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CORNELL
UNIVERSITY
LIBRARY
WILLARD FISKE
ENDOWMENT
CORNELL UNIV! ERSITY LIBRARY .
gsi
3 1924 08/ 98:
DATE DUE
Cornell University
The original of this book is in
the Cornell University Library.
There are no Known copyright restrictions in
the United States on the use of the text.
http://www.archive.org/details/cu31924087982504
THE UGANDA
PROTECTORATE
A MALE AND FEMALE DWARF FROM THE SEMLIKI FOREST
THE UGANDA
PROTECTORATE
AN ATTEMPT TO GIVE SOME DESCRIPTION OF IHE PHYSICAL
GEOGRAPHY, BOTANY, ZOOLOGY, ANTHROPOLOGY, LANGUAGES
AND HISTORY OF THE TERRITORIES UNDER BRITISH PROTECTION
IN EAST CENTRAL AFRICA, BETWEEN THE CONGO FREE STATE
AND THE RIFF VALLEY AND BETWEEN THE? FIRST DEGREE OF
SOUTH LATITUDE AND THE FIFTH DEGREE OF NORTH LATITUDE
BY
SIR HARRY JOHNSTON
G.C.M.G., K.C.B.
Gold Medallist Royal Scottish Geographical Society
Gold Medallist Zoological Society
Formerly Special Commissioner to the Uganda Protectorate
etc., ete.
IN TWO VOLS.
WITH
506 ILLUSTRATIONS FROM DRAWINGS AND PHOTOGRAPHS
BY THE AUTHOR AND OTHERS
48 FULL-PAGE COLOURED PLATES BY THE AUTHOR
AND
9 MAPS BY J. G. BARTHOLOMEW AND THE AUTHOR
VOL. II.
Lonpon: HUTCHINSON & CO.
PATERNOSTER ROW
1902
+
PRINTED BY
IIAZELL WATSON, AND VINEY,
LONDON aND AYLESBURY
pe a
CONTENTS OF VOL. II
CHAPTER XIII
PAGE
ANTHROPOLOGY—Appendix: Analysis of Anthropometric Observations of
Author, by Dr. F. Shrubsall_ . : ‘ ; ‘ : ; . 471
CHAPTER XIV
Pycomiges anD Forest NEcRors—Appendix: Notes on a Bambute Pygmy’s
Skeleton, by Dr. F. Shrubsall . : ‘ , : : . . 510
CHAPTER XV
Bantu Necrors: THE BakonJo, Banyoro, BaHwIMA, ETC. . : : . 566
CHAPTER XVI
Banru Necrogs: THE BacGanDA AND Basoca . ; : : ; . 636
CHAPTER XVII
Bantu Necroes: Kavironpo, Masasa, ETC, ‘ ’ : ; . 722
CHAPTER XVIII
Nitoric NEGROES ‘ ; é ; j : ‘ ; : : . 756
vi CONTENTS OF VOL. II
CHAPTER XIX
PAGE
Masat, Turkana, SUK, Nanpl, Erc. . : ’ : , . 796
CHAPTER XX
Laneuaces—Appendices: Fifty Vocabularies and additional Philological
Notes ‘ ‘ : ‘ : : ; : : ‘ : . 885
Oo.
¥
9.
COLOURED ILLUSTRATIONS IN VOL. II
TIILE. SOURCE,
A male and female dwarf from the Semliki Forest. . Painting by the Author
To face p. 528
A Muhima of Mpéroro . : 3 : , : ” ”
An Ankole bull ; ” ”
A Masai warrior . : . . . ” ”
A Nandi. ‘ ae . P . . a Ae)
A Kémasia ‘ ‘ i E hs ‘ 4 é é ‘3 7
MAPS IN VOL. II
TIILE.
Uganda Protectorate ; character and distribution of the native races .
Uganda Protectorate ; general distribution of language groups
” ”
To face p. 486
”
884
BLACK AND WHITE ILLUSTRATIONS IN VOL. II
TITLE, SOURCE.
(A Drawing by the Author, }
‘| from Author's Photograph
Photograph by the Author
A Pygmy of the Congo Forest
A Pygmy of the Congo Forest : .
A Pygmy of the Congo Forest is 3
Natives of western slopes of Mount Elgon (Bape) -
a
”
Andorobo of the Rift Valley Photograph by Mr. Doggett
A Bantu Negro (Mnyamwezi) ‘ me Pe
A Bantu Negro (Mnyamwezi) ; rn 35
A Bantu Negro (Mnyamwezi) 5 ‘i
A Bantu Negro (Mnyamwezi) . : , - *ps
A good-looking wet of Bantu: «a native of Kavirondo
(Kakumega) . : . Photograph by
Acholi Nile Negroes. . - -
Hima and Bantu:
1. Hima of Ankole. 2. Mu-iro of Ankole P id
A Muhima of Mpéroro F : “ ; ; ‘ a Fe
A Munande . ” ”
A Munande Gace indivitiual as No. 267) .
”
the Author
”
.
”
”
”
An ‘‘ape-like ” Negro from the verge of the Congo Hioresii: A DBoeusen by ‘the Author, }
Mubira or Munande ‘ ‘ , | from Author's Photograph
sii
PAGE
472
473
474
475
476
478
479
480
481
483
484
485
486
511
512
13
or
viii BLACK AND WHITE ILLUSTRATIONS IN VOL. IIL
302.
304.
305.
306.
307.
308,
309.
310.
311.
312.
TITLE.
An ‘tape-like” Negro (same as No. 269)
Bambute Pygmies from the Congo Forest (west of the
Semliki River) 4 :
Three Bambute Pygmies
An Mbute Pygmy from beyond Lapiz Ss (Upper hati
District) .
An Mobute Prange iin as Ne: 973) . ,
A Pygmy woman of the Mulese stock, Upper Ituri
A Pygmy woman from Mboga, west of Semliki
A group of Bambute Pygmies
Bambute Pygmies at Fort Mbeni, ‘Teper Thiet
Bambute Pygmies at Fort Mbeni
Bambute Pygmies (to show attitudes) .
A Pygmy woman from Mboga (west of Semliki River,
near Upper Ituri) ‘
An Mbute Pygmy, Upper Tear
An Mbute Pygmy, Upper Ituri .
A Pigmy woman of the Babira group, Congo Banas
(west of Albert Edward) m
A Pygmy woman of the Babira group
A Pygmy woman, Mulese stock (same as No. 285)
Two Bambute Pygmies. (The figure on the left is the one
who died in Uganda in March, 1900, and whose skeleton
is described on p. 559) :
A Dwarf woman from Mboga
A Dwarf woman from the Babira gouty.
A Pygmy child from Mboga
A Pygmy child from Mboga
An Mbute Pygmy
Two Bambute Pygmies
An old man Pygmy from near Lupinus iUipner Thur
District) .
A Pygmy chief ane his brother (Bambute). (The chive is
the individual on the left,and is 5 feet 1 inch in height)
Pygmies dancing . ‘ ‘ :
Pygmies dancing .
Pygmies dancing: a halt to sonsider the HERE figure
Pygmies eating
Pygmy weapons and jmplenediae dapives and sca Bhavd.
knives, chopper, arrows and quiver, a soft leather pad
or glove to guard left hand when the arrow is being
shot from the bow, bow and arrows
Ee ess and two trumpets made from daphait's
tusks ‘i
Dwarfs giving a aso pemenaanes ‘Beabed
A Lendu, or Lega, from south-west corner of Lake Albert
A Lendu from west of Lake Albert (showing intermixture
with Hima invaders of past times)
a and Munande (the Munande is fhe wenitial
gure
An Mbuba of the teurs Forest, witli Ox horn enmapet
Natives of the Upper Congo, near Aruwimi mouth (show-
ing cicatrisation and teeth-sharpening) .
An Mbuba playing on a bow-string, the most pnanttine af
man’s instruments . H
Baamba of the western flanks of Huweansti
An Mbute Pygmy of the Upper Ituri. (This 3 is the
individual whose skeleton is here described) .
A Toro Negro from the east side of Ruwenzori
A Toro Negro from the east side of Ruwenzori
SOURCE,
Photograph by the
” ”
Photograph by Mr.
” IF
” ”
Photograph by the
Photograph by Mr.
Photograph by the
” ”
Photograph by Mr.
” ”
Author
Doggett
”
”
Author
Doggett
Author
”
Doggett
”
PAGE
514
515
516
MT
518
519:
BLACK AND WHITE ILLUSTRATIONS IN VOL. IT
TITLE. SOURCE.
A Mukonjo (showing raised weals—cicatrisation) . Photograph by the Author
A Mukonjo woman with grass armlets
Two Bakonjo
A Mukonjo woman P
A Mukonjo man from the South of Buwened
A Mukonjo (showing baboon skin mantle) . 5 5 Sy
A Konjo house, south-west slopes of Ruwenzori : | P iar the late f
In a Konjo village, western slopes of Ruwenzori
Collocasia arums, the root of which is eaten by natives of
” ” ”
West and West Central Africa. : . Photograph by Mr. Doggett
A Mukonjo smoking tobacco from a pipe made of banana- { A Drawing by the Author, |
leaf stalk F r , ‘ \. from Authors Photograph J
A Konjo shield, Ruwenzori. ‘ . Photog graph by the Author
Toro peasants (tall and short)
A woman of Toro ‘ :
A chief’s wife, Toro . : F
A king’s messenger, Toro.
Chiefs of Mboga (a territory ese of the Semfilki River)
A Munyoro man {of Kabarega’s family)
A Munyoro man (of Kabarega’s family) 7 i 13 -
A Munyoro . : 5 35 5
A ram and ewe ee the flare fas tailed Unyoro breed at
sheep : ‘ ‘i ri a ” ”
A fat-tailed sheep fron Pawan . F . A Drawing by the Author
Kasagama, king of Toro, and his moehee (a ‘ounces of
Unyoro) . ‘ : 7 . ‘ Photograph by the Author
A Mv-iro and a Mu-hima:
(a)is the Mu-iro (Ba-iro); (b) is the Mu-hima (Ba- hima)
Ba-hima and Ba-iro (the two middle figures are Ba-hima)
The mixed type: half Hima, half Iro (Negro)
A crowd in Ankole: half Ba. ss half Ba-iro .
A Muhima of Mpéroro 4 3 Pe ”
A Muhima of Mpéroro (same individual as No. 339) 5 { ging ee et
A Muhima of Ankole . : 3 ‘ . Photograph by the Author
A Muhima woman of Ankole ‘ & ; J Photograph by Mr. Doggett
An old Muhima woman, Ankole . ,
A Muhima woman, Ankole .
A Muhima woman, Uganda F Fi Af rc
Muhima man, after herding cattle, amined with kaolin . Photoyraph by Mr. Doggett
Hima cattle . Photograph by the Author
Hima weapons and implements : ScHane, bows, arrows,
quivers, shields, women’s epee ens: “ milk” baskets,
choppers : % : "i . Photograph by Mr. Doggett
Hima and Tro spears E
” ” ”
” ” ”
| burgh Museum of Science
. | and Art, from Author’s
q collection
Hima “‘ beer ” pot in blackened clay . . ; Photograph by Mr. Doggett
The king of Ankole and his counsellors. (The first figure
on the left is the prime minister, the second is the
"(Photograph by the Edin-)
Hima quiver and arrows
young king) . , 3 . . Photograph bu the Author
Amanof Toro . 4 7 7 : . ‘ ” ” ”
A Muganda . : < 5 2 : ‘ ‘ : - ‘5 “i
A Muganda . : : : ” ” ”
Baganda soldiers oe the Kine? s African Rifles 7 io oy
A Muganda woman i 3 i . Photograph by Mr. Doggett
A Muganda woman. , ‘ : 5 : ” ” ”
BLACK AND WHITE ILLUSTRATIONS IN VOL.
x
xo. TITLE, SOURCE.
359, Making bark-cloth - + 45 + Photograph by Mr. Doggett
360. The ‘‘clothed Baganda” 2 : : . Photograph by the Author
361. An Uganda crowd ‘ 3 ” sh
362. The Special Commissioner and a eee of Hagontele lest
on the late Queen’s birthday . ‘ ‘ Photograph by Mr. Doggett
363. An Uganda house : . 5 . 4 Photograph by the Author
364. Chief’s house, Uganda 5 ” ” ”
365. Peasant’s hut, Uganda : ” ” ”
366. Framework of an Uganda house . » ” 2 4
366a. Plans of Uganda buildings . h : ; : A Drawing by Mr. F. Pordage
To face p.
367. A house and courtyard, Uganda ‘ Photograph by the Author
368. Interior of a native church, Uganda a a a
369. An Uganda canoe ” 9 ”
Photograph by the |
370. Model of an Uganda canoe . | ig ag ee es i
collection
371. The first attempt of Uganda carpenters to make a wheeled
vehicle. (This little cart belongs to the prime minister,
Apolo) ‘ Photograph by Mr. Doggett
, : ( Photograph by the Edin- |
372. Uganda pottery (a milk-pot and tobacco pipes) and an burgh Museum of Science
Uganda flute and Art, from Author's il
collection
373. A band of music: drums and trumpets Photograph by the Author
374. The ‘‘amadinda” (a xylophone) Photograph by Mr. Doggett
on by the eel
i : urgh Musew Selence
375. An Uganda shield oa A ring Sa i
collection
376. Method of carrying pipe slung over the left shoulder A Drawing by Mr. Doggett
377. Uganda chiefs. They are (beginning on the left) Embogo,
the Muhammadan chief (brother of Mutesa); Mug-
wanya (a regent); Kangawo (a regent); an ‘ Owe-
sadza” (governor of a district); Paul Mukwenda ;
and another Owesadza Photograph by the Author
378. Baganda women Photograph by Mr. Doggett
379. Apolo Kagwa, first regent and prime minister of Uganda Photograph by the Author
380. A Musoga F ee 3 ie
381. ‘‘Tall, peaked fetish huts”; also ‘‘suspended grass ex-
tinguishers ” over stones for libations . A Drawing by the Author
382. An albino child in Busoga Photograph by the Author
383. A woman of the Bosia tribe, Masaba, North- ‘West Elgon . 3 oF 6
384. Bagesu (Bakonde, Masaba) people of West Elgon 52 Pr 3
385. A Kakumega chief, south of Nzoia River, North Kavirondo 55 Pr 56
386. Kavirondo women, Nzoia River . “a " %
387. Kavirondo woman, Nzoia River . “a is 33
388. Kavirondo men (showing ornamental desis in Say on
the legs) . . ae 3
389. Kavirondo men and their adloounants & 4 ‘6s
390. A ‘‘ matinée hat”: Kavirondo (in Kakumega country) 5 ‘8 6
391. Plan of a Kavirondo house . A Drawing by the Author
392. Ina Kavirondo village Photograph by the Author
393. A walled village in Kavirondo, north of Nzoia River ri ” ”
394. Gate of a walled town . ” ” ”
395. Arched gateway of a walled iin, Kavirondo ” % ”
396. Peaks of the roofs of the Masaba houses, West Bieou . A Drawing by the Author
397. A field of sorghum (durra) corn , Photograph by the Author
398.
Tame female ostriches in Mumia’s village, auinonile
” ” ”
II
PAGE
649
650
651
652
653
654
655
656
656
657
658
659
660
662
BLACK AND WHITE ILLUSTRATIONS IN VOL. II xi
: TITLE, SOURCE,
Warriors and shields, Kavirondo . Photograph by Mr. Doggett
A Kavirondo wizard . Photograph by Capt. Collard
A Kavirondo musician, with lyre. Photograph by the Author
A dance in Kavirondo . r . Photograph by Mr. Doggett
A pas de deux in a Kavirondo dance . 5 49 sf
A Bari Negro, Gondokoro, White Nile. , Photograph by the Author
A Bari Negro, Gouderore, White Nile
Karamojo and Nilotic Negroes from northern part af
Central Province. (The second figure from the right
shows typical shape of Nile Negro’s legs) ‘Ss
A Feet yent (Madi) Negro aoe race of Nile Negro and
antu) . ” ”
Karamoj» Negroes (showing “ weneile ¥ thrust into ie
lower lips) ”
A Dinka Nile Negro : . ; : " [ Photograph by Mr. E. N. }
“{ Buxton
A Dinka . ‘ ee 99 rr
A Bari Negro fiom Beddeni, White Nile : Photograph by the Author
A Madi chief, Acholi District, Nile Province
An Acholi (Nilotic) Negro
An Acholi Negro . . : , ». ” ”
Madi woman Photograph by Mr. Doggett
Madi women at their hair- -dvessing “ ” ” ”
Madi woman pounding corn in a wooden mortar 3 ” ”
Aluru woman and child from Wadelai Gs 3 a
Aluru woman and child from Wadelai rr ” ”
Lendu woman (probably of mixed Lendu and Madi stock)
from west coast of Lake Albert. ” ” ”
Lendu woman (probably of mixed Lendu and Madi stock)
from west coast of Lake Albert .
” ” ”
” ” ”
In a Dinka village (to show mode of Eahens inate ce f Phobsoraph by “ MM * BE. N. }
acteristic of the Nile Negroes) Buxton
{ A Drawing by the Author,
Ground plan of an Acholi house i from Major Delmé Rad-
\ clitfe’s information
Sudanese selling fried termites (white ants) : Photograph by the Author
Head of Bukedi ox with crossed horns from Lango ay
Central Province . A Drawing by the Author
A Lango chief wearing a helmet of kauri shells
A raft made of papyrus bundles, White Nile P hotograph by Mr. EW. }
Husband and wife, Ja-luo ‘ é Photograph by the Author
Ja-luo women: tails and aprons fi a -
{A Drawing by the Author, \
Pattern frequently shaved on men’s heads (Ja-luo) dj from Mr. Hobley’s in-
\ formation
A Ja-luo man with ear-rings - ‘ Photograph by the Author
A Ja-luo man with ear-rings ” ” ”
Head-dress of feathers and neck and arm jemaments in iron
wire of Ja-luo men. (Note the prominent upper incisor
teeth, due to the lower incisors being removed) . 7 5
”
Ja-luo fisherwomen and their baskets F Photograph by Mr. Doggett
Ja-luo out fishing in Kavirondo Bae, with seines of Pepys
stalks a 4 5
Emptying the fish- badiets (5 a-luo) . ” , ”
A medicine man from Nyakach, south side of Kavirondo
Bay Photograph by the Author
The game va “bao,” layed all over East ‘Canteal Alcie,
(The players here are Yao soldiers from Hach Central
Africa) . . Photograph by Mr. Casson
PAGE
763
765-
Xil
BLACK AND WHITE ILLUSTRATIONS IN VOL. IT
TITLE.
Gwas’ Ngishu Masai (bowmen) .
Pastoral Masai (warriors) of Naivasha
Enjamusi (Nyarusi) agricultural Masai
A Masai warrior (Naivasha)
A Masai warrior (Naivasha)
Tattooing round a Masai woman’s eyes
Masai elder with fur cape
Masai woman of Naivasha
Young Masai women. (One of Gio is aout to marry,
so she is having iron wire coiled round her legs)
Masai matron
Houses of the pastoral Masai
Houses of the agricultural Masai (Enjamust)
A village of the agricultural Masai (Enjémusi) .
Masai cattle, Nakuro . r
Masai sheep and goats .
Masai sheep .
Masai donkeys
Spears of Masai warriors. (Some of ‘the men are playing
the game of draughts, illustrated on p. 795) .
A Masai warrior with long spear :
Bows of Gwas’ Ngishu Masai. 5
Warriors of the Gwas’ Ngishu Masai .
Masai shields
Masai warriors
Masai chief and medicine man (the late Terere)
A Masai forge and blacksmith (Enjamusi)
Karamojo people
A Karamojo woman
A Karamojo woman
Turkana and Sik men from the vicinity ak the Pibe Hills
and the River Kerio
A Sak from near Lake Sugota
A Sik chignon
Two tall Sak elders
A Sak chief from north of Baggs
A group of Stk (showing tattooing on arms)
Ostrich egg and antelope ‘“knuckle-bone” necklace :
Turkana, River Kerio
A Sak stool
A Turkana shield .
Suk dancing .
Sak dancing .
Sak about to dance.
upper lip)
A dance of the Stk people.
the air) . 7
Elgumi people (sometimes called Wamia)
An Andorobo man of the Hamitic type
Two Andorobo of the Hamitic type
An Andorobo of the Pygmy type
An Andorobo (same as No. 481)
(Note the lip-ring in one man’s
(Note the figures jumping in
A Nandi
SOURCE,
Photograph
Photograph
Photograph
A Drawing by
”
”
”
Photograph
Photograph
Photograph
Photograph
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Photograph
Photograph
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by the Author
” ”
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collection
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by the Fe |
burgh Museum of Science
and Art, from Author's i
{ Photograph
collection
Photograph
+3; a
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Photograph
by the Author
” ”
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by the Author
Dogyett -
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Doggett °
BLACK AND WHITE ILLUSTRATIONS IN VOL. II xiii
TITLE.
A Nandi
Two Nandi chieks:
A Nandi
A Nandi
A Kamasia
A Kamisia .
A Sabei man of the Nandi stock, North Elgon .
Plan of Nandi interior
House of Noma people (Elgonyi), of South Elgon
House of Sabei people, North Elgon (similar to the
dwellings of the Masaba Bantu)
Acocanthera schimperi . A
“The fleshy, juicy leaves of a kind of sage”
Slips of bark used for storing the arrow poison, which,
like black pitch, covers one of the hollowed slips .
A zingiberaceous root which yields a thick bird-lime used
by the Andorobo for smearing branches, and also for
gluing on the feathers to arrow-heads. Arrow shaft
with feathers glued on
An Andorobo game-pit, with grass covering iunayed
Sword (‘‘sime”) and scabbard and long [ee of eastern
Andorobo P : ‘
Spears of the Kamdsia
A Kamiasia warrior with lion’s aici. head- arsés,
Arrows and quiver, fire-stick and drill of the Andorobo
Kamasia .
Sketch map of the a of languages sitaataateds in the
Vocabularies .
SOURCE.
Photograph by the
” ”
” ”
A Drawing by the
Photograph by the
A Drawing by the
Photograph by the
a ”
A Drawing by Mr.
” ”
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Photograph by Mr.
Photograph by Mr.
A Drawing by the
Author
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Author
99
Author
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Author
Doggett
Doggett
Author
THE UGANDA PROTECTORATE
CHAPTER XIII
ANTHROPOLOGY
LL the researches made into the natural history of the human race
practically result in our agreeing to recognise three main types,
which here and there have interbred and produced hybrid peoples
difficult to classify. These types are the yellow-skinned Mongolian, with
narrow eyes, high cheek-bones, narrow, flattened nose, a tendency to paucity
of hair on the face and body and, on the contrary, to long and coarse hair on
the head (Mongolians, Chinese, Malays, Polynesians, and American Indians) ;
a brown or white Caucasian type, with a distinct tendency to be hairy
about the face and body, with head-hair long though inclined to be curly
and usually fine of texture, of handsome features, full eyes, straight well-
developed nose; and the Negro type, never lighter in colour than dark
yellow, and strongly inclining to be black, with flat, bridgeless, wide-
winged nose, high cheek-bones, poor chin, and, above all, with head- and
body-hair closely curled, woolly, and differing in this particular sharply froin
the Caucasian and Mongolian races of men.*
The Negro race certainly originated in Southern Asia, possibly in India,
not far from the very centre where man himself emerged in some form
similar to the Pithecanthropos erectus from a branch of the anthropoid
apes. Perhaps on the whole the Negro retains more simian characteristics
than any other existing type of humanity. On the other hand, some of
his peculiarities depart from the simian, and would indicate a line of
development on his own account, possibly somewhat on the down-grade.
As regards hairiness of body, the European and Asiatic races belonging to
the Caucasian type come much nearer to the anthropoid apes than does
the Negro, though all Negroes perhaps exhibit more body-hair in a
natural state than is usually supposed to be the case, it being a widespread
custom throughout most Negro tribes (except the most degraded) to remove
by artificial means the hair on face and body. The crimped or woolly
* There are anatomical details in which the Negro approximates more to the
white race than to the Mongolian.
VOL. II. #1 1
472 ANTHROPOLOGY
appearance of Negro hair is not, of course, an ape-like characteristic ;
indeed, the anthropoid apes have head-hair more resembling in appearance
that of the Mongolian type of humanity, though in some chimpanzees I have
noticed a tendency to wavy, “crimped” hair. In the shape of the skull,
254. A PYGMY OF THE CONGO FOREST
in the foot, in the relative proportion of the limbs, the Negro species
(which, it must be remembered, includes the ancient inhabitants of
Tasmania, the Negritoes and Papuans of Eastern Asia and Polynesia) is less
divergent from the ape than other living races of mankind,
The Negro type which originated in Southern Asia was possibly of an
under-sized appearance, his skin, however, being rather yellower than black.
ANTHROPOLOGY 473
He must have wandered across
the peninsula of Arabia, follow-
ing, no doubt, the ant hropoid
apes which preceded him along
the same route (Arabia then
being well watered and covered
with vegetation) into Eastern
Afriea, and in all probability he
made his first permanent home
within the limits of the Uganda
Protectorate. In Arabia he either
mingled with the Caucasian race
from the north, or himself evolved
«a nobler and handsomer type.
In one or other way arose the
Hainite,* that negroid race which
was the main stock of the
ancient Egyptian, and is repre-
sented at the present day by
the Somalh, the Gala, and some
of the blood of Abyssinia and
of Nubia, and perhaps by the
peoples of the Sahara Desert.
The Negro who first reached
Uganda was an ugly dwarfish
creature of ape-lke appearance,
very similar, I faney, to the
Pygmy-Prognathous type which
lingers at the present day in
the forests of Western and
Central Africa. From some such
stock as this, which is the under-
lying stratum of all Negro races,
may have arisen, in Somaliland,
perhaps, the ancestors of the
Bushmen-Hottentot group, which
found its way down through
Eastern Africa to Africa south
=
RE
Se
of the Zambezi, in the western parts of which Bushmen and Hottentots
still linger. Then developed the high-cheek-boned, tall, thin-legged Negro
of the Sudan, and the blubber-lipped, coarse-featured. black-skinned Negro
* And from this possibly the Arab or Semitic type.
74. ANTHROPOLOGY
256. A PYGMY OF THE CONGO FOREST
of the West African coast-lands,
and later the Bantu type, which
is little else than the West
African Negro tinged in varying
degrees with the results of
Hamitic intermixture (the Ham-
ites being either a_ half-way
stage in the evolution of a
white man* from the Negro, or
an invasion from Asia of a Cau-
casian people which ages ago
mixed considerably with Negroes
till it had acquired very marked
negroid characteristics).
At the present day the negro
and negroid inhabitants in-
digenous to the Uganda Protec-
torate may for general purposes
be divided into five races or
types, these divisions and group-
ings being based mainly on
measurements of the body and
other physical characteristics,
though to some extent they are
also supported by community of
habits and customs, and even
relationships in language. Iam
fully aware that language is
often a misleading guide in
anthropological classification. A
Negro may be found speaking
an Aryan language or a member
of the white race may have
adopted a form of speech usually
associated with Mongolian men.
Still, I should say that in about
six cases out of ten, especially
in the minor divisions of human-
itv, community of language accompanies physical characteristics held
* T write advisedly “a”
white man, because white races may have arisen twice
or thrice or four times independently from Mongol, Negro, and the Neanderthal-
Australoid type.
ANTHROPOLOGY 475
Im common. Thus Dr. Shrubsall, in analysing my anthropometrical
observations, has discovered an interesting fact in regard to the two
sections of the Kavirondo people who avail in the Central and Eastern
Provinces of the Uganda Protectorate. For some time past it has been
observed that one section of the Kavirondo people spoke a language
which was practically identical with the Nilotie Acholi tongue, while tie
other folk in the Kavirondo country used Bantu dialects, the languages of
the two sections being as far apart as English and Turkish. Now in all the
Kavirondo people speaking a Nilotic language, Dr. Shrubsall has found that
SES
257. NATIVES OF WESTERN SLOPES OF MOUNT ELGON (BAGESU)
the physical characteristics were those of the Acholi people, living 200 or
300 miles distant in the Nile Province; whereas the measurements of
the Bantu-speaking Kavirondo classed that people with the general Bantu
type of the southern half of Africa. On the other hand, we have the
Bahima, a race which physically is most closely alhed to the Somali, the
all of which peoples spoke what we call
Gala, and the ancient Egyptian
Hamitic languages—using at the present day the Bantu dialect of Unyoro,
a language closely related to the tongue of Uganda, and belonging to a group
of tongues usually associated with a Negro people.
The five main stoeks from which the elements of the native races in
eee oe
ss
RODRIG
LY
ANDOROBO OF THE RIFT VALLE
ioe}
ANTHROPOLOGY 477
Uganda are derived are the following: (1) The Pygmy-Prognathous type;
(2) the Bantu; (3) the Nile Negro; (4) the Masai; (5) the Hamite.
The “ Pygmy-Prognathous” type would include not only the Dwarf races
of the Congo and other Central African forests and the Dwarf element met
with in other parts of Uganda, on Mount Elgon, among the Andorobo,* and
perhaps the Doko tribe of Lake Stephanie, but also those people of normal
height which are found on the fringe of the Congo Forest from the Semliki
River to the vicinity of Lake Kivu. ‘This was the pariah race of Banande
which Messrs. Grogan and Sharp and the author of this book have been
instinctively and independently compelled to call “ape-like” from their
strange, wild, degraded appearance and furtive habits. An examination of
the measurements made of this supposed ape-like people, however, and
a criticism of the photographs taken of them, does not establish the
existence in them of any feature that is exceptionally simian, more than
is the case with many other Negro types; but there seems to be sufficient
community of physical features between them and the Pygmies to enable
one to class them together, and as prognathism is a marked feature in
these ape-like individuals, I propose to class them with the Congo
Pygmies as the “ Pygmy-Prognathous” group. It might perhaps be stated
briefly here (though the question will be discussed at greater length in the
next chapter) that after careful consideration the author of this book is not
inclined to assert the existence of any close relationship between the
Pygmies of the Congo Forest and the Bushmen tribes of South Africa. As
often occurs amongst the Congo Pygmies, individuals or sections of tribes
amongst the Bushmen not infrequently attain a height that may be called
normal. A great many of the primitive races of mankind, no doubt, who
are struggling under the disadvantages of their environment develop
dwarfed or stunted forms, but in all probability the earliest types of
humanity when emerging from ape-like creatures were not Dwarfs from our
point of view. Therefore, the mere fact that most of the Pygmies and the
majority of the Bushmen are below the normal height does not necessarily
establish a direct relationship between them.
This Pygmy-Prognathous element forms, I am convinced, an element
more or less obvious in the Negro population of Africa, and it probably
resembles pretty closely the original type of Negro that entered the African
continent from Arabia and India. Just as in our European population
there crop up from time to time Neanderthaloid and Mongolian types,
reminiscences of and reversions to some earlier stocks which peopled
Europe, so the Pygmy-Prognathous type may show itself in most parts of
* The Pygmy element in the Andorobo and some other East African tribes may be
due to a “Bushman-Hottentot ” stock rather than to the differently featured Congo
Pygmy.
478 ANTHROPOLOGY
Negro Africa among races in which the normal individual belongs to a
much handsomer example of the Negro race. But in some parts of the
259. A BANTU NEGRO (MNYAMWEZI)
Uganda Protectorate, as in the Congo basin and jungle districts of West
Africa,* the Pygmy-Prognathous type is so marked and of such frequent
* Dr. Robinson in his travels through Hausaland remarks on the very ape-like appear-
ance of the wild mountain tribes in the Bauchi country, north of the River Benue.
ANTHROPOLOGY 479
occurrence as to suggest that these regions have only been partially
overrun by later invasions of superior Negro types. This is the case in
260. A BANTU NEGRO (MNYAMWEZI)
Uganda as regards the population on the western flanks of Mount Elgon, in
the Kiagwe Forest, here and there among the Andorobo, and in the Semliki
Valley and on the western slopes of Ruwenzori. According to this
evidence, and also to native tradition, it would seem as though the first
480 ANTHROPOLOGY
inhabitants of the Uganda Protectorate had belonged to a type almost
identical with the existing Dwarfs of the Congo Forest.
To these succeeded invaders of the big black * Bantu Negro race, a
Negro differing only slightly from the well-known West African type, but
EY
a 4"
Vee
Pa
251, A BANTU NEGRO‘ (MNYAMWEZI)
tempercd in varying degrees of intermixture with Hamitic negroid races
from the northern half of Africa. This Bantu type furnishes the main
element in the population of the Western, Uganda, and Central Provinces,
* Often chocolate-colour in skin, but called black in contrast to the reddish yellow
Pygmies,
ANTHROPOLOGY 481
and is usually, but not always, associated with the speaking of Bantu
languages, an exception to this rule being the people of Karamojo, in the
262, \ BANTU NEGRO (MNYAMWEZI)
north-eastern part of the Central Province. This folk speaks a language
related on the one hand to Masai, and on the other to the Bari of the Nile,
but its physical characteristics differ wholly from those of the Suk, Masai,
and Nile Negroes, and agree closely with the Bantu type. Sir H. M.
482 ANTHROPOLOGY
Stanley, amongst others, for some reason difficult to understand, set himself
with such vehemence some years ago to denounce the use of the term
“Bantu” and to deny that there was any homogeneous Negro type which
could be divided off from the other Negro families under that designation,
that many writers on Africa lost. courage, and although it was impossible,
in deference to the wishes of Stanley and others, to give up the use of the
word ‘“ Bantu” as representing the most clearly marked and homogeneous
division of African languages, the use of the same word to describe a type
of Negro like the Zulu Kaffir, native of the Congo, or of South Central
Africa was abandoned.
Recently, however, owing to the researches of Dr. Shrubsall,* who has
examined a large number of skulls of Bantu Negroes and has compared them
with other sections of the Negro race, such as the people of Ashanti (as
representing a West African type), the Nile Negroes, and the Masai, I
have come to the conclusion that amongst most of the Negroes who speak
Bantu languages there are more physical characteristics shared in common
(between, say,-the Muganda and the Zulu, the native of Angola and of
Nyasaland), than is the case between any of these people and the folk
of West. Africa and the Upper Nile. Iam therefore encouraged once more to
speak of the Bantu type as a physical distinction as well as applying to
that sharply defined family of languages. Dr. Shrubsall considers that the
average Bantu represents a Negro stock like that of the west coast of Africa,
which has received more or less intermingling with negroid races who have
invaded the southern half of Africa in ancient and modern times from
various points between Somaliland on the east and Senegal on the west.
It is probable, however, that the Hamitic intermixture with the full-blooded
Negro which has created the modern Bantu type has come almost entirely
from the northern parts of the Uganda Protectorate, though it may have
penetrated due west to the vicinity of the Cross River (Old Calabar) and
south to Zululand. Every now and then there are specimens in average
Bantu tribes who resemble Congo Dwarfs, others who are hardly to be told
from the most exaggerated type of West African on the coast of Guinea,
while others, again, have the clear-cut profile, the finely developed nose and
European features of the Hamite. The average Bantu, however, resembles
very much the picture which I give here of a Bantu Kavirondo from the
Nzoia River.
The third element in the Uganda population is the Nilotic Negro.
This is a tall type of man with long legs but poorly developed calves,
rather prominent cheek-bones, but not as a rule a repulsive physiognomy
or a great degree of prognathism. The Nile Negro constitutes the bulk
of the population in the valley of the White Nile from Lake Albert Nyanza
* Of St. Bartholomew’s Hospital and the Anthropological Institute.
263. A GOOD-LOOKING TYPE OF BANTU: A NATIVE OF KAVIRONDO (KAKUMEG A)
LS f. ANTHROPOLOGY
down to within a couple of
hundred miles of Ihar-
tum, and from the western
slopes of the Abyssinian
Plateau across the Bahr-
al-Ghazal to Wadelai and
Lake Chad. The type
may even extend through
Hausaland towards Sene-
Here and there,
of course, there has been
gambia.”
intermixture, ancient or
recent, with Hamites, and
consequently the result
may be an improvement
in physical beauty ; or
there has been mingling
with the Pyemy-Progna-
thous, or the West African,
Negro, or the Bantu.
I*rom these erosses arise
tribes like the Nyam-
Nyaim, the Lendu, and the
Madi. This Nilotic Negro
type penetrates south-
eastwards into the Uganda
Protectorate, and has left
an isolated colony in the
countries round Kavirondo
Whe was SP oun te XE 4
DT
204. ACHOLL NILE NEGROES Bay.
The fourth of these
racial divisions is the Masai, a seetion which stands very much apart from
other Negro races, Perhaps on the whole its physical appearance may be
explained by an ancient intermixture between the Hamite and Negro,
followed by a period of isolation which caused the Masai to develop special
features of their own. Related to the Masai are the Sak-Turkana—the
tall, almost gigantic tribes that dwell between Lake Baringo and the
north-west of Lake Rudolf—and the Nandi-Lumbwa, with their offshoot, the
somewhat mongrel tribe of Andorobo.
The fifth and last amongst these main stocks is the Hamitic, which
Many of the Hausa and of the Kanuri (Bornu) are strikingly like the Nile Negroes
in appearance.
ANTHROPOLOGY 485
is negroid rather than Negro. This is the division of African peoples to
which the modern Somali and Gala belong, and of which the basis of the
population of ancient Egypt consisted. These Hamites are represented by
the remarkable Bahima aristocracy of the western portions of the Uganda
Protectorate, and possibly by certain tribes at the north end and on the
east coast of Lake Rudolf. Of course the Bahima of Western Uganda
have mingled to some extent with the Negro races amongst whom they
dwell, and the descendants of these unions have influenced the modern
type with Negro characteristics that are slightly more marked than is the
205. HIMA AND BANTU
(1) Hima of Ankole. (2) Muiro of Ankole.
case amongst the Somali or the ancient Egyptians. The head-hair of
the Bahima is often quite woolly, though it may grow longer than it would
in purely Negro races. Yet there are individuals among the Bahima who,
woolly hair notwithstanding, are nearer to the Egyptian type in their
facial features and in the paleness of their skins than is the case even
amongst Gala and Somali. If deductions from native tradition and
legend are trustworthy to any extent, the Bahima entered what is now
the Uganda Protectorate from the north-east between two and three
thousand years ago, remaining for several centuries in the Lango ( Acholi)
countries east of the Victoria Nile. But the ancestors of the Bahima
were probably only the last in a series of Hamitic invaders of Negro
L8G ANTILROPOLOGY
Africa. Yet, though in this way superior races coming from the more
arid countries of Southern Abyssinia and «Galaland have continually
leavened the mass of ugly Negroes pullulating in ithe richly endowed
countries between and around the Nile lakes, it is very doubtful whether
the ancient Egyptians ever penetrated directly up the Nile beyond the
vicinity of Fashoda, or had any direct intercourse with Uganda (though
their traders may have gone south-westward towards the Bahr-al-Ghazal).
Rather it would seem as though ancient Egypt traded and communicated
directly with what is now Abyssinia and the Land of Punt (Somaliland),
and that the Hamitic peoples of these countries facing the Red Sea and
Indian Ocean carried a small measure of Egyptian culture into the lands
about the Nile lakes. In this way, and through Uganda as a_ half-way
house, the totally savage Negro received his knowledge of smelting and
working iron, all his domestic animals and cultivated plants (except those,
of course, subsequently introduced by Arabs from Asia aud Portuguese from
America), all his musical instruments higher in development than the
single bowstring and the resonant hollowed log, and, in short, all the
civilisation he possessed before the coming of the white man—Moslem
or Christian—-],000 years ago. The
establishment by sea of gold-working
colonies of South Arabians in Southern
Zambezia, that commenced to take
place perhaps 2,500 years ago, in-
troduced a local civilisation whieh
did not spread to any appreciable
extent, perhaps because it was planted
among brutish Hottentots and apish
Bushmen. These Saban colonies
in South-Eastern Africa were finally
swamped between the fifth and
seventh centuries of the present era
by the Bantu—at any rate by the
Zulu—invasion of Southern Africa.
Their influence, from whatever cause,”
* Perhayis because the trend of Negro
and neegroid migrations and race move-
ments has always been—with only two
well-known exceptions—the — eastward
march of the Fulahs and the northward
raids of the Zulus—from north to south
and from east to west, and it would be
difficult for foreign influence to travel
266. A MUHIMA OF iMPORORO agaist the current.
ss eat ae pe noel
ANTHROPOLOGY 487
was singularly restricted and fruitless, and died out, leaving no permanent
legacy of religious beliefs, arts, and industries, domestic animals, or
cultivated plants among the Negro races.
The Negro, in short, owes what little culture he possessed, before the
advent of the Moslem Arab and the Christian white man, to the civilising
influence of ancient Egypt; but this influence (except a small branch of
it in the Bahr-al-Ghazal) travelled to him, not directly up the White Nile,*
but indirectly, through Abyssinia and Somaliland; and Hamites, such as
the stock from which the Gala and Somali sprang, were the middlemen
whose early traffic between the Land of Punt and the countries round the
Victoria Nyanza was the main, almost the sole, agency by which the Negro
learnt the industries and received the domestic animals of Egypt, and by
which the world outside tropical Africa first heard of the equatorial lakes
and snow mountains.
REMARKS ON THE ANTHROPOMETRIC OBSERVATIONS
MADE BY
SIR HARRY JOHNSTON ano MR. DOGGETT;
WITH THE SAID OBSERVATIONS REDUCED TO TABULAR AND COMPARATIVE Form
By FRANK C. SHRUBSALL, M.B., M.B.C.P.,
FELLOW OF THE ANTHROPOLOGICAL INSTITUTE.
Tue anthropometric observations fall naturally into two groups, dealing with the
proportions of the head and body respectively.
The measurements of the cranium taken comprise the maximum length and
breadth and the vertical projection from the vertex to the tragus of the ear. These
enable an estimate to be formed of the size and shape of the head proper. The table of
measurements appended shows that the largest individual heads are to be met among
the Masai, Karamojo, and Bahima, the smallest among the Acholi and the Congo Dwarf
people. By adding together the three dimensions, length, breadth, and height, and
dividing by three, a number known as a modulus is obtained, which expresses the
average dimension, and the volume is found to vary proportionately with this. From
this it would appear that the Lendu have the smallest and the Masai the largest skulls
in the series examined. Greater interest attaches to the relative proportions of the
different dimensions, and especially to the cephalic index, obtained by multiplying the
maximum breadth by 100 and dividing by the maximum length ; a similar index is also
constructed to show the relation of the length and height. The average results for this
series are shown in the table appended. The longest, most dolichocephalic head,
occurs among the Lendu (index 69), the broadest among the Stik (index 84). The
index numbers are divided into groups, heads with an index of 75 or under being
known as dolichocephalic, those between 75 and 80 as mesaticephalic, and those of 80
* Doubtless becaus~ the Nile of Uganda in those days created vast, untraversable
swamps between Fashoda and the fourth degree of north latitude.
VOL, I. 2
488
and over as brachycephalic.
these groups is as follows :—
TRIBF
Banande
Bambute
Baamba
Baganda
Basoga
Bahima
Wanyamwezi
Swahili ‘ ;
Kavirondo, Bantu speech .
Kavirondo, Ja-luo speech .
Acholi, Bari, Aluru
Lendu :
Karamojo .
Sik
Masai :
Andorobo
Kamasia
Nandi
Do.LicHOCEPHALIC.
Te gg OD TB bo to | mew eto]
ANTHROPOLOGY
MESATICEPHALIC.
wow godt Ro mt | Serre |
The distribution of the series now under examination in
BRACHYCEPHALIC.
3
1
1
1
1
1
These results may be usefully compared with Count Schweinitz’s (1) observations
on living natives of German East Africa, and with Mense’s (2) studies of the people of
the Middle Congo, expressed in similar tabular form below.
1. “Zeitschrift fiir Ethnologie,” 1893.
2. ” ”
TRIBE.
East Africa.
Wagogo
Wangoni
Wanyema
Wanyamwezi
Watusi
Wasukuma .
Wasinja
Wasiba
Congo.
Bateke
Bayansi
Bakongo
Bangala
Balali
1887.
DoLicHOCEPHALIC.
8 || Slaawweton
[Ale S an
Bantu Crana (Shrubsall) 90
Masai Crania (Virchow) 13
From these tables uniformity rather than diversity of head form would seem to be
the great characteristic of the African black races, while a broad-headed element can
be seen to affect the population of the Nile Valley and forest zone.
b2 [to TRO HELD LD
fel
HU Da ll
MESATICEPHALIC,
BRACHYCEPHALIC.
ee
Nel |
as
fefirell | le
Turning from the cranial to the facial skeleton, a greater range of variation becomes
apparent.
A similar tabulation of the length-height index is subjoined.
CHAMZCEPAALIC,
(Under 60.)
TRIBE.
Banande
Bambute
ORTHOCEPHALIC.
(60°1—65.)
HyPsICEPHALIC . HyPprrRHYPSICEPHALIC,
(65"1—70.)
1
(70°1 and over.)
1
2
ANTHROPOLOGY 489
TRIBE. CHAMACEPHALIC. ORTHOCEPHALIC. HypsicEPHALIC, HyPERHYPSICEPHALIC.
(Under 60.) (60°1—65.) (65°1—70.) (701 and over.)
Baamba
Baganda 5 _—
Basoga . s =
Wanyamwezi ‘ ; 1
Bahima : :
Kavirondo, Bantu speech —
Kavirondo, Ja-luo speech _
Aluru, Acholi, Bari a
Lendu . ‘ : : 1
Karamojo_. ; ‘ 1
| ro] |
Sik
Masai .
Andorobo
Kamasia
Nandi
| PH were |
wearer | Hwee | tore
compared with Schweinitz :
Wagogo : 3
Wangoni 3
Wanyema . : ; 2
Wanyamwezi 4
Watusi . : 2
Wasukuma : 3
Wasinja ‘ —~
Wasiba . : : ; —
peel | wwrn waowrhwwror | wremwar
maar | cow
[eile |
Considerable importance in anthropometry is attached to a study of the nose.
This is described. as being negroid (Form No. 7 of Table in Votes and Queries), broad
and flat, with prominent alz in all the series examined save the Masai and the Bahima,
among whom it is more prominent and more arched.
The various measurements are most easily contrasted by means of the nasal index
obtained by dividing the nasal breadth between the ale, by the height from the root
of the nose to the septum, and multiplying the quotient by 100. This index also may
be divided into groups, and the distribution among them of the individuals examined
during Sir H. H. Johnston’s travels is as follows :—
LEPIORHINE. MESORHINE. PLATYRHINE. HyPeEr- ULTRA-
TRIPE. PLATYRHINE, PLATYRHINE,
(under 69°4.) (69°5— 81-4.) (81-5—87°8.) (87-9—108°9.) (109 and over.)
Banande ; : = — — 1 1
Bambute _ — 1 4 3
Baamba , aaa _ 2 _— _
Baganda : : ; ‘ — = _— 7 1
Basoga . : = _ 1 3 |
Wanyamwezi = — — 5 2
Bahima , : ; — 3 = 1 1
Kavirondo, Bantu speech — — — 3 1
Kavirondo, Ja-luo speech -- 1 1 2 —
Lendu . : , : _ — — 3 4
Acholi, Bari, Aluru.. _ 1 2 3 —
Karamojo ; aaa aaa 1 4 1
Sik 1 2 2 5 =
Masai . 1 3 2 1 _—
Andorobo — 8 2 1 _
Kamasia — 2 2 1 —
Nandi . : _— 1 2 4 —
By this means a group comprising the Sik, Masai, Andorobo, and to a less degree
the Nandi, is clearly separated off from the Bantu, Baganda, Basoga, Wanyamwezi,-and
490 ANTHROPOLOGY
Kavirondo. It is interesting to contrast Count Schweinitz’s observations with the above ;
he found the distribution in German territory to be—
TRIBE. LepPTORHINE. MESORHINE. PLATYRUINE. HyPsRPLATYRHINE. ULTRAPLATYRHINE.
Wagogo. 2 7 2 1 1
Wangoni 1 il 5 6 3
Wanyema — — 2 5 1
Wanyamwezi — — 3 1 1
Watusi . ‘ 1 2 1 _ =
Wasukuma —_— 4 1 4 1
Wasinja — 4 3 4 —
Wasiba . — 1 4 2 _—
It is unfortunately impossible, from the measurements taken in Uganda, to
accurately calculate the facial index, but it would appear that the face is longer in
the peoples dwelling in the Nile district than in other parts of the Protectorate. The
Andorobo also would seem to differ from their neighbours in this respect.
The transverse prominence of the face is a feature of great importance, but here
again the ordinary method of estimating this feature is not available. However, by
dividing the distance between the inner angles of the eyes taken by a tape passing over
the nose by the distance between the same points taken in a straight line by callipers,
some indication of the prominence of the bridge nasal organ is obtained. The results
of these observations are recorded under the heading “ Bioculo-nasal Index.” The results
are scarcely sufficiently concordant to allow of much stress to be laid on this index of
character, but a few points seem to be emphasised by it. The index is high in the
Bahima in accordance with the statement in the preliminary observations.
The Masai present a much lower figure than might have been expected from a
study of their nasal index, which seems to indicate that, although their nose is long and
thin relatively to surrounding peoples, it is not very prominent in profile. The Karamojo
and Stk, in some respects closely related in physical characters, are by this method
sharply separated, the bridge of the nose standing out far more in the former. The
Bambute and Banande exhibit, as would be expected, a low index corresponding with
absence of bridge referred to in the general description.
The bigonial index, or relation between the maximum bizygomatic width of the face
and the width at the angle of. the jaws, divides the series into three groups, one with a
very narrow chin comprising the Bambute, Banande, Baamba, and Lendu, in whom the
index is under 70; the Sik, Kamasia, and Bahima, with an index in the neighbourhood
of 70; the remaining individuals having much broader chins. Numerically this index
may seem of little importance, but the effect of the width of the lower jaw on the facial
ovoid, as seen in full-face view, is extremely marked. In this feature the Dwarf peoples
are further removed from the ape than their neighbours.
The aural index, or relation between the length and breadth of the ear, leads to
closely similar grouping, the Bambute, Banande, and Lendu being separated widely from
the remainder, with the exception of the Bahima. It is interesting to note that in this
feature also the occupants of the forest zone more closely resemble the European and
recede further from the simian type than do the surrounding population, Topinard in
his text-book points out that this index is lowest among the dow races, intermediate
in Europeans, and at a maximum in the negroes of Africa and Melanesia. In the apes
it is still higher than in man.
The proportions of the body are no less interesting than those of the head. The
average height varies from 1452 millimetres in the Bambute to 1847 millimetres in the
Bahima, though the tallest individual actually measured (1887 mm.) belonged to
the Logbwari tribe. The Masai and Nilotic negroes are decidedly taller than their
neighbours, next in order being the Karamojo, the Andorobo, Nandi, and Bantu tribes,
forming a group of moderate height intermediate between these and the Dwarf people.
The span in most cases is relatively greater than in Europeans, probably because of the
proportionately greater length of the forearms in the negro races, the Sik forming a
notable exception, being somewhat narrow-chested. The umbilicus in nearly all cases
is a little above the centre of the body; the Dwarf peoples, however, stand out
prominently, for in them the mid point of the body is above, and not below, that
ANTHROPOLOGY 491
landmark. The head has rather smaller vertical relative dimensions than in the
European, the Dwarfs and the Nilotic negroes approaching most nearly to our mean
canon, The neck is relatively longer and the trunk shorter than in the white races, the
latter feature reaching its acme among the Bahima and Masai. Both limbs are
relatively increased, but whereas in the upper limb the excess is in the distal segment,
in the lower it: is in the proximal. The hands are smaller and the feet often relatively
larger than those of Europeans; considerable racial variation, however, occurs. The
Masai have hands and feet both absolutely and relatively large. The Dwarf peoples,
Nilotic negroes, Ja-luo-speaking Kavirondo, Kamasia, Nandi, and Stik have relatively
smaller hands and feet than the average white, while the Bantu peoples in the series,
the Lendu, Karamojo, and Andorobo, have smaller hands but larger feet.
Should more extended observations confirm the present series, the relative pro-
portions of the limbs and of the hands and feet would afford valuable evidence towards
a classification of the peoples of the Uganda Protectorate.
Applying the above-mentioned facts to purposes of classification as far as can be
made out from the limited material at present at our disposal, a few groups can be
distinguished.
The Bambute, Baamba, and Banande form a class to themselves, characterised by
a brachycephalic skull, broad depressed nose with a high index, flattened face, narrow
- chin, small ears, short stature, slender limbs, and small hands and feet.
The Masaz, who are tall, dolichocephalic, mesorhine, with a low bioculo-nasal index
with relative great span, long lower limbs, feet and hands relatively greater than
Europeans, though their feet are relatively smaller than those of the Bantu group.
The Acholi and Bari: tall, mesaticephalic, platyrhine, with a small boc sae
index, relatively long lower limbs, legs, and forearms, but small feet and hands.
A group somewhat less well defined than the foregoing, comprising the Baganda,
Basoga, Wanyamwezi, intermediate in most respects, yet with close mutual agreement,
with relatively large feet and small hands.
A few other groups remain to be discussed. The Aavirondo fall into two series,
those of Bantu speech and those of Ja-luo speech, the physical characters of the two
approximating to the Basoga and Acholi groups respectively.
The Zendu in most features would seem to be intermediate between the Nilotic
negro and the small races of the Congo Forest zone. In stature and in the proportions
of the limbs they agree with the Acholi, in face and ears they more closely resemble the
Eernule In cephalic index and the relatively large size of the feet they agree with
neither.
The Karamojo in their bodily proportions would appear to closely resemble, if they
have not aftinities with, the Bantu-speaking group. In their cranial and facial characters
they seem to be intermediate between the Bantu and the Masai, though in the proportions
of their limbs and the size of the hands they differ widely from the latter people.
The Sis stand in a somewhat similar relationship to the Acholi. fom
The Avundsia, Nandi, and Andorobo are a somewhat aberrant group with inter-
mediate characters best expressed in the tables. This is a very heterogeneous group,
combining characteristics of other negro types. They are obviously a people of
mixed origin. : ;
The Bahima are distinguished from the other groups mainly by the prominence and
length of the nose. In this feature they approach the European or Hamite. The lower
part of the face is narrower than the average negro, the ears approach the European
type, and the head is actually larger than in the average negro. In short, in many
respects they are negroid rather than negro. In other measurements than those
instanced they approximate pretty closely to the Bantu.
4.92 ANTHROPOLOGY
AVERAGE INDICES CALCULATED FROM
BAMBUTE.
TRIBE 7
= BambuTe, | BANANDE. BaGANDA. Basooa. KaviRonpo.
Number and Sex 6S 28 ad 158 4 Sie) Tes
BAAMBA. SPEAKING. | SPEAKING.
26 43 4g
Cephalic. 78°7 79°4 74°4 | 72°6 75'4 76'4 775
Length-height 66°7 68°4 66°0 | 68°4 69°2 695 724
Nasal 109°7 105°8 93°9 | 103°7 | 106°1 104°1 86°6
Bigonial . 65°2 67°7 75°3 | 73°7 80°5 80°3 79'3
Bioculo-nasal . 113°9 1156 |127°0 |115°3 | 1183 110°4 114°8
Aural 569 57°0 69°6 | 6474 62°6 59°0 62°3
Modulus. 152°7 15411 |158°3 |15071 | 156°7 1578 161°2
AVERAGE PROPORTIONS OF THE DIFFERENT SEGMENTS OF THE
BANANDE.
26
TRIBE BaMBuTE, | BAMBUTE. BaGanDa, Basoca.| KAviRONDO. Wan- | Lennu.
Number and Sex. 6 3 6S 33/59 4G |\Guee gece | eee io a
BaamMBa. SpPEECH.|SPEECH.| 6 3
20 Lg lad
Actual standing height 1452 1497 1692 | 1560 | 1685 | 1722 | 1791 | 1732 | 1711
Head 13°2 13°3 126 | 129 | 12°90 | — a 125 | 12°4
Neck 62 57 54 51 Bib. | _ 4°7 51
Trunk 31°0 32°0 324 | 329 | 324) — aa 31°8 | 308
Span 1035 104°2 | 1072 | 10471 | 1065 maa — /|103°0 | 10671
Upper limb . 47°8 478 48°4 | 475 | 485 | 478] 474 | 469 48°8
Arm 196 19°2 193 | 192 | 194 aie ean 184 | 18°7
Forearm 171 176 179 | 176 |. 183 | — — 179 | 19°0
Hand Ill 109 111 | 109} 10°77 | 111] 108! 106) 111
Lower limb 49°6 49°3 49°77 | 491 | 5071] 505 | 53:0 | 509 516
Thigh 24°0 23°9 241 | 23°9 | 2471 = am 248 | 260
Leg 19°9 20°1 20°2 | 201 | 20°3 ae; = 21°2 | 211
Foot 145 14°6 154 | 149] 151 | 153) 146 | 156) 154
Breadth of shoulders 22°9 23°3 | 242 | 23:0 | 937 | — _— 22°8 | 24°9
Breadth of hips 16°9 17°2 177 | 191 | 170 at sees 174 | 173
Height of umbilicus 58°4 58°8 627 | 599 | 603} — = 60°3 | 61°0
Girdle index 742 740 | 733 | 82°83) 715) — -_ 76°5 | 69°5
Antebrachial index 872 917 92°77 | 917 | 943 | — — 97°3 | 101°6
Tibio femoral index 82.9 841 83°8 | 841 | 842) — — 85°5 | 81°2
ANTHROPOLOGY 493
MEASUREMENTS OF THE HEAD.
Wan- LENDU. AcHOLI.| Kara- | Sik. Masa, ANDOROBO, Kam- | NAnor. |Baurasa,
a CF are Eee a a win |b g | 3d
63 Bart. . | 5¢ (32 }8d 1/32 15S
13
757 | 736 | 741) 781) 733 763 | 733 | 75:9 | 760) 762) 780] 72°8 | 731
65°3 | 60°3 | 65°9 | 71°8 | 62°5 | 681 | 665 | 676 | 700 | 732 | 673) 688 | 65°3
98°8 |112°7 |105°6 | 86°7 |] 89°77 | 843 | 826] 769 | 836] 776 | 81:0 | 88:5 | 92°0
73°5 | 674 | 703 | 74°7 | 754 708 | 7431} 808 | 765 | 793! 694] 742 | 700
120°4 |121°4 |110°9 | 121°0 | 126°0 is‘ 116°4 |117°3 |123°6 | 121°7 | 128°8 |130°7 | 140°5
63°3 | 54°8 | 58°7 | 65°6 | 63°6 | 66°9 ae = ins = = amas 58°4
156°3 | 150°5 |153°4 | 158'1 | 157°0 | 157°3 159°9 | 1535 | 1562 | 146°9 | 155°8 | 155°9 | 159°4
Bopy to THE Stanpinc HEIGHT = 100.
pas of ai hie Masai. ANDOROBO, on ae ees bug Seong
4 $) pam, | 44 PO ae ee ee (ortmane)
13
1621 | 1763 | 1725 | 1716 | 1778 | 1642 | 1663 | 1530 | 1692 | 1680 | 1847 ==
126 | 132) 119} 123) 126, 130, 135 | 126 | 125 | 127 | log 13°3
53 37 45 47 4°9 49 50 4°8 51 51 62 42
322 | 306 | 321 | 295 | 28°77 | 280 | 304! 318] 295 | 310] 297 35°0
1044 |105°5 |105°8 |101°9 | 107°3 |102°6 103°4 | 99°7 | 10771 | 103°7 | 105°5 104°4
475 | 478 | 488 | 467 | 465 | 477 474] 459! 484) 4771 ! 480 45°0
18°77 189 | 198 | 191 | 176} 191 | 189) 184] 196] 189, 193 19°5
17'8 | 184} 180] 174] 169} 167) 173 | 168 | 179] 174) 17°8 14°0
11°0 105 109! 103 |) 121 | 120} 113) 106] 108} 109 10°9 115
49°9 | 53:2 | 514 | 52°99] 541 | 55°0 | 513] 507 | 529) 512) 519 475
24°3 | 25'4 | 251 | 263 | 269 | 265 | 254 | 242 26°7 | 25°0 | 25° 20°0
Q1°9 | 221 | 21°3 | 218} 219 | 223 20°77 | 21°7 | 209 | 213 | 223 23°0
147 | 147 | 156) 147) 150] 143] 157 | 144 147 | 148 | 152 | 15°0
22°6 | 234 | 23:0 | 228 | 238 | 224 | 24 | 216 | 238 22°9 | 22°2 23°0
gat! 171) 179 | 169) 178] 183 | 174) 176 Ws) 171) 177 | 18°8
61-4 | 615 | 609 | 60°8 | 616 | 63°7 | 607 | 62°0 62°0 | 61°9 | 59°8 | 60°0
sos | 730 | 781 | 743 | 74°9 | 817 | 740 | 817 730 | 748 | 80°4 817
952 | 973 | 909] 911] 960 | 874) 915 | 913 91°3 | 9271 | 92°2 aie
90'1 | 87:0 | 849 | 82°99 | 814 | 842 | 815 892 | 783 | 852 | 874 =
494.
Sox. oar
TRIBE BANANDE.
———-
Number 1 2
Age 4o | 45
Nex gC ig
Standing height . 1575 | 1460
Height of head from vertex 0) 192 | 210
chin J
Length of neck in front 83 | —
Length of trunk . 584) £07
Span of arms 1635 | 1541
Length of upper limb . 738 | 688
Length of arm 284 | 245
Length of forearm 284 | 298
Length of hand 170 | 145
Length of lower limb 766 | 702
Length of thigh 377 | 384
Length of leg 306 | (2)
Length of foot : 234 204
Height from internal malleolus)
“to ground 83)
Maximum breadth of shoulders. 360 | 329
Maximum breadth of hips 271 | 275
Height to umbilicus 931 | 881
Circumference of chest 780 | 800
Minimum = supra-malleolar cir-) ;
cumference of leg. S|) Ee
Maximum supra-malleolar cir-\| . a
cumference of leg. pas |) ahe
Proportions to height = 100.
Head 1272 | 144
Neck 53) —
Trunk 33°9 | 34°7
Span. 103°8 | 105°3
Upper limb 469 47°71
Arm 180 | 168
Forearm 180 | 20°4
Hand 10°8 99
Lower limb 486) 48°1
Thigh 23°9 | 22°9
Leg 194} (4)
Foot. : 149) 140
Breadth of shoulders 229 246
Breadth of hips 172 | 188
Height of umbilicus 591 60°3
Girdle index 753 766
ANTHROPOLOGY
BaMBUTE.
;
3 4 5 6 7 8
30 34 35 20 22 20
3 3 3 fof ref 3
1418 | 1428 | 1472 | 1523 | 1488 | 1434
174] 193) 205] 206] 176) 195
77) 91} 90! 89} 93) 102
453 | 470 | 482) 449] 450) 397
1436 | 1532 | 1548 | 1559 | 1443 | 1501
686 | 707) 702 737) 659 | 675
273 296 286] 308) 281] 265
254) 242) 953) 262) 925 | 252
159 | 169] 163) 167] 153] 158
714} 674) 695) 779) 719 740
344) 320) 328) 385| 350) 369
288 | 282 285 | 308| 287) 288
194) (2) | 219} 220) 201) 220
82, 72) 82] 86) 82) 83
302 333] 360) 369] 313] 318
230 | 255 255 266 | 231) 240
826 | 826) 850| 905) 835 | 849
700} 730] 745) 760] 702) 678
170 170} 162) 193] 160) 160
245 260] 280) 290] 241 | 230
123 | 135 139) 135) 122 136
54] 64) 61] 58) 65 | TL
319 329 | 327) 295 | 313 277
101°3 | 107°3 |105°2 | 102°4 | 100°3 | 1047
4840495 | 477 | aka 458 | 471
193 | 207) 194) 202) 195 185
179 | 169} 172) 172) 156) 176
112] 118] 1111 110} 106) 110
504) 472! 472 5L1 | 500 516
243) 224° 923 | 253 243) VHT
203 | 197] 194 | 202 | 200) 207
137' — | 149] 144] 140] 153
213 233) 24 242) ale | 222
162] 179 | 173 | 175 | 161 | 167
583 | 578 | 57°7 | 594] 5S | 592
762 766 | 708) 721) 738 | 755
ANTHROPOLOGY 495
BAMBUTE. BAAMBA. BAGANDA. Basuca.
eR. — bevieaa at “I ~ | acd
9 10 11 12 13 14 15 16 17 18 19 20 21
ae | go | 49 | 40°} 25 | ao | 6°) ay | 28 | go | 30°) 25 | 28
g g re o rol 3} 3 g g g 2 g fof
1292 | 1427 | 1660 | 1562 | 1613 | 1658 | 1804 | 1554 | 1578 | 1610 | 1498 | 1559 | 1688
192 204 204. 218 207 210 221 206 206 209 195 190 221
59 60 58 84 88 90 94 80 83 83 vad yp 80
412 A471 545 506 564 516 572 507 533 540 476 514 589
1329 | 1491 | 1828 | 1587 | 1719 | 1772 | 1949 | 1627 | 1597 | 1617 | 1563 | 1726 | 1799
590 666 812 748 766 807 884 769 724 729 707 788 833
225 251 323 35 302 328 Boe 317 298 285 278 319 326
230 QS 304 265 283 300 328 298 248 273 260 290 326
142 160 185 168 181 179 204 154 178 171 169 179 181
629 692 833. 754 764. 842 917 761 756 778 750 783 798
301 318 401 367 361 416 447 372 354 384 364 393 359
955 296 343 324 309 3388 378 317 317 315 309. 306 B25
212 221 267 220 249 256 QT7 233 235 234 227 235 257
12 78 89 63 94 88 G2 72 85 79 77 84 104
299 328 408 364 423 385 417 BEG 367 352 349 370 408
241 267 301 261 311 21 309 311 304 303 277 2o1 303
751 841 998 914 975 | 1015 | 1199 941 939 942 903 944 977
700 830 906 750 870 B15 891 830 888 762 740 803 847
180 = 210 178 208 189 209 197 194 195 185 175 184
270 = Bou 310 345 Beall Bo8 320 318 340 292 307 | 310
149 | 143} 13°5 14:0 19°8 | 12°7 | 123) 132) 131 13°00 | 130] 12°22 | 131
46 +2 oo 54 55 54 a2 oe | De eee a1 46 Ay
319 | 330 | 328 | 324 |) 343) 311 31°77 | 326] 33°83 | 335 | 31°8 | 33°0 | 34°9
102°9 | 104°5 — |101°6 | 106°6 | 106°9 | 10870 | 104°1 | 101°2 | 100°4 | 104°3 110°7 | 106°6
45°7 | 467 | 489 | 47°99 | 475 | 487] 490) 48°8 | 45°99 45°3 | 472) 5054 49°
176 | 176 | 19°5 202 | 187 | 198 195 | 204] 189 | 177 | 186 | 20% 193
17'8 17°9 183 | 170) 175 18°71 182} 192) 157] 170) 174) 186 | 193
11°0 LP. LET 108 | 1172] 108] 113} 100 | 11°33] 106} 113 | 11% 10°7
479 | 485 | 502] 483 | 474] 50°] 50°8 | 49°0 479 | 483] 5071] 502 | 473
93°3 | 223 | 24:2 | 23°5 | 294] 251] 248) 239] 224 93°9 | 243 | 235°2 | 21°3
197 | 207 | 207 | 20°7 | 19°2 | 204 | 210) 204 | 201 196 | 206; 196 19°3
166 15°) 1671 14°0 1 | Lae 1s4 15°0 | 14°9 14°5 15°2 a1 15°2
231 93:0 | 246 | 233 | 262 | 232 | 23°] 22°9 | 23°3 | 219 | 233] 237 | 242
18°7 18°7 | 181 167! 193!) 168] 171) 200) 193) 188 | 18° a7 | 180
iow 58°9 | 601 | 58°5 | 604) 612 | 664) 606 | 595 585 | 60°3 | 60° | 579
806 | 81'4) 717 | 71°7 73°5 722! 741 | 873] 828 | 860] 793) 786 743
496
TRIBE
Number
Age
Sex
Standing hea ‘
Height of head from vertex to}
chin
Length of neck in eG
Length of trunk .
Span of arms
Length of upper limb .
Length of arm
Length of forearm
Length of hand
Length of lower limb
Length of thigh
Length of leg
Length of foot
Height from internal malleolus \
to ground f
Maximum breadth of shoulders .
Maximum breadth of hips
Height to umbilicus
Circumference of chest
Minimum = supra-malleolar
cir-)
cumference of leg.
Maximum supra-malleolar cir-\
cumference of leg.
