“Enda yanakalaama”
ENGERI WAMBUZI, WAMBWA NE WANTE GYE BAASENGA MU MAKA G’OMUNTU
EDDA ennyo ku kyalo Kiringente, kwaliko omusajja Ssonko ng’alina ne mukyalawe Zibanja. Baalina muwala waabwe Bukirwa naye nga si mulungi mulwadde era nga bamufukako amazzi n’oganywa. Abasajja bangi abajjanga okumwogereza naye mu bo abaasinga okusimba akaggo yali Sseggwanga, Ssewajjuba, mwanamulenzi Waffulungu n’omulala Wakkookootezi.
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Ssonko ne mukyalawe baasoberwa ku bano bonna gwe baba bawa muwala waabwe eyalungiwa okuzaama. Kyokka baali bakyali mu kusala entotto, laba ate Ssonko bw’agwirwa ekimbe mu kiro, yaaye yaaye n’adda ku mimwa era buba bukya n’akutuka!
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Ho, Kiringente yasannyalala era ng’ekibi bwe kikira eoma okulawa, ebigambo by’okufa kwa Ssonko byabuubuuka nga oluyiira olw’ekyanda ne bituuka ne ku basajja bonna abaali beeyagaliza muwala wa Ssonko.
Bano olwabiwulira buli omu n’asalawo okukungubaga n’amaanyi ge gonna amatize abasigaddewo nti anyoleddwa nnyo era y’asaana okutwala nnalulungi Bukirwa.
Sseggwanga ye yasooka okutuuka mu maka g’omugenzi Ssonko ng’alina ne banne abamuwerekkeddeko. Olwali okutuuka kwe kuvaamu omulanga nti :
Ssonko afuddee… ooo…!
Ssonko afuddee… ooo…!
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Abaaliwo bonna baasooka ne basiriikirira nga beewuunya omulanga oguvudde mu musajja ayogereza Bukirwa. Baamuwa akatebe n’atuula.
Yali yaakakkalira Wakkookootezi naye n’atuuka naye ng’aliko abamuwerekeddeko. Bwe yatuuka mu luggya n’atandika okwesaasaabanga nga bw’akungiriza nti:
Ssonko gwe twabadde naye eggulo, y’afudde?
Ssonko gwe twabadde naye eggulo, y’afudde!
Abakungubazi abalala naye baamuwa akatebe nga bwe boogera obutono n’okwewuunya enkungubaga y’omusajja ono ayogereza muwala w’awaka.
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Kino kyali kituuza kubanga baba bali awo ate Wattutuma n'ajja ng'aliko n'obumansuka era abaali bamuwerekedde bajja basaayirira kubanga obwangu bwe yaliko nga ddala bwa muntu afunye ekyekango. Olwali okutuuka n'alyoka avaamu omulanga nti:
Tututututututtutututu...
Ogututubika bulungi toguntamiiza,
Nawuliridde ku maanyi nga ganterebuka,
Mpozzi omukoddomi lwatutte
Ggulo ggulo ggulo ggulo ggulo ggulo...!
Abaaliwo buli omu yatunula ku munne n'abamu ne boogera obwama nti " Ono omuko anaasoboka? Mutamiivu akaaba bya mwenge?"
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Liba teriri busa nga lireese mwanamulenzi Waffulungu era ye yajja yeesaasaabaga nga bw’abuukabuuka ng’akaaba nti:
O.. O Ssonko afudde,
O.. O Ssonko afudde!
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Wamma oweerimu yatemya ku waabiri gy’oli nti y’amusinga okulaba! Abantu baatandika okwewuunaganya ku basajja bano asinze okukaabira Ssonko n’okulaga okulumwa nga bagamba nti asinze gwe baba bawa omuwala. Abamu nti mwanamulenzi Sseggwanga, abalala nti Waffulungu n’abandi nti Wakkookootezi teri amuwunyamu n'abalala nt Wattutuma.
