unyoro, whispered to his neighbour, “H’m, you
hear how Suna praises Namujurilwa; let us go to Unyoro and show Suna
that he has other chiefs as brave as Namujurilwa.”
Requesting and obtaining leave of the Emperor to visit his own country,
Setuba soon left the capital, and after arriving at his chief village,
beat his war-drum and summoned his people to war.
Taking with him 300 head of cattle, he crossed the frontier of Unyora,
where he slew his cattle and made his followers eat beef to make
themselves strong. Having devoured the meat, his people informed Setuba
that they were now as strong as lions and all prepared for war.
Setuba smiled and said to them, “I have given you 300 head of my own
cattle; go and bring me 3000 head and I shall consider that you have
paid me for what you have eaten.”
The warriors responded to Setuba’s words with a shout, and at once set
out to collect spoil from the Wanyoro, while Setuba and a chosen band
remained in camp. The Waganda, however, were promptly met by the Wanyoro
in considerable numbers, and after a few hours were defeated and pursued
as far as Setuba’s camp.
The chief received the fugitives sternly and said, “Where are those
lions whom I lately fed with my cattle? Are you about to return to
Uganda with empty hands? Yes, go on, and as you fly proclaim that
Setuba, your chief, is dead.” Saying which Setuba seized his spears and
shield, and followed by his chosen band bounded out of his camp to meet
the advancing Wanyora.
Fired with indignation and shame, Setuba soon met the Wanyora, and began
flinging his spears with splendid effect. With his first spear he killed
three, with the second he slew two more. The fugitives, seeing the
vigour and courage of their chief, halted, and began to ask of one
another, “Who dares go and tell Suna that Setuba is dead? Let us fight
and die with Setuba.”
The word “Setuba, tuba, tuba!” became a war-cry, echoed fiercely far and
near, turning the fugitives on their pursuers, who in a short time
became the pursued. For two days the Waganda rioted in the blood of the
now terror-stricken Wanyora, who were finally compelled to fly to the
summit of the mountains for refuge, leaving their families and cattle in
the valleys to be swept away by the fierce Waganda.
On returning to Uganda Setuba sent 2000 women, 4000 children, and 2000
heads of cattle, besides goats and sheep without number, to the Emperor
as his share, and Setuba heard Suna declare proudly that he knew of no
monarch who could show heroes to equal Setuba and Namujurilwa, and that
his heart was big with pride.
There stood that day, when the Emperor publicly mentioned with praise
the names of Setuba and Namujurilwa, a young man listening to him, who
from that moment resolved to eclipse both chiefs. His name was
Kasindula, a sub-chief or Mtongoleh of the great Sekebobo’s country of
Chagwe, who had neither pride of birth nor riches to boast of. He was a
mere worthy young fellow, who had distinguished himself in a few
engagements under Sekebobo, for which the old chief had promoted him
from a peasant (_kopi_) to be a sub-chief (_mtongoleh_).
A few days after the great levee of Suna, Kasindula proceeded to
Sekebobo, and requested him to ask permission of the Emperor that he
should be allowed to rebuild his majesty’s camp at Jinja, as many of the
huts were in a most ruinous state, and many of Suna’s women were
compelled to sleep in the open air.
Sekebobo introduced Kasindula to the Emperor, and preferred his request
to him, who graciously acceded to it, adding that it was not every day
that men came to ask leave to do him a service: they generally asked him
for some gift or other.
Kasindula was profuse in his thanks, and then departed with 2000 men
from Sekebobo to assist him in the work of reconstructing the imperial
camp at Jinja, and the kind old chief also gave him several large
canoes, to transport the working force across Napoleon Channel.
The young chief lost no time after his arrival at Jinja, but
industriously set to work, and in a few days had entirely rebuilt the
houses, and surrounded them with their respective courts, and had
cleared the whole camp from much accumulated rubbish, until the camp
would have pleased even fastidious Suna himself.