Proportions to Cin = 100.
Head. A
Neck
Trunk
Span.
Upper limb .
Arms,
Forearm
Hand
Lower limb
Breadth of shoulders .
Breadth of hips
Height of um ewe
Girdle index
ANTHROPOLOGY
Basoca. KAVIRONDO.
22 | 23 | 24 | 25 | 26 | 27 | 28 | 29
20 50 294 30 4o 26 25 26
3 3 3 ref 3 3 3 3
1657 | 1679 | 1715 | 1714 | 1787 | 1687 | 1702 | 1839
201 179 210 229 228 eA | pale) 221
75 118 99 56 97 70 76 69
538 51D 540 3S 560 537 567 571
1773 | 1792 | 1815 | 1849 | 1825 | 1787 | 1706 | 1867
798 811 825 865 837 815 T77 851
330 222, 333 363 324 330 305 344
BOS 309 309 305 313 295 293 319
175 180 183 197 200 190 179 188
843 867 866 876 902 859 844 978
406 436 423 420 427 432 411 490.
Bas Bos 356 357 386 —_ —= 405
252 256 257 248 281 266 257 264
94 78 87 99 89 —_— _ 83
393 885 414 425 | 443 418 401 411
oy. 286 281 296 324 282 284 286
1035 | 1014 | 1038 | 1033 | 1063 994 | 1001 | 1130
835 864 907 948 982 883 944 891
165 175 194 205 Bo — — 220
277 280 316 342 378 345 340 338
1271 10°7 12°2 | 134 | 128 | 131 12°6 | 12°0
45 70 58 33 54 41 45 a8
32°5 | 30°77 | 31°5 | 32°3 | 313) 31°8 | 33°3 | 310
107°0 | 106°7 | 105°8 | 107°9 | 102°1 | 105°9 | 100°2 | 101°5
492 | 483 | 48] 50°5 | 46°8 | 483] 45°7 | 463
199 | 192] 194] 212] 181 19°6 179 | 18°7
177 | 184 180 | 179 | 17% 175 172 | 173
10°6 | 10°7 | 10°7 11°5 112) 113 10°5 10°2
509 | 516 |) 605 | SU] 50°5 | 50°99 | 49°6 | 5372
24°5 | 260 | 24°7 | 24°5 | 23°99 | 256 | 241 | 2172
20°71 |} 21°00 | 20°8 | 20°8 | 21°6 a _ 22°0
We | doe tro | 143 15°7 | 158 | 151 14°4
93°7 | 22°9 | Q41 248 | 248 | 248 ) 236 | 22°3
165 | 170 | 164) 173 ) 181 167 | 167) 156
62°5 | 60°4 | 60°5 | 603 | 595 | 589 | 588 | 61'4
697 | 743 | 678 | 69°6 | 731 | 675 | 70°8 | 696
ANTHROPOLOGY 497
KAVIRONDO. WANYAMWEZI. SwauIti LENDU.
Se SS i a
30 31 32 33 34 35 36 37 38 39 “40 41 42
30 35 36 30 | 30 25 40 35 45 25 28 30 24
3 3 3 é 3 roo 3 rol é g g g g
1813 | 1726 | 1785 | 1724 | 1785 | 1637 | 1745 | 1745 | 1757 | 1548 | 1563 | 1683 | 1603
224 206 216 215 212 219 225 207 22 225 205 210 197
81 89 109 88 92 65 73 92 85 52 81 81 87
518 517 549 561 525 531 564 549 574 549 526 510 512
1859 | 1838 | 1815 | 1781 | 1891 | 1688 | 1750 | 1716 | 1880 | 1596 | 1665 | 1757 | 1646
847 852 839 809 859 760 809 792 847 724 743 808 754
346 371 342 313 338 293 311 328 ooo 298 288 329 298
290 297 304 318 323 291 318 281 329 253 279 3ll 273
211 184 193 178 198 176 180 183 185 173 176 168 183
990 914 911 860 956 822 883 897 876 722 751 882 807
485 464 433 414 462 407 430 440 425 341 355 437 398
417 351 382 359 416 337 359 376 362 298 Blo 362 336
275 249 259 268 278 255 282 262 272 244 225. 236 247
88 99 96 87 78 78 94 81 89 83 81 83 73
417 431 422 406 396 377 395 369 434 394 371 368 369
309 292 295 312 311 264 319 301 309 334 301 301 201
1115 | 1065 | 1077 | 1010 |; 1134 978 | 1040 | 1065 | 1048 913 961 | 1057 960
912 888 920 960 910 875 912 812 970 849 818 840 865
205 200 pAb 220 217 200 230 200 212 194 203 185 210
347 330 330 380 350 332 356 320 365 343 330 S15. 330
12°4 |} 11°9 | 121 12:4] 11°99 | 134] 129 | 119 | 126 | 145) 131 123 | i239
4°5 oO? 61 D1 52 34 49 on 48 34 52 4°8 54
28°6 | 300 | 30°8 | 32°5 | 294 | 32°4 ) 32°83 | 315 32°7 | 35°5 | 33°77 | 303) 319
102°5 |106°5 | 101°7 | 103°3 | 105°9 |103°1 | 100°3 | 98°3 107°0 | 103°1 |106°5 | 104°4 | 102°7
467 | 494 | 47°71 469 | 481 | 464 | 464] 45°4 | 482 | 46°8 475 | 480 | 470
19°1 21D 19°2 | 18°2 189 | 179] 178} 188] 19°0 | 19°3 | 184) 19% 18°6
160 | 1772 |} 170 | 184] 181 178 | 182] 161 187 | 163 | 179 | 185 | 170
116 | 10°77 | 10° | 103] 111 og | 103} 10°5 | 10° | 11°2 | 113) 10:0 | 114
54°6 | 530 | 51°0 | 499 | 536] 502 | 506 | 514 499 | 466 | 480 | 524 | 503
98°8 | 269 | 24°3 | 24:0 | 259 | 249 | 246) 25°2 24°2 | 2270 | 22°77 | 260 | 248
93:0 | 20°3 | 21-4: 208 | 233 | 206 | 206 | 21° 20°6 | 193 | 202) 215 |} 21°0
152 | 144 | 145 155 156 | 156] 162 | 15°0 | 155 | 15°8 | 144 140 | 15°74
93°0 | 25°0 | 23°6 | 235 | 22:2 | 23:0 | 22°6 pals | 94°7 | 25° | 23°7 | 219 | 23°0
170 169 | 165 | 181 174 | 161 18°3 | 172] 176) 216 | 193) 179 | 182
615 | 61:7 | 60°3 | 586 | 63°5 | 59°7 | 59°6 610 | 59°6 | 59°0 | 615 | 62°8 599
74°1 677 | 69°9 | 768 | 785 | 70°0 | 808 | 816 712 | 848] 811 | 818 78°9
498 ANTHROPOLOGY
TRIBE
Number
Age
Nex
Standing height .
Height of head from vertex to)
chin J
Length of neck in front
Length of trunk
Span of arms
Length of upper limb
Length of arm
Length of forearm
Length of hand
Length of lower limb
Length of thigh
Length of leg
Length of foot
Height from internal malleolus)
to ground :
Maximum breadth of shoulders
Maximum breadth of hips
Height to umbilicus
Circumference of chest
Minimum supra-malleolar cir-)
cumference of leg. oJ
Maximum supra-malleolar cir-)
cumference of leg .
Proportions to height = 100.
Head ;
Neck
Trunk
Span
Upper limb
Arm
Forearm
Hand
Lower limb
Thigh
Leg
Foot E
Breadth of shoulders
Breadth of hips
Height of umbilicus
Girdle index
LENDU.
43 44 45
20 28 30
g 3 3
1634 | 1757 | 1665
208 209 216
83 82 91
540 | 534 | 520
1702 | 1843 | 1786
778 850 82]
300 326 314
293 337 314
185 187 193
803 | 932 | 838
390 469 423
343 386 337
248 270 Pav)
70 77 78
357 429 425
291 308 286
1008 | 1099 | 993
775 902 962
193 | 205 | 215
302 B45 380
127 | 119 | 130
5°8 47 as
33'°0 | 304 | 312
104°2 | 104°9 | 107°3
476 | 484] 49°3
184 | 186 |] 189
179 | 192] 18°9
113) 106) 116
49°71 530 | 603
239 | 267 | 25°4
21°0 | 22:0 | 202
152 | 154] 1574
21°8 | 244 | 25°5
178 | 175 | 172
614 | 625 | 59°6
815 | 718 | 67°3
Loe-
BWARI.
ALURU. ACHOLI.
aaa @
47 48 49 50
22 20 36 40
g g of of
1554 | 1588 | 1697 | 1802
192 | 206] 225 | 250
75 51 62 52
507 532 509 535
1643 | 1676 | 1810 | 1913
715 779 811 883
267 | 318 | 317) 361
289 286 314 333
159 175 180 189
780 799 901 965
389 | 376 | 443] 461
318 338 361 412
235 230 254 262
73 85 87 92
327 307 385 433
278 277 282 310
964 | 1011 | 1020 | 1122
770 | 760] 810} 923
178 178 190 210
290 283 340 325
124 | 130 | 133 | 139
48 32 37 29
32°6 | 33°5 | 30°0 | 29°7
105°7 | 105°5 | 106°7 | 106°2
45°4 | 491] 478) 49°0
172 | 20:0 | 18°7 | 20°0
186 | 180 |] 185 | 18°5
102 | 11:0 | 106) 10°4
50°2 | 50°3 | 53°1 | 53°6
25°0 | 23°7 | 261 | 25°6
20°5 | 21°3 | 21°3 | 29°9
15'1 145 | 150] 14°5
21°0 | 193 | 22°7 | 24°0
179 | 174) 166 | 17:2
62:0 | 63°7 | 601 | 62:2
850 | 902 | 732 | 716
ANTHROPOLOGY 499
Acnout.| BARI. KaARAMOJO. Stx.
— — = s —- ee
51 52 53 54 55 56 57 58 59 60 61 62 63
30 45 30 50 25 25 25 30 38 60 50 30 50
3 3} g 3o of g 3 3 3 3 3} 3 3}
1789 | 1784 | 1626 | 1783 | 1777 | 1571 | 1676 | 1666 | 1758 | 1658 | 1819 | 1622 | 1779
221 222, 209 202 217 213 193 210 210 200 — 198 221
82 81 70 97 75 43 80 62 66 71 —_— 83 94
573 560 490 558 569 493 543 548 553 §24 506 492 561
1855 | 1791 | 1750 | 1889 | 1852 | 1598 | 1780 | 1780 | 1771 | 1719 | 1806 | 1586 | 1775
832 830 783 886 864 738 825 796 826 774 837 726 840
320 334 326 364 358 303 BAS 317 339 815 357 293 359
324 317 279 330 316 272 303 296 312 296 293 265 296
188 179 178 192 190 163 189 183 175 163 187 168 185
913 92] 857 926 916 822 860 846 929 863 | 1019 849 903
437 438 397 454 454 410 414 411 450 414 538 430 429
393 403 390 382 376 333 362 351 394 371 403 350 378
259 254 241 273 276 208 264 261 245 250 247 249 2eS
83 80 70 86 86 79 84 84 85 78 78 69 96
419 417 398 378 416 357 378 416 382 395 405 368 412
311 307 334 314 317 288 298 | .309 290 289 301 284 311
1107 | 1103 | 1009 | 1081 | 1074 958 | 1029 | 1028 | 1103 | 1013 | 1051 985 | 1086
873 870 883 831 899 839 817 922 870 840 800 823 915
201 217 179 208 212 182 220 198 200 190 200 179 21S
358 340 326 333 ooo 307 357 350 320 B25 298 BUS 355
1294 | 124) 129] 113] 122) 136] 115 | 126) 119) 12°1 _— 1272 | 24
+6 45 4°3 54 42 2°7 4'8 3°7 3°8 43 — bel 03
32°70 | 314] 301 31°3 | 32°0 | 314 | 32°4 | 32°99 | 30°9 | 317 | 22°3 | 303 |) 315
103°7 |100°4 |107°6 |105°9 | 104°2 | 101°7 | 106°2 | 106°8 |100°7 |103°7 | 99°38 97°8 | 99°8
465 | 465 | 48:2 | 497 | 486] 470] 492 | 478 | 464) 466) 460) 448 47-2
179 | 18:7 | 200] 204] 201} 193} 199] 190] 193} 190 | 196 | 181 | 202
181 178 | 172) 185 178 173 | 181 178 | 177 | 179) 161 163 | 166
10°5 10°0 | 109 | 108) 10°7 | 104) 11°3} 11°00 | 100 98 | 10°3 | 10°4 | 1oO4
51:0 | 51°6 | 527 | 51°9 | 51°5 | 52°3 | 51°3 | 50° | 52°83 | 521] 560 52°3 | 50°8
a44 | 246 | 244] 25°5 | 25°5 | QOL) 24°7 ) 24°7 | 25°6 | 25°0 | 296 265 | 241
22°70 | 226 | 240 | 21-4 | 212 | 212) QE} 211 Q9'4 | 22°4 | 222) 216} 212
ees) 142 | 148 |] 15°3 | 155 | 132 | 158 | 15°7 | 13°99 |) 151 13°6 | 154 | 15°9
93°4 | 934 | 24°5 | 212 | 234 | 22°7 | 226] 25:0 | 21°7 | 23°8 | 22°3 22-7 | 23°2
v4 172 | 20.| 176 | 178); 183] 178] 185 | 165 174} 165 | 175 | 17%
61:9 | 61°8 | 621 | 60°6 | 604 | 61°0 | 60°8 | 61°7 | 62°7.; 611 578 | 60°7 610
742 | 73:6) 810] 831 | 762] 807 | 788! 743 | 759 | 732 | 743 772 | 755
500 ANTHROPOLOGY
TRIBE
Number
Age
Sex
Standing height
Height of head from vertex ey
chin :
Length of neck in front
Length of trunk .
Span of arms
Length of upper limb
Length of arm
Length of forearm
Length of hand
Length of lower limb
Length of thigh .
Length of leg
Length of foot
Height from internal malleolus \
to ground
Maximum breadth of shoulders .
Maximum breadth of hips
Height to umbilicus
‘Circumference of chest
Minimum = supra-malleolar cir-\
cumference of leg.
Maximum supra-malleolar cir-\
cumference of leg.
Proportions to height = 100.
Head 3 :
Neck
Trunk
Span
Upper limb .
rm
Forearm
Hand
Lower limb
Thigh
Leg
Foot. : ;
Breadth of shoulders
Breadth of hips
Height of umbilicus
Girdle index
SUK. Masal.
64 65 66 67 68 69 70
60 25 30 30 25 42 30
3 3 3 3 ? ref 3
1698 | 1646 | 1670 | 1792 | 1669 | 1858 | 1781
196 | 196) 231 227 | 227] 218} 231
95 77 70 79) — — 76
526 | 481 | 500| 519] 536 | — 506
1723 | 1803 | 1675 | 1865 | 1716 | 1973 | 1850
815 826 755 829 792 915 859
338 335 296 322 329 374 348
306 314 287 321 296 309 304
171 177 172 186 167 232 207
881 892 869 967 878 | 1040 968
432 451 435 486 44] 513 482
368 | 364 | 352] 389] 367) — 406
242 251 244 263 229 266 273
81 77 82 92 70 = 80
362 384 392 429 375 430 451
280 297 267 295 316 314 320
1006 | 1038 | 982 | 1118 | 1045 | — 1090
856 | 859 | 793 | 872) 891] 885 | 790
178 187 189 195 192 195 200
302 330 302 328 331 340 320
115) 11 138 | 12°77 | 136] 11°7 | 13°0
56 47 ag 474 —_— ie 43
31°0 | 292 | 299 | 290] 32°71 cea 28°4
101°5 |109°5 | 100°3 | 10471 | 102°8 | 1062 | 103°9
48°0 | 502 | 452 |) 463 | 475 | 49°2 | 48°2
19°9 | 20°4 | 17°77 | 180 | 19°7 | 20°1 19°5
180 | 1971 172) 179 | 177) 166 | 171
10°11 | 10°8 | 103 | 104 | 100] 12°5 | 116
519 | 542 | 520 | 53°83 | 526] 560) 544
25°4 | 274] 260 | 272 | 264 | 276) 271
21:7 | 231 | 211) 217 | 22°0 —_— 22°8
143 |} 152 | 146 | 14°7 | 13°7 | 143 |) 15°3
21°3 | 23°3 | 23:5 | 23°5 | 22°55 | 231 | 25:3
165 | 180] 16:0] 165 | 189] 169 | 180
592 | 631) 588 | 624] 626 | — 612
773 | 773 | 681 | 69°9 | 843] 73°0 | 710
ANTHROPOLOGY 501
Masal. ANDOROBO.
74 75 76 ( 77 78 79 80 81 82 83 84
20 17 23?) 21 22 26 24 35 30 25 4o
90 73) — 95 74 95 70 66 91 83 65
453 | 429) 495 | 489) 533) 536 | 511 | 465 | 497 | 474 | 501
1811 | 1603 | — | 1779 | 1773 | 1723 | 1705 | 1427 | 1600 | 1606 | 1554
831 | 730) 791 |) 785 | 805 801 | 791} 667| 719 | 742 | 719
337 | 287 | 316 | — 332 | 318) 311) 261 | 280 | 283] 304
290 | 251 | 279) — 270} 302) 292 | 252 | 267] 275) 241
j25 | 141 | 125 | 135 | 138) 126] 136 | 130) 117] 137] 13°0
52 46 | — 57 45 56 42 45 58 52 42
260 | 271 | 30°99 | 29°2 | 323] 318 | 30°7 | 315 | 815 | 298 | 32°5
104°0 |101°3 | — | 106°1 | 107°3 | 102°3 | 102°4 | 96°8 | 101°5 | 101°1 | 100°9
502 ANTHROPOLOGY
Sex
Standing hei ne
Height of head from vertex to oan
Length of neck in front
Length of trunk
Span of arms .
Length of upper limb
Length of arm
Length of forearm .
Length of hand
Length of lower limb
Length of thigh
Length of leg
Length of foot
Height from internal malleolus to)
ground : :
Maximum breadth of shoulders
Maximum breadth of hips
Height to umbilicus
Circumference of chest
Minimum supra-malleolar circumfer-\
J
ence of leg
Maximum supra-malleolar eatemmier |
ence of leg
Proportions to height = 100.
Head :
Neck
Trunk
Span
Upper limb
Arm
Forearm
Hand ;
Lower limb
Thigh
Leg
Foot
Breadth of shoulders
Breadth of hips
Height of umbilicus
Girdle index
ANDOROBO. Kamdsta (NANDI).
85 86 87 88 89 90 91
28 40 2 30 22 38 24
é 3 3 3 3 3 3é
1667 | 1762 | 1607 | 1750 | 1615 | 1713 | 1676
915 260 Q17 A 213 206 206
90 = 72 94 72 70 96
516 483 498 499 485 524 517
1733 | 1852 | 1584 | 1869 | 1622 | 1833 | 1883
800 864 725 842 741 821 847
314 361 282 341 289 331 357
293 316 270 314 269 298 318
193 187 173 187 183 192 172
846 970 820 942 845 913 857
416 486 419 467 437 475 417
341 392 306 373 321 352 355
259 282 B55 256 249 251 243
89 92 95 102 87 86 85
393 410 393 412 405 382 401
289 305 272 3L6 294 296 291
1016 | 1105 954 | 1101 969 | 1070 | 1043
832 868 840 848 790 840 903
189 193 193 195 190 192 193
307 328. a28 328 300 346 327
129 | 148 | 1235 123 | 13°2 | 12°00 | 12°3
54 _ 45 54 45 4°] 5°7
31:0 | 274 | 31°00 | 28°5 | 30°0 | 30°6 | 30°8
104°0 | 10571 98°6 | 1062 |100°4 | 10771 | 112°4
480 | 490) 451) 481 45°9 | 479 | 50%
18°8 | 20° | 175 | 19°5 179 | 193 | 213
176 | 179] 168 | 179] 167 | 1774 | 19°0
116 | 106} 10°8 | 10°7 | 11°3 | 11°2 | 103
507 | 551 | 510 | 53°8 | 52°3 |} 53°3 | 511
250 | 276 | 261 | 26°7 | 2771 |] B77 | 249
205 | 222} 190} 21°3 | 19°9 | 205 | 212
155 | 160} 15°9 |] 146] 154] 147 | 145
23°6 | 23°3 | 245 | 23°5 | 251 | 22°33 | 23°9
173 | 173 | 169 | 175 | 182] 173 | 17°74
60°99 | 62°77 | 594 | 62:9 | 60°00 | 625 | 62°2
736 | 744 | 667 | 743 | 72°6 | 775 | 726
ANTHROPOLOGY 503
Kamasia |Lustewa
(Nanpr). NANDI. (NANDI). BawIMA.
ie mere eaae| | aa
92 93 94 95 96 97 98 99 100 | 101 | 102; 103] 104
28 30 24 26 35 50 18 30 | 30-35} 30? | 25 40 —
ear | ae a WE I a Te ag te ae AES |: |
1705 | 1720 | 1607 | 1657 | 1808 | 1712 | 1551 | 1754 | 1798 | 1919 | 1553 | 1591 | 1823
219 210 | 211 216 | 223] 229 195 228 | 225) — 207 | 216] 233
96 99 70 69 97 78 79 72 lll| — 79 89} —
470 | 523 510 | 532} 571 524 | 476 | 576 | 502) 648} 542) 498] 465
1867 | 1799 | 1700 | 1733 | 1860 | 1794 | 1558 | 1772 | 1933 | 1973 | 1647 | 1581 | 1937
842 824, 762 | 778 848 | 791 731 816 | 871 895 | 751 | 748 | 892
342 327 312 330 | 335 310 | 301 332 | 342 | 358 | 295 | 299) 366
318 310 | 278 280 318 293 | 260 | 295 326 | 332 | 265 274 | 330
182 187 172 168 195 188 170 189 | 203 | 205 191 175 196
920 | 888 816 840 | 917; 881 801 878 | 960| 916 | 725] 788 | 994
463 427 388 414) 445 424 | 412, 408 | 488 | 483 | 350) 359] 480
372 373 | 355 352 380 | 365 313 | 385 384 | 412 | 314) 373 | 430
Q47 258 | 233 233 | 274) 249) 227 256 | 293 | 275 | 241 | 223] 273
85 88 73 74 92 92 76 85 88 71 61 56 84
410 390 | 375 386 367 415 375 408 | 401 416 | 346 | 330] 399
279 278 290) 311 302 | 288 277 308 | 321 304| 288) 992 | 352
1062 | 1079 | 1005 | 1004 | 1130 | 1052 | 940 | 1057 | 1101 | 1074} 244] 912 | 1136
833 | 810] 899} 915 | 880} 890| 830 | 894] 880] 840, 789 | 790] 920
180 190 155 177 183 191 200 198 | 221 200 | — = 200
308 315 367 302 325 322 | 320 | 362 | 350) 295 | 295 | 290] 335
y2°8 | 1221 131 | 136) 123] 134] 126) 13:0] 125 | 114] 133 | 136) 12°8
56 58 44 42 54 4°6 51 41 62) — 51 56 | —
976 | 304 | 31°7 | 321) 316} 306] 30°77 | 328) 279 | 338 | 349 | 313) 255
109°5 | 104°6 | 105°8 | 104°6 | 102°9 | 1048 | 100°5 | 101°0 | 107°5 | 102°8 | 106°1 | 99°4 | 1063
494] 479 | 474] 470) 469 | 462] 471) 465 | 484 466 |) 484 | 470 | 48°9
201 | 190 | 194! 199) 185 | 181] 194] 189 | 190) 187) 19°0 | 188] 201
1ig7 > 180] 173) 169) 176] 171} 168) 168 | 181) 173) 171) 172) 181
i107 | 109} 10°77 | 1071} 108] 110{ 11:0] 108 | 113) 107 | 123) 110 | 108
540 | 516) 508 | 507 | 507] 515 |) 516 |] SOL) 534) 477 | 46°7 | 495 | 545
272 | 248 | 241 | 250) 246 | 248) 266 |) 233 | 277 226 | 22° | 22°C 26°3
ag) 217) 221) 212) 210} 213) 202] 219 | 219 |) 215 | 202 | 23°4 23°6
15) 190) 145 / fl | 2! 145) 146) 146) 163) 143) 155 140 | 150
240 | 22°77 | 233 | 233 | 203] 242) 242° 233) 22°9 217 | 22°3 207 | 21°99
164 | 162} 180) 188] 167 | 168 | 179; 176} 179 | 15°8 | 185 | 184 19°3
623} 627 | 625 606 | 625 | 614} 606 | 603] 612} 560 | — 573 | 62°3
680 | 713 | 77°31! 80°6 | 823° 694 | 73°8 | 755 | 80°0 731 | 832! 885 | 882
VOL. IL 3
504 ANTHROPOLOGY
TRIBE BANANDE. | BAMBUTE.
Number . ii; 2) sae 7, eyerr
Age 40 45 | 30 | 34 35 20 | 22 20
Sex . : 3 roi of 3 3 3 of
} j Maximum length 179) 177. +184 192] 182) 186 185. 191
=] Maximum breadth . 148] 143 149! 151 | 141] 158) 145 14g
Bizygomatic breadth 140 | 136: 130, 139| 133] 143 180 182
Bigonial breadth 105} 95: 8: 91] 89] 91) 82 88
External biorbital breadth 145 | 142 150, 156] 152] 160. 152 / 155
Internal biocular breadth 30 34 31, 36 35 35 34 33
Length of ear 61 62 58 54 58 59 55 BT
Breadth of ear 33 32 31 32 31 34 34 32
Length from nasal spine to root 37 45 48 41 40 43 35) 41
Breadth _,, = fs “ 45 44 41 44 50 46 45 43
Indices.
Cephalic . 827 | 808 810 786) 775) 823 74 74'3
Nasal 121°6 | 978 85°4 107°3 | 125°0 |106°9 1286 104’9
Bigonial 750 | 699, 64 65°) 669] 636 631 667
Aural 541 | 516 | 534 593 | 534 | 576 618 561
: aes ees
TRIBE .. | BasoGa. KAVIRONDO.
Number. er eee a eer
Age 20 50 293 | 30 4o | 26 25 26
Sex. of 3 3 é 1 6 | of 3 3}
zc (Maximum length | 183 195 193 | 182 193 | 197 198 194
+ | Maximum breadth | 146, 139) 162) 146| 149 | 148 145 «146
Bizygomatic breadth | 129 132 135/ 140, 147° 136 — 19 136
Bigonial breadth | 98 111 108, 105/ 117 116 113! 104
External biorbital breadth .| 142 188 «#147| 145, 172, 165. 163 | 142
Internal biocular breadth 32| 35| 3s4| 33] 46] 40| 35: 38
Length of ear 52 | oe ae Se alae: | 53 | 60 59
Breadth of ear | 32' 32: 384) 39) 34| 32 34 27
Length from nasal spine to root . | 37 41 42 45 40 Al 45 42
Breadth ,, 4, 5s i | 4041 48| 43! 50! 43. 41. 40
Indices. | | |
Cephalic . i 798 713 | 788 | 802 | 772) 751 | 732, 75°3
Nasal 1081 100°0 1143 | 95° |125°0 1049 911 95°2
Bigonial . 760 841 |) 800] 750] 796 853 813 | 76°5
Aural 615 ee 63°0 | 582 596 | 604 | 567 | 627
ANTHROPOLOGY
505
BAMBUTE. | BAAMBA. BaGanpDa. Basooa
ee 2s ee eee
9 10 soil 12° «13 | 4. «15 16 | 17 18 19 20 21
20 30 | 45 4o 25 |; 40 50 Dae [28 30 30 | 35 48
2 ? 3 dt 3S 3 ? 2 ? ? 9 3
164| 174! 193 189' 198 | 189! 206] 185' 189| 194. 179: 187. 198
133; 139 | 158' 144! 146: 143! 152] 195) 196! 141! 131! 195] 142
‘127; 133; 151 139, 187) 1384) 146] 126; 132] 129! 126 | 136 | 133
_ 82 | 110} 95° 108 | 100} 117] 94] 97] 96] 95! 96] 109
137 45185 | 151; 160, 140; 170| 132] 135] 130] 121 | 143) 145
37 | — 31; 34 36) B31} 38] 34} 32} 34] 31 | 32 | 35
Bo | BT | 89) 65) $8) 46) $8) 48| 66) SS) BO] a7) 57
32! 34) 35 | 35 | 38.33 38| 34; 31]/ 31; 32! 35] 36
39 36 50 43 | 431 42 46 35 38 41 | 35 | 40 46
a7 | 40/44 40! 38] 41 | 44] 39; 36) 45, 385; 41 | AT
| | | | | | |
S11) 799 | 81°9 | 762) 73°7 | 757) 738] 730! 72:0) 72°7 732) 722 | 717
105-4 1111 | 880 930 884 | 976 95° 111-4 947 |109°7 1000 | 1025 1022
— | 617) 728) 683 752! 746 801] 74°6/ 735 | 744 754) 706) 82°0
542 | 596 | 593 636 | 717 ; 717 | 655 | 694) 554 | 585 | 640] 745 | 632
KAVIRONDO. WANYAMWEZI. SWAHILI Lenvv.
30 | 31) 32 | 33 | 3 35 | 36 | 37) 38 | 39 | 40 --41 | 42
go | 35 | 36 | 30: 30! 25 | go | 35 | 45 | 25 | 28 | 30 | 24
ee ee ee ee ee a ee
190} 194] 198] 201, 195 195] 193 189} 194) 190] 205: 189) 187
147 | 150] 154] 154; 153; 147] 151] 136| 143} 142] 141, 141! 144
133) 1389} 138! 188, 1389 137| 144 187/ 136) 131] 135! 135) 136
107 | 111/ 111] 96 102 106] 106, 96] 105] 96] 89; 98] 99
145°} 147/ 155] 143. 146] 142] 137 142/ 142) 187|] 142 150] 148
36| 37] 33] 37] 37) 36] 38{ 31] 38] 38) 38] 35) - 40
57| 63| 60] 58| 56\ 59] 62 | 62; 69| 62] 53] -88| 56
33| 38! 41] 39; 387 35] 42 | 39| 39} 41] 30) 34) BB
51] 46) 49] 47, 45 44/ 45, 42] 50) 36) 35; 45) 40
42; 42| 38] 44° 48 41) 48 | 47) 46) 44] 38 42, 40
{ f fi
w74|773| 778 | 766! 785 754) 782 | 720! 737 | 747 | 688 746] 770
824] 913) 776 | 936) 955 93:2 |1066 111°9 | 92°0 | 1222 | 1086 | 93°3 | 100°0
805 | 79:9 | 804 | 696, 734 774] 736 701 | 772, 733) 659 | 726 72'8
579 | 603) 684] 672) 661 59:3] 677 629 | 565 | 661 | 566 | 58° | 58'9
506 ANTHROPOLOGY
Loc-
TRIBE : F : LEnbv. pwan.| ALURU. ACHOLL
rae Spee cae Areas
Number : 43 44 | 45 46 47 48 49 50
|
Age. \ .. 20 28 | 30 25 22 20 | 36 40
Sex. . a: oo, 3? 3 ? ? ON 3S
= { Maximum length . : . 187 194, 192} 196} 189} 191 | 184) 189
x | Maximum breadth , | 142 | 184; 150] 148] 135 | 134 141) 153
Bizygomatic breadth . . 133) 1388, 138) 1388) 124) 130 135 | 136
Bigonial breadth . F ; . 98 92 94 102 90 92 | 98 | 100
External biorbital breadth . 145 150) 152; 165) 1385) 141 135 | 150
Internal biocular breadth 37 35 35 37 34 35 Bd 31
Length ofear . .{ Bl] 67) 56} GO; 54] 56) 57] 54
Breadth of ear. d 31 32 30 35 27 32, 44 33
Length from nasal spine to root = 34 41 38 44 | 35 35) 47 47
Breadth _,, 3 » =) 4.| 4) @&) 48] 85; 87) 88) 20
Indices. |
Cephalic. ; 759 | 691 | 781} 755 | 714) 702 | 766 | 810
Nasal | 120°6 |109°7 |115°8 | 1091 100°0 |105°7.) 80°9 | 85°1
Bigonial . 69°9 | €6°7 | 681] 73°9 | 72°6 | 70°8 | 72°6 | 735
Aural | 60°8 | 561 | 536 | 583) 50° | 571] 772) 611
TRIBE . : | SUK. MASAL
Number 641 65 | 66 | 67 | 68 | 69 | 70} 71
Age. ‘ . | 60 25 30 | 30 25 42 30 20
Sex. | 3 3 3 3 g ref 3 3
c { Maximum length 190
= (Maximum breadth
Bizygomatic breadth |
Bigonial breadth . ‘ : 2 | 98
|
, 684 | 694
External biorbital breadth 155} 162} 160) 150] 153] 160] 175 150
Internal biocular breadth eth BS 35 31 34 37 35 42° 34
Length of ear P ‘ : | 54; 51 58 | 57 49; — a=
Breadth of ear. é : : 44 35 36.39 34] — — —_
Length from nasal spine to root . | 5148 B46 39 49 55 50
Breadth _,, ss Pe 40 38 39 | 39 40 40 44 43
Indices. |
Cephalic . : 76°38 | 783) 73°2 | 716 | 743 | 75°0 | 734 733
Nasal ‘ 784 884] 90°7 | 848 |102°6 | 81:6] 80:0 | 86-0
Bigonial . 748 | 765 | 756 777) 750| — | 699 | 66:9
Aural 815 686 | 62°1 — — =
ANTHROPOLOGY 507
Acuou.| BARI KaRAMoJo. SUK
ae | aoe = c
51 52 53 54 55 56 57 58 59 60 61 62 63
30) 45 30 | 50 | 25 25 | 25 30 | 38 ) 60 | 50 | 30 | 50
3 3 g 3 3 ? 3 3 3 3 3 3 3
196 190 173 200 2038 193 — 196 185 195 197 203 195
153 146 132 147 150 141 141 142 155 143 149 152 154
137 134 136 140 146 135 137 141 142 142 142 139 144
104 103 114 102 107 110 109 107 85 92 87 99 109
172 155 145 165 150 150 150 156 162 150 163 155 170
32 36 32 38 36 32 35 3+ 44 37 47 35 36
56 68 60 58 58 56 60 54 63 54 63 59 70
35 42 oo 41 33 35 35 37 37 38 40 39 44
45 48 39 49 43 33 46 44 53 52 55 46 49
43 41 37 42 39 41 41 41 41 43 38 43 46
781 | 768 | 763) 735 | 73°9 | 731 —_ 72'4 | 83°83 | 73°3 | 75°6 | 74°9 | 79°0
95°5 | 854} 949] 85°7 ) 90°7 |124°3 | 891} 932 | 773 | 82°7 | 691] 935 | 93°9
75'°9 | 769 | 838 | 729} 733 | 815 | 796] 759 ) 599] 648 | 613) 712) 757
62°5 | 61:8 | 58°3 | 70°77} 569 | 62°5] 58°3 | 685 | 58°7 | 704) 63°5 | 661 62°9
i
Masat. ANDOROBO.
72 73 74 75 76 77 78 79 80 81 82 83 84
38 38 20 17 B30 | 21 22 26 24 35 30 25 40
3 3 ? g ? 3 3 3 3 ¢ ? of g
207 203 193 181 193 194 189 198 194 182 176 189 172
150 147 148 142 140 150 139 147 149 138 135 147 131
130 134 128 126 134 125 133 144 139 131 127 143 128
103 109 94 103 117 100 90 116 96 100 102 113 104
160 155 155 130 95 160 155 155 162 160 162 155 142
43 40 35 33 32 37 30 34 34 32 34 37 30
— — —_— _ 34 = at => = = =A == —
50 54 53 41 47 | 50 50 48 | 46 45, 43 44 41
43 43 36 38 33.) 40 40 39 37 33 35 43 32
79'4| 724) 767. 783 | 72° | 773 | 735 | 742 768 | 758) 767: 778 | 762
860 | 796) 679 927, 702) 800 | 800] 813) 804 733 | 814) 977 780
792 | 813 | 734] 817 | 873! 800} 677] 805 | 691 763 | 803 | 79°0 | 812
as Ea pete: ey —-f|r- pote, a ies at Laas pod Ty (aes
| es
508 ANTHROPOLOGY
TRIBE
Number
Age
sex
ZS (Maximum length
= Maximum breadth
Bizygomatic breadth
Bigonial breadth
External biorbital breadth
Internal biocular breadth
Length of ear
Breadth of ear .
Length from nasal spine to root
Breadth es : .
Indices.
Cephalic
Nasal
Bigonial
Aural
ANDOROBO, KamMAsiIa (NANDI).
8 8 87 | 8 | 8 90 A
28 40 2 30 22 38 3} 24
as) 3 3! lg ¢
189 186) 185 | 183 202 188 191
141 143: 143° 144 149] 149! 157
132 | 144 | 146) 140) 140} 144 151
106 | 113] 112| 105| 93] 95 102
155} 162] 152| 148| 165] 170, 170
30) 35] 38 B10 BH | | 80 40
~;|-—-|/—-/-,-!-j-
5, ar eS 38 i Sse 36
47. 48| 47] 46! 50] 51! 44
ai | 38) 39) 41 | 38 37 36
746 | 769 | 773] 787 | 73°8 | 793 | 822
872 792. 830) 891 760, 725 818
80°3 | 78°5 750 664 | 660 675
ANTHROPOLOGY 509
4 MBWA
pee NanNDI. (Nanny BAHIMA.
SN AYN eS .
92 93 94 | 95 96 97 98 99 “400 | 101. 102 | 103 | 104
|
|
2 | go | 24 | 26| 33 | 50) #8 | go | 30-35] 30? | 25 | 40 | —
| so
|
Cat ee SB a eae eo ee ee $ 3
189 | 193} 182; 183] 199/ 199| 199] 190) 204; 201, 188] 193; 197
144| 141) 130; 183] 151! 144] 142] 148] 149] 144, 143| 139] 147
143) 134. 123) 198| 143| 143] 130] 136) 135] 135, 181] 125 | 135
10397 | 100 | 98] 102] 103} — | 110) 92} 65, 145) 140) 97
160, 152) 185 | 145) 164] 163] 165 | 150) 153] 155 92| 90] 152
762) 731 ‘14) 72°77) 759 | 724) 714) 779) 730] 716) 761} 72:0 | 74°6
85°4 | 95 94°7 |100°0 | 78°7 | 89°6 | 841 | 81°8 [1121 | 712 745 | 717 | 92°7
72°0 72 g13) 766 | 713) 72°0 80°99 | 681) — — 719
—_— _ = _ 60°83 | — 60°3 | 623 | 561) 68°7 | 525
CHAPTER XIV
PYGMIES AND FOREST NEGROES
es iam up the experiences of many African travellers, together with
my own observations, I should venture to say that there is a
prognathous beetling-browed, short-legged, long-armed—“ ape-like ”—type
of Negro dwelling in pariah tribes or cropping up as reversionary
individuals in a better-looking people, to be met with all down Central
Africa, from the Bahr-al-Ghazal to the upper waters of the Zambezi, and
westwards from the Bahr-al-Ghazal to Portuguese Guinea. I have seen
during my experience in British Central Africa very prognathous, ape-like
Negroes coming from the regions round about the Congo-Zambezi water-
shed. They were slaves in Arab caravans. Messrs. Grogan and Sharp
noticed this strange simian type between Lake Kivu and Lake Albert
Edward, on the eastern edge of the Congo Forest.* Knowing nothing at
the time of their observations in this respect, I was much struck on
entering the countries west of Ruwenzori at the ape-like appearance of some
of the Negroes whom I encountered. These were either ostensibly members
of the Bakonjo or Baamba tribes on the western flanks of that snowy
range, or they were pariahs dwelling by themselves on the fringe of the
great Congo Forest, west of the Semliki River. This ape-like type was
generally known to the surrounding negroes as “ Banande.” + Whenever I
* Dr. Stuhlmann met with it amongst the Basongora in the Congo watershed
west of Lake Albert.
+ This being a designation in the Bantu language would in the singular be
“Munande.” The root would be “-nande,’ a word offering a strange similarity to
“ Nandi,” which is the name given to a particular tribe on the forested plateaux to
the north-east of the Victoria Nyanza. The Nandi, however, of this part of the
Protectorate are anything but ape-like in appearance, and are of a Negro or Masai
stock which has received a strong intermixture in times past with the Hamite, the
result being in some instances handsome and almost European features,
Nore.—For convenience of reference, in the following six chapters dealing with.
anthropology I shall print in italics an occasional word or phrase giving the subject
of the paragraph. Thus a reference to “marriage customs” will be facilitated if
“ marriage” (when specially dealt with) appears in italics. The same will occur with
“industries,” “‘ physical characteristics,” etc.
510
PYGMIES AND FOREST NEGROES 511
encountered a rather brutish
individual in this part of the
country, he always turned out
to be a Munande, ‘but I am
not able to say that there was
any definite ape-like tribe known
as “ Banande”; on the con-
trary, whilst here and _ there
prognathous, short-legged in-
dividuals existed in separate
communities in a_ pariah-like
condition, very often they might
be the offspring of Bakonjo,
Babira, Baamba, or Bambuba
peoples, who in their ordinary
type were decidedly not simian,
but who may have mingled in
times past with the lowest
stratum of the aboriginal popu-
lation, with the result that the
ape-like type still cropped up
by occasional reversion. I should
also observe that similar progna-
thous, long-upper-lipped, short-
legged Negroes reappear, though
in a less marked form, among
the Bantu people on the western
slopes of Mount Elgon, in the
dense forests clothing the flanks
of that huge extinct volcano.
The illustration on p. 513
was drawn from an individual
whom I found lurking in the
forest near the Belgian station
of Fort Mbeni, to the west of
the Semliki River. His skin
was a dirty yellowish brown.
He was accompanied by a wife
or woman companion, differing
267, A MUNANDE
little in appearance from the ordinary negroes of the forest. I was told
that individuals like himself were not at all uncommon in that district,
though they were pariahs dwelling on the outskirts of native villages,
512 PYGMIES AND FOREST NEGROES
almost destitute of any arts or human accomplishments, living to a great
extent on the raw flesh of such creatures as they shot with arrows or
trapped in the forest, and also subsisting partially on wild honey and
bee-grubs. The man was timid,
and it was very difficult to elicit
any particulars from him. He
appeared to speak imperfectly
the language of the Babira or
forest peopie (a degraded Bantu
dialect).
So far I have given the re-
sult of a general impression on
the eye of various travellers when
I have spoken of these negroes
in the forested regions and
border-lands of the Uganda Pro-
tectorate being “ape-like.” But
I should state that the skulls
examined, the photographs of
the physical appearance studied,
the measurements of head and
body analysed, do not enable
scientific anthropologists to en-
dorse the term “ ape-like” which
has been used by myself and
others to describe these negroes
of degraded aspect. Dr. Shrub-
sall, for instance, though admit-
ting the low standing of these
examples in the scale of negro
development, does not hold that
they are appreciably nearer the
fundamental simian stock than is
the average Negro. He considers,
however, that they offer sufficient
general resemblance to the forest
Pygmy type to be classed with
them, perhaps in a group which
I have styled (for want of a better
name) the “ Pygmy-Prognathous.”
eg Me SE The resemblance between the
268, A MUNANDE (SAME INDIVIDUAL AS NO. 257) Pygmies and these Banande
PYGMIES AND FOREST NEGROES 513
would appear to be osteological. Outwardly there is no special likeness
between the two groups. Further evidence may show that the ape-like
type may crop up in any Negro race,
whereas there can be no doubt that
the forest Pygmies are a well-marked
and distinct type of Negro.
Even before the Negro quitted
Arabia to invade and occupy the greater
part of Africa he may have developed
a Pygmy type, or have had a ten-
dency to generate races of stunted
stature. Remains which have been
found in Sicily, in Sardinia, and the
Pyrenees, including a curious little
statuette fashioned by men of the
Stone Age discovered in the last-
named locality, hint at the possibility
of men of this Pygmy Negro type
having spread over part of Europe : it
has been even hinted by more than
one anthropologist of authority that
a Dwarf negroid race may have, at
one time, existed in Northern Europe,
and by an exaggeration in legend and
story of their peculiar habits—habits
strangely recalling the characteristics
of the little Dwarf: people of the Congo
of the present day—have given rise to
the stories of kobolds, elves, sprites,
gnomes, and fairies. Like some of the
Bushmen (who are, however, an inde-
pendent development or an arrested
type of Negro) who inhabited South
Africa when it was first discovered by
Europeans, and who still exist in
the south-western part of that con-
269. AN ‘‘APE-LIKE” NEGRO FROM THE VERGE
OF THE CONGO FOREST: MUBIRA OR
MUNANDE
tinent, like the European and Asiatic races of the early Stone Age,
these Negro Dwarfs in bleak or poorly forested regions no doubt lived
in caves and holes, and the rapid manner in which they disappeared into
these holes, together with their baboon-like adroitness in making themselves
invisible in squatting immobility—a faculty remarkably present in the
existing Dwarfs of the Congo Forest—they gave rise to the belief in the
514 PYGMIES AND FOREST NEGROES
existence of creatures allied to man who could assume at will invisibility.
Traits in the character of the Congo Dwarfs of the present day recall
irresistibly the tricks of Puck, of Robin Goodfellow, of the gnomes and
fairies of German and Celtic tradition.
THE SEMLIKI RIVER)
WEST OF
271. BAMBUTE PYGMIES FROM THE CONGO FOREST (
516 PYGMIES AND FOREST NEGROES
The little Pygmies of the Congo Forest do not themselves cultivate or
till the soil, but live mainly on the flesh of beasts, birds, and reptiles, on
white ants, bee-grubs, and larvee of certain burrowing beetles. Nevertheless,
they are fond of bananas, and to satisfy their hankering for this sweet fruit
they will come at night and rob the plantations of their big black agricultural
neighbours. If the robbery is taken in good part, or if gifts in the shape of
ripe bananas are laid out in a likely spot for the Pygmy visitor who comes
silently in the darkness or dawn, the little man will show himself grateful,
272, THREE BAMBUTE PYGMIES
and will leave behind him some night a return present of meat, or he will
be found to have cleared the plantation of weeds, to have set traps, to have
driven off apes, baboons, or elephants whilst his friends and hosts were
sleeping. Children, however, might be lured away from time to time to.
follow the Dwarfs, and even mingle with their tribe, like the children or
men and women carried off by the fairies. On the other hand, it is
sometimes related that when the Negro mother awoke in the morning her
bonny, big, black child had disappeared, and its place had been taken by a
frail, yellow, wrinkled Pygmy infant, the changeling of our stories. Any one
who has seen as much of the Central African 2ygmies as I have, and has
noted their merry, impish ways; their little songs; their little dances;
their mischievous pranks; unseen, spiteful vengeance; quick gratitude ;
and prompt return for kindness, cannot but be struck by their singular
PYGMIES AND FOREST NEGROES 517
resemblance in character to the elves and gnomes and sprites of our
nursery stories At the same time, we must be on our guard against
reckless theorising, and it may be too much to assume that the Negro
species ever inhabited Europe, :
m spite of the resemblance be-
tween the stone implements of
paleolithic European man and
those of the modern Tasmanians
—and the ‘Tasmanians were
negroid if not negro. Paleolithic
man in Europe may have been
more like the Veddah, the
Australian, the Dravidian, the
Ainu, than the Bushman or
Congo Pygmy. Undoubtedly (to
my thinking) most ‘ fairy”
myths arose from the contem-
plation of the mysterious habits
of dwarf troglodyte races linger-
ing on still in the crannies,
caverns, forests, and mountains
of Europe after the invasion of
neolithic man. But we must not
too widely assume that these ex-
tinct Pygmy races were Negroes. ,
They might well have been the
dwarfed descendants of earlier
and less definite human species ;
they may have been primitive
Mongols like the Esquimaux.
All the three species, or sub-
species, of Homo have developed
separately, repeatedly, and con-
currently, dwarf and giant races.
Tall peoples have arisen inde-
pendently one after the other in
Patagonia, in Equatorial Africa,
in North Africa, Syria, Northern
Europe, and Polynesia. Stunt 1 |
races have been evolved in *
several parts of Africa, in een Cia KEE e rT
273. AN MBUTE PYGMY FROM BEYOND LUPANZULA S
Scandinavia, Japan, the An- (UPPER ITURI DISTRICT)
518 PYGMIES AND FOREST NEGROES
274. AN MBUTE PYGMY (SAME AS NO. 273)
daman and Philippine Archi-
pelagoes, or amongst the
Esquimaux.
I am not even inclined, now,
to advocate the theory that the
Congo Pygmies of Equatorial
Africa are necessarily connected
in origin with the South African
Bushman. Some Bushmen tribes
in South-West Africa, where
better food conditions prevail,
are scarcely Dwarfs. The Bush-
men and Hottentots are obviously
closely inter-related in physical
structure; but I can see no
physical features (other than
dwarfishness) which are obviously
peculiar to both Bushmen and
Congo Pygmies. On the con-
trary, in the large and often
protuberant eyes, the broad flat
nose with its exaggerated ale,
the long upper lip and but slight
degree of eversion of the inner
mucous surface of the lips, the
abundant hair on head and body,
relative absence of wrinkles, of
steatopygy, and of high, pro-
truding cheek-bones, the Congo
Dwarf differs markedly from the
Hottentot-Bushman type. It is
true that some of the Congo
Pygmies intercalate their speech
with faucal gasps in place of
guttural consonants, but this
defect in pronunciation need
not necessarily contain any re-
miniscence of the Bushman
click, There is one language
spoken in Eastern Equatorial Africa (in the German sphere) which has
clicks—the Sandawi. But this, though it may be a relic of extremely
ancient days, when the ancestors of the Hottentots were dwelling
PYGMIES AND FOREST NEGROES 519
in East Africa, is not at the present time spoken by a people offering
275. A PYGMY WOMAN OF THE MULESE STOCK, UPPER ITURI
marked physical resemblance to the Congo Pygmy or to the fcuth
African Hottentot.
VOL. II. 4
520 PYGMIES AND FOREST NEGROES
In short, it would seem to the present writer that there is at present.
no evidence of any more relationship between the forest - Pygmies of
276. A PYGMY WOMAN FROM MBOGA, WEST OF SEMLIKI
Equatorial Africa and the desert Pygmies of South-Western Africa.
than the fact that both are early branches of the Negro stem which
probably diverged simultaneously at a remote period from the Ethi-
sharing a few similar features in common—the one| to
opian stock
t1
R ITUL
Dy
UPPI
FORT MBENT,
PYGMIES AT
BAMBUTE
278.
MBENI
UT
BAMBUTE PYGMIES AT Vor
279.
PYGMIES AND FOREST NEGROES 523
hide in the forests between the Sahara and the Zambezi watershed,
and the other to range over the prairies, steppes, and deserts of
Eastern and Southern Africa. Perhaps the forest Pygmies of to-day
are more nearly allied to the West African Bantu and Nile Negroes
than they are to the Bushman-Hottentot group, which last is a section
of the Negro sub-species somewhat clearly marked off and separated from
other Negro races,
Many centuries ago these stunted little Negroes—of yellowish skin and
somewhat hairy bodies, of large heads, and of noses not only flat but with
the wings much developed, and rising as high as the central cartilage of
the nose—must have been the principal inhabitants of the Uganda Pro-
tectorate, sharing these wide and varied territories of forest, swamp, steppe,
and park-land with the prognathous type above described. At the present
28c, BAMBUTE PYGMIES (TO SHOW ATTITUDES)
day, however, the number of actual typical Pygmies existing in the Uganda
Protectorate is very small, and their range is probably confined to a belt
of forest lying to the east and west of the Semliki River, and perhaps to
the dense woods on the south-east shores of the Albert Edward Lake. They
are much more abundant in the Congo Free State, in whose forests they exist
in a more or less undiluted type southwards to the verge of Angola, and
north and north-west to the vicinity of the Bahr-al-Ghazal and the German
Cameroons. This Pygmy type is also found within the territory of the
German Cameroons, and in the interior of French Congo and Gaboon.
It may even be found still to exist in very remote parts of British
Nigeria.
Dwarf Negro races possibly related to the Congo Pygmies are found in
the vicinity of Lake Stephanie, in North-Eastern Africa, while the Dwarf
281. A PYGMY WOMAN FROM MBOGA (WEST OF SEMLIKI RIVER, NEAR UPPER ITURI)
PYGMIES AND FOREST NEGROES 525
type also makes its appearance here and there in the eastern part of the
Kingdom of Uganda (in the forests of Kiagwe), in the nomad tribes of the
232, AN MBUTE PYGMY, UPPER ITURI
Andorobo (a people of hunters which, in half-servile connection with the
Masai, wanders over the greater part of Eastern Africa between the Victoria
Nyanza and the vicinity of the Indian Ocean), and amongst the people
526 PYGMIES AND FOREST NEGROES
on the west and north of Mount Elgon.* No doubt, as Africa becomes
more closely examined, the Pygmy type may be found to crop up
283. AN MBUTE PYGMY, UPPER ITURI
* The resemblance of the Dwarf types in West Elgon to the Congo Pygmies is
unquestionable ; but Iam not sure that the Dwarf element in the Doko of North-East
Africa and the Andorobo is not of Bushman characteristics.
PYGMIES AND FOREST NEGROES 527
elsewhere, either living
as a separate people
or reappearing as a re-
versionary type in tribes
of more typical Negro
appearance who in times
past have absorbed ante-
eedent Dwarf races.
The Pygmies on the
verge of the Uganda
Protectorate offer usually
two somewhat distinct
types as regards the
skin colour, one being
a reddish yellow and the
other as black as an
ordinary Negro.* The
reddish yellow type has
askin which in the dis-
tance often looks dull,
and this appearance
arises from the presence
of very fine downy body-
hair. This hair is not
unlike the danugo which
covers the human foetus
about a month before
birth, and would almost.
seen to be the con-
tinuation of a fetal
character. The body-
hair in question is short
and very fine, and is of
a yellowish or reddish
tinge. Where it grows
to any length, as oc-
easionally on the legs
or on the back, though
* Tt would seem as though
284. A PIGMY WOMAN OF THE BABIRA GROUP, CONGO FOREST
(WEST OF ALBERT EDW.\RD)
the pure-blooded Pygmy was always of a dirty reddish yellow in skin colour, and was
invariably covered all over his body with light-coloured downy hair, and that the black
type appearing amongst these Dwarfs is due to intermixture with bigger Negro races.
528 PYGMIES AND FOREST NEGROES
‘it may be slightly crimped or wavy, it is certainly not tightly curled.
‘The blacker type of Pygmy also inclines to be
hairy on the body, but
‘the permanent body-hair in his case is closely curled, and much like the
‘hair of the head, though thicker and more b
Sho
285.. A PYGMY WOMAN OF THE*BABIRA GROUP
ristly. In the case of
the yellowish Pygmy,
the body-hair, though
only apparent on close
examination, is found to
grow most thickly and
markedly on the back
and on the arms and
legs. That peculiarly
human feature, thick
hair in the armpits and
in the pubic region, is
also present in the
yellow Pygmies, but it
is remarkable that the
hair in these parts is
quite different from the
fine fleecy down on
the body, and resembles
the hair on the head,
chest, and stomach in
the black Pygmy type,
which, as in all other
Negroes, is closely curled.
The fine body-hair in
the yellow Pygmies is
present in men, women,
and children. The
women of the yellow
type also exhibit faint
traces of whiskers. The
males of the yellow and
black types develop a
little moustache, and
sometimes quite a con-
siderable beard. I have
myself only seen one
Pygmy with a beard of
any size— perhaps six
PYGMIES AND FOREST NEGROES 529
inches long—but in con-
versation with these
Dwarfs, and with Belgians
who had visited their
country, I was assured
that Pygmy men often
grow quite considerable
beards. It was further
told to me that the
Pygmies I was able to
examine personally were
by no means as_ hairy
as other examples to be
met with further away
in the recesses of the
Congo Forest.*
One physical feature
(already alluded to)
which is common to all
the Pygmies, whether
black or yellow, and is
peculiarly characteristic
of this group, is the
shape of the nose. There
is scarcely any bridge
to this organ, the end
of which is large and
flat; but the remark-
able size of the wings
(the cartilage of the nose
above the nostrils), and
the fact that these wings
rise almost as high as the
central part of the nose,
differentiate the Pygmy
markedly from other
Negro physiognomies.
286, A PYGMY WOMAN, MULESE STOCK (SAME AS NO. 285)
Some of these Pygmies, it may be mentioned, come very near in stature
* T would, however, advise my readers to be on their guard, and not to attach too
much importance to stories of very hairy Pygmies, or to lay too much stress on the
distinction between black-skinned and yellow-skinned Dwarfs, which seems to be the
result of individual, and not tribal, variation...
530 PYGMIES AND FOREST NEGROES
to an ordinary under-sized negro, but wherever this broad, large-winged nose
is seen, the individual possessing it either belongs to the Pygmy-Prognathous
group by birth, or is a member of a superior negro tribe, reverting by
atavism to this primitive stock. Another marked feature of the Pygmy-
Prognathous negroes is
the long upper lip, a
distinctly simian char-
acter. The upper hp
is not largely everted,
as in the ordinary negro,
nor is the lower lip
perhaps quite so much
turned outwards, to show
its inner mucous surface.
The mouth is large and
ape-like, the chin weak
and receding, the neck
is ordinarily short and
weak. It has been men-
tioned that the hawr of
the head is of the closely
curled Negro type, but
a curious feature in many
of these Pygmies (a
feature, so far as I am
aware, confined to the
yellow-skinned typé) is
the tendency on the part
of the head-hair to be
reddish, more especially
over the frontal part of
the head. In all the
red or yellow-skinned
_ types of Pygmies which
287, TWO BAMBUTE PYGMIES. (THE FIGURE ON THE LEFT Is THR.
ONE WHO DIED IN UGANDA IN MARCH, 1900,.AND WHOSE I have seen, I have never
SKELETON IS DESCRIBED ON v. 559) observed head-hair which
was absolutely black;
it varies in colour between greyish greenish brown and reddish. This is
illustrated in my coloured drawing of two Pygmies.
In the blacker type of Pygmy the buttocks sometimes attain considerable
development and prominence, recalling, in a slight degree, a feature which
is pushed to an extraordinary exaggeration in the Hottentot-Bushmen race
PYGMIES AND FOREST NEGROES 581
of South Africa; but the yellow Pygmy (to judge from those which I have
seen) not only never has this feature exaggerated, but, on the contrary,
tends rather to a poor development of the buttocks, this adding considerably
288, A DWARF WOMAN FROM MBOGA
to his simian appearance; for, as the late Professor Owen pointed out, the
anthropoid apes are * bird-rumped,” without the great development of the
gluteal muscles characteristic of man, and caused by his erect carriage of
the body.
532 PYGMIES AND FOREST NEGROES
A Pygmy’s arms are proportionately longer and the legs proportionately
shorter than in well-developed Negroes, Europeans, and Asiastics. The feet
are large, and the toes comparatively longer than in the higher races.
There is a tendency in some of the Dwarfs for the four smaller toes of the
foot to diverge somewhat from the big toe, and when the feet are firmly
planted together, the two big toes turn inwards towards each other.
Although these peculiarities of the foot are often strongly marked in the
Congo Dwarfs, they are not infrequently seen in other Negro types, and
must not be regarded as peculiar to the Pygmies. These Dwarfs are adroit
in climbing, and to a slight extent make use of their feet in grasping
branches between the big toe and the rest of the toes.
The average height of the Pygmy men whom I measured was about.
4 feet. 9 inches; the average height of the women about 4 feet 6
inches. One male Pygmy was a little over 5 feet; another, an elderly
man, was scarcely 4 feet 2 inches in height. One adult woman only
measured 4 feet.*
Before concluding this description of the physical aspect of the
Pygmies, it should be mentioned that, even when forced to keep them-
selves clean (they never wash naturally), they exhale from their skins
a most offensive odour midway between the smell of a monkey and of
a Negro.
The Pygmies apparently have no language peculiar to their race, but
merely speak in a more or less corrupt form the language of the other:
Negro tribes nearest to them, with whom they most associate. One group.
of the Pygmies on the borders of the Uganda Protectorate, dwelling more
or less to the south of the equator, speaks the Bantu jargon of the Babira.
or forest Negroes. The Pygmies dwelling to the north of the equator,
on the border and within the limits of the- Uganda Protectorate, speak a
dialect of the Mbuba language, a non-Bantu tongue in which I can trace:
no affinities to any other great group of Negro languages, though it is-
related to Momfu, a tongue spoken on the Upper Welle. The Dwarf
pronunciation of the Mbuba language differs markedly from that of the.
Bambuba themselves. It consists mainly in the substitution for certain
consonants, such as “k,” of a curious gasp or hiatus, a sound which
occasionally approaches a click, and at other times has a rasping, faucal.
explosion like the Arabic “ain” (€). They also have a peculiar singing
intonation of the voice when speaking which is noteworthy. It consists.
usually in beginning the first syllable of a word on a low note, raising the
* The Belgians at Fort Mbeni gave me the height measurements of four males.
and two female Pygmies which they had taken. These amounted to (in English
measures) 5 feet 1 inch, 4 feet 64 inches, 4 feet 5} inches, 4 feet 44 inches for the:
four males, and 4 feet 0} inch and 4 feet 1 inch for the women.
PYGMIES AND FOREST NEGROES 533
voice on the penultimate syllable, and lowering it again on the last. It
is almost a chant, and expressed in musical notation would appear thus :—
jal
| — a
—— a
Ka Ju ké ke
]
Tor
Their pronunciation is singularly staccato, every syllable being distinctly
and separately uttered in a voice which is nearly always low and melodious.
The vowel sounds are broad and simple—§, @, i, w, 6, wi, and ti (pronounced in
vulgar English spelling ah, ay, ee, oh,
aw, co: wu is the French u). The
Dwarfs are singularly quick at picking
up languages. Those that stayed with
me at Entebbe in 1900 arrived in January
unable to speak any tongue but their
own Mbuba dialect. When they left
Uganda to return to the Congo Forest
in May, they could all prattle in
Kiswahili and in Luganda, and we were
able thus to converse with one another.
A little Dwarf woman who had resided
for some six years at Kampala amongst
the Swahili porters spoke perfect Kiswahili
with an absolute grammatical correctness.
Have the Pygmies any aboriginal
tongue of their own? No clear sign
of it has yet appeared. Travellers who
have written down the language spoken
by the forest Pygmies between Ruwen-
zori and the Cameroons, the Nyam- = ==" ee
Nyam country and the Kasai, have only Be ah a sci biccntai
succeeded in showing that the Dwarfs
spoke the language of their nearest neighbours among the big agricultural
Negroes. The language of Schweinfurth’s Akka turned out to be only
Majibettu; Stanley’s, Wissmann’s, Wolf’s, J’rancois’s, Kund’s Pygmies
all talked the Bantu dialect, debased or archaic, of the Bantu Negroes.
among whom they dwelt. There remained, however, the Pygmies of the
Semliki and Upper Ituri forests, along the Nile-Congo water-parting. Dr.
Stuhlmann collected a few of their words, and thought for a moment he
had hit on the long-looked-for discovery of a Pygmy language, unlike any
of the neighbouring forms of speech, until he discovered the dialect the little
people were speaking was almost identical with the language of the big
5b4 PYGMIES AND FOREST NEGROES
agricultural Mbuba and Momfu Negroes, a forest race of not particularly low
type which inhabits the crest of the Congo-Nile water-parting, from the
upper streams of the Kibale (Welle) to the Semliki Valley. J, in a measure,
250. A PYGMY CHILD FROM MBOGA
repeated the same discovery and disappointment. I set myself to work to
write down the language spoken by the Pygmies of the Semliki Forest
(knowing nothing then of Dr. Stullmann’s researches), and compiled the
long vocabulary which appears in Chapter XX. ‘ Here,” I thought, ‘is the
PYGMIES AND FOREST NEGROES 535
original Pygmy language.” But when, in the Congo Forest, I proceeded to
write down the Mbuba tongue, its close resemblance to the Pygmy language
291. A PYGMY CHILD FROM MBOGA
became at once apparent. There do remain, it is true, a few words peculiar
to the Dwarfs, and these may constitute fragments of their aboriginal
speech. Of course, it might be argued that Mbuba was their original and
VOL. Il. 5
536 PYGMIES AND FOREST NEGROES
special language, and
that the Momfu and
Bambuba, in invading
Dwarf-land, may at one
time have been under
Dwarfthraldom, and have
acquired their speech,
just as a tribe of Bantu
people—the Berg Dama-
ras, in South-West
Africa—were conquered
by Hottentots, and have
spoken a Hottentot dia-
lect ever since. But
I cannot support this
argument for several
reasons, one being that
the Dwarfs speak the
Mbuba language so im-
perfectly that it is as
impossible to suppose it
to be their original
tongue, from which
Mbuba and Momfu de-
veloped a much more
comprehensive idiom, as
it would be for a
Congo Dwarf to argue
that because he found
“mean” whites in
America dwelling in a
Gi. g prosperous Negro colony,
292, AN MBUTE PYGMY the English they spoke
had been by them de-
veloped from the “ nigger” dialect of “ Uncle Remus.”
It is, of course, on the other hand, a hard thing to believe that prior to
the invasion of the great West Central African forest by the big black
agricultural Negroes the Pygmy autoclithones possessed no language but
inarticulate cries and gestures!* Nevertheless, it would seem to be
* T was much struck, and so were my European companions, at the expressive
gestures used by the Pygmies in eking out their conversation. One often conversed
with them in gestures.
PYGMIES AND FOREST NEGROES 537
a fact that the Pygmies, though so distinct a race, have no language
peculiar to their race, but, wherever they are, speak (often imperfectly) the
tongue of their nearest agricultural, settled, normal-sized neighbours. Again,
it is strange that this little people should speak imperfectly these borrowed
tongues, because individuals transported from the Pygmy miliew have
picked up rapidly and spoken correctly Sudanese Arabic, Runyoro, Luganda,
Kiswahili, and Kinyamwezi. It is, however, less singular an anomaly than
the contrast between the brutish lives led by the Pygmies in their wild state
—lives, perhaps, in absence of human culture nearer to the beast than is the
case with any recently existing race of men known to us—and the vivacious
intelligence, mental adroitness, almost fairy-like deftness they exhibit when
dwelling with Europeans. No one can fail to be struck with the mental
superiority they exhibit
under these novel cir-
cumstances over the big
Negro, whose own culture
in his own home is
distinctly higher than
that of the forest
Pygmies.
The Dwarfs are
markedly —_ intellagent,
much quicker at
divining one’s thoughts
and wishes than is the
ordinary Negro. But,
then, look at the
amazing natural intelli-
gence of the baboon
and the almost human
understanding of the
chimpanzee: both en-
dowments to a_ great
extent wasted, unde-
veloped, not called forth
by their natural sur-
roundings.
The Semliki Pygmies
have a good idea of
drawing, and with a
sharpened stick can de- he
lineate in sand or mud 293. TWO BAMBUTE PYGMIES
5388 PYGMIES AND FOREST NEGROES
the beasts and some of the birds with which they are familiar. Drawing,
it would seem to me, was a very early development of the gesture
language, and may have been practised by the earliest human prototypes
almost before they could articulate a definite speech. But though the
Pygmy has this innate appreciation of form in him, he has in his natural
state but little appreciation of colour, and ignores personal decoration.
Almost alone among African races, he neither tattoos nor scars his body,
he adorns himself with nothing (wears no ear-rings, necklace, bracelet,
waist-belt, or anklet), unless it may be finger-rings of iron—and_ these
have probably been borrowed of late from his bigger and more civilised
friends, the Mbuba and Baamba cultivators.* The males of all the Congo
Pygmies seen by me were circumcised, and all in both sexes had their
upper imeisor teeth and
canines sharpened to a
point, after the fashion
of the Babira and Upper
Congo tribes. In their
forest homes they often
go naked, both men and
women ; yet in the pre-
sence of strangers they
don a small covering—
the men a small piece
of genet, monkey, or
antelope skin, or a wisp
of bark-cloth, and the
women leaves or bark-
cloth—over the pudenda.
They tell me that in the
forest they wear nothing,
but I cannot say that
the Pygmy men struck
me as being so callously
and unconsciously naked
as the Nilotic Negroes.
* Some of the Pygmies,
however, do imitate the
agricultural Mbuba and
Babira Negroes in piercing
their upper lips with holes
8, into which they thrust small
294. AN OLD MAN PYGMY FROM NEAR LUPANZULA’S (UPPER quills, nodules of quartz, or
ITURI DISTRICT) even flowers.
