Gakondo

The Myth of Gihanga

Introduction

According to Rwanda's ancient lore, Gihanga was born in Rweeya, in the northeast of Rwanda. His father was Kazi ka Muntu*, the Root of Man. Kazi was the last of the Ibimanuka, "the Descents", or the heaven-descended kings who founded the Rwanda dynasty. But Gihanga's mother, Nyirarukangaga*, was the daughter of Nyamigezi*, who was the King of the "Earth-Born" or the "Found-on-the-Earth," Abasangwabutaka, the people whom the "Descents", Ibimanuka, had found "below", when they landed on planet Earth, Urwanda*. The ruling clan of these Earth-Born was known as "Abazigaaba"*.

In the Ubucurabwenge, the Genealogical List of the Kings of Rwanda, Gihanga's ancestry is given as follows:

"Gihanga is the son of Kazi, the son of Kizira, the son of Gisa, the son of Randa, the son of Merano, the son of Koobo, the son of Kimanuka, the son of Kijuru, the son of Muntu, the son of Kigwa, the son of Nkuba, who is Shyerezo".

These are the names of the Kings of the First Dynasty, Ibimanuka, "The Descents", so called because they descend from Sabizeze (Gift of the Gods), the Son of the King of Heaven, Nkuba (Thunder), also known as Shyerezo, the End -- which was The Beginning. Sabizeze "fell" from Heaven to the Earth, and was subsequently known as Kigwa, "Fallen". After his fall, he married his sister Nyampundu, and they gave birth to Muntu, "Human", who became the Father and First King of Abantu, Mankind.

The Genealogical Lists of the Kings of Rwanda are a summary of the history of the Children of Muntu, Abantu, Humanity. This history is essentially a history of the acquisition and development of mind -- the "forging" of consciousness, as Rwanda Tradition phrases it: Ubucurabwenge. This term is composed of two words: "ubucura," the act, or art of forging, and "ubwenge," intelligence, mind, consciousness. The Genealogical Lists are called "Ubucurabwenge" because the names listed are really a list of symbols denoting various stages of the development of humanity, from the time the Divine Kings brought celestal fire to the earth up to the present. The "kings' names" listed above may be translated as follows:

Gihanga: Creator, or Creative, One who creates
Kazi: Root, or Stem
Kizira: Taboo, or Sin, "Forbidden Deed"
Gisa: Look-Alike, or Likeness
Randa: Spread out (as a plant)
Merano: Germ, or Germinate
Koobo: Hole, or "In-the-Hole"
Kimanuka: Come-down
Kijuru: "In-the-sky"(ijuru), or "In-the-air"
Muntu: Man, Human
Kigwa: Fallen
Nkuba: Thunder,
Shyerezo: End, or Final Destination -- being also the Origin and Beginning.

These are the names of the kings of the First Dynasty. The significance of these "royal names" is better understood when read in descending chronological order, when the list becomes a statement:

"Thunder -- Fallen -- Man -- In-the-sky -- Descended -- Hole -- Germ -- Spread -- Likeness -- Taboo -- Root -- Creator"

These are the successive stages through which man's "fire" or spirit, descended from heaven with Kigwa/Fallen, until he--or mind--was able finally to establish himself on the Earth, and develop "ubwenge," consciousness and intelligence, to a degree sufficient to beget "Gihanga", the Creator, or the first Creative King. This work was accomplished in twelve stages, counting from the King of Heaven to His great Son Gihanga, the first truly creative human -- or human stage, for that is really what it means. The meaning of these names as referring to will be better understood when compared to the Ageless Wisdom teachings on esoteric anthropogenesis as presented by H.P. Blavatsky in the Secret Doctrine, for instance. This matter will be explored when discussing the Rwandan Royal Lists.

PART I : GIHANGA'S CIRCUMAMBULATION

When the time came for Kazi to relinquish his earthly duties and rejoin the royal Ancestors, Queen Nyirarukangaga left the city of Rweeya*, and returned to her own family, taking her little son with her. Her people then lived in the Isles of Mubari -- Mazinga ya Mubari, in the Akagera* valley. Her father Nyamigezi, son of Kabeeja*, was the King of Mubari. His lineage was Abazigaaba. These are one of the groups known as Abasangwabutaka, the "Found on the Earth" -- found by the Ibimanuka, "The Descents," the God-Kings who founded the Kindgom of Muntu. Gihanga was therefore half-heavenly, half-earthly.

In the Royal Genealogical Lists Ubucurabwenge, Gihanga's maternal ancestry is given as follows:

"His Mother is Nyirarukangaga,
the daughter of Nyamigezi,
the son of Kabeeja,
She is of the Abazigaaba lineage."

From an early age, Gihanga showed a keen interest in all the arts and crafts and sciences taught to the young princes at the court of Nyamigezi. He was particularly gifted in metal work and other techniques involving fire. But he was also an excellent musician and dancer, his preferred instrument being the harp inanga and the flute urusengo. Morevover, he was very handsome and charming, so that he was quite popular at the palace ibitaramo, those evening get-togethers that were such a key feature of the socio-cultural life of all the kingdoms of the East African Great Lakes.

This popularity soon provoked the jealousy of his relatives, especially the cousin who was hoping to succeed king Nyamigezi, and now feared that Gihanga might take his place, for in those days, the king's sister's or daughter's son could inherit from his maternal uncle or grandfather. Gradually, the mood of the court changed, and Gihanga began to feel ill at ease among his mother's people.

Now, King Nyamigezi had three cousins, who were great seers. They were collectively known as the Ubukara*, and their individual names were: Gakara*, Gacu* and Kazigaaba*. They were reputed to be the greatest seers the kingdom had ever known. Nothing was hidden from their sight. No obstacle or distance impeded their vision. To them, nothing was too far in the future or too distant in the past to be seen. However, they were as carefree and playful as children. Even their vision-telling was playful, so that it was sometimes difficult to take them seriously. Indeed, many just laughed the Ubukara's dreams, and failed to take their advice, which was usually given in the form of light-hearted and humorous hints.

Gihanga's Circular Trip around Urwanda

One night, the three Ubukara had a very special vision: Gihanga would not take over the throne of the Eastern Abazigaaba, after all. In fact, he would not even remain in Mazinga, for other lands elsewhere were waiting for him to come and rule them. Indeed the whole wide world, Urwanda rugari, would be his empire.

In the morning, the three seers shared their vision:

"Gacu: 'I had quite a dream last night!'"

"Gakara: 'What was it?'"

"Gacu: 'I dreamt about a man gaining possession of many kingdoms, and free of charge, too!'"

"Gakara: 'Of course! Who'd be there to demand payment?'"

"Kazigaaba: 'Well dreamt, both of you! Now, let's go and show Gihanga around his new kingdoms!'"

The three seers went to Gihanga, and told him:

"Mazinga has really become Mazinga for you: much too cramped, far too restrictive. Come away with us, and we shall show you around the wide world -- Urwanda rugari -- all your future kingdoms!"

Gihanga gathered his belongings, including his cithar inanga and his flute urusengo*, packed his smithy, with his Father's Hammer Nyarushara, which had come from heaven with the First Royal Ancestors, and went to bid his mother farewell. Then he went to the royal stables, and drove out his Bull Rugira and its cows, the beautiful Ingizi, together with his Ram, also named Rugira, and its gentle sheep. He walked out of the royal city of Rweeya, in Mazinga ya Mubari, and began what was to be a long trip around the Earth, Urwanda, The three seers walked before him, leading the way, as they headed west.