He then caused the war-drum to be sounded, and, responding to its
ominous call, all who were capable of lifting the spear, dwelling in the
neighbourhood of Jinja, gathered round Kasindula, who said:—
“Warriors of Uganda and children of Suna, listen to me. You know how,
after Suna slew the rebellious Wasoga before Kitenteh Island, that the
chiefs of Usoga all came and swore allegiance to him; and how, when Suna
had returned to Uganda, the Wasoga chief Rura headed another rebellion,
and challenged Suna to return to Usoga to fight him. When Suna heard the
challenge of the boastful Rura, he only smiled, and said, ‘Let him wait
a little.’ Suna is too great to fight with Rura, for Kasindula, a
Mtongoleh of Sekebobo, is sufficient for him. To-night we march to
Nakaranga, and to-morrow morning before sunrise Rura shall sleep with
his brothers who died before Kitenteh. Warriors, prepare yourselves!”
Though Nakaranga was fully thirty miles from Jinja, Kasindula had
reached about midnight the principal village of the chief, and after
surrounding it with his people, fired the huts at daybreak, thus
expelling the sleeping Wasoga from them, to fall by the spears of the
ambushed Waganda. Having made clean work of all Rura’s district,
Kasindula gathered the spoil, and long before noon was far on his return
to Jinja.
The Usoga confederacy, hearing of this raid and of the death of Rura and
his sons, hurried to Nakaranga to avenge the slaughter, but they found
only black desolation and emptiness in Rura’s district, while the
raiders had escaped in safety to Jinja, whither they dared not follow
them, and accordingly returned, each chief to his own district.
After a few days’ rest Kasindula made another raid in a totally
different direction with similar results, and again the Wasoga hurried
up, only to find the houses all consumed, the warriors all dead, and the
women and children and cattle all deported away.
“What manner of man is this,” asked the astonished Wasoga of one
another, “who comes in the night, like a hyena, and vanishes with the
daylight, with his maw gorged with blood?” Consoling themselves,
however, with a vow to be revenged on him at a fitting opportunity, they
returned again to their own districts.
But hard upon their heels followed the wary and resolute Kasindula; and
again he destroyed an entire district, with all its males, and carried
the women and children into captivity. This news was too disheartening
to the Wasoga, for now they began to dread that they would be utterly
destroyed in detail, whereupon, perceiving that their principal chiefs
were all dead, they sent an embassy to Suna, with a tribute of the most
comely women and a large quantity of maramba, asking his forgiveness.
Kasindula, meanwhile, finding his hands full of spoil, collected all
together, and drove his captives and cattle, by forced marches, to Suna,
who, warned of his approach, prepared to receive him in state and in a
full assembly of the chiefs.
Having arranged the women and children by thousands before him, and
parked the cattle in full view of the Emperor, Kasindula, clad in a
humble and dingy bark cloth, prostrated himself before him and said:—
“Great Kabaka, I went to Jinja, and built your camp, and housed your
women as you commanded me; and hearing how Namujurilwa and Setuba had
avenged you on the Wasagara and Wanyoro, I thought myself strong enough
to answer the challenge sent by Rura and his friends to you.
“My dear lord, Namujurilwa and Setuba are great chiefs, and stand in
your presence daily, but I am only a Mtongoleh under Sekebobo. I have
neither farm nor house, wife nor child, and my only wealth consists of
my spear and my shield, and my only cloth is this rotten _mbugu_.
Namujurilwa and Setuba brought slaves and cattle by hundreds, but the
_kopi_ Kasindula brings his thousands to Suna. Behold where they stand!
Kasindula brings them all to Suna.” And putting his hands together, he
cried aloud, “Twiyanzi, yanzi, yanzi, yanzi!” with all the fervour of
one having received a bountiful gift.
The Emperor, upon inquiring the number of the spoil, was told that it
amounted to 7000 slaves, 2000 cows and oxen, 3000 goats, and 500 sheep;
upon which he said, “Kasindula has spoken truly; he has brought more
than either Namujurilwa or Setuba. In return, I make him now a chief of
the first rank, with land, cattle, and slaves of his own.” And Kasindula
was immediately invested with white cloths, and with all the honours,
privileges, and greatness of a _Mkungu_ of Uganda.
After this turbulent epoch there were some months of tranquillity, when
one day there came a challenge from Kytawa, the mighty king of Uzongora,
who had made an alliance with the kings Kyozza, Kamiru, and Rugomero,
and with Antari, king of Ihangiro, against Suna.
The Emperor sent the messenger of Kytawa back to him with a bullet and a
hoe, saying, “Give these to Kytawa; tell him to choose whether he will
take the bullet and have war, or whether he will keep the hoe and
cultivate his fields in peace; and bring his answer to me.”