PYGMIES AND FOREST NEGROES 539
They have practically
no religion, and no trace
of spirit- or ancestor-
worship. They have some
idea that thunder, light-
ning, and rain are the
manifestations of a Power,
an Entity in the heavens,
but a bad Power; and
when (reluctantly) in-
duced to talk on the
subject, they shake their
heads and clack their
tongues in disapproval,
for the mysterious Some-
thing in the heavens
occasionally slays their
comrades with his fire
(lightning). They have
little or no belief in a
life after death, but
sometimes think vaguely
that their dead relations
live again in the form
of the red _ bush-pig,
whose strange bristles are
among the few brightly
coloured objects that at-
tract their attention.
They have no settled
government or hereditary
chief, merely clustering
round an able hunter or
295. A PYGMY CHIEF AND HIS BROTHER (BAMBUTE). (THE CHIEF
IS THE INDIVIDUAL ON THE LEFT, AND IS 5 FEET I INCH
IN HEIGHT)
cunning fighter, and accepting him as law-giver for the time. Marriage
is only the purchase of a girl from her father; polygamy depends
on the extent of their barter goods,* but there is, nevertheless, much
attachment between husband and wife, and they appear to be very fond of
their children. Women generally give birth to their offspring in the
forest, severing the navel string with their teeth, and burying the placenta
in the ground. The dead are usually buried in dug graves, and if men of
any importance, food, tobacco, and weapons are buried with the corpse.
* Such as honey, skins, arrow-heads, tobacco.
540 PYGMIES AND FOREST NEGROES
The Dwarfs keep no domestic animals except (and this not everywhere)
prick-eared, fox-yellow dogs similar to those possessed by the Bambuha,
Momfu, and other tribes to the north. They never till the ground, nor
cultivate any food plant. They are passionately fond of tobacco smoking,
and will also take the herb as snuff. The pipes they use are either
earthenware bowls obtained in trade from their big neighbours, or the
stem of a banana leaf. This is also a pipe in use among the Bakonjo
of Ruwenzori, and will be found illustrated in the next chapter.
As regards food, I have already instanced the meat of beasts and birds
which they obtain in the chase. I do not think any of them are cannibals—
they repudiate the idea with horror. They eat the grubs of bees and certain
beetles, flying termites, and possibly some other insects, honey, mushrooms,
many kinds of roots, wild beans, fruits, and, in short, whatever vegetable
food is palatable to man, and procurable by other means than cultivation.
Of course they like to obtain grain, sweet potatoes, or bananas from their
more civilised agricultural neighbours. They eat their vegetable food raw ;
but where they live in friendly proximity to agricultural negroes, they
borrow earthenware pots and boil leaves, roots, and beans over a fire. Meat
is broiled in the ashes. This is their only form of cooking when untouched
with outer culture.
It is said that the wild Dwarfs (i.¢., those that are thus uninfluenced by
their more civilised neighbours) are wnable to make fire for themselves
by the usual process of the wooden drill, or any other means. The tradition
among the forest negroes to the north is that several centuries ago, when
their ancestors penetrated into the great forest, the Dwarfs were without
the use of fire, and ate their food raw. Nowadays (it is said) the “ wild”
Dwarfs, when requiring to renew their fires, obtain smouldering brands from
their nearest neighbours among the agricultural negroes, or steal the same
from plantation fires. It is, however, quite conceivable that the Pygmies
and other early forms of man may have known and used fire in these
tropical forest-lands before they learnt to make it for themselves. On an
average, I should say, lightning sets fire to dry stumps and branches, or
to huts, about three times a year in every part of the Uganda Protectorate.
Fire thus descending from heaven may spread wherever there is fuel to
meet it. In savannah regions bush fires may thus be started. Man would
first be attracted to the wake of the blaze by the roasted remains of
lizards, snakes, locusts, rats, and other small or large mammals surprised
by the conflagration. From this source he might learn to perpetuate fire
for his own sake long before the chipping of flints over moss or the earliest
attempts at boring holes with pointed sticks gave him a clue to the
manufacture of flame.
Some Pygmies dwelling near the Semliki River are apparently now
PYGMIES AND FOREST NEGROES 5A
LOLE 5 ir i 0 5 if
able to shape iron implements and weapons, though from all
accounts
they seem unable themselves to smelt iron.
m Ul They obtain the pig-metal
from their bigger neighbours by negotiation, and then forge it into the
required forms.* I have reason to believe that some of the Dwarf tribes
im the very far interior of the forest do not even use iron, but entirely
confine themselves to weapons and implements made of sharpened wood,
reeds, or palm shreds. It is also probable that even in the case of those
who now use iron for their axes, knives, daggers, and arrow-heads, the use
of this metal is of quite recent origin, and that all the Pygmies of the
Congo Forest until a few hundred years ago (when they were forced more
296. PYGMIES DANCING
into contact with the bigger agricultural negroes from the north and south
through the invasion of the Congo Forest) were unacquainted with the use
of metals. I do not think there has been yet found amongst them any trace
of stone or flint implements.
Their houses are curious little structures not more than three feet high
in the centre, roughly circular in shape. These huts are made by planting
the lower ends of long, flexible branches into the soil, bending over the
withe or branch until its upper point is also thrust into the soil, thus
* This is what the Pygmies tell me; but Dr. Stuhlmann, who has carefully observed
them, denies that they use a forge in any way. He says they purchase their iron arrow-
heads and knives from their neighbours, the agricultural forest Negroes.
542 PYGMIES AND FOREST NEGROES
describing a flattened semi-circle. At the top or apex of the hut these
withes of the framework cross one another, or occasionally the withes may
be bent over, the one parallel to the other, thus forming a somewhat oblong
2907. PYGMIES DANCING
tunnel. But the round hut is the commoner shape. Withes, reed stalks,
or thin branches are fastened horizontally against the circular framework
to receive the thatch, which is composed of quantities of large leaves,
principally the leaves of a zingiberaceous plant (Phiyniwm ?) albed to the
banana. Sometimes these leaves may be affixed in circles by bending back
the Jower third of the leaf over the horizontal withes, and pinning the
folded leaf by wooden splinters, thus forming a rough “tiling” of over-
lapping leaves. In any case the Pygmy has only got to throw on enough
leaves over his roof to ensure a fair protection within from the tropical rains.
A small hole near the bottom is left uncovered, and through this the Pygmy
crawls ou all fours. There is usually one hut to each
rown-up person, man
or woman, though husband and wife will sometimes share the same hut.
Tiny little huts are usually made for each weaned child.
Their musical instruments appear to consist mainly of small drums made
of sections of hollowed tree-trunk covered with lizard or antelope skin.
They also, however, have trumpets made from the horns of antelopes or the
tusks of small elephants. Where they dwell near tribes of superior culture,
they like to borrow or obtain stringed bows or other stringed instruments,
which they twang with great gusto. As the Dwarfs do not understand the
art of twisting fibres or gut into string, their own bows are not suited to
be musical instruments, because they are fitted with long strips of the rind
of the midribs of palm fronds instead of gut or string.
PYGMIES AND FOREST NEGROES 543
This little people is evidently innately musical, although so uninventive
as regards instruments. They have many different songs, some of
which have a melody obvious even to European ears, a strophe and anti-
strophe, a solo part and a chorus. The men’s voices are alto, or a high
tenor: the little women sing in the shrillest soprano. The men often
hum a tune with their closed lips in accompaniment to one of their number
who is singing at the top of his voice. They sometimes prefer to give musical
performances seated (as in the illustration, where they have borrowed
instruments from our camp), two or three thumping drums, all singing,
and most of them accompanying the song with the drollest movements of
the head, arms, and body. ‘They will, in fact, “dance” sitting down,
rolling their heads, striking the ground with their elbows or the outer side
of the thigh, twitching and wagging their round bellies and rocking their
whole body backwards and forwards, and all with an irresistible rhythm and
bright-eyed merriment. Their upright dances are also full of variety,
differing thus from the dull monotony of movement which characterises
most Negro dancing. On these occasions their gestures are almost graceful
(in some dances) and “stagey,” irresistibly recalling (in unconscious parody )
the marionette action and affected poses of the short-kilted, brawny-
298. PYGMIES DANCING: A HALT TO CONSIDER THE NEXT FIGURE
limbed Italian ballet-dancers still to be found wearying London audiences
at the Opera and in Leicester Square. One at least of the Dwarf dances 1s
grossly indecent in what it simulates, although it is danced reverently
54d PYGMIES AND FOREST NEGROES
and: as if the original motif had been forgotten and the gestures and
writhings were merely traditional. Actually I never noticed any liking for
deliberate indecency on the part of these Pygmies, who should certainly be
described as strictly observing the ordinary decencies of life, perhaps rather
punctiliously. Amongst themselves they are said to be very moral. Their
women, however, soon degenerate into immorality when they come into
contact with Sudanese or Swahilis. But even then they observe outward
decorum and assume an affectation of prudishness.
I have referred already to the agricultural forest negroes who dwell
alongside the Dwarfs. Native traditions, as recorded by Schweinfurth and
Junker and other early explorers of the Bahr-al-Ghazal region of the Congo
watershed, would seem to show that the Congo Dwarfs were far more
PYGMIES AND FOREST NEGROES BAS,
abundant and powerful in former times, and inhabited many regions along
the water-parting of the basins of the Congo and the Nile, where they are
no longer seen. The belief of the present writer is, as already expressed,
that the black Negroes of ordinary stature, who entered Africa from the
direction of Arabia after the invasion of the continent by a dwarf yellowish
Negro type, spread at first due west from the Nile to the west coast of
Africa, and due south beyond the Nile sources down the eastern half
of Africa, being for a long time repelled from any south-western extension
by the dense forests of the Congo basin and of that part of the Nile
watershed abutting thereon. The pressure of Hamitic and negroid races
from the north and north-east forced in time the big black Negroes to
advance into the Congo Forest from various points: from Tanganyika and
its northern Rift Valley, westwards and north-westwards; from the basin
of the Shari and the region of the Bahr-al-Ghazal, southwards and south-
eastwards.
The best distinction to draw between the full-sized agricultural forest
negroes on the one hand and the Pygmy-Prognathous negroes on the other
is that the former till the soil and cultivate food plants, are “ agricultural ” ;
Lp
bso,
-
vee:
300. PYGMY WEAPONS AND IMPLEMENTS : DAGGER AND SCABBARD, KNIVES, CHOPPER, ARROWS AND
QUIVER, A SOFT LEATHER PAD OR GLOVE TO GUARD LEFT HAND WHEN THE ARROW IS BEING
SHOT FROM THE BOW, BOW AND ARROWS
and the others are not. These agricultural negroes are of decidedly mixed
stock, some of them showing traces of the recent infusion of Hamitic blood,
side by side with Pygmy-Prognathous characteristics; many belonging to
546 PYGMIES AND FOREST NEGROES
the Bantu stock (which is an ancient blend of West African Negro and
Hamite) ; others connected with the Manbettu (Mombuttu), Nyam-Nyam,
and Madi—all these, again, being races variously composed of crosses
between the Nilotic and West African Negroes, dashed with Hamite and
Nubian. In language the forest Negroes of the Uganda borderland and
the adjoining territory of the Congo Free State belong to two unclassified
groups (Lendu and Momfu)—tongues very distantly allied to Manbettu
and Madi—and to two distinct divisions of the Bantu language family, the
Kibira section and the Lihuku (divided into two very distinct dialects,
301. PYGMY WEAPONS, AND TWO TRUMPETS MADE FROM ELEPHAN'T’S TUSKS
Kuamba and Libvanuma, or Lihuku). The names of the tribes of forest
Negroes coming under this purview are the Lexpu and Bampusa (or
Mbupa); the Basrra (Baghira, Bavira), with their different cognomens of
Bavongora, Badumbo, Bandesama, Bandusuma, Babusese, Basinda, ete.; and
the Baamea, with the allied Bahuku (Babvanuma).
The Lendu form a distinct group somewhat by themselves, and so do
the Bambuba.* The last-named are closely connected in origin with the
Moimfu tribe whieh dwell about the northern sources of the Welle.
Linguistically speaking, I haye not as yet been able to trace marked
* Or perhaps more properly the “ Mbuba.” “ Ba-” is the plural prefix of their Bantu
neighbours,
PYGMIES AND FOREST NEGROES 5AT
affinities between the Lendu and the Mbuba languages and any other
well-known group of African tongues. On the whole, perhaps, they are
more connected with the Madi group than any other. Physically speaking,
both tribes offer some diversity of type. Amongst the Lendu one
occasionally sees individuals with almost Hamitic physiognomy, due, no
doubt, to mixture with the Banyoro on the opposite side of the Albert
Nyanza. Others, again, among the Lendu offer a physical type resembling
the Pygmies and the Banande. There is considerable correspondence in
body measurements between the Lendu people and the Pygmy-Prognathous
group. On the whole, however, the faces met with amongst the Lendu
302. DWARFS GIVING A MUSICAL PERFORMANCE SEATED
are more pleasing than among the other forest tribes. The Lendu inhabit
the country which lies to the west of the southern half of Lake Albert.
This country is mainly grassy upland, but part of it where the land slopes
towards the Congo basin is covered with dense forest, and in many of their
affinities, physical and ethnological, the Lendu are more closely allied to
the forest. tribes than to the people of the Nile Valley. Their neighbours
in this direction are the Alulu, or Aluru, who will be treated of in that
section of the book dealing with the Nilotic Negroes. To the south the
Lendu go by the name of “ Lega,” or “ Balega.” Why this name should be
given to or assumed by them in the Upper Semliki Valley I have not been
able to ascertain. It is the name belonging to a tribe of Bantu-speaking
548 PYGMIES AND FOREST NEGROES
303. A LENDU, OR LEGA, FROM SOUTH-WEST CORNER OF LAKE
ALBERT
people who dwell to the
north-west of the north
end of Tanganyika, in
that part of the Congo
Forest which lies to the
west of the Ruanda
country. Possibly the
real Balega once halted
in one of their migra-
tions at the south end
of Lake Albert, and a
remnant of them which
was conquered by the
invading Lendu has per-
petuated its name though
it has lost the use of a
Bantu language. The
Lendu as a race have
come into rather pro-
minent notice lately,
because they became to
a great extent enslaved
by the soldiers of Emin
Pasha’s Equatorial Pro-
vince when these
Sudanese were driven by
the Madhist invasion of
the equatorial Nile re-
gions to take refuge in
the wild countries to
the west of Lake Albert ;
and when the Sudanese
were transferred to
Uganda by Captain
Lugard they brought
with them hundreds of Lendu followers, who now form thriving colonies
at Mengo and Entebbe.
Like almost all races in this part of Africa, the migration of the
Lendu has been more or less from north to south. Emin Pasha used
to express the opinion that the Lendu had come from the north-east,
and were the original inhabitants of Unyoro, having been ejected from
that country and driven beyond the Albert Nyanza by the subsequent
304. A LENDU FROM WEST OF LAKE ALBERT (SHOWING INTERMIXTURE WITH HIMA INVADERS OF
PAST TIMES)
550 PYGMIES AND FOREST NEGROES
invasions of Nilotic Negroes, Bahima (Gala), and Bantu. But the
general tradition among the Lendu themselves is that they came from
the countries to the west of the White Nile, and were forced by other
tribes pressing on them from the north to establish themselves on the
plateau countries to the west of Take Albert. Here they found the
Dwarfs (as already related) existing in numbers. They drove the Dwarfs
out of the grass country of the high plateau, and then, again, being
attacked by the Aluru and the Banyoro, the Lendu were forced to enter
the forest, which to a great extent they inhabit at the present day,
living in fairly amicable relations with the Pygmies, the Mbuba, and the
Bantu-speaking forest folk.
I have already stated that examples of the so-called Lendu are of a
distinctly superior physical type, with almost Hamitic features, and I
attribute this to mingling with or receiving settlers from Unyoro and the
Nile countries. But as regards the bulk of the Lendu population, both Dr.
Stuhlmann and Dr. Shrubsall (who has contributed a most valuable analysis
of my anthropometrical observations) considered that they showed distinct
signs of affinity to the Pygmy-Prognathous type. No doubt the explanation
is that some ordinary race of Sudanese Negroes came down from the north
and mingled so much with the Pygmies, whom they superseded, as to
absorb many of their physical characteristics. Dr. Shrubsall classes the
Lendu with the Pygmy group as regards some of the measurements of the
head and body. The physical characteristics of this type of Lendu are
shared by many of the Baamba, Bahuku, and Babira people of the forest
borderland, though all these three tribes speak Bantu languages. They
may be described briefly as a great want of proportion between the mass
of the body, and the short, feeble legs which support it. Were not my
photographs there to attest the proof, it would be thought, if they were
drawings, that the artist had in serious error attributed limhs to the torso
which were three times too small. The arms are long, the face is not
generally so simian in appearance as among the Pygmy-Prognathous group,
yet the nose, by its broad tip and large raised wings, often shows affinity
with the forest Dwarfs. The colour of the skin is usually a dirty chocolate-
brown. The hair is allowed to grow as long as possible, and its length is added
to by the addition of string, so that the face is often surrounded hy a mop
of little plaits, which are loaded with greese, clay, or red camwood. There is
a scrubby beard on the face of every man of twenty-five years and apwards.
Most of the Lendu young men, like all the forest folk round them, bore the
upper lip with from two to eight holes. Into these holes are thrust. rounded
pencils of quartz or sections of the stems of reeds, or small brass rings may
pass completely through the upper lip. The Pygmies also have their lips
bored in this fashion, and sometimes stick small flowers into the holes.
PYGMIES AND FOREST NEGROES 551
The men practise circumcision, but they are not given to knocking out
any of their front teeth, which is such a widespread custom in varying
degrees amongst the Nile Negroes and some of the adjoining Bantu tribes.
As regards clothing, the women often go perfectly naked, and at most,
even on the confines of civilisation, wear a small bunch of leaves tucked
into a girdle. The men do not generally affect complete nudity, and are
seldom seen without at any rate a small piece of bark-cloth, which is
passed through their string girdle in front and brought back between
the legs to the string girdle at the back. Mantles of monkey skin
are often added, especially on the lofty regions, where the climate can
become at times very cold. A string to which amulets or little medicine-
horns are attached is worn by every man.
The huts of the Lendu seem more to resemble those of the Aluru and
Nile people than the dwellings of the forest folk in that the thatch is
generally of grass and disposed in overlapping rings like flounces. The
doorway, however, is prolonged into a porch, a condition very characteristic
of the huts in the forest. The fireplace is in the middle, there is one
bedstead at the furthest end of the hut opposite the doorway, and generally
another bedstead (for a wife) inside a little enclosure which is surrounded
by a reed screen on the left-hand side of the interior. The Lendu do not
appear to be cannibals. Their food consists of grain (maize and sorghum),
beans, collocasia arums, and various kinds of spinach grown in their
plantations, of bananas (when they live near the forest), and of the
produce of their herds of goats, sheep, and cattle. As regards domestic
animals, a few of the Lendu far away from the Albert Nyanza still possess
cattle (it is said). Those dwelling in the forest keep none, and those
anywhere near the Semliki Valley or the shores of Lake Albert have lost
their cattle at the hands of the Banyoro. ‘They keep goats, often of a
long-haired variety, sheep, and fowls, besides pariah dogs, which they use
in hunting. Slain animals are roughly cut up, and large pieces of flesh
with the hair still adhering to the skin are roasted over the fire. The Lendu
are fond of hunting.
They are adroit in basket-making and mat-weaving. They plait baskets
in such large quantities that they use them as articles of barter with other
races less well supplied. They make pottery which resembles somewhat
closely the types found in Uganda and in the Nile Province. Their musical
instruments are also very similar to those of Uganda, and have the same
origin—namely, from the countries of the Upper Nile. Dr. Stuhlmann in
his notes on these people gives an interesting account of the ceremonious
way in which the huts are built, the men undertaking definite portions of
the work and the women the rest. Stuhlmann states that when a house
is built it is the husband who must first introduce fire.
VOL, U. 6
305. TWO BAMBUBA AND MUNANDE (THE MUNANDE IS THE CENTRAL FIGURE)
PYGMIES AND FOREST NEGROES 553
As regards the union of the sewes, it would appear as though among
the Lendu there was a certain freedom of intercourse among the young
men and young women before marriage. When a young man is satisfied
that a girl with whom he has had intercourse would suit him as a wife,
he makes a formal demand for her, accompanying it by a gift of hoes and
goats to the girl’s father. The latter almost invariably consents, and the
marriage then takes place amidst much drinking of beer and eating of
flesh. The young couple, once the bride has been brought to the home
of the husband’s parents, must remain in their hut and its adjoining
courtyard for a period of a month. After the married pair have entered
into their house, before the husband consummates the marriage he must
first sacrifice a fowl to the ancestor spirit of the village.
At a birth no men are allowed to go near the hut where the woman is
about to be delivered except the husband and, perhaps, the witch doctor,
and only then if there is likely to be a difficulty in the parturition. These
are not allowed to help in the delivery unless there are complications,
but the witch doctor makes a sacrifice of fowls and anoints the woman’s
forehead with the blood. The woman is usually delivered in a kneeling
position, with the body bowed horizontally. After birth the child is washed
with warm water and laid on large fresh green leaves by the side of the
mother. Should it be silent after birth and not cry, it is taken as a bad
sign. It is laid between two sheets of bark-cloth and a bell is rung over it
until the child utters its first ery. During ten days the mother and child
must remain quiet in the house, and during this period thé woman is
forbidden by custom to set her hair in order. Also during these ten days
no live brands or glowing charcoal must be taken out of the house or into
it. On the tenth day the woman makes some kind of a toilet and seats
herself in the doorway with the child on her knee, so that its naming may
take place. At this juneture the father, accompanied by the men of the
village and by the grandparents, if there are any, comes up to the woman,
and, if the child is a boy, places a little bow and arrows and a knife in his
hand. While he is doing this, the grandfather, if the child be a boy, gives
it a name. If it is a girl, it is named by the mother’s mother, the name
of a boy being given in like manner by the father’s father. Names are
generally chosen to illustrate some peculiarity or characteristic of the
child or of its parents. Feasting in the form of a friendly meal on the
part of acquaintances and relations takes place on the eleventh day after
the child’s birth. The people invited bring most of their own provisions
with them already prepared, and the guests either eat in the hut where the
child was born or in the adjoining houses of neighbours. The day passes
with song and dance, and in the evening the father takes the child and
exhibits it to the more important guests, asking them earnestly whether
554 PYGMIES AND FOREST NEGROES
they think it resembles
him and if it is really
his child.
Curiously enough, the
Lendu children are
seldom seen running
naked, in contradistinc-
tion to all the surround-
ing races, where whatever
degree of clothing may
be worn by adults,
children almost to the
age of puberty usually
gonaked. Circumcision
amongst the Lendu takes
place at the age of
seven or eight years
without any special feast
orceremony. The opera-
tion is never carried out
in the village, but in a
copse or wood or in high
grass. The part re-
moved is carefully buried
in the ground, and the
boy must remain away
from the village until
the wound has healed.
Asregardsburial cere-
306. AN MBUBA OF THE ITURI FOREST, WITH OX HORN TRUMPET ”0ntes,if the dead person
is of importance or a
chief, his successor—his son, or, in the absence of children, a brother—
conducts the ceremonies. In the dead man’s hut a large grave is dug, one
end of which is prolonged into a tunnel under the floor of the hut. Into
this tunnel the corpse, which has been wound up into a sitting position
with many folds of bark-cloth and fresh skins, is laid on a bed of skins.
The grave is then filled up, and a feast of beer and flesh takes place.
The hut in which the personage of importance is buried—sometimes the
whole village in which he dwelt—is abandoned after the burial ceremonies.
The common people are buried in much the same way, but without, perhaps,
such elaborate swathing in bark-cloth. Those who are denounced by the
witch doctors as unauthorised sorcerers in their lifetime, if dead or after
-
F
%
PYGMIES AND FOREST NEGROES 555
being executed for their supposed crimes, are thrown into the hush and
left unburied.
The Lendu have no very clearly marked religion, though they have a
distinct ancestor-worship, and are accustomed to remember the dead by
placing roughly carved wooden dolls (supposed to represent the deceased
persons) in the abandoned hut where the dead lie buried. They have many
doctors in white and black magic of both sexes, and firmly believe that
307. NATIVES OF THE UPPER CONGO, NEAR ARUWIMI MOUTH (SHOWING CICATRISATION AND
TEETH-SHARPENING)
certain people possess the power of making rain. The rain-maker is either
a chief or almost invariably becomes one.
Much of the foregoing summary of the industries, customs, and
belief of the Lendu may be applied without variation to the other forest
agricultural Negroes, such as the Babira stock, the Baamba and Bahuku,
and the non-Bantu Mbuba. The Mbuba, in fact, except in language,
resemble the Lendu very closely, though in physique they are taller
and better-looking. The houses of the Bambuba and most of the
Bantu-speaking forest tribes of the Semliki and Ituri forests are some-
what the same shape as the houses of the Lendu (in that they have a
556 PYGMIES AND FOREST NEGROES
distinct porch), but are thatched quite differently in a uniform descent
of grass, and without those “ flounces” so characteristic of the huts ‘of
the Nile countries from the north-west coast of Lake Albert to Khartum,
Abyssinia, and Kordofan.
The Mbuba and the Bantu-speaking Negroes of the Congo Forest from
the Semliki Valley to the Upper Congo are all cirewmeised. The Mbuba
generally leave their teeth wnmutilated. On the other hand, almost all the
Babira peoples under their varying designations, and some of the Baamha,
file the front teeth of the upper jaw to sharp points. (This is well illustrated
in the accompanying photograph of people of the Congo Forest. The people
in this illustration come from the extreme Upper Congo at some distance
from the Uganda frontier, but in many respects they are akin in race to
the Babira). The Bambuba, who are closely related to the Momfu farther
in the interior, often pierce the upper lip in much the same way as is done
by the Dwarfs, the Baamba, and some of the Babira, but the Bambuba
have a rather peculiar hook of iron which they insert into these holes.
The Bahuku and Baamba, who live alongside the Bambuba, pierce the
upper lip and insert a number of iron or brass rings. Otherwise the
Bambuba do very little in the way of scarring or “ ornamenting” the body.
The Babira, who dwell to the north-west of the Semliki beyond the Bambuba,
have a curious practice in the women which recalls the lip-ring of Nyasaland
and the Zambezi, the “ pelele.” The women pierce the upper lip with
one hole, in which they insert a button of wood until the hole is widened
to admit of a large wooden disc which stretches out the upper lip in a
stiff manner like a duck’s bill. All these Bantu-speaking forest folk between
the slopes of Ruwenzori, the Semliki, and the Upper Congo practise
“cicatrisation” to a remarkable extent. In most of these Central African
tribes there is no “tattooing ’—that is to say, the skin is not punctured
and then rubbed with a colouring matter. Scores and weals of skin are
raised either by burning or by cutting with a knife, and introducing the
irritating juice of a plant into the wound. The effect of this is to raise
on the surface of the body large or small lumps of skin. Sometimes these
raised weals are so small that they produce almost the effect of tattooing.
At other times, as can be seen by my illustrations, they are large excres-
cences. The Babira people of the forest near the Semliki cicatrise their
chests and stomachs, but farther away in the forest towards the waters
of the Congo the faces are hideously scarred in the manner illustrated by
the photographs of a man and woman on p. 555. All these forest people
circumcise, and none of them go absolutely naked. However minute may
be the piece of bark-cloth or skin which hangs from the waist girdle, it
is carefully arranged so as to cover the pudenda. In this respect they
ditfer markedly from the adjoining people of the grass-lands (especially to
PYGMIES AND FOREST NEGROES 557
PRS
ay
Pa ale se babes i : Pa Bese 5
308. AN MBUBA PLAYING ON A BOW-STRING, THE MOST PRIMITIVE OF MAN’S INSTRUMENTS
the south-west—the Bakonjo), who are quite indifferent as to whether their
covering, large or small, subserves purposes of decency.
None of the forest people (except the Lendu) keep cattle. Goats, sheep,
fowls, and dogs are the only domestic animals. In their agriculture, besides
the banana they cultivate maize, sorghum, beans, collocasia,* pumpkins,
and tobacco. Many of these people are said to indulge in cannibalism, but
the practice, if it still exists, sees to be dying out. The agricultural forest
Negroes make pottery and work in iron. About their dwellings roughly and
sometimes grotesquely carved wooden figures are met with, similar to those
alluded to in the description of the Lendu. These are even more abundant
among some of the Babira, and approximate in many respects to the West
* A kind cf armn.
558 PYGMIES AND FOREST NEGROES
African fetish, though in almost all cases their origin is that of ancestor-
worship or a remembrance of dead persons—a remembrance which rapidly
becomes identified with the individuality of the departed, and so becomes
a little god, to which prayers nay be addressed and libations offered.
The drums met with among these forest tribes are usually of the West
African type, that is to say, little more than hollowed sections of tree-trunks
with lizard, goat, antelope, or other skin tightly strained over each end of
the hollow tube. Their musical instruments are rough lyres and mere
bow-strings, which are played by the performer holding one end of the
string between his lips and drumming on it with his fingers.
These tribes vary much in appearance, especially amongst the Babira,
One meets with types that are low, degraded, and simian side by side with
tall, nice-looking Negroes, though there is little, if any, evidence here of recent
Hamitic immigration or mixture. In many individuals amongst these tribes
the long-bodied, short-legged type already described in relation to the Lendu
appears as though it bad been at one time a distinct race that had inhabited
this north-eastern corner of the Congo Forest. ‘This short-legged type I
should identify with the ape-like Negroes described at the commencement
of this chapter. The forest, presumably, was first inhabited by the Pygmies
and this prognathous, bandy-legged type of Negro. Then, at a not very
distant period, it was invaded from the north by Bantu races and other
Negroes of more pleasing appearance allied to the Nyam-Nyam and Nilotie
399. BAAMBA OF THE WESTERN FLANKS OF RUWENZORL
PYGMIES AND FOREST NEGROES 559
groups. These have now absorbed almost all the antecedent population
except the Pygmies, and have imposed on the mass of the forest people
more or less degraded Bantu dialects, and two other languages, the Lendu
and the Mbuba-Momfu, of uncertain affinities, but possibly derived from
the same stock as the Madi in the western Nile basin. :
REMARKS ON THE SKELETON OF A BAMBUTE PYGMY FROM
THE SEMLIKI FOREST, UGANDA BORDERLAND.
sy FRANK C. SHRUBSALL, M.B., M.B.C.P.,
FELLOW OF THE ANTHROPOLOGICAL INSTITUTE.
Tue skeleton of the Bambute Pygmy from the forest zone on the frontier between the
Uganda Protectorate
and the Congo Free
State is of great in-
terest owing to the
paucity of osteolo-
gical material from
that district. Up to
the present our in-
formation is chiefly
based on two Akka
skeletons sent to the
British Museum by
Dr. Emin Pasha in
1888, and fully de-
scribed by the late
Sir William Flower
in the Jowrnal of
the Anthropological
Institute, vol. xvi.
These skeletons were
unfortunately — im-
perfect, whereas that
recently presented to
the Museum by Sir
H. H. Johnston is
practically perfect,
a few small bones
of the hands and
feet alone being
missing. Though the
Bambute — skeleton
differs in some de-
eree from the Akkas,
it is best studied in
relation to the for-
mer specimens, the 310. AN MBUTE PYGMY OF THE UPPER ITURI. (THIS IS THE INDIVIDUAL
details of which are WHOSE SKELETON IS HERE DESCRIBED)
560 PYGMIES AND FOREST NEGROES
entirely derived from Professor Flower’s above-mentioned communication. The
skeleton now under consideration is that of a fully grown adult. All the teeth are
cut, but not worn down ; the occipito-sphenoidal suture is closed, while the coronal,
sagittal, and lambdoid sutures are still open. All the epiphyses of the long bones
are fully united to the shaft, so that, judging from the standards of other races, this
individual must have exceeded twenty-five years, but uot yet have attained to forty
years of age,
Skull.—The skull is small and slight; but, though it presents many characters
of inferiority, is not infantile in appearance. The glabella and superciliary ridges
are fairly prominent, the line temporales and other muscular attachments well
marked, yet not extreme. Seen from above, the cranium is oval in outline, the
zygomatic arches just visible, and the parietal eminences prominent. The frontal
eminences have fused across the middle line, though the forehead has not quite the
bulbous appearance so characteristic of the Negro. There is some thickening of the
bone along the line of the former metopic suture. The coronal and sagittal sutures
are simple, the lambdoid is more complicated, and there are warmian bones both in
the course of this suture and at the asterion or posterior inferior angle of the parietal
bone. Seen in profile, the chief features noticed are prognathism, a fair degree of
prominence of the face as a whole, flattening of the bridge of the nose, and the
ill-filled character of the cranium, especially of the temporal fossa, giving rise to the
condition known as stenocrotaphy. The small size of the mastoid processes, together
with prominent posterior, temporal, and postglenoid ridges, so that the upper part
of the mastoid bone appears deeply channelled, are features common to this skull
and those of the Bushmen of South Africa. The occiput is ovoid, and the conceptaculee
cerebelli full, so that the skull rests upon them when placed upon a plane surface.
The sagittal curve passes upwards from the nasion over a moderately developed
glabella, then rises nearly vertically over the anterior half of the frontal bone, bends
gently round to the bregma, and runs nearly horizontally along the anterior half of
the parietal bone. Behind this point the curve slopes downwards and backwards,
being distinctly flattened in the region of the obelion. The occipital region is prominent
and ovoid, the inion and occipital curved lines clear but slight, and the whole bone
smooth and not greatly roughened by muscular attachments. The percentage distri-
bution of the components of this curve (the total curve = 100) is shown in the following
table compared with the average distribution in other and possibly allied races :—
4
| FRONTAL. PARIETAL. OCCIPITAL.
Bambute ; | 35°7 32°9 314
Maiibettu , | 34°5 34°3 312
Akka, ¢ : , 34°6 32°3 33'1
Bushmen, ¢ : an 35°2 340 30°8
Bantu, Jd : 349 34°4 30°7
The cranial capacity, 1400 ¢c¢., is moderate, approximately that of the Mafibettu,
but more than that of the other Pygmy races. ,
3 ?
Bushmen . 1330 1260
Akkas F : 1100 1070
Andamanese : 1240 1130
PYGMIES AND FOREST NEGROES 561
; The cephalic index, or the relation between the length and breadth of the cranium
is 79°2, as compared with 744 in the male and 77°9 in the female Akka. This agrees
with the index 78°7 derived from measurements of living Bambute, and may serve
to indicate affinity with the short brachycephalic peoples of French Congo described
by numerous French observers. Some skulls of this type were sent to the British
Museum from the Fernand Vaz by Du Chaillu, and were described by the late
Professor Owen in an appendix to the former author’s narrative. The vertical indices
are as follows :—
LENGTH-HEIGHT. BREADTH-HEIGHT.
Bambute .. 70°2 | 88°7
Akka, 2 76'1 97°7
Bushmen, ¢. : : ; 70°8 960
Bushmen, ? . : | 712 | 91-4
The prognathism, clearly indicated by the gnathic or alveolar index of Flower,
is a feature in which it resembles the Akkas and is widely separated from the
Bushmen; the latter, however, are also prognathous, according to other methods
of investigation.
Bambute . : : . 1074 | Bushmen, o . 101°5
Akka, ¢ . : . 108°7 | Bushmen, 2. F . 992
Akka, @ . ‘ . 1043 | Adamanese, ¢ 5 . 102°0-
Prognathism seems to be a marked feature of all skulls from the Congo district
as contrasted with those of other Negro tribes.
Upper Ubangi . : ' . . 1046, Ashanti . F : : . 1014
Nyam-Nyam . : F ; . 1012 | Mandingo : : ‘ 100°0
Maifbettu . : : ‘ : 1067 | Kafirs . : : . 1004
Osyekani (French Congo) é . 105° | Bantu of lake district . . 1005
The face is short, inclined to broadness, with malar bones less prominent than
might have been expected; the naso-malar index of Oldfield Thomas is 111°6, as
compared with 108 in the Akka, 106 in the Mafibettu, and 107 in the South Africa
Bush race. Whether or no this is a racial character cannot be decided from one
specimen, which may be abnormal in this respect, but the feature cannot well have
been derived from neighbouring peoples, who present the following average indices :
Nyam-Nyam, 106; Bantu of the Upper Congo, 106'8 ; Bantu of the lake district, 107°5.
A study of the measurements of living Bambute suggests that in reality the face is
more flattened than would appear from this individual.
The orbits are short and broad, the index, 82°5, being practically coincident with
that of the Akkas. The interorbital space is wide and flattened, though not nearly
to the extent met in the Bushmen. The nose is short and broad, the aperture large
and pyriform, the nasal spine poorly marked, and the maxillary border characterised
by simian grooves. The nasal bones are flattened from above downwards, and from
side to side, so that there is but little bridge to the nose. The indices are contrasted
in the following table :—
562 PYGMIES AND FOREST NEGROES
Bambute ‘ ; . 58°7 Bushman, ¢ . : . 602
Akka, ¢ ; . 634 Congo Bantu, ¢ . . 566
Akka, ?. : : 55'3 Lake district Bantu . 552
Ashanti, @ . . 579 Osyekani, ¢ . ; . 58°83
This indicates that although the nasal index is higher in the northern than in the
southern Negro, yet in the Dwarf races it reaches an extreme which constitutes a
very definite racial character, brought out equally clearly by the measurements of
the living.
The palate is long and narrow, the teeth large, both actually and relatively, to
the size of the skull. The mandible is slight and characterised by shortness of the
condylar and coronoid processes, shallowness of the sigmoid notch, and the pointed
nature of the chin; in all of which features the Bambute resemble the Akkas and
Bushmen, but differ from the Mafibettu and all surrounding Negro tribes.
MEASUREMENTS OF THE MANDIBLE IN MILLIMETRES.
Bicondylar breadth . : . 112 | Bigonial arc : : 198
Maximum bigonial breadth ‘ 80 | Minimum height of ascending ramus 42
Symphysial height . ‘ é . 382 | Minimum breadth of ascendingramus 40
Molar height. , : ; » 128
Collognon’s index, 71°9; gonio-zygomatic index, 64°0.
PELVIS.
MEASUREMENTS IN MILLIMETRES.
Maximum breadth between the outer lips of the iliac crests ‘ . 191
Breadth between the anterior superior iliac spines . 5 : ‘ é 181
Breadth between the anterior inferior iliac spines . : F 5 . 148
Breadth between the posterior superior iliac spines : : = 70
Breadth of ilium anterior superior to posterior superior spine j 117
Breadth of innominate bones, posterior superior spine to top of symphysis : _
Height of innominatum from summit of crest to lowest part of the tuber ischii . 171
Vertical diameter of obturator foramen : 45
Transverse diameter of obturator foramen F ‘ ‘ 27°5
Antero-posterior diameter of brim of pelvis. : 5 92
Transverse diameter of brim of pelvis. ; i : . 96
Length of sacrum. ; : , 3 101
Breadth of sacrum. : ‘ ; ‘ . 91
Indices.
Breadth-height index (Turner) . x ; . 895
Breadth-height index (Topinard) : 1117
Obturator index . , 611
Innominate index i ; ; & Ss
Pelvic or brim index . ‘ ‘ : 95'8
Sacral] index : : ; : ‘ . 901
The pelvis is slight, the bones but poorly marked with muscular impressions,
and the iliac crests less sinuous than in the higher races. The resemblance to the
pelvis of Akkas and Bushmen is close, but detailed comparison with the former is
impossible owing to the difference in sex between the individual specimens available.
The pelvic or brim index, 95’8, places the Bambute in the round, or dolichopelvic,
PYGMIES AND FOREST NEGROES 563
group, in company with the Bushmen and Andamanese among Dwarf races, and with
the Kaffirs and Australian Negroes among the taller races.
in European male skeletons is 80.
_The breadth-height indices (89°5 and 111°7) show the great actual and relative
height of the pelvis in the Bambute, though in this respect they do not exceed the
Bushman measured by Sir William Turner. In the height of the pelvis the Dwarf
races approach the simian type, as is evident from the following table of indices
taken from Topinard’s “ Eléments d’Anthropologie,” p. 1049 :—
The average pelvic index
46 Europeans . : F : : . 12966
11 Melanesians. : . : . 122°7
17 African Negroes . ; . 1213
20 Anthropoid apes . ; ; ; . . 1056
The sacrum presents the not uncommon anatomical peculiarity of imperfect
synostosis of the first with the remaining sacral vertebre. Beside this there is an
additional element united into the sacrum so that it is composed of six vertebrae
instead of five. The index shows that it falls into the dolichohieric group in company
with the other Dwarf races.
Vertebral column.—The heights of the lumbar vertebre are as follows :—
BaMBUTE. AKKA, & (Flower).
No. “ANTERIOR SURFACE. PosTERIOR Sunrace. "ANTERIOR SurFAcE. | PosTeRIOR SURFACE.
I. 20 22 22 ! 23
II. 20 22 22 24
IIT 20 21 23 25
IV. 21 215 23 24
Vv. 21 17°5 24 21
Total 102 104'0 | 114 117
Index i F . . 102 . ‘ . : : . 1026
The Bambute, like the Akkas, Bushmen, and many African Negroes, fall into
the koilorachic group of Turner, in which the concavity of the lumbar curve is
directed forwards instead of backwards, as in the European.
Bones of the Limbs.—The clavicles are slender, short, and poorly marked,
with the / curve less obvious than usual. The right clavicle is 117, and the left 119,
millimetres long, the claviculo-humeral indices being 41°9 and 438 respectively. The
bones of the arms and forearms are similarly small. The femora are slight, very
curved antero-posteriorly and markedly pilastered. The angle between the neck and
shaft is 42°. The lengths of the individual bones are indicated in the table :—
Ricut. | Lert. | Ricur. Lert,
Humerus . ; 280 | 272 | 387 | 386
Radius P ‘ ‘ 222 218 309 309
297 298
Ulna . : 2 ‘ 230 | 232
564 PYGMIES AND FOREST NEGROES
The following indices have been calculated, and are contrasted with those of
other races :—
1 BAMBUTE, AKKA (Flower). NecRo BusHMAN EUROPEAN
+———. | (Humphry). | (Topinard). (Flower).
Ricut. Lerr, 3 g
Radio-humeral 793 | 801 | 762 | 829 | 794 73°7 734
Humero-femoral 724, 705 | 720 | 719 69 = 72°9
Tibio-femoral ‘ . | 798 | 80°71 | 830 | 811 84°7 85°8 82°1
Inter-membral (hume- |
rus and radius:
femur and tibia) . | 72° | 71°99 | 67°7 | 72°9 | _ — 69°5
The dimensions of the scapula are :—
RicHr. Lert.
Totallength . ; ; ; 111 lll
Subspinous length . ‘ 91 91
Breadth . : i : 97 96
Scapular index 87°4 865
Infraspinous inder . : 106°6 | 1055
Professor Flower, in the table shown below, draws attention to the remarkable
characters of the Akka scapule ; those of the Bambute are still more remarkable :—
200 21 1 1
6
NEGROES,
Europeans. | ANDAMANESE. AKKA, BAMBUTE.
ears -
Scapular index. | 652 | 698 717 80°3 87
Infraspinous index | 894 | 927 100°9 112°2 106
However, as has been pointed out by Turner in the Challenger reports, this index
shows great individual variation, and much stress must not be laid on any save large
series of observations. .
Proportions AccoRDING To Heicur. (Stature = 100.)
3 25 25 4
AKKA, g BusHMEN NEGROES Europeans |Caimpanzers| Bameurtr, 3.
(Flower), | (Humphry *). | (Humpbry *). |(Humphry *).| (Humphry *).
Humerus 19°8 20°0 195 19°5 Q4°4
Radius. 15°7 154 152 141 220 | Not yet
Femur... | 275 27°8 Q7°4 275 24°8 | taken.
Tibia. > | 22°3 23°9 23°2 29'1 20°0
* Humphry, “A Treatise on the Human Skeleton.”
PYGMIES AND FOREST NEGROES 565
From the foregoing we may conclude that the Bambute are intermediate in
character between the Akka and the taller races, but are more neaily allied to the
former ; that although these Dwarf races in some respects are more simian in type
than other Africans, yet they are essentially and entirely human, and approach more
nearly to the Negro than to any other race.
MEASUREMENTS OF CRANIA IN MILLIMETRES.
RACE . : ; BAMBUTE ! AKKA. MANBETTU.
lam oS _ — Fate Ley
Museum and Catalogue | BM | BM ' BM. R.GS. R.GS.
Number . J) 1891 | | 1257B. 1257¢.
Sex : 3é | fof | g 3 3
' \
art ert elabllo oepital } 178 | 16s | (163 | 178 176
Maximum breadth 41) as | day 188 137
Basi-bregmatic height . 125 7 — | i24 wt | 134
Bi-zygomatic breadth . 125 118 |~—s«d109 129°5 135
Naso-alveolar height 67 —_ = 65 75
Orbital breadth . ; 40 BBS 37 38
|
Orbital height . a 33 29 | 29 3b 34
Bi-dacrye breadth . . 22 at. 6, 28
Nasal height : : 46 at) 38 | 47 50
Nasal breadth . 8: | 27 2 OC 21 24 28
Internal bi-orbital breadth | 95 91 90 98 101
Basi-nasal length . | 94 y2 92 9 | 99
Basi-alveolar length 101 e POOs, z 96 103 | 105
Dentallength . 42 Ap ~ Sb ly Pa 43
Naso-malar curve | 106 . _ — 103 | 108
Frontal curve. 1250—CtSs«CW1:8 108 128 | 1B
\ |
Parietal curve : 115 110 120 112.—«;~—s «130
Occipital curve. ‘ j 110 11300 107 107 | 113
Total sagittal curve 350 341 | 333 347 | 358
Total horizontal curve . , 505 - 468 — 462 495 500
Cranial capacity in c.c. 1400 | 1100 1070 1320 1390
|
Indices. ; - oe ee
Length-breadth AO? T4400) «779 764 | «778
Length-height . . , 702 » — | 761 697 =| 761
Breadth- height : 88°7 — | 977 912 | 978
Upper facial (Kollman) 53°6 — | — 502 | 55%
Orbital . ; 825 | 829 82°9 94°6 | 89
Nasal. : | 587 , 634 | 553 sli | «56
Alveolar. . | sors | 1087 | 1043 | 1084 | 1061
Dental 427 | 489 —- 44 43'4
Naso-malar | ure | 1079 | 1080 | 1051 | 1069
CHAPTER XV
BANTU NEGROES
(1) Tue BakonJo, Banyoro, BaHIMA, ETC.
HE Western Province of the Uganda Protectorate, which includes the
Districts of Unyoro, Toro, and Ankole, is inhabited in the main by
Bantu Negroes who are overlaid with an aristocracy of Hamitic descent in
varying degrees—that is to say, by a race akin to the modern Gala and
Somali. I write ‘in the main” because in the upper part of the Semliki
Valley, and perhaps round about the eastern shore of Lake Albert Edward,
there are a few Pygmy or prognathous people differing somewhat in type
from the average Bantu, and speaking languages not related to that
stock. It is perhaps advisable at this stage to again repeat that by
“Bantu” Negro the present writer means that average Negro type which
‘inhabits the whole southern third of Africa (excepting the Hottentots and
Bushmen). He would have hesitated to give a racial distinction to the
term “Bantu” (the fitness of which as a linguistic definition is beyond
question) were it not that the careful researches of Dr. Shrubsall into the
body and skull measurements of Africans tend towards the recognition of
a distinct Negro type or blend which differs slightly from the Negro of
the Nile or of West Africa. But in the Uganda Protectorate the physical
Bantu type is not confined solely to those tribes which speak Bantu
languages. It reappears among the Karamojo and among the southern
tribes of Nilotic Negroes, and again to the west of the Upper Nile and
along the Nile-Congo water-parting.
The Bantu Negroes of Unyoro, Toro, and Ankole may be divided approxi-
mately into two stocks: the BaxonJo, who inhabit the southern flanks of
Ruwenzori and the grass country on both sides of the Upper Semliki and to
the west of Lake Albert Edward; and the mass of the Negro population in
Unyoro, Toro, and Ankole. This original Bantu Negro stock shows no
distinct traces of recent intermixture with the Hamite, with the Bahima
aristocracy. Of such a type are the Barro, who constitute the bulk of the
population in Ankole, the Baroro (who may be sub-divided again into the
Batagwenda and Banyamwenge), and the Banyoro (who again are sub-
566
BANTU NEGROES 567
divided into the Banyambuga on the north-west coast of Lake Albert, the
Ragangaizi to the south-east of Lake Albert, the Banyoro proper, the
Ls reus
3II. A TORO NEGRO FROM THE EAST SIDE OF RUWENZORI
Basindi in the east of Unyoro, the Japalua* on the north, and the
Bagungu on the north-west). It is said that the Bagungu of north-west
* This word was corrupted by Emin Pasha’s Sudanese into “Shifalu.? The
Japalua are Nilotie in their language.
VOL. IL:
7
568 BANTU NEGROES
Unyoro, near Lake Albert, speak a Bantu language differing widely from
the Nyoro tongue: probably it is a dialect of Lihuku.* The Banyoro
seein to have extended their conquests and settlements right across the
Upper Semliki into the Mhbog
edge of the Congo watershed, and also all along the western coast-line of
the Albert Nyanza as far north as Mahagi. On the east of Unyoro the
Victoria Nile is practi-
cally the boundary
between the Bantu-
speaking people and the
Nilotic Negroes. But
this does not prevent
1, Bulega, and Busongora countries on the
oecasional migrations one
way and the other, and
there are people speak-
ing Nilotic dialects to
the south and west of
the Victoria Nile, while a
few folk who still retain
the use of the Urunyoro
Bantu language are met
with near the Murchison
Falls to the north of
the Nile.
In physical char-
acteristics there is not,
perhaps, very much
difference between the
first group of Bantu
Negroes under considera-
tion, the Bakonjo, and
the second group, which
comprises the mass of
312. A TORO NEGRO FROM THE EAST SIDE OF RUWENZORL the population m U nyoro,
Toro, and Ankole. The
Bakonjo, perhaps, where they live on high mountains such as Ruwenzori,
are shorter in stature and of stouter build, with better developed calves
than the population of the plains. Some of the Bakonjo have rather
pleasing features, and do not exhibit as a rule those degraded types met
* Tihuku (Libvannma) and Kuamba are two allied and very ancient Bantu
tongues spoken in the forest belt of the Upper Semliki. They are thoroughly
“Bantu,” but differ considerably from the other Bantu dialects of Uganda.
BANTU NEGROES 569
with to the west of Ruwenzori or on the eastern shores of Lake Albert
Edward. Among the Banyoro may be seen people of handsome counten-
313. A MUKONJO (SHOWING RAISED WEALS—CICATRISATION)
ances who still retain the Negro physical characteristics in the main.
This, no doubt, is due to the ancient infiltration of Hamitic blood as
apart from the recent hybrids between the Bahima aristocracy and their
570 BANTU NEGROES
Negro serfs. The Bairo, who form the agricultural and, until recently,
the serf population of Ankole, resemble the Baganda in appearance, and
314. A MUKONJO WOMAN WITH GRASS ARMLETS
are usually a people of tall stature, with rather projecting kLrow ridges,
full or slightly prominent eyes, and in the men a considerable growth
of whiskers, beard, and moustache. Almost all these Bantu Negroes of
BANTU NEGROES 571
the Western Province are well-proportioned people, not (except on the
fringe of the Semliki Forest or on the shores of Lake Albert Edward)
exhibiting any want of proportion (according to our ideals) between the
body and the limbs,
Amongst the true Ban-
yoro the mouth is some-
times ugly because of
the protrusion of the
teeth in the upper jaw,
caused by the removal
of the lower incisors.
For the rest, the physical
characteristics of these
people can be sufficiently
ascertained by reference
to the photographs of
the principal types illus-
trating this chapter, and
by a glance at the anthro-
pometric observations at
the end of Chapter XIII.
Some of the Bakonjo
ornament the torso and
stomach (generally on
one or both sides) with
a cicatrisation arranged
in patterns. An ex-
ample of this is given on
p. 569. The southern
Bakonjo extend these
ornamental scars or weals
tothe forearm. The true
Bakonjo neither file their
upper incisors to sharp
points nor do they ordi-
narily remove any of the , = a
incisors. Circumcision 315. TWO BAKONJO
is not practised by them.
The adornments of the body in the women offer one special -feature (some-
times also.seen in the men). Rings of very finely platted grass or fibre *
* These rings of finely plaited grass or fibre are also worn by the Baamba, both
men and women, but generally only on the left arm.
572 BANTU NEGROES
are worn on the upper part of the arm between the elbow and the shoulder.
As will be seen in the accompanying illustrations, these rings, which are
316. A MUKONJO WOMAN
rather tight to the arm near the elbow, widen as their coils extend upwards.
Very often on the left arm a small knife is worn thrust: into these rings.
Necklaces are made of beads, fine iron chains, large seeds strung together,
BANTU NEGROES 573
or of innumerable circlets of shells from a kind of fresh-water mussel.
These thin segments are drilled with a hole in the middle and packed
317. A MUKONJO MAN FROM THE SOUTH OF RUWENZORI
closely together on the string. I have never observed amongst the
Bakonjo any piercing of the ear lobe or wearing of ear-rings. In such
points as these they follow the same customs as the Bahima. Rings of
574A BANTU NEGROES
iron wire are wound on to tie
forearms of the women, and
sometimes also on the upper
part of the arm underneath the
grass rings. Bracelets of iron
are also worn by both men and
women. Sometimes the women’s
bracelets are of peculiar shape,
something like a horseshoe
brought to a point. Iron rings
are placed on any or all of the
fingers and sometimes on the
thumb. A wire girdle is worn
round the waist, and into this
is thrust a sinall flap (or in the
case of the women a very short
petticoat) of bark-cloth. The
men will sometimes wear a piece
of cloth or skin passed between
the legs and brought up at the
we back and in front through the
318. A MUKONJO (SHOWING BABOON SKIN MANTLE) wire belt, thus forming a seat
behind and a small covering in
front. The men among the mountain Bakonjo often wear nothing in front
which answers any purpose of decency, and confine their clothing mostly to
cloaks of monkey, baboon, or hyraa skin thrown over the shoulders or over
one shoulder. The mountain Bakonjo set great store by the hyrax, and in
pursuit of this little animal they climb up Ruwenzori as far as the snow
level. Both species of hyrax on Ruwenzori have thick woolly fur, and the
little skins are sewn together to form cloaks and mantles for the otherwise
naked people. A large baboon will occasionally furnish a fine fur cape,
and a man thus accoutred has a wild aspect, with his shoulders bristling
with this long coarse inane.
The houses of the Bakonjo are neatly made, and offer in design more
resemblance to those of the forest agricultural Negroes in that they have
a porch in front of the door. The structure of the house and roof is one
building ; it does not consist. of circular walls on which is poised the
separate funnel-shaped roof. Numerous pliant but strong, smooth branches
or saplings are placed in the ground round the circular site of the hut.
They are upright to the height of four feet above the ground, and then
are slightly bent over towards the apex of the roof. Horizontal bands of
withes and many additional upright sticks convert this skeleton of the
BANTU NEGROES 575
house into a firm basketwork, supported perhaps by one strong pole in
the middle of the hut. Banana leaves make a singularly nek covering,
and are kept in their places by long, lithe Lands of bamboo. Grass thatch
may in some cases be added over the roof. This style of house is well
illustrated in the accompanying photograph, which was taken by the late
Major Sitwell.*
The food of the Bakonjo varies according to whether they live in the
plains or on the mountains. In the plains between Ruwenzori and the
Ls LN
319. A KONJO HOUSE, SOUTH-WEST SLOPES OF RUWENZORI
mountains to the west of Lake Albert Edward the Bakonjo cultivate most
of the Negro food crops, such as bananas, peas and beans, sorghum, sweet
potatoes, maize, pumpkins, and collocasia arums. On the mountains their
food consists mainly of bananas, sweet potatoes, and collocasia; but the
mountain people are very fond of meat, and to obtain animal food they
range far and wide through the forests, tropical and temperate, up to the
snow-line in pursuit of hyraxes, monkeys, 1ats, and small antelopes. Their
favourite article of diet undoubtedly is the jyraz, and in pursuit of this
* Major Sitwell did a great deal to establish British control over the Toro District.
He was killed in one of the earlier battles of the South African war.
576 BANTU NEGROES
320. IN A KONJO VILLAGE, WESTERN SLOPES OF RUWENZORI
animal they will face the rigours of a snowstorm. In their eyes it is
the principal inducement to ascend the mountains as far as the “ white
stuff,” which to these naked people is almost synonymous with death. The
only other motive which impelled them in times past to quit the belt of
forest and shiver in the caverns near the snow-line was the pursuit of
Kabarega’s raiding soldiery. The Bakonjo for centuries have been raided
and robbed by the Banyoro people of Unyoro, Toro, and Ankole. At one
time, according to their traditions, they kept large herds of cattle; but
al] their cattle were taken from them by the Baganda and Banyoro in
their incessant raids on the mountain people. The Bakonjo of the
mountains have always been very friendly to Europeans. I asked one of
their chiefs once why this excessive friendliness was manifested towards
us, of whom they knew so little, other than that we came to their country
to ascend their snow-mountains and to worry them for supplies of food
for our porters. The chief replied, “From the moment we saw the first
white man we felt sure that this was the power which would defend us
against the constant attacks of Kabarega’s soldiers. We were right, for
since you have ruled in the land our lives and property have been perfectly
BANTU NEGROES 577
safe. Why, So-and-So (mentioning a Bakonjo head-man) is now able to
keep cows!”
Cattle, in fact, are gradually reappearing amongst the domestic animals of
the Bakonjo. Sometimes they are of the zebu (humped) breed, obtained from
the direction of Lake Albert or of Uganda; here and there, however, the
long-horned cattle of Ankole have been obtained by commercial transactions.
They keep goats, sheep, and fowls, and the usual kind of pariah dogs,
which they use for purposes of hunting.
The Bakonjo, as will be related in Chapter XX., speak a most interesting
language, one which, together with the dialects of the western slope of
Mount Elgon, may claim to be the most archaic example of Bantu speech
existing at the present day. It is an open question which of the two
tongues—Lukonjo or the Masaba speech of Elgon—comes nearest to the
original Bantu mother-tongue, as it existed some 2,000 or 3,000 years ago
in the very heart of Africa. In many respects the Bakonjo appear to
have been the first Bantu-speaking invaders from the north, the precursors
of the nearly allied Baganda and Banyoro; or, as it is always dangerous
1 321. COLLOCASIA ARUMS, THE ROOT OF WHICH IS EATEN BY NATIVES OF WEST
AND WEST CENTRAL AFRICA
578 BANTU NEGROES
s3\ji associating language too
| , closely with questions of ©
yaee, they represent very
nearly the Negro stock
which invaded these
countries west and north-
west. of the Victoria
Nyanza in succession to
the Pygmy-Prognathous
type. They betray little
or no sign of having
mingled at any time with
the subsequent Hamitic
invaders represented by
the modern Bahima.
In matters of religion
they practise a vague
322. A MUKONJO SMOKING TOBACCO FROM .\ PIPE ancestor-worship such as
MADE OF BANANA-LEAF STALK
is universal among all
Bantu Negroes, but they
do not appear to have any actual religion or belief in gods as distinct
from gho-ts and ancestral influences; nor do they worry themselves much
about magic, though of course there are amongst them the usual black
and white witch doctors—that is to say, the sorcerers who use their
knowledge of poison, their unconscious mesmeric powers, and their charla-
tanry for bad purposes; and the real medicine men or women who apply
a knowledge of drugs and therapeutics to the healing of diseases.
Amongst these, as amongst nearly all Bantu Negroes, there is the
lingering suspicion that the sorcerer or the person desiring to, become a
sorcerer is a corpse-eater, a ghoul who digs up the bodies of dead people
to eat them, either from a morbid taste or in the belief that this action
will invest him with magical powers.
-Marriage amongst the Bakonjo is little else than the purchase of a
likely young woman by the young man who, through his own exertions
or the generosity of his parents, is able to present a sufficient number of
goats, iron hoes, or other articles of barter to his future father-in-law.
But the Bakonjo seem ordinarily to be a moral race, and in their case it
was generally reported to me that intercourse between young unmarried
people was not a matter of common occurrence.
The Bakonjo smelt and work «ron, make pottery, weave mats, and
carry on most of the industries customary among Bantu Negroes. On the
upper part of the Semliki River they make and use small dug-out canoes.
BANTU NEGROES 579
On Lake Albert Edward they construct rafts of ambateh, which they use
to assist them in fishing or in moving about the shores of the lake. ‘They
also make small and clumsy canoes on the shores of this lake, somewhat
like those of the Baganda in that they are made of hewn planks fastened
together with leather thongs or string. Their weapons are bows and arrows
and spears. They are not a warlike people. Of late years they have taken
somewhat kindly to the Belgian Government in the adjoining Congo Free
State, and large numbers of them are settling round the Selgian stations
on both sides of the Upper Semliki River. Here they become industrious
agriculturists. The range of the Bakonjo tribe is somewhat curious, and
has never been rightly understood by travellers in those regions, As a
general rule the Bakonjo do not live in the forests, but occupy the grassy
or park-like land lying to the east of the great Congo Forest. But a
considerable section of the tribe nevertheless inhabits the flanks of the
southern half of the Ruwenzori range from the south-east round to the
south-west, and here their settlements are made in the forest up to an
altitude of about 7,000 feet. But the woods which clothe this yart of
the Semliki range have nothing like the density of that real tropical
“Congo” forest which is to be met with in the lower or northern half of
the Semliki basin, and thence
uninterruptedly to the Congo. s
The woods of the Konjo part
of Ruwenzori are thinner, and
are interspersed with — grass-
covered hills and slopes. The
Belgians therefore regard the
Bakonjo as the people of the
grass country,in contradistinection
to the Baamba and Babira, who
RRs
are the forest Negroes. Begin-
ning in the country of Toro, on
the eastern side of Ruwenzori,
and extending thence over the
mountain range westward to the ,
edge of the Semliki Forest,
the range of the Bakonjo
continues in a westerly direction
across the Upper Semliki along
the western shore of Lake
Albert Edward, and over the
high mountains which rise to
the west of that lake. In this 323. A KONJO SHIELD, RUWENZORI
580 BANTU NEGROES
way the Bakonjo tribe reaches in a south-westerly direction to within a
short distance of Lake Kivu, always skirting the westerly trend of the
forest wall.
The Baroro, together with other and scarcely distinguishable tribes of
the district lying south of Unyoro, east of Ruwenzori, and north of
b Ee et eS
324. TORO PEASANTS (TALL AND SHORT)
Ankole, are really only a section of the Banyoro, without, perhaps, quite
so much original mixture of Hamitic blood. Tall men are very common
amongst the Batoro, even where this is not due to recent Hamitic inter-
mixture. The average Toro peasant is rather a degraded type of negro.
The men dress themselves somewhat carelessly in roughly cured skins;
the women in a piece of bark-cloth wound round the hips. They are apt
BANTU NEGROES 581
to suffer from skin diseases, due possibly to poor food, much of their
sustenance being derived from sorghum porridge and eleusine * (“ ruimbi my,
The Bayyoro differ in physical appearance from the Batoro, the
Bakonjo, and the Bairo. This is due to a greater fundamental mixture
in the past between these negroes and Hamitic and Nilotic invaders of
Unyoro. As a rule the Banyoro are rather nice-looking negroes, tall and
well-proportioned, with faces which would be very pleasing were it not a
custom amongst them (a custom
which, as a rule, is not met with
south of Unyoro proper) to extract
the four lower incisors; this is a
practice learnt, no doubt, from the
neighbouring Nilotic tribes. As in-
dividuals of both sexes grow old,
their upper incisor teeth, having no
opposition, grow long and_ project
from the gum in a slanting manner,
which gives the mouth an ugly hippo-
potamine appearance. The Banyoro
do not circumcise, nor are they as
a rule given to ornamenting the
skin by raising weals or cicatrises.
On the whole it may be said that
the Banyoro are not very dissimilar
in appearance to the average in-
habitant of Uganda, and, as will he
seen in Chapter XX., there is a
fairly close relationship between the
Urunyoro and Luganda languages.
They are not « naked people, but
wear much the same amount of
clothing as is worn in Uganda, : :
though the bark-cloth manufactured 325. A WOMAN OF TORO
is interior in quality, and a much
larger proportion of the people wear skins. Both skins and bark-cloth,
however, are rapidly being replaced by the calico of India and America.
It is, however, still the custom in Unyoro that a man and woman of
whatever rank must, for at least four days after the marriage ceremony,
wear native-made bark-cloths. In the north of Unyoro, however, especially
amongst the Bachiope (Japalua), absolute nudity is the characteristic of
both sexes, no doubt owing to their Nilotic affinities and the influence of
* 2? Pennisetum.
582 BANTU NEGROES
the “Naked »People” on the north and east of the Victoria Nile. No
striking ornaments are worn, only a few rough copper and brass bracelets,
strings of beads, and little leather satchels worked with beads and
containing charms.
The huts of the Banyoro are similar to those of Uganda, but of much
rougher and less skilful construction, without any of the neat reedwork
that decorates the buildings of the Baganda. The Unyoro houses offer very
little comfort or attempt at decent division by partitions into sleeping
places for individuals or married couples. A whole family may sleep
promiscuously in one hut. The chiefs’ dwellings are not very much better
than those of the peasants. The residences of Kabarega, the former king,
326. A CHIEER’S WIFE, TORO
and the enclosures round them, were well built, but this was due to the
presence at his court of Baganda refugees, who erected these dwellings.
In like manner the Banyoro, until quite recently, were contented
BANTU NEGROES 583
with footpaths of the most primitive nature as means of communication.
Here and there swamps are bridged after the fashion of Uganda. Since,
however, the exile of Kabarega and the establishment of a civil adminis-
327. A KING’S MESSENGER, TORO
tration throughout Unyoro, the people have taken readily to the task of
making good roads, both as main lines of communication and from
village to village, together with fairly strong bridges across streams and
swamps.
Their weapons and means of defence are light spears, plain and flat
wooden shields, throwing spears or assegais, and bows and arrows, besides,
of course, the guns which are now very common. As regards the im-
plements of peace, they manufacture iron hoes and choppers and a small
knife, but none of these tools bears the neat finish characteristic of
Uganda manufactures.
The navigation of streams and sheets of water is carried on mainly by
VOL. II. 8
584 BANTU NEGROES
dug-out canoes, some of which in times past were unusually large, with
room for seventy men as rowers and passengers. ‘The Banyoro also:
construct rude rafts of bundles of papyrus. These serve the purpose of
crossing small sluggish streams, being punted across the water with a
long pole. The canoe-making industry, however, has quite died out
lately in nearly every part of Unyoro, except the southern province of
that kingdom, which is now annexed to Uganda. Likewise but little
hunting is carried on in this country at the present time, since the
population has been decimated by civil wars. Former methods for
f
Pf
326. CHIEFS OF MBOGA (A TERRITORY WEST OF THE SEMLIKI RIVER)
slaying big beasts such as elephants were the game-pit and the heavily
loaded harpoon, which was suspended by a cord across the road along
which elephants, hippopotamuses, or buffaloes would travel. It was
formerly the custom for a hunter to perch on a tree overhanging one
of these beast-roads, which traverse the bush in all directions. In this
position he would hold a heavy spear ready to send it with foree into the
back of the animal behind the shoulders. Mr. George Wilson, when
collector im Unyoro, was assured by the Chiope hunters in the northern
part of that district that expert hunters were accustomed to catch puff-
adders in a noose. They then nailed the living snake by the tip of its
BANTU NEGROES 585
tail in the middle of a buffalo track so that the enraged reptile might
strike at the bodies of the buffalo as they passed by. In this manner it
ee 2S
329. A MUNYORO MAN (OF KABARNGA’S FAMILY)
was asserted that as many as ten buffaloes have been killed in one day by
one puft-adder. The body of the first buffalo killed would he discarded
as being poisoned, but the bodies of the other victims of the snake would
586 BANTU NEGROES
be considered wholesome for eating.
It is said by the same authority that
the Banyoro have never been ac-
customed to hunt either the lion or
the leopard. Antelopes are occasion-
ally caught in nets, and also by
means of that snare that is met
with in so many parts of Africa (see
Index). This consists of a stiff, flat
circle of pointed segments of wood
or reed, on which is placed a running
noose of leather. Fish are caught
in basketwork traps.