Baali bakyawakana eza wattuuyo ate ne zireeta Ssewajjuba era ono omulanga yagutandika tannatuuk na mu luggya, n’ajja ng’ayaziirana nti:
Ndaaga, olwa mukoddomi,
Ndaaga olwa ssewamuko!
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Hoo bonna abaalaba Ssewajjuba ng’ayaziirana nga n’omukulu amutaddemu ekitiibwa tayatuukiriza linnya lye bassa kimu nti ddala y’asinze banne okukaaba era n’omuwala ne bamumuwa!.
N’okutuusa leero abasajja abo bakyakaaba nga bakaabira Ssonko mu nkaaba y’emu nga gye baakaaba kw’olwo ng’afudde.
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N’okutuusa leero ku buko bw’ebaayo okufiirwa abako bafuba okulaba nti enkungubaga yaabwe eba ya njawulo, amabugo baweereza agawera ate buli omu n’afuba okulaba nti ky’akoze kimanyibwa era kirangibwa buli omu akimanye sikulwa ng’enkungubaga yaabwe enyoomwa!
Nange awo we nalabira.
WANKOFU NE KAWALAATA
OLWALI olwo nga wabaawo omusajja Ssebijjano eyalina oluboobooya lw’ekibanja nga kisimbira ddala wansi ku kibira era nga kiriko n’olusaalu olunene ddala.
Ssebijjano banne baali baamukazaako lya Kawalaata kubanga yalina ekiwalaata nga kyalya enkoona yonna ne kigyera n’ekirako ekyenyi.
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Lumu yalima omusiri gwa lumonde nga gukwata kuno ne gye nava. Lumonde bwe yakula Bawankofu abaabeeranga mu lusaalu olwali ku kibanja kye ne basagambiza nga akimezezza okw’enjala era be baasooka okumusima okumulya nga Ssebijjano eyamusimba tannamulyamu!
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Ssebijjano aba ayitaayita mu lumonde we kwe kulaba nga Bawankofu batandise okumusima, obusungu ne bumukwata era n’asuukiira nga omwenge omusu. Yasalawo okubeekwekerera abatte nga yeesasuza olwa lumonde we.
Olwali olwo, aba yeekukumye, Bawankofu ne bajja okwetyotyoggola nga balya lumonde wa Ssebijjano.
Yasooba mpola n’akwatako Wankofu omu n’amunyweza era n’amulaalika nga bw’agenda okumulya yeesasuze lumonde we Wankofu gw’abadde alya.
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Bawankofu abalala beekanga nnyo nga balaba munnaabwe bamukutte, awanjaga. Baagenda okutunuulira omusajja akutte munnaabwe ng’alina ebyenyi bibiri, eri amaaso ate n’emabega ku nkoona (ekiwalaata) ne batya era ne badduka nga bwe bagenda balabula bannaabwe nti:
Kikekenkee…
Kikekenke!
Simanyi agenda?
Simanyi akomawo?
Kikekenkee..
Kikekenke!
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Olwo nga beewuunya omusajja ow’ebyenyi ebibiri nti bw’omutunuulira tomanya oba agenda oba akomawo gy’oli!.
Okumanya Bawankofu baatya nnyo Ssebijjano ow’ekiwalaata ekyalya enkoona yonna, ne leero okyabawulira nga balabula bannaabwe nti:
Kikekenkee…
Kikekenke!
Nange awo we nalabira.
The story of Kintu and Nambi
Once upon a time, there were no people in Buganda except one man called Kintu. He had one cow, which was his great friend and the only source of his food. Up in the sky there was a lovely kingdom whose King was called Gulu. He had many sons and daughters. These children used to wait for a rainbow to touch the Earth, and then they would slide down it and stay a little while below, playing among the trees. However, they couldn’t stay long, because a rainbow very soon melts away in the hot Sun. If that happened, then they could not have climbed back home.
WAKAYIMA, WANGO NE SSEWAJJUBA
AWO olwatuuka, nga wabaawo abeemikwano basatu; Wakayima, Wango ne Ssewajjuba. Omukwano gwali gubasaza mu kabu era nga batambula bonna.