The travellers crossed the river Akagera into Ubuganza country, towards the northern tip of Lake Muhazi. They reached Gasaabo at nightfall, and spent the night at the house of a member of a local Abazigaaba clan. The following morning, Gihanga left Rugira the Bull in the care of his relatives, whose pasturelands were in Nyamigina, took up his smithy and his hammer, and continued his travel with Rugira the Ram.

In Bungwe, Gihanga meets Nyirampirangwe

Upon leaving Gasaabo, Gihanga and his party headed south. They crossed many countries, and by evening, they had reached the foothills of Mount Nyakizu, in the land of Rwamba, king of Bungwe*, ruler of the Abenengwe. They walked up to the royal city, and asked for hospitality. Rwamba received them graciously. The following morning, the Ubukara told Gihanga: "Shing' urugand' ucure! Unpack your workshop, set it up, and forge!" Gihanga installed his workshop, built a furnace, and began to forge. He made many metal objects and tools, and presented them to king Rwamba, as an expression of gratitude for his hospitality. Rwamba asked Gihanga and his party to stay as long as they wished, and suggested that Gihanga teach the people of Bungwe as many of his skills as they were able to learn. Gihanga readily agreed.

Now, Rwamba had a very beautiful daughter named Nyirampirangwe, whom he greatly cherished. The princess admired Gihanga for his good looks and charm, and was impressed by his skills, for he had made many lovely pieces of jewellery and pretty tools for her fine weaving. On his part, Gihanga enjoyed her company, and made lovely music for her on his flute urusengo, or his cithar inanga. Every evening, at the court get-togethers, he would sing a new song especially composed for her. Nyirampirangwe soon fell in love with him, and told her father she would marry no other man but Gihanga. Rwamba married them with no further delay.

Gihanga lived happily with Nyirampirangwe, but they did not have any children. After three years, the Ubukara told Gihanga: "You have done all there was to do in this country. You will gain nothing by staying longer. We advise you to leave now, and go to another country." Gihanga agreed with them, and prepared to leave the kingdom of Bungwe. But when he went to bid his father-in-law farewell, Rwamba flatly refused: he could not afford to let him go! Not at all! There was still so much to do...

"And, in any case, Rwamba said, you are still needed here, my dear son-in-law, and I have grown so fond of you, I can't possibly do without you!"

Gihanga had no choice but to stay on. Some time later, the Ubukara suggested that he pretend that he had gone deaf and dumb. Then they went to his possessive father-in-law and said to him:

"King Rwamba, may you reign for ever! Gihanga is very ill. He has fallen deaf and dumb and is unable to sing and make the beautiful music that you so love; he will no longer entertain your court and teach your people. As things stand, he is therefore of no use to Your Majesty, at least for the time being. Moreover, the princess your daughter is now so lonely and bored that she has stopped smiling. We suggest that you release him, so that we may take him away, to a place where he can be treated, and when he is better, he will return to you."

Rwamba concurred with them, for in truth, his evening parties and get-togethers had become so dull that almost everybody retired to their own quarters as soon as they decently could. And, of course, the Ubukara were right: his darling daughter Nyirampirangwe had long stopped smiling, and had become almost as silent and sullen as her poor husband.

Then Rwamba released Gihanga and bade him farewell, wished him a prompt recovery, and assured him that all the people of Bungwe would be looking forward to his happy return!

Gihanga marries Nyangobero

Gihanga left the court of Rwamba on the foothills of Mount Nyakizu, and again with the three Ubukara in the lead, resumed his travels. However, they did not continue southward into Burundi, but instead, they turned around, and headed towards Bufundu in the direction of the setting sun. They crossed the River Mwoogo, and entered Ikinyaga. When they reached the plain of the River Rusiizi, they did not continue west nto Bunyabungo, but turned northwards, walking towards Lake Kivu*. They hurried along the eastern shores of that lake. By the evening, Gihanga and his companions had reached Bwishaza.

In those days, that whole region was a dense forest. Gihanga and the Ubukara made their way slowly and painfully through that dark and humid land. By nightfall, they had reached the royal residence of the local king, Ngabo, lord of Ubunyabungo, whose rule extended to the lands across the Rusiizi* River and Lake Kivu, and beyond, far into the Congo forests. They were well received at the palace, and given comfortable lodgings.

The next morning, the Ubukara again told Gihanga to set up his smithy and begin making tools to offer Ngabo. The king of the dark lands was extremely pleased with the presents and asked Gihanga to stay on and make some more things for him. Gihanga spent some time there, teaching the local people many trades and crafts, and entertaining the court of Ngabo with his music and songs and stories. He and king Ngabo became fast friends, and Gihanga gave the king valuable advice in many important matters of state.

Meanwhile, King Ngabo's charming daughter, Nyangobero, had fallen in love with Gihanga. Her father was so delighted with this turn of events that he married them without further delay, and threw a lavish wedding party for the new couple.

Gihanga lived with the Mushi* princess for several years, but they did not have any children. Then the Ubukara told him that he had overstayed King Ngabo's hospitality, and should be thinking of moving on. Gihanga repacked his workshop, gathered his belongings, and bid farewell to Ngabo, who reluctantly allowed him to leave and continue his travels, after making him promise to return soon.

PART II : CORONATION ON THE MOUNTAINTOP

The spotless white Gazelle

Gihanga and the Ubukara resumed their great tour. They continued northward, keeping close to the eastern shore of Lake Kivu. They walked through the remaining portion of Bwishaza, crossed into Kanage, traversed it, and entered the Ubugoyi country.

As they were making their way through the woodlands of Ubugoyi, Gihanga decided to do some hunting. Suddenly, his hounds intoozo* scented a prey. Gihanga encouraged them with his voice, and followed them through the woods. As they came to a high ground, and emerged into a clearing, Gihanga saw a gazelle isha*, spotless white, with the finest pair of spiral horns he had ever seen, was standing there, with the dogs standing at some distance of it. The gazelle just stood there, apparently unafraid, looking at him. The Ubukara saw Gihanga running his fingers on his bowstring, feeling for the notch, and stopped him, saying:

"Don't shoot! This animal is an ingabe, a sacred animal. He is a messenger and a sign. Follow it, and it will lead you to your destination."

As if taking a cue from the injunction of the three wise ones, the white gazelle sprang off in a northerly direction, running lightly ahead of the hounds, with Gihanga and the Ubukara following at a fast pace. The isha and the dogs soon disappeared from sight. But after some distance, Gihanga and the Ubukara spotted the isha standing on a hillside, as if waiting for them. The dogs had also stopped, watching their strange prey. When the humans had come up closer, the gazelle run off again, and waited for them farther ahead, on the hilltop.

The strange chase went on for the whole day, with the animal running ahead and then waiting for Gihanga and his companions to catch up with him, before setting off again, with the dogs following close behind. Towards evening, they found themselves climbing a high mountain. When they had reached the mountaintop, they came out of the woods and walked into a well-trodden path. The gazelle was waiting for them at the edge of a cleared area, beyond which they could see a great circular wall. Surely, they thought, that wall must enclose a great homestead. As soon as the gazelle saw them, he shot off again, ran around part of the wall, and darted into the gateway of the great enclosure. Gihanga just managed to catch a fleeting glimpse of the beautiful white form as it disappeared into the gate.

Gihanga's Coronation

Gihanga was about to run to the gate when the Ubukara ordered him to halt. They called him back to their side, then held this strange discussion between themselves:

"It is now time for Gihanga to be crowned king," Kazigaaba said.

"Crowned king? King of what kingdom?" Gacu asked.

"King of all the countries we have visited," Gakara replied.

"King of all the countries we shall visit," Kazigaaba said.

"King of all the countries of the world?" Gacu suggested.

