The ancient kingdom of Rwanda had a rich tradition of ritual objects that were integral to both the royal court and spiritual practice. These sacred items carried deep symbolic and ceremonial significance, often serving as emblems of power and divine authority. One such object was the hammer known as Nyarushara. If you ask colonial historians—those who claimed to be “specialists” on Rwanda—about “the hammer that forged Rwanda’s kings,” many dismiss it as mere fiction. ALSO READ: Over 90% of Rwanda’s historical artifacts still held in Europe Yet for Rwandans, Nyarushara is remembered as the hammer of Gihanga. Throughout Rwanda’s history, it was regarded as the earthly representative of Imana (God) within the Kingdom. How, then, did Nyarushara arrive in Rwanda, and how did it come to hold such sacred power? ALSO READ: Germany to return over 900 skulls to Rwanda According to oral history preserved by Abiru, Rwanda’s traditional custodians of royal knowledge, the first individual to arrive in Rwanda was Sabizeze, who came from Ubuha (present-day Tanzania) and settled in Mazinga (now part of Akagera National Park). Colonial scholars attempted to discredit Rwanda’s origin stories by dismissing this account as an invention of Abiru meant to glorify the royal court. Ironically, these same scholars relied on what they themselves called “fabricated lies” to create an alternative history, one that was not ours—one that placed Sabizeze’s origins in heaven and claimed he descended to Mubari instead. ALSO READ: UK returns Ghana's looted royal artefacts in loan deal Oral tradition tells us that when Sabizeze left Ubuha for Mazinga, he brought several objects with him, including his father’s hammer, Nyarushara. Long after Sabizeze’s passing, Nyarushara continued to be passed down through his lineage. It became a family emblem symbolizing Imana’s presence among his descendants. It was Gihanga, the founding father of Rwanda, who elevated Nyarushara to the rank of sacred artifact. He entrusted it to his son Gahima as the representative of Imana at the royal court, alongside a ceremonial flute called Nyamiringa. Later, two sacred royal drums—Rwoga and Kalinga—were added to Nyarushara and Nyamiringa to form the Kingdom’s sacred emblems. To self-proclaimed experts in Rwanda’s history, this may sound fictional, but within Rwanda’s own traditions, these symbols formed the spiritual foundation of kingship. When Gihanga entrusted Nyarushara to his son, he declared that it was the true King of Rwanda. Subsequent rulers bore the title Umugabe wa Nyarushara—the guardian of Nyarushara. The enthronement ceremony, recorded in Coupez and Kamanzi’s La Royauté Sacrée de l'Ancien Rwanda, reflects this belief. For three days leading up to the enthronement, Mugesera, a designated court official, would ask the people whether they wished to see their king. If they agreed, Mugesera would bring forth Nyarushara and present it as the king, proclaiming “Nguyu umwami wanyu,” meaning “Here is your King,” before the human king was revealed. As Umugabe wa Nyarushara—the guardian of the hammer—the king drew his legitimacy from divine will, consulting Imana through prophets. The presence of Nyarushara in the royal palace served as a constant reminder that Rwanda and its people belonged to Imana, and that the king was merely Imana’s servant, entrusted with their protection. It is this understanding that moved King Kigeri IV Rwabugiri during the era of the slave trade to declare that Rwandans belong to Imana and cannot be sold. Among the sacred ritual texts collectively known as Inzira z’Ubwiru, one—Inzira y’Ubwimika (the path to enthronement)—details the enthronement ceremony, with Nyarushara at its center. The prince destined to become king was escorted by Umutsobe. A descendant of Muhinda would then present Nyarushara to the prince, saying: “Here is the hammer that your father bequeathed to you. May it conquer for you all the countries that do not pledge allegiance to the King of Rwanda.” Only after this would a descendant of Nyabirungu present the royal drum, Kalinga, saying, “Here is the drum that your father bequeathed to you.” After the presentation of Nyarushara, Abiru questioned the prince about Kalinga: “Will you accept it?” — “I will accept it.” “If it is attacked, will you fight for it?” — “I will fight for it.” “Will you shed your blood for it, if necessary? Will you give your life for it?” — “I will shed my blood. I will give my life.” Only then would Kalinga be placed upon his knees. What does this signify? It shows that Kalinga was given to the king—but Nyarushara was not. The king had a duty to defend Kalinga, but Nyarushara was believed to defend the king himself. Its power within the Kingdom surpassed even that of the king. Sadly, today only a photograph of Nyarushara is displayed at the museum in Huye. Its actual whereabouts remain unknown. The Government of Rwanda is currently negotiating with Germany and Belgium for the return of looted artifacts. Will the original Nyarushara return home among them?