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Olwali olwo nga Wakayima anyiiza Wango era olwamala ng’adduka nga yeekukuma. Mu busungu obungi Wango kwe kusalawo alye Wakayima.
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Kyokka olw’okuba yali amumanyi nti mugezi nnyo, yasalawo amukolere olukwe amugweko amulye nga tategedde. Yatuukirira mukwano gwabwe Ssewajjuba n’amutegeeza ku ntegeka ze yalina okwesasuza ku Wakayima era n’amusaba amukette w’ali amubuulire mu ngeri Wakayima gy’atasobola kutegeera. Ssewajjuba yamusuubiza nti bw’anaalaba Wakayima we yeekukumye, ajja kuyimba ng’ayogera we yeekukumye, Wango agende amukwate.
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Kyokka ne Wakayima yali tatuulidde awo. Bwe yamala okunyiiza mukwano gwe n’amanya nti kati omukwano guweddewo era essaawa yonna amulya. Naye yatuukirira mukwano gwabwe Ssewajjuba n’amubbirako nga Wango bw’ayagala okumulya era n’amusaba amukettere era amubbireko ng’alabye Wango, asobole okudduka okwetaasa.
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Ssewajjuba yasuubiza Wakayima nga bw’ajja okumukettera era ayimbe oluyimba olunaamulabula okudduka bw’anaalaba ku Wango. Kyokka jjukira ne Wango era naye yali amusuubiza okumutemyako ng’amubuulira Wakayima we yeekwese, agende amulye!
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Munnange siikulwiseeyo, olunaku olw’okuliirako Wakayima nga lutuuka. Ssewajjuba bwe yalaba Wakayima nga yeekukumye mu kasonda kwe kuyimba ng’atemya ku Wango agende amulye. Yayimba nti:
Kiri mu nsonda,
Kiri mu nsonda.
Olwo Wango naye kwe kutandika okusooba ng’ayolekera ensonda gye bamugambye Wakayima gye yeekwese. Bwe yatandika okusooba ate Ssewajjuba n’akyusa oluyimba n’atandika okuyimba nti:
Wuuyo Ssekimwakimpi,
Wuuyo ajja asooba!
Wuuyo Ssekimwakimpi,
Wuuyo ajjja asooba!
Hoo Wakayima olwawulira oluyimba luno n’amanya nti Wango ajja kumulya era n’afubutuka n’awenyuka nga akaweewo! Wango yalumba mukwano gwe Ssewajjuba n’amutegeeza nga Wakayima bw’amuwulidde ng’ajja bwatyo n’adduka era n’amusaba addemu amulabule.
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N’okutuusa leero Wango takwatanga Wakayima era Ssewajjuba naye omuwulira ng’ayimba ng’atemya ku Wango nti: Kiri mu nsonda, kiri mu nsonda. Ate oluva awo n’omuwulira ng’alabula Wakayimanti: Wuuyo Ssekimwakimpi, wuuyo ajja asooba!
Nange awo we nalabira.
SSOSSOLYE NE NKONKONAMUTI
EDDA ennyo, waaliwo aboomukwano babiri, Ssossolye ne Nkonkonamuti nga baagalana okuzaama era buli kimu nga bakikola bombi.
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Olwali olwo nga bafuna bombi embuto era bwe baamanya nti bazito ne batandika okutetenkanya bwe banaakuuma abaana baabwe nga babazadde, baleme kuliibwa balabe baabwe abaabayigganyanga buli kiseera nga baagala okubalya.
Nkonkonamuti yagamba munne nti: “Nze abange nja kubazimbira ekisu waggulu eyo mu muti era ndabe anaabaggyayo okubalya.
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Ko munywanyi we Ssossolye nti nze kye nja okukola nja kunoonya awali enjazi n’agayinja agaakula ne gawola abaana bange mbakweke wakati w’agayinja ago era ndabe aneetantala okubaggyayo okubalya.
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Munnange olwali olwo ng’aboomukwano bombi batuusa nnaku zaabwe ez’okuzaala nga bazaala abaana baabwe.