"Yes, indeed!" all replied in a chorus.

Then the three Wise Ones took Gihanga to a pleasant-looking meadow, under a coral erythrina, umurinzi, the protector tree, consecrated him and made him king of the wide world, Urwanda rugari. They sprinkled water on him, dressed him in royal garments of leopard skin*; on his head, they set the royal diadem, the shining golden ishyira*. They fitted sandals on his feet*and ceremoniously presented him all the sacred emblems, tools and instruments his royal father Kazi* had bequeathed him, including the Flute Urusengo, the Hammer Inyundo*. They gave him the royal title of Ngomijana*, and pronounced the appropriate royal consecration invocations and other amasengesho*, concluding with a blessing, that he may "reign for a hundred cycles..."*

When the consecration ceremony was completed, Gihanga moved out of the grassy meadow in which the coronation ceremonies had been conducted, and walked across the great open area to the great gate ahead. He introduced himself to the gatekeepers and explained that he was following the animal that had run into their home. The gatekeepers replied that according to local custom, when a hunted animal ran into a home, it automatically enjoyed the protection of that home, and could no longer be killed. Gihanga replied that the same custom was observed in his own country. He explained that, contrary to appearances, the white gazelle was really not his prey at all, but his guide: he had been advised to follow it wherever it went.

Gihanga meets Jeni

Gihanga was then admitted into the city, and introduced to Jeni, son of Rurenge, king of the Western Abarenge, the rulers of Ubugoyi and all the lands to the Northwest, and overlord of all the Abarenge kingdoms throughout Urwanda. Gihanga was very pleased to hear that, because the Abarenge were related to his mother's people, the Abazigaaba. King Jeni warmly welcomed Gihanga and his companions, and invited them to stay with him as long as they wished.

As was his habit, Gihanga rose early the following morning, set up his workshop, and began to forge a variety of beautiful objects to present to his royal host and relative. Jeni was so pleased with his host's gifts that he lavished many favours on him. Their friendship grew, and soon Jeni could not be long out of Gihanga's company.

Gihanga went on teaching and making more metal objects and all manner of beautiful and useful things, demonstrating his great skills in many crafts, for there was no trade, art or profession in which he did not excel. In the evenings, he entertained the court of Jeni with his beautiful and instructive stories, his lovely music and poetry. He was highly appreciated by all the courtiers an officials. All the women loved his handsome looks and charming manners. The children followed him everywhere, and he taught them many games.

It is said that never did Gihanga display such skills, such brilliance as he did while staying with the King of the Abarenge. As a reward for his many services, and as sign of appreciation for his competence, King Jeni* asked the priests Abiiru* and all the sages at his court to teach him some of the secret wisdom of the Abarenge. Many years later, Gihanga would have occasion to learn much more of this wisdom...

Gihanga's reputation spread far and wide, and news of his fame eventually reached even the secluded home of the princess Nyamususa, "she who is like the dawn as it scans the sky" -- Nyamususa usa n'umuseke weeya."

PART III : THE HIDDEN PRINCESS

The princess Nyamususa was Jeni's daughter. At her birth, the clairvoyants had seen sad and terrible portents connecting her to the fall of her father's kingdom. She would marry a man from a distant country, and have a son, who would take over her father's kingdom, thereby triggering a series of events that would eventually put an end to the Abarenge line, and signal the decline of the power of that great people. When the princess had grown up, King Jeni, thinking to avert thr foretold catastrophe, built a little home in the depth of the forest, and asked one of his sisters to go and live there with Nyamususa, making sure never to allow any man near the little palace in the forest, until the princess had passed childbearing age.

The aunt took the poor young princess away to their forest retreat, along with her lady's maid, a lovely young woman named Nyirampingiye*, who was as pretty as she was intelligent and resourceful. Theirs was an exclusively female household, where even the guards were women. No man or boy was allowed to approach the palace, so that the princess was completely cut off from her father's court and all outside contact. Of the affairs of the kingdom, very little, if anything, filtered past her watchful aunt.

One day, however, the maid Nyirampingiye happened to hear of a famous stranger, a very handsome and very highly gifted young man, who had been living at the court of King Jeni. The young man had become a buzzword in the city of Rweereere, and indeed the whole of Bugoyi talked of nothing but Gihanga's wonderful productions, his handsome looks and his artistic gifts. Nyirampingiye told the princess that this Gihanga made the most ravishing jewellery, and all the ladies at court were wearing his neckbands, bracelets and anklets, and using the elegant tools he made for fine basketry and other ladylike handicrafts. Nyamususa sighed, and said, almost to herself: "Will I ever get to see that man?"

A few days later, Nyamususa said to her lady-in-waiting:

"My dear Nyirampingiye, why don't you go over to my father's court, find that man Gihanga, and order for some jewellery and a set of weaving tools?"

Nyirampingiye set out immediately, and asked Gihanga for some jewellery and weaving tools, "for a lady who was not able to come herself." Gihanga gave her three sets of anklets ubutega and bracelets ibitare, some beautiful hair pins and coronets ibyanganga, as well as two weaving points imhindu*. But he would not accept any payment for them.

Nyamususa was delighted at the beauty originality of Gihanga's gifts, but she was also surprised to hear that he had refused payment, and somewhat excited that he had said they were his present to the "Invisible Lady". Nyirampingiye told her mistress all she could remember about Gihanga. Nyamususa asked many questions about his looks, his manners, his country of origin, and anything else she could remember. She wanted to send Nyirampingiye for some more items, just to get more news of Gihanga, but the wise young maid advise against haste, and suggested to wait for a few more weeks.

When Nyirampingiye went back to Gihanga to order for more jewellery, she found he had made even more beautiful ones, without waiting for an order. As he handed them to her, he said:

"Please tell your Mistress that I should really like to meet her, for it is not right that I should continue to give presents to a person I cannot see".

Gihanga meets Nyamususa

Nyamususa consulted with Nyirampingiye, and they came up with a plan. They would contact Gihanga and agree a date whim, and then he would come over to their apartments at night, through a side entrance. Meanwhile, that evening, the princess would fake a headache, excuse herself to her aunt and retire early to her private quarters, so that both ladies could put the final touches to their preparations for receiving Gihanga. It was a daring and dangerous plan, but there was no other way, since the princess could never hope to get out of her house.

When they had arranged all the details of the plan, Nyirampingiye went to Gihanga, and agreed with him on a convenient day. She explained exactly what route he should take, what time he should arrive, and where he would find the private entrance to her lady's rooms. As soon as the appointment was set, the two young ladies began their secret preparations to receive Gihanga.

On his part, Gihanga was also preparing to meet his "Hidden Princess." He consulted with his Ubukara advisors, and they approved his plans. They told him that he should not come back to the court of Jeni after he had seen the princess, but should prepare to leave Rweereere* altogether. Gihanga had his things packed, and bade goodbye to King Jeni, who was quite sorry to see him go so suddenly.

On the evening of the appointment day, Gihanga took a little reed basket agaseke*, took a few live coals from his furnace, wrapped them up into a fire pack ifumba, placed it in the little basket, and sealed it up. Then he took a small double-edged knife, and set out to the forest dwelling of the princess Nyamususa. He entered the forest at dusk, so that darkness had fallen by the time he reached the point of the circular enclosure which Nyirampingiye had indicated. As he walk into the side entrance as agreed, he found Nyirampingiye waiting for him in their private courtyard. She took him by the hand and led him silently into the house, where Nyamususa was waiting for him. The princess welcomed him most graciously, trying to control her excitement, and gave him a comfortable seat, and offered him some honey wine.

