Republic of Uganda-Kintu

Kintu
Wiki Info

According to this legend, Kintu was the first person on earth, the father of all people.In a distant past, Kintu was the only person on the earth, living alone with his cow. Ggulu the creator of all things lived up in heaven with his many children, who occasionally came down to earth to play. On one such occasion, Ggulu's daughter Nambi and some of her brothers encountered Kintu and his cow in Buganda. Nambi instantly took a liking to Kintu and decided to stay and marry him. After her brothers pleaded with her, she returned to heaven with Kintu to ask for her father's permission for the marriage.
Ggulu was not pleased, but blessed the marriage after Nambi had persuaded him. Ggulu advised Kintu and Nambi to leave heaven secretly, so that Walumbe, one of Nambi's brothers would not find out about the marriage until they had left. It was feared that Walumbe (which means "that which causes sickness and death") would insist on going with them and bring them misery.
Kintu and Nambi set out for earth the next morning, taking with them the few things that Nambi packed, and her chicken. While they were descending, Nambi remembered that she had forgotten to bring the millet that her chicken would feed on. Kintu tried to persuade her not to return to fetch the millet, but she left him and returned to fetch the millet. On the way back from fetching the millet, she met Walumbe. She did not tell him where she was going, but filled with curiosity, Walumbe insisted on going with her. Kintu and Nambi were therefore forced to go to earth together with Walumbe.
Walumbe's presence on earth caused suffering and conflicts. That, according to the legend, is how sickness and death started.
The area where Walumbe is traditionally thought to have fallen to earth and to have hidden from Ggulu is the Tanda Pits, west of Kampala on the south side of the road to the town of Mityana.

My notes

• First man on Earth lived with a Cow. (Kintu)
• Ggulu Creator of all thing ,lives in Heaven  ,with many  children  who occasionally come down to earth  to play 
•  Ggulu's daughter and some brothers  came down , she met  Kintu , she liked  Kintu ,so she stays to marry him 
• Walumbe "god"of sickness an death ,he came to  earth  and  spread /started  death and sickness
• Tanda pits  mark  the area where Walumbe fell to earth

WIKI on Walumbe

In tradition with Gandan culture, Walumbe, as a brother of the bride, claimed one of Kintu's children as his own. Kintu refuses Walumbe and continues to do so throughout the years. Frustrated, Walumbe, then begins to kill a single child every day. After conversing with Ggulu, Kaikuzi is sent to aid Kintu in sending Walumbe back to heaven. Walumbe grapples with Kaikuzi and then retreats by digging and hiding within the ground. Kaikuzi soon tires of pursuing Warumbe and asks all of mankind to be silent for two days to lure Walumbe out. When Walumbe finally emerges, children cry out at the sight of him and he again retreats into the earth. Upon Kintu's dismissal, Kaikuzi then returns to Ggulu and explains the situation. Upon hearing of this, Ggulu allows Walumbe to remain on Earth.

Walumbe is therefore blamed as the reason for death on Earth.

South Africa -KoiSan

As  qouted  on Wiki

San are culturally entirely distinct peoples. They do not share any of their principle mythological figures

I do  not fully agree  with  that ....as i have already  seen  some Koisan  believes of  a god  connected to  thunder ... 


Wiki info

• Cagn (also known Kaang) is the supreme god of the Bushmen of southern Africa. He is the first being and the creator of the world. He is a trickster god who can shape-shift, most often into the praying mantis but also takes the form of a bull eland, a louse, a snake, and a caterpillar In some variants of the Khoisan creation story, Cagn receives so much opposition in the world that he moves his abode from the earth to the top of the sky. Cagn is said to have created the moon which holds special significance to the San people; the phase of the moon dictated when rainmaking rituals were to be performed.

