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J. Roscoe, The Baganda, p. 80. Rev. R. Sutherland Rattray, op. cit. pp. 191 sq. Rev. See Totemism and Exogamy, iv. 224 sqq. This statement applies especially to the Ama-Xosa. G. McCall Theal, Kaffir Folk-lore, p. 218. Rev. Compare above, p. 28. The other consequences supposed to flow from the omission of the rites are mentioned by Father Campana. From Mr. The Rev. G. Brown, quoted by the Rev.
But whatever their work was, all the chiefs and officers and people honoured and obeyed the king, and, because in this way everyone was ready to fight or to work for the king and the rest of the nation, the Baganda were one of the strongest and wisest of all the African peoples.
Mali-ya-bwana was not a professed gun bearer, but he could load, and Kingozi believed him staunch. Therefore, often, in absence of Simba, the big Baganda had been pressed into this service. The blasting heat was fiercest at this hour. The air was saturated by it just as water may hold a chemical in solution.
These women's tracks may be seen at every Caffre village. Among the Baganda, in like manner, no menstruous woman might drink milk or come into contact with any milk-vessel; and she might not touch anything that belonged to her husband, nor sit on his mat, nor cook his food.
"You will be headman of the porters; and you, Cazi Moto, will be headman of all the safari, and my own man besides." The Baganda drew himself erect, his face shining. Placing his bare heels together, he raised his hand in a military salute. Kingozi was about to dismiss him, but this arrested his intention. "Where did you learn to do that?" he asked sharply.
In Africa the partially civilized peoples, such as the Baganda and adjacent tribes in the east, and Yoruba, Dahomi, and Ashanti in the west, have fairly well-developed religious organizations, in which totems play a subordinate part.
Thus the pretence of sexual intercourse between the parents or other relatives of the girl was a magical ceremony to ensure her fertility. It is significant that among the Baganda the first menstruation was often called a marriage, and the girl was spoken of as a bride.
+450+. In addition to the more direct statements there are traditions or myths that connect the origin of clans with animals or plants through the intermediation of gods or human beings, by marriage, or some other relation. The Bushbuck clan of the East African Baganda worship a lion-god, who is called an ancestor and is said to have turned into a lion at his death.
Among the Baganda, when a man was making a net, he had to refrain from eating salt and meat and from living with his wife; these restrictions he observed until the net took its first catch of fish. Similarly, so long as a fisherman's nets or traps were in the water, he must live apart from his wife, and neither he nor she nor their children might eat salt or meat.
Thus Mukasa, the god of the Victoria Nyanza lake, who was propitiated by the Baganda every time they undertook a long voyage, had virgins provided for him to serve as his wives. Like the Vestals they were bound to chastity, but unlike the Vestals they seem to have been often unfaithful. The custom lasted until Mwanga was converted to Christianity.
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