Gihanga spent the evening with the two young women, making sweet conversation with them, and sipping their excellent honey wine, until the night was far advanced. Then the girls suggested that since it was so late, he should stay overnight with them, and leave in the morning. Gihanga agreed. Nyirampingiye led him to Nyamususa's own bedroom.

Then Gihanga and Nyamususa married each other secretly, with Nyirampingiye as sole witness, though the three seer Ubukara were fully aware of the marriage, and were, as it were, in remote attendance, for distance was immaterial to them. Gihanga and Nyamususa made their promises to each other, and became husband and wife.

Gihanga takes leave of Nyamususa

Gihanga rose up at dawn, woke Nyamususa, and told her he had something important to say to her:

"Princess, I have to leave you. I am not returning to your father, I have already taken leave of him. I have to continue my journey. But please do not worry, for we shall be together again, very soon. Whatever happens, do not give up hope, but believe firmly that we shall be reunited again."

Then Gihanga showed Nyamususa and her maid the little sealed basket and the little double-edged knife, and said:

"I leave you this little basket, and this little double-edged knife. Guard them carefully, keep them always in your mind, and on the day when you have to travel, be sure to take them with you. Some day soon, these two things will help you through a difficult moment. Above all, when that day comes -- and it will be a sad day indeed -- please do not lose heart, whatever happens to you, because those trials will be the path that will bring you to me. Just remember not to leave this little basket behind. Farewell, my beautiful bride."

As Gihanga left Nyamususa's house, he found the Ubukara waiting for him. They immediately began walking due north, and soon they crossed the boundaries between Bugoyi and Mureera. As they entered deep into that land of tall and steep mountains, the forest thickened, and their progress became more and more laborious. At long last, they reached Buhanga. There, the Ubukara led Gihanga to a spot in the valley of the Mukungwa River*, by the shores of Lake Gipfuna*. In that high valley, on a foothill of Volcanic Mount Muhabuura*, the three Ubukara, usually cheerful and playful life, grew serious and solemn for once, as they said to their nephew and disciple:

"Your travels are over! You have toured all your lands, and walked all around your kingdoms. Now you will build your palace in this land of Buhanga, and remain here. This land shall be your permanent settlement."

PART IV : GIHANGA SETTLES IN BUHANGA

Gihanga Sets His Workshop in Buhanga

Under the guidance of the Ubukara, Gihanga selected a suitable spot, performed the appropriate rites for the installation of a royal dwelling. Then he built a great multipurpose workshop, and began to make all the materials he needed for the construction of his future capital city. Every day he could be seen working metal, stone, clay, wood and skin, and turning out all sorts of tools and implements, and all the materials needed for the new city. He also made the vessels and utensils needed for civilised living.

Gihanga's tremendous activity attracted the local population, and he trained many of them in the new crafts. He taught them how to make wooden and clay pots and pans, plates and bowls, metal knives and axes and hoes and hunting weapons. Gradually, the people of Buhanga began to use better implements and utensils in their own homes. Gihanga also taught them how to grow more and better food, giving them seeds of grains such as millet and sorghum, and different kinds of vegetables, including the squash and pumpkin inzuzi, and the aromatic plant isogi*. This is why these are called imbuto nkuru*, the "ancestral seeds». He taught them to make baskets and granaries to store their produce. He also trained them in recognising and using medicinal herbs and all the traditional remedies.

As the people of Buhanga equipped their homes and improved their lifestyle, they also began helping Gihanga in the building of his new capital city. He taught them how to select a good spot for a house, how to orientate the gate in the right direction, how to design and build it, and the meaning of the various parts of the house, both inner and outer. Then he taught them the value and proper management of water and fire, which, up to now, are known as Gihanga's "own gifts": Amazi ya Gihanga the Water of Gihanga, Umuriro wa Gihanga, the Fire of Gihanga.

In the evenings, after the day's work, the people of Buhanga would gather around a fire, and talk together and exchange the day's news, and sing and make music, in the manner Gihanga had taught them. Indeed, it is said that everything that men have today was given to them by Gihanga, and the various skills and crafts began in this manner, at that great school that was Gihanga's Buhanga workshop.

Later, much later, when his daughter Nyirarucyaba had discovered and domesticated cattle, the people of Gihanga would learn this new skill as well. But that time was still far off then, for the lady Nyamususa had not yet found Gihanga, although, to be sure, she was already carrying Gihanga's first-born child, Nyirarucyaba, who would turn out to be such a remarkable daughter...

Nyamususa's Secret Revealed

While Gihanga was busy with his great works, his beautiful secret bride was going through her time of tests and trials.

That one night she spent with Gihanga had indeed born fruit, and Nyamususa was now several months into her pregnancy, and her aunt had already noticed her state. The aunt could not understand how this could have come about, since, to her knowledge, no man had ever come to that isolated house. She was really a very careful chaperone. She knew what fate was in store for the poor princess, and she pressed her to reveal the man who was responsible for her certain death, so that he could be found and killed. But the princess would make no confession.

Then the aunt went to her brother the king, and gave him the terrible news. The king sent for his daughter, and in his turn tried to get her to reveal the name of her lover, but she again refused to talk. King Jeni insisted:

"My child, as you know, this is the end, not just of my reign and the royal line of Rurenge*, but of the whole Abarenge people everywhere. Please tell me who has done this to you, so that I may take revenge on him before I die".

Still, Nyamususa kept silent. Then her father Jeni resolved to do what he knew he had to do: he condemned his own beloved daughter to death by drowning, for that was the statutory sentence in such a case as hers. Immediately, orders were given for her to be taken away to lake Kivu and drowned. The faithfull Nyirampingiye asked and was allowed to accompany the princess to her death.

The following day, at dawn, the princess and the lady Nyirampingiye climbed into their palanquins, and the king's executioners, a team of Abatwa Pygmies, carried the young ladies away. Nyirampingiye was carrying the little basket agakangara, with the little double-edged knife, agashyo k'ubuugi bubiri.

The sad cortège took the direction of Bukamba, and entered the dark and terrible forest of Mugamba. When they had penetrated deep into the forest, they met three men, dressed like hunters.

"And where are you taking those pretty ladies?" the three hunters asked the Batwa.

"Oh! One of them has been condemned to death, and we're going to drown her! "

"Who is she? "

"King Jeni's daughter!"

"Is that so? Ah, well... Are you in a hurry?"

"Why are you asking? "

"Well, we've just shot and mortally wounded a buffalo, and it must be lying dead over there. You may have it all to yourselves if you want it."

The Batwa dropped the palanquins without a second thought and run in the direction indicated by the hunters. The poor girls managed to struggle out of their overturned palanquins, and scrambled to their feet. They looked around for the three hunters, but the latter had immediately walked away, yaying no further attention to the scene. The young ladies saw them disappear into the forest.

"How strange!" Nyamususa exclaimed. "Those three hunters looked so gentlemanly, yet they didn't even stop to help us."

"I have a feeling they distracted the Batwa in order to help us escape."

"Perhaps you are right, yes. But we don't even know where we are, and this forest is so dark! "

"Let's follow them," said Nyirampingiye.

The young women followed the three hunters, making sure to take the little basket and the knife. But the men had suddenly disappeared. The young women just kept walking straight ahead. They walked the rest of the morning and afternoon, but by evening, they were still in the middle of the forest, and still had no idea where they were. When it became too dark to walk, they found a small clearing, sat down and huddled together against the cold and damp night air, exhausted by all the day's awful events, hoping the night would not be too long.