Aba Ssossolye yafuna wakati mu njazi we yabassa ate aba Nkonkonamuti n’abakolera ekisu eyo waggulu mu muti n’abassa omwo.
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Bamaama bombi baatandika okunoonyezanga abaana baabwe ebyokulya nga bwe babireeta okubagabirira.
Kyokka lwali lumu, bombi ne bagenda okunoonya ebyokulya nga bulijjo. Bwe badda buli omu n’agenda atwalire abaana be ebyokulya. Nkonkonamuti agenda okutuuka we yalese abaana be nga tebaliiwo, nga Kamunye yabakwakkudde dda, n’abatwala n’abalya. Mukaziwattu yagwawo ekigwo, yatandika okumala gapaala era bwe yatuuka ku mukwano gwe Ssossolye, yamusanga ali ku baana be abagabirira byakulya wamma ennaku n’emweyongera.
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Nkonkonamuti yadduka n’agenda ng’anoonya ku buli muti alabe oba anaazuula abaana be. Bwe yagutuukangako ng’agezaako okugubojja, okugwasa n’omumwa gwe ng’alowooza nti abaana be babakwese omwo munda mu muti, bw’anaagwasa anaabazuula. Bwe yabanga agubojja nga buli ky’asanga mu muti akibojja n’akirya ng’alowooza nti kye kyatwala abaana be. Yanoonya abaana n'abula okugwa kawansazi kyokka nga tabalabako.
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Buli muti gwe yatuukangako ng’agubojja bw’ayimba nti:
Ssossolye omukulu kko.
Ggwe wali omugezi kko.
N’oddira abaana kko.
N’ossa mu jjinja kko.
Kaakonkonera kko.
N’omutwe guluma kko.
N’omumwa guluma kko.
Njagala ggenda kko kko kko kko kko kko kko ….
Njagala ggenda kko kko kko kko kko kko kko….
N’okutuusa leero, Nkonkonamuti akyatabaala mu miti ng’anoonya abaana be era abanoonya bw’ayimba akayimba ako waggulu ng’eno bw’atendereza amagezi ga munywanyi we Ssossolye eyakweka abaana be mu jjinja ne bataliibwa.
Nga nno nkulabira!
Luganda Folk Song
Traditonal folk song (oluyimba lw’ekinnansi)
Mbadde ndi wano…kabira kano kalimu ensongola x2
Ne ndaba omwana... “ “
Ng’ajja adduka.... “ “
Ng’aÅ‹Å‹amba nti ... “ “
Ndabye ekintu... “ “
Kintu kinene...
Kirina amaaso... “ “
Kirina amagulu... “ “
Emabega omukira... “ “
Nange ne nvaayo... “ “
ÅŠÅ‹ende nkirabe… “ “
Nsoose ntiddeyo… “ “
Awone nfuna effumu.. “
N’empita embwa… “ “
Anti nfungizza… “ “
Ne nnekemba ... “ “
Anti nfungizza... “ “
Laba bwenfumita... “ “
Mbadde nkasse “ “
Naye nno kannemye “ “
One day two of Gulu’s sons saw a rainbow touching the Earth, and they called to their sister Nambi to come with them. Nambi was a very beautiful girl, and King Gulu loved her very much. She went quickly with her brothers and slid down to the Earth.
The part of the Earth the rainbow touched was Buganda, where they saw Kintu sitting alone watching his cow graze. At first they were rather frightened, for they had never seen a man before. But they soon made friends with Kintu, and they stayed a long time talking to him.
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Kintu told them how lonely he was. Nambi was very fascinated with Kintu and she felt pity for him because he was living alone. She promised to come back again and marry him so that he wouldn’t be lonely any more.
On their way back Nambi’s brothers reproved her. ‘Why did you say that? You know our father Gulu will never allow you to go away and marry Kintu, they said. Nambi’s brothers objected to the marriage because they said that the man did not know of any food except that which the cow yielded, and they despised him. However, when they told their father Gulu, he suggested that they had better test Kintu before he consented to the marriage. Gulu then sent someone to rob Kintu of his cow.