The domestic animals are cattle,
sheep, and goats. Dogs have be-
come scarce since the recent wars,
numbers of them having been carried
off to Bukedi and Uganda. Fowls
are not numerous, and are usually
kept as pets, being very seldom
eaten by the people. The cattle,
sheep, and goats are those of Uganda
—that is to say, the goats and sheep
are of the ordinary Central African
type, and the cattle belong to the
humped, short-horned breed, here
and there, however, showing traces
of having mingled in times past
with the long-horned Gala ox origin-
Z ee Sherer: ally brought in by the Bahima.
330: A MUNYORO MAN (OF KABAREGA’S FAMILY) The steeple food at the present,
day is the sweet potato and the
eleusine grain. The sesamum oil-seed and red sorghum corn are also
grown, besides a little maize. The people make a great deal of beer from
eleusine grain, and its consumption not infrequently leads to drinking
bouts and quarrels.
' The marriage customs, so far as any now exist, are similar to those in
force in Uganda, where the people have not changed owing to the
acceptance of Christianity.
As regards special customs connected with the birth of children, the
present writer is informed by the Rev. A. B. Fisher that when a woman
gives hirth to a child she is placed on the floor of the hut before the fire,
BANTU NEGROES 587
,
and remains inside her hut and in proximity to the fire for three days
after the child’s birth if it is a female, and four days if she has given
birth to a boy. When this period of rest has expired, her head is shaved
and her finger- and toe-nails are cut. The child’s head also is-shaved.
The mother then seats herself in the courtyard of her hut with the child on
her lap. The husband and father brings friends to visit her and inspect
the child, much in the way already described in connection with the forest
Negroes. Then the husband makes his wife a present of bark-cloth,
and with the aid of his friends cleans out her hut and strews fresh grass
round the fireplace. When night comes the child is solemnly presented
to the ancestral spirits, or “ Bachwezi.” The sorcerer or priest, to whom
is delegated the cult of the particular “ muchwezi,” or spirit of the clan, to
which the family belongs, appears on the scene, prays aloud and intones
songs or hymns to the ancestral spirits, asking that the child may have
long life, riches, no illness, and, above all, that it may be a faithful believer
in the tribal and ancestral spirits.
He accompanies each special request
by spitting on the child’s body and
pinching it all over. The priest or
medicine man is then presented with
108 kauri shells, which are said to
be calculated on this allowance: nine
for each of the child’s arms, and
ninety for the whole of the child’s
body.
The Banyoro bury their dead in
much the same way as that already
related in connection with the forest
tribes.
No such thing as cannibalism
is ever heard of amongst them,
unless it be occasional allegations
of corpse-eating on the part of
wizards.
The Banyoro are divided into many
clans, which would appear to have
totems as sacred symbols or ancestral
emblems like the similar clans in
Uganda. This institution, however,
like so many other customs connected
with the Banyoro, hax lately been
much defaced and obscured by the 331. A MUNYORO
588 BANTU NEGROES
appalling depopulation of the country consequent on civil wars and foreign
invasions. The animals or plants chosen as totems are much the same
asin Uganda, varying, however, with the existence or non-existence of the
symbols in the flora and fauna of Unyoro. There is probably a greater
preponderance of antelopes as totems compared with what occurs in Uganda.
It is unlawful by custom for a Munyoro to kill or eat the totem of his clan.
Thus, if the hartebeest should be the totem of a clan or family, members
of this clan must not kill or eat the hartebeest. I have never been able
to ascertain either from Banyoro or Baganda that their forefathers at
any time believed the clan to be actually descended from the object
chosen as a totem. The matter remains very obscure. It may be remotely
connected with ancestor-worship, which is certainly the foundation of such
religious beliefs as are held by the Banyoro, as by most other Negro races.
Each tribe or clan has its own ‘ muchwezi.” This word is translated by
the missionaries as “ High Priest.” ‘* Muchwezi,” however, really seems to
332. A KAM ANI) EWE OF THE LARGE FAT-TAILED UNYORO BREED OF SHEEP
mean two things, or the same thing with two meanings. It indicated
originally both the ghost of an ancestor or chief and the individuals of
the superior, light-coloured Gala race of almost Caucasian stock, which
BANTU NEGROES 589
entered these lands at different periods in remote and relatively recent
times, and which in the modified and more negroid form of the Bahima
constitutes the aristocracy to-day of all the lands between the Victoria
333- A FAT-TAILED SHEEP FROM UNYORO
Nile on the north and Tanganyika on the south. The “ muchwezi,” or priest,
who conducts this worship of ancestral spirits (each tribe or clan has
its own ancestral spirit, who is sometimes confused with the totem) is
equivalent to the sorcerer, medicine man, or witch doctor so common
everywhere in Negro Africa. But besides the accredited priest of the clan,
many individuals may set up to be doctors in white or black magic. More
will be said about the religious beliefs of the Banyoro when the Bahima
aristocracy are dealt with in the latter part of this chapter, since the
Bahima seem to have largely developed the religious beliefs and practices
of the aboriginal Negroes.
The ferocious thunderstorms which occur in Unyoro, as in most other
parts of the Uganda Protectorate, are not unnaturally associated somewhat,
specially with the manifestation of spiritual power. Cases of people being
struck by lightning are far from uncommon, and whenever such an event
occurs it is a signal among the Banyoro for a great ceremony connected
with the worship of the “Bachwezi.” The individual killed by lightning
is not moved from where he fell dead, but nine witches or old women
are sent for.* These old women surround the body on all sides, each of
them holding a spear which is pointed downwards towards the earth. The
* The reader may note with interest how in Unyoro and Ankole in the religious
practices of the people the number 9 constantly occurs as a sacred number.
590 BANTU NEGROES
women take up a crouching position, squatting on the ground with their
backs to the body. Then the special “ muchwezi,” or priest of the tribe to
which the dead man belonged, is summoned. When he arrives, he brings
with him a small gourd basin full of water. The crowd which has by
this time assembled draws near, and the priest sprinkles most of the people
with water as a sign of purification. Then he announces in a loud voice
that the “ Bachwezi” are angry because some wrong-doing has occurred
either on the part of the dead man or on the part of members of his clan.
For this wrong-doing the ancestral spirits have demanded a victim. The
dead body is then wrapped up in the bark-cloth or skins and carried out
into the long grass. Amidst the grass an ant-hill is sought for, and when
one of the right shape is found the corpse is placed on the top of it and
left there unburied. When this is done, the old women-witches together
with the priest assemble to investigate the cause of the spirits’ anger. If
they can arrive at no clear decision as to the cause (and if they do, measures
are to be taken to remedy the wrong-doing), the priest of the clan demands
as a sacrifice a cow without blemish, and a sheep, a goat, and a fowl,
which are one-coloured, without a spot. These animals are then placed
in the centre of a circle formed by the witches, after which the hags dance
round the sacrifice, chanting a chorus to the effect of “O ‘ Bachwezi,’ accept
these our offerings and let your wrath cease.” It is scarcely necessary to
add that the ceremonies conclude by the priest and the witches making
a hearty meal off the sacrificial offering.
The Banyoro are not a particularly moral race, and under the former
rule of their kings they were essentially immoral. Infidelity on the part
of wives was readily condoned by the present of a goat or a jar of beer, or
a few kauri shells. But transgressions of this kind with women belong-
ing to the big chiefs (the “bakama”) or the king himself were punished
with death. Nevertheless, the king usually supported in connection with
his own establishment a large number — perhaps 2,000 — professional
prostitutes, whose existence as an organised corps was recorded by all
travellers in Unyoro from the days of Sir Samuel Baker until the complete
upsetting of the native Government of Unyoro in 1895. These women
were accustomed to go into the market places of big centres of population
and openly shout their trade and ply for custom. In addition to these
women, whose ostensible status was that of “servants of the king,”
Kaharega and his predecessors would own from 1,000 to 3,000 wives and
concubines. Kabarega claimed to have been the father of 700 children.
On the other hand, the Banyoro have generally been regarded as an
honest aec—the exactions and raids of their chiefs and kings excepted.
Mr. George Wilson declares that theft is peculiarly rare amongst the
Banyero, and they are honest to a degree which is exceptional in the
BANTU NEGROES 591
Uganda Protectorate, where, as a rule, the people are a very honest lot
of negroes. -Under the old native Government, if a case of theft took
place in the daytime, it was punished by a fine, but if at night, the
culprit was left to the mercy of the people he had robbed, and this
usually meant his being beaten to death with clubs and his body thrown
on to the main road. Nor are the Banyoro at the present day quarrel-
some, the race seeming to have spent its vigour and exhausted its energy
in the continual fighting which has gone on in that unhappy land for
the last forty or fifty years. Their chief vice at the present day is
drunkenness. Philanthropists in England who have never visited Africa.
seem to imagine that the negro of the far interior who is carefully
shielded from contact with European forms of alcohol is a total abstainer.
On the contrary, he is far more frequently drunk on his own fermented
liquors than is the case with the negro of the west coast, who may have
easy access to European gin, rum, whiskey, or wine. Mr. Wilson describes
the Banyoro as “ splendid liars,” proud of their powers of deception, though
he considers that this duplicity was chiefly exercised in the past to evade
the intolerable exactions of their own chiefs, and that in contact with
Europeans who attempt to treat them justly they are fairly truthful.
The population of the District of Unyoro is estimated at the present
day as not exceeding 110,000. From the native point of view—an
arrangement which has received some official cognisance for the purposes
of tax-collecting—the country is divided into the following sub-divisions,
which correspond a good deal with tribal territories: Bugoma, Bugaya,
Kibanda, Kihukya, Bugungu (Magungu), Kahara, Bisu, Busindi, Buruli,
Chiope, Kikangara, and Kibero. Bugoma, which is largely forest, is the
most populous sub-division, as it has received and sheltered a good many
refugees from foreign and civil wars. Bugaya was formerly the name of
a very large country which is now divided between the kingdoms of
Unyoro and Uganda.* The people of the Chiope sub-division, which is a
region in the north of Unyoro bordering on the Victoria Nile, are largely
mixed with the Nilotie Acholi people from the north bank of that river,
and this mixture makes them quarrelsome and independent, besides filling
their speech with many non-Bantu words derived from the Acholi tongue,
though the basis of the Chiope dialect is Urunyoro.t This mixture with
* It would be interesting to inquire into the meaning of this name “ Bugaya,” which
is most widely spread (sometimes misspelt as Bugaihya or Ugaya), not only through-
out the Bantu-speaking regions of the Uganda Protectorate, but also reappearing on
islands and eoast-lands all round the Victoria Nyanza, even in regions which at the
present day are inhabited by non-Bantu Negroes.
+ Among the Chiope are a people calling themselves the Japalua (the “Shifalu” of
Emin Pasha), who speak the same Nilotic dialect as the Aluru of Albert Nyanza and
the Ja-luo of Kavirondo.
592 BANTU NEGROES
Nilotic Negroes is also evident in the Buruli country from the same cause
—yroximity. It is, however, stated by Mr. George Wilson that the
language of the largeish country of Bugungu (usually, but incorrectly,
given on the maps as Magungu) is quite different from the Urunyoro speech.
The same statement is made by the missionaries, but no one has given
any examples of it as yet. From what the present writer can learn it
would seem to be a Bantu language of a very archaic form, closely allied
to the Lihuku of the Lower Semliki Valley near the south end of Lake
Albert. Magungu was once a rich and well-populated country, but it
was devastated and depopulated by the abominable Kabarega for no other
reason than that the Bagungu had assisted white men from the north to
enter Unyoro in the days of Sir Samuel Baker.
The aristocracy among the Banyoro is locally known as the “ bakama”
(*mukama” in the singular meaning a chief). These nobles are either of
pure or mixed Hima (that is to say, Gala) descent.* This aristocracy
during the last half-century has been a curse to the country, as its
members were perpetually fighting one with the other when they were
not aiding there supreme king, Kamurasi or Kabarega, to raid, ravish,
and destroy. In their internecine wars the Hima aristocracy must have
destroyed during the last fifty years a quarter of a million people
according to native accounts. When Kabarega grew more despotic in his
intentions, he reduced the power of these nobles by setting one prince
against another, or by calling in the Lango or Acholi (Nilotic Negroes)
from the north to attack and reduce his too powerful vassals. These
Nilotie Negroes crossed the Victoria Nile at Kabarega’s request and
massacred man, woman, and child, sparing none. Kabarega, for such
trifling reasons as hearing that his feudatories showed undue kindness to
Europeans, would also depopulate large stretches of country. All this
time Kabarega or his nobles with their undisciplined bands of young
warriors would raid the northern parts of Uganda. This brought about
return raids of the Baganda, whose massacres and atrocities were second
to none. On one occasion not many years ago the Baganda drove a
number of Banyoro refugees— about 600—into some caves in the country
of Bugangaidzi, and then suffocated them by means of fires at the
entrance of the caves. On the whole, however, the survivors at the
present day who are sufficiently intelligent to review the past condition
of their country decide that their ex-king, Kabarega, had the doubtful
honour of exterminating a larger number of his own subjects by his own
massacres than was accomplished by any of his foreign foes or allies.
During the wars between Unyoro and Uganda which followed the first
* Tt should be remarked here that the Bahima of Ankole are usually called
Bahuma or Bachwezi in Unyoro.
BANTU NEGROES 593
establishment. of the British Protectorate over the last-named country, in
addition to the loss of life there was a further drain on the population of
Unyoro by the large emigration which took place into the Acholi country
and across to Belgian territory on the west side of the Albert Nyanza.
As if the misdoings of their fellow Negroes were not sufficient for their
misery and destruction, that Providence which so strangely afticts the
African world visited this wretched country with appalling epidemics of
disease, with droughts which caused famines and floods which caused
fevers, new diseases starting or old ones reviving after the famine and the
flood. The bubonic plague which is always simmering in these countries
near the Victoria Nyanza has visited Unyoro repeatedly, having largely
brought about the depopulation of the Buruli sub-division. In Bugoma
and Bugaya dropsy has attacked large numbers of natives, who have also
been scourged with dysentery—dysentery of such a virulent type that the
natives put it down to witcheraft. Smallpox has swept the country once
or twice within recent years, clearing off several thousand of victims.
Unyoro is said to have a form of leprosy peculiar to itself (“bibembi”),
which is so contagious that it may be caught merely by breathing the
air surrounding the leprous person or by passing through dewy grass
where the leper has preceded. Syphilis, introduced in all probability from
the Nile regions in the north (but a long while ago), is rife throughout
Unyoro. In the Bugoma forest the natives state that they suffer from a
malady which kills the skin and ultimately withers the nerves and
muscles.
It is probable that all these diseases are simply the result of famine
and of such a disorganised state of society as has obliged wretched human
beings to live in the greatest discomfort, often herded together in small
and filthy caverns. It may be stated briefly that since the capture of
Kabarega in 1899 and the establishment of a settled Administration the
population of Unyoro has been rapidly advancing towards health and
prosperity.
The original inhabitants of the Unyoro country * (putting aside the
possibility of the land having once been occupied by a Pygmy-Prognathous
* It is perhaps advisable to mention that no native of this land calls it anything
but “Bunyoro.” The term “ Unyoro” is due to the fact that Speke, Grant, and Stanley,
and all the earlier explorers only spoke the Swahili language, and carried on all
their mmtercourse with the natives by means of Swahili interpreters. In the Swahili
language the “ Bu-” prefix as also the “T.u-” prefix have both degenerated to “U-.”
Thus a Swahili of Zanzibar speaks of Uganda instead of Buganda, Unyoro instead
of Bunyoro, Uddu instead of Buddu, and so on. British Governments are nearly
always on the side of illogical and incorrect spelling, and therefore it is hardly
necessary to say that Uganda and Unyoro have been perpetuated by the British
Government for all time.
594 BANTU NEGROES
race) are known as the Basrra, and from all accounts were very similar
to the average Banyoro, Batoro, and Bairo (and no doubt to the Baganda),
who form the main stock of the population of the districts of Unyoro,
Toro, and Ankole. To this day the Bairo race of Ankole sometimes styles
itself Basita.
There is a tradition among the old men of Unyoro that at a very
ancient period the whole of their country, including the forests, was
destroyed by fire after a long period of drought. This caused a total
exodus of the Basita aborigines for the time being. But they were ruled
over at that time by a queen called Nyamwengi, whose original country
seems to have been the sub-division of Mwengi, now included within the
limits of the Toro District. But at that time this family ruled over
much of modern Unyoro, over the northern part of Uganda, Toro, and
even a part of Northern Ankole. After this devastating fire Nyamwengi
revisited Unyoro and re-established the Basita in that country. Nyamwengi
was succeeded by her son Saza, who died without issue. But Saza had
a cook, and in all these countries at all times the king’s cook was a noble
or prince of high rank, a “mayor of the palace.” Saza’s cook, therefore,
(he was named Mukondo) seized the throne of Unyoro and founded the
house of Baranze, being succeeded by Hangi, Iva, and Bukuku. Bukuku
was killed by Ndaula, a half-legendary person of Hima blood, or, as he is
locally styled, * Muchwezi,” “‘ Bachwezi” being, as already stated, a synonymous
term for the Hima or Gala invaders of the country and their descendants,
and a mysterious race of supernatural beings who are often now confounded
with ancestral spirits. The following is the legend current in Unyoro
(according to Mr. George Wilson) regarding the advent of Ndaula :—
The last king of the house of Baranze, Bukuku, who, of course, was a Musita—
an ordinary Negro—had a daughter called Nyinamiru. The sorcerers of the country
told the king Bukuku that if this daughter bore a child that child would be the
cause of the country’s destruction. Thereupon the “mukama,” or king, caused his
daughter to be isolated in the forests near the north end of Lake Dweru, and
here she was attended by a woman servant. One day when this servant was in
the forest she was suddenly confronted by a man who informed her that his name
was Isimbwa and that he was a hunter from Bugoma.* Isimbwa questioned the
woman ax to what she was doing in the forest, and she told him that she was
entrusted with the task of attending the daughter of Bukuku, the king. Isimbwa
followed the woman back to where the king’s daughter was hidden. In a short
time he had seduced Nyinamiru, who in due time bore him a son that was named
Ndaula. Nyinamiru, in dread of her father’s anger, made an effort to throw the
child into the waters of Lake Dweru. In her fear and haste she did not see what
she was doing: the bark-cloth in which the child was wrapped caught in a branch.
While the child was thus suspended, the servant drew near to dig clay for making
* Bugoma ix a forest district in the western part of Unyoro, near the Albert
Nyanza.
BANTU NEGROES 595
pots, and, seeing the child, and being struck by its beauty, rescued it and took
the babe to her home. She informed the mother that she had found a beautiful
thing in the lake. The mother, conscience-stricken, and recovering her maternal
feelings, arranged that that the woman should tend it. To prevent suspicion she
made the woman a present of a barren cow as a reward for the pot made by the
woman, and subsequently repeated the presents in the form of milch cows until
the child was full grown. As Ndaula was nearing maturity, he met and quarrelled
with the mukama’s herdsmen, whose cattle drank from the same salted water holes.
So overbearing was he that the king was drawn into the quarrel, and went one
day with his herdsmen, placed his seat near the holes, and ordered the men to
wait for Ndaula; when he came they were to fall upon him and spear him. The
men did as they were told, but when they lifted their spears, their arms fell
powerless beside them. The king was very angry when they fled back to him with
their strange news, and, leaving his seat, he took his spear and went himself to
attack Ndaula. Ndaula thereupon killed him and, coming into the circle of
herdsmen, placed himself upon the king’s seat and proclaimed himself the king.
The herdsmen then ran to the daughter of Bukuku—she was his only child—and
cried out that Bukuku had been killed by Ndaula. She raised her voice and said,
“To-day I have heard both evil and good—my father is dead, but my son is king.”
Ndaula was the first of the house of the Bachwezi.
He at once divided the country into eleven parts. Bwera he gave to Wamala ;
Buruli to Lubanga (rather half-witted)*; Mwengi to Mugeni; Kiaka, being a good
hunting country, to Ibona,a hunter ; Bunyara (now in North Uganda) to Mugarra
(known as having a rolling walk); Burega (west of Lake Albert) to Mulindwa (he
was credited with exceptional supernatural powers, even for his race—bringing death
at a word); Chumya was given part of Uganda, as he had trading tendencies; the
Sese Islands were given to Mukasat (until recently there was a praying stone—
iron—called Mukasa on one of the islands) ; Bugoma was given to Nsinga ; Kahauka
had Toro; Bugaya, Bugungu, and Chiope were given to Kilo. With the exception
of Mukasa, these were all brothers of Ndaula. Mukasa is supposed by some to
have been a brother, others say a follower of the family.
About this time Isimbwa (the father of Ndaula) went hunting in Bukedi. There
he was attracted by a young woman whom he saw in the field, made overtures to
her, and later on the woman bore a child, Lukedi (or the “Man of Bukedi,” the
Land of Nakedness). There was a severe law in force in Bukedi against
seduction, and search was made for the seducer of this woman, but she refused to
expose him, and taking her people to a tree, said she had conceived as she slept
under that tree. This tree has been called Nyabito. The Bakedit race were
known in Unyoro as “the bad people,” principally on account of their fierce
demeanour, accentuated by their peculiar head-dress and very black complexion.
Lukedi, as he grew in years, was noted for the habit he adopted of going alone on
the bank of the Nile, leaning on his spear whilst standing on one leg with the
other bent and the foot resting on the upright knee, his eyes ever on Unyoro
* The peculiarities and characteristics of these brothers are still recorded in
songs and dances. re
+ First an ancestor, now a great ancestor spirit ruling the lake waters.
+ “ Bakedi” means “the naked.” It is the name given by the Baganda and Banyoro
to the Nilotic Negroes. Bukedi is equivalent to the modern districts of Acholi
and Bukedi (the Lango country).
596 BANTU NEGROES
opposite. A story told by the old men, and in their songs, says that in Ndaula’s
reign a few Bakedi crossed the Nile, raided the cattle, and were practically unmolested
until Ndaula’s brother Kagora, a mighty man in war and in hunting, rallied the
people together and attacked the Bakedi raiders, killing all but two,a man and a
woman. These, by some sort of stratagem, recovered a lot of the cattle and took
them into the forest, where they resisted all efforts to dislodge them. The people
in the vicinity were exasperated by finding that every day their salted water pans
(for cattle) were destroyed. So Kagora took the matter in hand, and caught and killed
the Bukedi man. The woman, pregnant at the time, on seeing this, struck Kagora
in the stomach with a stick, cursed him, foretelling that he should never have
issue. A mark peculiar to females appeared on his forehead, and being thus shamed
before men, he resolved to leave the earth, and disappeared heavenwards. From that
day lightning is regarded as the symbol of his wrath. The woman went into the
Budonga forest, where she gave birth to so many devils that the country became
noxious to the Bachwezi. Other signs of ill-fortune appeared, so, rendered desperate,
they appealed to their oracle—in which ceremony fate was read in the entrails of
a cow. Qn this occasion they could find no stomach. A Bukedi medicine man
(who happened to be a friend of young Lukedi) visited the Bachwezi. He was
appealed to. He cut open the head of the slaughtered cow, in which he found the
missing stomach, told the people that its presence there signified loads on the head,
and indicated the necessity of the Bachwezi packing up and moving elsewhere.
This appealed to the Bachwezi, now tired with supernatural persecutions, but on
leaving they suspected the Bukedi man’s motives, and made ready to kill him. He
was warned, and fled to an adjacent hill, saw the caravan file off, and at once went
to tell Lukedi there was a country without rulers, and which waited only a strong
man’s effort to secure it.* By this time Lukedi was made aware of his parentage.
He crossed over to Chiope ostensibly to hunt, went across the country, and
appeared at the usual mukama’s settlement, and found that the Basita, as the
aboriginal race was called, excepting only the women, were all away hunting, that
being a time of exceptional famine. In the principal house was a woman who had
just given birth, and was seriously sick. Lukedi cured the invalid and won the
women over, and by a trick secured the royal drum, which was in their keeping
amongst others, and on the return of the men assumed such an attitude, helped by
the possession of the drum, that they at once accepted him.
Thus Lukedi became king. His house is called after the name of the tree
supposed by many to have been the author of his being, and is known as Babito.
From him springs the present race of Bakama (“big chiefs”), who have come
down in direct line as follows :—
. Lukedi.
. Olimi.
. Sansa.
. Luhaga I.
rwnNre
* The Bachwezi went through Bugoma to the Albert Lake. The lake opened
up whilst they passed southwards with all their cattle along the dry bed, the lake
closing up behind them. They then went to Bwera, where they became the dominant
race. Some followers of the Bachwezi were late, and found the lake had closed
up again. These returned, and were the ancestors of the Unyoro Bahuma (or
Bahima). All evidence points to /simbwa, the ancestor of two lines of Unyoro kings,
having been a Jfuhima from Ankole.
BANTU NEGROES 597
5. Chwa.
6. Wingi.
7. Luhaga II.
8. Kasoma.
9. *Kyebambe (or Nyamutukura).
10. Nyabongo (or Mugeni).
11. Kamurasi.
12. Kabarega.
Of these Bakama only two have reigned long—Luhaga I. and Nyamutukura.
The terms of the others generally reached only nine or ten years. Kabarega’s case
is also exceptional.
In the case of Kyebambe, otherwise called Nyamutukura, son of Sansa, he lived to be
so old that his women occasionally caused spikes to be hidden in his bed so as to hasten.
his end.t Mugeni, son of Nyamutukura, had a troubled reign, although lasting only
nine years. There were constant rebellions. Being old at the time of accession, his.
women, to avoid his following in his father’s footsteps and becoming a useless
encumbrance, overlaid him whilst sick, and thus killed him. Since then a law has
been enforced that when a king is sick his women must be excluded from his enclosure.
Before Mugeni’s death, his son Kamurasi was given the plantations of Pauka, his cousin.
The latter rebelled in Bugungu, and Kamurasi went to fight him. Pauka fled to an
island on the lake. Kamurasi’s followers refused to go after him there. Not caring
to take Pauka’s cattle, he took the people’s instead. This caused them to rise. He
was defeated and wounded in his arm. While Kamurasi was absent, Mugeni died, and
the people placed his brother Nakubari on the throne. Kamurasi heard this at Buruli.
He marched to Chiope, joined forces with Luyonga, the chief there, and allied himself
with the Bakedi. They fought and conquered Nakubari, who was killed. Kamurasi
ruled Unyoro coincidently with the reign of Suna in Uganda. He then returned
with the Bakedi to Bugungu and defeated Pauka, who was killed. He reigned nine
years only. His ruling was regarded as oppressive. Early in his reign his six brothers
rebelled and defeated him. He fled to Buruli, but was followed, and was obliged to-
take refuge on a small island hidden in the sudd. His young brother, of the same
mother, went to him and upbraided him as a coward, threatened that if he did not
recover his manhood he himself would collect an army and fight the rebels, and if he
won he should seize the throne. Kamurasi, regaining courage, followed him, joined
forces, and killed the six brothers. That left three relatives (probably cousins), who
seized Chiope. The people there welcomed them. Kamurasi repeatedly sent armies.
to Chiope, until the people fled to Bukedi. A year’s residence there tired them, and
they returned. They fought three battles, in each of which one of the relatives was
killed. The Chiope people, loyal to their choice, placed Tibulihwa, a son of one of
the relatives, on the throne as their king. (He was afterwards killed by Kabarega.)
Kamurasi, however, merely ignored him. Soon after he died.
Kabarega then reigned. His brothers objected, rebelled, defeated him, and placed
Kabagomiri in his stead. Kabarega fled to Buruli with a brother, Kabagonga. They
returned against Kabagomiri and defeated him. He fled to Ankole, soon collected an
army there, returned, and was defeated by Kabarega, and a great number of the
Bankole were slaughtered. (Ireta was captured here as a boy.) Kabarega got help
from Mutesa in this fight. (Kangawo was sent.) Kabagomiri quietly went round the:
* Koboyo, his son, rebelled and took possession of Toro.
+ He was too old and feeble even to retaliate.
598 BANTU NEGROES
outskirts to Chiope, where he somehow got twenty “Turks” of Egypt. At the same
time Kabarega secured thirty Sudanese soldiers. In a fight Kabagomiri was shot in
the chest, and Kabarega was secure. Soon after Baker Pasha arrived, and from that
time the history of the country is well known.
The story may be worth adding that Ndaula was a man of extraordinary enter-
prise. Among other things, he built a house so large that it took four years to finish
it. A great point handed down is that it had eighteen doors, and that there was
no equal to it within knowledgeable distance.
Another version of this legend of Lukedi and the history of the Unyoro
dynasty has been furnished to the present writer by the Rev. A. B. Fisher,
of the Church Missionary Society’s mission in Unyoro :—
Lukedi was a great hunter of supernatural powers, greatly feared by all. One
day he crossed the river, coming south into a stranger’s country. Entering a large
enclosure, he saw there a beautiful woman whose name was Kilemera. This woman
he took to be his wife, and first built his house in Chiope, but only remained there
two months, and finally made a big capital at Muduma. But here he had trouble
with his wife Kilemera, who finally left him and emigrated to Uganda with a
large following, and became the mother of many children. After the separation
from his wife Lukedi was taken ill and died. His eldest son, by his former wife
Kilemera, whose name was Lukedi Lwamgalaki, became the head of the people whom
Lukedi had ruled. He became a great king, and made his capital in Bugachya;
afterwards moved to Bujawe, and there died. Kyebambe, his son, was made king
in his place. He moved his capital into Bugoma, and there died. Luwaga reigned
in his stead, but being dissatisfied with the country of Bugoma, he moved back again
to Chiope, and then finally settled in Bugaya; here he died, and his son Sansa
became king. This man roamed the country, never stopping long in one place.
While at Kilimba he fought with a great Uganda king called Semakokiro, and
during the fight Semakokiro was killed. Soon after this one of Sansa’s servants
seduced his master’s wife. He was called up for trial before the king, and when
judgment was given against him he seized a spear and killed the king. Then
followed a king called Chwa, who died, and whose son Luwanga followed. Then
after him came Namutukula, who was followed by his son Mugenyi. This last sent
his son Patigo to fight the Balega, who returned with many slaves and much cattle.
His son Kaboyo rebelled against him, and finally settled in Toro and became
king there. Mugenyi then died, and Kamulasi became king of Bunyoro and made
his capital at Kilagula. At his death his son Kabarega became king. Kabarega at
once sent an expedition against Kaboyo, who was then the rebel king of Toro, and
demanded a tax to be paid in cows. This Kaboyo did, but when asked to do it
a second time he refused. Kabarega then sent Mugenyi, his son, to fight. The battle
was long and fierce, and no advantage seemed on either side. Kabarega, when he
heard of the inability of his son to conquer Toro, came himself, and, together with
his son, made another fight against Kaboyo. However, Kaboyo fought with such
zeal that he finally drove back to Unyoro Kabarega’s army, Kabarega himself being
wounded. Kaboyo did not long survive this battle. He died at Karyamiyaga, and
his son Olimi became king of Toro.
Meanwhile Kabarega was collecting his scattered forces, and as soon as Kaboyo
was dead he sent off his general, Tegulekwa, to try and reconquer the country.
When Olimi heard of this, he sent messages to the king of Ankole, Mutambuka,
BANTU NEGROES 599
and asked for help. This was
readily given. Instead, however,
of going to fight Kabarega, the
army went into Busongola,
fought with the people there,
and conquered the country.
Kabarega’s second attempt also
failed. However, there was
much dissatisfaction amongst
Olimi’s chiefs. Kalikula, a big
chief, rebelled and fought against
him, and conquered his army.
Then Kabarega sent off Mate-
bere and Lusongoza with a great
force, and when Olimi heard of
it he fled to Bada. Then all his
chiefs fought against him, and
betrayed him into the hands of
Matebere, who, having conquered
the whole of Toro, returned to
Kabarega with Olimi as_ his
prisoner, leaving Mukalusa, one
of his under-generals, to guard
the country. Finally, Kabarega
sent Kikukule to take his place. ‘
All the princes then escaped to 334. KASAGAMA, KING OF TORO, AND HIS MOTHER (A
Ankole, and were kindly treated PRINCESS OF UNYORO)
by the queen-mother (Namasole),
whose name was Kiboga. During this period the Baganda made many raids into
Toro, a notable one being that led by the Mukwenda, Kiyega, who brought with
him Kakende, and left him there to be the king. The Balusula were driven from
Toro during the raid, and Kakende built his capital at Kisomolo. But he did
not remain there long, for Kabarega, after two attempts, drove him from the
country, and he returned to Uganda. Kasagama, who was then quite young and
living in Ankole with the other refugees, also went into Uganda. After a few
months Captain Lugard brought Kasagama back to Toro and made him king.
Kasagama, the king of Toro (of Unyoro race), gave the following
additional legends about the coming of Lukedi, his partly mythical ancestor
(the translation was supplied so me by Mr. Fisher, C.M.8.) :—
... Wamala, king of Bunyoro, sent off a messenger, who went and stood on
the shores of the lake and called aloud to Isimbwa’s son to come and take possession
of the country. Then came Lukedi himself to the lake shore, bringing with him a
goat and a fowl and a child, who was decked out with numerous beads on his
neck, arms, and legs. They put a crown of nine beads on his head, and a large band
of nine beads on either leg; then they threw him into the lake as an offering to the
gods. Lukedi then crossed the lake into the country of Kanyadwoli, and while
resting in the shade of a tree a man brought to him a pipe of tobacco to smoke,
which he did, and then knocked the ashes out on to the ground. Immediately. a
plant of tobacco sprang up. He then proceeded towards Wamala’s capital,
VOL, IL, 9
600 BANTU NEGROES
who came out and greeted him heartily. The chair on which he sat in the house
was afterwards called Kaiezire. Wamala died, and Lukedi became king. Lukedi
made a great feast and sacrifice to the “ Bachwezi” as a propitiatory offering. He first
sent for nine fowls and killed them, one cow without blemish, and one sheep.
These also were killed, and the intestines of these animals were taken and placed
on the side of the main road. Several men were then placed to watch to see
that no insect touched them. After some time Lukedi sent a messenger with two
large bark-cloths to wrap them up in. After this he selected nine cows, nine
elderly women, nine young women, nine loads of beads. These things were then
taken to the top of a large hill called Abulu. The women and cows were then
killed, and their bones burnt with fire; the beads were made into a head-dress, and
Lukedi wore it, and the ashes from the bones of the women were scattered upon his
head. And the sacrifice was finished, and the “ Bachwezi” propitiated.
The real reading of Unyoro’s past history seems to run on these
lines: Long ago, perhaps 2,000 or 3,000 years back, began a series of
invasions of Unyoro by a cattle-keeping Gala people from the north-east,
the ancestors of the modern Pahima. These folk appear to have come
from the north-east, or countries to the south of Abyssinia and the west
of Somaliland. Apparently they came round the north end of Lake
Rudolf and then directed their course south-westwards into the countries
which are now known vaguely to the Baganda as Bukedi (or the Land of
Nakedness). But the land of Bukedi was then, as now (though not perhaps
to the same extent), peopled by a warlike race of Nilotic Negroes, the
modern Acholi, Lango, Umiro, ete., and (according to tradition) the
Bahima did not find the means of settling down comfortably in these
lands to the east and north of the Victoria Nile. So they crossed over
into Unyoro, but for various reasons—-possibly the hostility of the Bantu
Negroes who had preceded them—did not at first remain there, but
pushed steadily south till they reached the healthier plateaux of Toro,
Ankole, and Karagwe.* It is possible that in all these lands to the west
and south-west of the Victoria Nyanza they did not meet with such a
determined resistance from the former occupants of the soil, who may have
been the pioneers of the Bantu Negroes, and Pygmies, like those of the
Congo Forest. In those healthy uplands which lie between the west coast
of the Victoria Nyanza and the vicinity of Tanganyika the Gala invaders
of Equatorial Africa dwelt in security with their herds of long-horned
cattle, increased and multiplied, and began to stretch out their hands
towards the north as well as the south and east (to a great extent the
Congo Forest barred their progress westwards). Their pioneers, much
* They may also—possibly did do so—have pursued the line of least resistance
by crossing the Nile at the outlet of Lake Albert, journeying along the western
coast of that lake, and so on up the Semliki Valley to Ankole, keeping to the east
of the Congo Forest.
BANTU NEGROES 601
after the fashion related in the legends, must have retraced the path of
their race to Unyoro.
At the same time, no doubt, subsequent to the original invasion, other
bands of Gala people had quitted the Acholi and Lango countries to
e:tablish themselves in Unyoro. The original source from which these
Gala herdsmen came mu-t have beccme exhausted, while the multiplication
and increased vigour in arms of the Nile negroes of the Masai-Turkana
stock and of certain sections of stranded Bantu negroes to the east of the
Victoria Nile probably barred the way to any further intercourse between
the lands of the Gala and the Somali on the east and the Victoria
Nyanza on the west. So it came about in time that Unyoro was added
to the kingdoms or states which were governed by kings of Gala descent,
or at any rate by an aristocracy or ruling caste of Gala blood—blood, of
course, with which inevitably that of the indigenous Negro was mingled
in varying degree. Leading men of this Bahima stock must have founded
dynasties in Unyoro, Uganda, Karagwe, and other countries between the
Victoria Nyanza and Tanganyika. At one time, no doubt, there was a
“kitwara,” or emperor, of Hima blood who grouped together under his rule
the countries of Uganda, Unyoro, Toro, Ankole, and Karagwe. This was
probably the heyday of Hamitie civilisation, which subsequently declined
through internecine wars and the gradual ‘“negrification ”” of these countries
—that is to say, the decline in proportionate numbers of the people of
pure Hamitic stock and the disproportionate increase of the Bantu Negro.
There seems early to have sprung up a separate dynasty in the
countries which are now grouped together as the Kingdom of Uganda,
and some cause at the same time brought about a distinct separation in
language between those whom we may -cll the Baganda (the people of
Buddu, Sese, the home districts of Uganda, Kiagwe, and Buroga), and
both Negroes and Hamites in the domain of Unyoro. The speech of
Unyoro extends at the present day with very little variation from the
Victoria Nile and the Albert Nyanza on the north through Toro, Ankole,
Karagwe, Ruanda, and Businja to the south-west shore of the Victoria
Nyanza, and to within a short distance of the north end of Tanganyika.
This language also reappears on the Bukerebe Archipelago in the southein
part of the Victoria Nyanza. It may safely be assumed that wherever the
Unyoro dialects are found at the present day there the allied dynasties of
Bahima origin have ruled—are, in fact, ruling now. But in Uganda (as
will be seen in the following chapter) the dynasty, though it sometimes
claims descent from an Hamitic stock and to have had the same founders
as started the royal houses of Unyoro and Ankole, nevertheless has
remained much more negro in features (judging by its recent kings) than
is the case in Ankole and Karagwe. It is quite possible that the kings
602 BANTU NEGROES
of Uganda descend from an ancestor who was a Bantu negro with little
or no Hima blood in his veins, and that such slight refinement of feature
as some of the Baganda princes or princesses display is merely due to
their Bantu progenitors having married women of Hima origin. Indeed,
for the matter of that, the ex-king of Unyoro, Kabarega, who claims
descent from an Hamitic ancestor, is quite a negro in appearance, as was
his father, Kamurasi. It is only in Ankole, Karagwe, and other countries
to the south that the royal families seem to be of modified Gala blood,
even though many of the subsidiary chiefs and much of the aristocracy in
all these countries (excepting Uganda) are of such clear Hamitic descent.
that many of them strangely resemble ancient and modern Egyptians.
In Uganda proper the Bahima never seem to have obtained such a hold
over the country as farther to the north and west. The Hima element in
the dynasty is, as I have already said, due to kings of Uganda having
married handsome slaves or princesses from Unyoro or Ankole. In Uganda
the people of Hima stock at the present day have become a cattle-
herding caste which marries within its own limits, and mixes but. little
with the Bantu Negroes.
Mr. George Wilson* has been kind enough to forward me the
following fables, stories, and legends which he has obtained from the
Banyoro. It should be premised tbat the beast stories much resemble
those of other parts of Negro Afiica, besides certain fables of European or
Asiatic origin. In all the African stories, however, the hare takes the
place of the fox as the embodiment of astuteness, and the leopard
replaces the wolf of European folk-lore.
FABLes.
(1) The Greedy Hyenu.—One day a hyena went to visit some of his friends. In
the house there was a small calabash standing, in which oil had been. He
straightway ate the calabasl. Whilst walking over the room he saw some
caterpillars. Those he also ate. In fact, everything he saw—skins, refuse, etc.—
he devoured. His friends said to him, “Why do you eat thus grossly? You are
very greedy ; you must take some medicine to cure your great greediness.” “ Truly,”
replied the hyena, “I badly need such medicine; I am very greedy.” “Follow
the road to the left,” said the friend, “and ask the way until you find the house of
the wizard who cures greed.” The hyzena went on his way, asking it from time to
time, until he reached the house of the Muhuma.t “Can you cure greediness ?”
asked the hyzna. “ Yes,” said the Muhuma; “sit down and I will prepare a cure.”
A sheep was brought and killed. At once the hyena exclaimed, “Ah! I want to
eat it.” “Well, I’m sure!” said the Muhuma. “You come here for a cure for
* Now Deputy Commissioner for the Uganda Protectorate.
+ In Unyoro the Hima caste is called Huma (sixg. Mu-huma ; plur. Ba-huma),
The Muhuma here is a “ muchwezi,” or wizard.
BANTU NEGROES 603
greediness, and immediately you want to begin eating. Keep quiet, be patient.”
The sheep was cut up, and the nice fat tail tied round the hyzena’s neck. A water-
jar having been given him, he was told to fetch water in which to cook the tail
for the medicine. On the way he said to a friend who had gone with him, ‘“ Why
should I carry this tail which smells so nice? Come, let us eat it.” “Nonsense!”
said the friend. “You must be cured.” Again the scent of the meat overcame him,
and again the friend said, “No; you must be cured.” “ Hang the cure!” said the
hyena, and, bursting the cord which held the tail, promptly demolished the meat.
Until this day the hyzena is still possessed with the disease of greediness.
(2) The Leopard.—In olden times leopards never caught their victims by the
throat, always by the arm. One day a man, on being caught by the arm, and
having the good fortune to escape, boasted publicly of his great luck, saying,
“What a foolish beast the leopard is! If with its enormous strength it caught by the
throat, it would be sure of every victim, whereas now what harm is done when it
only catches the arm?” The leopard, who happened to be passing, heard the
boast, and in its turn said, “ What a fool is man to teach his enemies how to kill
him!” From that day the leopard has caught its victims by the throat.
(3) The Hycena’s Cry.—This fable is the Unyoro version of “A bird in the hand is
worth two in the bush.” A hyena, whilst wandering in search of food one night,
passed by a hut in which a sick man was lying, being tended by his friends. The
hyzena listened to their talk. “Why,” said one man, “does he not die when he is
so sick and let us bury him quickly, instead of keeping us waiting here throughout
the night.” “Ah,” thought the hyena, “why should I tire myself wandering on,
when I have a meal so near at hand. It will be but little trouble to me to unearth
him after he is buried.” So he waited on till the man should die and be buried.
The man, however, recovered ; and in the morning, on looking out, the hyena was
seen by the friends to be walking away disconsolately. Ay, eS SE eS ON
384. BAGESU (BAKONDE, MASABA) PEOPLE OF WEST ELGON
a superior Nandi or Elgumi type; an aboriginal race, in fact, on which
many centuries ago the first Bantu invaders impressed an archaic Bantu
dialect.
A comparison of the heads in Figs. 257 and 384 with the heads of Bantu
Kavirondo, Nile Negroes, or Baganda will show at once what alow physical type-
726 BANTU NEGROES
may be found on Mount Elgon. In these Masaba people the face is very
broad in its zygomatic measurement—that is to say, from the edge of one
cheek-bone to the other. The cranial development is relatively poor. There
is much prognathism, a large upper lip, and retreating chin. The hands
are long, the feet are large and clumsy. The knees turn in, and the shins
are much bowed. In the men there is a certain amount of scrubby hair
about the face, but I did not notice in any example the body-hair which
is so evident in the Congo Dwarfs. The colour of their skins ranges from dark
chocolate to yellowish brown. The legs, however, are not disproportionately
short, as they are among some of the forest Negroes in the Semliki Valley.
Neither they nor any other of the Bantu Kavirondo circumeise, nor do the
Masaba people (so far as I have seen) decorate the body with any pattern of
scars or weals. They have a way occasionally of burning the skin with a
red-hot iron as a counter-irritant to pain, and this leaves the body with
irregular sears on the chest or back, but these are not intended as ornaments.
In some of them the face is as much wrinkled as it is in an elderly Bush-
man. Those of the Masaba people that dwell more in contact with the
Nandi inhabitants of Elgon deck themselves with necklaces and bracelets of
iron and ivory; but the poorer or more savage people seemed to me to
wear nothing whatever in the shape of ornament, and to go almost entirely,
if not quite, naked. The “not quite” is represented by a dirty piece of
bark-cloth slung over one shoulder, but generally slung in such a way as to
serve the purposes of decency. This is probably only due to the fact that
the prudish Baganda, who have been administering their country, have
insisted on all persons approaching the Uganda settlements putting on a
small amount of clothing. It was a curious fact among these people that
the more wild, savage, and degraded they appeared (as we advanced north-
wards), the more archaic became their Bantu dialect.
On the other hand, what one might style the Kavirondo proper—the
peoples who dwell in the valley of the Nzoia River from near the south-east.
corner of Mount Elgon to the coast of the Victoria Nyanza—are, as a rule,
a handsome race of negroes, exhibiting sometimes, especially among the
men, really beautiful physical proportions and statuesque forms. Here and
there, as throughout most of the Negro races (and European, for the matter
of that) there are reversions to an ugly and inferior type representing the
Pygmy-Prognathous element which formed the first stratum of the human
population in nearly all Negro Africa. Fig. 385, a Kakumega chief, illus-
trates this reversionary type with strongly developed brow ridges, a flattened
nose with broad, prominent wings, and a long upper lip. On the other
hand, Figs. 263 and 34 exhibit comely specimens of Negroes, very charac-
teristic of Kavirondo. The men’s figures in these specimens are notably
fine and well-proportioned, and even the negresses of this type are, in
385. A KAKUMEGA CHIEF, SOUTH OF NZOIA RIVER, NORTH KAVIRONDO
VOL. II. 17
728 BANTU NEGROES
young and plump individuals, not far off our European ideals of well-
shaped women,
The Bantu Kavirondo do not practise circumcision, They usually
pull out the two middle incisor teeth in the lower jaw. Both the men
and the women do this. It is thought that if a man retains all his lower
incisor teeth he will be killed in warfare, and that if his wife has failed —
to pull out her teeth it might cause her husband to perish. For the same
reason of averting ill fortune a woman cuts a number of vertical slits in |
the skin of her forehead, which leave small scars. The women also, as a
means of securing good fortune for themselves and their husbands, make
a number of small incisions (usually in patterns) i the skin of the
abdomen, into which they rub an irritant, so that huge weals (similar to '
those described in connection with the western Bantu) rise up into great
lumps of skin. A Kavirondo husband, before setting out to fight or
starting on a journey attended with great risks, av probably make a
few extra incisions on his wife’s body as a porte-bonhewr.* But ordinarily
their bodies are kept freer from cicatrisation and similar attempts at
ornamenting the skin than is the case with the people in the western
part of the Uganda Protectorate. Among the Bantu Kavirondo the ear
is usually only pierced in the lobe, and a single large ear-ring is worn by
both men and women,
Prior to the advent of Europeans ales no clothing was worn, especially
by the males and the unmarried women. Even at the present day, where
European influence has not made itself felt the men seldom specially
wear their small covering for purposes of decency; they don skins slung
round one shoulder and worn over the side and the back for warmth.
The men also adorn the upper arm, the wrist, and the leg below the
knee and above the ankle with coils of tron wire and bracelets and
circlels of ivory. The women, if they can get them, will wear enormous
quantities of beads in necklaces. Both sexes usually wear a waist-belt of
beads, and the married women who have borne children wear a lower
string of beads, to which is attached a tiny little apron of leather
embroidered with beads, and also @ long tail made of strings of fibre
derived from a marsh plant. The tiny apron in front is sometimes made
of short. strings of the same fibre, instead of being a piece of leather sewn
with beads. Very great importance is attached to this tiny square of
fibre or beadwork, and to the tail behind. If a man of the same tribe
should touch this, the only covering worn by married woman, «a great
offence has been committed, even if the man be the woman’s husband.
Unless the sacrifice of « goat is made it is thought that the woman will
* Primitive man has so often a half-thought-out idea of “vaccinating” against
misfortune and such a deep-seated belief in the malice of the higher powers.
BANTU NEGROES TD
die of the insult, If, however, these coverings are touched or torn off by
an enemy or a stranger no harm is done. But if the men are careless
386. KAVIRONDO WOMEN, NZOIA RIVER
about body covering they devote considerable pains to their head-gear.
Besides circlets of hippopotamus ivory they will wear large tufts of black
ostrich feathers over the forehead, or shaggy plumes made from cocks’
feathers, or the long tails of the Chera (widow finch). They also construct
730 BANTU NEGROES
hats of gigantic size or fantastic
shape, which they wear on great
occasions. These hats are some-
times as much as three feet: high.
They are usually of basketwork
foundation, plastered on the ex-
terior with white kaolin, and
possibly variegated by stripes or
patterns in black mud. Feathers
are stuck into these hats. The
men among the northern Bantu
Kavirondo are much given to
ornamenting their lambs with
patterns of white clay. They
may wear clay “stockings” below
the knee or right up the leg, or
there may be a separate patch
of white clay right down the
thigh. On this clay a pattern is
worked by a piece of stick, which
removes the clay in places and
leaves the dark skin showing
through. As already stated, the
young women before marriage
wear absolutely no clothing,
and in. all the districts which have not been much visited by Europeans
the men (except in cold weather) affect complete nudity. Despite, or
because of, this neglect of clothing, they are, for negroes, a moral race,
disliking real indecency, and only giving way to lewd actions in their
ceremonial dances, where indeed the intention is not immodest, as the
pantomime is a kind of ritual, the meaning of which is perhaps not
grasped by the dancer.
In some places near the lake shore, or wherever else the natives are
able to kill hippopotamuses, the tusks of the hippopotamus are, in some
very adroit manner that I have not been able to ascertain, cut or split
into longitudinal sections.* These are polished, and are worn on the
forehead as circlets or crescents of ivory. Jron rings are worn on the
thumb and fingers.
The dwellings of the Bantu Kavirondo are round huts with a conical
thatched roof and a fairly broad verandah round the body of the hut (see
plan). The foundation of the structure is, of course, a circular wall of
a
387. KAVIRONDO WOMAN, NZOIA RIVER
“* Perhaps filed down to thinness.
BANTU NEGROES 731
sticks and wattle, and a roof frame made of slender poles or the midribs of
palm fronds strengthened with reed basketwork. The framework of the
roof, which is like a huge reversed funnel, is only lifted into position over
the round wall of the house when the latter has been plastered with mud,
and is fairly dry. The roof is then thatched with long grass. The verandah
of poles supports the outer rim of the roof, the thatch of which projects
sufficiently to shade this circular passage of raised clay. Portions of the
verandah are even enclosed by partitions, with an outer wall of reeds or
grass. Two equal-sized portions of the verandah are usually shut off in
this way on either side of the door. Within the partition on the right-
hand side is placed the grinding stone that the women use for rubbing
down grain into flour, The back half of the circular verandah is usually
open at the sides between the interstices of the poles.
On entering the hut it will be seen that about one-fourth of its area
has been partitioned off at the back with sticks and reeds, to make a
sleeping place for goats.
Fowls also sleep inside
the hut in a big basket,
which is covered over at
night. This basket has
usually a long neck, and
stands very high. The
present writer has seen
the neat way in which
fowls put themselves to
bed. They jump on to
the rim of the basket and
then dive boldly down
through the neck into
the wider portion below,
where they remain in a
warm mass one on top
of the other. The floors
of these huts are, of
course, of clean, dry mud,
usually pretty hard owing
to the heat of the fires,
which burn day and night.
There is usually no raised
bed for sleeping on, Skins
are strewn about the floors
_ é 388, KAVIRONDO MEN (SHOWING ORNAMENTAL DESIGNS IN CLAy
for this purpose, usually ON THE LEGS)
732 BANTU NEGROES
round the inner fireplace. There are two fireplaces in the hut, concerning
which there is the most rigid etiquette. Strangers or friends who are not
389. KAVIRONDO MEN AND THEIR ADORNMENTS
near relatives when visiting the hut do not go beyond the first fireplace,
which is near the door. It would be a great breach of good manners if
they sat at the second fireplace, which is very nearly in the middle of the
hut. The only people who are allowed this privilege are the brothers and
sisters of the hut-owner, his wives, and his unmarried sons and daughters.
The husbands of his daughters or the wives of his sons are not allowed to
go to the innermost fireplace. If these rules are transgressed, the person
offending has to kill a goat. All the occupants of the house then wear
small pieces of the skin of the sacrificed goat, and smear a little of the
dung on their chests. The furniture of a house usually consists of skins
for sleeping on, cooking-pots, water-pots, beer-pots, and big earthenware
vessels for containing dry grain. There is a large hollowed-out stone on
the verandah, together with a small, round, and smooth boulder, which
are kept within the right-hand porch, for grinding corn.
Every full-grown man has a house to himself, and a house for each
of his wives. Usually the huts belonging to a single family are enclosed
within a fence of thorns and aloes, This, however, applies more to the
southern part of Kavirondo. In the north, and on the western slopes of
Mount Elgon, large and small villages exist within a single circle of
BANTU NEGROES 733
outer wall. The huts of each family may be separated from their
neighbours by low fences of thorns or hedges of greenery. In the case
of all Kavirondo which lies between the Nzoia and Sio Rivers on the
south and the southern and western slopes of Elgon on the north, the
walled villages have a very remarkable appearance, and constantly suggest
to the European traveller the notion that the walls are due to teaching
given by some superior race from the north. On the outer side of this
Vit ee d
Mees
2 : Mpeg vce ‘
WS betes Ae ra pest te, ‘ wig es
Hest Most OE ss
* .
390. A “MATINEE HAT”: KAVIRONDO (IN KAKUMEGA COUNTRY)
more or less circular wall of clay there'is a deep moat, which may be
bridged over opposite to every gate. The gateways have jambs of hard
734 BANTU NEGROES
wood, across which are laid at the top several stout beams. The clay of
the wall is built up over the gateway till it rises into a peak. Some-
times the wooden frames of these entrances are rudely arched. They
are often high enough for a short man to pass through without bending
his head. In the south of Kavirondo the people are content to surround
their villages by hedges, which consist of thickly planted aloes mixed
with a ewphorbia that has filamentous branches and an exceedingly acrid
white juice. The aloes are almost constantly in blossom. Their leaves
are a pale green spotted with white, the stalks are dull crimson, and
the flowers bright coral red, so that this hedge, relieved here and there
with bright yellow-green euphorbia, gives the Kavirondo settlements a
Pell hii7s.
CCRT Min, >
391. PLAN OF A KAVIRONDO HOUSE
very bright setting. Close to the houses are the grain-stores—large
baskets raised above the ground on posts with peaked roofs of thatch.
When access to them is required, the thatched roof is lifted off and the
grain taken out of the receptacle. In most of the Northern Kavirondo
villages tall masts may be seen erected at a slight slant. The upper
part of these poles is hung with small baskets that contain decoy quadts.
Snares are placed on the ground round about the pole, and the wild
quails, being attracted by the cries of the decoy birds, are caught and
eaten.
The houses of the Masaba tribes of West Elgon merit a special
description in some particulars. They are rather well built, are usually
thatched with banana leaves, and have their sides constructed of billets of
BANTU NEGROES 735
wood placed upright in a serried row. The roof is large and low spreading,
not very high at the apex (the hut of course is round) and with a very
low piteh. The apex of the roof is surmounted by a carved pole (often
stuck through an earthenware pot), and this pole is obviously a phallus.
Very frequently the pole is run through the skull of an antelope.
The cooking is done inside the house, and by women. Only if a party
of Kavirondo is on the road and it is a case of force majeure will the
men do the cooking and make their kitchen in the open if no shelter is
obtainable. The cooking vessels, of course, are earthen pots. The food,
392. IN A KAVIRONDO VILLAGE
when cooked, is served up in small baskets. A father does not eat with
his sons, nor do brothers eat together; women invariably partake of their
food after the men have done. No woman would eat with a man under
ordinary circumstances. They are rather more omnivorous than most of
the other tribes in the Uganda Protectorate. A good deal of grain
(sorghum, eleusine, and maize) is cultivated. and the flour of sorghum is
a considerable staple in their diet. Bananas, beans, and peas are also
cultivated and eaten. It is said that the cultivation of the banana is on
the increase. At the time the present writer passed through the
Kayirondo country he was struck with the magnificent fields of sorghum
WAAIM VIOZN AO HLYON ‘OqNOWIAVH NI GOVITIA GATIVA V *€6E
BANTU NEGROES 737
grain. This huge kind of millet, which in the south is known as “Kaffir
corn” and in the north as “durra,” is probably of Asiatic origin, though it
has developed several species or sub-species under cultivation in Africa.
It frequently grows to a height of twelve feet. The heads of grain are often
very brightly coloured, and as the colours vary among the plants in the same
field from rose-pink to ivory-white and chestnut-black a flourishing field
of sorghum is quite a handsome sight. The grain of this sorghum is
ground into a coarse flour by means of the grinding stones. For some
reason this native flour, which
is often white and well ground,
is very unwholesome for Euro-
peans or Asiatics, almost, in-
variably leading to diseases of
the bowels. It has been supposed
that this occurs through the
manner in which the flour is
ground. Tiny, almost invisible
fragments of stone undoubtedly
join the flour as it is triturated,
and prove too much for the
digestion of any race but the
negro. Lleusine is largely re-
served for beer-making. Sugar-
cane is almost absent from the
Kavirondo country, honey with
this people taking the place of
sugar. Ground-nuts are grown
in the Kabarasi country in the
eastern part of Kavirondo.
The Bantu Kavirondo keep Senn
cattle, sheep, goats, fowls, and 394. GATE OF A WALLED TOWN
a few dogs. Women do not
eat fowls, sheep, or goats, and are not allowed to drink milk as a
beverage, though they may use it in a kind of soup mixed with flour
or meat. In some instances chiefs do not eat sheep or fowls. People
of both sexes may eat the flesh of the serval cat, and many of them
will eat leopard meat. They devour most other birds and beasts, except
the lion, vulture, crowned crane, and marabou stork. It is easy to under-
stand their rejecting the last-named bird as an article of diet, because
it is as filthy a scavenger as the vulture. Their respect for the crowned
crane, however, actually seems to be due to admiration for its beauty, and
the bird is found in large numbers in the Kavirondo country, where it is
738 BANTU NEGROES
practically protected. The ox kept is the humped, short-horned variety.
Butter is made from milk, and is often used as a dressing for wounds.
The Kavirondo, especially in the valley of the Nzoia, hunt game with
the help of dogs, driving the wild animals before them into a widely
extended net, which consists of a long rope fastened in a rough semi-
circle to trees or long poles. From this rope hang down numerous
running nooses of string. These, at any rate, detain the creatures long
enough to enable the men to come up with and spear them. They dig
. pits on the banks of rivers
(covering the orifice with grass)
to catch hippopotamuses as they
leave the water, and they also
rig up over the hippopotamus
paths ropes and traps, by means
of which a passing hippo loosens
a heavily weighted harpoon sus-
pended over the path, which
then plunges into his back,
Elephants are killed by a large
number of hunters surrounding
one of these animals and attack-
ing it with assegais. Mish (of
which the Kavirondo are ex-
tremely fond as an article of
diet) are angled for with rod
and line, and are also caught in
traps. In all the Kavirondo
rivers there are built up at in-
tervals two converging walls of
stone, which are carried out into
the bed of the stream at an angle
of about sixty degrees. The
small space hetween the two stone dykes is filled with ample fish-baskets.
The fish coming down-stream have their only exit blocked, and must,
perforce, fill the baskets. The snares for quails have already been
mentioned. These are usually springes, with a noose of very fine string.
The Kavirondo are essentially an agricultural people. Both men and
women work in the fields with large iron hoes. As usual, their agriculture,
being of the negro order, has been destructive to forests. The whole of
Kavirondo was once covered with dense forest of a rather West African
character, but trees are now scarcely ever seen, except in the river valleys.
The people would hew down all the trees they could fell, and burn the
395. ARCHED GATEWAY OF A WALLED TOWN,
KAVIRONDO
BANTU NEGROES 739
branches and trunks, mixing the ashes with the soil as manure. These
fires would often kill the bigger trees less easy to bring down by the
native axes, and in time these would die, decay, and fall. After the land
had borne two or three good crops it was abandoned and a fresh piece
opened up. The country, therefore, outside the plantations is mainly
396. PEAKS OF THE ROOFS OF THE MASABA HOUSES, WEST ELGON
rolling downs covered with thick grass. From time to time pieces of the
land which have thus lain fallow for years are reclaimed, tilled, and sown
again. It is strange that the Kavirondo, who, in many respects, are neat
and careful in their agriculture, should not have grasped the idea of
manuring the soil with the refuse of their cattle-sheds, goat-houses, and
villages. In addition to the food crops already mentioned, tubacco and
BANTU NEGROES 741
hemp are both cultivated, and both are smoked. Both sexes smoke
tobacco in-pipes, and also take it in the form of. snuff. Hemp is smoked
in a hubble-bubble pipe of a form found throughout Eastern Africa, which
398. TAME FEMALE OSTRICHES 1N MUMIA’S VILLAGE, KAVIRONDO
is usually made out of a gourd. Only men and unmarried women smoke
hemp, as it is thought to be injurious to women who are to bear children.
The Kavirondo cultivate the sesamum and make oil from its seeds, which
they burn in little clay lamps strongly resembling in form those of Egypt
and Rome.”
If a chief has many cattle they usually sleep at night in a small
kraal within the enclosure of his village, and close to his own hut.
Favourite or valuable cows may, however, share a hut with their owner,
and a certain number of goats invariably do so. In Northern Kavirondo
circular sheep-folds with thatched roofs are always made to contain sheep
in close proximity to the chiefs hut. Cattle are killed in the following
manner: The ox is secured by a rope being ,tied round its neck; it is
then deftly felled by a blow from a club on the back of its skull, after
* The possession of these lamps is a remarkable feature of the Bantu Kavirondo.
The lamps may be, like the blue beads, a relic of an ancient commerce with Egypt
by way of Somaliland.
742 BANTU NEGROES
which its throat is cut. Goats and sheep are killed by suffocation. The
snout is seized and-firmly held until the creature expires from want of
breath. The Kavirondo are inordinately fond of their cattle, and a chief
will frequently bemoan the loss of one of his cows with more genuine
and heartfelt grief than he would display if he lost a wife or a child.
Some of these people depart from ordinary negro custom in being slightly
inclined to tame and domesticate birds and beasts. I have already
mentioned that quails are kept in cages to decoy other quails into the
snares. These little birds are carefully fed, and will sometimes live for
several years in captivity. Crowned cranes often haunt the precincts of
Kavirondo villages, and are protected, if not tame. One chief kept a
couple of hen ostriches in his village. Apicultwre is carried on by most
of the Kavirondo, who take great trouble about housing their bees. In
districts where trees are scarce the hives (which are cylinders of wood or
bark) are placed on the roofs of the huts. The flavour of the honey is
often spoilt through a custom of boiling it, which is done (amongst other
reasons) to extract the wax mixed up in the honey.
Before the advent of the British power the various clans and _ tribes
into which the Bantu Kavirondo are divided were constantly at war one
with the other. The Kavirondo also had to withstand attacks from the
Masai, Nandi, and Lango people, so that, although compared to other
peoples. in the east and north of the Protectorate they may be termed
a peaceful race of genial savages, they were still inured to warfare, and
could often turn out sturdy warriors. Their weapons are spears with
rather long, flat blades without blood-courses, and also spears with a short,
leaf-shaped blade, bows and arrows, and wooden clubs. Their broad-
bladed swords (tapering towards the hilt) were probably borrowed from
the Masai. The people speaking Kavirondo dialects on the islands
opposite the Nyala coast use slings, from which they hurl stones with
great force. These slings are similar to the ones used by the Bavuma.
They did not usually poison their arrows, except in the chase, to kill the
larger beasts. Shields are a long oval (vide Fig. 399) made of. stiff,
thick leather, with a boss in front which is part of the handle behind.
The rim of the shield is turned back, and the shield is slightly convex
in shape. Formerly the hide used was that of the buffalo, which animal
is now to all intents and purposes extinct in the Kavirondo country. The
shields are now made from ox hide or from the skin of the Orycteropus
(ant bear).
Of course many of the Kavirondo now possess guns, and the introduction
of this weapon has largely modified their warfare. I should think it
unlikely in the past that the Kavirondo ever undertook offensive operations
against tribes on their borders. They were content to live and let live,
BANTU NEGROES 743
and their warfare was
almost entirely defensive
and inter-tribal, this last
taking the form of a
Corsican vendetta. If one
man murdered another,
he took care to flee as
fast as he could to the
country of another clan,
since he would have been
promptly waylaid and
despatched by the rela-
tions of his victim if
he remained in his own
district. If this had been
done, the incident was
regarded as closed; but,
supposing the murderer
to have run away and
to have remained out of
reach, the friends and
relations of the dead man
took no further steps to
avenge him—yrather, in
fact, allowed the matter
to fall into oblivion.
They waited for the sons
of the fugitive (assuming
the murderer to have run
away before his boys had
attained manhood) to grow
up. When the eldest of
these reached the age of
puberty he would be
waylaid, and either speared
or beaten to death with
clubs. Should the
399. WARRIORS AND SHIELDS, KAVIRONDO
murderer, however, leave grown-up sons, there might still be a little delay
in striking the return blow;
but eventually one of these would be
selected for killing as a close to the vendetta.
When aman has killed an enemy in warfare he shaves his head on his
return home, and his friends rub * medicine ” (generally the dung of goats)
VOL, II.
18
744: BANTU NEGROES
over his body to prevent the spirit of the deceased from worrying the man
by whom he has been slain. When people are killed in warfare, the
victorious side endeavours to secure the bodies. The young warriors of
the tribe who are just beginning to bear arms are encouraged to stab
the bodies repeetedly with their spears so that they may become hardened
to the sight of death and blood.
The rivers of the Kavirondo country are not usually very navigable.
Where there are no bridges ferrying is done in large dug-out canoes, which
are obtained from the forests on the Nandi Escarpment. These dug-out
canoes are usually punted across or along a stream by poles. The canoes
used on the lake by the Nyara folk, who are the westernmost branch of the
Kavirondo, resemble those of Uganda, but are less cleverly made. The
Kavirondo people do not shine as navigators. Hn revanche, they are better
bridge-builders perhaps than the other races of the Protectorate. Their
country, unlike Uganda, contains broad and turbulent streams, one or
two of which are very considerable rivers. These rivers are bridged in
two different ways. There is a suspension bridge cleverly slung from
a big tree on one bank to an equally big tree opposite. On either side
a ladder leads from the ground to the forking of the tree-trunk, from
which the suspended bridge hangs. These bridges are really composed
of huge ropes of twisted creepers, from which depends perpendicularly
a network of bast on either side, and a footway of basketwork, over which
often thin planks and slabs of wood are placed. These suspension bridges
require constant care, owing to the rapidity with which the fibre of the
creeper-ropes rots. They are, therefore, dangerous and uncertain. The
other kind of bridge is made by driving two rows of stout piles into
the bed of the river from bank to bank, with two or three or more in-
tervals. The space between the piles is filled up with reedwork, grass,
stones, sticks, and mud until a rough kind of dyke, or barrier, crosses the
stream, with a sufficient number of intervals to allow of the water passing.
The upper surface of this dyke is made passable by logs being thrown
down on top of the rubbish. Logs also bridge the intervals, and in these
intervals fish-baskets are placed. It is difficult to tell sometimes which is
the main object in constructing these bridges—the maintenance of a fish
weir or the securing of safe transit across a crocodile-haunted stream. Some-
times these bridges are a zigzag series of stone dykes made of rough
masonry similar to the stone fish weirs.
Before the institution of a European Administration, the roads in
Kavirondo were nothing but the narrow African path running from village
to village. However careful people may have been to bridge the streams,
or to establish canoe ferries, they never made any attempt to construct
causeways over marshes, or to clear their paths of exuberant vegetation.
BANTU NEGROES 745
Their paths were simply made by people walking single-file from one point
to another.
