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The oral traditions of the Empire of Kitara consist of the myths and legends of the Rutara people. This draft article attempts to compare different accounts as they may vary or contradict each other.

Ruhanga and Nkya
According to Ruth Alice Fisher, Petero Bikunya and A. R. Dunbar, there was only Ruhanga (lit. 'he who creates') and his brother Nkya (lit. 'lucky') in the beginning. John Roscoe mentions the names Enkya and Enkyaya Enkya, who were generally considered "subordinate gods", however Nkore sources only mention Ruhanga.

Fisher goes on to state that after Nkya complained about nothing being created, Ruhanga created heaven and earth. He then threw a stone in the air to create the sun, and when Nkya could not escape the sun's heat, he withdrew the sun toward the west and covered it with a cloud. Afterwards, Ruhanga threw another stone upwards to create the moon. As Nkya was still unsatisfied, he created the male chicken to crow when night passes and tall trees to provide shade. Ruhanga commanded Nkya to stay on earth while he goes to heaven, which was closer to earth then and was propped up by a fig tree, a Uganda coral tree and a bar of iron. When he arrived, he noticed that his hands were dirty, so he washed them, and the water then fell onto earth as rain. Nkya was drenched in water and asked for shelter. Because Nkya was unable to break off tree branches, Ruhanga broke a stone into three pieces, which became a knife, an axe and a hammer, then gave them to Nkya to make a hut. Nkya then wanted things to look at, as the world was still very empty, so Ruhanga created shrubs, flowers, birds, insects and wild animals, as well as goats and sheep to accompany him.

One day, Nkya asked why bodies and stomachs were created, as they seemed to be useless. Ruhanga then created cows, felled a tree, and carved a milking bowl out of said tree. Nkya was delighted, but he suggested creating something more solid. Thus Ruhanga took a vine and planted it, and very quickly it produced many gourds. He ordained the usage of fruit and leaves as fruit and commanded Nkya to cut off the young shoots so that the fruit would grow close at hand and the vine would not spread over the ground, where it could be trampled on by cattle. Ruhanga also created a clay pot which was put on three small ant-hills, and then put fruit in the pot and wood under the pot. He then struck a rock, where the sun had shone, with a rock, and the subsequent fire ignited the wood, and it would have ignited the gourds as well if Ruhanga did not pour water on them. He asked Nkya to probe the gourds with a stick to see when they become soft and ready to eat, but Nkya was so eager to eat that he burned himself. Ruhanga rebuked him, and taught him how to lay leaves on the ground to turn out the food upon them. After Nkya said that the food was very good, Ruhanga said that he had supplied all that Nkya needed, but it would have been better for humanity if he did not listen to his stomach because it would cause pain, work and theft. Nkya replied by saying that humans would only submit to someone who provides them with food. Ruhanga then agreed to leave the desire for food in the world. He took two bags named Hunger and Mercy, and poured their contents over the world.

Afterwards, Nkya had four sons. One of them was named Kantu (lit. 'little thing'), but the other sons had no individual names, and they were all called Kana (lit. 'little child'). Nkya explained this to Ruhanga, who said that the sons should visit him next afternoon to be tested and given unique names. When they arrived, Ruhanga gave the sons one milk pot each and sent them home.

Kintu and Kati
According to John W. Nyakatura and K.W. (standing for Kabalega and Winyi), Kintu (lit. 'thing') and his wife Kati (lit. 'woman') were the first people on earth, originating from either Sudan or Abyssinia. Like Nkya, Kintu was said to have three sons, although they already had the names of Kairu (the first son), Kahuma (the second son) and Kakama (the third son). When Kintu became older, he worried about who would be his successor. He decided to test his sons to see who would be the best person to succeed him. In Beattie's account, the three sons were all named Kana, and Kintu asked God for permission to test them, and God agreed.

First test
Ruhanga/Kintu then placed six objects on a crossroads or path for the sons to come across: an ox head, a cowhide thong, a bundle of cooked millet and potatoes, a grass head-ring, an axe and a knife. The first son took the bundle of food, the head-ring, the axe and the knife. The second son took the thong, and the third took the ox head. This test is not mentioned in Nyakatura's account.

Second test
In the evening, after milking some cows and filling three bowls with milk, Ruhanga/Kintu announced to the children that the second test involved guarding the pots on their laps so that they would not spill until morning. At midnight, the third child doze off, spilling some of his milk. The other two brothers gave some of their milk to him out of sympathy. Just before dawn, the first child spilt all of his milk, and his brothers refused to give some to him. At dawn, Ruhanga/Kintu saw that the first child's pot was empty, the second child's pot was nearly full, and the third child's pot was completely full.