For a time Kintu was at a loss what to eat. But he managed to find different kinds of herbs and leaves which he cooked and ate. Nambi happened to see the cow grazing and recognized it. She thought that her brothers wished to kill the man she loved, and decided to go to the earth and inform Kintu where his cow was.
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She arrived on Earth and invited him to return with her to take his cow away. Kintu had no option but go to Gulu to demand his cow back. When he reached the sky he was greatly surprised to see how many people there were with houses and with cows, goats, sheep, and fowls running about. When Nambi’s brothers saw Kintu sitting with their sister at her house, they went and told their father, who ordered them to build a house for Kintu. Gulu promised to give Kintu’s cow back and to consider consenting to the marriage of his daughter after Kintu performed certain tasks.
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The first task was giving Kintu a lot of food which he had to eat and finish alone in a locked hut. An enormous meal was cooked, enough food for a hundred people, and brought to Kintu, who was told that unless he ate it all he would be killed as an impostor. Failure to eat it, they said, would be proof that he was not the great Kintu. He was then shut up in a house and left alone. After he had eaten and drunk as much as he could, he was at a loss to know what to do with the rest of the food. Fortunately, he discovered a deep hole in the floor of the house, so he turned all the food and beer into it and covered it over so that no one could detect the place. He then called the people outside to come and take away the baskets.
The sons of Gulu came in, but would not believe that he had eaten all the food. They, therefore, searched the house but failed to find it. They went to their father and told him that Kintu had eaten all the food. He was incredulous, and said that Kintu must be further tested.
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A copper axe was sent to Kintu by Gulu, who ordered him to go and cut firewood from the rock, because he did not use ordinary firewood. When Kintu went with the axe, he, ‘What am I to do? If I strike the rock, the axe will only turn its edge or rebound’. However, after he had examined the rock, he discovered that there were cracks in it. When he hit the axe between the cracks, fire sparks feel out and lit the dry grass around. Kintu returned with the fire and clearly impressed Gulu.
Nevertheless, Gulu said that Kintu must be further tried before they could give their consent to the marriage. Kintu was next sent to fetch water and was told that he must bring only dew, because Gulu did not drink water from wells.
Kintu played a trick by making a pot which appeared not to be having water though it had. He then left it out on grass up side down and the next morning water passed as dew, and he carried it back to Gulu.
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Gulu was most surprised and said, ‘This man is a wonderful being; he shall have his cow back and marry my daughter.’
Kintu was asked to pick his cow from the herd. This was a more difficult task than the others, because there were so many cows like his that he feared he would mistake it and take the wrong one. While he was perplexed a bee came and said, ‘Take the one upon whose horns I shall alight; it is yours.’ The next morning Kintu went to the appointed place and stood and watched the bee, which was resting on a tree near him. A large herd of cows was brought before him, and he pretended to look for his cow, but in reality he was watching the bee which did not move. After a time, Kintu said, ‘My cow is not there.’
A second herd was brought and, again, he said, ‘My cow is not there.’ A third, much larger herd was brought, and the bee at once flew away and rested upon a cow which was a very large one, and Kintu said, ‘This is my cow.’ The bee then flew to another cow, and Kintu said, ‘This is one of the calves from my cow,’ and the bee went on to a second and a third cow which Kintu claimed as the calves which had been born during the cow’s stay with Gulu.
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Gulu was delighted with Kintu and said, ‘You are truly Kintu, take your cows. No one can deceive or rob you. You are too clever for that.’ He called Nambi and said to Kintu, ‘Take my daughter who loves you, marry her, and go back to your home.’ Gulu further said, ‘You must hurry and go back before Walumbe (Death), comes, because he will want to go with you and you must not take him. He will only cause you trouble and unhappiness. He advised them to pack lightly and that on no condition were they to return to heaven even if they forgot anything. This admonition was so that Walumbe, one of Nambi’s brothers who had gone hunting should not find out about the marriage until they had left. Otherwise he would insist on going with them and bring them misery (walumbemeans that which causes sickness and death).