Their industries are simple. Salt is made by burning reeds and water-
plants, and passing water through the ashes. The water is then boiled and
strained, and a rough grey salt isthe result. Jron ore is smelted in the hills,
and the Samia Hills on the borderland between Kavirondo and Busoga yield
iron ore of excellent quality. The Kavirondo blacksmiths use a bellows
which is made out of a whole log of wood converging to a point. This
point is inserted into a clay funnel. The log is really the section of the
trunk of a small tree cut above and below its bifurcation. The two biggest
branches are retained, and when the whole of the wood has been hollowed
out it gives a central pipe with two branches. At the end of the
openings of the kLranches a goat skin is loosely fastened. ‘This skin is
puckered up into a point in the middle, to which is fastened the end of
a long, light. stick. Fach of these sticks being worked with a piston
action, the air is sent through the central tube and the clay nozzle
into the glowing charcoal. The chief things made out of the smelted
iron are spear-blades, hoes, axes, adzes, arrow-heads, finger-rings, knives,
and bells.
Pottery is made with a certain amount of skill from black and red
clay, but not much sense of beauty is displayed in the shapes, which
are commonplace and purely utilitarian. Baskelwork is amongst their
industries. It is plaited grass as a rule. I have not noticed any mats
in their possession, the people preferring to use shins. They will some-
times wear a huge ox hide which is still very stiff, and has none of
the suppleness of the beautifully dressed skins of Uganda. The only
manufacture of this kind which is in some ways peculiar to the whole
of the Kavirondo people from Elgon on the north to the Shashi country
on the south is a goat or sheep skin that has been made perfectly
supple on the under side by rubbing with fat and sand, while the hair
aspect has been boldly decorated with poker patterns done with a red-hot
iron or glowing stick. Sometimes these patterns are cut with a knife.
In any case the effect is striking and sometimes artistic, as the unburnt
hair stands up in bold relief against the pattern of smooth skin.
The Bantu Kavirondo are divided at the present day into a number
of very distinct tribes, and these again are minutely sub-divided into
clans. Leaving out of consideration the isolated Masaba people on the
western flanks of Elgon (whose language, though akin to the Kavirondo
dialects, possesses remarkable and peculiar features of its own), the principal
tribal divisions of the Kavirondo into clans or families are the following:
On the south-west there are the Banyalu, who occupy the country
between the Samia Hills and the River Sio to the coast at the mouth
746 BANTU NEGROES
of the Nzoia River. Then there are the Awa-wanga,* who dwell between
the Yala River on the south and tke Upper Sio on the north, inhabiting
mainly the central valley of the Nzoia. The eastern branches of this
last-named tribe call themselves Kakumega, Aba-kumega. North-east. of
the Awa-wanga is the large tribe of the Aba-kabarasi (known to the
Masai and to many Europeans as the Ketosh). The Kabarasi people
extend their range to the southern flanks of Mount Elgon. South of the
Yala River there is a break in the distribution of the Kavirondo, caused
by the intrusion of the Nilotic tribe of the Ja-luo. Bantu-speaking
Kavirondo begin to reappear in the Nyando Valley, near the head of
Kavirondo Bay, and stretch southwards for a considerable distance towards
the forest-clad heights west of the Lumbwa country and north of the
Mori River. In this southern extension they are known amongst
themselves as the Aba-kisii, and near the Victoria Nyanza as the Awa-
kisingiri. The Masai, however, call them Adsova. Finally, the eastern
coast-lands of the Victoria Nyanza, from the south side of the entrance
into Kavirondo Bay up to the German frontier, are occupied by the
Awa-ware, who include the Awa-singa of Rusinga Island.
It would seem to me as though the clans among the Kavirondo
Bantu possess totems or sacred animals or plants, but I have not been
able to ascertain that such is actually the case. Observers like Mr. Foaker
and Mr. Hobley (to both of whom I am much indebted for information)
consider that the clans among these people are probably the descendants
of notable chiefs. In the previous chapter it was related how a wealthy
and virile chief like Luba amongst the Basoga could in some forty years
present his country with 1,000 stalwart descendants, who already, no
doubt, class themselves apart as a separate clan. It is easy to see,
therefore, how similar clans could arise in Kavirondo.
Among the Kavirondo women are in excess of men, and the people
are naturally inclined towards polygamy. It is highly improbable that
any woman goes to her death unmarried; for if no suitor asks for her in
the ordinary way, she will single out a man and offer herself to him
at a “reduced price.” The man would be hardly likely to refuse,
since a woman in that country is a first-class agricultural labourer. The
Kavirondo practise exogamy—that is to say, they endeavour not to
marry within their clan, but outside it. By those who know them, the
Kavirondo are stated to be much more moral than the other Negro
tribes of the Protectorate, or were so in the past before they became
corrupted by Swahili porters from the coast, Indians, and white men.
Until quite recently adultery on the part of a wife was punished with
* Hobley includes under the tribal name “Awa-rimi” the Awa-wanga and
Kabarasi people.
BANTU NEGROES 747
death, and death equally was meted out to young men and girls who
were found guilty of fornication. It was thought a shameful thing if a
girl was not found to be a virgin on her wedding day.
Girls are often betrothed at the age of six or seven, and the
intending husband makes repeated small presents to bis future father-in-
law. As soon as the girl reaches womanhood she is handed over to her
husband. When this is done, or before it is done, the husband pays
over the remainder of the purchase-money. He then appears with his
relations to claim his bride, and if there is no opposition on the part. of
an avaricious father-in-law, the young woman accompanies him to the
house of one of her parents or one of his. Here, in the presence of a
large number of girls and women, he consummates the marriage. If the
girl shows herself to have been a virgin, he then takes her to bis own
home; but if otherwise, she is returned to her parents with great
contumely, and these last are obliged to send to the bridegroom not only
all the cattle, goats, hoes, ete., which he has paid by instalments, but to
pay him in addition an amount equal to the whole of his purchase-
money, as an acknowledgment of the disgrace brought on them by the
misconduct of their daughter.
There is a custom amongst the Kavirondo which would be very
distasteful to those in England who oppose marriage with a deceased
wrfe's sister. In this African Eden a man has the prescriptive right to be
offered the refusal one after the other of the younger sisters of his wife
or wives as they come to marriageable age; and these girls cannot be
handed over to other applicants until their brother-in-law has declined
them. If a woman dies without having borne children, the amount of her
purchase is supposed to be returned by the father to the widower unless
he consents to replace her by another daughter. If a woman is ill-treated
by her husband, she can return to her father, who then repays a portion
of her marriage gift. Ifthe woman is to blame, she is usually replaced by
one of her sisters. The price to be paid for a wife is generally considered
to be as follows: Forty hoes, twenty goats, and one cow, a present usually
given in instalments. More cows are paid if the girl is the daughter of
an important chief. If the bridegroom has not been previously married,
the girl is led to the house of the unmarried men of the village, and is
there handed over to her husband. If the man is already married, the
new wife is given in charge of the preceding wife or wives. If the father
shows any reluctance to hand over the betrothed girl, the suitor sends a
band of young men who capture her and bring her to his village. If this
act is attempted during the daytime, the young men of the girl’s village
and her brothers turn out to fight the suitor’s party with sticks. The
girl screams a great deal and makes many loud protests, but usually
748 BANTU NEGROES
allows herself to be captured. This act of violence is only resorted to if
the girl’s father is avaricious. If a girl is not asked in marriage, she will
often go off and offer herself to a man of another village; and if he
accepts her, her mother arrives after a few days and negotiates for the
payment of a marriage gift. In the Kavirondo country women are
probably in excess of men. Mr. Hobley states that in some of the
Kavirondo tribes, though the cattle of the marriage gift became the
property of the wife’s father, all the cows to which they give birth are
supposed to belong to his son-in-law, and must be handed over to him, or
to his heirs after his death.
The women are prolific, and the birth of twins is not an uncommon
occurrence. This is considered an extremely lucky event, and is
celebrated by an obscene dance, which, however, is only lewd in its
stereotyped gestures, and does not, so far as I know, result in actual
immorality. The mother of twins must remain seven days in her house
before crossing the threshold. After the birth of a child a goat is killed,
and the mother eats some of the meat. Very little other ceremony takes
place, and if a single child is born the mother goes out again to her work
in the plantations three or four days after the event. There is much
mortality amongst the children, and it frequently occurs that a woman
loses all her offspring one after the other. When this has been the case
the next child that is born of her is taken out at dawn and placed on
the road, to be left there until a neighbour should pick it up and bring
it back. This office is usually performed by some friendly woman who has
a hint to walk in that direction. This woman must receive the present
of a goat before she surrenders the child, of which she is henceforth
considered to be the foster-mother Names may be employed indifferently
for a male or female child, a girl often taking her father’s name.
The Kavirondo profess to be able to tell the sex of an unborn child
ifthe mother is pregnant for the first time. If the child is going to be
a girl, the mother remains fat; if it is going to be a boy, she gets thin.
If the mother has borne children before, her last child is watched whilst
the mother is pregnant, and if this child be a boy and waxes thin, then
the coming child will be a girl, or vice versé. But if the coming child
is to be of the same sex as the one which has preceded it, the preceding
child remains fat.
As regards the disposal of the body after death, it may be stated that
all the Bantu Kavirondo bury their dead, and do not expose them in the
bush to be devoured by hyenas and vultures. A chief or a person of
importance is buried in the floor of his own hut in a sitting position, but
only at such a depth that the head may easily protrude above the surface
of the ground. The earth is filled in up to the neck of the corpse and
BANTU NEGROES 749
beaten down. The exposed head is then covered with a large earthenware
pot, and a watch is kept over the head by the elder relations, who from time
to time remove the pot and ascertain whether the flesh has disappeared.
When the skull has been completely cleaned by ants (who are useful
scavengers in this respect), it is carefully removed from the rest of the
skeleton and is buried close to the hut. Later on the bones of the body
are all dug up (having been thoroughly cleansed of flesh by insects), and
are reburied with great ceremony at one or other of the sacred burial
places (usually groves on the tops of hills where a few fine trees remain
as vestiges of a once universal forest). The body of a chief is wrapped in
the hide of an ox which has been killed for his funeral feast. When an
ordinary man dies, his sons and brothers or his wives dig the grave in the
middle of his hut, and the corpse is buried lying on its right side with
the legs doubled up. The hut is not used afterwards. Women are buried
in the same way. A child is buried near the door of its mother’s hut.
After the death of a married woman her relations attend as soon as
possible, and expect when they arrive a small present from the widower.
The main object of their visit is to wail for the deceased. This is done
after the death of any one excepting a young child for two days imme-
diately following the decease. Then, again, the women wail every evening
after the first two days for three days more, and this cry of sorrow (which
is a doleful howl) continues at intervals for some weeks afterwards. If a
chief of importance dies, his death will be mourned by wailing in the
morning and the evening for a whole year. A sign of mourning on
the part of these people is a cord of banana fibre worn round the neck
and waist.
Before a chief dies he chooses one of his sons to succeed him, in some
cases giving the son (or, if he be a child, his mother) a brass bracelet as
a sign of his succession to the chieftainship. When an ordinary man
dies, his property is equally divided amongst his children. The mother
of a grown-up son goes to live with her son when she becomes a widow;
but if one of the wives of the deceased has only small children, she is
taken to wife by her eldest stepson, who also adopts the children. An
elderly widow who has no grown-up son goes to live with her brother-in-
law, the brother of her deceased husband. A man, however, is forbidden
to take to wife his mother’s sister, his aunt, whom, however, he will
endeavour to support. This aunt will, if possible, live with the young
man’s mother, and be treated by him as analogous to his mother.
Foaker considers the Bantu Kavirondo t» be distinctly on the increase.
He points out that this increase was checked from time to time by
famines, which were the result of periodical droughts or raids into the
country by the Nandi and other aggressive tribes. With peace, and with
750 BANTU NEGROES
a more careful agriculture, the country should support a very large popu-
lation, because the heavy rainfall on Elgon and on the Nandi Plateau
should, by the streams and rivers it feeds in Kavirondo, make the irrigation
of crops perfectly easy in those plains where the rainy season is sometimes
uncertain. The fecundity and morality of the people are additional
reasons why the race should prosper. Happily the nation remains up to
the present free from that scourge, syphilis, which has so checked the
population of Uganda. The Kavirondo who live in the lower-lying lands
suffer very frequently from a mild form of malarial fever. Their attacks
of this disease usually last for about three days. Dysentery attacks them
when they leave their own country, if the weather is wet and drinking
water is contaminated. They are also very subject to pnewmonia. Small-
poe has ravaged them again and again, and they are eager to be
vaccinated. Vaccination appears to preserve them from this disease, or
to cause them to take it very mildly. Although, as a rule, such a fine-
looking race, they have not much stamina away from their own country.
They suffer terribly from cold when they are taken on to the Nandi
Plateau or the upper part of Mount Elgon, and as porters, though they
are very willing, they have nothing like the strength or endurance of
Wanyamwezi or Baganda.
As regards native remedies for diseases, they have salves for wounds,
but profess to have no medicine that will heal the large malarial ulcers.
For inflammation of the lungs or pleurisy they pierce a hole in the chest
until air escapes through it. In a few days they appear to be quite
well, and simply dress the wound with butter. Seemingly they have no
professional medicine men, but are content with women doctors, who are
called “ Ba-fumo.”* Their therwpeutics are very simple. They can make
salves for wounds out of the leaves of certain plants, but apart from that
they attempt to cure most illnesses by putting pebbles in a gourd and
rattling them over the head of the sick person until he is nearly deafened.
If that fails to cure him, they cut off the head of a fowl or of a quail,
and hang it to a string round his neck, to be worn until the cure is
effected.
Medicine amongst most Africans easily tails off into witchcraft. This
is of two kinds in Kavirondo: “obufira” is a kind of white magic, or the
* This is a very interesting point. The singular of this word would be “ mufumo.”
This is a widespread word all through East Africa, from Zanzibar and the opposite
coast-land down to the Zambezi and across the southern half of Africa to parts of
the Congo and Angola. It is perhaps the most widely spread Bantu word meaning
“chief.” Some have thought that this word was connected with a root meaning
“spear” in some Bantu languages ; but it would seem from this survival in such an
archaic dialect as Kavirondo that the original meaning of the word was “ medicine
man,” just as the big chiefs among the Masai are also the great medicine men.
BANTU NEGROES 751
use of hypnotism and the powers of
divination for innocent purposes ;
“ obulogo” is little else than poisoning
or scaring people into fits by uncanny
practices. Mr. Hobley states that the
Bantu Kavirondo practise trial for witch-
eraft by an ordeal which seems to be
similar to the drinking of “mwavi” in
South Central Africa, though the dose
is seldom sufficient to cause death.
As to omens, they are convinced as
to the prosperity or bad luck of a
journey if at their departure a bird
cries out on their right hand or on
their left. The right hand is unlucky ;
the left lucky. If a man leaves his
house in the early morning to start
on a journey, he says to the first
person he meets, “Are you lucky or
unlucky?” and if the person replies
“Unlucky,” the traveller should return
to his dwelling. From childhood a
person is known as lucky or unlucky.
This character is ascertained in the
following manner: If a child comes into
a house on the early morning of a day
which turns out to be a fortunate day, =
they say the child is lucky, or vice versa,
and thus each individual in the com-
munity grows up with a reputation for being lucky or unlucky. If the
Jirst child of a young married couple is a girl. it is very lucky, so that
very often a person starting on a journey will ask the first man he meets,
“Was your first child male or female?” If he replies “ Male,” the
traveller should return to his home, as he has started with a bad omen,
If a man on starting for a journey strikes the big toe of his right foot
twice against a stone or root, it is a bad omen. If he strikes first
the right toe and then the left, it is all right. If he strikes the big
toe of his left foot twice running, the greatest good luck will attend him.
If, instead of meeting a single individual, a whole crowd are encountered,
no omen can be obtained. The right side is termed the male, and the
left side the female. In all these omens the left side is lucky. They
have the greatest faith in divination by examining the entrails of a sheep,
400. A KAVIRONDO WIZARD
752 BANTU NEGROES
goat, or ox. The small intestine is arranged so that it falls into three
coils, and from the emptiness or fulness of the intestine in each coil
deductions favourable or unfavourable are drawn. The chief of each tribe
decides by such methods when the favourable season for planting has
come, and no one plants the fields until the chief and the elders of the
tribe have decided that the lucky period has arrived. They still believe
in rain-mukers, who, in dry seasons, are consulted. If hail falls, no one
goes to cultivate the plantations on the day following the storm. If a
house is struck by lightning, it is abandoned, and no one is allowed to
remove a single stick.
The northern Kavirondo appear to believe in the existence of two gods
more important than the vague ancestral spirits whom they also propitiate.
These two deities are known as Awafwa* and Ishishemi. Awafwa is the
chief of all the good spirits, and Ishishemi is a sort of devil. Cattle and
goats are often sacrificed to Awafwa, the ceremony usually taking place
on the grave of some departed chief whose personal intercession may
induce Awafwa to bring rain or drive away sickness. The Bantu Kavi-
rondo plant stones in the ground near their houses, and at intervals kill
a goat and pour out libations of goat's blood over these stones to the
memory of the spirits of their ancestors. They also pay reverence to the
deceased by building small huts in a village and sticking the feathers
of fowls on the top of the roof of the tiny hut. Some people also cut a
small door at the back of their own dwelling with the idea that in some
way it assists the passage in and out of good ancestral spirits. So far as
they reason about the matter at all, they would appear to disbelieve in
the continued life after death of unimportant persons. It is only chiefs or
head-men of importance whose spirits continue to exist after the death
of the body, and who in some way become part of the forces of nature.
Amongst curious customs may be mentioned the importance which is
attached to the closing or leaving open of a door. It is considered a
very bad omen if a person shuts the door of a house after him, leaving
at the time any one behind inside the hut. In such a case a goat must
be sacrificed and eaten by the parties concerned to avert ill fate. If a
man quarrels with his wife and she goes out of the hut, and the husband
then shuts the door behind her, this is equivalent to divorce, and the
woman returns to her own people at once.
In making peace after warfare or after personal quarrels, a goat or
sheep is used as a sacrifice when it is people of the same tribe who have
fallen out. The liver of the sacrificed animal is cooked and is divided
between both sides, whose representatives eat the portion allotted to them.
* “Awafwa” may simply mean “the dead,” “those who are dead,” and be the
summing up of all the ancestral spirits into one kindly, tribal god.
BANTU NEGROES 753
If the fight has been with another tribe, or between strangers, the van-
quished party obtains a dog and cuts it in half. The delegates from
each side hold respectively the front and hind legs of the divided dog,
swearing peace and friendship over the half they hold. Some of the
Kavirondo people place a dead crow on the ground between the negotiating
parties whilst peace ceremonies are going on.
They have but few myths or traditions, or rather it would be more
correct to say that none of these have yet been ascertained; but Mr. Hobley
informs me that their folk-lore, especially about beasts, is fully as elaborate
as among other Bantu peoples of Uganda. In these stories the Orycteropus,
or ant bear, frequently figures.
401. A KAVIRONDO MUSICIAN, WITH LYRE
Their music is plaintive, and sometimes pretty. They have no other instru-
ments but drums and a large lyre, of which an illustration is given (Fig. 401).
As regards dances, these are frequently held, and appear to be
divisible into four or five kinds. There is the dance given to celebrate
the birth of twins in a village. This is said to be of an obscene nature,
though, as I have said before, the obscenity appears to lie in the
stereotyped gestures, and not in the thoughts or intentions of the people
at the time of dancing. It is danced by both men and women. Secondly,
there is a death dance, which is also joined in by both sexes. If the
dead person is a man, every village which is represented at the dance
sends a bullock for the funeral feast. Mr. Hobley states that a third kind
754 BANTU NEGROES
of dance is given after some kind of sexual initiation ceremony, at which
men and women dance together.* Each dancer has a stick from which
the bark has been removed in alternate rings. The people dance in a
circle, shake their shoulders, and slowly revolve with abrupt movements
and much stamping. After a wedding there is a dance in which women
alone perform. Finally, it is said that a dance takes place in seasons of
drought to propitiate the good spirit and bring down rain.
In language the Kavirondo are closely allied to the ugly Masaba
402. A DANCE IN KAVIRONDO
people of West Elgon, but in physique they are almost typically Bantu—
so far as any Bantu type of Negro can be defined. They almost certainly
entered their present habitat a long while ago from the north or north-
west. They did not, as Mr. Hobley thinks, advance to their present sites
from the south end of Lake Victoria, and the supposition on which this
theory is based—namely, special relationship between the Kavirondo and
Kinyamwezi dialects—is an incorrect one. All the Kavirondo dialects are
much more closely related to uganda and Urunyoro than they are to
sf Mr. Hobley says “ circumcision,” but as the Kavirondo do not circumcise he
ee means some ceremony connected with the arrival at puberty of boys or
girls,
BANTU NEGROES 755
Kinyamwezi. They offer a greater resemblance, though not a very marked
one, to the speech of the Kikuyu people who dwell to the east of the
Rift Valley. Put the Kikuyu dialect is far less archaic. In physique the
Bantu Kavirondo offer considerable resemblance to the Karamojo people
who live far to the north of Mount Elgon. Though the Karamojo speak
at the present day a language which belongs to the Masai group,
Dr. Shrubsall considers that as far as their bodily characteristics are
concerned they are practically Bantu Negroes. The Kavirondo people
©
403. A PAS DE DEUX IN A KAVIRONDO DANCE
represent the easternmost wing of the original Bantu invaders of the
countries between the Albert and Victoria Nyanzas and Mount Elgon.
It is an open question at the present time whether they preceded the
Nilotic Negroes (Acholi, Lango, etc.), or whether, after the coasts of the
Victoria Nyanza had been occupied by Bantu-speaking people, of which the
Kayirondo were the northern section, there followed a rush southwards of
the Nilotic tribes, an impetus which planted the Ja-luo to the south of
Kavirondo, and caused the Elgumi (who speak a language like Sik and
Masai) to establish themselves between the Masaba of Mount Elgon and
the Kavirondo of the Nzoia Valley.
CHAPTER XVIII
NILOTIC NEGROES
HE author of this book attempts his definitions of the different Negro
types with considerable hesitancy. There rises up before him the
overpowering conviction that, although there may be four or five well-
marked varieties of the typical Negro, specimens of all or most of these
varieties may be found in nearly every negro tribe. It is, therefore,
difficult to point to any one group of negroes which share without deviation
the same type of language, beliefs, manners, and customs, and, equally
present to the observer, identical physical characterisation. He has written
thus deprecatingly when discussing the Bantu type, for amongst the
Bantu Negroes there are people short and simian, like the ugly Congo
Dwarfs, and others tall and handsome, like the better type of Zulu,
Manyema, or Kavirondo. Broadly speaking, the Negro race in Africa may
be divided into three main groups: (1) the Negro in general—the big
black man ranging from Abyssinia to Senegal and from Lake Chad to
Cape Colony; (2) the Congo Pygmy; and (3) the Hottentot-Bushman. In
this chapter the present writer is again brought to consider the difficulty
of connecting homogeneous physical traits with any one of those great and
small divisions of the Negro peoples which depend mainly on groupings
of language or adventitious political circumstances. The Negroes of the
Nile basin, from the Victoria Nile and Albert Nyanza on the south to
the verge of the Nubians, Arabs, Abyssinians, and Galas on the north,
share a few peculiarities in common, and may be, perhaps, conveniently
classed together for the present purpose of discussing their physical
features, manners, and customs.
The bodily type of the true Nile Negro extends from the western
frontiers of Abyssinia through the Bahr-al-Ghazal region to Bornu, perhaps
even to the Central Niger,* and from about 200 miles south of Khartum
to the north-eastern shores of the Victoria Nyanza This type may be
roughly described as follows: A head inclining to be broad rather than
long, with a slight protruding muzzle and retreating chin; cheek-bones
* It is also very similar to the Hausa and Sofighai type in West Central Africa.
756
NILOTIC NEGROES 157
which, besides exhibiting great breadth,
are particularly prominent just below
the outer angle of the eye. The nose
is very flat at its base between the
eyebrows, and the whole inner part of
the face between the eyebrows, cheek-
bones, and upper lip has a flattened
look, as though it had been “:at on”
when in a plastic condition. This
appearance is specially characteristic of
the women, who are usually hideously
ugly. The men are invariably better-
looking than the women, and where
there is a dash of Hamitie or Arab
blood in their veins, ancient or recent,
they develop a prominent bridge to the
nose and a better-shaped chin, which
relieves the face of its flatness. The
forehead bulges somewhat, and keeps
well in front of the brow ridges, which
are unusually promiment. There is a
distinet inclination to be tall and long-
limbed. The leg below the knee is ex-
ceptionally long, straight, and slim, with
very little development of calf. On
account of their long, thin legs, both
Heuglin and Schweinfurth compared them
to “human storks.” As a rule there
is no tendency to bandy legs, though
it is not uncommon to see the inner
side of each knee in close contact (when
a man is standing upright) with a wide
space between the legs just above the
ankle (vide back view in Fig. 406). There
is a tendency in the gluteal muscles
to overlap the xates excessively, which
gives the figure sometimes a_ slight
appearance of the Hottentot posterior.
This, however, is a feature more met
with in the women than in the men.
As a general rule it may be said
that the Nile tribes who have not
404. A BARL NEGRO, GONDOKORO, WHITE
NILE
758 NILOTIC NEGROES
minglel much with the Bantu on the south or the Hamites on the north
have ugly features as compared with such statuesque negroes as the better
class of Kavirondo, Zulu, or kindred Bantu races. Though the figure,
however, may be ugly from a sculptor’s point of view (it being sometimes
long and lackadaisical, at others square-shouldered and thin-legged), the
men are powerfully built, and belong to a virile race. Where, as in
405. A BARI NEGRO, GONDOKORO, WHITE NILE
the south of their domain, they have mingled with the Bantu, the Masai,
or Hamite, they become (in the male sex) a handsome people corporeally,
the good looks even extending sometimes to the lineaments of the face.
The colour of the skin is generally very dark: perhaps the blackest of
negroes are found in this Nilotic group, which really stretches westwards
across the Sudan far beyond the limits of the Nile basin. The hands and
feet are usually small. The arms are long, especially in the forearm.
KARAMOJO AND NILOTIC NEGROES FROM NORTHERN PART OF RAL PROVING
TYPICAL SHAPE OF NILE NEGRO’S LEGS)
(THE SECOND FIGURE FROM THE
SESS > =i
RIGHT SHOWS
19
TM
VOL.
760 NILOTIC NEGROES
The hair on the head is that of the ordinary
negro type, and is fairly abundant, the
women being able to grow it in long strings
or plaits to the length of nearly twelve
inches. Hair is scrupulously removed from
all parts of the body.
When free from Muhammadan influence,
none of the Nile races circumcise. Most
of them, however, Amock out the lower
incisors. This. however, is not generally
done by the Bari and Madi, but seems to
be practically limited to the many tribes
who speak Nilotic languages of the wide-
spread Dinka-Acholi group. Some of the
Madi people—a group comprising many
tribes—score the cheeks with three or four
parallel longitudinal cuts, which give an
ugly, scarred appearance to the face; but
this is only done where they have come
under Nubian influence as slaves and soldiers.
In the Aluru, who are a western branch
of the Acholi, a pattern is sometimes made
on the brow by means of raised lumps of
skin. As a rule, the Bari, Acholi, and
Lango men leave their skins undecorated
by cicatrisation. Sometimes, however, the
Acholi men raise prominent cicatrices over
the temples or cheeks in wavy or zigzag
patterns. On the outer side of the thigh
and buttocks these raised scars are traced
in long scrolls of artistic design. The
Bari women raise scars of a herring-bone pattern on the upper arm
down from the shoulder to the inner aspect of the elbow.
In many of the tribes to the east and west of the Nile the lower lip is
pierced, and a piece of polished quartz, sometimes three inches in length,
is inserted. The women in some tribes pierce the upper lip, and wear
through it a big brass ring, which is hung with beads. Among the Madi
this is done; or a small dise of wood is inserted in the upper lip, like the
“pelele” of the Babira and Nyasaland natives. Some of the western
Acholi tribes have a stone pencil not only through the lower lip, but
another one placed in the upper lip. (This custom extends also into the
Karamojo country, and examples may be seen in Figs. 406 and 408.) Some
407. A LOGBWARI (MADL) NEGRO (MIXED
RACE OF NILE NEGRO-AND BANTU)
NILOTIC NEGROES 761
of the Acholi pierce their ears, and the numerous ear-rings of the Ja-luo
will be described later on when that tribe is dealt with. But nowhere
amongst the true Nilotic people are the lobes of the ears widened into
huge loops, a practice which is peculiarly characteristic of the Masai, and
of such tribes as are, or have become, affiliated to them by descent,
conquest, or association. tek
A very characteristic attitude of the Nilotie people marks relationship
with or affinity to that race, wherever it is seen. This is a posture they
adopt when at rest. They stand erect on one leg, and, bending the other,
press the sole of its foot against the inner surface of the knee of the leg
which serves as a support. This is an attitude in which they will stand
for hours. Schweinfurth remarked this pose among the Nyam-Nyam and
other tribes of the Bahr-al-Ghazal region. Eastwards and southwards it
may be noticed among the Ja-luo (Kavirondo), the Nandi, Lumbwa, and
other non-Bantu people,
who are to some extent
connected in origin with
the Negroes of the Nile.
The true Nilotic
Negroes may be divided
at the present day into
the Shiluk (or Shuolt),
Dinka (Jange), Nuér,
Shangala, Chir, Man-
dari, Jatbara, Dyur
(Luo), Aluru, Acholi
(Shuli), Lango, Umiro,
Kumim, Jardwm, and
Ja-lwuo (Kavirondo) tribes
or peoples; and no doubt
this list leaves unmen-
tioned many other tribal
designations belonging to
branches of the same stock
between the Nile and
the western frontier of
Abyssinia ; while affiliated
in language, in habits, cus-
toms, and to some extent
in bodily appearance, are
the Turkana-Masai,
5 ; . 408. KARAMOJO NEGROES (SHOWING ‘‘ PENCILS’? THRUST INTO
Bari, and Nandi groups. THE LOWER LIPs)
762 NILOTIC NEGROES
From a linguistic point of view these people fall into at least four
divisions (not to mention other forms of speech used by Nilotic Negroes
to the westward of the region under consideration), three of which—the
Nilotie (Dinka-Acholi), the Mund’, and the M/asai—are distantly related,
while the fourth—J/adi—has little in common
with the Nilotic languages, but betrays some-
what West African affinities in its phonetics,
vocabulary, and grammar, and even offers a
very faint, perhaps disputable, resemblance to
the Bantu family. The languages spoken by
the Dinka, Shiluk, Acholi, Aluru, Lango, and
Ja-luo are all closely allied. The sub-group,
indeed, of the Acholi (with its dialects of
Aluru, Lango, and Ja-luo) is practically one
language. According to native tradition, the
Acholi section of the Nile peoples swept down
on the equatorial sections about the great
lakes at no very remote period. It is, per-
haps, an open question which came first, the
Bantu Negroes from the north-west or the
Acholi Nile people from the north. I think,
on the whole, that the Bantu preceded the
Nile Negroes in these regions. Another problem
is the relationship between the Nile Negroes
and the Nandi and Masai tribes. The dfusaz
group of languages—which comprises the very
distinct tongues of Bari, Latuka, Karamojo,
Turkana, Suk, Elgumi (Wamia), and Masai--
and the Nandi and a few broken dialects
in the north of Ugogo, have an indisputable
relationship in vocabulary and numerals with
the Nilotic tongues. Yet the differences be-
tween the two stocks are considerable, and the
differences, again, between the Bari sub-group,
409. A DINKA NILE NEGRO the Karamojo-Suk dialects, the Nandi, and
the Masai, are almost equal to the difference
between German and Russian. In the Bari we find a people of typical
Nilotic physique speaking one of the languages of the Masai group. In
the Masai we see a race which is negroid rather than Negro, and offers
but little resemblance physically to the Nile Negroes, though the Masai
language is remotely related to Acholi and Dinka. Again, in the Karamojo
people we have a race which, according to Dr. Shrubsall, is that of the
NILOTIC NEGROES 763
Bantu Negro stock, but which speaks in a slightly corrupted form a dialect,
closely allied to the language of the Sik, the Sik again being negroes
near akin to the Masai, with a little less Hamitic blood in their veins.
The unwritten history of the present distribution of these tribes and
forms of speech, and of the race movements which brought about the
existing mixture of peoples, may be something like this: Imagine Negro
Nileland to have been peopled at one time by the Pygmy-Prognathous
group in the territories now comprised in the Uganda Protectorate, and
perhaps by a kindred race of stunted stature —
the ancestors of the Hottentots and Bushmen—
away to the east in what is now British East
Africa.* Into these regions came pouring some |
three thousand years ago a horde of West African
Negroes speaking the mother-tongue of the Bantu
languages. The Bantu possibly came from the
north-west, from the region along the water-parting
between the Congo and the Nile systems. The
rush of the Bantu carried them not only all over
the basin of the Upper Nile and Victoria Nyanza,
but they streamed away south-south-east towards
the coast of the Indian Ocean. From the north-
east, Hamitic people, of Caucasian stock tinged
with the Negro, trickled down slowly into the
northern territories of the Uganda Protectorate.
At one time, no doubt, these Hamites had only a
scattered population of Bantu (the Bantu having
previously absorbed the antecedent Congo Pygmies)
to deal with. They were received with reverence
by these then savage West African Negroes (the
Bantu), and mingled with them so much at first
as to create practically a new breed of Negro
such as we now style the Bantu. These Bantu
made their first great expansion in the countries between the Victoria
and Albert Nyanzas. Strengthened and improved in mind and body by
this infiltration of Caucasian blood, they swept down over the southern
half of Africa, licking up and absorbing and exterminating the feebler
Pygmy races which had preceded them, and implanting their language
on cther tribes of pure Negroes. This first outburst of Bantu energy
having spent its force to some extent, there came other people of allied
stock from the west (the Madi, for example), speaking languages which
fe rere Sage Ge a ek
410. A DINKA
* The dividing line between the two being drawn through the middle of Mount
Elgon down to the south-east corner of the Victoria Nyanza.
764 NILOTIC NEGROES
in their origin may have
had some connection
with the Bantu group.
Then down from the north
came the ancestors of
the Nile Negroes, driven
south possibly by the
first determined Hamite
invasion of the Egyptian
Sudan and Abyssinia.
The Nile Negroes swept
due south, and in places
were checked and pro-
foundly modified by
the thinner stream of
Hamitic immigrants (ot
the Gala stock) who were
continually entering
Negro Nileland from the
north-east. Some fusion
in varying degrees be-
tween the Hamite and
the Nile Negro created
the Masai and Sik types,
and temporary successes
of this powerful blend
carried the modified Nile
languages (which we
know now as the Masai
group) westwards as far
as the Bari country (where
the language became
tinged with West African
phonology), and south-
wards deep into what is
now German East Africa. In the middle of Negro Nileland a large section
of Bantu Negroes was stranded, and adopted a dialect. of this Masai group
(I refer to the Karamojo). Elsewhere, however, the constant stream of
Nilotic Negroes following one another in waves of immigration carried
this Negro type and its language actually to the north-west coast of Lake
Albert (the Aluru) and to the north-east coast of the Victoria Nyanza
(the Ja-luo). The Ja-luo fragment of the great Nilotic invasion overlapped
411. A BARI NEGRO FROM BEDDEN, WHITE NILE
NILOTIC NEGROES 765
the barrier of the Kavirondo Bantu and settled to the south of it. In
time the power of the Bantu Negroes revived, and the southward progress
of these Nile Negroes was checked. In recent years it is probable that
the Bantu race has gained. ground in Busoga, while the Bantu Kavirondo
have effectually cut off the Ja-luo from their Lango kinsmen.
412. A MADI CHIEF, ACHOLI DISTRICT, NILE PROVINCE
There is one feature that especially distinguishes Nile Negroes and
their modified offshoots, the Masai: this is nudity on the part of the men,
766 NILOTIC NEGROES
and sometimes in both sexes. It would be more correct to say, perhaps,
not nudity, but a complete absence of any conventional ideas of decency.
413. AN ACHOLI (NILOTIC) NEGRO
They really seem to be in that primitive condition which has not yet
associated feelings of shame with the concealment of the pudenda, at
any rate on the part of the men. As in the Garden of Eden, they do
not know that they are naked, and are perhaps in consequence much less
NILOTIC NEGROES 767
prurient-minded than is the case among the clothed peoples. This was
the happy condition of man among the Greeks prior to the Roman
414. AN ACHOLI NEGRO
conquest. It is still the case among the American Indians in many parts
of South America, and amongst the Australian aborigines. In Africa this
complete nudity in the male is, with a few rare exceptions, confined to
the Nilotic Negroes, the pagan Hamites (Gala and Bahima), the hybrid
415. MADI WOMAN
NILOTIC NEGROES 769
races between the Hamite and the Nile Negro, between the Hamite and
the Bantu, and a few Bantu races who are either very much under the
416. MADI WOMEN AT THEIR HAIR-DRESSING.
influence of neighbouring Masai or Gala tribes or have still retained in
South Central Africa the impress of Bahima customs.*
In their own homes in the depth of the forest the Dwarfs are said to
neglect coverings for decency in the men as in the women, but certainly
when they emerge from the forest into the villages of the agricultural
Negroes they are always observed to be wearing some small piece of bark-
cloth or skin or a bunch of leaves over the pudenda. Elsewhere in all
* The only Bantu tribes which formerly were, or at the present day are, without
feelings of shame in regard to the exposure of the person in the male are the
A-kamba, A-kikuyu, Wa-chaga, and other tribes in British East Africa living in
close relations with the Masai or the Gala ; the Kavirondo, who were similarly influenced
by the Nile Negroes; the Bakonjo of Ruwenzori, who. in this may have copied the
Hima customs; the Barundi of North Tanganyika likewise ; the Nkonde tribes of
the north end of Lake Nyasa; the Mashukulumbwe and Batonga of the Central
Zambezi; and the Zulus of South and South Central Africa. In the case of all the
Bantu tribes mentioned, except those of North Nyasa, Central Zambezi, and Zulu-
land, it is easy to understand how this preference for nudity on the part of the male
may have arisen from contact with Nilotic, Masai, or Hamitie customs. It is less
easy for the same theory to explain it in the case of the Wankonde, the Central
Zambezi, or the Zulu Negroes, unless it be assumed: that these races have migrated
in relatively recent times from countries dominated by the Bahima.
770 NILOTIC NEGROES
the regions of Africa visited by the writer of this book, or described by
other observers, a neglect of decency in the male has only been recorded
among the Efik people of Old Calabar. The nudity of women is another
417. MADI WOMAN POUNDING CORN IN A WOODEN MORTAR
question. In parts of West Africa between the Niger and the Gaboon
(especially on the Cameroons River, at Old Calabar, and in the Niger
Delta) it is—or was—customary for young women to go about completely
nude before they are married. In Swaziland, until quite recently,
NILOTIC NEGROES 771
unmarried women and very often matrons went stark naked. Even
amongst the prudish Baganda, who made it a punishable offence at one
time for a man to expose any part of his leg above the knee, the wives
of the king would attend at his court perfectly naked. Among the
418. ALURU WOMAN AND CHILD FROM WADELAI
Kavirondo all unmarried girls are completely nude, and although women
who have become mothers are supposed to wear a tiny covering before
and behind, they very often completely neglect to do so when in’ their
own villages. Yet. as a general rule, among the Nile Negroes, and still
more markedly among the Hamites and peoples of Masai stock, the
=!
=I
ih)
NILOTIC NEGROES
women are particular about con-
cealing the pudenda, whereas the
men are ostentatiously naked.
The Baganda hold nudity in the
male to be such an abhorrent
thing that for centuries they
have referred with scor and
disgust to the Nile Negroes as the
* Ba-kedi,” or “ Naked People.”
Speke includes all regions to the
north and east of Uganda and
Unyoro as * WKidi” (a misrender-
ing of the root *kedi”—naked ”),
and to this day the word has he-
come so rooted as a geographical
term that one of the districts
of the Uganda Protectorate is
styled * Bukedi,” or the “Land
of Nakedness.” This condition
of imale nudity extends north-
west to within some 200 miles of
Khartum, or, in fact, wherever
the Nile Negroes of the Dinka-
Acholi stock inhabit the country.
The style of house built by
the Nile Negroes is as character-
istic of them as the attitude of
o, The hut
standing on one leg
is circular in shape, and the sides
419. ALURU WOMAN AND CHILD FROM WADELAL May be made of reeds. There
is great uniformity amongst the
Nile Negroes in the style of thatching their huts. Their houses are the
round beehives built of reeds or wattle and daub, but the peaked roof is
a high one, extending over the framework of the house nearly to the
ground, and is thatched in a series of flounces. Wherever the Nile people
have carried their languages this *flounced” thatching appears, with the
exception, perhaps, of Karamojo (where the people, being of Bantu origin,
appear to have retained the smooth-thatched huts) and among the
Ja-luo, whose houses are built just like those of the Bantu IKavirondo.
The Masai group, however, though allied in origin and language to the
Nile Negroes, does not adopt this style of thatch. As will be seen in the
N
next chapter, they either build houses like those of the Bantu Negroes
420. LENDU WOMAN (PROBABLY OF MIXED LENDU
LAKE ALB
AND MADI STOCK) FROM WEST COAST OF
vik NILOTIC NEGROES
or, in the case of the Masai proper, and perhaps of the cave-dwelling
. . ry AT
tribes of Mount Elgon, low oblong dwellings with flat roofs. The Nile
421. LENDU WOMAN (PROBABLY OF MIXED LENDU AND MADI STOCK) PROM
WEST COAST OF LAKE ALBERT
tribes build small granaries of wattle and daub, with a thatched roof
similar to those existing throughout the greater part of Negro Africa.
The Bari, however, according to Major Delmé Radcliffe, build thatched
houses occasionally with a continuous descent of grass in the somewhat
untidy fashion of the Bantu Negroes, The Latuha people (who, though
somewhat akin to the Masai, nevertheless are Nilotic in many of their
habits and customs) build funnel-shaped * flounced” roofs of great height.
Amongst the Acholi the framework of house and roof is in one piece,
NILOTIC NEGROES 775
like a huge bamboo basket. They also add porches of wattle and daub
in front of the doors of their houses, somewhat like those of the forest.
negroes in the Semliki Valley. The sketch plan in Fig. 423 will show
the general arrangement of the interior of an Acholi house. Above the
space where the grindstone is kept there is a platform of stout poles,
under the roof, where firewood is stacked. The sleeping dais is of hard
mud, and raised one foot above the level of the floor. The jars that are
placed round a portion of the wall are used to contain dried grain and
other articles of food or equipment. The fireplace is a narrow, semi-
circular trench. The interior of the walls in these Acholi huts is daubed
with black mud, the surface being made remarkably smooth. On this
grey or black surface bold designs are painted in red, white, or pale
grey. These designs are either geometrical patterns or conventional
figures of men or beasts, such as the giraffe. The giraffe appears very
often in these decorations, and not infrequently the figure of a man is
placed just above the giraffe’s head. This indicates that the owner of
the hut has killed a giraffe.
A similarly arranged interior to that of the Acholi huts is met with
in slightly varying degree among the Madi and Bari. The Bari people,
'
422, IN A DINKA VILLAGE (TO SHOW MODE OF THATCHING HUTS CHARACTERISTIC OF
THE NILE NEGROES)
owing to various causes, have been of late miserable and poverty-stricken,
and are therefore inclined now to put up ramshackle dwellings of a very
VOL. Il. 20
776 NILOTIC NEGROES
low order of architecture, with
iuterior arrangements showing
no attempt at comfort or order-
liness. The Acholi always make
beds of skins on the top of the
raised sleeping platform, but
the Bari frequently sleep on
the bare mud.
Nearly all the Nile villages
are surrounded by thorn hedges.
In the Lango and = Acholi
countries there is a good deal
of stockading with stout poles.
The Madi dig a deep trench
round their villages, throwing
up the earth on the inner side
into a parapet. All along the
top of this parapet is planted
a stout stockade of poles.
Outside the Madi villages there is always a sinooth dancing place, in
the middle of which a flagstaff is planted.
The food of these Nile peoples is largely vegetable, and they are all
industrious agricultwrists. They cultivate the red sorghum, and, to a
lesser extent, the white; the ground-nut (in very large quantities),
sesamum (the oil of which is much used), the eleusine grain, and also
a true millet which penetrates very rarely to the regions nearer the
Victoria Nyanza. They cultivate two or three kinds of beans and peas
like the Indian “dhal.” Sweet potatoes are abundantly grown in Lango,
where there are as many as six different varieties. Maize is cultivated
in many parts, and pumpkins and gourds are universal. No sugar-
cane is met with. Most of the Nile peoples make much use in their
diet of wild fruits, which they obtain from the thin, scattered forests of
the open country. There is a wild vine the grapes of which are eaten.
Tobacco is universally cultivated, but, when dry, it is mixed with cow-
dung, and this somewhat evil-smelling combination is smoked in pipes.
It is not taken as snuff except amongst the Lango.
The Nile peoples, like most Central African Negroes, are very fond of
white ants as food when the males are in the winged stage.
The Bari do not hunt at all, except hippopotamuses, which they
attempt to spear in the water from rafts of ambatch. The Bari do a
great deal of fishing, and amongst other ways of procuring fish they visit
shallow creeks and inlets of rivers, cut off the neck of the inlet with a
423. GROUND PLAN OF AN ACHOLI HOUSE
NILOTIC NEGROES 777
stockade, and then pass their spears repeatedly backwards and forwards
through the water, and in this way they slay large numbers of a
mud-loving Chromis. The other Nile peoples hunt with dogs, and attack
the game with spears. The Acholi surround large areas with a succession
of nets, each about twenty yards long. When rather more than a semi-
circle has thus been netted in, a number of spearmen squat down along
the outer side of the nets while others rush into the enclosure, set fire
to the herbage, and drive the game before them against the nets, where
numbers of beasts are speared by the men awaiting their arrival on the
other side of the net.
Not many of these Nile tribes keep fowls. All of them keep gouts,
sheep, and cattle, the cattle being invariably of the humped zebu type.
Not a few of these cattle from the Lango and Acholi countries have the
horns curiously crossed at their points. All these Nile tribes mix cow’s
urine with the milk when drinking the latter. They also make butter
from milk, but use it chiefly as an ointment.
In warfare the Acholi use spears with a short, narrow blade, and
long, narrow shields made of giraffe, ox, or rhinoceros hide.* The four
projecting corners of the shield are finished with small and elegant
knobs. The strong stick which is fastened up and down along the inner
middle of the leather shields
projects at both ends. At the
top of the shield the projecting
portion is decorated with a large
pompon of black ostrich feathers.
The outer surface of the shield
is ornamented at regular in-
tervals with handsome little brass
knobs. Among the Lango, in
place of these brass knobs, there
are generally thin bands of iron.
The Aluru, who dwell to the
north-west of Lake Albert, have
no spears, but fight with bows
and arrows. The Bari and
Latuka use spears only. The
Lango and Umiro confine them-
selves chiefly to assegais, or
throwing-spears. None of these
people have swords like the
* In shape like those of the
Turkana. See Fig. 475. 424. SUDANESE SELLING FRIED TERMITES (WHITE ANTS)
778 NILOTIC NEGROES
Masai *sime,” but generally carry short knives, and sometimes a knife
curved like a scimitar. They all of them possess knobkerries, or clubs.
Poor-looking dug-out curves are used on the rivers and lakes, but the
people generally prefer the raft made of ambatch or papyrus bundles.
A good deal of clever basketwork is made by the Bari, Latuka, and
Acholi. Most of these people work iron with the smelting furnace, forge,
and bellows already described in connection with the Bantu races.
Their musical instru-
ments consist of antelope
or ox horns, drums, flutes,
and a small stringed in-
strument which is some-
thing like azither. This
usually consists of the
shell of a tortoise covered
with a tight piece of
skin, over which five or
six strings are strained,
with a bridge in the
middle.
With regard to the
condition of their
women, female chastity
before puberty is not
much regarded, though
it is generally considered
reprehensible if more
than what might be
termed “ philandering”
takes place between the
sexes. Adultery with a
425. HEAD OF BUKEDI OX WITH CROSSED HORNS FROM LANGO married woman is re=
COUNTRY, CENTRAL PROVINCE garded as a serious crime.
The marriage ceremony
is usually preceded by a more or less elaborate courtship, and the good-
will of the girl’s mother must be won by the making of repeated presents,
which may last over a period of two or three years. There are no special
ceremonies or superstitions that accompany the birth of a child. Twins
are considered to be very lucky. The women are prolific, but infant
mortality is considerable, large numbers of children dying from malarial
fever. If a woman has had three or four or more daughters before she
gives birth to a son (the people preferring male children to girls), the
NILOTIC NEGROES 7719
son under those conditions, when he grows up, has attributed to him
the marriage-price of his sisters, which beeomes his own property. As
regards the naming of children, it is considered yery unlucky to give a
good or well-sounding name at birth. Childien are therefore called by
contemptuous or even disgusting appellations (* Piece of Dung’ being a
not infrequent name), or are given the names of beasts, such as dog,
leopard, giraffe, and so forth.
After death women are seldom buried. Their corpses are generally
thrown to the hyenas. Men, on the other hand, are invariably buried,
and generally in a trench dug
outside the door of their house.
where their corpse is laid in a |
sleeping position.
The people have only the vaguest
notion of a God—in fact. some of
these tribes are said to have no
actual conception of an overruling
Deity. There is some worship or
remembrance of ancestors amongst
them, chiefly evidenced by little
fetish temples— conical roofs — of
thatch over a circle of upright
sticks—to be found in most. of
the villages. Round about these
temples they will tie long loops
of string,
grass hang downwards. The medicine
from which pieces of
men are generally the chiefs. They
have much the same omens as those ae Nae a ae
that ave described in the preceding KAURL SHELLS
chapter amone the Kavirondo.
The Acholi in their dances imitate beasts somewhat elaborately. They
generally sing and dance at the same time, and the men carry small
dvums under the arm, which they tap with the fingers.
The manners and customs of the Ja-liwo, a fragment of the Nilotic
peoples which is now isolated, are very similar to those of the Aluru (to
the north-west of the Albert Nyanza) and the Japalua (incorrectly called
“Shefalu”), who live in the noithem part of Unyoro. It would seem,
indeed, as though at some time or other the Ja-luo of Southern WKavirondo
had not come down direct from the north-west, from the Lango country
where their nearest relations reside at the present day, but that a large
tribe of Nilotic people closely allied to the Acholi and Lango had formerly
780 NILOTIC NEGROES
inhabited Northern Unyoro (where a fragment of them remains), and that
the Bahima and their Bantu subjects drove this branch of the Nilotic
people across the Albert Nile to the north-west (where they remain as the
Aluru) and into Busoga (across the Victoria Nile) on the south-east.
From Busoga they appear to have been driven on by the Bantu right
through the Kavirondo country until they finally settled and throve round
the shores of Kavirondo Bay, where they at present bear the name of
Ja-luo or Nyifwa. It is a remarkable fact that the Ja-luo to this day are
ikea a an fe
427. A RAFT MADE OF PAPYRUS BUNDLES, WHITE NILE
called by their Bantu neighbours “ Abanyoro,” which would indicate that
this theory of their origin is correct.
The Ja-luo reside in fixed villages of from ten to fifty huts, which are
surrounded by hedges of aloe and euphorbia. Formerly they built mud
or stone walls round their settlements in imitation of the Bantu Kavirondo
to the north. But this is a custom which has now died out. The houses
are similar in appearance to those of the Bantu tribes around them, as is
the arrangement about the two fireplaces. Young unmarried girls usually
sleep together in one large hut under the care of an old woman. The
young men and boys of the village also sleep by themselves, generally
NILOTIC NEGROES 781
near the entrance to the village, so that they can watch over any attempt
to steal cattle. The hut which is directly opposite the gate of the village
is usually that of the principal wife of the village head-man. There -
much the same superstition as among the Bantu Kavirondo about shutting
the door of a house behind a person who has just left it.
Unmarried men go naked. Married men who have children wear a
428. HUSBAND AND WIFE, JA-LUI
small piece of goat skin, which, though quite inadequate for purposes
of decency, is, nevertheless, a very important thing in etiquette; for a
married man with a child must on no account call on his mother-in-law
without wearing this piece of goat skin. To call on her in a state of
absolute nudity would be regarded as a serious insult, only to be atoned
for by the payment of goats. Even if under the new dispensation a man
182 NILOTIC NEGROES
wears European trousers, he must have a piece of goat skin underneath.
Unmarried girls wear no clothes. Married women wear a tail of strings
429. JA-LUO WOMEN: TAILS AND APRONS
behind. When they go to visit another village, they don a goat skin slung
from the shoulder, upon which a curious and rather pretty pattern has
been burnt with a red-hot stick. When a woman is married, she puts on
NILOTIC NEGROES 783:
this tail behind and receives a present
from her husband. Afterwards it is con-
sidered very bad manners for a married
woman to serve food to her husband
without putting on this tail. On the
other hand, if the husband or any other
man should touch the married woman’s
tail, it is considered that he wishes to
bewitch her, and such an offence must
be atoned for by the usual sacrifice of
a goat.
The Ja-luo pull out the incisors in
the lower jaw. It may also occur amongst |
these people, as amongst the Lango _
tribes to the north, that not only the four
incisors, but even the canines, are taken
out, at any rate from the mouths of 43% PATTERN FREQUENTLY SHAVED ON
i : , MEN’S HEADS (JA-LUO)
boys. They do not circwmcise, nor do
they scur or tattoo their bodies, with the exception that women raise
three parallel lines of dots in a semi-circle’ on either side of the body,
the ends of the semi-circle meeting in front just below the navel, and
again on the backbone. If a man has killed an enemy in war, he pro-
pitiates his enemy’s spirit by shaving his head for three days after his
return. Heads of men are also shaved in the pattern given in the
accompanying illustration (Fig. 430).
The Ja-luo, together with tribes remotely allied in origin, such as the
Sak and Lango, ornament the outer rim of the ear in a remarkable
manner. About fifteen small holes are pierced along the edge of the
cartilage, and a flattened ring of brass (looking in shape rather like a
melon seed) is inserted. Hanging on the outer side of the brass ring is
a large blue glass bead. In the lowest hole towards the lobe a plain
brass ring is inserted. Regarding these blue beads My. Hobley writes:
“Hor a long time I thought these blue beads were ordinary trade beads
of the variety known as ‘kiketi’; but upon inquiry I found this idea
was indignantly repudiated. It was explained to me that the beads were
picked up in the fields in the neighbourhood of the Maragolia Hills *
after a heavy thunderstorm, and it was believed that they descended with
the rain.” Some of the chiefs also wear bits of jasper and chalcedony
with a fine cireular hole. These beads were formerly of great value, and
were purchased at the rate of one cow per bead. They are said to
have been picked up in the same way. Their name for these beads is
* In North Kavirondo.
734. NILOTIC NEGROES
“nyaluo.” It is thought by some authorities that these have wandered
down in past ages from the direction of Egypt—in fact, some of the
43f. A JA-LUO MAN WITH EAR-RINGS
more northern Nilotic peoples declare that they came from the north or
north-east. I imagine that the original possessors of these beads made
considerable settlements in the neighbourhood of the Maragolia Hills
NILOTIC NEGROES 785
and that the beads were constantly being dropped and lost in the fields.
After floods the loosened soil might expose to sight some of the beads
which had thus been dropped or thrown away. The supply of these blue
432. A JA-LUO MAN WITH EAR-RINGS
beads is, of course, quite inadequate for the population, and many are
making up for the scarcity now by using the ordinary blue beads of
commerce. a
The Ja-luo men often wear an armlet of threaded cylindrical wooden
(GTAONML ONIGA SVOSIONT NAMOT THE OL FAC TEAML WOSIONT Wadd A
(NV MOaN ANV SUGHEVAT AO SSANC-CVaH ‘CEP
INANINOUd AHL ALON) “NUL OAT-Ve£ AO AUIM NOUL NI SLNANVNUO Wuv
NILOTIC NEGROES 787
blocks on the upper part of the arm. The wooden blocks are coloured
red with oxide of iron. A band strung with small pieces of wood
of the same colour is sometimes worn round the forehead. Some of
the married men wear a semi-circle of ivory on the forehead, made of
the split canine teeth of the hippopotamus. (The tooth, however, I am
informed, is not split, but ground down until it is only an eighth of an
inch thick.) Others wear the tusks of a wart-hog. The Ja-luo men, like
most of the tribes of Nilotie origin, frequently adopt a curious stork-like
attitude, standing on some hillock or ant-hill on one leg with the other
leg bent and the sole of the foot apposed to the inner side of the knee
of the leg on which the body is poised. They usually wear sandals of
leather when travelling.
The Ja-luo live much by agricullare. They cultivate sorghum, sweet
potatoes, peas, beans, eleusine, pumpkins, tobacco, and hemp. Salt. is
made from the ashes of reeds. They eat practically all kinds of meat
except the hyena. Young men eat leopard in order to make them fierce
in war. The crested crane is universally protected, and is never killed.
The women do not eat fowls, and some women do not eat sheep or eggs.
Some eat hippopotamus, and some refuse that meat. Women do not
drink milk, but eat it cooked with food. They have a disagreeable
custom of mixing cows’ urine with the milk of the cow. The urine is
allowed to stand a day or two in order to increase its flavour. The
people say that this admixture increases the amount of butter in the
milk. They like the flavour, and think that it has medicinal value.
They kill oxen by sticking a knife into the jugular vein. The head
must be pointed to the west during the operation. Sheep and goats are
killed in the same manner. Besides the flesh of fowls, cattle, sheep, and
goats, they eat large quantities of fish, which they obtain from the rivers,
and, above all, from the waters of the Victoria Nvanza.
Cooking is done entirely by women in earthen pots inside the hut
or on the verandah, and the food is served in little wicker baskets.
Father and sons eat together in a little separate hut which has open
sides. Women eat separately from the men inside their own houses,
They do not hunt much with dogs, but catch a good deal of game in
pitfalls. They will also attack the elephant with spears. Fish is caught
in the Victoria Nyanza by means of large, conical wicker traps called
“dema.” The process is as follows: They bring two very long ropes, one
end of each of which is firmly secured to the shore. One rope les,
weighted, along the bottom under the water, the other floats on the
surface, but from it hangs a fringe of. papyrus stalks. The two ropes
above and below correspond with its other, and are connected at intervals
with strings to ensure their correspondence, while the fringe of papyrus
BASKETS
R
JA-LUO FISHERWOMEN AND THE
434.
NILOTIC NEGROES 789
strips makes this arrangement into a kind of pliable fence. This, by
means of canoes, is brought round through the water back to the shore
till it describes rather more than a semi-circle. The bringing round of
the rope serves to chase all the fish that are between it and the shore
towards the mouths of the big wickerwork traps which are placed in a
row in the shallow water. The women, at the same time, walk up and
down dragging traps of smaller mesh, in which they collect numbers of
small fish. A good deal of fish-spearing takes place at night by torch-
435. JA-LUO OUT FISHING IN KAVIRONDO BAY WITH SEINES OF PAPYRUS STALKS
light. The Ja-luo fishermen state that they get the best hauls of fish
after a downpour of rain. Rufts of ambatch wood similar to those in
use on the Nile are employed in laying out the nets. The Nyakach
people of the south shore of Kavirondo Bay fish to a great extent with
hook and line. The Ja-luo canoes are small dug-outs of poor appearance.
Large quantities of fish are split and dried in the sun and sent inland
to exchange for game.
Both sexes smoke and chew tobacco, but only old men smoke hemp
through water-pipes. Boys and young men in the prime of life are not
allowed to smoke hemp, as it is thought injurious to their manhood.
‘
790 NILOTIC NEGROES
Both sexes drink the /eer which is made from grain, but the women
never drink with the men. The women make the butler.
The men do not smelé iron, but obtain it in pig form from the Bantu
Kavirondo. There is even a certain prejudice against blichsmiths amongst
the Ja-luo. They are called * Yothetth,” and among some of the tribes
constitute a separate caste called “Uvino.”? They forge spears, knives,
bill-hooks, and axes, but their hoes are imported from their Bantu
neighbours. Shields ave made of buffalo or ox hide, and also of ambatch
wood. Their spevrs have small heads, and shafts of tremendous length.
They use elibs. and also long leaf-shaped swords, which they have
borrowed from the Masai or Nandi. Bows and arrows are still employed,
but the arrows are no longer poisoned. Poison was said to be derived
from the venom of snakes, and also from certain herbs. Their musical
instruments are very similar to those of the Kavirondo Bantu.
Girls are betrothed at the age of seven, and go to their husbands
at the age of ten or eleven, payment being made by degrees over the
years elapsing between the betrothal and the marriage. The girl is taken
by her unmarried girl companions to her husband’s house. The father of
the girl kills an ox and takes the meat, together with a quantity of
sorghum porridge, to the bridegroom’s house to provide a wedding feast.
On the following day the bridegroom’s brothers, and his other wives, if he
has any, take the newly weddvd wife back to her father’s village, where
there is another great feast. The bridegroom does not attend. The father
of the girl next day presents his daughter with a goat, and she returns to
her husband, who continues to make payments to his father-in-law. The
total amount of the marriage payment may reach to six cows, or their
equivalent. If the man stops paying, his wife will leave him and go back
to her father’s village until the payments are resumed. If within a year
of the marriage the woman does not bear a child, the husband may stop
his payments, but he has no claim to the return of what has been already
paid, so long as his wife remains with him. If a wife dies without having
borne children, the amount paid for her is returned, unless the husband
agrees to accept one of his deceased wife's sisters, for whom only a
sinall complimentary present is paid. If a woman refuses .to stop with
her husband, she is given to another man, and whatever this man
gives for her is paid over to her first husband. If a woman has a child
and is ill-treated, she may leave her husband, but must leave her child
behind with the father. If the child be a boy, when he grows up and
the mother gets old she generally returns to live with her son. If after
a marriage has been arranged an ayaricious father is loth to part with his
daughter, the young man employs his friends to waylay the girl in the
daytime. If, however, the girl after capture refuses to stop with her
NILOTIC NEGROES 791
husband and runs away, the amount which he has already paid on her
behalf is returned and the marriage is broken off. If a woman finds
herself unmarried after a long period, it is customary for her to go to a
chief or a rich man and state that she has come to stay and cook for him.
In such case she is usually taken to wife, but a very small complimentary
present is paid for her. Chiefs may have from ten to forty wives. The
Ja-luo are, generally speaking, very moral. They do not intermarry in
Dns noes LOB OP SRA,
436. EMPTYING THE FISH-BASKETS (JA-LUO)
the same clan, but a man may marry the daughter of one who bears the
same name as himself.
The Ja-luo believe in a supreme God whom they call “Chieng.” This,
however, is the same name as the sun. When a man comes out of his
house in the morning, he spits towards the east, and in the evening he
spits towards the west. If the sunset is extremely red, it is said to
indicate the approaching death of an important person. They believe that
after death the spirits of the departed go up to the sky. If a hailstorm
occurs, no one goes to work in the fields on the following day. Shooting
stars are said to be a sign of war. ‘They believe that people can be killed
by witchcraft, and that a wizard has only to show “medicine” to a person
VOL. IL 21
792 NILOTIC NEGROES
in order to kill him. If a person is thought to be bewitched, the medicine
man concerned is caught and forced to remove the spell, afterwards being
punished by a fine. This kind of witchcraft, however, is not thought to
be very serious. There is a deeper magic called “jamkingo.” Amongst
the Gemi tribe this is practised by the blacksmiths. It is of the nature
of a secret society, and no doubt means secret poisoning. They have a
form of ordeal called “kiviri.” A small pot of water is placed on the fire.
A little “wimbi” flour and a bit of “medicine” are put into the water.
If the water boils over, the man is guilty; if not, he is innocent. Another
ordeal is as follows: A gourd basin with a large hole cut in the bottom is
placed on a flat stone. Water is then poured into the calabash, the bottom
of which being, of course, not close-fitting to the stone, would permit ordinarily
of a leakage. But the medicine man who attends puts into the bottom
of the calabash crushed-up leaves of a kind of mimosa which, for a time
at’ least, stop the leakage and enable the calabash to be filled up with
water, the retention of the water by the calabash proving the man to be
innocent. Another ordeal is arranged in this way: Dry flour is given to the
suspected person. If innocent, he can swallow it; if he is unable to
moisten the flour with his saliva and swallow it, he is shown to be guilty,
As regards omens: If a bird sings on the left-hand side as a man
is starting on a journey, the journey, if for war, will be unlucky ; but if
it be merely a peaceful visit, it will be a fortunate one. If the bird sings
on the right-hand side, it is a good omen for war, but a bad one for an
ordinary visit. If a cat crosses the road from right to left, it is a good
omen; if from left to right, bad. If a rat is seen on the road, and it
runs along the road ahead of the man, it is a good omen; but if it crosses
the road from one side to the other, it is an unlucky sign. If on a
journey a man strikes the little toe of either foot, it is a very bad sign;
if he strikes the big toe, it is propitious. If the eldest child cf a man
is a boy, and the man sets out to travel, it will be an unlucky sign if
the first person he meets is also a man. On the other hand, if his eldest
child is a girl, and he meets a woman when he starts on a journey, that
is likewise a bad sign. They profess to be able to foretell events by
divining, and the divination is exercised on the entrails of an ox or sheep.
They are a good deal given to prophesying. The chief Odua when quite
a lad prophesied the coming of the white man, and this at a time when
no white man had entered the country. They believe in rain-makers.
On the occasion of a birth the infant, if a boy, is kept inside the house
for four days; if a girl, for three days. When a birth takes place, the
female neighbours attend, and a goat is killed for the mother and the
otber women. No man is allowed in the hut until three or four days
have elapsed. The father of the child does not eat or sleep again in the
NILOTIC NEGROES 793
hut until the child begins to cut
its teeth. The mother does not go
out to cultivate for nine days after
the birth. If a woman has had
two cluldren previously who have
died, she follows the same ceremony
as that described amone the Bantu
Kavirondo. When the child has been
brought back by an old woman, it
is redeemed by the father, who then
bores the lobe of the right ear and
inserts an ear-ring of brass wire.
The childisthenceforth called “ Owiti,”
if a boy; if a girl, “ Awiti,” mean-
ing *the child that has been thrown
away.” The old woman who picks up
the child is regarded as its foster-
mother. Twins are considered lucky,
though their arrival is attended by
a good many ceremonies and by pro-
pitiatory dances which are of an
obscene nature.
When a person dies, the corpse is
immediately taken out of the house.
If it be a woman, her brothers-in-law
dig the grave in the verandah of the
house. The corpse is buried on its
left side with the hand under the
head. In the case of a woman’s death,
her relatives and friends come and s —
437- A MEDICINE MAN FROM NYAKACH, SOUTH
wail. Her husband presents each a
¢lan that attends with a goat. The
mourners stay for three days. The hut in which a person has died is used
for a month. The neighbours then meet together and drink beer, and
the house is broken down. Upon the death of a man his brother digs
his grave, and he is buried in the house of his first wife, if she is still
living. If she is dead, he is buried in the verandah of his own house,
Men only wail for one day. After that only the women wail, at first
for three days, and then at dawn for fifteen days.
As a sign of mourning the women wear a string of banana fibre round
the forehead. They also wear a black tail fringed with white strings for
about a month. Others smear themselves with white earth. Relatives of
794. NILOTIC NEGROES
a dead person shave their heads for three days after the death. The
eldest son of the deceased sits on a stool outside the village, and has his
head shaved. If any one of importance dies, the neighbours do not
cultivate for three days after the death. If a big chief dies, all the
surrounding people collect at the village, and in such cases even hostilities
between clans are suspended, and all join in the funeral rites of the late
chief, even if he happens to be at war with some of his dependent clans.
In the case of the death of a chief, a new hut is built. The grave of the
chief is dug by his brother. A new ox hide is placed at the bottom of
the grave, and the head of the corpse is covered with a water-pot. Seeds
of every kind of grain grown in the vicinity are put into the grave, but
sweet potatoes are excluded. The people dance and drink “tembo” for ten
days, and slaughter many oxen. The men wail for ten days, but the women
wail every morning for a year. No one cultivates the fields for ten days.
When a man dies, his property goes to the brother, if the children are
small. If the eldest son is grown up, he takes the property and gives his
brothers a share, but a man is not allowed to take the amount paid by
any one who marries one of his sisters. This marriage payment goes to
the deceased father’s brothers. The brothers of the deceased take his wives,
but the eldest son probably takes the youngest wife of his deceased
father. When a chief dies, the son whom he has chosen succeeds him.
This successor is chosen really some years before the chief dies. The
successor divides the private property of the chief with his brothers.