The Opening of Gihanga's Little Basket

As the darkness thickened, the night became very cold and very frightening, and the young women could hear all kinds of terrifying roars and groans from the beasts that prowled all around them. They knew that the forest of Mugamba was famous for the ferocity of its animals. Nyamususa wondered aloud why she had been saved from death by water only to be torn to pieces by wild animals. Nyirampingiye tried to comfort her, reminding her that Gihanga had told her never to lose hope, no matter what, but always to trust that all would end well, and they would be together again. Suddenly, she remembered the little basket: hadn't Gihanga said they would get her out of a tight spot? What tighter spot could there be, than being stuck in this terrible forest, with all those wild beast that seemed to be slowly closing in on them? She told Nyamususa that they should open Gihanga's basket, and see what was in it.

They tried to open the basket, turning it this way and that, but it was tightly sealed. Then Nyirampingiye remembered the little knife, and she took it and used it to break the seal. She removed the lid, put her hand inside the basket, and found a little pack. She opened it, again using the little double-edged knife, and found some live coals: Gihanga had packed for them an ifumba, a little fire from his furnace!

The young women then found some dry grass and twigs, and very carefully fed the coals until they produced a small flickering flame, which they patiently tended into a little fire. They felt their way around for more wood and built a good fire, enough at any rate to keep them warm and keep the forest beasts at bay. When they thought the fire was strong enough to last the whole night, the lay down on the grass, and slept.

They were woken up by the chirping of the forest birds. They opened their eyes just at the moment when Lady Dawn, Miseke*, the daughter of the Sun, was sweeping the night clouds off he Father's courtyard, the sky. They rose and resumed their walk. They walked the whole morning through the forest, and did not emerge out of it till late morning, when the sun was already high in the sky, and quite hot.

At Gihanga's Workshop

As they had left the forest behind and moved into open ground, they stopped and looked around, undecided as to the direction they should now take. The surrounding areas seem inhabited. As they were thus scanning the horizon, they saw a tall smoke rising up in the far distance. Then they knew that that place at least was inhabited, and decided to walk in that direction. They walked for a long time, under the midday sun, tired and hungry and thirsty, and with the lady Nyamususa four months pregnant, but still they persisted.

By late afternoon, they had reached the place with the tall smoke plumes. They found it was a large homestead, and as they walked through the gates, they saw a big furnace, and -- a smith! They recognised Gihanga immediately, and called out to him, but he did not lift his eyes from his work. Their voices were no doubt too weak to be heard above the din of the smithy. They moved closer, by now fairly dragging themselves with fatigue. Still, Gihanga did not turn to look at them, but just went on with his work.

Then Nyamususa began to feel faint, and she leaned on her companion, who was almost as tired... Just when they seemed about to drop down, Gihanga saw them, put his hammer down and run to them, led them to a seat. Then he called a servant for refreshments.

When the young women had somewhat recovered, he took them to the rooms that had been prepared for them, and the servants waiting to attend them. Only then did they realise they had been expected. Seeing that they had been expected, their heart filled with joy, and they forgot all their hardship.

After seeing them to their rooms, Gihanga went back to his workshop, and carried on with his task. Then the Ubukara walked over to him and said:

"What are you doing here, Gihanga? Your bride has arrived, and here you are still playing smith! Please wind up, and go and begin preparing for your wedding feast!"

Gihanga left the workshop and went to make arrangements for the wedding feast. Meanwhile, the young women had come to learn that the three men whom they met in the forest were no ordinary hunters: they were the three Ubukara themselves, who had come to save them and guide them towards Gihanga. The Ubukara, who were great seers, and could see what was near and what was far, what was past and what was to come, knew that the princess Nyamususa has been condemned to death for carrying Gihanga's child, and had waited along the path she would take with her executioners, in order to intercept her. However, they had not wanted her and her maid to know this, for they had to make their way through the forest, alone and unaided, until they found Gihanga.

Nyamususa and Nyirampingiye puzzled over this, and could not understand why, having saved them, the three gentlemen would not have escorted them through that terrifying forest, but instead, left them alone to fend for themselves. They shuddered to imagine what would have happened to them that night, had they not had Gihanga's fiery gift.

Soon afterwards, the Ubukara, with help from the people of Buhanga, organised a great wedding ceremony for Gihanga and Nyamususa, and consecrated them as King and Queen. A few months later, Queen Nyamususa gave birth to a baby girl, and they named her Nyirarucyaba. A few years later, the queen had a son, who was named Gahima. He was the future Kinyarwanda, king of Rwanda, and founder of the Abasindi dynasty. Then two more sons were born: Sabugabo, the future king of Ndorwa and founder of the Abashambo dynasty, and Gashuubi, her turbulent last born. He would inherited equally turbulent lands, both sociologically and geologically: Bugara, Gishari and all the lands lying north of Lake Kivu and beyond the volcanic range Ibirunga.

Meanwhile, Gihanga's other wives had also had children. Nyangobero, the daughter of the king of Ubunyabungo, gave birth to Ngabo, who was to take over his father's kingdoms to the west of Rwanda and the south-west of Lake Kivu. Nyirampirangwe's sons were Mugondo, the founder of the Abahondoogo dynasty, rulers of Ubugesera, and all the southeastern kingdoms; and Gafomo, who was born prematurely, through Nyirarucyaba's accidental caesarean operation. He inherited the countries of the Abenengwe, his mother's people, including Burundi and all the southern lands.

Gihanga had also married Nyamususa's faithful and resourceful lady's maid Nyirampingiye, as his fourth wife. She gave birth to Rutsoobe, who became the founding father of the priestly family Abatsoobe. Rutsobe is said to have inherited all the lands to the East and North-East, but he preferred to concentrate on the priesthood, Ubwiru, and appointed leaders from among the local nobility, among whom were the "Sons of Ruhinda" who would later rule Karagwe and lands in that direction. Mubari, Mutara, Karagwe, and beyond, all the lands of the rising sun, are "lands of wisdom". Later, much later, a heir to the throne of Gihanga would be sent there, as a refugee, but also as a student of the king of Karagwe, Karemeera Rwaaka, "Little Bearer of the Great Light"*

These were Gihanga's children: the princess Nyirarucyaba, his first-born, and the seven sons, who would later inherit the seven parts of his empire.

PART V: NYIRARUCYABA

After his marriage with the princess Nyamususa, Gihanga continued his great works. He built his capital city in Nyamirembe ya Humure, devised the laws that were to govern his kingdom and organised all aspects of cultural, social and political life. That is why all the laws, customs and practices, all the rules and regulations of traditional Rwanda are known as imihango: the practices established by Gihanga, while living in the region of Buhanga.

Nyirarucyaba's Adventures

Gihanga lived happily in Buhanga, with his family and his people. His eldest child, Nyirarucyaba, had grown into a beautiful young woman, with such a gift for organisation that she had been appointed Manageress of the Royal Household. She was very competent and efficient, and the palace staff, known as Abahiiza, had grown to respect her for her hard work and her sense of fairness. But the princess Nyirarucyaba had a major fault: she was an extremely short-tempered young woman.

One day, Nyirarucyaba found her mother Nyamususa arguing with her stepmother Nyirampirangwe over a skin. It was a beautiful antelope skin, which Gihanga had brought home from a hunt. Each woman claimed that it was her turn to receive the product of their common husband's hunting expeditions. As Nyirarucyaba came close to the two women, she heard, or thought she heard, Nyirampirangwe make a derogatory comment about Nyamususa. Nyirarucyaba's temper flared up, and she rushed at her stepmother and hit her with the first object at hand: one of the spikes that held the controversial skin stretched out to dry in the sun. Nyirampirangwe died soon afterwards. As the poor queen was pregnant and quite near her term, they opened her abdomen to remove the foetus and bury it separately, as was the custom. To everyone's surprise, the foetus was still alive, and apparently viable. It was a little boy, and they named him Gafomo, "Sectioned-Out"*, as a reference to his birth by accidental caesarean section*.