Kytawa imagined himself and his allies strong enough to meet Suna
in war, and kept the bullet. When the messenger returned with this
answer, Suna commanded his Katekiro to make up 300 man-loads of hoes
and old iron and to send them to Kytawa, and to say to him, “Suna
sends these hoes and iron to you, for may be that you are short of
spears, arrow-heads, and hatchets. Make war weapons for your people in
abundance during three months, and prepare for war, for in the fourth
month you shall see me and my people in your country, and I shall eat
it up clean, and there shall nothing be left alive in it.”
This was the last war in which Suna was engaged. After three days’
desperate fighting the Wazongora and their allies were defeated, and
Kytawa and the confederate kings were compelled to fly for refuge to the
island of Kishakka, where they were besieged, until all the kings
implored forgiveness, and swore to become tributary to him.
Falling ill from small-pox, the Emperor accepted their oaths, and,
raising the siege, departed for Uganda. When he perceived that he was
about to die, he called his chiefs together and commanded them to make
Kajumba, his eldest son, his successor.
This Kajumba, the Prince Imperial, however, was no favourite with the
Waganda, for he appears to have been a violent, headstrong youth of
gigantic size and strength. These qualities recommended him strongly to
Suna, who thought that with such a successor Uganda would retain its
prestige and supremacy, and apprehended nothing of danger to his own
people in a person of such violent passions; and, indeed, it is to be
doubted whether, after exercising with the utmost licence his own
undisputed authority, he even thought them worthy of consideration.
Kajumba was Suna’s favourite, and the war-loving father on his death-bed
pointed out with pride to his chiefs the heroic qualities of the prince,
reminded them how when a mere boy he had slain a buffalo with a club and
an elephant with a single spear, and assured them with his latest breath
that Kajumba would become more renowned than either lion-like Kimera or
renowned Nakivingi.
After his father’s death Prince Kajumba seized his weighty spear and
ample shield and proclaimed himself his father’s successor and choice,
and announced his determination to uphold his dignity to the death. The
chiefs, however, fearing Kajumba’s violence, laid hands on him, and
bound him hand and foot, and selected the mild-spoken, large-eyed boy
Mtesa, and made him Emperor of Uganda by acclamation.
Suna was then buried with all the usual pomp attending such ceremonies
in Uganda; and the young Emperor, having paid all honour to his father’s
remains, and feeling himself firmly established in power, began to
reveal the true spirit which had been masked by the fair speech and
large eyes.
He soon found reasons for slaying all his brothers, and, having disposed
of them, turned upon the chiefs, who had elected him Emperor of Uganda,
and put them to death, saying that he would have no subject about him to
remind him that he owed his sovereignty to him.
According to his father’s custom, he butchered all who gave him offence,
and that lion in war, Namujurilwa, as also the Katekiro, he caused to be
beheaded. Frequently, when in a passion, he would take his spear in hand
and rush to his harem, and spear his women until his thirst for blood
was slaked.
It is probable that Mtesa was of this temper when Speke saw him, and
that he continued in it until he was converted by the Arab Muley bin
Salim into a fervid Muslim. After this, however, he became more humane,
abstained from the strong native beer which used to fire his blood, and
renounced the blood-shedding custom of his fathers.
Mtesa’s reign, like that of his predecessor, has been distinguished by
victories over many nations, such as the Wanyankori, Wanyoro, Wasui,
Wazongora, and Wasoga, and his Katekiro has carried his victorious flag
to Ruanda and to Usongora on the Muta Nzigé. He has likewise sent
embassies to the Khedive’s pasha of Gondokoro, to Sultans Majid and
Barghash of Zanzibar, and, having entertained most hospitably Captains
Speke and Grant, Colonel Long of the Egyptian army, myself, and M.
Linant de Bellefonds, is now desirous of becoming more intimate with
Europe, to introduce specie into his country, and to employ European
artisans to teach his people.
For the interesting facts of the preceding pages, the world is indebted
to the gossip Sabadu, for until his revelations, as herein recorded,
Uganda and a large portion of Equatorial Africa were (to use the words
of ancient Pistol) liked a closed oyster, but which now, with his aid,
we have partly opened, thus obtaining glimpses, however unsatisfactory,
into the origin, custom, and history of the country. An epic poem might
be written upon the legend of the search for the lost patriarch, or a
prose romance, for there is material enough for a great work in the tale
Sabadu told me.