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Kintu was very pleased to have been given a wife and together they followed Gulu’s instructions. Among the few things that Nambi packed, was her chicken. They set out for earth early the next morning. But while they were descending, Nambi remembered that she had forgotten to bring the millet that her chicken would feed on. ‘I have left my chickens’ millet on the porch, let me return and fetch it,’ she begged Kintu. But Kintu refused and said, ‘Don’t go back. If you do, you will meet Walumbe and he will surely insist on coming with you.’ Nambi, however, did not listen to her husband, and leaving him on the way she returned to fetch the millet.
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When she reached the house, she took the millet from the porch. On her way back, she suddenly met Walumbe who asked: ‘My sister, where are you going so early in the morning? Nambi did not know what to say. Filled with curiosity, Walumbe insisted on going with her. Therefore Kintu and Nambi were forced to go to earth together with Walumbe.
It did not take long for Kintu and Nambi to get children. One day, Walumbe went to Kintu’s home and asked his brother-in-law to give him a child to help him with the chores in his (Walumbe’s) house. But remembering Gulu’s warning, Kintu would not hear of it. Walumbe became very angry with Kintu for refusing him the simple favour he had asked. That very night, he went and killed Kintu’s son. Naturally, this caused a deep rift between them. Kintu went back to heaven to report Walumbe’s actions to Gulu. Gulu rebuked Kintu, reminding him of the original warning he had disregarded. Kintu blamed Nambi for returning to get the millet. Gulu then sent another of his sons, Kayikuuzi, to go back to earth with Kintu and try to persuade Walumbe to return to heaven or if necessary return him by force.
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On reaching earth, Kayikuuzi tried to persuade Walumbe to go back to heaven but Walumbe would not hear of it. ‘I like it here on earth and I am not coming back with you’ he said. Kayikuuzi decided to capture Walumbe by force, and a great fight broke out between them. But as Walumbe was about to be overpowered, he escaped and disappeared into the ground. Kayikuuzi went after him, digging huge holes in the ground to try and find his brother.
When Kayikuuzi (Kayikuuzi means he who digs holes) got to where he was hiding, Walumbe run back out to the earth. Further struggle between the brothers ensued but once again Walumbe escaped into the ground. Walumbe opted to make his home underground in a place called Tanda.
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The struggle went on for several days and by now, Kayikuuzi was close to exhaustion. So he went and talked to Kintu and Nambi as follows: ‘I am going back into the ground one more time to get Walumbe. You and your children must stay indoors. You must strictly enjoin your children not to make a sound if they see Walumbe. I know he is also getting tired so when he comes out of the ground, I will come upon him secretly and grab him.’
Kintu and Nambi went into their house, but some of the kids did not go in. Kayikuuzi once again went underground to find Walumbe. After a struggle, Walumbe came back out to the surface with Kayikuuzi in pursuit. Kintu’s children who were outside at the time saw Walumbe coming and screamed in terror.
On hearing the screams, Walumbe went underground once again. Kayikuuzi was furious with Kintu and Nambi for not having followed his instructions. He told them that if they did not care to do the simple thing he had asked of them, he was also giving up the fight.
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Kintu in his embarrassment had nothing more to say. So he told Kayikuuzi ‘You return to heaven. If Walumbe wants to kill my children, let him do so, I will keep having more. The more he kills, the more I will get and he will never be able to kill off all my children’. After Kayikuuzi’s failure Kintu decided to make an agreement with Walumbe, to only take half of his children but not all. Because the children had disobeyed Kayikuuzi, Walumbe remained on Earth to share 50% of Mans off-springs.
So that is the legend of creation, and how sickness and death started. Nonetheless, Kintu’s descendants will always remain as Kintu said in his last words to Kayikuuzi. Hence the Kiganda saying ‘Abaana ba Kintu tebalifa kuggwaawo’. Which means that Kintu’s children will never be wiped off the face of the earth.
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https://bedsidereadings.com/folk-tales/kintu-the-first-human-in-buganda/