Evaluation
Most accounts agree that Ruhanga/Kintu then named the first son Kairu, the second Kahuma and the third Kakama, but Nyakatura's account states that the sons were given these names prior to the tests. Kairu was cursed to be a servant for the other two sons, Kahuma was expected to herd cattle and Kakama was to rule over all men. This story is meant to explain the origin of the social classes of Bairu, Bahuma and Bakama.

Tembuzi dynasty
Fisher wrote that Kakama Twale became the first king of Kitara, whilst K. W. and Nyakatura consider Kakama (lit. 'little king') and Twale (Itwale in K.W.'s account) to be separate kings. In their accounts, Kintu was succeeded by Kakama, who was succeeded by (I)twale. Roscoe and Bikunya only mention "Twale" and "Twari" respectively.

Nyakatura then mentions that Twale's son, Hangi, succeeded him. Roscoe mentions Hangi and Nyamenge being the king after Hangi, although he wrote that there is no more information available about them. In Nyakatura's account, Hangi has two children: Ira lya Hangi (lit. 'long ago of Hangi') and Kazooba ka Hangi (lit. 'little sun of Hangi'). Julien Gorju states that Ira and Kazooba were direct sons of Ruhanga, as Hangi was the Nyoro name for Ruhanga. Nyakatura states that Kazooba succeeded Ira after he died without an heir. Roscoe states that Kabangera succeeded Ira, but there is no more information about him, although some timelines consider Kazooba and Kabangera to be the same person.

In Nyakatura's account, there was a notable population increase during Kazooba's reign, and he was loved by his subjects so much that he was deified after his death and succession by Nyamuhanga. Nyamuhanga was sterile for a long time, so he consulted a witch doctor who told him to marry Nyabagabe, the daughter of Igoro, one of Nyamuhanga's servants. Nyabagabe's son was then named Nkya (lit. 'lucky') by Nyamuhanga. Under Nyamuhanga, there was also an increase in population and he was deified after his death and succession by Nkya I. Due to the similarities between Kazooba and Nyamuhanga, Gorju analyses them as the same person. Nyakatura writes that Nkya I was succeeded by Nkya II, and Nkya II was succeeded by Baba (lit. 'father' ). Nkya I also had to consult a witch doctor due to his infertility, and his resultant son was given the same name as him. Due to these similarities, Gorju analyses Nkya I and Nkya II as the same person. Fisher writes that Baba succeeded Kakama, but Roscoe implies that Baba succeeded Kabangera. Carole Ann Buchanan states that Baba was said to be wealthy, having many people and goats, and Fisher states that this prosperity was shared with the ever-increasing populace.

Nyakatura and K.W. write that Baba was succeeded by, in chronological order, Kamuli, Nseka (lit. 'way of laughing'), Kudidi (who reigned for longer than usual), Ntonzi (who put down rebellions, lit. 'wooden sticks'), Nyakahongerwa (lit. 'that which is sacrificed for someone') and Mukonko (who also reigned for longer than usual). All other accounts mentioned beforehand state that Baba was succeeded directly by Mukonko. Regardless, all accounts agree that Mukonko was succeeded by Ngonzaki (lit. 'what do I want?', as he was very wealthy ) Rutahinduka (lit. 'he who does not turn around').

Isaza
Isaza Waraga Rugambanabato Nyakikooto was the second-to-last Tembuzi king according to most accounts, although K.W. states that Ngonzaki was succeeded by Isaza Mukama, then Isaza Nyakikooto. As a young monarch, he favored fellow young people over older people, banishing his old counselors and replacing them with young ones. He was also a hunter, and one day, he killed a zebra whilst hunting with his friends, who persuaded Isaza to wear its hide. The hide was sewn with leather thongs and he was delighted by it. When he started hunting again, the sun's heat dried his hide to the point where he felt pain and discomfort. After reporting this to his friends, they mocked him, having no solution to the problem.

