Selwanga

Overview

Selwanga is the python deity described by John Roscoe in a Budu temple account. The conical hut stands in the Bulongo forest belt beside the Mujazi river near Lake Victoria. Members of the Heart Clan build and maintain it and provide its priesthood and medium. Inside, a log and stool covered with barkcloth support the huge snake, with its head resting at the stool. A circular opening near that resting place allows it to enter and leave for the river. The opposite side houses the medium’s bed. These arrangements distinguish the animal’s represented body and movements from the human people who speak for the deity.

A resident woman titled Nazimba is charged with feeding the python. Roscoe describes a wooden milk bowl and supplies of goats and fowls, followed by the snake’s return to rest in its hut. Authority over the river and its fish is attributed to Selwanga. People contribute offerings before fishing expeditions, while a later shared feast combines fish supplied by priests with plantains and beer supplied by the community. Childbirth is another sphere of its reported power: couples and women seeking children come for blessing. The passage describes their expectations and temple practice, rather than a measured result of those requests.

At a seven-day new-moon festival, the priest hears requests and takes them to the medium. The account represents the python’s spirit as coming upon that person, who lies face-down, wriggles like a snake and makes sounds the gathering cannot understand. The priest interprets them. The medium eventually falls exhausted, and the interpreter, titled Lukukirizi, announces which requests have been granted. Leopard skin, goat skins, barkcloth and buffalo-tail whisks belong to the priest’s dress and equipment; they are not additional anatomical forms of the python.

The closing section links this temple with Mukasa on Sese through a tradition that the python’s sister Nalwanga is Mukasa’s wife. Cows obtained through that connection arrive by canoe decorated with creepers and are kept for milk rather than slaughtered. The king likewise sends cows through Budu’s chief when seeking blessing for his wives, while Selwanga sends an annual blessing and river fish to the king. Roscoe presents these as remembered institutions. His preface credits Sir Apolo Kagwa with arranging access to elders, priests, mediums and clan representatives, but does not name an individual teller for this specific passage.

Origins & earliest records

Roscoe, The Baganda, 1911, Religion chapter, printed pp. 320–322. The preface identifies missionary collection and extensive intermediary work by Sir Apolo Kagwa; no individual source for this subsection is named.

Records & interpretation

Complete Selwanga subsection, pp. 320–322, ending at the separate forest-gods heading, and preface ix–xii directly read from the official Cornell/Internet Archive text.

Selected bibliography

Documented works and useful reading. This is not a list of every appearance.

1. 01

   The Baganda: an account of their native customs and beliefs

   John Roscoe, missionary collector; Sir Apolo Kagwa, major collection intermediary · 1911

   Chapter IX, Religion, pp. 320–322: complete Selwanga subsection. Preface ix–xii separately read for method and mediation.

Family & connections

A source-supported family tree or inspiration record has not yet been compiled for this profile. Related reading below indicates a connection in subject matter, not a proven lineage or creative influence.

References

Sources supporting this profile. Linked pages have their own scope and editorial standards.

1. Historical ethnographic primary collectionRoscoe 1911, The Baganda — SelwangaResearch access: 2026-10-05

Image credits

A sourced illustration has not yet been added. This gap is included in the coverage record.