• Coti is the wife of Cagn. She gave birth to the eland, and Cagn hid it near a secluded cliff to let it grow.^[10] One day Cagn’s sons, Cogaz and Gewi, were out hunting. Not knowing their father's love for the eland, they killed it.^[11]Cagn was angry, and told Gewi to put the blood from the dead eland into a pot and churn it.^[12] Blood spattered from the pot onto the ground and turned into snakes.^[12] Cagn was displeased. Next, Gewi scattered the blood, and it turned into hartebeests.^[12] Again, Cagn was unhappy. He told Coti to clean the pot and add more blood from the eland, with fat from the heart. She churned it, and Cagn sprinkled the mixture on the ground. It turned into a large herd of eland.^[12] This was how Cagn gave meat to his people to hunt and eat.^[11] The Bushmen attribute the wildness of the eland to the fact that Cagn's sons killed it before it was ready to be hunted, spoiling it.^[11][13] The scholar David Lewis-Williams recounts a variation of the eland myth involving the meerkats. Cagn's daughter the porcupine married Kwammang-a, a meerkat. They had a son called Ichneumon (a mongoose).^[14] Ichneumon was close to his grandfather Cagn.^[15] Cagn used to take honey to feed his favourite, the eland.^[16] The people were curious as to what Cagn was doing with the honey, so they sent Ichneumon to spy on him and find out.^[16] When Ichneumon saw Cagn giving honey to the eland, he reported his discovery to his brothers, the meerkats.^[17] While Cagn was out gathering honey, the meerkats persuaded Ichneumon to show them where the eland was.^[18] They called the eland out of its hiding place and killed it.^[18]

• Heitsi-Eibib is usually as a culture hero, but his role is fluid.^[19] He is sometimes called a trickster. In other contexts, he appears as a patron of hunters and in some stories he even had a part in creating the world, impressing specific characteristics into different species. For example, he cursed the lion to walk on ground instead of nesting on a tree.^[20][19] The multiple roles of Heitsi-eibib have been called a reflection of the fluidity of the Khoisan's religious resources and rituals, which are usually ambiguous and lack in standardization.^[19] Heitsi-eibib was also a life-death-rebirth figure, dying and resurrecting himself on numerous occasions.^[21] Resulting from this, his funeral cairns can be found in many locations in southern Africa, and it is customary to throw a stone onto them for good luck.^[22] In different accounts, Heitsi-eibib is born from either a girl or—more often—a cow, who got pregnant by eating a magical grass.^[23] Heitsi-eibib was a legendary hunter, sorcerer and warrior.
• Tsui'goab is a sky deity associated with the phenomena of thunder and lightning.^[24] His name translates to bloodied knee, and he is said to dwell in a red heaven located somewhere in the east, as opposed to Gaunab’s black heaven.^[25]
• Gaunab is a god of sickness and death who is locked in constant battle with Tsui'goab. ^[26]
• Utixo or Tiqua is the name used by missionaries as a translation for the Abrahamic God.
• The Ga-Gorib is a beast who lived on the edge of a pit. It would trick people into throwing stones at it, but the stones would always bounce back from the creature's hide, and the thrower would fall into the pit. When the hero Heitsi-eibib met the beast, he refused to throw stones until Ga-gorib turned away from him, whereupon he cast a stone that fell Ga-gorib into its own pit.^[21] In another version of the same story, Heitsi-eibib wrestled with the Ga-gorib and was thrown to the pit repeatedly, but could not be kept down. In the end, the Ga-gorib is again thrown to his own pit by Heitsi-eibib.^[27] Gorib is "the spotted one" (meaning leopard, cheetah, or leguaan) in Central Khoisan languages, so the Ga-gorib probably has some connection with this formidable species. The element "ga-" remains to be explained. Possibly, it is a negative, "not-a-leopard", not only on comparative morphological grounds, but also because its adversary Heitsi-eibib is connected symbolically to the leopard.
• The Aigamuxa (singular Aigamuchab) are a race of man-eating, dune-dwelling creature that are mostly human-looking, except that they have eyes on the instep of their feet. In order to see, they have to go down on hands and knees and lift one foot in the air. This is a problem when the creature chases prey, because it has to run blind.
• Hai-uri & Bi-Bloux are man-eating creatures which have only one leg and one arm, and travel by jumping, similar to the monopods in Pliny the Elder’s Naturalis Historia. Hai-uri is the male variant, while Bi-Bloux is female.