(more coming soon)

Isaza and Nyamiyonga
(coming soon)

Bukuku
Bukuku was the last Tembuzi king, notable for being the only Tembuzi king from a clan other than the Gabu clan, the Ranzi clan. After proclaiming himself king due to Isaza being imprisoned eternally with no sons, the chiefs of most of the counties rebelled against him, as Bukuku was a commoner (omwiru), and the people did not like being ruled by one. Fisher and Dunbar state that Bukuku had to retreat to the south-west of Kitara and Bikunya states that Bukuku only ruled over Kikwenusi, Kisegwe and Kijagarazi, although the location of said places are unknown.

Ndahura
Ndahura (born Karubumbi) was the first Chwezi king of Kitara. All accounts state that Karubumbi killed his maternal grandfather Bukuku over a dispute about watering some cattle, then he proclaimed himself king, thus founding the Chwezi dynasty. Fisher and Dunbar wrote that the people were overjoyed as he resembled his paternal grandfather, Isaza.

Because the rebellious chiefs refused to submit to Karubumbi, he led a series of campaigns to regain the lands of Isaza. Fisher wrote that his first campaign was against Ntale (chief of Ankole), causing him to surrender, but Nyakatura, Buchanan and Bikunya wrote that his first campaign was against Nsinga, chief of Bugoma. However, all of these accounts agree that Nsinga was executed after being accused of witchcraft. Places that Karubumbi was said to have annexed include Buruli, Karagwe, Sukuma, Rwanda, Busoga, Ankole, Tooro, Bunyara, Busongora, Bulega, Bukidi, Buganda and Madi, although accounts often disagree on the chronology of these campaigns and expeditions. Fisher and Dunbar wrote that out of praise, Isimbwa, Karubumbi's father, announced that Karubumbi will be henceforth known as Ndahura (lit. 'I will care for').

Accounts agree that one day, Ndahura disappeared and did not return home, however the reason for this is disputed. Fisher and Dunbar wrote that while Ndahura was waiting for Wamara, his son, to return from an expedition, Ndahura was swallowed up by the earth and stayed to the underworld with his servant for two days. Nyakatura, Buchanan and Apuuli wrote that during a campaign in Ihangiro against Bwirebutakya (lit. 'the day does not dawn'), Ndahura was captured as "darkness fell upon Ndahura's army",  and K. W. and Albert B. Lloyd wrote that Ndahura was killed in said campaign.

Mulindwa
Mulindwa was either the second Chwezi king or simply a deputy or regent who ruled when Ndahura was missing, acccording to K. W., John Beattie, Nyakatura and Dunbar.

Wamara
Wamara was the last Chwezi king. Nyakatura wrote that Wamara was chosen to succeed Ndahura after some deliberation, Dunbar wrote that Ndahura appointed Mulindwa yet Wamara seized the throne,  and Fisher wrote that Ndahura reluctantly allowed Wamara to reign.

The Chwezi, especially Wamara, generally lost the respect of the people as Wamara's rule was malicious   and tensions rose among themselves (e.g. Nyangoma's attempted murder of Mugenyi, Ndahura's half brother). Misango, from the south, was said to have raided Chwezi cattle with his army, but was later killed. Fisher wrote that Mugasa, Wamara's uncle and chief of the Sese Islands, rebelled against him, although the uprising was quickly squashed. Fisher and Dunbar then wrote that Bihogo, Mugenyi's rare ox which gave fragrance to whatever water she drank, had a fit and died, and that Wamara ordered witch doctors to dissect her. Nyakatura, Beattie, Apuuli wrote that Wamara, troubled by misfortunes, summoned his witch doctors to explain the meaning of them, who then slaughtered some bull calves for divination. Nevertheless, accounts agree that the cattle's body was empty and had no organs, and the witch doctors were surprised.

There happened to be two brothers, Nyakoka and Karango, who came from Bukidi, and Nyakoka said that he would solve the mystery if he entered into a blood pact with one of the Chwezi. Nyakoka made a blood pact with either Mulindwa (according to Nyakatura, Beattie and Apuuli) or Mugenyi (according to Fisher and Dunbar). He then split the head and hooves with a hatchet, all the internal organs fell out, and an irremovable black smut settled on those organs. Nyakoka is said to have explained that the empty body signified the end of Chwezi rule, the organs being in unusual places signified that the Chwezi will pack up their belongings and move elsewhere, the organs in the head specifically signified that they will still rule through the "spirit mediumship" cult and the unremovable black smut signified that the country would be ruled by foreigners with darker skin. The Chwezi were disappointed by this interpretation, and would have killed Nyakoka if he was not told of this beforehand by his blood brother and escaped. They eventually decided to abandon Kitara.