When a warrior has killed a man in warfare, he must (besides
shaving his head) catch a fowl and hang it round his neck head uppermost.
He must not enter his home village until this has been done. Whilst
the fowl is suspended to the man’s neck by the beak its head is severed
from the body, and the head is left hanging from the man’s neck. The
warrior then enters the village, and shortly afterwards prepares a big feast
to propitiate the man he has killed, so that his ghost may not give
trouble. If a house is struck by lightning, and any one is killed inside,
the head-man of the village must obtain a male fowl of a red colour and
walk round the house holding up the fowl three times. The house is
then broken up, and the wood is used for other purposes. When desiring
to make peace with another tribe with whom they have been at war,
they kill a sheep and put part of it into a wooden mortar such as is
used for crushing grain. The representatives of each side then take out
pieces of the flesh and exchange them reciprocally. An old man belonging
to the side which has been worsted, and which is suing for peace, must
then go to the head village of the conqueror and proceed to sweep up the
cattle kraal. This is accepted as a kind of submission.
Like the Bantu Kavirondo, the Ja-luo are in the main « healthy people.
NILOTIC NEGROES 795
They suffer not infrequently from pneumonia and other affections of the
lungs, and their remedy for these maladies is to pierce a hole in the
chest, and even to cut out a small piece of the inflamed lung. They
have an antidote for snake poison; remedies for diarrheea, constipation,
ulcers; salves for wounds; and even drugs which are taken to avert
threatened miscarriage. Venereal disease is practically unknown amongst
this people, which, although so indifferent to nudity, is yet too moral to
permit sexual intercourse with strangers.
Men and women have the same names. But in many instances,
HERE ARE YAO SOLDIERS FROM BRITISH CENTRAL AFRICA)
whereas the root of the name is the same, it is preceded by the vowel
“OQ” in the case of a man, and “A” in the case of a woman. For
instance, ‘“Opio” is a male name, and “Apio” is a female name.
The games they play are few. There is the well-nigh universal game
of little compartments in which seeds or pebbles are put. Boys and
young men sometimes play a kind of hockey, knocking about a wooden ball.
After the return from a warlike expedition two out of every three cattle
go to the chief, who divides his share with his brothers, and also gives a
special reward of cattle to any man who has particularly distinguished him-
self in war. To this hero a wife is often given for payment.
CHAPTER XIX
MASAI, TURKANA, SUK, NANDI, FETC.
i ae remaining section of the Uganda population to be discussed in
this book is that offshoot of the Nilotic stock which includes the
interesting Masai * people—a group of Africans rather isolated in their
physical characteristics—the gigantic Sik and Turkana, the elegant, fine-
featured Elgumi or Wamia, and the Nandi tribes. With them also may
be considered the negro Karamojo, with a Bantu physique and a language
closely related to Turkana; and the mongrel Andorobe, a nomad hunting
people speaking usually a dialect of Nandi, but composed of very mixed
physical types.
The present writer believes that the Masai represent an early mixture
between the Nilotic Negro and the Hamite (Gala-Somali). This blend of
peoples must have been isolated somewhere in the high mountains or
plateaux which lie between the Nile and the Karamojo country. Here the
ancestors of the Masai race were no doubt first located, and here the
Latuka—descendants of the ancestral Masai—still remain, speaking a
language that is closely allied to the Masai tongue. This ancient inter-
mixture between Hamite and Negro must have been a strong power
thousands of years ago in the mountainous region east of the White Nile
between Latitudes 3° and 5°. They subjugated a section of the Nilotic
Negroes (the Bari) and imposed on them a corrupt dialect. of the Masai
stock (the Masai itself being a branch of the Nilotic family much: modified
by Hamitic influence). Some tumultuous movement from the north,
possibly on the part of other Nilotic Negroes like the Dinka and Shiluk,
or else intertribal warfare or famine consequent on drought, drove the
ancestors of the modern Masai from the mountainous region east of the
White Nile in the direction of Mount Elgon and Lake Rudolf.
After a prolonged settlement cn the lands lying between this great
extinct volcano and the south-west coasts of Lake Rudolf, the Masai
became divided into two groups—evidently not a very ancient division,
since both sections speak practically the same language at the present
* This word should be pronounced “Masai,” with a strong accent on the-first
syllable.
796
439. GWAS’ NGISHU MASAI (BOWMEN)
798 MASAI, TURKANA, SUK, NANDI, ETC.
day. The more powerful of these divisions reverted to a wholly pastoral
life, a semi-nomad existence, and a devotion to cattle which caused them
to raid and ravish in all directions to obtain and maintain enormous herds.
The weaker Masai—subsequently to be known as the Burkeneji, Gwas’
Ngishu* (literally a contraction of Gwaso Engishu), Nyarusi (Enjémusi f),
Kwavi—lost the greater part of their oxen in the tribal war which took
place between the agricultural and pastoral sections. Some of the agricultural
Masai remained living on the Gwas’ Ngishu Plateau (Rofata Nyuki) till
they were expelled by the Nandi and forced to take refuge among the
Bantu Kavirondo. A branch of them (Essegelli) settled in the upper half
of the Nyando Valley between the Nandi and Lumbwa country, only to
be finally wiped out by these fierce mountaineers. The Nyarusi clan of
agriculturists found a refuge at the south end of Lake Baringo. The
Burkeneji, who remain to this day the most primitive of all the Masai,
were driven by the Turkana-Siik some fifty years ago from the western
coast-lands of Lake Rudolf to the inhospitable country on the south and
south-east of that lake.
Meantime the pastoral Masai had taken possession of the southern
half of the Rift Valley, of the Laikipia Escarpment (which bounds that .
valley to the north-east), and, in fact, of the greater part of inner East
Africa, from Ugogo and the Unyamwezi countries on the west and south
to Mount Kenya and Galaland on the north, and eastward to the
hundred-mile strip of more or less settled Bantu country on the littoral
of the Indian Ocean. Prospering mightily and increasing in numbers by
reason of their valour and their dedication of all the young able-bodied
men of the tribe to fighting for at least twelve years of their manhood,
the pastoral Masai became the lords of East Africa about seventy or eighty
years ago. When they invaded Eastern Africa, they probably found the
Nandi-Lumbwa people in po-session of the plateau region west of the
Rift Valley; the Bantu in the plains and forests; and lingering remains
of the old Dwarf nomad tribes in the dense woods or more arid tracts, who
were allied to the South African Bushman or Hottentot. The ancestors
of the Nandi tribe to a great extent held their own against the Masai
invasion, but the Bantu only survived in the dense forests of Kikuyu and
in the lands bordering the Victoria Nyanza, the Indian Ocean, the slopes
of Kenya and Kilimanjaro, and in the somewhat arid Kamba country.
Not a few of these Bantu races, like the Wa-gogo, Wa-chaga, A-kikuyu,
and, to some extent, the A-kamba, have become thoroughly imbued with
* This name in Masai—“Gwaso” or “ Hwaso Engishu”—means “Riyer (of) Cattle.”
It is now taken to refer to the uninhabited plateau region due cast of Mount Elgon
and north of Nandi.
+ Enjdmusi means “ wizards.”
= Bees
Gals oe 2
> *.
vs *~ : S Ak ‘
= ng
|
‘
Rng. “hw in
& -Y “%
ie &
440. PASTORAL MASAI (WARRIORS) OF NAIVASHA
800 MASAI, TURKANA, SUK, NANDI, ETC.
the Masai methods and customs of warfare, even though they may still
retain their negro features and Bantu languages.
When the Maskat Arabs first commenced the trading operations which
led to their opening up the interior of Eastern Africa (about 1835), they
already found that the Masai were a serious obstacle. They were a proud
people, who would not stand the slightest bullying or maltreatment on the
part of the Arabs or their black mercenaries, and a few wholesale massacres of
Arab caravans by the Masai warriors gave the coast traders a dread (which
frequently degenerated into panic) of these lithe fighters, armed with
spears of great length or great breadth. In the earlier ‘fifties of the
last century the Masai raided to within sight of the Island of Mombasa.
Their successful progress in- the north was checked by the Gala and
Somali, and by the aridity of the desert country north of the Tana River.
Southwards the Masai might have carried their raids towards Tanganyika _
and Nyasa, but they encountered a tribe as warlike as themselves—the
Wa-hehe, who had been virilised by a slight intermixture of Zulu blood,
the result of a celebrated return to Central Africa on the part of a small
section of the Zulu people in the first decades of the nineteenth century.
The Masai probably reached their apogee about 1880.. Since that time
they have greatly declined in numbers, power, and pugnacity, owing to
the repeated cattle plagues that swept down through Eastern Africa and
destroyed so large a proportion of the zattle, which to the pastoral Masai
were the one source of food. Before this period, however, a section of
of them had, in raiding, returned to their original home on the Nandi
highlands, and had sorely cut up the agricultural Masai—the Gwas’
Ngishu—who still remained there. Scattered bands of these vegetarian
Masai took refuge at the south end of Lake Baringo and amongst their
Burkeneji brothers near Lake Rudolf, and even fled so far afield in their
panic as to reach parts of East Africa not far from the Indian Ocean, such
as Taveita, at the eastern base of Kilimanjaro. These settlements of
agricultural Masai in that direction were called by the Swahili traders
“ Kwavi,” a name that no Masai can recognise or explain, but which has
been perpetuated owing to its adoption by Krapf. The furious attacks
of the Nandi and Lumbwa aided the extinction of the agricultural
Masai. That branch of them called the “ Segelli,” which was established
in the Upper Nyando Valley, was completely extinguished, and all the
villages on the Gwas’ Ngishu Plateau were destroyed, the remnant of the
Gwas’ Ngishu flving to the borders of Kavirondo.* At the present day,
therefore, the Masai are represented mainly by their pastoral section, which
still ranges over Eastern Africa from the equator to six or seven degrees
* They are now established in flourishing settlements under the white man’s
protection at the Eldama Ravine.
MASAI
ENJAMUSL (NYARUSI) AGRICULTURAL
44r.
MASAI, TURKANA, SUK, NANDI, ETC.
442, A MASAI WARRIOR (NAIVASHA)
south. The re-
mainder of the
race, which culti-
vates the soil
(keeping flocks
and herds as well),
is reduced to a
small but increas-
ing remnant of the
Gwas’ Ngishu, the
Nyavust (or En-
jamvust) Masai at
the south end of
Lake Baringo, and
the perishing Bur-
kenejion the south
and south-east of
Lake_Rudolf-
The true
Masai as a race
are tall, well-made
people, slender
and lissom, with
no exaggerated
muscular develop-
ment, and little or
no tendenev to
corpulence. They
are long limbed,
and the feet and
hands are re-
latively greater
than among Euro-
peans, though the
feet are smaller
and better formed
than among the
Bantu Negroes.
They have no
marked — progna-
thism, and the
nose is sometimes
MASAI, TURKANA, SUK, NANDI, ETC. 803
almost Caucasian in shape, with a well-developed bridge and finely cut nostrils.
The chin is well formed, and the cheek-bones are not ordinarily as bulging
as in the Nilotic Negro. The lips are sometimes prominent and much
everted. The front teeth in the upper jaw are long, and are occasionally
separated one from the other by a small space. The gum is often visible
when the lips open, and the front teeth stick out. The mouth, in fact, is
the least pleasant feature in the face of a Masai, the rest of whose face is
sometimes modelled on quite a Caucasian plan. Almost all the men and
EE oe
it zl es i os a
443. A MASAI WARRIOR (NAIVASHA)
most of the women knock out the two lower incisor teeth. Mr. Sidney Hinde
states that the reason given by the Masai for this practice is that tetanus
was once a scourge amongst them, aud that it was found to be a com-
paratively simple matter to feed a man suffering from lockjaw if food
could be introduced through the gap caused by taking out two of his
lower incisor teeth. It may be this explanation has been invented recently
to explain a very ancient custom inherited by the Masai from the Nilotic
stock which was their origin; for amongst these people the removal of the
lower incisor teeth is a very common practice. All the hair of the face
and body is plucked out in both sexes by means of iron tweezers, so that.
SOL MASAI, TURKANA, SUK, NANDI, ETC.
no male Masai is ever seen
with beard and moustache.
The hair of the head is
shaved by the women, and
by the married men who
have ceased to be warriors.
It is even removed in the
same way from the heads
of ebildren; but when a
Masai youth has reached
puberty, and is about to
become a warrior, he allows
the hair of his head to grow
as long as it will. Tugging
at the wool, and straighten-
ing it as far as he is able,
he plaits into it twisted
bast or thin strips of leather.
In this way the hair, with
its artificial accompaniments, is plaited into a number of wisps, and these,
coated with red clay and mutton fat, are gathered into pigtails, or
queues, the largest of which hangs down over the back, while another
droops over the forehead, and there may be one over each ear. The ends
of these queues are tightly bound round with string, which, like all
the rest of the coiffure, is thickly coated with grease and ochre. ‘The
whole of the body in the young warriors is constantly anointed with the
same proportion of reddish clay and fat, with the result that they have
quite a raddled appearance, and look like statues in terra-cotta; for
everything about them may be coated with this preparation of a uniform
yellowish red. The Masai practise circumcision, and the clitoris in the
women is excised. Both these operations take place just before puberty,
between eight years and fifteen years of age. The circumcision of the
Masai has been described in Joseph Thoimson’s celebrated book. It may
be stated briefly that it differs from the same operation elsewhere in
Africa in that the freewwm is also cut, and that a portion of the preputium
is drawn down below the glans, where it heals in a large excrescence of skin.
This is sometimes so tumid as to give the organ the appearance of being
provided with a double glans.
The Masai men do not mar or decorate their skins with patterns in
sews or in tattooiny; but I have noticed on the faces of the women in
the Naivasha District that parallel lines (see illustration) are apparently
burnt on the skin round the eyes or on the forehead. I could not
444. TATTOOING ROUND A MASAT WOMAN’S EYES
MASAI, TURKANA, SUK, NANDI, ETC. 805
ascertain whether this was done with a red-hot wire or by some acrid
juice. The scars had a bluish look, and were intended to enhance the
brilliancy of the eye. The women ordinarily remove the eyelashes and
the hair from the eyebrows. In both sexes the e's are terribly deformed
by piercing the lobe at an early age and inserting through the hole
larger and larger discs or rounded pieces of wood. These are gradually
increased in size until the lobe becomes a great loop of leathery skin.
445. MASAI ELDER WITH FUR CAPE
To this loop they attach ear-rings of fine iron chain or European nails and
screws, or depending coils of iron wire like catherine-wheels. The ear is
also pierced in the upper part of the conch, near what is called “ Darwin’s
point.” From this hole also may depend loops of fine iron chain or strings
of beads. The men may wear bead necklaces and bead armlets. On the
upper part of the left arm, just below the deltoid muscle, is a tight
armlet of wood, which grips the flesh, and is furnished with two upright
projections. A string of charms, which may be pieces of smooth stone or
806 MASAI, TURKANA, SUK, NANDI, ETC.
of hard, smooth wood of irregular size, is generally worn round the neck
by the men, who may also have a girdle round the waist composed of a
string of beads with, fine iron chains. Bracelets of iron wire or of ivory
may also be worn by the men on the wrists.
As regards clothing the two sexes differ considerably. Women from
girlhood to old age are usually clothed most scrupulously, though it is not
we
; |
ee
ff
449 MASAI WOMAN OF NAIVASH.\
considered improper to expose the bosom. Their garments were formerly
dressed hides which hung from the neck down to the knees, with a kind
of leather petticoat underneath. Nowadays many of the women dispense
with leather and wear voluminous pieces of calico from the coast. Old
men generally wear a skin or a cloth cape over the shoulders. Hitherto
men, old and young, of the Masai tribe have been absolutely indifferent
as to whether such covering as they wore answered purposes of decency,
447. YOUNG MASAI
WOMEN.
(
ONE OF
aa ae ois) Tee)
TERE EY SES
THEM IS ABOUT TO MARRY, SO SHE IS HAVING IRON WIRE COILED ROUND HER LEGS)
22
VOL. IT.
808 MASAI, TURKANA SUK, NANDI, ETC.
They might even be styled ostentatiously naked in this respect, though I
have never known them to be guilty of any gesture of deliberate
indelicacy. Young warriors going to battle swathe round their waists as
many yards of red calico as they can get hold of, and will further throw
pieces of calico over their shoulders as capes. They also wear huge
mantles of birds’ feathers, in shape and volume like the fur capes worn
by coachmen in cold weather. A great circle of ostrich plumes is often
worn round the face. When decorated for warfare, they tie fringes of
long white hair tightly below the knee, generally on one leg—the left.
This white hair is either derived from goats or from the skin of the
colobus monkey. Some of the eastern Masai make handsome capes of the
black and white colobus fur, which are worn over the chest. Unmarried
girls may wear a few bracelets, bnt as soon as a young Mazai woman, or
“dito,” is about to marry, she has coils of thick iron wire wound round her
legs (as in the illustration), She will also wear armlets and bracelets of
this same wire, and perhaps an additional armlet or two of ivory. Huge
coils of the same thick iron wire may be worn round the neck in addition
to the “catherine-wheel ” ornaments and uncounted strings of beads. Or
she may have round her neck a great fringe of leather thongs, to which
are fastened large beads. Some of their supple leather garments are
charmingly sewn with beads as an edging. The young men do not
-disdain sometimes to clothe themselves in one of these huge cloaks of ox
hide, which may cover them from the neck to the ankles. The men wear
sandals of hide, especially when travelling.
The dwellings of the Masai are of two very distinct kinds. The
agricultural Masai who are still to be found about Elgon and the south
end of Baringo (there are other relics of them in East Africa, at Taveita,
etc.) build houses very like those of their Bantu neighbours—round huts
made with walls of reeds or sticks, surmounted by a conical, grass-
thatched roof. The cattle-keeping Masai, on the contrary, build dwellings of
quite peculiar construction, unlike those of any other Negro tribe. These
are low, continuous houses (not more than six feet in height), which
may go round or nearly round the enclosure of the settlement. They are
flat-roofed, and are built of a framework of sticks with strong partitions
dividing the continuous structure into separate compartments which are
separate dwellings, each furnished with a low, oblong door. A good deal
of brushwood is worked into the sides and roofs of these rows of houses
to make a foundation which will retain the plaster of mud and cow-dung
which is next applied. The mud and cow-dung is thickly laid”on the flat.
roofs, and is not usually permeated by the rain. In the: villages of
the agricultural Masai there are, in addition to the houses, numerous
granaries holding supplies of corn and beans. The walls of these granaries
448. MASAI MATRON
810 MASAI, TURKANA, SUK, NANDI, ETC.
are plastered with mud and cow-dung. The villages of both sections of
the Masai are surrounded by fences. In the case of the agricultural
Masai these are strong palisades with openings at intervals that are
carefully guarded by doors made of huge hewn planks. With the pastoral
Masai the hedge surrounding the settlement is of thorn bushes, and is
merely arranged so as to keep off wild beasts, the pastoral Masai not
having hitherto had occasion to fear the attacks of their fellow-men.
Inside the villages there are one or more cattle kraals surrounded by
independent hedges of thorns or sticks, and their enclosures are fenced in
for sheep and goats. Inside the continuous houses of the pastoral Masai
beds are made of brushwood neatly stacked and covered with skins. The
fireplace is simply a circle of stones. At night skins are hung over the
doorway (all the doorways in the houses of the pastoral Masai are on
the inner side of the circle made by the continuous houses) in order to
keep out the cold night air. The only furniture in the huts besides
cooking-pots and skins are long gourds used as milk vessels, half-gourds
which are cups, and small three-legged stools cut out of a single block
of hard wood and used by the elder men to sit on.
The agricultural Masai live in their villages permanently. The
pastoral Masai are inclined towards a semi-nomad existence, no doubt with
the intention of seeking fresh pasture for their cattle. They generally,
however, range within certain prescribed districts. They will often
abandon a settlement for a time, and have no objection to other persons
using it in their absence, providing they are ready to evacuate it without
having done any harm on the return of the original owners. Formerly
the warriors among the pastoral Masai, from the time they reached tle
age of puberty until they retired from the warrior existence and became
married men, lived in villages by themselves with their mothers and
sweethearts. The mothers kept house for them, and the young unmarried
women attended to very little else but pleasure, though they superintended
the young calves which were left behind in the settlements when the
cattle were driven out every morning to pasture. A few boys would hang
about these warrior villages, their presence being tolerated for their
usefulness in herding cattle and milking cows and goats. With the
general break-up of the Masai system of pastcral life which has come
about through the repeated cattle plagues and the European administration
of their country, they are rapidly beginning to live more after the normal
negro fashion, in villages inhabited alike by married and unmarried
men, girls and married women. Every village elects a head-man, who.
settles all disputes and acts as leader of the warriors in case of any
fighting. :
Neither agricultural nor pastoral Masai are hunters of game in the same
449. HOUSES OF THE PASTORAL MASAI
S12 MASAI, TURKANA, SUK, NANDI, ETC.
sense as the other Negro tribes of the Protectorate. The grown-up mer
never molest zebras, antelopes, or harmless wild beasts, though boys may
sometimes capture the fawns of gazelles, and are also given to the
KOE
450, HOUSES OF THE AGRICULTURAL MASAT (ENJAMUSI)
shooting of birds with arrows, as birds’ feathers are required for certain
of their ceremonies or for the making of head-dresses or capes for the
warriors. The Masai, however, regard the buffalo, eland, and kudu (the
eland especially) as being closely related to their own cattle—in fact,
the buffalo they regard as simply the wild ox, and the eland as being a
thorough bovine. “The buffalo is now nearly extinct in the countries
inhabited by the Masai, but in former times they would attack it with
spears (many warriors taking part in the hunt) and kill it in order to
obtain leather for making their shields. The eland and kudu are not far
off extinction also, but in former days the Masai ate the flesh of the eland
and killed the kudu in order to obtain the horns of the male, which are
in great request as trumpets. The pastoral Masai not only do not fish in
any of the lakes and rivers, but they regard fish as a most unwholesome
food. The agricultural Masai obtain fish by trapping and spearing, and
eat it in much the same way as do their Bantu neighbours. The
agricultural Masai also keep a few fowls, and eat them, together with
MASAI, TURKANA, SUK, NANDI, ETC. 813
their eggs; but fowls and eggs are absolutely eschewed by the pastoral
Masai, who never keep this domestic bird.
The domestic animals of both divisions of this race are cattle, sheep,
goats, donkeys, and dogs. The cattle are of the humped zebu type, and
do not differ in any important respect from the other humped domestic
cattle of Eastern Africa. As the mainstay of their existence, the pastoral
Masai attach enormous importance to their herds of cattle; and these
animals, having been brought up from birth under the constant handling
of man, woman, and child, are extremely docile to their owners, with the
sole exception of milk-giving. Here the Masai cow, as is so often the
case among the domestic cattle of Africa, is capricious, and, from a
European point of view, very tiresome. She will withhold her milk
invariably if the calf is not present to her sight or sense of smell; yet
her senses are easily deceived, inasmuch as she will often yield milk
when a stuffed calf is held before her, even if it be little more than the
skin of the dead calf roughly filled out with straw. The milking of the
cows is usually done by the women twice a day, and generally in a
special building erected in the village—a building in which the young
calves are kept at night. In the warriors’ villages, however, milking is
451. A VILLAGE OF THE AGRICULTURAL MASAI (ENJAMUST)
sometimes done by the boys who herd the cattle; and all Masai men
are adepts at milking both cows and goats, for which reason they are
much in request as herdsmen in the employ of Europeans. The Masai
811 MASAI, TURKANA, SUK, NANDI, ETC:
castrate their cattle when the young bulls are arrived at maturity. An
interesting description of their procedure in this case is given by
Dr. J. R. Stordy (Government. Veterinary Surgeon) in the Veterinurian.*
A barren cow is not an infrequent occurrence in the Masai herds, and
such animals are selected for fattening and slaughter, as their meat is
considered to be better eating than that of the bullocks. The milk is
generally kept in long, bottle-shaped gourds with leather covers. Milk
is always drunk fresh, and the gourds that contain it are carefully
cleaned with burning grass or with a slightly acrid liquid made from the
leaves of a sage-like plant. These methods of cleaning the gourd some-
times impart a flavour to the milk not altogether agreeable to the
i”
452. MASAI CATTLE, NAKURO
European palate. The cattle are always branded with some mark peculiar
to the owner, who may also cut their ears in some special way so that
the beast may be easily recognised as his own property. After coming
back from the pasture the cattle are carefully examined, generally in
close contact with a large smoky fire, so that the ticks may be removed
from their bodies. The cattle are perfectly amenable to small boys, who
usually act as the cowherds.
The goats and sheep belong to the breeds common to so much of
Central Africa—the goat being small and plump, with short horns, while
the sheep are hairy, hornless, with drooping ears and fat tails, though
* October, 1900.
453. MASAI SHEEP AND GOATS
816 MASAI, TURKANA, SUK, NANDI, ETC.
the fat tail is not carried to such a development as among the Bahima or
in Southern Africa. Great care is taken of the lambs and kids till they
are about a month old. They are suckled by their mothers twice a day,
454. MASAL SHEEP
but in the interval and during the night are usually kept apart in round,
beehive huts of open hbasketwork and thatched roofs, these huts being
raised on poles about two feet above the ground. When the lambs and
kids grow older, they are allowed first of all to wander freely about the
MASAI, TURKANA, SUK, NANDI, ETC. 817
village during the daytime, and when half grown usually accompany
their mothers to the pasture. :
The Masai frequently possess herds of donkeys, and these are driven
in at night within the thorn enclosure, though allowed ctherwise to wander
about unhampered inside the village. The ass of the Masai is the ordinary
wild ass (the origin of our domestic donkey) of North-Fastern Africa
(Equus teniopus); indeed, it is almost impossible to see any difference
between the wild ass of Nubia and the Egyptian Sudan and the domestic
455. MASAL DONKEYS
ass of the Masai, which has now become the common domestic: ass of
Eastern Africa and the Zanzibar coast-line. The African wild ass* is a
large beast of a pinkish grey colour, with a whitish muzzle and black nose
and lips. The mane is black, and so are the tips and rims of the ears.
There is a black stripe all along the back to the end of the tail, and
there is one broad stripe down each shoulder. (Occasionally faint black
stripes are seen on the legs. This animal is more nearly related to the
wild asses of Asia than it is to the zebras of Africa. Its range in a wild
* The Somaliland form is a distinct species which has no shoulder stripe, but.
on the other hand, is distinctly barred on the legs with black stripes.
$18 MASAI, TURKANA, SUK, NANDI, ETC.
state extends at the present day from the coast of the Red Sea westwards
far into the Sahara Desert towards Lake Chad, and is bounded on the
north by the southern frontier of Egypt proper, and on the south
approximately by the fourth degree of north latitude. The wild ass is there-
fore found within the northern. limits of the Uganda Protectorate. Tle
Maxai—themselves no domesticators of wild animals—obtained it from the
Nilotic races, and they from the Hamites, further north. In all probability
thix ass was never domesticated by any Negro form of man, but by the
Hamites—tribes related to the Gala. the Somali, and the ancient Egyptian.
The Masai, however, received it as a domestic animal, and carried it in their
wanderings far south into Unyamwezi, and eastwards towards the Zanzibar
coast. In Unyamwezi the African donkey found another home, and spread
from there towards Nyasaland. From this form (of course, by way of
Egypt) the domestic asses of the world are mainly derived, though it is
possible that in Western Asia there may have been some infusion of the
blood of the wild asses of that region. The Masai use this donkey for
carrying their effects when they move about from kraal to kraal.
Dogs are not much in evidence now in the Masai kraals. Although
they are supposed to assist in warning the Masai of the approach of wild
beasts, they are of little use in that respect, as, like most of the prick-
eared curs in Negro Africa, they cannot bark, but only make a desolate
howling not easily distinguished from the noise of the jackals outside.
The food of the pastoral Masai varies according to the sex and status
of the individual. Women and old men obtain by barter flour and perhaps
beans and green stuff. The young warriors subsist on nothing but milk,
blood, and meat. The blood they obtain by regularly bleeding their cattle.
The oxen are bled in the following manner: A leather ligature is tied
tightly round the throat. Below this bandage an arrow is shot in by a
warrior, and the shaft is generally blocked so that the arrow-head cannot
penetrate far beyond the vein. The arrow is pulled out and the blood
gushes forth. When enough blood has been collected in vessels, the
ligature is removed and the orifice of the vein is stopped up by a paste
of cow-dung and dust. The frothing blood is greedily drunk,* and is the
only way in which the Masai warrior obtains the salt necessary to his well-
being. Cows’ blood is often thought to he (and no doubt is) a cure for
dysentery. Masai warriors may eat the flesh of oxen, sheep, goats, or
eland. This meat is usually boiled in an carthenware pot, and sometimes
* Men who are not poor in cattle and supplies of milk generally mix sour or
sweet milk with the blood and drink the two together. I was informed that only
poor men drink the unmixed blood, but I have frequently seen the young warriors,
whether poor or rich, bleeding the cattle, and immediately afterwards draining
calabashes full of frothing blood hot from the animal's body.
MASAI, TURKANA, SUK, NANDI, ETC. 819
medicine derived from herbs is mixed with it. The Masai women and
old married men eat pretty much what they like, and are allowed to
smoke tobacco; but during pregnancy the women rarely touch meat,
consuming at that time enormous quantities of butter and milk. They
also, when in this condition, eat fat, and believe that these oily substances
will lubricate the passages and make delivery easier. Honey is eaten by
every one who can get it. By mixing a little water with the honey an
intoxicating mead is made, which is much drunk by the old men.
« zi 374 5s
456. SPEARS OF MASAI WARRIORS. (SOME OF THE MEN ARE PLAYING THE GAME OF
DRAUGHTS, ILLUSTRATED ON P. 795)
The foregoing remarks about food apply mainly to the pastoral Masai ;
the agricultural section does not hold quite so rigidly to its special
observances for the food of the young men as distinguished from that of
the elders or the women; and as these people are industrious agriculturists
and rear large crops of grain, pumpkins, and beans, their diet is largely
of vegetable substances, though they are as fond of meat as their pastoral
kinsmen and enemies.
Among the pastoral Masai only the women and the married men are
allowed to smoke tobacco. Some of the elder men take tobacco mixed
with potash as snuff.
The weapons of the Masai consist of spears and shields, bows and
820 MASAI, TURKANA, SUK, NANDI, ETC.
arrows, knobkerries, and swords from a foot to eighteen inches long.
The swords, which ave of a peculiar shape, like long and slender leaves
verv narrow towards the hilt or handle, and at their broadest close to the
tip—are called “sime,” and are of widespread use throughout North-
Fastern Africa, where the tribes are of the same stock or have come
under the influence of the Nilotie and Masai peoples. The spear varies
in shape and size. There is a very short, broad-bladed type, which 1s
generally carried by the
youths. = The warriors
among the Masai in the
Rift Valley and else-
where in the Uganda
7 Protectorate and the ad-
joining parts of British
East Afvica carry a spear
with an extremely long
and narrow blade. The
head may be fully three
feet long. When it is
not carried for use, the
tip of the blade is
generally provided with
a smnall cap ornamented
with a tuft of black
feathers. The sword is
worn usually git over
the right thigh in a
scabbard of leather. The
knobkerry is generally
twisted into the same
leather belt worn round
the abdomen. Bows and
457. A MASAT WARRIOR WITH LONG SPEAR
arrows ave more In use
by the agricultural Masai; amongst the pastoral people they are re-
legated to the boys, who use a smaller bow and arrow for shooting birds.
The Masai shield is very nearly an oval. It is made of ox hide or the
skin of the buffalo. A piece of wood like the hooping of a cask, about
an inch wide, is sewn very tightly round the edge of the oval piece of
leather, while down the centre of the inside of the shield runs a_ broad
lath of wood. This in the middle is detached from the concave surface,
leaving a hollow between, through which the hand of the warrior can
be passed. Nearly all Masai shields are painted; perhaps in the case of
MASAT, TURKANA, SUKS NANDIS ETC: S21
some of the agricultural Masai the leather surface is left uncovered with
colour. The colours used in painting these shields are red and white
(made from ferruginous clay and kaolin), and black (charcoal), and some-
times blue or yellowish brown, the source of these pigments being unknown
to me.* The designs on the shields are most varied, and each clan or
tribal division has its own.
So many of the Masai having died through civil wars and the results of
the cattle plague, some of these tribes or clans lave dwindled toa few scattered
individuals. Among such a people as the Gwas’ Negishu Masai, who, though
still agriculturists, are to the full as brave and watlike as their pastoral
kinsmen, very diverse patterns of shield decoration may be met with in
the same company of warriors, the result, no doubt, of refugees from
458. BOWS OF GWAS’ NGISHU MASAI
extinguished clans having joined them from time to time. The designs
on the shields of the Eastern Masai are well illustiated in Mr. Hinde’s
book, “The Last of the Masai.” Some of these designs are also found
within the Rift Valley. Others may ke seen in wy photographs. This
type of Masai shield, with the bold designs in black, white, and red.
extends to the south-east coast of the Victoria Nyanza Gn common with
other Masai Weapons), among the Shashi people, who, though a Bantu
tribe speaking a language related to Kinyamwezi, have nevertheless
adopted many Masai customs. The remarkable similarity also between
the shields of the Zulu and the Masai has frequently attracted the
attention of writers on Africa. The resemblance also extends to head-
dresses and the leg ornaments of white hair. It is possible that the Zulu
* Probably clays and ashes.
829 MASAI, TURKANA, SUK, NANDI, ETC.
tribe, which was of Central African origin, may have been at some
period of its migration in contact with the Masai, and have copied some
of the customs of that race, from which it differs absolutely in language.
The political restraint of British and German authority has practically
put an end to the raids of the Masai on the Bantu aad Nandi negroes,
and has almost extinguished civil war amongst the Masai tribes ; therefore,
unless they go to war as the auxiliavies of the Europeans (and of late
they have been more useful to the Uganda Administration as irregular
troops), the modern Masai have little chance of fighting. In former days,
before the Masai warriors, called “ El Mérran,” * started on an expedition,
they would fortify their courage with a war medicine, which was said to
be the bark of Acacia verrugosa. This bark, when chewed, would make
them either frantic or stupefied, thus lulling any apprehensions. Once on
the war-yath, however, they were invariably brave, as public opinion
would probably visit any sign of cowardice with execution. The Masai
warriors would travel as much as fifty miles a day at a constant trot. In
old days they thought nothing of going 300 miles—even 500 miles—to
attack a people or a district which was supposed to he rich in cattle. They
would sometimes travel at night as well as in the daytime, but their
favourite time of attack was just at dawn. In the first ardour of battle
they would slay every man and boy with their huge spears, but women
were very rarely killed. It is stated that the Ma-ai have generally been
in the habit of warning their enemies before making an attack on them,
but I certainly remember myself in 1884 having reported to me a great.
many instances of the Masai round Kilimanjaro taking or attempting to
take Bantu villages wholly by surprise. No doukt in the case of tributary
people a warning would be sent first that the overdue tribute must be
paid up, and in the event of this notice remaining unheeded the warriors
wonld descend on the rebellious vassal.
The condition of women among the Masai offers another curious
analogy to the Zulus. It is a condition which is not by any means
peculiar to the Masai, as was thought by earlier travellers, but is frequently
met with in other negro races showing no near kinship to this people.
The Masai warrior is not allowed by the elders of his tribe to marry until
he has reached about thirty years of age, and has accumulated a fair
amount of property, or else has so distinguished himself by his bravery as
to merit an early retirement. But from the time of his reaching puberty
till the date at which he is able to marry he is by no means willing to
live without the solace of female companionship. The young warrior,
soon after attaining manhood (when the hair of his head, from having
been previously close shaven, is now allowed to grow until it can be
* In the singular “ Ol Morani.”
459. WARRIORS OF THE GWAS’ NGISHU MASAI
VOL. II. 23
824 MASAI, TURKANA, SUK, NANDI, ETC.
trained into pigtails), goes round the villages of the married people and
selects one or two little girls of from eight to thirteen years old. To the
mothers of the chosen damsels he makes numerous small presents, but
460. MASAI SHIELDS
does not give cattle or sheep, these being reserved for the marriage gift.
The mother raises little or no objection to his proposition if the girls like
him, and he then carries off one, two, or it may be three, to the warriors’
village or settlement. Here the young people indulge in sexual intercourse,
which is considered in no way to be immoral, because the girls are under
age, and therefore cannot conceive. When the girl is nearing womanhood,
she leaves the warrior and goes back to her mother, and soon after the
first menstruation the clitoris is excised, and the girl becomes a marriage-
able woman who must live morally henceforward. If by chance a girl
remains with a warrior and conceives by him, no undue fuss is made,
though he may probably have to support the child, and may make up his
mind eventually to marry the girl. If, likewise, whilst the girl remains
unmarried she has intercourse with any man and bears an illegitimate
child, she does not incur much censure, and the matter is either settled
by her marrying her seducer, or by the intended husband condoning the
lapse, and taking over the child with the woman when he finally
marries her.
The young girls who live in the warriors’ settlements have as agreeable
a time of it as can be provided in Masai society. They are supplied with
food; the mothers of the young men do all the cooking, and the girls
~
nie
Br
Lise
WARRIOR.
A MASAI
MASAI, TURKANA, SUK, NANDI, ETC. 825
themselves spend their time in dancing, singing, adorning themselves,
and making love.
After a woman is married—that is to say, is regularly bought by her
husband-—she is supposed to remain faithful to him, though it is not at
all infrequent that a Masai may sanction her going with any man,
especially if he be a friend or a guest. If unfaithful without permission,
she might in old times have been clubbed to death, but as a general rule
a breach of the marriage covenant is atoned for by a payment on the part
of the adulterer. One way and another, by custom and by disposition,
it must, I think, be stated that the Masai women are very immoral.
Marriage is simply the selection of a likely girl by a retiring warrior,
and the handing over to her father of a number of cows, bullocks, goats,
sheep, and small additional gifts of honey, goat skins, and perhaps iron
wire. After a girl is married she may not return to her father’s village
unless accompanied by her husband.
Nearly every old woman is «a midwife, and husbands do not attend
461. MASAL WARRIORS
the deliveries of their wives unless there is some serious complication
which threatens danger to life, when, in addition to the husband, a
medicine man may be called in. About a year after the child is born
826 MASAI, TURKANA, SUK, NANDI, ETC.
it is given a name. (During its infancy, if no name was given,.the
mother called it by the name of its father’s father.) This individual
appellation, which is conferred on it with some ceremony, may possibly
be the name of the father, or it may be a name which has no direct
associations with any relation. If the child is its mother’s firstborn she
also takes its new name for her own. A goat and a cow are killed on
this occasion, at which are present most of the relations, and the flesh is
cooked and eaten by the family party. The undigested food from the
intestines of these animals is made up into “medicine,” and a little of
this is put into the child’s mouth. From that time forward until the
next name-change takes place both child and mother are called by this
new name. If the eldest child should die, the mother retains its name
until she gives birth to another child, and, in like manner, a year after
the birth of this next child, she assumes the name which is given to it
at the family gathering. When a girl child is born, she is given her
mother’s name, which she retains until her marriage; then she is
renamed by her husband; and ever afterwards it is considered to entail
on her bad luck if she is addressed by the name of her girlhood. Of
course, as soon as she is a mother she again changes her name to that
which is bestowed on her eldest child a year after its birth; while, if
she remains childless after some years of marriage, she assumes once
more the mother’s name which she bore as a child. Boys retain the
names given to them a year after birth all through their warriorhood,
but change them when they marry. After this change of name it is
likewise considered, in their case, a most unpropitious and unfriendly
thing to do to address them by the name they bore in their bachelor
days.
A dead man is never referred to by name, if possible. It is
considered so unlucky to do this that the action is equivalent to an
intentional desire to bring harm on the relatives of the deceased. If
any reference must be made to a dead person, it is generally by means
of a roundabout description, or by such terms as “my brother,” “my
father,” “my uncle,” “my sister.” Husbands and wives may with less
disastrous consequences refer to their dead partners by name, though
even this is done in a whisper and with reluctance. Amongst the living
there is a very intricate ceremony on the subject of addressing by name,
and a Masai of good manners would feel quite at home in the British
House of Commons, where much the same prejudice prevails. If you
wish to get at the real name borne by a Masai man, it is advisable to
ask one of his friends standing by, who, in reply, will probably give you
the name of the man’s mother, if he be an eldest son and unmarried,
for in such case it must be identical with the man’s own name. It is
MASAI, TURKANA, SUK, NANDI, ETC. 827
not considered unlucky if a person in speaking to you mentions your
name in your presence; it is the employment of the name in direct
address which is thought to bring ill luck. Any one who is asked
abruptly for his name probably gives that of his father, which may, of
course, also be his. A child would never address his father or mother
by name, but would call them “father” or “mother.” A married man
would also not call to his father- and mother-in-law by their names, but
would address them by an honorific title; a woman would simply call
her husband’s parents “father” and “mother.” Boys may address other
boys and young girls by their names; but they must speak to all the
warriors as “El Moérran,” married or old woman as “Koko,” and old
married men as “Baba.” Women generally address old or married men
of any importance as “Ol Baiyan” (“Elder”). A married man would
probably call out to a woman, not by name, but address her as “ En
gitok” (“Woman”). If a Masai bears the same name as a member of
his tribe who dies, he may change his own name to avoid ill luck.
Inttle boys among the Masai are soon put to work at herding cattle
and making themselves generally useful. They are lean, lank little
shrimps at this stage, and receive a large share of cuffs and kicks, and not
over much food. Young boys are classed as “ Laiok” (singular, “ Laioni”).
After circumcision, and before they become warriors, the youths are
“K] Mania,” and sometimes “Selogunya,” or “shaven head.” As a rule
the ctreumcision of the boys takes place in numbers at a time. Boys
and youths between the ages of eight and fifteen may be operated on.
The elders of a district decide from time to time when a circumcision
ceremony is to take place. When a sufficient number of boys have been
gathered together, songs are sung, and there is a good deal of feasting, the
old men drinking much fermented mead, and often becoming very drunk.
For at least a month before the circumcision takes place the boys have
been out in the wilderness collecting honey, or purchasing it from the
mountain tribes. From the honey collected they have made mead with
the assistance of their mothers for the old men to drink during the
festivities. The operation of circumcision is generally performed by
skilled Andorobo, who are paid a goat each for their work. Each youth
that is circumcised must produce an ox (which, of course, will be given
to him by his father, or nearest. male relative if his father is dead). The
flesh of the oxen is the foundation of the feasts which accompany the
ceremony. After circumcision the boys remain shut up in their mother’s
houses for four days, during which time they eat nothing but fat and
drink milk. They carefully shave their heads when going back into the
world.
The Masai, agricultural and pastoral, deal with their dead in a very
828 MASAI, TURKANA, SUK, NANDI, ETC.
summary manner. Unless the dead person is a male and a chief, the
corpse is simply carried to a short distance from the village, and left on
the ground to be devoured by hyznas, jackals, and vultures. The constant
presence of hyzenas and the small Neophron and Necrosyrtes, and the large
Otogyps vultures round the Masai kraals is encouraged by this practice,
and the Masai never actively interfere with these scavengers, unless a
hyena should attempt—as they sometimes do—to enter a village and
carry off live-stock or children. Important chiefs, however, are buried,
and a year after the burial the eldest son or the appointed successor of the
chief carefully removes the skull of the deceased, making at the same time
a sacrifice and a libation with the blood of a goat, some milk, and some
honey. The skull is then carefully secreted by the son, whose possession
of it is understood to confirm him in power, and to impart to him some
of the wisdom of his predecessor. In several parts of the Rift Valley
cairns of stones meet the eye. They mark the burial-places of dead
chiefs, though there is probably no supreme chief of the Masai race
buried in that direction.
Women are unable to inherit property. The property would be held
for them by their sons or brothers under special circumstances. After
the death of a Masai father his clothing and adornments are generally
destroyed, and his weapons are given to his sons, or are sold. His eldest.
son inherits all his property in cattle, sheep, and goats, and it rests with
him henceforth to support his mother and his step-mothers, and to look
after his brothers and sisters.
As regards the diseases from which the Masai suffer, Dr. Bédeker, a
Government medical officer who has lived for some years amongst the
Masai of the Uganda Protectorate, sends me the following particulars:
Malarial fever is rarely met with amongst the Masai in the countries to
which they are indigenous. These countries lie for the most part on the
healthier plateaux of East Africa. But if a Masai leaves this relatively dry
grass-land either for the lower levels nearer the Indian Ocean or for the
rich forest-lands of Uganda, he is almost as liable to malarial fever as a
European. In the same way cases of blackwater fever amongst the Masai
may occur when these people enter the forest regions of Central Africa.
It is stated that the Masai cure themselves of malarial fever in their own
country by a decoction of cassia bark. They drink, at any rate, an
astringent potion made from the bark of some tree which belongs to the
great leguminous order. They are most subject to smallpox. This
terrible scourge, which does not seem to have been known to the Masai
until about 1850 (or sixty years ago), has repeatedly swept through their
country, carrying off hundreds, even thousands, at a time. In 1892 one of
the worst of the epidemics of smallpox occurred, and Dr. Boédeker states
MASAI, TURKANA, SUK, NANDI, ETC. 829
that at Nairobi alone there were over 2,000 deaths. About this period a
Somali trader explained to the Masai of the Rift Valley and Nairobi the
principle of inoculation. Numbers of them voluntarily submitted to this
rude prophylactic measure, and went through, as a result, a mild form of
smallpox, which, however, in some cases, ended fatally. Since that time,
however, the Masai have thronged to the European doctor, wherever there
is one, to be vaccinated. JI verily believe that but for the advent of the
European the pastoral Masai would in a few years have become absolutely
extinct between smallpox and the cattle plague which induced famine.
Lung diseases are rare, the Masai having been inured from early youth to
extremes of heat and cold; but in this case it is rather the survival of
the fittest, as there is considerable mortality amongst the children. They
suffer much from intestinal worms, chiefly from the Tenia, or tape-worm,
and the Ascaris, or round-worm. Perhaps the malady which troubles them
most frequently is chronic ophthalmia. This by neglect leads in time to
cataract. The eye disease is spread from one Masai to another by the
millions of flies that follow the Masai wherever they go, attracted by the
cattle. As in Egypt, so in Masailand, it is no uncommon sight to see the
eyes of children bunged up, with flies feeding on the moisture, the child
making little or no attempt to get rid of the pests. They suffer much
from sloughing ulcers (Phagedema) and from eczema, which is often due
to the swarms of head-lice. Dyspepsia and dysentery are rarely met with
under normal conditions. Venereal diseases were unknown amongst them
until the Swahili traders and porters came on the scene, and even yet, in
spite of the immorality of their women, they are not seriously affected with
syphilis, as is the case with the Bantu tribes further inland. It should,
however, be mentioned here that another cause of the stationary or
decreasing condition of the Masai population seems to lie in an increasing
reluctance on the part of the men to settle down in the married state and
heget children. The women, stung by this indifference, drift away in
increasing numbers to the trading camps of the Swahilis or the Indian
coolies on the Uganda Railway. It is said also that, like the Baganda
women, the Masai females are becoming increasingly sterile.
As regards remedies, the Masai possess several therapeutical and
empirical remedies. Of the last description are the small pieces of metal,
wood, or unclassified rubbish sewn up in skin bags, which are given to
them by the “Laibon,” or priest-doctor, and are worn round the neck on a
chain or wire. They are, however, acquainted with roots, bark, leaves, and
sap of curative properties—astringents, laxatives, tonics, sudatories, and
excitants. These drugs are sometimes taken in milk, or are mixed with
the food (meat) which is being stewed or boiled.
With regard to surgery, they are able in a rough-and-ready fashion to
830 MASAI, TURKANA, SUK, NANDI, ETC.
deal with the cure of wounds, the arresting of hemorrhage, and the
mending of broken bones. When a large wound has been inflicted, the
two sides are brought together by means of the long, white thorns of the
acacia, which are passed through the lips of the wound like needles. A
strip of fibre or bass is then wound round the exposed points of the
thorns on each side of the wound, just as a boot might be laced up.
Hemorrhage is arrested in the same way, or by ligatures, or pressing on
to the severed vein a poultice of cow-dung and dust. A fractured limb
is straightened as far as possible so that the broken ends of the bone may
come together, and is then tightly bandaged with long strips of hide.
When they are absolutely obliged to amputate a limb a tight ligature is
tied just above the line of amputation. The limb is then placed on a
bard, smooth Jog, and is deftly chopped off by the stroke of a sharp
Masai sword. Before the advent of the European the Masai would apply
butter to the stump to assist healing; but now they have such a belief
in that nauseous-smelling drug, iodoform, that they will send considerable
distances to a European doctor to obtain it for curing their wounds and
ulcers.
The medicine men of the Masai are not infrequently their chiefs.
The supreme chief of the whole race is almost invariably a powerful
“medicine man.” These “Laibon”™* (as they are called) are priests as well
as doctors. They are skilled in the interpretation of omens, in the
averting of ill luck, the bringing of rain, and the interpretation of
dreams.
The Masai have very little religion. They believe in a vague power of
the sky, whose name simply means “sky” (“‘Afigai” ft). Sometimes this
word is equally used to indicate rain, though there is also a special word
for the water descending from the sky (‘Attasha”). The sky god is
sometimes invoked when a severe drought threatens ruin to the pastures.
On such an occasion as this the chief of the district will summon the
children of all the surrounding villages. They come in the evening, just
after sunset, and stand in a circle, each child holding a bunch of grass.
Their mothers, who come with them, also hold grass in their hands.
The children then commence a long chant.
Some of the Masai hold that at the time when their race began there
were four deities ruling the world. One was black, and full of kindness
towards humanity; another was white, but held himself more aloof—was,
in fact, the god or goddess} of the Great Firmament. Then there was
* The word really is in the singular Ol-azbon ; in the plural, El-aibon.
+ Sometimes pronounced “Ngai.” It is difficult to say whether the root is
“Neai” or “Gai,” with the feminine article “Eii-” or “ Afi-.”
+ For “Ngai” may be a word with a feminine significance.
MASAI, TURKANA, SUK, NANDI, ETC. 83
a grey god, who was wholly indifferent to the welfare of humanity; and
a red god, who was thoroughly bad. The black god was very human in
his attributes—and, in fact, was nothing but a glorified man, and the
ancestor of the Masai. They generally imagine that the black god
originally lived on the snowy summit of Mount Kenya, where the other
gods, pitying his loneliness, sent him a small boy as a companion.
When the boy grew up, he and the black god took to themselves wives
from amongst the surrounding Negro races, and so procreated the first
Masai men. Afterwards,
the grey and the red
gods became angry at
the increase of people on
the earth, and punished
the world with a terrible
drought and scorching
heat. The child-com-
panion of the black god,
who had grown up into
a man and was already
the father of several
Masai children, started
off for the sky to re-
monstrate with the
deities. A few days
afterwards he returned.
bringing copious rain
with him, and remained
henceforth on earth till
his own death at a ripe
age. This child is sup-
posed to have been the 462. MASAI CHIEF AND MEDICINE MAN (THE LATE TERERE)
principal ancestor‘ of the
Masai people, while his god-companion, the black deity, was the founder
of the royal house of the Sigirari tribe—represented at the present day
by two great chiefs, Lenana and Sendeyo, half-brothers, one of whom
lives on British territory near Nairobi, and the other within German East
Africa. After the child had brought rain to the earth, the grey and
the red gods quarrelled with each cther, and were killed. The black
god also died, after he had founded the reigning family; and now the
Masai only acknowledge the existence of one deity of supreme power and
vague attributes, the white god of the firmament, who often shows himself
strangely indifferent to the needs of humanity.
832 MASAI, TURKANA, SUK, NANDI, ETC.
The Masai do not believe in a future life for women or common
people. Only chiefs and influential head-men possess any life beyond the
grave. It is thought that some of their more notable ancestors return
to earth in the shape of snakes—either pythons or cobras. The tribal
snakes of the Masai must be black because they themselves are dark
skinned. They believe that white snakes look after the welfare of
Europeans. These snakes certainly live in a half-tamed state in the
vicinity of large Masai villages, generally in holes or crevices. They are
supposed never to bite a member of the clan which they protect; but
they are ready to kill the enemies of that clan and their cattle. When
a Masai marries, his wife has to be introduced to the tutelary snake of
the clan and rigorously ordered to recognise it and never to harm it.
Even the children are taught to respect these reptiles. These snakes
sometimes take up their abode near water-holes, which, it is supposed,
they will defend against unlawful use on the part of strangers. The
fetish snake is often consulted by people in perplexity, though what
replies it is able to give must be left to the imagination. The snakes
are, however, really regarded with implicit belief as being the form in
which renowned ancestors have returned to this mundane existence.
The Masai also have a vague worship of trees, and regard grass as a
sacred symbol. When wishing to make peace or to deprecate the hostility
of man or god, a Masai plucks and holds in his hand wisps of grass, or,
in default of grass, green leaves. The trees they particularly reverence
are the “subugo,” the bark of which has medical properties, and a species
of parasitic fig, which they call the “retete.’ These figs begin as a small
seedling with a slender, whitish stem growing at the roots of some tall
tree—a Khaya, Vitex, or Trachylobiwm. Or the fig seedling may develop
from a crack high up in the tree-trunk from which it is to grow as a
parasite. Little by little the fig swells and grows, and throws out long,
snaky, whitish roots and branches, until by degrees it has enveloped the
whole of the main trunk of its victim in glistening coils of glabrous
root and branch. Gradually these enveloping tentacles meet and coalesce,
until at last the whole of the trunk of the original tree is covered from
sight and absorbed by the now massive fig-tree, the branches of which
radiate in all directions, and sometimes in their loops and contorted
forms come quite close to the ground. The green figs, which grow
straight out of the trunk, are sometimes eaten by the boys and girls of
the Masai, and their seniors propitiate the tree by killing a goat, bringing
blood in a calabash, and pouring it out over the base of the tree-trunk,
about the branches of which also they will strew grass. Grass and leaves,
in fact, occupy a prominent place in the Masai category of sacred things.
I have already mentioned that when peace or peaceful measures are to be
MASAI, TURKANA, SUK, NANDI, ETC. 833
indicated it is customary to hold grass or leaves in one’s right hand.
Grass is often laid between the forks of trees as a party of warriors
proceeds on an expedition, and grass is thrown after the warriors by their
sweethearts. The sorcerers and “Laibonok,” or priests, precede nearly
every mystic action by the plucking of grass.
Another superstitious custom to which the Masai formerly attached
much importance was the act of spitting. In marked contradistinction to
the prejudice against expectoration as a polite custom in European
societies, not only amongst the Masai, but in the allied Nandi and Sak
peoples, to spit at a person is a very great compliment. The earlier
travellers in Masailand were astonished, when making friendship with old
Masai chiefs and head-men, to be constantly spat at. When I entered
the Uganda Protectorate and met the Masai of the Rift Valley for the
first time, every man, before extending his hand to me, would spit on
the palm. When they came into my temporary house at Naivasha Fort
they would spit to the nortb, east, south, and west before entering the
house. Every unknown object which they regard with reverence, such as
a passing train, is spat at. Newly born children are spat on by every one
who sees them. They are, of course, being laughed out of the custom
now by the Swahilis and Indian coolies and the Europeans; and it must
be admitted that, however charming a race the Masai are in many respects,
they will lose none of their inherent charm by abandoning a practice which,
except in parts of America and Southern Europe, is very justly regarded
with disgust.
Dancing among the Masai does not differ markedly from this exercise
and ritual in other races of Central Africa. There is the war-dance of the
warriors when returning from a successful expedition. This is, of course,
a mimic warfare, sometimes most amusing and interesting to the spectator.
The men will at times become so excited that the sham fight threatens
to degenerate into an angry scuffle. There are dances of a somewhat
indelicate nature which precede the circumcision ceremonies of boys and
girls, and dances which accompany the formal naming of a child. Barren
women, or women who have not succeeded in having children, paint their
faces with pipeclay in the most hideous fashion till they look like skulls,
arm themselves with long sticks, and dance before a medicine man, or a
big chief reputed to be a medicine man, in order that his remedies may
result in the longed-for child. These dances are almost invariably accom-
panied by songs, and, in fact, one word in the Masai language—
“ os-singolio”—means “ song-dance.”
As regards music, they have no musical instruments except drums.
They are very fond of singing, and the voices of the men occasionally are
a high and agreeable tenor; but more often, like most Africans, the men
83.4 MASAI, TURKANA, SUK, NANDI, ETC.
sing in a disagreeable falsetto. The women’s voices, though powerful, are
extremely shrill—shriller than the highest soprano that ever made me
shudder in a European opera-house. It struck me that the Masai women
had extraordinary range of compass. They were able to produce very
deep contralto notes as easily as an upper C. Singing usually means a
chosen songster or songstress yelling a solo at the top of his or her voice,
and being accompanied by a chorus of men or maidens, women and men
often singing together. The chorus does not usually sing the same air
as the soloist, but an anti-strophe. I took down a record on my phonograph
of some of these Masai songs. One of these I have attempted to reduce
to our notation, and it is as follows :—.
SOLO. CHORUS,
-f---8-S-—N = i iets x -
ba ga [STAINTON ete ete ioctl a
eee eee eae ee Se ee ee ee H
5 ie oS
The Masai have few industries. The smelting and forging of iron is
done for them usually by a helot tribe of smiths related to the Andorobo
and the Nandi, and generally called the Elgunono. This people not only
smelts the iron (which is usually obtained as a rubble of ironstone from
the beds of rivers) hy means of a clay furnace, heated with wood fuel and
worked with the usual African bellows; but beats out the pig iron with
hammers into spears, swords, tools, and ornaments. The Masai women
make a small amount of earthenware. The agricultural Masai are much
more industrious, and employ themselves in all the usual industries of
basket-weaving, mat-making, and other simple arts practised by the Bantu
Negroes, from whom, no doubt, they have learnt a good deal. The pastoral
Masai are greatly indebted to the Bantu and Nandi tribes for their
adornments and implements, though they are increasingly dependent on
the European, Asiatic, and Swahili traders for many of their requirements
in the way of iron and copper wire and beads. They must, in fact, have
adopted much of their present style of adornment in relatively recent
times, since they became acquainted with the manufactured goods of
Europe and Asia.
To the Andorobo they look to provide them with colobus monkey
skins and ostrich feathers, and perhaps with ivory.
About 150 years ago, as far as one may reckon by native tradition, the
pastoral Masai were well established in the country immediately to the
north of Kilimanjaro. The Kikuyu held the (then) forest-clad heights
along the eastern escarpment of the Rift Valley, but the Masai throve
and became completely dominant wherever the forest afforded no refuge
to their foes. About that time a powerful medicine man arose amongst
MASAT, TURKANA, SUK, NANDI, ETC. 835
them called Kibebete, of the Sigirari tribe. This man brought together
under his rule most of the Masai clans of the pastoral section. With the
agricultural Masai to the north, between Elgon and Baringo, he had
nothing to do, and it was about this time that the enmity between the
two divisions of the Masai race began—an enmity which Jasted until quite
recently, and very nearly resulted in the total extinction of the agricultural
fo)
section of the race. From Kibebete is descended Lenana, who is the
eldest surviving son of the great chief Mbatian. He has a brother,
tes 8 BS, eis,
463. A MASAL FORGE AND BLACKSMITH (ENJAMUSI)
Sendeyo, who has quarrelled with him and set up as supreme chief over
the Masai on German territory to the south of the British frontier,
In the mountainous region of Tarangole (which lies to the east of the
marshy Bari country, and is part of the long ridge of plateau and mountain
which stretches with few interruptions in a north-westerly line from the
highlands east of the Victoria Nyanza to the triangle between the Sobat and
the White Nile) dwell the Latuka* people who, it has been already observed,
are nearly related to the Masai in language, in physique, and in some
of their manners and customs. 3ut the Latuka, early in the history
* This is Baker's and Emin Pasha’s version of the name, which is possibly El Attkan
(cf. with El Takan, or Taken, the native name of the Kamasia tribe of Nandi).
836 MASAI, TURKANA, SUK, NANDI, ETC.
of the Egyptian Sudan, became somewhat Arabised by the Arabs and
Nubians, who, under the protection of Egypt, invaded these regions of the
Upper Nile as slave- and ivory-traders some fifty years ago. The country
of the Latuka was never formally conquered by Egypt, nor was it overrun
by the Dervishes after the Mahdi’s revolt. It may be said that during the
attenuated life of the Egyptian Administration under Emin Pasha, Latuka
preserved an attitude of friendly neutrality, which it continued to the
British Administration during and after the mutiny of the Sudanese
464. KARAMOJO PEOPLE
soldiers. It is a populous country, governed by powerful chiefs, who many
of them talk Arabic, and all of whom dress in Arab costume. A number of
the Latuka have adopted Islam. This, and their partiality for Arab clothing,
has tended to obscure their relationship to the nude and nomad Masai.
The fact remains, however, that of all existing languages their dialect
approaches nearest to the tongue of the Masai, which is separated from
them by many degrees of latitude and longitude. I regret that alone
among the important or interesting dialects of the Uganda Protectorate
Latuka finds no place in my collected vocabularies. Such knowledge of
WOMAN
KARAMOJO
A
465.
838 MASAI, TURKANA, SUK, NANDI, ETC.
| their language as I possess is derived from
| Emin Pasha’s article on the subject published
in the Zeitschrift fur Kthnologie, Berlin, 1882.
The question is such an interesting one that I
trust the officials or missionaries of the Uganda
Protectorate may make haste to collect voeabu-
laries of Latuka before that language dies out
under the rivalry of Sudanese Arabic or of the
flourishing Acholi tongues to the south. What
would be interesting in this connection would
be to ascertain if Latuka were more arcahic
than Masai, both tongues being derived from a
stock whieh was a blend between the tongues
of the Nile Negroes and of the Hamitie Galas.
At present, from the little I know, it would
seem to me that Masai comes nearer to this
original blend than the tongue of Latuka, which
is slightly more corrupt. Tf this be the case,
the original birthplace of the Masai may have
been farther to the east or north-east than the
Latuka.
East of the Latuka country there would
seem to be a belt of Nilotie people connecting
the Acholi tribes with their allies in race and
language, the Dinka or Janke.” To the east
and south-east, however, of this belt of Acholi
people is the Naramojo, or Karamoyo, country,
which extends north and south from the northern
flanks of Mount Elgon nearly to a level with
the north end of Lake Rudolf. The Karamojo
people physically are closely allied to the Bantu
466. A KARAMOJO WOMAN
Negroes, though in their cranial and facial characteristics they betray
an ancient intermixture with the Masai. The women, though quite of
the Negro type, have sometimes very fine figures, modelled a good deal
more according to the conventional ideas of beauty amongst Europeans.
They are broad at the hips, and have thick, well-shaped thighs and short,
straight legs from the knee to the ankle. The men are very like the
good-looking type of Bantu Negro. Sometimes, however, they show traces
of Nilotic intermixture by the long, lanky figures, knock knees, and long,
thin, splayed legs. They are black of skin. There is a slight tendency
* Janke, or Dyanke, is the correct form, which the Sudanese Arabs have corrupted
to Ditka.
VOL. II. 24
840 MASAI, TURKANA, SUK, NANDI, ETC.
to prognathism. Like the
Nilotic and Masai peoples, they
are indifferent to the use of
clothes, and the men usually
go quite naked, wearing only
waist-belts and necklaces. The
lobe of the ear is pierced, and
so is the upper part of the rim.
Two or more brass rings are
worn through the lobe (which
is not, however, stretched down
to the shoulder, as in the
Masai), and from one to five
smaller brass rings are inserted
in the holes pierced through the
rim of the outer ear. They do.
not as a rule affect much de,
coration of the body by means
of cicatrices. Women may
occasionally have parallel rows.
of weals across the upper arm.
The women do not shave the
head universally, as is done
among the Masai and the Sik.
Ordinarily the wool is -allowed
to grow until it forms a smooth
cap of short hair over the top:
of the head. Among the men.
this “cap-like” appearance is
heightened by plastering the
head with a mixture of clay
and cow-dung. I have not seen.
any attempt made to extend the
growth of hair into a chignon.
down the back as is done amongst
the Sik and Turkana, and occa-
sionally amongst the Nilotic
oe, sane AON MEL RE SO tribes to the west of Karamojo.
But the Karamojo fasten to a
peak in their hair-cap at the back of the head a long string which falls down
perpendicularly over the back, lying just between the shoulder blades. The
end of this string is decorated with fluffy balls of white feathers, generally
MASAT, TURKANA, SUK, NANDI, ETC. 841
the down of the marabou stork. A hair-cap is often stuck with ostrich
plumes, or may be further decorated with a huge pall of black feathers. The
Karamojo are industrious agriculturists, and are peaceful people with a love
of commerce. They have been often harried in times past by the Turkana
on the east, the Nile tribes on the west, and outlying sections of the Nandi
on the south. Not much is known about their customs, but they are said
to be similar in some respects to those of the Bantu Negroes, of which they
evidently form an outlying branch that has accepted from their conquerors
of Masai stock an early branch of the Masai language.
To the east of Karamojo, in the somewhat arid countries along the
western coast-lands of Lake Rudolf, and thence south-west over high
mountains and hot valleys to the north end of Lake Baringo, extends the
distribution of the gigantic Turkana-Sak people. The Turkana who
dwell to the west of Lake Rudolf are perhaps the tallest race living on
the globe’s surface. The late Captain Wellby considered that in one
district the men presented an average of 7 feet in height. I met with
very tall men amongst the Stk, but I do not think the tallest exceeded
6 feet 6 inches. The colour of the skin in the Suk-Turkana group is
chocolate-brown. In their physiognomy they sometimes recall the Masai
very closely, but I have seen one or two examples with a cast of features
almost Caucasian. The hair of the head, though abundant, is altogether a
Negro’s wool. On the whole, perbaps, their physical characteristics may,
together with their language, support the theory that the Turkana-Suk
group of Negroes are the outcome of a mixture between the Masai stock
(which is a blend between the Hamite and the Negro) and the Nilotic
peoples such as the Acholi and Dinka.* In their original migration the
* For the better understanding of these shades of definition of the varying blends
of the Negro with early Caucasian invaders of the Nile basin, I give the following
summary of my views :—
A statement showing approximately the proportions of the early Caucasian element
in the negroid or Negro races of East Central Africa.
Proportion of White
(Caucasian) Blood.
Hima (Hamite, allied to Gala, Somali, ete., Caucasian and original Negro)
Masal-Latuka (Hima and Nilotic Negro) . : Z to}
Stx-TurKana-Encumi (Masai and perhaps Gala with ‘Nilotic anal Bantu) t
Ninotic (a dash of Hima and Masai with much original Negro and a
little Pygmy and Bushman blood) . ‘ vy
Bantu (West African Negro mainly, with a little aheorpton of Congo
Pygmy, and, on the east and south, Bushman, blood ; powerfully
Name of Race or Stock, and Composition.
modified by Hima [Hamitic] intermixture in many tribes) . ; . ge toe
West ‘ArricaN NEGRO
Pyomy Original Negro stocks . F : ; . . None
BusHMAN (HotTtEntot)
NONSTHD MAS ¥ “69¥
MASAI, TURKANA, SUK, NANDI, ETC. S43
Masai may have stayed ]
for some time in the
vicinity of Lake
Rudolf, have imposed
their language (since
much changed), and
have produced the
present gigantic race
of Turkana and Sik
by mingling with the
antecedent population
of Nilotie and Bantu
Nevroes. It should
be noted that, aceord-
ing to native tradition,
it is only some fifty
years ago since the
Burkeneji section of
the Masai were driven
from the Kerio Valley
west of Lake Rudolf
by the Turkana-Sik.
The men among
the Sak and Turkana
attect absolute nudity,
wearing at most a
small leather cape over
the shoulders. Their
women are not much a
more clothed. As
among the Masai, the +
women shave the head, :
but the men, on the
contrary, cultivate the
hair of the head into 470. TWO TALL SUK ELDERS
enormous — chigqnois.
They begin as youths by straining their woolly locks as far as they
can pull them out from the surface of the skull. They rub them
with grease, clay, and cow-dung, to straighten the hair and_ stiffen it
into a kind of felt. This stitfening of fat, clay, and cow-dung thickly
coats the outer surface of the hair bag as it bangs down over the
neck. When a man dies, all the hair is carefully cut off his head. It is
8.44: MASAI, TURKANA, SUK, NANDI, ETC.
washed, and the cleaned felt resulting from this process is cut up and
divided among the man’s sons. These contributions are woven into the
growing chignon, and at last by means of these additions and by the
continued growth of the head-hair a huge bag is formed, which hangs low
down over the shoulders, reaching even to the loins. The hair chignon is
trained into a kind of bag, the opening to which is at the back, just
behind the nape of the neck, In this huge bag of felted hair (coated
with a paste of whitish clay)
are kept the few necessities of
life or treasures of the Sak man.