If we begin to speculate as to who this Kintu, the blameless priest,
really was, and whether the legend does not bear some dim and vague
resemblance to the histories of Adam or Noah, handed down from
generation to generation through remote times among an unlettered
people, we may easily become lost in a maze of wild theories and
conjectures. There is, however, just as much ground for building such
suppositions, and to plausibly demonstrate them to be actualities and
facts, as there is for many other fables now generally accepted as
verities.
It is impossible, while reading the tale of Kintu, the Blameless Priest,
not to be reminded at one time of Adam, at another of Noah—for both Adam
and Noah found the earth void and uninhabited, as Kintu is said to have
found Uganda and the neighbouring lands. In the gigantic Kimera, “the
mighty hunter,” we remember Nimrod, and in the wicked children of the
patriarch can suspect a faint resemblance to the shameless Ham. The
prolific wife, and no less prolific cow, goat, sheep, and the wonderful
banana-plant, have their counterparts in the traditions of every people
under the sun. And do we not ourselves believe
“That all began
In Eden’s shade, and one created man”?
The ingenious mind can also find the prototype of the miraculously
flying Kibaga in the angel that destroyed the first-born of Egypt, or
that other who smote the host of Assyria; and Nakivingi, or Chabagu and
his mighty warrior Wakinguru, might stand for David and his champions,
and the final disappearance of Kintu may be taken to represent the end
of the age of miracles. But speculation on these points will only lead
one into wild and vain theories: and it is enough for the purposes of
this book to accept the tale of Kintu as a simple tradition of Central
Africa.
There is great reason to believe, however, that Kintu, if not a myth, is
a far more ancient personage than Mtesa’s list of kings would lead us to
suppose. At any rate, from other sources I have collected the names of
three kings of Uganda omitted by him. These are Semi-kokiro, Karago, and
Kimguvu.
That the reader may be able to estimate the duration of the Uganda
monarchy, I append in a tabular form the list of the kings, including
the names of the three kings not mentioned by Mtesa:—
1. Kintu.
2. Chwa.
3. Kamiera.
4. Kimera.
5. Almass.
6. Tembo.
7. Kigara.
8. Wanpamba
9. Kaeema.
10. Semi-kokiro.
11. Karago.
12. Nakivingi.
13. Morondo.
14. Sekamanya.
15. Kimguvu.
16. Jemba.
17. Suna I.
18. Kimbugwé.
19. Katerega.
20. Ntewi.
21. Juko.
22. Kyemba.
23. Tiwandeké.
24. Mdowra.
25. Kaguru.
26. Kikuruwé.
27. Ma’anda.
28. Msangi.
29. Namugara.
30. Chabagu.
31. Junju.
32. Wasejé.
33. Kamanya.
31. Suna II.
35. Mtesa.
The above forms a very respectable list of kings for a country in
Central Africa, and proves Uganda to be a monarchy of no mean antiquity,
if the number of names may be taken as any indication. Many names may
also have been forgotten—to be resuscitated perhaps by some future
traveller with the patience and time at command to rescue them from
oblivion.
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# 22:
Some of the Waganda believe, however, that Kintu, or Ham, as Mtesa now
believes him to be, was buried at Magonga; but I prefer to adhere to
the legend as it was related to me.
# 23:
I have been struck at the frequent geographical hints thrown out by
Sabadu.
# 24:
Another geographical hint, which has been verified by investigation. I
have no doubt the Nagombwa will turn out to be the Asua.
# 25:
I have observed that Sabadu’s narrative contains many interesting
ethnological facts. Perhaps the reader needs to be informed that I
stenographed Sabadu’s story as he related it to me before my camp fire
at Nakaranga.
# 26:
In almost exactly the same manner the Wavuma daily taunted Mtesa.
# 27:
Majwara is the little boy who alone watched the last hours of Dr.
Livingstone.
# 28:
Each Mkungu is invested with a barony or county upon attaining this
high rank, and with absolute authority over the people and their
effects, upon condition of rendering service to his sovereign whenever
required. The least dereliction of duty would entail a forfeiture of
lands, and often of life.