The run-away Princess

Meanwhile, as soon as Nyirarucyaba realised that she had killed her step-mother, she ran out of the palace into the surrounding woodlands, and went on running until was deep in the dense forest bordering Lake Gipfuna, at the foot of Mount Muhabuura. Then she slowed her pace, but she kept on walking until she reached the far end of the lake. There, she found a hunter's cottage, and went it, with the intention of asking to be allowed in for a rest. She called out from the little courtyard, but there was no reply. She walked in. The cottage was empty. She found a rough-hewn wooden chair, and sat down, still feeling exhausted and dazed. When she had recovered a little, she felt hungry and began to look around for something to eat. There was nothing ready, but she managed to find a few food items, and she prepared a little meal, ate a little of it, and left some for the owner of the cottage, whoever that might be. Then she did some cleaning and tidying up, and when the cottage was as clean and neat as she could make it, she sat down to wait for the owner.

When Gahu* returned from his day's work, he could not believe his eyes! A beautiful young woman, sitting in his miserable cottage! Who was she, and what was she doing in his forest hide-out? As he stood there, gaping at her, Nyirarucyaba stood up and greeted him, introduced herself, and encouraged him to come in. But Gahu thanked her and sat down on a small bench in his front room, doing all he could to regain his composure. He did not know what to make of her presence. "What brings you to this place?" he asked. But Nyirarucyaba seemed not to have heard the question. Instead, she busied herself with various chores in the little cottage, and he was too shy to press her. He just sat there, wondering what to do: how would he explain the situation if anyone happened to pass by, and find him sitting there, alone with King Gihanga's one and only daughter?

Gahu decided that the best thing to do was not to take the princess back to her Father's house, but before he could make up his mind to bring up the subject again, night had fallen, and it was too dark to travel through the forest. He just sat there in uncomfortable silence, while Nyirarucyaba watched him with what appeared to be an amused look. But she soon changed her attitude, and tried to make him feel at home with her. She invited him to share the meal she had prepared, and engaged him in a conversation. After the meal, Gahu asked her again what she was doing all alone in the forest. "Oh!" she replied vaguely, she replied. "I was just taking a walk when I found this hut, I realise I was tired and decided to come in and rest a little." Gahu just said, "Ah! "

At bedtime, Gahu suggested Nyirarucyaba take his bed: he would sleep in the front room mu muryango.

The following morning, Nyirarucyaba got up very early, and began to clean and tidy up as she had done the previous day. Gahu, still feeling puzzled and ill at ease, decided the best course of action was to go on with his normal routine. He told Nyirarucyaba that he would be out hunting that day, as usual, and would be back in the evening. She wished him a good day, with no further comment.

As he went through the forest, Gahu kept looking around nervously, expecting to meet a search party that might be looking for the princess, but he saw nothing unusual. Over the next few days, he kept the same careful watch, but when he realised that nothing was happening in his part of the forest, he concluded that either they were looking in other directions, or they had given up looking for her. He gradually relaxed and soon became quite accustomed to Nyirarucyaba's presence.

Nyirarucyaba proposes marriage

On her part, Nyirarucyaba was getting used to Gahu and his quaint manners, and she began to enjoy living in that wild environment, so different from the hustle and bustle of court life. One evening, after Gahu had returned from his day's activities, Nyirarucyaba said to him: "We've been living together now for a while. Why don't we begin living like a married couple, rather than a host and guest?" That threw Gahu again into a quandary. Again, he wondered why Gihanga's one and only daughter, the eldest of his children, had come to his forest hut, of all places! And she now wanted him to marry her! Yet she was a nice person, and would definitely make a good wife, and in any case, he now realised he had been quite lonely in that forest. But she was a king's daughter, and he a poor hunter. King Gihanga would never consent to such a marriage. Everyone knew he adored her. What did she want, anyway? And why had nobody come looking for her? The whole matter just threw him into total confusion. He decided to play for time:

"We couldn't do that!"

"I don't see why not!"

"But... I'll first have to go to the King your Father, and ask for your hand! And I doubt whether he will accept..."

"Oh! I wouldn't bother with that!" Nyirarucyaba interrupted. "No need for that at all!"

"But we can't just marry like that, just the two of us!"

"I don't see why not: if we want to get married, I don't see that it's anybody else's business!"

Gahu was about to go on protesting, to ask what she really wanted with him, but Nyirarucyaba put an end to the discussion in her usual way: she busied herself with some household chores. Subsequently, whenever Gahu wanted to bring up the issue, fearing that people would think he had seduced the King's daughter, or, worse still, abducted her, Nyirarucyaba would find a way of manoeuvring him away from the topic, waiting for the right time to pressure him in subtle ways into falling in with her plan. Eventually, he gave in, and they began to live like man and wife.

Nyirarucyaba tames a wild cow

Outwardly, Nyirarucyaba appeared happy enough with her new life. Yet, deep down, fear and guilt never left her, and she kept wondering what her parents and family were thinking of her. But she would immediately shake such thoughts off, and find something to keep herself busy. As the cottage was quite small, the cleaning and cooking did not take her long. She decided to explore the surrounding forest, making sure never to go into open country, for fear of being discovered.

One day, Nyirarucyaba noticed some large animals with big horns, grazing around the lake, in the early morning. She sat at some distance, and watched. More of them came out of the lake, and they too began to graze. When the sun was high in the sky, they all returned into the lake. Nyirarucyaba watched the animals for several days. She had noticed that one of them grazed at a little distance from the small herd. It was suckling her young. When the mother and calf had moved away, Nyirarucyaba went to the spot where they had been standing, and she saw that some milk had dropped on the grass. She tasted it, and found it was good.

Over the next few days, she went back to the same spot, and tried many different ways of getting the animals to notice her, hoping they would get used to her presence and lose their fear of her. When they had got used to her presence, she began calling the mother and calf by the name she had invented for them. She would talk to them, sing softly to them, and try various encouraging sounds*. The cow now appeared not to mind her presence her presence any more, and the calf began to show some curiosity. Gradually, from day to day, Nyirarucyaba would move closer to the cows, until she was able to hand them some grass and leaves. Eventually, they lost their fear of her. Little by little, she made careful and gradual approaches, until the mother cow, then the calf, allowed themselves to be touched and caressed.

Nyirarucyaba pursued her taming work until the animals began to look forward to her arrival, and even follow her for some distance. She tried to draw them after her and away from the main herd, until they knew the way well enough to meet her half way every morning. She would then find them waiting for her, demanding attention. She would resume her work of talking to them and touching them and feeding them.

One day, Gahu found the cow near the house, and was getting ready to kill it for meat when Nyirarucyaba came out of the cottage just in time to stop him. She explained that the animal was more useful alive than dead : its milk was abundant and very good to drink!

Then Nyirarucyaba decided to try and milk the cow. Her efforts were clumsy at first, and the cow was not at all co-operative. But she soon found a solution: she would place the cow's favourite food near a tree, then while it was busy feeding, she would loosely tie its hind legs on a tree, preventing it from kicking or walking away. The procedure worked, and the cow allowed herself to be milked. She persuaded her husband to make her a wooden jug, to put the milk in, instead of the clay jar she had been using. He made her all the utensils she wanted, but he refused to taste the milk himself.