Herein he puts away and carries
about his fire-stick and drill, his
snuff, or a few beads. The outer
surface of the bag and the hair
on the top of the head are
decorated with ostrich feathers,
sometimes in wild profusion.
Occasionally the white feathers
of the ostrich are dyed yellow
or red by some process. Like
the Masai, the men seldom travel
without sandals of ox hide.
Among the Turkana the outer
rim of the ear-conch is pierced
from the top of the ear down
to the lobe with sometimes eight
holes, or as few as two. Through
these holes in the rim of the
ear are inserted brass or iron
rings. Coils of iron wire are
generally worn round the neck.
The wire is very thick, and com-
pels the wearer to hold his head
stiffly. In the Karamojo and
some of the Sik people the
under-lip is pierced, and into
this hole is inserted either a
bird’s or a poreupine’s quill, or
a long, sharp tooth of some
beast, or a curved rod of. brass.
hid Mla LIL
The septum of the nose is pierced
471. A SUK CHIEF FROM NORTH OF BARINGO in both men and women amongst
MASAI, TURKANA, SUK, NANDI, ETC. 845
the Sak, and through the hole is inserted a brass ring, to which is fixed,
close up to the nose, a flat disc of brass about the size of a florin. Iron
wire is made into rings, which are worn on the upper arm, just under
472. A GROUP OF SUK (SHOWING TATTOOING ON ARMS)
the deltoid muscle. Sometimes the Turkana wear on the right wrist a
curious circular or semi-circular knife. This is a thin blade of steel
with a sharp edge on the outer side, but a blunt one on the side
nearest the body. Jt has a shape something like a very thick
crescent or quoit. This arm-knife is found frequently amongst the tribes
at the north end of Lake Rudolf. The Turkana warriors wear another
curious adornment on the right arm. It is a band of plaited leather
from which hangs a long string of the same substance, at the end of
which the long white hair of a cow’s tail, or of the colobus monkey, is
fastened in a tassel. Or the armlet may be of leather with long pendants
of chains. Festoons of chains or of leather may also be fixed to the leg
below the knee. The men sometimes wear a curious waist-belt of leather,
which over the buttocks has a breadth of six inches and decreases round
the abdomen to three. The edge of this leather girdle of goat skin is sewn
with small beads, generally made of brass. The iron and steel of which
846 MASAI, TURKANA, SUK, NANDI, ETC.
so many of the Turkana ornaments ave made is either of local manu-
facture or is obtained from the Karamojo tribes on the west. The
brass--since it existed in the country before the arrival of trading
caravans from the coast—must have found its way down by degrees from
Abyssinia. Old Turkana men sometimes dispense with the great hair bag
which ix so common among the Sik, and instead comb out and straighten,
as far ax possible, their own hair (which they encourage to grow as long
as possible), and gradually train this hair, without any artificial additions,
into a long, pendulous pod considerably over a foot long and only a few
inches broad. This pod of hair, like the huge felted bag, is adorned
with ostrich feathers, and terminates in a wire tail. The Turkana chiefs
or head-men often wear on top of their coiffure actual hats made of felted
human hair and adorned with kauri shells and brass beads. Some of the
voung men make handsome caps, the outside of which is set with a large
number of short black ostrich feathers.
The skin in both the Turkana and Sik is decorated by a sort of
tattoo (see Fig. 472), in continuous lines or rows of spots round the
shoulders and upper arms and extending over to the chest. The women
generally ornament themselves in the same way over the stomach. These
marks do not appear to be made by raised scars, as is so common
elsewhere, but apparently by burning the skin, as the Masai women do,
with some acrid juice. The women among the Turkana do not shave
their heads.* Their hair is twisted into a number of tails, which hang
straight down over the forehead and at the back of the head. dwelling 4 i
y that section of the Sik people dwelling near Lake Baringo and in
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473. OSTRICH EGG AND ANTELOPE ‘* KNUCKLE-BONE” NECKLACES: 'TURKANA, RIVER KERIO
the Upper Kerio Valley. Otherwise, with the exception of the Reshiat
people at the north end of Lake Rudolf, and of the Masai and Nandi,
none of the tribes of Nilotie origin or affinities have adopted this rite.
The Sak, hke the Turkana, pierce the lower lip, and insert a quill-
shaped ornament. They wear much the same rings in their ears as do the
Turkana. Ivory bracelets are sometimes seen in addition. The Sik
women sometimes shave the head, sometimes let the hair grow normally,
and others again—especially the unmarried girls—eut the hair very close
to the head on both sides, leaving a ridge like a cock’s comb, which runs
848 MASAI, TURKANA, SUK, NANDI, ETC.
the whole length of the head, from the forehead to the nape of the neck.
There is evidently a close affinity, not only in language,* but in physical
type, adornments of the body, manners, and customs, between the Sak and
Turkana, who might almost be described as one people. The Sik and
Turkana men carry about with them generally long tobacco receptacles
made of the horn of the oryx (Beisa) antelope, and a small—I might almost
write tiny—stool with three legs. This is really cut out of the forking
branch of a tree. It is about eight inches long, and is hollowed out for
sitting on (vide Fig. 474).
The houses of the Turkana are usually ramshackle huts of the most
primitive description. The sides of these huts are made by sticking long,
smooth branches into the ground round a circle, and bending the upper
ends slightly inward.
On top of this is placed
a rough framework of
sticks or palm frond
stems, on which grass is
thrown and heaped with
little or no attempt at
thatching. The houses
of the Sik in the
mountains are rather
more elaborate; in fact,
they resemble in material,
b 5 though not in shape, the
: : huts of the Sabei and
SO 7 - im Masaba people on the
northern slopes of Mount
Elgon. The sides of the circular dwellings are made of long billets of
hewn wood fixed tightly in the ground close to one another. The roof
is tall and conical, like an extinguisher, and constructed of stalks of
sorghum.
Both Stik and Turkana are fond of tobacco, which they chew and take
as snuff. They will eat almost anything, animal or vegetable, even the
flesh of dogs. The western Sik, who dwell in the mountains north of the
Nandi Plateau and south-east of the Karamojo country, are painstaking
agriculturtsts, growing chiefly sorghum, pumpkins and gourds, eleusine,
sweet potatoes, beans, and tobacco. Their country is generally a little
too dry for bananas. The Turkana and the Sik dwelling in the plains
to the north of Baringo cultivate but little, owing to the capricious nature of
the rainfall and a constant succession of disastrous droughts with which the
* Which, however, in the Sik shows considerable Nandi influence.
ix
474. A SUK STOOL
MASAI, TURKANA, SUK, NANDI, ETC. 849
lower-lying country between Baringo and the north end of Lake Rudolf
is afflicted. What little cultivation there is generally takes the form of
sorghum fields. The Turkana make meal of the gingerbread-like rind
of the Dim palm fruits. The Dim, or branding fan-palm (Hyphene
thebaica), which is so common in Upper Egypt and Nubia, extends its
range to the regions round Lake Rudolf, and thence, with a great break of
plateau land, into Eastern Africa in the vicinity of Kilimanjaro, continuing
its range eastwards to the littoral of the Indian Ocean. It bears fruits
about the size of a large plum or apple. These consist of a hard stone
with a thin, chestnut-coloured rind of sweetish substance supposed to
resemble gingerbread in taste.
The Turkana and the pastoral Sik depend for their sustenance partly
on the fish of Lake Rudolf and the neighbouring brackish swamps. but
mainly on the products of their flocks and herds. The Turkana keep
cattle of the humped variety, sheep and goats, donkeys, and a few camels.
They have numerous yellow pariah dogs. According to Count Teleki, the
few camels possessed by the Turkana have only been recently obtained by
them from the Burkeneji (Masai dwelling at the south end of Lake Rudolf),
who obtained them from the Semali-like people to the east and north-east
of Lake Rudolf. The Turkana donkeys are, of course, the same as those
described in connection with the Masai. Their sheep very often have the
black heads and necks and white bodies characteristic of the sheep of
Galaland and Southern Abyssinia. The Turkana and Sik hunt elephants
in numbers, and used formerly to attack the buffalo in the same way,
though the latter animal is nearly extinct through the ravages of the
cattle plague. They also lay snares for ostriches and elephants. The
last named are said to be caught in the following manner: Long strips
of raw buffalo or ox hide are fastened together by secure knots until a
leather rope of considerable length is made. One end of this is fastened
fiimly round the base of a big tree-trunk in one of the few river valleys
in their country where the presence of a permanent water supply creates
a forest growth. The other end of the long rope is fitted with a big
running noose, and this noose is placed over the narrow path of mud or
sand down which the elephants must pass on their way to the water. If
it chances that an elephant puts his foot through the expanded noose,
the weight of its body will cause its foot to sink some distance into the
loose or muddy soil. The impetus of the animal’s body will tighten the
noose round his foot before he can lift it up, and so he is tied by the leg.
It seems incredible that an elephant can be detained against his will by
even a rope of leather, but the Turkana assert that such is the case. The
western part of the Turkana country, inhospitable and waterless as it seems,
swarms with elephants, who inhabit the dense forests of withered acacias.
850 MASAI, TURKANA, SUK, NANDI, ETC.
The weapons of the Turkana and Suk consist of spears with small,
leaf-shaped blades, the crescent-shaped knives worn on the wrist, a heavy
wooden club shaped something like a boomerang (the heavy end being
often covered with a leather sheath), and bows and arrows. The shields
of both Sak and Turkana are of buffalo, ox, or giraffe hide, with a stick
down the middle as a midrib. This
stick is bent to a shape something
like a bow, and the middle is either
scooped out or bent into a loop so as
to admit of the passage of the hand.
' It is attached to the raw hide of the
shield by strong leather stitches or
lacing. The stick does not project
below the bottom of the shield, but
extends quite six inches above’ the
top. where it is decorated with a tuft
or plume of feathers, or a rosette of
vegetable fibre. The shape is long and
narrow, and the sides and ends are
rather concave, so that the four angles
project in points. The shield is not
of very large size compared to those
used by the Masai. It is an inportant
fact that this peculiarly shaped leather
shield is used all round the west, south,
and east sides of Lake Rudolf by
Turkana, Stik, Burkeneji Masai, and the
halfHamitie islanders of Elmolo. At
the noith end of Lake Rudolf the
Reshiat shield is very long and narrow,
and is made of basketwork.
The Sak and Turkana have very
few manufactures except the making
of weapons and ornaments of iron, brass,
475. A TURKANA SHIELD leather, ostrich shells, ete. The pastoral
Sak and Turkana hardly ever make
pottery, but obtain it generally by trade from the tribes to the west and
north. They use gourds as milk vessels.
In their marriage and birth customs they resemble the Masai to a
great extent, though they do not adopt such a rigid custom of obliging
the warriors to remain unmarried or the married men: not .to indulge in
fighting. Like the Masai, they bury little children generally in the
MASAI, TURKANA, SUK, NANDI, ETC. 851
mother’s hut, place the bodies of ordinary folk out in the bush to be
devoured by hysnas, and bury their chiefs or principal medicine men
under cairns of stones. They have much the same vague religious beliefs
in a sky god, in rain-making, witcheraft, and medicine. They distinguish
between their medicine men (who wield great power) and their chiefs—
that is to say, those chiefs who are elected to keep order or to direct
war. But very often the medicine man is a chief or leader by virtue of
his power in medicine or in occult arts.
Their style of dancing merits a little description. The men stand in
a semi-circle or in a horseshoe formation. A certain number of performers
476. SUK DANCING
place themselves in a row within this horseshoe, and whilst the people of
the outer circle clap their hands and sing, the selected band inside jumps
up and down, keeping the body perfectly stiff and erect, with the hands
pressed against the sides. They will sometimes jump quite a height into
the air. Other of their dances are accompanied by obscene gestures.
Their songs are like those of the Masai—a long wailing solo accompanied
by a rhythmical chorus singing in a low key. Here is the notation of
one which I took down on the phonograph :—
SoLo. CHORUS.
ha aS by ;
2S
ri
ef Spa ee ho]
852 MASAI, TURKANA, SUK, NANDI, ETC.
The Turkana and Sik must have been one people not many centuries
ago. They are certainly the result of a mingling between the Masai
stock (when the latter existed in the countries to the north of the
Karamojo) and a Nile Negro race, with perhaps a dash of the Bantu.
When the Masai moved away south-south-east from their original home,
skirting the coast-lands to the west of Lake Rudolf, they were followed
up by the Turkana-Sik, who took their place, and who gradually drove
away the more or less pure-blooded Masai from any country to the west
of Lake Rudolf. It is possible that in the countries now occupied by the
477. SUK DANCING
Turkana-Sik there were vestiges of the same Dwarf race remaining which
forms a marked element in the Andorobo and Elgunono, and which
reappears in larger proportion in the population to the north of Lake
Stephanie. This dwarfish, flat-faced type may be related to the Bushmen
and Hottentots of South-West Africa. In spite of the tall stature of the
average Sik or Turkana, Count Teleki records baving encountered several
individuals—elderly men—who were not more than 4 feet 8 inches in
height.
To the west and south-west of Mount Elgon, practically isolated from
their Stk and Masai relations by surrounding Nilotic and Bantu tribes, are
MASAI, TURKANA, SUK, NANDI, ETC. 853
the handsome Elgumi people, a race with black skins but often with
handsome Caucasian features. The Elgumi speak a language which is
related to Masai and Karamojo. They are singularly nude and do little to
adorn their heads or bodies. They are very fond of hunting and keep
many small dogs, but they are also agriculturists.
The remaining section to be dealt with of the peoples in the Uganda
Protectorate which are allied more to the Masai group than any other is
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478. SUK ABOUT TO DANCE. (NOTE THE LIP-RING IN ONE MAN’S
UPPER LIP)
that which may be called generically Nandi. The Nandi, or properly
speaking the * Nandiek,” are a sturdy race of mountaineers which inhabits
portions of those uplands that are called the Nandi Plateau between the
slopes of Mount Elgon on the north-east and the valley of the Nyando on
the south. Very closely allied with them are the Lwmbwa (who call
themselves “Sikisi”) and the Sotik on the south, the Aamdsia (who call
themselves “El Takén ”) on the north-east, the Elgeyo, Muted, and Japtuleal
on the north-east, and the Elgonyi (Lako, Noma) and Sabei tribes on the
854 MASAI, TURKANA, SUK, NANDI, ETC.
north and south flanks of Mount Elgon. In addition, there are mountain
tribes allied to the Nandi in language on Mounts Debasien, Kamalinga,
and Moroto, in the middle of the Karamojo country. On the south, again,
across the German frontier, in those sparsely populated steppes between
the Mau Escarpment and Ugogo, there are a few seattered tribes—
479. A DANCE OF THE SUK PEOPLE. (NOTE THE FIGURES JUMPING IN
THE AIR)
possibly offshoots of the Andorobo—who would appear to speak dialects
akin to Nandi.
Closely related to the Nandi peoples (and the fact should be emphasised
that all the tribes enumerated above speak practically but one language,
with slight dialectal variations) are the Andorobo, and perhaps the
Elgunono—two widely scattered helot nomad races who have attached
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481. AN ANDOROBO MAN OF THE HAMITIC TYPE
MASAI, TURKANA, SUK, NANDI, ETC. 8547
themselves to the pastoral Masai, and more or less in company with that.
proud people have extended their journeys at times near to Galaland on
the north and to German East Africa on the south. The language
ordinarily spoken by the Andorobo is at most only a dialect of Nandi, but
in physical type the Andorobo are obviously a mixture of many different.
negro races. Though there is more homogeneity among the Nandi
peoples, even they, according to Dr. Shrubsall, exhibit so much varietion
in their cranial characteristics that they represent the incomplete fusion
of something like four stocks—the Nile Negro, the Masai, the Bantu, and
some Pygmy element, possibly allied to the Bushmen of South Africa.
There may even be a dash of a fifth element—the Gala. Among the
Nandi one sees faces occasionally of almost Caucasian outline. The Lumbwa
branch is a handsome people of tall stature. The Elgonyi of South Elgon
are slightly more Bantu in physique; the Sabei likewise, though there
are occasionally faces among them that recall the Gala. Occasionally
among the Nandi proper dwarfish types are encountered with strong brow
ridges.
The Andorobo tend as a race towards short stature, but their
facial type varies so much that it ranges between something very like
the Busbman and individuals recalling the handsome features of the
Somali. On the whole, the Andorobo and the scarcely distinguishable
Elgunono must be considered to have absorbed a-larger proportion of the
pre-existing Dwarf race than the Nandi mountaineers. The Andorobo
were probably formed during a relatively ancient invasion of Eastern Africa
by the forerunners of the Masai, who found much of the country east of
the Victoria Nyanza peopled by a race akin to the Bushmen-Hottentots.
Traces of this race may ke seen farther south in the Sandawi people in
German Iranga. The San/awi still speak a language which in its
phonology resembles closely the Hottentot-Bushman, inasmuch
original form these possibly were “ Ngumu-” and “Ngama.”* It is easy
to see how the forms * Ngumu” and “ Ngama” can have given rise to
corresponding particles which in the nominative adhered to the “gu-” or
‘“ga-” form and in the adjectival or objective to the “ mu-” and “ ma-.”
These prefixes, therefore, at one time, were mostly dissyllables (“Gumu-,”
* Baba-,” “ Ngumu-,” “ Ngimi-,” * Ndindi-,” “Ngama-,” etc., ete.), and they
were words which had a separate meaning of their own, either as
directives or demonstrative pronouns, as indications of sex, weakness,
littleness or greatness, and so on. In seeking, therefore, for signs of
relationship with the Bantu languages amongst other forms of African
speech, we must take into consideration what the fullest forms of these
prefixes probably were.
All that can be said at the present day in regard to the relationships
of the Bantu tongues is that in one or two numerals and a very few
word-roots, in the grammatical use of prefixes, and perhaps in general
phonology, there are signs of approximation to the tongues which are
spoken. on the Lower Benue and Niger, in Yoruba, at the back of the
Gold Coast, and even perhaps to the languages of Sierra Leone. There
are also the same faint resemblances in the Madi group which is spoken
within the basin of the Bahr-al-Ghazal and the Upper Welle, and across
the equatorial Nile. On the other hand, in the conjugation of the verbs,
and especially in that most characteristic Bantu feature, the modification
of the sense of the verb by an alteration or extension of its terminal
syllable, there are, as a matter of fact, resemblances to the Bantu family
in the Hamitic languages—Somali, Gala—and even in the Semitic. At
the same time this feature in human speech does, no doubt, crop up
quite independently Gn Anglo-Saxon, English, and modern French, for
example). Broadly speaking, it must be confessed that we have not as
yet found any clue to the origin of the Bantu languages. At one time I
was disposed to think, on account of these vague affinities with the Madi
languages, and even with Makarka and the languages of the Lower Benue,
that the original home of the Bantu Negroes was in the very heart of
Central Africa, in that district lying at the head-waters of the Shari, the
Bahr-al-Ghazal, and the Congo. I assumed that the ancestors of the
Bantu, driven by the attacks of other tribes from the north-west, had
quitted their original home to the north of the Mubangi River, had
skirted the northern limits of the great Congo Forest, and made their
first concentration somewhere between the Albert and Victoria Nyanzas
and the skirts of the Ruwenzori range. This may still prove to have
* Not “ Ngungu-,” “Nganga-,” as predicted by Dr. Bleek; they may even have
been, as they are now, merely “Gumu-” and “Gama”; perhaps always “ Ngumu-”
in the third prefix.
LANGUAGES 895:
been the case. At the same time we find the most archaic Bantu dialect
in existence at the present day on the western slopes of Mount Elgon.
The next most archaic dialect perhaps is Lukonjo of Southern Ruwenzori,.
but Lukonjo is run rather hard for this post of secondary pre-eminence by
Luganda and Runyoro and by the Kiemba of Southern Tanganyika. It
would be easy now to fix on Mount Elgon as having been the hub of the
Bantu universe but for one detail, with which I am afraid I must weary
the two readers who may be still remaining in my audience. There is a.
very marked feature in the bulk of the Bantu languages in the presence of
the syllable “ Pa-” as a place prefix. In the majority of the archaic Bantu
languages the ‘‘ Pa-” prefix is always associated with locality. The oldest
Bantu word for “ place” was “apantu,” which was analogous to “ umuntu,”
a man, “ikintu,’ a thing, ete. Now the consonant ‘“‘p” is a very unstable
letter. It so easily degenerates between the human lips into “v,” “f,” “w,”
and “h.” But in my own small researches into phonology I have never
known the “h” to develop into a “p.” Now throughout the Bantu languages.
of the Uganda Protectorate the locative prefix is never “Pa-.” With the
exception only of the Luganda language it is invariably “Ha-.” In
; Luganda, it is true, the “Pa” prefix has become “ Wa-,” which is, no
doubt, a less marked deterioration. It is, however, an almost omnipresent:
feature in all the Bantu tongues round the shores of the Victoria Nyanza,
on Ruwenzori, at the north end and west coast of Tanganyika, and even
through British East Africa close to the shores of the Indian Ocean,* that
the place prefix should never be “Pa-” but nearly always “ Ha-.”
Therefore all the Bantu languages to the south and west of this large
area which retain “Pa-” or “Va-” as the locative prefix are in this.
respect in a more archaic condition than the Bantu languages of the
Uganda Protectorate.t
Formerly the obstacle to my theories of locating the original home
of the Bantu race between the Victoria Nyanza and the White Nile lay
in the non-existence of the tenth (“Iti-” or “Izi-”) prefix; but since I
have discovered this to exist in the languages of Kavirondo and of West
Elgon, and also in the Lukonjo of Ruwenzori, there only remains the
problem of the “ Pa-” prefix to be solved ; and if this solution is not adverse
to the derivation of the Bantu tongues from the region now dwelt in by
the Baganda, Banyoro, and Kavirondo Negroes, we may be obliged to
change our views as to the ultimate source of the Bantu people and
language from West Africa to North-East Africa. Dr. Shrubsall has.
shown the Karamojo Negroes by their physical conformation to be of
* Except, interestingly enough, in Kikamba of Ukamba, where it is Pa”
+The “Ha-” disease, if I may so style it, spreads westwards down the west
coast of Tanganyika and right across to the Upper Congo.
$96 LANGUAGES
Bantu stock, and although this race now speaks a language imposed on
it by Masai or Turkana conquerors, it is curious that in a few words, which
it seems to retain from an older dialect, it offers some slight approximation
to Bantu word-roots. The researches of Mr. Hobley and myself have
certainly shown that a great deal of Africa east and north-east of the
Victoria Nyanza, which until recently was thought to be entirely cut off
from the Bantu domain, is still inhabited by races speaking archaic Bantu
dialects. It would, therefore, seem that the races of Nandi, Masai, and
Nilotic speech who now dominate these countries politically are the remains
of more or less recent invasions. It is quite possible that the former
inhabitants of the countries between the Victoria Nyanza and the south
end of Lake Rudolf spoke Bantu languages, and this theory is further
supported by an examination of the place-names, many of which still
remain remarkably Bantu in phonology.
I will now briefly pass in review the Bantu languages illustrated in
my vocabularies, and touch on their leading characteristics.
Kibira means “the language of the people of the forest,”* and is
possibly an outside name. It is, however, more or less adopted as the
universal designation of their different dialects by the somewhat degraded
forest agricultural Negroes who dwell between the Semliki Valley and
Albertine Rift on the east, and the Upper Congo on the west. Kibira
‘dialects extend northwards until the Bantu languages become extinguished
by the southward migration of the Momfu. The dialect is an extremely
degraded one, and most of the Bantu prefixes are lost or dispensed with.
No doubt the Babira are the result of a recent mingling between the Bantu
and Momfu invaders and the aboriginal Pygmy-Prognathous population.
A large section of the Congo Dwarfs between the Upper Congo and the
Albertine Rift Valley speak dialects of Kibira. The Libvanuma and Lihuku
are two Bantu languages in close proximity one to the other, but very
distinct in their features.
Kuamba f is spoken by the Baamba who inhabit the eastern banks
of the Lower Semliki and the northern and north-western flanks of the
* “-bira” is a widespread root in the north-eastern Bantu tongues for “ dense forest.”
“* Ki-bira ” would be “the forest language.”
+ An interesting point in the study of the Bantu languages is the variability of the
prefix which may be told off to indicate language. Over the greater part of this group
the seventh or “ Ki- prefix is the one usually indicative of speech. Thus “ Mswahili”
is a man of the coast-lands opposite Zanzibar, and “ Avswahili” is the language he
speaks. But in a few groups the “ Li-” (“ Ndi-”) prefix is used to indicate language,
asin Zibvanuma. In a few others the “ Ku-” or fifteenth prefix (usually the infinitive
to verbs) is used for this purpose, as in Aw-amba, the language of the Ba-amba.
Amongst all the other Bantu tongues clustering round the northern half of the
Victoria Nyanza the language prefix is “Ru-” or “Lu-.”
LANGUAGES 897
Ruwenzori range. The affinities of Kuamba are about equally divided
between the West and East African Bantu. Although the language is
spoken in actual proximity to the Runyoro and Lukonjo, it is remarkable
to notice that it has absolutely no more affinities with those forms of
speech than it displays to the Bantu languages in general. The same
may be said about Libvanuma, which, however, is only spoken on the
western side of the Semliki River and on the borderland of the Congo
Forest. Libvanwma has practically the same word for the numeral “ten”
as the Bambute Dwarfs (mini, mine). But it has apparently entirely
lost, or has never possessed, the widespread Bantu kumi. The Libvanuma
has as a negative particle “Si.” On the other hand, Kuamba uses
Ka-, K-. Both these negative particles, together with the variant
Ta-, T-, must have co-existed in the original group from which the
Bantu tongues started.
I took advantage of the presence in the Uganda Protectorate of porters
and ex-soldiers who had wandered thither from the regions of the Upper
Congo to write down vocabularies of the Mangala, Ilingi, Upoto, and
other languages of the extreme Upper Congo—that is to say, of the
countries where the Congo reaches its most northern bend. It is curious
to remark that in this case as we go westwards we improve in the typical
Bantu character of the language—that is to say, Mangala is less corrupt
than the other dialects which lie between it and the archaic Bantu
languages of Ruwenzori and the Albertine Rift. But then the language
of the Lower Congo from Stanley Pool to the coast was formerly more
archaic, purer Bantu than is the Mangala language to-day. It is possible,
however, that the languages of the Lower Congo and Loango came thither
from the south-west, curled northwards from that archaic stock at the
head-waters of the Zambezi, from which Ochi-herero (Damara) also emerged.
But the Mangala language may have reached its present site from the
east or north-east.
Next to the Lukonde and Lusokwia dialects of West Elgon the most
interesting Bantu language which 1 have here illustrated for the first time
is Lukonjo of Southern Ruwenzori. This language in many respects answers
to the parent stock from which the Lukonjo and Runyoro dialects diverged.
I would draw the reader’s attention to its possession of the tenth prefix
(Esi-, Esia-), which has long since died out in Luganda and Runyoro.
On the other hand, Lukonjo apparently retains no trace of the archaic
Ka- negative particle. It only uses the unvarying Si- as a negative
prefix. It has acquired a curious dislike to the Au- prefix, replacing it
often in the infinitives by Fri (fifth prefix). Here and there, however,
it retains old Bantu roots which have been lost in Luganda and Runyoro.
Of the two, Runyoro is more archaic than Luganda as regards its
898 LANGUAGES
word-roots and the forms of most of its prefixes, with the single exception of
the sixteenth. In the case of the sixteenth—the ‘ Pa-” prefix—Luganda,
having retained the form * Awa-,” has departed less from the original “Apa-”
than has the Runyoro, where the sixteenth prefix has became “ Aha-.” The
two languages are about as closely allied in form as Spanish and IJtalian.
In both there is a slight tendency (more marked in the pronunciation of
the Hima aristocracy) to clip the vowel which must of necessity terminate
every word in a Bantu language. This is a change which is also taking
place in Zulu. In many respects Luganda and Runyoro, in the full forms
of their word-roots, come nearest of living languages to the Bantu mother-
tongue. For the purpose of comparison vocabularies are given of the
language of Ruanda (the country between Lake Albert Edward and the
north end of Tanganyika) and Kabwari, the language spoken on the north-
west coast of Tanganyika. Ruanda is in many respects a slightly
degenerated Runyoro. Aabwari is a good average Bantu tongue, connected,
no doubt, pretty closely with the Runyoro-Luganda group, but also offering
rather remarkable resemblances to Kiswahili. The Swahili language of
the east coast—as has long been known to real students of African
phonology—is not very closely allied to the surrounding Bantu dialects
(especially to the north of Zanzibar), than which it is in some respects more
archaic in vocabulary if slightly more corrupt in regard to the prefixes.
It would almost seem as though the ancestral tongue of the Arabised
Swahili dialect was more related to the languages of northern and eastern
Tanganyika, and perhaps to the speech of the Kilwa coast, than it is to
the indigenous East African dialects round its supposed places of origin
(Lamu, Zanzibar).
The Kavirondo group of languages, which includes the archaic Masaba
dialects of West Elgon, offers many interesting features to the student.
Not a few old word-roots lost in Luganda and Runyoro turn up here, such
as the widespread word “fiombe” for “ox.” * The tenth prefix, as already
mentioned, reappears in the Kavirondo languages in the form of “Tsi-”
r “Ci-.” On the other hand, the “ Ki-” prefix often degenerates into
“Si-” or “Si-,” and the “Ku-” to “yu-.” In fact, in most of these
tongues there is an page objection to the consonant “k” except where
it replaces “‘g” or “t.” Elsewhere it degenerates into “y” or to “ .”
By a curious ore however, in most of these languages, except the
by
* It is a curious feature, possessed in common by Luganda, Runyoro, Lukonjo,
and their allied dialects, and by Kuamba, Libvanuma, and Kibira, that the old
Bantu word for “ox” (“fhombe”) has been lost, and its place taken by “ente,”
which is a word derived from some of the Nilotic languages, and no doubt was
brought into the country by the early Hamitic invaders. ‘“Nombe” reappears in
the Mangala of the Upper Congo. It also comes out again in the Kavirondo group.
LANGUAGES 899
Masaba dialects, “Ga-" becomes “ Ka-.” There is also a tendency for “t”
to degenerate into “y,” “k,” or “r.”
All things considered, with the present knowledge we possess I think
we may come to a preliminary conclusion that the territories of the Uganda
Protectorate were the seat of the first concentration of the Bantu Negro
and his peculiar development of speech. It is possible that in the northern
part of these territories, now occupied by Nilotic-speaking peoples, there
dwelt a section of the West African Negro which, under powerful influence
from the Hamitic north, developed a West African form of speech (akin
to some of the existing West African languages) into a tongue using
pronominal prefixes and their corresponding chain of particles, and
employing a change in the last syllable of verb-roots to modify and
extend the meaning of the verb (a very “Hamitic” feature). Rapid
increase and a development of warlike energy no doubt carried the
ancestors of the Bantu in many directions away from their original home
in East Central Africa. They followed to some extent the line of least
resistance, and no doubt for a long time respected the barrier of the Congo
Forest. As their invasion proceeded westwards towards the Gulf of Guinea,
the pioneers, carrying the Bantu forms of speech with them, got inevitably
much mixed with the antecedent West African Negro. Elsewhere in the
east and south they absorbed numbers of peoples of Dwarfish stock or of
Nilotic affinities. The ease with which bands of Zulus at the beginning
of the nineteenth century swept up in a few years from South Africa to
the vicinity of the Victoria Nyanza, and constituted themselves ruling
‘castes of peoples (in many cases implanting their language at the same
time) shows us how rapidly these race movements can be carried out.
Elsewhere I have given reasons for supposing that the Bantu invasion of
the southern third of Africa does not date further back than 2,000 years.
As the Bantu pioneers set forth on their original career southwards,
eastwards, and westwards, their original home in the valley or basin of
the Nile was occupied by modified types of West African Negroes, such
as the Nyam-Nyam and Madi, and by various blends of the Nilotice stock ;
so that at the present day the centre from which the Bantu arose to
conquer the southern third of Africa is now hidden from our researches by
this country having become the home of Negro peoples whose languages
betray no connection with the Bantu whom they have superseded.
SHTUVIAGVOOA BAHL NI CaLVUESATTI SdOVANNVI 70 PONV AHL 40 AVM HOLANS “SoS
ae B E AIAN DNL T x 0, 3he
Bs 2 | S
= of > : sf YIldVYHD Sih NI
vy OLaaIdM Iw 49 GAILWHLSN IAIN
Soar 2 fS ] uw
a SLIAIVIG ov SSDWNON YT
MAOHS OL
guages dVUW HILANS
Jat
\
y ee
(vst) §
cana aad
ORTHOGRAPHY EMPLOYED IN THESE VOCABULARIES.
Roughly speaking, all Consonants are sounded as in English and all Vowels as iw
Italian or Portuguese.
a sounds as ‘a’ in ‘master, % as ‘u’ in | @ sounds as ‘u’ in ‘rule, or ‘00’ in ‘fool.’
‘but.’ d@ sounds like the French ‘u’ or German
& sounds as ‘a’ in ‘rather.’ ous
€ ‘5 ‘e’ ,, ‘met,’ ‘berry.’ 6 sounds like the German ‘6,’ or like ‘u’
é 5 ‘a’ ,, ‘cake,’ ‘ plate.’ in ‘hurt,’ or ‘i’ in ‘dirt.’
t am ‘i’ ,, ‘hit, ‘fill’ av sounds like ‘i’ in ‘ wine, or ‘i? in ‘ bite.”
z $5 ‘1’ ,, ‘ravine,’ or ‘ee’ in ‘feet.’ | aw sounds like ‘ow’ in ‘how.’
0 <4 ‘o’ ,, ‘not,’ ‘ bother.’ ea sounds like ‘ea’ in ‘bear,’ or ‘e’ in
6 5 ‘o’,, ‘store,’ or ‘aw’ in ‘there,’ or ‘a "in ‘care.’
‘baw.’ ev sounds like * ei’ in ‘vein, or ‘ey’
o (Greek ‘omega’) sounds as ‘0’ in ‘bone,’ ‘grey.’
‘cold.’ ov sounds like ‘oi’ in ‘join,’ or ‘oy’ in
w sounds as ‘u’ in ‘full,’ ‘ put.’ ‘boy.’
Among the consonants, ), d, f, h,j, k, 1, m,n, p, 7, 8, t, v, w, y, and z are sounded as.
in English ; c only is used for the English ‘ch’; g is always pronounced hard, as in
‘get,’ ‘give’; % represents the nasal ‘n’ in ‘bang,’ ‘singer,’ and ‘ ringing’; q is only
used for the strong Arabic ‘kof’ ; kw represents the sound of ‘qu’; the Greek gamma
TY, y; Tepresents the guttural ahs the Arabic é (ghain); t ¢ = the famcal gasp of the
Arabic ’ain ; the Greek x represents kh, the Arabic C, the German and Scotch ch
h’ gives the strong Arabic aspirate of & (double h); sis the English sh ; 4, z in ‘azure’
or French j; Dd gives the sound of th in ‘this’; F t the sound of ¢A in ‘think,’
‘bath. Dd is the Arabic. Rris the cerebral x ‘shows where the accent falls =
in the absence of any mark the accent falls on the penultimate syllable. A long vowel
is marked by -, and nasalisation by ~. When % and k or other terminal consonants
are thus crossed through it means they are only half pronounced. Many terminal!
consonants in Acholi, Bari, and other Nilotic tongues are not exploded, just as happens:
with the “silent kaf” in Malay (in Perak, Sarawak). The Masai is very nasal, and has:
avery strong 6 (aw) sound. The Baamba attach ‘e’ to the ends of nouns constantly.
In Nandi ¢ is sometimes indistinguishable from ». In Bambute the grave and acute
ogo
accents over the syllables convey the low ae and high == sounds. Pl. stands for
plural. In the Bantu languages the diteniative plural prefix is often given without
the root, which is the same as in the singular. Thus: Enté might be ‘cow’ in the
singular. The addition of £se- for the plural would mean that Esienté was the full
plural form of the word. “Muntu; pl. Ba-” would stand for “.Wuntu = one man ;
Bantu = men,” -ntu being the out for “human being.” © stands for masculine ;
¢ for feminine.
901
The following are the dialects dealt with in these vocabularies, appearing in nine
sets, paged as given below :—
ule
13.
‘19.
25.
31.
36.
Al.
46.
Somali; 2. Turkana; 3. Sik; 4. Karamojo; 5. 8S. Karamojo or Kakisera ;
6. Elgumi . : ‘ i ¢ . Pages 903-912
. Masai; 8. Ngishu; 9. Bari; 10. Nandi and Elgoiny’; 11. Kamasia;
12. Dorwbe ; , , Pages 913-926
Acholi; 14. Ja-luo; 15. Lango or Lukedi; 16. Aluru; 17. Madi;
18. Avukaya : : Pages 927-935
Logbwari ; 20. Mundu; 21. Makarka or Nyam-Nyam ; 22. Lendu, Lega or
Balega; 23. Mbuba; 24. Bambiite (Dwarfs) . ‘ ; . Pages 936-945
Kibira or Kibila ; 26. Libvanima or Lihuku; 27. Kuamba; 28. Maiigala;
29. Ilingi ; 30. Upete : ; Pages 946-958
Bomaiigi ; 32. Abiidja; 33. Abaluki; 34. Olukonjo; 35. Orunyoro
Pages 959- 968
Urutoro ; 37. Oruhama; 38. Urunyaruanda ; 39. Kibakabwari; 40. Lusese
Pages 969-979
Luganda; 42. Lusega; 43. Lunyara; 44. Lukabarasi and Luwanga ;
45. Luwanga of Mumia’s . : . Pages 980-992
Lukonde (N.W. Elgon); 47. Lusokwia and Lugesu (Masaba) ; 48. Lusinga
or Chula; 49. Igizii; 50. Kikuyu or Ikuyu : . Pages 993-1001
Special notes as to the districts in which these are spoken will be found at the
commencement of each set.
902
SOMALI. TURKANA. SUK. KARAMOJO.
S. KARAMOJO. ELGUMI.
Somat is spoken by the people of Somaliland, between the Gulf of Aden and the Ben
Adir coast and the vicinity of Lake Rudolf (Samburu and Rendile countries). It
is not clearly distinguishable from ‘Gala.’ Gala being only a nickname for large
(generally heathen) sections of the Somali race. The dialect here represented is the
Somali of Berbera.
TURKANA is spoken in the country north of Sik and west of Lake Rudolf.
Stx is spoken in the country between Lake Baringo, Sugota, Karamojo, and Turkana.
Karamoso is spoken in Karamoyo, or Karamojo. (Vide map of Districts).
8. Karamogo is spoken in Marote, S.W. Karamoyo, and is the Kakisera of the Masai.
Exeumi or Wamta is spoken in Elgumi, west of the W. slopes of Mount Elgon.
| |
ENGLISH. Somali. | TURKANA. | SUK. | KARAMOJO. | Gian ELGumi.
I Pye a ee
- | |
Ant wee Quranjo | Selena _Idanunu |
| \ ' Nikon |
Termite ... Ngadugot | Toygon | Siaddo |
Toygen |
Antelope, |
etc.— |
Hartebeest | Sik Etulia Poten | Omosonids | |
Gazelle
granti..| Aul Nyagete Tyebligwe- | Eddiri
Nyakulopo _ tidn |
» thom-
som ... | Dero | Tsedana
Oryx ...... Detid Sagute |
Kudu ...... Godir Nyeywapet | Amagaté | Atom |
Eland ...... Acuria _ Adir Kiputirri |
Bushbuck. | Derid4yan | Emisemus | Tyemneréjé) Amori
Reedbuck . Esirw | Seran Kiatati
Waterbuck | Ecoria
Oribi ...... Ekuswywan | 86
Madoqua..| Sakare Eluloi Tyebtergit | Amiami |
Rhinoceros | Wil Emosin Kopau | Amesiii |
Giraffe... | Géri Allokwa Aguri Aqali |
Pallah...... -Nyakulopo | Tiamel , Nanya |
Roan ...... |Siégote |
903 98
904 VOCABULARIES
ENGLISH. Somat TurKaNna.| SUK. KARI. Soro, Eeumt.
APE ssees oes | Dayerdada |
Colobus ... | Akapelimen Kisétyé | Cila _Ecimwa
SATII. cs sae | :Odet Ekan Ey’, Es |Enganni | Aqan Akan
tOdetu, pi. | , Aqani fiare
= two
| | arms
Arrow ...... | Falid Ekau ' Keyaii | Amale Eqoyot Ekoyo
Tanso
SASS i tcieeincitins | |
AKO. aipgeeae Jidib Eap : Qyudt Aib | Aeb Aeb
| Jidibu, pi.
i Jidibadi, pl. .
Baboon ...... Dair | Ecum | Mayos Flualla | Ecom | Aesin
Back ......... Dabarka =| Ekur _Kurot Akawi | Aqan Anabet
Loins ...... | , Acirri
Banana...... Mis Eduiiul Warain Gesirga ,Emototé | Alaburu
Beard......... Gat .Egmoyin | Tame Sadsaté | Epenek Apenok
Bee... Sinni Nwa |" Sagam Ao | Nictie Eeucu
Belly .......-. Alol | Ebui Ma } Ayogi, | Akogi Akok
| : | Ahogi
Bird ......... Simbir | Etorak | Motoin | Siili ' Abilikeret | Atoroqot
/ a, rl : | Cilili
Blood......... Dig Nakot Kisen Abanyet Agqot, Ayot | Aqot
Body ........- Jitka | Nakuan Porté Neguan Akwan Akwan
Jitkega |
Bone ........- Lat | Ekoit | Kowo | Akoit Aqoit Akoit
Laffo (pl.) | | |
Borassus |
palm ...... | | Ko: |
Bow ...seeeee | ranse | Nyakan | | Emale Emoldékoiny’| Emal ;
| —in, pl. | | Akau
Brains ...... Maskalh’ | Alokoinya | | Koinyot Losiati Nyitim Itim
Breast ...... Qapsin | Etau Ketan | | Ngisinni Kidina Ekisin
Brother ...... Wallal | Nyekaku | Cebtenyo /Keoko, Egatoyani | Andcaketie
—o, pl. | | Koka |
Buffalo ...... Le debadet: Ekupirr | Soigok | Ekosogwan Egodegwan| Ekesogwan
Buttocks ...) Baddida § Awozin | Tungé ‘Sdbode —- Ngdodiwédi, Ewosi
Barri i
Canoe ...... Sehimat; | Nyagibole | Matemata | Akaré Atuba Atakerr
Huri |
Cat. eas Dinad ‘Sedokétin — Korinya Awalu
Cattle ...... Lo | |
Brill secces | Emon
Chief ......... Garad Nyaka | Kirvokin ‘Aqapeleni | Ajakait
seran
| Baba
VOCABULARIES 905
- 8. -
ENGLISH. Somat. | TURKANA. SUK. KaRramoso. NC chaniaes ELcumi.
|
Child ......... Elmo | Nyekaku | Monu or | Koko Ekoko Ek6k6
Hari, il. Mondé,
alsoNune
» (female) Ciebi, Cep
Cloth......... Dar Elaii Najiga Eleu Eleou Enajiga
Cocoanut
palm ...... Narijin |
Country Magalo Nyékwap | Nwoiny Alup Alup, Ariata,| Warret
Aduat
Cow veces Lo, Sat 2 | Aité Tai; tai | Ad& Adefi Akiteii
Ebero = ?| sagate= 9} ,, manafit| naberu,? nabero
Crocodile ... | Jahaz | Ekinyafi Kigi Aginyan Aginyan Atinyai
Date palm.. | Timirr
Wild date. Balah Nyakacurie} Sosion Erre Tatdiigwoi
Day? escent Maalin Nakuare |Katewet | Nakuare | Agwar Akenyanu
Maalina, pl.
Daylight Nyokoloi | Asess Akira Naparan
Devil......... Seitan Atwana Kamma Adéya Adéya Akiria
DOF veces Ei Kiteok Kikwi Enok Inok Ekifiok
Eida, Eit Nyole
pl. korketoi
Edidik= ? | ,,epéro=9; (9)
Donkey...... Doberr Amkit Sigiria Sigiria
Door ......... Afaf Nyegetoret | Kukat Eroto Epiigé Ekek
—ii, pl.
Dream ...... Dadap Nyamuron | Kirustité | Najo Ejotoi Adjo
Drum......... Durban Tonyoti Togo or Ebtur Edonia Ataget
Toko Aténus
Ear... Deg Nakit Yit Naki Akit Akit
Dego, pi.
Egg oe. Okhan Nyakelak | Rotin Sagada Nabeyé Abei
Elephant ... | Moredi Nyatom Pelion Etom Etom Etom
—u, pl.
Excrement.. | Harr Aciin Piyat Modiiio Acin Acin
Ey@: sccccenss Indo, pl. | Eko Kofi Icop Edoiny’ Akofi
Il, sing. Agir (pl.) | Akonyen
(pl.
Face ......... Wej Aku Tokoit Erede Eréd Akininyirr
Pa bswnecetieaus Subak Akimnyet | Mway Agimiet Agimiet Akinyet
Fear 2.0: ssiee Bayadin Nyarukom | Tigiis Nayana Egegon Agitoriit
Erukom Tiggis
Finger ...... Farr Akimwoyin) Morn Egimoji Egumein | Ebekorit
Faro, pl. Moren
Fire ......... Dab Akim Mas Akim Akim Akim
ish! cevissae Kalin Nyakedap | Kaya Ciéta Eqolea | Esessi
906 VOCABULARIES
ENGLISH. Soman. | TURKANA. SUK. KaRAMOJO. Pe ae Exeumi.
PGOt ~civcevee Lug Akeju Kel Akejek Akéju Akeju
Lugod, dual
Luge, 7/7.
Forest ...... Aiu Emone U! Engité Nikité Amoni
Fowl ......... Tejaid Nabélé Aluru Neguguroit | Kokoroit | Ekokorr
Tejajo, pl.
Ghost......... Welif Elekes Kamyan Elekes Nyipara
Goat eecccce: Ri Nakinne, | Artan, (| Akine Aginé Aging
Rie, pl. Akinne Sakate ?
Ri didik 2 Noror \|_ a flock
Avanya J
God wi. llahe Akirt Elit Agifya Akwit Akiit
Grass ......... Gedo Ninya Susuon Nanya Ninya Inya
Ground...... tId Alup Nonyoin | Alap Alap Alap
Nalup
Guinea-fow] | Tigirin Etapim Maiigarck | Siasese Puguptk
GUM: says dae Binduq Emis Hitiole Agwarra Atom
Gitole
Hait® sivcnees Time Etim Pution Itim Nyitim
Hand......... Gaan Ekan Ey Ndaba la | Aqan
yani or gani
Head......... Madah’ Aka Mat, Met | Akt Aka
—io, pl.
Heartecicce: Galbi Etau Ramas Esiépi Eziépi
Amany’
Heel .......... Edepta Atutunyo | Tutuin Atutuny® | Atetinye
Hippopota-
mus ...... Jér Ebak Makan Yokorr Epirr
Honey ...... Malap Aw, Nyao | Kumat Ao KO
Horn ......... Géso, pl. | Epuriaii Kuiyey Sese Nikél
Gés
Horse......... Faras ¢ Nyamkit, | Anole Issigiria Yaqorri ;
Génio @ Amkit Sigiria
House ...... Aqal Eqol Gos Aqaji Aqayi
Hunger ...... Gaco Ekurre Kaméi Akorre Agorre
Hyena ...... Waraba Ebu Kaway Ebi Ebi
Hyphene
palm ...... Etup Oron Nakégies
TTON: seseseeus Birr Asowat, Kamonai_ | Aswwat Adowat
Kasowat’ |
Island ...... Gumbar Nyakibole Tortoren | Egipwarr | Egipwarr |
Ivory ....... Fol Ekelkanya-| Kelat Ekel laige | Nigel aige
tom atom atom
Knee ......... Jilip Nyagipuk | Kitun Akun Akui
Knife......... Middt Ekelefi | Rotué Ekeleii Ekeleii |
VOCABULARIES 907
" 8.
ENGLISH. Somat. | TURKANA. Stk. KaRAM0JO.| 5 sp awogo.
TAG a csaatieneiecten tems Webi
Thee even teuiwecabeceayeseans Lug; Rug | Amuro ; Twga Amurre Apidit
egeju
Leopard. asckincscascgenese Sabél Eris Meril Eris Erris
VAON -weussnesensemenmariomectes Enatiny Notiiny Efiatuny’ Enatuny’
TApSo sevocsisl viededanhacesaen Debin Akotok Kote Agotoge | Agetuk
Débény, pl.
Magic ..seeeeeeeeeeeees Fal Ekapelan | Pénin Camijamiisi| Agilamilam
Maize: csassvecidepecsanceens: Hadit Emimwa | Pay Emtimwa_ | Araii
MALS scceasssincenncasaomennbene ; Bwa Egilé
Mat senciciieiate aeaien. Nin Etufunan | Kito Nje Etunanan
Niman, pl. | Etofia, pf. | Pik, pl.
Meat: cosines sen aaaae Hilip Akirrifii Pény’ Agirriii Agirrii
Monkey ........ceeeeeeeeee es Dair A gwaku- Kenkenna | Defo Aqadogot
moroi
MOON -crcenanseravanceees Dayah’ Elap Arawa Elap Elap
Mountain... eee Bor Akumewa | Tuluo Agetare Agetare
Outi . se: seenerenes Kindy6, Aiso ,, tin Akenin Kagonin
Kinj’ takenin
I give you ........ Kinjo eyé Aigo ’yé » tigindw| Kakenin | Kayegenon
ane (2)
Kayonin
Igave him ......... Ais6 elle ,, tin lapé | Kakoji Kokoci
TOG. ccnnsnpeece vanes Kalo Aisomo » tote Kowe Kowe
I went ........ 0.2... Aisom’ 5 to’ Kwows Kwowo
T kill them ......... Kaar Kulé Atara ninje| Na’ rem Kabar icek | Kabar iné
lafefiad
T know we. Aiydlé Nan deden | Aro (yara, | Oigen
fare, kare)
T know not ......... Maiyolo » tiden |Maofiget | Maofigen
Thou lovest ......... Ainyorr Do dek: | Acdmé Ocomt
namu
We make ............ Kintoberiok Yiikwken | Kioitoi Keioitoi
We say ....-.:eeeeeeee Kedyo iyok Kedjo iyo ,, kokelia | Kiléna cék | Koilenjone
Kejo Kimwoi (%)
acek
We sold not......... Etu gimirie; ,, akugbdra| Magionacek| Magionan
He stinks ............ Ekefiu Efiu Nadi Samis Samis
momon
He steals .........4.. Eburiyo Eburiyo Nadi kolani] Kacorr
Eburiso
They laugh ......... Ekudnni Kwekweni | Roritts’ Korori
Ekwenni (Ane nirore
=I laugh)
You weep.........0.- Eshira ’ntai Noro 6 kinine | Kairir (?)
gbwinyo
Why art thou Ainyo erora ? Do totonyo?) Kalia Kalia siru
sleeping? ......... simbaire /
Where did he go!.. | Gaji’smo ? Nadi baen | Ke wanw? | Koi wano
atoda
ENGLISH.
Who opens my
DOOE F sccasemeindientes
Who comes in? ...
What do you say ?
How do you make
palm wine? ......
What shall we
drink ?
When art thou
coming ?............
Give me food
Cut me a small
stick
stone
Which (fowl) will
you give me?
He is inside the
house .........0.0008
The birds flew
away
He is taller than I
The parrot screams
The rotten tree
Can you see me?...
No, I cannot
I go
I go not
Thou goest
Thou goest not ...
VOCABULARIES
l oe
Masal : Nersv. Bar. Nanpl. fen,
! Wan lajiket
tumit ?
Aiiai elotu ? Nyilafiia | Noni nyone| Noni nyeone
lulu fe
Keja iye? Idja iye Do ku liada!) Ile na inye 7) Ile inénye
Enyontoberere Yawa
ntai ennaisu takwanda?
na moka?
Enyokiokok ? Noto meiju
nanu ?
Kanu paiki’ye Do fonanu?i/Keinyoneat, Koinyone
aa
Ndydge ‘nda Tikinan One am Piake gieme
kinyo (food)
Tuduidge Tukuki toré
eniidigité
Aiyu ossoit kité Nan dek
fiurufit na-
dit
Gode luguiiguni Do tin
anaisoge nanu dianan
cokore ?
Keti aji Galad Mite kot Mi’ kot
dofioto lu| Mite ulit M7 ulit
kadi
Ei pirittyo el Kwen Kamwet
motonyi aw akan oriti
Anado ato nanu | Eado te Lo alo djé | Koi nendet
nang tona emoné
kinankak
Lokwek
binyé
Kodini
momon
adoro
Tye aifiornanu? | Kefiworeta | Do damed |Kemisinane
nanu nan 4
Emme maidim Nan ti bulo| Mw miici | Netui (No!)
ane
Netidya, neja
Kowe ane
Maw wendi
Kew’ enye
Mewendi
>
nye
VOCABULARIES 925
ADDITIONAL Worps AND SENTENCES IN Nanpl.
FLO 2008 sens veseaecceccces Kakwo inne. They know ............ Inget iceke.
WE BO. cewsssacidncgucdv ds Kaképe acek. Comet ssscssadspageneaets Nyo!
Vet GO) seeee evs teeest dons Kobe akwek. I know not ou... Maonget.
They g0 .......sccceeeeees Kakoba icek. Thou knowest not ... Minget.
Vkn OW” casscercteorceve cs: Aoiiget ane. He knows not ......... Minget inne.
Thou knowest ......... Ingetinye. We know not. ......... Mokinget.
He knows ........ Ingen ni. Ye know not... Nenyu mwonget.
We know ...........00.. Kinget acek. They know not......... Mefiget icek.
Ye know .........0e Onget akwek.
ADDITIONAL WoRDS AND SENTENCES IN Masal.
Stand up! oo. Inyo! Bring the old lady ... Awu andasat.
Sit down! .............. Totena ! Bring water ............ Njagi afigare.
Lie down! ............. Elita. I bought three slaves. Enyafiu essifigan
Get out !.... ee Sommo! I bought slaves
Bring water ......... ae afigare ae
Kill that sheep......... Teyafia ol kirr I brought home a Aturigww efigitok
Tkilled three ostriches Eatara _ ofiole WILEY: sasncriocoondetsones I brought a wife
yesterday ............ I killed yesterday tafiga fiefiye.
essidai oktini. home here.
ostriches three. I shall come to- Nan eletu taisere.
This ostrich (is) hand- morrow J shall come to-
BOME: ti smagcecesantones Elle essidai essubat. morrow.
That (is a) fine (one)... Idde essubat. Thou wilt ,, e Tye elwtu taisere.
Hurry up! Quick!... Esare sara! He will 3 3 Nenye ,, 3
Where (is) the road?... God’ afigoitoi (or We shall __,, a Iyog ,, +5
Kad’ ongoitoi). Ye , ss “a Andai ,, Ps
Where (are) the Kad’ efigetiia? (or They ,, ‘s a Kollo elotu or eponu
women? .............4. K6éd@’ afioriok 4) taisere.
‘One elderly woman... Afiorione. Who is coming? ...... Nai alotu ?
Whats) cccstsnccesees: Ainyd? What are you saying. Kédja.
I want to sleep......... Aiyu nairora. What is the coast man
Liat TD spiceawdowinescn dee Amwi. SAVING | cecisecew cares Kédja alosombai.
My wife is ill (Zz#. is ill Emwi efigitokai (also | [say .....-.cceeeeeeee Ady a-nanu.
wife MY)..........0800 pron. efigitoyai). say I
My wife is dead ...... Atwa_ efigitogai. Thou sayest .........0. Ady» iye.
is dead wife my. WE SAY ceeececteeeeeee eee Kédjo iyok
I want to seek Aiyu nafiuraji ol-jani we
medicine ............ I want to seek the medi- | They say ....eeeeeeeeeee » kollo
cine (lit. the tree). they
My wife is pregnant... Atonetc efigitayai. FE fniSliy xerox cco Edepe.
My wife has given Etwiyi engitokai Go away to-day and Sommo ataata p’
birth (to) a child... afigarai. come to-morrow ... go to-day and
A lady (an important
elderly Masai woman) An dasat.
elotu taisere.
come to-morrow.
926 VOCABULARIES
Between ...........cceeee Bolos or Pollos INGOT souiedednzeyeaeseds Etana.
My brother is in the Eti ol lalasalai The rain is near ...... Etana. p’esaiigai.
NOUSE: sevssasreseneres Is the brother my Thunder. ......csscsevece. Egitriigitr ’aiigai.
aji. Lightning .........0 0. Iwafi ’afigai.
(an the) house. HOOd: gate uses vaeeseee: Enos.
Gently! Slowly! ... ‘Akéti’Akéti!
SALUTATIONS.
Q. Seopa? wee [Is it] well? [To women].
A. Ehwa (Ehpa) ...... Well. Tagwénya efigetiia! (dit. “laugh! ye
Q. Seba or Swpa ol women ”).
baiyan? ......... [Is it] well, Elder ? Reply :
Q. Seba or Swpa ol [Is it] well, young Igw, ol baiyan ...... Well, O chief!
morani? ......... man ?
ACHOLI. JA-LUO (NYIFWA),. LANGO or LUKEDI.
ALURU. MADI. AVUKAYA.
AcHOLI is spoken in the Acholi district, east of the Nile. [This name is written in the
book “ Acholi.” It is pronounced “ Acioli,” * Atseli.”]
Ja-Luo (Nyifwa) is spoken in “Kavirondo,” the north-east coast-lands of Victoria Nyanza,
between Kavirondo Bay and Nzoia River, and also to the south of Nyando River,
and along the east coast where not Bantu.
Lanco or LuKEpDT is spoken in the Bukedi district.
ALURU is spoken in the country north and north-west of Lake Albert and west of the Nile.
Mant is spoken mainly west of the White Nile, but also on the eastern bank, between
Wadelai and Dnfile, and far to the westward into the Bahr el-Ghazal region and the
waters of the Welle-Mubangi.
AVUKAYA is spoken in the district of that name near the Nyam-nyam (Makarka) country
and Mundo.
ENGLISH. ACHOLI. Ja-LUO. ( rans ALURU. Mapt. AVUKAYA.
Ant aesaesass Kudini More Katalafiu | Obi Bé
Termite ... Nwen
White ant. Okek, iwen| Nwen Onya! Ote
Antelope—
Hartebeest Mugéyé
Eland ...... Abvuri Amiuceni Aforra
Bushbuck . | Reda Akal Leb
Reedbuck . | Vore Aderét Boré
Waterbuck | Apoli Trugut Apori Lebi
Pallah...... Siiio
Hippo-
tragus.. | Ri(® Ekori Kurri (2)
Cobus ...... Enyimira
,, thomasi | Til Leza
Damalis-
CUS e060 Fura Miem Kundro
Limno-
tragus
spekei | Go Emalét Ozukku
ADEs coconesiss Bim Arugu
Colobus ... Dol Dole
928 VOCABULARIES
be fe rey henna, is A LANnco | wih Setees, A paeecen,
ENGLISH. | ACHOLI. JA-LUO. | (LUKEDD). | ALURU. Mavi AVUKAYA.
; i 7 aa
ATW, seweecese | Cini Bat Bat Siiige Dri; 21= | Dri
Bar ario » (pl) upper arm |
| (dual) |
Hand ...... Bada
Arrow ...... Atéro Aseri | Yat Atero E Etya
NSS. i ehscks | Kainyima |
NRE: stesteaerise Lé Le | Lei Tolu Olo
Back ......... Piera Uguro | Piér Piera Ogi Ogule
Baboon ...... Bim ; Lore Arugu
Banana ...... Labole Rabole ' Abale Rabole Ravolo Labole
Beard......... Tiga vir | Tike Atika Tibi | Tilibi
Bee ced excues Ki Kity’ ' Kits Kis, Kite | Lanya | Apé
Belly ......... Iya Eity’ ‘Tye lya Masa A
Bind: gaseneees Winyo Wényo Wen Winyod Arinzi Arewa
» ainna (3)
Blood......... Remo Remo | Remu Remo Arri Aré
Body ....... . ' Koma Denda Kom Koma Ra; Mara | Amart
Bone ......... | Jagw Coge | Sage Sage NWA Fwa
Borass. palm | Ue Tido Itu Ngiri
Bow ......... Atum Atim | Sel Atim Osu Ust
Brains ...... Niet Obwongo | Adam Niet Udzé Qué
Breast ...... /Tunu Tunu Tune Tunu Ba Ba
| :
Brother ...... Omera Qwadwa Wadwa Nyamera | Madript Amadrupi
Buffalo ...... Jubi Jui ‘ Seobi Jobi Odriti Dru
Buttocks Tera Piera | Nain Tere Zelédri Alumi
Canoe ...... | Yeya Tyie Yede Yei Igbo
Cabisezaueiic. Ogwan Qewanga § Ajafia Tfiona Ole Olokoko
Cattle ...... Dia Maieii Dian Diai Tien Tiandre
Bull ssaniys Roat | Moni go
matuon
IEF iiessans Toa Ton Raat Toa Adjii Opi
Ruot = | Okpi = Kumu
king sultan
Child......... Latin Nyaté | Katén Latin Bara ; Mva
» smal] Barafigwa
Children ... ; Baronzi
» female— | Bara dini zi
Cloth ......... | Botio Laho | Beru Boiigo Bongo Bofigo
| | Abofio, bark
Country ... | Pate, Pace | Piny’ | Penyi | Tia Ei (Esi) Vo
Cow ......6 Min Dian | Dia _ Diaii Diaii Tien dre Ti andre
Maiien ( pl.) Min dia | Tidi nizi, ?
Crocodile ... | Nyaii Nyan ‘Akinyaii | Nyafi Eyi Inya
Date palm, .
wild ...... | Otet Kudo Tt | Etsi
VOCABULARIES
ENGLISH. ACHOLI. JA-LUO. Lanco
(LUKEDI).
Day sevens Kiai Ndalo Kieh
Daylight Tieno
Devil ......... Jog Musango | Wenyo
Dog... Guok Guok Guok
Donkey...... Kana
Door ......... Dogola Dot Kika
Dream ...... Lék Yekuo Leko
DEantvacesceos Bvil, Acorr Tim, Bal | Bal
(king’s)
Bett eccscsiceseas Ira Iti Ite
Egos cetteicss Totigwenw | Tofi gweno | Toi gweno
Elephant ... | Lié Liéte Liess
Excrement.. | Kiet Kiet Kiet
Eye ......... ' Wafia Wai Wai
Face ......... Kwok Wafia Wume
Patsicennecte Maa Bor Dolo
Father ...... Wora Papa
Fear ......... Iluér Kirni Yen
Finger ...... Cit Luwedu Sit
Fire: cceiats Mait’ Mate’ Maty’| Maty’ Mac
Fish ......... Rég Rete * Rete
Foot: essere. Tiana Tat tiele | Optiny‘
Forest ...... Tim Buiige Bun
Fowl ......... Gwéno Gweno Gwéno
Ghost......... Tibo Jugi Dzi
Giraffe ...... Aduo-due
Goat ......... Diel Diel Diel
God ........- Jok Kieii Zok
Grass ......... Lum Lim Lum
Ground ...... Nom Lo Lobé
sie TN Ges ties Ful Kalini Maido
Guinea-fowl | Awénu Awendo Aoénu
Gun ......... Mundukn | Biinde Iduku
Hair <.scsie. Yerr Yiwite’ ; Yerr
Hand......... Cina Tatu Isifi
Yom, pl. luwedo
Head ......... Wiya Witce Wits
Heart......... Kin hya Adundu Gok
Cif iya
ALuRU. |
Diewor
JOk
Guok
Kana
Kika
Vuto
“al
It
Ton gweno
Liess
Ciet
Waia
Wume
Mo
Uru
Luru
Sil
Mac
Réc
Tienda
Tim
Gwéno
Jok
Diel
Jok
Lum
Nom
Ful
Aoenda
Atiim
Yukwit
Sif
Wic
Adiinde
|
929
Mant. AVUKAYA.
Ini Ngotci
Orri Avori
Otsé Oké
” izi, :
Kaino Kanyer
Kott Zoti
Orobbi Abiabi
Leri Leri
Bi Bi
Ubele Au bi
Lea. Onzego
Zé Ze
Mi Nifi
Mami (pl.)
Ori Nibale
Ado Do
Ata Ata
Nyurt (2) | ri
Uri
Dilimbi (pl.|Drimbi ; ma-
Madilimbi pl.
Atci Aci
Etbi Ebi
Pa Ambapenyu
Ai Oma
Ad Ai
Bali linri | Odal ’endri
Inri Nri
” izi, 3
Eri madri_ | Qri
Aise Oma
Vo Vo
Surufibondi) Seremwendi
Opé Opé
Bundukuya) Usu
Bi Dribi
Adu Dri
Madri Dri
Hwe Og
Fi
* In sound like the English word “ wretch.”
930 VOCABULARIES
|
ENGLISH. ACHOLI. | JA-LUO. Laneo | Aturu. Maopt.
(LUKED!). |
ze
Heel coctaic0 ‘ Ofuntiana | Oboii Opiiny® | Ufiiny’ Mavode
Hippopota- —
mus ...... | Ra Rao Emirr Rao Robi
Honey ...... Kit Mor kite — Mokits Kic Lanyu
Horn «2... ' Tuiie Tun Tui Tuiige Odju
Horse ...... Kapa Rit
House ......, At Ot Ot Ot Dzo
Hunger ...... | Ket’ Kite, kic Kets Kéc Abiri
Hyena ...... Laiiori Ondiegi | Udiek Nu Mai
Tron wo... | Lela Nyiny Nyonyo Lele Aya
Island ...... | Tire Nam Gide /Cula Goro
EVOTY snctanne Lagi | Lakliec | Lakeliess Lak Liée | Lea nisi
Jackal ...... |
Knee .........! Tcotia Cofga Son Coiiga Adya
Knife ......... Pala Pala Pala Pala Thi
Lake ......... Nam
TsO iis viecechens Tiena Ogwala Tiel Bamba Pa
Leopard ... ; Kwak Knate Kwats Kwats Ordo
TON: seas .tee Labuor Sibur Nu Umboro Ebi
DADs secdscace Doga Dok Dog Doge Ti
Mati (pl.)
Lungs ...... Oboe
Magic......... Latal Ya Juok | Kadziwok | Jok Olé
Nawi (good
medicine)
Maize......... Anyuage Qdema Nyuage Anyuage
Male ......... Ago
Man ......... Dano Dano Dano Dano Ba (person)
Dan’, pl. Dzi, pl.
Meat ......... | Rilo Rife Rifio Rife Iza
Monkey...... | Ayom Ofierr Ayom Anyero aya
Moon......... Dué Diiwe Dié Dwi Tnba
Mountain ... | Got Got Kidi Got Gbé
Mouth ...... | Duana Dal Dog | Doga Ghara
Nail (of fin- | Luéra Koguno | Duet Luet Tso ywa
ger or toe)
Name......... Neginé Nyifi : Nyitie Nyinga Ru
Neck ......... Nuta Nat ‘Nut Nit Embé
| Tok Snape.
Night......... | Worr Otienu : Tieno Dieworr Ini
Darkness . | Mudo |
Nile ......... Namu | Meri
Nose .......+5 Uma Um Um ‘Um Omva
AVUKAYA.
Arua
Apé
a8
Jo, Dz6
Amazo ( il.)
Lofé
Labogu
Odialewa
Afigopweri
Nzego si
Ofio
Ligo
Ruba
Alegé
Kami
Ti
Olé
Nbwemu
Ago
Ba ; Dede
(people)
Awa
Ndolu
Imba
Uni
Ti ale
Onyogeo
Ru
Embela
Ngotci
Eni kurwa
|
| Omvé
VOCABULARIES 931
ENGLISH. ACHOLI. JA-LUO. ie ALURU. Mant. AVUKAYA.