Milk as Medicine

Nyirarucyaba went on training the animal to get used to human company. One day, however, some hunters stopped by the cottage and said that King Gihanga had fallen ill, apparently because of the sorrow that had overcome him at the disappearance of his daughter. She had accidentally caused the death of her step-mother, and run away in fear of her Father. But the baby had survived, and he had grown into a lively little fellow. Before expiring, Queen Nyirampirangwe had forgiven her step-daughter, blaming everything the princess' terrible temper, and Queen Nyamusuusa had promised to look after the poor little baby as her own. However, the King was quite ill, and not a little depressed. "How strange," he kept repeating, "that Nyirarucyaba had disappeared without leaving any trace! How very srange, and so sad!" Yet he and Queen Nyamusuusa believed that she was still alive, even if everyone thought she was surely dead by then. Search parties had scoured the country, but she seemed to have vanished.

Gahu was dumbstruck! So that was what she was running away from! She had killed her stepmother, and run away! He wondered why she had not told him. But as he looked at her, he realised that she was trying hard not to show her feelings, and he did not want to draw the attention of the hunters on her, so he concentrated on controlling his own emotions.

Nyirarucyaba was very upset about her Father's illness, but she was also pleased that he had not cut her off as she had feared, but instead, was grieving over her disappearance. Above all, she was relieved that her step-mother had forgiven her, and that the baby had survived the ordeal. But she could not show her feelings, for fear that the hunters may see through her disguise.

The following morning, she went to look for the cow, filled a jug with its milk, and took it to her mother, Queen Nyamususa, making sure nobody recognised her on the way. She said to her mother: "This is some medicine I brought from the forest, please give some to Father, I am sure it will make him better. I dare not appear before him, after what I have done."

Queen Nyamususa went to Gihanga, as he lay in bed, and gave him Nyirarucyaba's medicine. He drank some of it, and began to feel better. When he asked where she had found such wonderful medicine, the Queen told him that his daughter Nyirarucyaba had reappeared, and she had brought it. Gihanga asked to see her immediately, but the Queen said she had not dared to approach him, because of her crime, and she had already left; but she would send for her, if that were his wish. Gihanga said she should send for his daughter immediately, he could not wait any longer. The Queen sent word to Nyirarucyaba. The following morning, Nyirarucyaba returned with another jug of milk, and, overcoming her fear and shame, she took it herself to her Father.

King Gihanga was very pleased to see his daughter, and relieved that she was alive and well. The he asked her about the medicine:

"My daughter, what excellent medicine is this? Where did you get it?"

"I found it in the forest, Father. That's where I live now."

"Could you show me the plant? I want to have it added to the stock of medicinal plants of the kingdom?"

"It is not a plant, Father. It is the milk of an animal that lives half in the water, half on land".

Then Nyirarucyaba described her discovery of the cows, and the efforts she had made to get a mother to accustomed to her that she could now milk the cow. She made her father laugh, when she described how her husband had wanted to kill them for meat. Gihanga wanted more of that healing fluid, and Nyirarucyaba promised to think of a way of bringing more of the animals out of the water. When she had found a workable plan, she would send word to him.

Nyirarucyaba left her Father's presence and the royal city in Buhanga, and went back to her forest dwelling. She spent a long time observing the strange animals, watching their habits, behaviour and temperament, and individually and as a herd, until she came to the conclusion that it would take far too long to tame them one by one as she had done with the cow and calf. She realised that, for some reason, that cow had in fact been much less wild than the others. There was only one solution: to capture them, place them in an enclosed area, and begin to train them systematically, as a herd, rather than one by one.

The best plan, she thought, would be to build a strong wall around a carefully selected area, cleared of trees and bushes, wall it up, then time the herd as they came out of the water to graze in the woods, then position a party between the them and the lake, and drive them into the cleard and walled area. It is said that the name "Nyakinaama*" orginates from this first cattle pen of Gihanga: ikinaama, the great station cattle courtyard.

The Capture of the First Cattle

When her plan was ready, she went to her Father and outlined it to him. The King gave his approval, and said he would ask his sons to help her implement it. Nyirarucyaba, agreed, but said:

"If I may make suggestion, Father, it would be better if my brother Gashuubi did not take part in the expedition. He is far too turbulent, and may cause it to fail."

King Gihanga smiled his agreement: he knew that his youngest son could be quite a spoiler, sometimes... It was better to leave him out of the plan, and keep him at home.

Early in the morning, Gihanga's six sons and their servants took their positions in the bushes around lake Gipfuna, and waited for the cattle to emerge from the waters. The princess Nyirarucyaba led the already tamed cow and her young by the lakeside, to serve as leaders for the others. When the cattle began to come out of the waters, she called the tame ones to her, and gently led them away, so that the others may follow. As the cattle moved along, the capture party began to move closer to the lakeside, ready to stop any animals that might be tempted to return to the waters.

Meanwhile, young prince Gashuubi* had somehow got wind of the plan, and after his brothers had left, he slipped out of the house and made his way to the lake side by a different path. As his brothers were taking their positions around the lake, he went to a nearby hill, found a tall acacia tree, climbed onto a high branch, ignoring the thorn pricks. From that vantage point, young Gashuubi was able to watch the process.

The cattle kept coming out of Gipfuna, slowly moving into the surrounding woods in a file, as they followed the tame cow and calf, which Nyirarucyaba was leading into the fenced-up area ikinaama. Then the bull of herd came out of the water, with its long, lyre-shaped horns, which held large gourd-like sphere between them. As it moved slowly and majestically towards the lakeshore, with the spheroidal gourd swaying betweern its great horns, a loud cry was heard from the woods:

"Oh! Oh! What a huge beast! Enormous! And that gourd, balancing between its horns! Wow!"

All looked up in surprise, and they saw an acacia branch swaying, with young Gashuubi perched on it, waving his arms about excitedly, as was his habit. When they looked back to the lake, they saw the bull rushing back into the waters, with some of the cattle also turning back to follow it. They moved into action, and beat the rest back into the woods, and drove them into the fenced up area, though with great difficulty.

Then Gihanga came over to see the animals. He watch with amazement at the strange little herd, and thanked Nyirarucyaba for such a wonderful gift. The King formally declared that by that gift, his daughter had earned pardon for her crime, and could now come back to the palace and resume her duties as Stewardess of the Royal Household, in charge of all the economic life and material aspects of the royal city.

King Gihanga named the cattle Insanga, "Come-to-Me", because they had come to him from the waters, following the cow Nyirarucyaba* had called to herself and cared for until it had become used to human company, and began a life of cooperation with the human kingdom. Gihanga declared that cattle were the most useful animals to the kingdom, and would therefore hold a special place in the animal kingdom.

Gihanga appointed Gakara* "Chief Shepherd of the Royal Herd." Gakara was the ancestor of the Heeka* lineage (Abaheeka), who are the Cattle Priests.

In due course, Rutenderi, the bull which Gashuubi had frightened back into the waters of Gipfuna, emerged out again and was reunited with the main body of its herd. Rutenderi, so called because of the gourd* which it held between his horns, was appointed King of the Bulls, with the title Rusanga, "Bull among the Insanga."

Nyirarucyaba's Inheritance

Nyirarucyaba kept the cow she had tamed while living in the forest with Gahu, together with its calf, which had by then grown into a beautiful heifer. Those were the cows that were to multiply and become the traditional herd of the Abahiiza*, the royal corporation dating back to the princess Nyirarucyaba's original staff. To the skills she had already acquired under her parents' training and supervision in the days before her flight, she had added special knowledge and experience in the new field of cattle keeping and milk care, which she had taught herself.

As a reward for her contribution to the welfare of the kingdom with cattle, through the taming of the wild cows and the establishment of methods for the organisation of the Royal Household, including the creation of a professional body to this end, Abahiiza, Gihanga decreed that Nyirarucyaba should give her name to the children she would have with Gahu, so that they are known as Abacyaba, rather than Abazigaaba, which was Gahu's clan name.

When the time came for Gihanga to divide his empire among his children, he did not give any kingdom to Nyirarucyaba, but decreed that she would be honoured as a queen* alongside her elder brothers, a privilege she was entitled to trranmsitting to her descendents. To this day, coronation ceremonies include the crowning of an Umucyaba, a descendent of Nyirarucyaba, the headstrong and resourceful princess. The Abacyaba kings succeed one another under the names Muzimanganya, Ndarwubatse, Kimezamahembe and Segisabo*.

PART VI : GIHANGA'S TESTAMENT

Gihanga inherits the Royal Lore of Abarenge

For long, Gihanga lived in Buhanga, among his wives and his children, governing his kingdoms and caring for his cattle Insanga, with their bull Rusanga. There was peace and tranquillity in all his lands, and all his people prospered, thanks to the arts and crafts he had introduced. The sacred land of Buhanga had indeed earned its name:

(1)as the "headland" of Rwanda, being the highest in altitude;
(2)as the "head centre" of the kingdomsituated in the north; and
(3)as the capital of expert knowledge and skills, ubuhanga.
One fine day, there appeared at the court of Gihanga a man named Rubunga*, who had been the chief priest to the Kings of the Abarenge (Umwiiru w'Abami b'Abarenge), in their days of glory, before they began to decline. The priest Rubunga had come to transmit to Gihanga the Wisdom and Lore of the Abarenge kings, so that it may not be lost, but be preserved for posterity.

Rubunga, assisted by his son Nyabirungu*, wasted no time in beginning his instructions, familiarising Gihanga with the secret knowledge and rites of the Abarenge Kings, Ubwiru bw'Abarenge. This work earned the Murenge priest the title of «Mwungura wunguye ingoma ubwiru», the Increaser who increased the wisdom of the Kingdom.

Among Gihanga's seven sons, the keenest student of Rubunga was Rutsoobe, the son of his fourth wife Nyirampingiye, Queen Nyamususa's wise companion, who had been so instrumental in her meeting and subsequent marriage with Gihanga. Rutsoobe had proved a gifted student of the Wisdom, and Rubunga had made him his special disciple and understudy, so that under the old priest's watchful eye, he mastered all the rites and practices.

After Gihanga had received and learned the wisdom of the Abarenge, Rubunga consecrated him under the new ritual forms he had introduced*. He also consecrated the royal drum Rwooga, the royal Bull Rusanga, and all the other emblems*. This is the origin of the function of Royal Initiator held by the senior priest of the House of Nyabirungu*, a descendent of Rubunga. Thus was accomplished the prophecy about Nyamususa, that she would marry a foreigner, and bear a son who would take over her father's kingdom.

Gihanga's Testament

All those events took place in Gihanga's city in Buhanga, near Nyakinaama, in the Mukungwa valley (Ruhengeri, North-Eastern Rwanda*.) When Gihanga had accomplished all these acts, received his third consecration, installed his emblematic drum Rwooga*, he set out towards the East, taking the North route, and returned to his original departure point, his people's home in Rweeya. He revisited Mubari in Mazinga, retrieved the Bull Rugira, which he had left in the care of his Abazigaaba relatives, and travelled with it to Gasaabo, by the shores of lake Muhazi, where he established a new city, the new capital of his sevenfold kingdom. Some say that he made a stop-over at Gatsibo, either on his way to Rweeya, or on his way from Rweeya to Gasaabo...

The Seven Kingdoms

When the new royal city had been consolidated, Gihanga travelled to Nyamirembe ya Humure, in Mutara. There, he gathered his children and their mothers around him, and, before the assembly of abiiru, declared that the time had come for him to return to the Ancestors, and proclaimed his Testament. To his sons, he gave the sacred objects that would become the emblems of their royalty: the Hammer Inyundo and the Fire Drill Ubushingo, and the Drum Ingoma. He appointed as family head his elder son Gahima, the first of the three sons of his third and principal wife Nyamususa. To Gahima, he bequeathed also the Drum Rwooga and the Flute Urusengo. These were to be, not just the emblem of the central kingdom, Urwanda rwa Gasaabo, but also the central emblems of all the kingdoms founded by the sons of Gihanga, so that the family spirit would be maintained. For this reason, Nyamirembe ya Humure came to be known as "impfura y'imirwa yoose*" -- the elder of all the royal cities" -- all, including the capital cities of the surrounding kingdoms founded by the sons of Gihanga.the elder of all the royal cities. Then all returned to Gasaabo, from where Gihanga departed to the Land of the Royal Ancestors. At his funerals, his royal Bull Rugira*, and Her Mate Ingizi, were sacrificed and ceremoniously buried in Gasaabo.

Gihanga had divided his kingdoms between his seven sons as follows*:

1. Gahima, Queen Nyamususa's elder son, inherited the Middle Kingdom, Urwanda rwa Gasaabo, with Gasaabo as his capital. Gasaabo was to be the heart of the whole Gihanga Empire - the world capital, in other words. Gahima's royal name was Kanyarwanda.

2. Nyamususa's second son, Sabugabo, inherited Ndorwa, and all the countries to the North. His royal name was Kanyandorwa.

3. The third son of Queen Nyamususa, turbulent Gashuubi*, inherited Bugara, Gishali and all the lands lying north of Lake Kivu and beyond the volcanic range Ibirunga. His capital city was built on the hilltop from which he had watched the rising of the first cattle from the waters, sitting on an acacia branch, and eventually frightening the bull Rutenderi into diving back into Gipfuna.

4. The son of the Mushi princess Nyangobero, named Ngabo, inherited her mother's people's land, Ubunyabungo, with all the lands lying west. His royal title was Kanyabungo.

5. The Eastern countries were bequeathed to Rutsoobe, the son of Nyirampingiye*. However, he was so busy with his priestly duties as officer-in-charge of all the rituals and ceremonies of his Father's Empire, that he did not have sufficient time to run those kingdoms. Local kings* were therefore appointed from the local leadership, to govern those lands: the Eastern Abazigaaba in Mubari, the Abahinda in Karagwe, and other lands to the East.

6. Nyirampirangwe's elder son, Mugondo, inherited Ubugesera, Gisaka, and all the lands situated in the Southeast. His royal name was Kanyabugesera.

7. Nyirampirangwe's son Gafomo, who was aborted by Nyirarucyaba piercing his mother's abdomen with a spike, inherited the countries of the Abenengwe, his mother's people, including Burundi and all southern lands.

Gihanga gave his will and testament at his city of Nyamirembe ya Humure*, so that it became "impfura y'imirwa yoose", or the highest-ranking royal city, though Gihanga stayed in it only a short period, having spent the major part of his long reign in Buhanga, moving there only after the first cycle of his life, before his initiation by Rubunga*. However, as his reign is said to have lasted as long as a hundred ordinary reigns, as his name "Ngomijana" suggests, the sojourn at Gasaabo was short only relative terms.

It is said that Gihanga did not die as other people die: there is no Gihanga mausoleum, burial place or tomb*, as other kings have; no record of death rites and ceremonies performed for him. According to Tradition, after proclaiming his Testament and final instructions and recommendations, he gave his blessings to the people, and then he just "left", to rejoin the Ancestors, and was seen no more. However, he remained and still remains with his people. Remembrance rites and ceremonies are performed in his shrines Ingoro and sacred groves Ibigabiro, which are scattered all around the country*.