Oil palm ... | Ya Yao Awa Kamuri
OR ostvaddsces Diai Roat Diaii tuon | Diafi tuon | Ti Mweni
Tuon (3) Bafia
Palm wine | Koiio Koiio Koiio Koiio Oa Odra
Parrot. ...... Kuru
Penis ......... Cin Cal Sal Cal Edi Ausa
PIG ares cyovinis Kal Mbeci Kal Kal Iz Ize
Pigeon ...... Ayuéré Lao Akuru Lokwara | Atubu
Place ......... Nomber Komoro Abedo Bedo Vo Vo, Afige
Rain ......... Kot ’eué Kot Kot Kot lkodi Ozé
Izago
Raphia palm Tugo (2)
Ratencccieases Oyo Tyéo Oyo Uyo Jdré Edrege
RAGE asic e Kulu Aura Pi Wail pi Abba Ore
Road ......... Wali ayo | lye Iya Waii ayo | Leti Leti
Seed ......... Late inyode
Sheep......... Rome Rombo Romo Korombo | Bile Kabiliki
Shield ...... Ukuot Kuet Kuet Kwot Muku Makagga
Sister......... Lamera Nyamera | Kaminere | Namira Mamvoti | Amamvupi
Skin ......... Del Del Kom Den kuma | Maru Ruba
Hide ...... Koma Pien
Sky. cesses Polo Malu Malo Polo Ba; Gba | Ba
Sleep ......... Nino Nendo Nino Abutu Odu Idu
Anendo
Smoke ...... Iro Yiro Iro Yire Atsika Aseka
Snake ...... Tuol Tuel Tuol Tuol Inni {ni
DOM cccisecient Natin Nyatena | Katin Nyatin Mabara Mva
Mamva (j.)
Song ........ Werr Wir Werr Miel, Werr | Loiigo Loiigo
Spear......... Ton Ton Ton Ton Adzt Ajtl
Star... Lacer Sulue Kaserr Sero Lelegs Mimini
Stick ......... Yat, Lot Lot Abiro Olet Hwé Fé
Stone......... Latin kidi | Kidi Kidi Kidi Bé Kuniva
Orioigwa
Sunt aaa Kiet Ciefi Kien Siefi Itt Itu
Sweet potato Kisok Kita Toro | Kabaya
Theat: ssp Pi gwai | Pi wai Pigewai | Pigwai |Mindré | Nyindre
Testicles Mana, Tona| Lojio Man Mal Ofnyu, Ola Umulu
Thiet scenes Kwoé Jakuo Kakwo Kwo Ogu Ogu
Thigh......... Im
Thing......... | Lim Gimoro Ipii Pin Lemi | Nga
Thorn ...... ' Okoro Kudo Okote Qkedd Qtsi / cl
Throat ...... Duol
Tobacco...... Ta Ndawa Taba Taba Toba Taba
To-day ...... Emér Kawuone | Nit Bafta siel | Nyandra = Anre
932 VOCABULARIES
Encusu. Acwou. | Ja-Lvo. LANco - Aturu. Mavi. | AVUKAYA.
| (LUKEDI). |
a f —
Toe... eee Lét tienda | Atien . Fat Newa Pamva
| (“leg-child”)
Tongue ...... Lep, Lewa | Lebbe Malep | Ledra Landra
Tooth accu Lak Lak Laka Si Si
y» canine Nyaluwgono
5, molar Nyapuit lak
TOWN cows swe’ Mierr Diek al Tia Eni Aigo
TRPEG? xcceccaca Yat Yat Yen Iwe; Xwe | Fe
Hwe
Twins ...... Qwok Rit Rut Emvuri Leti
Urine resceseen Laty’ Lass Lac Udrue Odre
Vagina ...... Noin
Wat seine Lue Yi Ali; Rop | Odya Ajigule
Wart hog ... Njiri Uzuku
Water ...... Pi Pi Pi Eyi Lumvu
White man . Musungu | Munu Mundu ‘ka Ngatra
makwar
Wate wise cose Kiega Dako Dako Tzi Oke
Wind sees seees Yame Koyo Yamo Eri Kaguma
Witch......... Jajuok Kadziwok | Jajok olé Oli
Woman ...... Nyako Dake Nyako Indzon Okomva
» na=my
» young. Nutu
Wood......... Tyan Yien Yen Idza Iza
Lesi
Yam ...... Ndagu Qge Retii Ayo
Year vn... Iga Kale Ura sel Ai Loki
Zebra......... Kainyina
One ......... Aciel Dek Aciel Ald Ald
ESC Leases Areio Arid Arid Eri Iri
Three......... Adek Adek Adek Na Na
Four ......... Afiwen Ajiwen Afiwen St Si
Five: sisi cas Abity’ Kany’ Abi Tot Nji
SiR canes Awuciel Ape Ab siel Azid Njikazia
Seven... Aberéo Wuarid | Abi rd Tudieri Njigeleri
Eight ......... Aburo Wuadek | Abora Arré Njidalana
Nine: svceeree Ojigaciel | Wuafiwen | Abofi’en | Dritsald Njidilensit
DOs csircnnsaces Apar Tomon | Apar Mudri Mudri
Eleven ...... Apa wi acel| Apar ga ciel) _,, akiel) Aparacel | Driwalé | Mudri di
lalo
Twelve ...... » ga reyo |
VOCABULARIES 933
ENGLISH. ACHOLI. JA-LUO. ae ALURU. Mant. AVUKAYA.
Twenty ...... Pi arid Pirareyo Pirarid Mudiri Nyadita
Thirty ...... Piradek Pira dek Pira dek Muddi na | Nyadi alo
dule mudri
Forty ......... Pirafiwen Pir’ afiwen Piraiwen | Mudisi | Nyadiri
Eitty scivscse Pirabr — Pir abitc Pirabi | Mudditot | Mudi nji
Hundred ... | Dayapa Haga Dakacel Toro Nyaditra
I, me......... An An An An Mate Ma
THON: sisejcues In In In In Nyetde Mina
PVG sccwieacesecs Yin Yale Tyin Tyin Nyet (2) Golana (?)
We veccccsaeces '| Wan Wan Wan Wan Ama Amato
VOU: hess Un Afié Un Un Anye Amine
They ......... Ubin Ji Abino Wabine Anyemii (?)| Golaena
pO eenteatane Idiit Diite Iduts Séke Amakbo — K&kéré
Udit
This man ... | Dana en Nate ne Dan ‘ene Dial ca Nye di Golana
Nyire en
That man... | Nyire kya | Nate ca Nen’ dane Anyi na | Mifi agedi
Dana ca |
This tree ... | Yate en Yad ené Yat ene Xwe di Fe di
That tree .. | Yatica borrl Yat ica Yat iseri Ywe na 4 na
My house... | Ot para | Oda Oda Djd mass | Jo maka
Thy house... | Ot peri ' Odi Odane (2) Djé madrii | ,, mikadi
His house... | Ot pare | Ode fiane | Ode Djo nidr’é | ,, amidridi
Their houses | Badjo badrie’
Our town ... | Diek alwa | Ndala wa | Diek alwa Ei amate | Ango
| parwa amakano
Your Bi ye (2) Iturwa Empi nye Vonyate | Ange
country ... amikane
Their ]
chil lren... | Latin pajé | Nyitindu | Kitin abino Bani badrie, Va goleka
Bad ccicide Rat? Rate * Rate Unzé | Onzi
Female ...... Diel Madako Dako Iai | Oke
Good ......... Bér Bér .| Berr Losd |
» man Adiilosé |
Badi losd, pli
Areat........ Duo Nojigo Duoh | Amba
» man... Nama |
nongo
Little......... Tiri Matén Tiri | Tore | Finyé
* Tim nd rate = your work is bad.
EN@LISR. ACHOLI.
Little thing.
MAI@ caniees Nyok (2)
Lacok (?)
5 child
White ...... ' Matarr
Here ........ Piny’
Black.......-- Macol
Plenty ...... Poh
There......... Kya! Ca!
No, not ...... Pé! pé
Lam iasaccnes
I bring ......
TI come ...... Abino
Icome not..| ,, kd
I dance ...... Amiello
I die gum, Atodd
I drink ...... Amarro
I drank ...... Wiiramarro
Idrank not.) ,, ,, ko
Teati icsacn Acamo
I eat not Acamo k6
T BiVG senses Ami
» not...
I give you... Ami do
I gave him.. Ami oborre
TEGO -dedeeencs Wacirri
I went ...... A cirr
*nworo
J kill them.. | Anéyo
I know ...... Aneyo
Aneno
I know not.. | Aneyo ko
I see
Thou lovest.
VOCABULARIES
JA-LUO. Pen ALURU. Mant.
ene ae
| Tadi toro
Maricud Tuon -ge (affix)
A’ga
Racar, Tarr Tiigwe
Debi
Ka Pinye Dzu Disa
Rati Sol Inni
Tot Duts; Retii
Pojia pofa
Kuca Nene Ndalu Naléna
A! Okwéroké Alekko
An ma
Annakel | Akello Medzira
An abire | Abino Tra (¢mp.) | Mamu
Ukanabi = |Akweroko(?) Mamu ké
Atuge Miel Maiiga to
Até Ati Madrakpo
Amado Amato Mamvua
Mado Amvua
dzine
Ukamado | Mamabino Amvu ko
mato
Aciemo* | Asamo Ma nya
Ukanacam | Mabino Anya ko
samo
Amiofte, Mia Akwera
Ukanami
Amie fin | Ameno in Akwe nyini
Nyoro
amie
Adio Ma nyimu
Aiadi Amwa
adzene
Anégoge Afu kpa
Afieyo Anira
Akia Ani ko
Ohere Tlera
AVUKAYA.
Mvemve
Ninyi
Malekko,
Itiko
Ma jela
Ma nyadi
Ma niko
Ma drata
Ma mva
Ma mvuta
Ma mvu ko
Ma nyala
Ma nya ko
Ma fe
Ma fe ta
midri
Ma fe ta
Ma nya
Ma galeta
Ma u fwela
Mweni
Mweni ko
* Thou eatest = Jciemo ; he eats = Ocamue.
VOCABULARIES 935
ENGLISH. ACHOLI JA-LUO. Mant.
We make...............000 Wa tim Watime Matadi ywea (2)
Wie Says ise sstiiccheesieinanente Wa wace Wawaci Ama le jojo
We Sell cccssccrnesansstiveanes Wanyeyo
We sold not.............0066 Wa wile ko Ukwanyeyo Amadzea ko
He stinks...........0..0000 Nwe Noi Kofigu
He steals ..........:..c cece Akwalo Okwalo agu
They laugh ...........0..0 Anyero Gifiyero
You Weep........ecseeeeeeeeee Giyuak
Why art thou sleeping’... Nite ine inendanaiio ?
Where did he go? ......... Aia dikanyi?
Who comes in? ............ Nifiano medonjo?
What do you say ?......... Niwacaiio ?
How do you make palm
WANE? oechcsunnctaes Seehee
What shall we drink? ...
When art thou coming?
Give me food ............644
Cut me a small stick......
I want a little stone ......
Which (fowl) will you
give me? ww.
He is inside the house ...
The birds flew away ......
He is taller than I.........
The parrot screams ......
Nitem nadi kojio ?
Waiinwa madano ?
Ibirw kara afio ?
Mie ciema
Afiol lut maciek
Aduaroki di matin
Gweno manadi mawai-
ni inia ?
Nie ot
Weiiyo orengo
Ubur olde ai
Kasuka iyuak
The rotten tree falls ...... Yat motop ogore pili
Can you see me? ......... Nin yalo neno a!
No, I cannot ............05 Uyo, Atue
That's 802 ....ceeeeeeeeeeeee
VOL. I. 30
MAKARKA. LENDU.
BAMBUTE.
LOGBWARI. MUNDU.
MBUBA.
Locspwakl is spoken in the district of that name, 8.W. of the Madi country (Lobari).
Munovv is spoken to the N.W. of the Madi country.
Maxarxa is spoken in Umbio(?), near the River Danga and the Gunguru country. It
is a dialect of the widespread A-zande or “Nyam-nyam” language. (Bahr-al-Ghazal
and Upper Mubangi River).
Lenvuv is spoken in the country west of the Lower Semliki and of Lake Albert.
same as Lega.
Meusa is spoken in the Congo Forest, west of the middle Semliki valley, in the country of
the Dwarfs. Mbuba is only a dialect of Momfu, spoken between the rivers Aruwimi
and Upper Welle.
BamsButeE is only the dialect of Momfu spoken by the Pygmies in the N.E. part of the
It is the
Congo Forest, west of the Semliki River.
‘ ! Lrenpbu, Msusa BampttTE
Encuise. | Locpwarr/ Munpv. paar LEGA. (Momrv). EDwanns),
Atitecs save: Obti Totdi Aqye, Age | Auca Kasi
White ant. | Onya Ba Maku
Antelope— Anya Ba Tiipi
Hartebeest Songoro
Eland ...... Borké
Bushbuck.. Ngabi
Reedbuck . Borké
Waterbuck Ndi
Damalis- Luba
CUS ...... Tagbwa
Ape wn... Afigé Baham, Nerrr (trill)| Tato (chim-| Utu (2)
Bamu panzee)
(chimpanzee)
Colobus ... | Walewa Mbilo ue
Arm oe Dri Kpa (explo-| Béro, Béré | Letopwa | Reohu Toit
sive before p)
Arrow ...... Yé Kézé Agwanza_ | Mbrit Aspi ‘Api
ARE. dane Olo Gipi Mangwa_ | Lo Tsahi, Tiiampa
Lukaka, =
Tuampa
Baboon ...... Olewa Mboro Meba
936
VOCABULARIES 937
Maxkarka | LEnpDv, MBuBA or
EneuisH. | Locpwarr | Monpv. (Nyam-nyam).) Lraa. (Momrv). io.
Back ......... Ogéré Nbora Gilio Madzupwa | Raku Tau
Banana ...... Abuge Labole Bo, Babw | Tsé tsd Boko Bote
(tree)
Beard......... Tibi Su Maengbwale| Letsuka Osi Osé
Maingbwale
Be@eracus 5.438 Léa Jie Ayegea Tai Meri Méri
Belly ......... A Bura Vule Lez Hegbe E:bé, Ekbe
Bird ........- Area Lu Ajere Erie Qsa, Hosa | Qsa
Blood.......-- Aré Newote Kole Zu Huru Ustu, Uktu
Body ....-..+ Ruba Kotara Potere Leronga Umba Tra
Murmartba
Bone ......... Falaké Biki Meme Zapa Tibi Astiba
Borassus
palm ...... Ttu Neiri
BOW Saas Yer Usa Déré Mboté Sau Sibai Siba
Brains ...... Ofiwe Mbésa Dudu Vui Utsu mune |.Ini
Breast ...... Ba Ka Memoni Ga (pl. ziga)| Ufo fs
» (man’s) Bagara Nbodole Butbu Pagii
Brother ...... Adi or Adri] Ngaona Bladiali Gadi Uma tsu | Uthe
(Sudanese
Arabic)
Buffalo ...... Odru Gbwa Bi& (like | Bai Rupi Tupi
Fr. bien)
Buttocks ... | Ofigd Mura Rumbure | Letaiso Taru Utagii
Canoe ...... : Zabu Bau Hélé Eré
Caticseskos Olokolo Zaza Tinya, Tia | Nyamon_ | Medi Uraii (2)
Cattle ...... Ti Yiti
Bull.cz cee: Ti; Ti
_ Manigeo
Chief seccerees Opi Mata Vufiura Droti Mala Api akbéle
Child ......... Mva Bambara se} Ulig bia Mba Mangu Ukbwe ili
; Niwo (pl.)
Cloth......... Bonya Bofigo Roko Eriti Lunde Rude
Country ...| Afigo Gbau kpara) Minandu_ | Foba Ube Ené
Gwaukwara} Kuandu
Cow ......-- Ti oku Yiti, Yéyiti Lutsu gya | Bure Bu'te
pel nani Buram (pl.)
Crocodile ... Ki Ngondi Rrra Uraii Urasii
Date palm,
wild... Ndende Bukema Buema
Day censie'x Tni Bubitin Yulu Ku? Bohusa Bord boss
Gba (date) Ubwe (pl.)
Many days Buru du
Daylight ... Ulu
Devil ......... Ori Morge Gomereme Rinye
938
VOCABULARIES
ENGLISH.
Dog
Donkey ......
Door
Elephant ...
Excrement
Eye: seceseces
| | a
'MakarKa | Lenpu | Msusa | BampBurE
| LOGBWARI. Munpv. (Nyam-yyaw).! Leca. | (MomrFu). (Dwarfs).
Ock Bore _Ango | Cici Thu “Ibu
. Kanyer Kanyer | | Oapi *
| Kakati Muiguti | Nbadima | Dzadzu Henza | Elasi
| | Bulindi
| Orebi Marara ss Mireli Lotsi Idudyi
Maratéroto
Ari Gembi | Gazza Gidzu Utsi Ucé, Utse
‘Bi Jé, Goje | Tule ‘Lejipwa | Upi Upi
-Auogbwe Paraige | Para kondo. Bwi | Abeba Abobo
| | Faraiigo _Mufafere (7) ;
Ewa | lya Mbara Izau Uhu Uru
Ize Gipa , Mile Wa Uta Uta
| Mi Jara ‘Bangare _, Lejupwa Ve Uren
(Uehihi)
Andeti Gbwara | Pakpure | Lenyo Ue role Ua
Odda | Mo | Bakumba | Ce Hora Ota
| Nzeme
Ata Oba
Ori Coro Mukagunde Nyi Obe
Onyofi Dzikpa | Ulinzagare | Gi Heditsitse | Adi’e’e
Kediéé
Aci Wa Uwe Kasu Ukbi Ukbi
Ebi Si “Tyake ; Auta Hebi Ebi
Mogutuku | Kangandera’ Gidere | Lekoko Halu Adu
'Batulendule fey
Ai Go | Bere | Tso Nseiiga | Tttidti
Ati Ngo . Kondo ‘aul Habe | Abo
Baendri | Ma | Mipt Balimo Ada (2)
| Indri Meme | Vusende Ndrr Meme Mémé
| Adoga * : Mbori Ziwo Namwanga | Alidida
Aise Go Mviia Waka Ngala Gara
Musebi Musobi
Inyaku Te ' Sente Dzeli(earth)| Hene (po= | Ené
here)
ee Awande Kiraga (1)
Opé Tea ‘Nzengu | Dai Aliohe Uli’o’s’S
Usu Babare Tu Sau Ekuba Ekuba
Dibi Sunju _Mangille | Ai Utsuhadi | Ucuadi
Ddi, dri Dzikpara Bere Letopwa | Hedi, Ea; Adita’o
Hamba
* This name was applied by the pygmies to donkeys, mules, and zebras, but not to
horses. It is really the name in their forests for the Okapz, the newly-discovered giraftine
mammal.
Okapi is the Mbuba rendering of the word.
VOCABULARIES 939
|
: Maxarka LENDU, Msuzsa | Bamst
ENGUIE, Leceyast:| -Munpo: ees Lega. (Momrv). Gia
Head ......... | Dri Nju Rilre Lejukwa | Ucu Ucii
lisa cnn Masi Tare Nbodule; | ¥edza Bulu ehi | Bulu eti
bagunda |
Heel ......... Tambulo | Ndurd Lekwojuti | Mutindi U'ti'di
Hippopota- |
MUS....----.- Arua KKimbare Bagga Nya Apfo Apfo
Honey ...... Anyt Wo Mgwoi- Tai Melinde Tpa
gwono
Horn ......... Qjo Di Banga Lidyo Hatsi Akba
Ace (yl. 2)
Horse......... | Kosani (Ar. Soli
| hussan)
House ...... Jo Kambo :Bambu Dza Odza Twci; Ai
Amaja, pl.
Hunger...... Abiri Tala Gémors | Ea Huli Udi
| Gémolo |
Hyena ...... | Obogu Lépogu Zegge | Nyau Mubiri Piti
Tron se... - Ambé Sé Beige | Mbo Oka Ke
Island ...... | Ei lirebo | Pa (kpeu) | Ngapa Jajira (Ar.)
Ivory ......... | Ewasi Teya Mémé Zoku Uiise Ursé
Knee ......... |Makomo | Njiguta | Rukusere | Ledetai Bolo, Nbolo} Bore
Knife......... Ti Maguruma | Sape Dyu Tbo Ufo
Reeustectdy: Ruba Lit Mbéséré | Leju Halu Paja
Leopard...... Nyaga Sia Mama Gota Hatt Ai
Lions Kemi Kemi Mbaibone |
Mbaiiguru |
Lips... Ti Komo Botoiibwale| Letso Urigba Utigba
Magic......... olé Murie Mango Tsu Ukba U’kba
Maize......... Nboiu Nbéumu | Nbaya Kwi Muiisa Ui
Male ......... K6omoko
Mati: ssaesce Agopi Okpwara | Kumba Bale Aibo Acii ; Api!
Ba (people) Akumba, pl., » ~=ratu
» (this). | Ekbe acti
Meat ......... 12a So Pasia | Za Anu Ani
(Ula=eat)
Monkey...... Arugu Erugu Li Ret pé Tétpe’
Moon......... Imba Fé Diwi Bwi Remba Teba
Mountain ... | Era Da ; Mbia Ngau Bamba Baba
Mouth ...... Ti ale Gimura
Nail (of fin- |
ger or toe) | Onyefi Kojikpwa | Sisi Culu Hedi habw | Dere dére
Name......... Ru Trimu Rimono Leroto Miabé :
Neck ...:..... Ombé Pisingoro | Gore Lecute Hafu Afu
Night..... ... Eni Biti Kuna Bohusa Etoru (?)
940 VOCABULARIES
5 MaKAR ENDU, MsBusa BaMBoTe
EneuisH. | Locpwari.| MuNpDuv. ae ie (Momru). | (Dwarrs).
Nose ......-.- Omvu Go Yulu
Oil palm...) Kamuri Mo kamuri} Nboro Isa :
OR ears Ra nyage | Yiti Neu Bure afibi | Buté
Palm ......... Bukema
Palm wine 7 oe,
or mead ... | Ewa Fi Buda Ada Amvu O'de
Parrot ...... Nwo Kukuru Kri Nduho Ai
POHnis veces Anja Ti Kira Di tede Tede
IE csaceseetes Ozze Mba Zigbwa Jau Riko Ti’6
Pigeon ...... Alurufia = | Mbérifa Mbipa Amam Pime Bururt
Place ......... Vo So Sente Daile Ubo _
Ra: ceauseees Oz6go Ago Mai Ji Tibo Tibo
Riaiticesccsectes Idege Zo Kuri Gyau Abeke Abete
River sccesss es Aro Negu Eme Dabu Ui oor
Road ......... Geri Kadze Géné Cuja Bofibon Bogboii
Sheep......... Kabila Kambiliki Cembukwa | Butama Buttama
Mburama
Shield ...... Vora Vira Hobi
Sister ......... Mamvoi Ngaona Dowile Singwa lele-| Mwambo
gyau nani
Skin... Maruba Kora Potore Si Jitba | Etati .
Sky wee Ba Kpi Ario Ra Hatirinda | Alitida
Sleep ...... .. Odu Masikutu | Mineti Du Tlei Ubu
Smoke ...... Aciga Ngiia Ngime Kwo Renu Téntt
Snake ...... Eni Poro Uws Su Va U'a
SOnstnaeis ‘Mva,Mamva| Mbarase ‘| Gigude Mango Ugbé
(pl.) be
» (my) ... Ledzambwa| Madi
mangiil
Song we... Engo Ci Gbere Gyi Qoani Ati
Spear... Aju Ds Basé Lai Rikpe Titpé
Tikpe
Spirit......... Kuna samba’
Star <.eie Kacera Kofara Nzungwe | Artau Redu Bibi
Stick ......... Poti, Pwoti) Ra Ngua Tsu Foia foia | Ukba
Tlwia
Stone ......... Era Teme Urimbia | Jai Hina Ina js
Sun scccus Ett Ra Ulu Gi Oi Qi is
Sweet potato | Maka Kabaya fy ts
Tear ......... Mindre Ngura Aiime Dzuda Uudi Ofati
Testicles ... | Adagw Yora Unde Kuka Nbomehi | Omii
Thief .... .... Ogu Ti Troddi Boo Thoka Tlotpe
Thing......... Afazo Ekara Mufafere | Hure Udu
Thorn ...... Qi Morzi Mange Kwele Hohi Tlo’pi
VOCABULARIES 941
E : Maxkarka | LeENpv, Msu v
sa Locpwarr | Munpv. (Nyam-Nyam).| LEGA. Giron) on
Tobacco...... Taba Taba Gunda Mbazz Taba Tapa
To-day ...... Andre Tle tikin Urusa Nzu Ofala Boani, Obe
TOC scssversvns Pamva Kojilura | Urindule | Lekoja Halu tsetse | Adu &’é
(leg child)
Tongue ...... Adré Mi Minare Leda Retsu Etsu
Tooth......... Si Té Rindile Leku Use Use
Town......... Afige Kiites gwaa| Nbi Mulambo | Epi pigi
Pree: -sccsncess Poti RS Bafigwa Tzu Uiiba Doro
Nyake
Twins ...... Ojo Dadase Abi Zu Lei Waedé
Urine......... Odre Ngodso Irma Nazi Retsu Igba
War ......... Adi Go Vura La Ude Oro
Water ...... Eyi Ngu Eme Da Ui oii
White man .|Mundoka | Kufukufu | Abaramo | Kakubale | Muzungu | Miiziigii
Mundoika
Wale acta Oku Worasé | Gidésa Dzaya Madindolei | Dalé
" (my wife)
Wind......... Qi Gifi Uwegya Vi Dole, Ra’pe | Ta pé
Witch ...... ole Murie Binza Tsii Uiiba Ode (?)
Woman...... Izanje Mada Gide Dzaya Dole Dole
Wood... Tja Qwa, Wa _ Lyake Tsupwa | Ukbi Okbi
Yam ......... Baka, Bara Uru Tfigana Tgama
Year wo. Kifia Eré Gandnisa | Ndfir Saka
Zebra......... Zauvwe
One ......... Ald Biri Sa Di Edi Mwedi
TWO wees Tri Gbosu Ue Ru Agbe Etbe (Egbe)
Three......... Na Bata Biata Bau Ecéna Ecena
Four ......... Sa Bala Biama Fau Ecero Ecetto
Ecéto
Five! ccsesesas To; Tan | Burvi Bisiie Mbu Ecembo Ecebo
Di Keaddeuarueued Azia Mwedia Batisa Za Manca Matca
Matya
Seven......... Aziri Léorezi Batitié Arubwo Laludu Arudi
* | Larudii:
Eight......... Azina Badzena Batibiata | Rrrr Lalo Raro
Nine ......... Azisti Menewa Batibiama | Deti Abutsuhwa) Minidii
TEN cacaesiues Mudri, Azito| Njukba Bawe De Avutsi Mini
Eleven :..... » drinalo| Njuk biri- | Tiborosa Tsiti » kiedi
figbe
Twelve ...... ,, bwesu | Tiboroué
Twenty ...... Mudiri Tekebiri Bororué Foujuna | Iki akbe
Thirty ...... Muddi na | Teke bata | Bawe zibo- | Baude » etsena
rosa,
942 VOCABULARIES
. | 1 ENDU MBuBa BaMBUTE
Encuisu. | Logpwarr.| Muwnpv. eect a a. | (Momru). | (Dwarrs).
Forty ......... | Mudristii | Teke bala | Ziborowé | Faude Iki etsero
Fifty ......... » te | » burvi | Bawe Mbude » etsembo
batesindisa
Hundred ... | Toro [Teke njukpa| Borobilie | Mbwi Isu ufigwa
Thousand ... | | Borobilie
| | zindiborosa
| |
I, me......... | Ma Ra Miare Ma Umu Maia
Thou ......66 | Mina Dému Mo Ni Ini Pes
HO: fsnssueseces | Mé Demuden | Ko Ca Ina li Ugbe (1)
We.........08. Amadi Deta Ani Li Boi Boi
You, vcs Emidi Di dila Tyo Ni Aduo Alebolai
They? cecoreres Emitdaé Hihe Canru Ide Opodo
Alliseccresases | Dji Dumini Migumba | Di di Boi Boi
» men...... | Do Aibo boi
» things... Migumba do Udu bi
This man ... | Mitdé Demu dela | Kumba Ni cuhu Tbo lai Acii lai
: kore
That man ... | Misdare Kumba | Cati qn Acii de
mudiore
This tree ... | Fe dire Nyake sure | Hu tsu Uniba lai | Ukba lai
That tree ...| ,, da are » ediore} Ca tsu 5 ii Doré le
My house... | Amajodi Gid’ imale | Le dzadza | Madionzai | Ai maia laji
Thy house... | Jomadidi Gikporale | Ma dzadza | Nibodnzai
His house... | Jominedi Gikpora Caidzadza | Niboon-
zaindi
Our country Le toba
My country. Baduboi, | Eué Jaji
baluboi | Epipigi laji
Our town ... | Amalico Kparanin (7) Mulambo
ya mubio
Your
country ...; Amamidida Gimbini Hurni toba
Their Fundru
children ... | Mva dateni Wile gigude| tonzau |Niwe andidi
Bad... | Onji Mangate §Ngazi Tinda, Iinda) Idda
Female ...... | Oku Na- (prefix); Diya Rebo
Good ......... Kukafiba | La Ngama Ideba
Tlepa
Great......... ' Ambade Bakérehe | Dra Rundu Ikama iidii
Little......... Garwa Umbaha | Zau Bibingi Efefégi
jp DNA eee: Kumba
tewiriko
Male ......... Agopi Ba- (prefix) | Batse Anbi Akbi
VOCABULARIES 943
Maxarxka | Lenvuv, Mpusa_ |. BaMBUTE
ENGUISE: LocawaRl. (Nyam-nyam),) LEGA. (Momru). | (Dwarrs).
Sick, ill (Iam) ............ Minakaza-
kaza
WIGS seexcensane seca ncoeenes Emvéru Pusie Aure Eniba Itiibe
OBS ecesteestceinyorssaeenais Hene Ainga Aféla Amipi
IBIaGls: : cashuniinccatienutenene Eniaru Bie Taitai Esa Esade
Plenty: set csceneteeueeeeen orcs Ngehafige Runtu Odiitiitii
PUR (10100) ener ere ee Tende Itudu
ThETe. Gacascstidtoaesrosnents Yore Canga | Anduli Bobani
Pagani
NO NO b seine aunts Dénie Oto, 0’o Nai, nza Mba Ebéi
TOM oa tiveccacssanenwinanedsaeae Mi
ngwa nako
gp POO ve vs wwonemeteeacs dase 7, Iba! Ma lam
TD DAUE sorscbipiwovoniguesis Me jiri » afia Burju Bameledani] Ere lani
TComersesntaneeceeem nes » mudi | , yé Aira Bamele Ere (¢mp.)
T come not ...........0::066 » muko | Ma dangata| Amara nza | Maigele Mageri api
DT danG@ewsencseneriveovtcaratss Mendaka § Made jibeju) Obe Whe
dogbere
b iccht reer tepem te eecter er reer Madabo Mi pi, mi- | Fite Ba monde | Botdde
» Ko(neg.) napi
Thou diest ...........000. Nambonde
Hee Gi6Siscsneenining Hey Honde
T drink. seustncsestec cane scdues Ma mvu ,, nanyo /| Mbore Ba mamvu | Mabvo
Abvo (?)
T drank; :sccunse cect wprnves » 9 da , nyo (gba) Nimbo Mamvu
= yesterday) olsa (yes-
terday)
I drank not........ ee » mvuku Me nyong- |Mamborinza) Maiiga Magibvu
ogbwate z amvu
T COG seecoesceansseacevreuensas » nyade — ,, nalila Ma nyunyu| Ba manu_ | Tlotu
| Ma‘ilotu
T catnty sescdcesesvesseneeees » nya kw | Melingate | Maror- Maiiga anu , Ma gilotu
njunza
TiVo deceased aos , fera Menafeforo Ba mete Eté (imp.)
I give you ou... eee Mafe mini | Meaféforo | Maburnito | Nini mete | (Eté mai
(thee) | taba =
| give me
tobacco)
T gave him ..........0. » be Mefefoké | Maburinge | Inani mu
nito mete |
T G0) ees ecks mtnsdesents Ma mu Me nandu | Mara Ba mélo | Amoro
L WET -sceeere coor yy DO », andu Firablo Bamu mélo
T kill them .................. Matdi di » himio | Nirati Ba mafo ide!
jilaina |
thee sess sexsaceenieeess » himo ro
944 VOCABULARIES
Bones, | Toonwam.| qAlazanea, | Teme | Mauna
Tkall Titiias a cheesessintaseen Me himro ko
ESM OW: cae Genstaacnneaee sees Ma ni ,, hinie | Ma njati Ba menda
T know not .........sceseee ee » ko » nongete », njalinza) Mungenda
TD SOE: sccostioettnnatuteetoednei ee Ba-mu moro
Thou lovest..............:008 Mba motire nie(?)i\Nimajidro | Indanosa
We ake joccicccsaccaennecens Ani zioko Lederenje Tomuhonza
We Say recieve ocnmeeseess Anagamba fiu (?)| Ledralo Tomu hirotso
We sold not............00 Mafimefigate? | Ledzu- Amamu amongeka
rendza
TS6l icecvet sh utenncanscancats Mefibea (Eika = sell)
He stinks sasauccnsiias Kunafu Huti man- | Hafigu
janguzi
E-Stivellh eect ceecaccatcnanwnawee Ba mu mafigu
Heisteals) secesouvsesteoniees Kunadita Ni dubu Bali hi hoka
TStéall! stan. dha onestnace Ba mu mohoka
Te lAOg hi cccedgvate eres Ba mu mohome
They laugh ............0000 Inamama Candu Bale di heme
degwoni
TL WOOD) setererrecesswoosenm en Mumao’ba
You Weep..........cc:ceceeeee Inakwara Nidte Aduo buninioba
nadudz
Why art thou sleeping ? Dayamupiana (?)| Nidte Adubo banini lei?
: naiduro ?
Where did he go? ......... Wolindoor.Odin-| Fungatira | Abeigboholw ?
dakokeni ? ngwalo ?
Who comes in? ............ Dauru gim Hu naye? | Aj hilasi abo?
gbadima ?
What do you say ?......... Munaya Nidte Aitse bonasi
nadudra ?
How do you make palm »» bonabon
WINE csewsessevetaesensian laie ?
What shall we drink? ... Ani nyogine ? Pe ; Aduewamuhamvu
nadu ?
When art thou coming ? Muniye nigirina ?) Nisi Adue ubonele
tenanae ? nini?
Give me food ..........044 Mu funia Bunyo Eti mine aune
manyu
Cut me a small stick...... Muye a dengua | Kutsuzo Tri muni kburu
mato bibingie
I want a little stone ...... Mi_ nadia_wili| Bujuzo Mumoasa hina
mbia mato bibingie
Which (fowl) will you Mufi bakondo | Ni bute na
give me? ............. eee fure mati
mabu au ?
He is inside the house ... Uli mi kudimoyo' Dina aidza | Ina lai onza efibe
VOCABULARIES 945
ENGLISH.
MAKARKA
(NYAM-NYAM).
The birds flew away ......
He is taller than I.........
The parrot screams ...... :
The rotten tree falls ......
The tree falls ...............
Can you see me? .........
No, I cannot ...............
Ko agizo
Kukum mwiya
kafiini
Ngua mbangati
siitti
Ngua ati
Mo ingo kabiriti
Me ingo te
Te
MBuBa
Lenpu, Leca. (Momrv).
Erie fafa Bahosa hilale
Huti dada majulu
Kri de dzedze Ahu hedébanu
Tsu tudani kwone kwo| Ba uiba hoda
Ni njane mangwa?
Nza muranja ni nza
Najigo oro momiie
Ba, matige kuba
i
ADDITIONAL WoRDS AND SENTENCES IN THE LANGUAGE OF THE Forest PYGMIES
(BamBuTE, MULESE, Bacsrra).
BaAMBUTE :—
There is nofoodto-day Anu
food thereisnot to-day.
Enegéa (a dwarf’s
name) is dead ...... Enegéa wde.
TO Cie siiscccecneenudadanns Botide.
Come here! ............ Ere la’pa upi.
come here here.
TWO €APS oo. .eceeeeeee Upi wa ekpe.
ears of two.
Gro diedeeaemanccte weantaess Amoro!
Srila it screenees Tama.
‘Enegéa’ cats bananas Enegéa abo wanu.
I eat bananas ......... Maia ’bew emanu.
I bananas eat.
P. eats bananas......... P. bwobwo elanu.
5, bananas he eats.
We eat these bananas Boi amuino booe-te.
weeat bananas these.
NOS 8) seb as Soseenecra as Bo.
ebi amiué.
bananas eats.
BALEsE, or MULESE Dwarfs :—
TENDS: vcesseasiee tea ead Uti
Hous@iceeerosaiaanieve cd Ai
Hippopotamus ......... Apoo,
FP cames gagscieedaeccie. Ele mia.
There is no food (food | Anu ebi
there is not) ......... Odu epi
1 don’t want ............ Ma mobo.
I don’t know............ Mofigedza.
Man, sc.cccccveinesoieass Acii, Api.
One man ........ Api edi.
Two men ......... Acii wa ekbe.
Three men............... Acii ’etcena.
Ten Meni sascecess sescuess Acti wa mene.
Bacsira Dwarfs :—
TrOMesiacesvecwiaeecnstaies Lufa
Head’ s.cesevissssccseenss: Mu
Hippopotamus ......... Apfo.
Leopard .......:0.eseeeeee Maii.
Hyena ssc. ccscvaaseaeseee Kau
KIBIRA. LIBVANUMA or LIHUKU.
MANGALA. ILINGI.
KUAMBA.
UPOTQ.
Kiprra is spoken in the Congo Forest (Upper Ituri), on the Upper Aruwimi, and thence
southwards to near Stanley Falls.
LisvaNnumMa or LinuKku is spoken in the ‘‘Mboga” or Toba country, south of Bulega,
west of Semliki, on the borders of the Congo Forest. Spoken by the Bahuku and
Babvanuma.
Kuampa is spoken in Northern Toro, on the N. and N.W. flanks of Ruwenzori, by the
Baamba.
MaNGaAba is spoken in Central and Northern Congoland, east of the confluence of the
Congo and Mubaiigi-Welle, up the Mubafigi for a hundred miles; and also along
the Congo eastwards to near Ilingi.
Majiigala is the language of the Baiigala.
It is
allied to the tongue of the Babaiigi (Bayanzi) who travel westwards to Stanley Pool.
Iuincr and UpeTe are spoken on the extreme northern reaches of the main Congo.
ENGLISH. KIBIRA. pe aes Kuampa. | MaNeata.!| ILInc1. Upotw.
ANG. cess eevee Litanda Banjako, pl.) Nsombi Isombi Nsombi
Matanda
White ant. Lago Bambiri- | Ndonge Apumbiyi | Apumbiyi
kota, pl. | A pumbwe
Bapumbwe,
pl.
Antelope—
Hartebeest Empare Kimakuru, | Mbolongo
pl. Bi- |
Eland ...... Ndumba |
Rhinoceros Lingungu
Mangungu,
pl. |
Cobus...... Mbuli
Cephalo-
phus Ndoi Gama-gama| Bedi
Bagbedi,
pl.
Tragela- Mondonga
phus ... Mindonga,
pl.
Pallah...... Yéo Heyo
046
VOCABULARIES 94:7
Enews, | Krprra. Pa ates Kuampa. | MaNcata.| Itrnar. Upote.
AP seein. Kika Ngule Ekitera Mukum- Mukum- Mukum-
Bakika, pl. Ebitera, pl.| buse, Mi-| buse, Mi-| buse, Mi-
Colobus Ngeye Enkomé
ACM tan teins Enzika, Ekondo Kiboko Liboke or | Luboke Iwoke
Tiboko, Dekondo T-bek,Ma-, Ma- Moko
Mbombo (pl.) pl.
Arrow ...... Api Mwambe | Kédoe Lukeke Likongo | -Likongo
Nyambe, pil. Nkoko
ARE. cctasien, Eruka, Aiibaka Roka Ikoke, To- | Lité Tkoko
Maruka, pl. |Batibaka, pl.
Baboon ...... Siko Ugbara Abura
Babura ( pi.)
Back ......... Nyene ‘Mukongu | Mbiri Mekundu | Mekundu | Mekundo
Mi- Mi- Mi-
Banana ...... Eboko Ebogo Bébé,Gbebe} Likondo Dikondo | Dikondo
Ma-
Beard......... Ndelu Bulelu Nderu Lole Dolole Lele
Bee............ Mapasi sizi, Libeko Njoki Njui Poki Bwi
pl.
Belly ......... Soh’o, Tsoro) Bura Soho Libume Nedpa Lure
Bird ........ Mbabu Noli, Ba- | Mburu Mpulu Mpuru Ifuru
Mburué
Blood......... Makio Meniko Magira Makile Makile Makile
Body ......... Mbulu Ndutu K6zo Njote Lolope Luéké
Bone ......... Enktio Lito Enktie Mokua, Mi-- Mukua Mukua
. Magwo (pl.) |
Borassus Ditugu Tugu Mbuma, Embuma | Mumbuma
palm ...... Mombuma
Bow ....0.. Mange Bobi Teba Ditifigbe | Litiigbeo | Lekeke
Ma-, pl.
Brains ...... Eboiigo Enigoro Boiigo Boiigonigo | @bheiige Boiigoiige
Breast ...... Bere, ekuba} Li-bele, Ma-| Bere Libele, Ma-| Libele, Ma- | Diwele
Brother ...... Ntubami | Mwanadem| Mukimindi) Ndego, Mutamba | Mekune
Mwana amo Ndeko
dose (our » nhangal=
child) my
Bana badem,
pl. . |
Buffalo ...... Negwende(!); Ndwbe Njare Nijale Enjale Enjale
Bulle cecunies Muri ktiake
Buttocks Ekbalata | Mafigbo Saketa Masoko Maiganda | Masoko
Lifigbo, sing. ;
Canoe ...... Koko Bongo Mulinga Bwato | Watu Watu ~"
! Mato
Cat. Enjangwa, | Njangwa |Kondeke | Qkondoke | Kondoke
948 VOCABULARIES
Encusn. | Krprta. OnLINUKU. Kuampa. | MaNcata.| Inner. Upato.
Cats: a asiicns | Banjangwa,} Ba-, pl.
pl.
Chief seraeie 4 Maga Salie Mo-konji | Ekumo Mukonji
| Ba-, pl.
Child......... Mike ' Mwana Mike ake | Mwana Ofiwana Mwana
Mulembe
Bi 1S Mwana sa
gule
Cloth ......... Pongo Lubugo Enjongo Elamba, Bi-, Esenja Etowo
» (bark). Naruta
Country Inzi, Endu) Kungu Kiaro Mbuka Embuka Mboka
Gow: sesewats Nte Buté Ente Ngombe | Efigombe | Muiya
Bante (pl.)
Crocodile ... | Kola Djene, Empeyo Ngonde Engandu | Ngonde
Ba-, pi.
Date palm,
wild ......; Mugima Kigema Motoke Mutoko Mutoke
Day ... | lie Nabutu Kilia Mukoro,Mi- Mubutu Utu
Daylight Namusoti
Devil ......... Mtuweji, Ba-| Mulimo,Ba-) Ndoki Mulimba Likundu
Dog .....e Mboa Emva Mboa Mbwa Engafiganya| Mbwa
a ey Su enwa Nkali
yambua
Door ......... Kukuku Likuse Kikuku Ekukereke Ekukereke | Ekukereke
Bikukereke,
pl.
Doorway Muna ku | Mpume Munokon-
mulungu dako
Dream ...... Direte Ndoti Di-rate, Ma- Dilete Dilotw
Drum......... Alende Ebiba Kirembe Ngomo Endumba | Ngome
Bats sccsceoeet Kitoi Ucewe Kitoi Ditoi, Ma- | Ditei, Ma- | Ditwi, Ma-
Maewi (pl.)
Kee secussues Leke Mukiri Like Yala Tyala Eyala
Nikiri ( pl.) Twyara, pl. | Bi- Biyala
Elephant ...; Mbungu Anjan’ Mbungu Mbongo Endamba_ | Mbungu
Banjan’, pl.
3 Joma wa| ¢Nume sa
anjan mbungu
Excrement..) Duu Mutara Tui Toi Lotebi Toi
Totobi, pl.
By @: sscvnctina Eso Liso Iso Lisa, Miso | Didiso Lisw
Miso (pl.)
Face ......... Leso Mesu, Miso} Keiso Elefige Bubuse Eleiige
Pati accstetete Kamba “Mena Manone Mafuta Mumita Muta
» (animal) Majuta Mazuta
VOCABULARIES 949
EneuisH. | Krprra. regen Kuampa. | MaXcaza.| IntNer. Upoto.
Fear ......... Boko Mufigoii- | Mujajo Moiiguii-
goma guma,
Finger ...... Nzika Beifigbe Mbuka Nsei Musai Musei
Bakbefigbe,, kibwko | Maosei, Mi
pl.
Fire ......... Ikala Gyara Musa Moto Mweisa Masa
Fish ......... Su Siwe Su Insii Encu Ensii
Foot ......... Kipe, Bata | Egbata Kegu Ditambi Litambi Ditambi
Etindi Degbata( pi.)
Forest ...... Nkba Mali Mabiri Lamba Mukinda | Lamba
Djamba, pl.
Fowl ......... Koko Kobo Koko Nkoko Enk6k6 Enk6k6
Ghost......... Nkete Aberi Mulimo Molime Eniketa Molime
Goat ......... Meme Meme Meme Ntaba Entaba Entawa
reer tee Mpai wa | Ntulisa
meme meme
God ......... Nkete Akuri Nyamwanga) Nsoiigo Libanja Akufigu
Grass... Nsebe Ifugo Kasamere | Dititi, Ma- | Injani Tembo
Ground ...... Deda Etaka Dodo Ntoto Mumbonde} Ntcale
4 -DUb wee. Ekuna Djagare Kiewbe Neguba Enguba Neua
Guinea-fowl | Kanga Wanga Kanga Liboiigo Libofigo Libonigo
Gun ......... Bunduki |Mugango | Mugango | Mbau Embau Embau
Tait? ssecsenes Kisamo Nduri Sikamo Nsui Insui Insui
Hand......... Ekako Igbata a Kegu Likata Dikanja Dikata
baybefigbe
Digbata, pl.
Head ......... Mo Muto Moo Moto Mumoto Moto
Nito (pl.)
Heart,.......- Egbondo Mutuma Mulema Motima Mutema Mutema
Nituma
Heel ......... Esoko Etindilindi | Kitindi Litindi Litindi Litindi
(ankle) ... Likese
Hippopota-
mus ...... Asanda Ndiibo Mbembwa | Ngubu Efnigubu Ngti
Honey ...... Buki Liboke Njoki Apoli Empule Mbuli
Horn ........- Endika Libakara | Ndeka Njeka liikaka Njeka
Horse......... Mundumbe Mpunda Mpunda Mpunda
House ...... Endu Ekara Ndabo Ndako Endako Endako-:
Dikara (p.)
» (ny) Ekara edem
Dikara di-
dem (pl.)
Hunger ...... Nza Tara Enja Njala En Jala Enjala
Hyena ...... Embombo | Mupiti, Ni-| Empiti Mbungulu | Enkoi Enkoi
Tron ........ Mondo (?) Uké Ngua Ebende, Bi-! Qpita Ebende
950 VOCABULARIES
Exam “nie: peg ene ? Kuampa. MaXcana. . ILINGI. Upore.
| ]
Island ...... | E-jwba, Di- Tuli Esanga, Bi- Esanga Musanga
Ivory «0.0... Denu Minyo Mungele Empembe | Mungole
) Mi-ngolo, pl.
Knee ......... Mwaku Lulu ‘Mekulu Libongo ' Libongo Libongo
Knifes scccawe Ngua /Mwambe | Mbako Mbeli ' Ebuni Efeko
Mbako |
Lake caeues _ Ebale /Embanji | Bulike
ToS tesamchtdine Endingo | Mutindi — Kegu lkole, Ma- Lokole Ikolo
Mundi Ma-tindi,y. |
Leopard...... Moli Kweyu — Ngite ' Nkoi ' Enkoi j Enkoi
Lips... 'Ebumbo = Munu | Nanoko Etake, or |Efigundi | Eteke
| Ba-munu | Eteke ; Bi- |
Magic ...... Elimba 'Mamadii , Lemba Bokanga | Engaiiga Enkaiiga
Maize......... Mugusa = Mukusa =; Nkusa ; Mundenge ; Mupombi_ | Mundenge
Tegibura | |
Male ......... Moko ‘Gule Murokew Dwele ' Olele Duele
Balko, pl. Bosule Ba-muroke ' Mele, pl. |
(pl.) |
Man; enucitches Mugba Mumbi Nba . Motu, Batu Qmetu Moto
Bagba, 7. . Bombi Baniba (p/.) , Babatu Batu
Nha, Bakba ,
Meat....sec00 _Nyama Bute | Nyama / Nyama Enyama Nyama
Monkey...... Tepe, Ba- ‘Ubom’ |Abula |Enkema |Enkema | Enkema
' Mobomu !
Moon........- ' Amélua Uri Sniige | Sanja i Ensofige | Ngondo
: | Ba sanja, pl.|
Mountain... Mamba __Tiidit, Ba- | Gusia , Ekuba Litali Ekeba
Kupa
ekbubu | : :
Nail (of fin- | Kole ‘ Ndara | Kikulu | Eyala | Eyala Eyala
ger or toe) | | | Bikulu — |
Name......... Ino i Liyo Dina _ Lina Dirina Lina
» (my) ..., Inoinie Mayo | Malina
NG osecccccs Kingo | Emiro Bikia | Nkingo Ekingo Nkingo
Night......... Kih’o | Busi Kiria | Butu Bobuto | Utu
Nose oe... ‘Tae Lulu Lulu ‘Jura Tajole Tels
Oil palm ... | Dilebo Dilebo Dilebo
OX sa esienets . Nte (see Cow) Ngombi Engombi | Engombi
| » kale =| | mubali lelele lelele
cow |
Palm wine | |
or mead... Libo Ngaka | Mwenge | Manna Mamanna | Manna
Parrot ...... Akukwa Mu-gaga, | Enkusu | Nkusu Enkose Enkoso
Ni-
Penis ......... Nteni Bima Ntene | Leswka Ensoka Musinga
VOCABULARIES 951
Encuisn. | Krpira. ley eae Kuampa. | MaNcaza.| Inter. Upote.
Pid) eras ves | Nzale Nembo Ngoya Isombo Encombe | Insombe
| Negurube
Pigeon ...... : Mbabu Aliba, Ba- | Ki-bimbo, | Mukurufi- | Mukungulu| Mukulun-
Bi- guli guli
Place ......... Lodu Mundende | Anja Mabe Babe Mobe
Bombi
Rain: xceeeies Mbiio Ugbara Mbura Mbula Embula Mbula
; Mbura
Raphia palm Bonga Bonjo Leke, Maike| Dieke Deke
Rat... Mbabu Bebe, Ba- | Mbabu, Ba-/ Mpo, Ba- | Embabu Mpe
River ......... Libo Dei Kitamba,Bi-; Mukeli Mukeli Mukeli
Road ......... Ahi Miapi, Nipi| Kianda Njira Embali Njira
pl. : i
Seed ......... Marome Babana | Marome
Sheep......... Mbali Butama — Entama Mpata Embata Mpata
Shield ...... Kobe ‘ Nguba Ngua Enguba Neua
Sister... Msalea dem: Mwana Muntaka | Muntu Muntaka
Basale ba bukali | Bantaka,p/.. mwali
dem, pi.
STM: veggack ace Lohe Embamba | Kikoba Lopose Lolope Lopose
Mpase, ol.
Sky... Kuba Busi Kuba Dikolo Wisa Dikole
Sleep ......... Toro Toro Toro Ilo, Tole, pl.) Mpongiri | Le
Smoke ...... Maki | Wéi Makiri Litumbeo | Litumbu | Litumbu
Snake ...... Enzoka Eli Njoka Njo Enjo Njo
Python Mbome Embeme | Embome
SON vecveensanss Mike Mwana Mike Mwana Onmwana |
yy (my) » mamu| , dem |Mundiamu) .,, nangai) ,, ambi Mwanaiiga
» (thy) » dongo, ,, ako | |
5 (his) » damu) ,, ana,vr
ako,
ss (our) rn dose | 3 asii | '
35 (your) 3 denue: » anu
” (their) ” dabo ” abo
Song ...... Limbo Rumbo, Ba-| Mbina Lembo Tolembo Lembo
: Njembo, pl.| Njembo
Spear ........ Ekunga Uwo | Kunga Likongo Likongo Likongo
mawo (pl.)!
Star ) kuna,
Wha s: Gree eaies niiaiet vacances Mkakaru © Meli men- | Mote yo
toi dulu
That tree ......0.ceeee Mkakaru Meili men- » Kuna:
» tote dia |
My house..............0000... Ekara dem | Ndabo | Ndako
' ndiamu nangai
Thy house’ ssacsecaeuecoss » edewe Ndabo | 4, nayo
ndiamow
His house...........cceeeeeee » teni | Ndabo » neyo
' ndiana
Our country o7 our town | Kiaro
Kekara ‘ Kekari ndi | Likutu na
adosii asii bis
Your country .............08 Kiaro dona-: Kiaro Mbuka na |
nini | alinamani bine |
5 Dini |
Their children............... Bana ha dow Banike Bana nawa
| ndibabeo : |
Bad) checrtacusceelien, -bibi -azinani | Mabi
(Mumbi Amazinana-
asabibi = | |
a bad man):
Pema excccsnnwssomentne ra Ikwili, Muli) -fikali -Twasi
GOOG g 2255 ah can eennane weantees -saido (agix) Amabonga .Malamo
Greate snus wees -kuru | Zare-zare | Nene -kulu
TEABEL Oe ageaheck on vaceate wesincne Mike (prefix) -ke
yo MINDEN) saccncon cess -ndambu
95 (HOUSE) sncsreserssvenceny -esa biida
Ma lersccedcutesentacnnnirses tees Su, Mpai ‘Kuake, ntuli) -lume
Joma, -gule Nume Mulume_
W660 oe seseen ce nlooks cee -satu? | Ebiio Butane
FV GRG vowed tvecenicnante vee Kuana Méo Awa, Ewa
Bale seas sesacesonts eceacn cs -satighe Matanu Buindu
VOCABULARIES 955
ENGLISH. Kisira. /LisvanuMa or Linuxu.) Kuampa. | MaNcata.
Pletity wsvesitew see seveens Ba boja ‘-mamada_ | Mingi
Ba-
yy (MANY) secseessseueoseere | Ba-madie
MELE cscs cd seci veeediaies ly Koi Kuna
NO} DOtisgcccssreereuseemsuene Masikai Nikumia | Te!
TsATiictesngsewdsdedacheeeacues Ma Ni
T britig’sssaccstvwssesacs Makaneka (also I come)| Nkisa kame Akamati
HD COME 5 evtenswelactsusecaueen Bita! (@mp.)| Makasa (I go) Emie Nayi
bikamie ?
Ekawe, emp. Ubiké!
(emp.)
T come not ........cecceee eee Magbwesai Ni kumiai | Nalingite
IRs ¢:5 1c: eae Makabuno », kambina| Abini
ViGie: isvncsatenenedeesiousn deh ey Magé (magbou) » Yualia | Nkubi
MATIN cdanscdl ootedeeeens Makamwa Nyuwai Nanyui
Podran Ki venseviarhetdseibcoeneces Mamwene Ni nyuwa ”
I drank not.........ccceeee Musimwa Kinu » te
Tito ind eeatemnaneusanecerany _ Makaja (Kaka, food) |Niliaga | Nali
T eat: NOt? seyaccestesecess et Misija Kili » te
TPIVES sscascssnesenuagenedes Ma injoi Nepa Napesi
I give you wee Manaka ninjo Nukupe Napesiyo
T gave him «0... Mwawainy’ Nikumpesia| Napesiy
TiO! sesiiyoes os gesae anoagninswens Jia! (imp.)| Makasa Nikia Na ke
Matenda (Sa! go !) Sa! (émp.)
Twenties wees Masabise, Matenda bise, Nikaiame 4
T kill them ..0... Manabaora Niki béla | Akufi ba
T EMO Wessseceeievuveionces ries Membirai Nivia Yebi
I know not ..........eeeeee Misinembira Kivi Aibi té
Thou lovest.............000 | Gwenge yaja kukulu | Uweukundi) Yo aliki
We make............::00 | Usii kaka-rema Besii Tobafigi
: kikikola
Wieisa inna ees Usii kaka samura Besii Tolobi
| ‘ kikionga
We sold not......ccceee | Usii lembare layon | Biki Toteki te!
tundimbe
He stinks............c0000088 | Anumvemve Alumbia Afoli
He steals .........:cceeeeeeees Ana bebeme Aninsuma | Aibi
They laugh ..............665 Basabake Baki tevieki] Baseki
YOU WEEP. ..ce ceeecceeeeeeees Nandera | Benu buku | Bin aleli
| Unii nakandera gamieki
Why art thou sleeping ? Wakekuraie Olaliki ? Jambini
wa yareke? nia lali ?
Where did he go?......... | Asa nini? Aimane? | Yake wapi
Who comes in ? ..........+. Ani aneka ? Andiani? | Nani yayi
(endako)?
956 VOCABULARIES
ENGLISH. LIBVANUMA OR LIHUKA. KUAMBA. MANGALA.
What do you say ?......... Wasamura tetan Uyofigiki Nini yalubi?
» yei
How do you make palm Ngaka wakira tetan Ukoli beni mwenge?
WANE) coiesisdcecsennemencs
What shall we drink? ... Kamwa yei? Kikinyuwe hi ?
When art thou coming ? Weka matani? Obiki reni? Nini yaye?
Give me food .............4. Ainjojakaka Nipa lieli Apesi
<5 meisajja bilioke
Cut me a small stick...... Atenera muhigo Zomba kami mikisisi | Akate
iisaboda mpimbo
I want a little stone ...... Makakbora likevi Nikikaba tare mikisisi| Nga’ lingi
lisaboda Ditale mu-
ke muke
Which (fowl) will you Koba gani efigo wana-| Koko alimani
GIVE ME: icvsinwsee cree. injo? mundukuni pesia ?
He is inside the house ... Yeki osogo Ali ka ndabo Ajali na
ndoke
The birds flew away ...... Banuli bakairilia Bambulu baiya Mpulu
baké
He is taller than [......... Afigasagaine bubuta Aninyinia
The parrot screams ...... Aku akandera Kukulu alikaluki
The rotten tree falls ...... Buti boborai bwakakwa) Meli amahdla alikagwai
Can you see me? ......... Wekaine kenaina ? Ubiki tafigiami Amoni.
ngai?
No, Teannot .............. Mesitoka Kikitoka Amoni yo
te!
FurTHER SENTENCES IN LipvaNuMa.
ANAM, oc55.ccoeccades Ekondo. | A bad house ............ Ekara ebibi.
Two arms ...........0..8 Dikondo diwiri. house bad.
One COW......- cece Bute bwa bungana. | Bad houses ............ Dikara dibibi.
cow of — one. A female child ......... Mwana se muli.
My house ...........00.. Ekara edem. . child of female.
house my. A female dog eink dieeiiie Tkoili ye mba.
My houses............... Dikara didem. Semale of dog.
houses muy. A female goat ......... Ikwili ya meme.
Many: sxcoceemsnessertitn. Boja. goat.
Many men.............. Bombi babeja. A cow (female ox) ... Ikwili ya bute.
Many things ............ Dima diboja. on.
All things ............... Dima dibom. | A good man ............ Mumbi a saido.
things all
man of good.
VOCABULARIES 957
Good men .............4. Bombi ba saido. Strike, beat !............ Benda.
A great man ............ Mumbi mu kuru. I will strike thee ...... Eme mana benda
man a great.
Mumbi si sa mukuru.
man thatts great.
A little house ......... Ekara, or
Ndabo esa buda.
house that vs small.
A male dog .......... Su emva.
male dog.
A male child............ Mwana ’sa_ gule.
child (thatis) male.
Male goat ............04. Mpai wa meme.
male of goat.
Male elephant ......... Joma wa anjau.
nutle of elephant.
A white cloth ......... Rubugu rusatu.
cloth white.
A white fowl............ Kobo asatu.
fowl
A white thing ......... Ema, esatu.
thing white.
White things............ Dima disatu.
A white door............ Likuse lisatu.
door
White doors ............ Makuse ka satu.
doors.
Two eyes we... cee Miso kabiri.
eyes two.
TWO @AYS oo ceeee eee Macwi kabiri.
ears
Two men ......ceeeee ees Bombi babiri
One parrot.......cceeee Mugaga ufigana.
Two parrots ........666 Nigaga ibiri.
T don’t like ......0..... Mas? kain’ (st is the
negative particle).
I married a wife ...... Mabuiiga muli.
wife
I shall buy an ox to- Makora bisi bute
MOTTOW ...sceeeseeeees Ibuy shall ox
kaliba.
to-morrow.
I bought a cow yester- Kikora bisi bute
AY’ sixcvisesecssenmsacinas I buy did ox
bude.
yesterday.
. Mwakwabuka lesi.
(the man he) fell down.
The man fell down ..
I T thee strike,
or Eme mano kabenda.
I I thee did strike.
I give thee... Manainjo.
T thee give.
I gave you yesterday. Manoka ninjo
I thee did give
nakwbe.
yesterday. |
I will give you to- Manainjo bisi kaliba-
WIGHTOW sc. xnsseswncen to-morrow.
T do(did) not give you Ma tunainjo
I not you give.
I did want to buy ... Makakbora kakora
I don’t want ............ Ma si kaine.
L not want.
I don’t strike ......... Me si benda.
Thou strikest not...... U si bendei.
He did not give me... I si nainjo.
he not me give.
He did not fail...... .. I si akiso.
He does not love ...... T si kunda.
T love not ............00+ Me si kunda.
I not love.
satan U si kundei.
svitens Ainjo isabeda.
Thou lovest not
Give me a little
a little
Salle rataueittesoteamens te Mkwe.
Give us bananas ...... Ainjoke ebugu.
give us bananas.
He gave US weer A si @join.
he us gave.
He gave you .....-seee A ni njoin.
he you gave.
He gaveyou(emphatic) A ni njoin n’owe.
he you gave you.
Aboinjoin neboiigwba
he them gave them.
He gavethem ,,
He gave me 4 Anainjoin n’eme.
he me gave me.
T love thee.............6+ Ma na kunda.
I thee love.
Thou lovest me......... Una kunda.
thou me lovest.
Mi si na kunda.
T not thee love.
I don’t love you ......
958
VOCABULARIES
SENTENCES IN KUAMBA.
I speak Kuamba Nikionga Kuamba.
One baboon ...........+ Abura moti.
baboon one.
Two baboons...........- Babura bebale.
A white cloth ......... Lualo ndi ebiio.
cloth that zs white.
Strike!) gssvcisiconzeseae Binda.
I will strike thee ...... Nida kubinda.
I will thee strike.
I give thee... Nukukupa.
T thee to give.
I gave thee yesterday Uma nukukupa.
yesterday I thee to give.
T gave him............... Nim pesia.
I him gave.
He gave me ............ A ni pesia.
he me gave.
I gave thee Nu ku pesia.
I thee gave.
He gave us... A ki pesia.
he us gave.
He gave you............ Anipesia.
he you gave.
He gave them ......... A bo pesia.
he them gave.
He did not give me... Kani pesi mbe.
he not me give not.
He did not give thee . Kakupesi mbe.
thee
He did not give us ... Kaki pesi mbe.
Us
Koko mu ndi ebiie.
fowl it thatis white.
Thou didst not give
TMG? jade oameracctesccaes
I did not give thee ...
I did not give him ...
Thou didst not give us
Ye did not give us
They did not givethem
Wie: dle escneucesecnceicsis
We died, are dead
We are tired ............
Our house ...............
Your house
His house
His WILE cose cede eetene
Thy wife .. ...0........
My wife 00.00... a.
Our Wives ............064
Your wives
Their wives
Kunipesimbe,
thou not me give not.
Kikupesimbe.
I not thee give not.
Kimpesimbe.
I not him give not.
Kukipesimbe.
thou not us give not.
... Boku ki pesi mbe.
ye not us give not.
Baka be pesimbe.
Kikuto.
. Ki kuwa.
we dead,
Ki lilia.
we tired.
Ndabo © ndiasii.
house that ts our.
Ndabo ndi anit.
your.
Ndabondiake or ana.
his his.
Nkaluana.
wife his.
Nkaluako.
wife thy.
Nkalu amu.
wife my.
Bakali ndi basii.
wives that are our.
Bakali ndi_ banii.
wives that are your.
Bakali ndi babe.
their.
BOMANGI.
OLUKONJO.
ABUDJA. ABALUKI.
ORUNYORO.
BomaNei, ABtpga, and ABALUKI are spoken along the course of the Upper Congo, chiefly
on the north bank and between that river and the Welle watershed to the north.
Abaluki is aimost identical with Abudja. It is only recorded because it is spoken
much more to the east and not far from the mouth of the Aruwimi.
OLuKoNnJo is spoken in the districts round the south and south-east sides of Ruwenzori
and west of the mountain into countries N. and W. of Albert Edward Lake.
Orvunyoro is spoken in Unyoro and to the north of the Lower Semliki, towards the S.W.
coast of Albert Nyanza.
ENGLISH. BomaNct. ABUDJA. ABALUKI. | OLUKONJO. | ORUNYORO.
Anitieccdeetnessecaes Sombi Sombi Sombi Mbali; pl. | Empazi
Esimbali
White ant ...... Apumbuyi | Apumbitiyi Emi lungulu,| Enswa
pl.
Antelope— Enyemera
Hartebeest ...... Ensa
Cobus .........05- Embara
Esi- (pl.)
Cephalophus... ‘ Enzie
Ape (Chimpan- | Mukumbuso | Mukumbuso | Mukumbuso Ekitera Isike
ZOO) -ereeseceves Mi- Mi- Mi- Ebi, pl.
Colobus ......... Engomo
ATM! “tgairdesesvace’s Iboko Buboke Buboke Okubeko Omukono
Emi-
AYYTOW sseseeeeeeee Likoiiga Dikonga Likofiga Omusoha Omutego
WX Oss, vcodnsicte verte Efunde or | Lité, Mato | Lité, Maté | Embasa (pl. Enyanzi
Epunde Esiombasa)
Esuka,esisuka
Engerebe Enkobe
Baboon ........665 g
aboon eas
Back icsesssesews Mokundu Mokundu Mokundu Omugongo | Omugongo
Mi- Mi- Mi- ; ;
Banana .......... Likemba Dikondo Dikondo Obukamatae | Kiteke, Bi-
Ama-
Beard ......s.0s00s0 Lolole Dolole Delole Esi onderu | Omuledju
One hair........- Onuleru
959
960
ENGLISH.
Brains
Breast
Brother
Buffalo
‘Corn, sprouting .
Country...
(COW. ests tieuee
‘Crocodile
Date palm.........
Devil
BomMaANcI.
Libume
Ifuru
Makile
Mukua
Embuma
Lokoke
Boiigonge
Diwele
Mutamba
Enjale
Mubiinde
Watu
Kondoke
Enkune
Enwana
Esenja
Emboka
Enigombe
Enkoli
Munteke
Wisa
Endoki
Emburinde | Engaiiganya
|
VOCABULARIES
ABUDJA. ABALUKI.
Qpeki | Qpeki
| Nedpo | Nedpe
| Mpuru | Mpuru
| Makile ' Makile
| Loleope | Lolepo
Mukua ' Mukua
‘ |
| Embuma | Embuma
| |
Litiigbo | Litiighe
| |
Qbonge Qhonge
| Dibele Dibele
| Muntamba | Muntamba
I
| Enjale | Enjale
| Mafiganda | Mafiganda
|
/ Watu | Watu
|
| Kondoke Kondoke
| Enkumo Enkume
| Ofiwana Ofiwana
Esenja | Esenja
| |
| |
| Emboka Emboka
Efigombe | Efigombe
Enkeli | Enkoli
Muntoke Muntoke
| Butu Utu
|
| Endoki Endoki
Engaiiganya
OLuKONJO. , ORUNYORO.
| Enzaki (pl.
, Esionziuki)
| Anda
Enyenyi
Esio, pl.
Omusasi
Omubiri
Erikuha
Ama-
Ecikoga
Obita
Amata
Obongo
Eribere, Ama-
Omwanawetu
Muhara
Embeago
Esiombogo
Ebikalero
Eritako
Obwato
Akajango
Kikuba
Omukama
Aba-
Omwana
Olumekeke
Akamekeke
Mutanda
Omwenda
Eriboga
Ekitaka
Ende esigija
» enume?d
Endieoka
Ekitanda
Kiro
' Omwesi
Omulimu
Aba-
Embwa
Esiombwa, ji.
| Enjoki
Enda
Enyenyi
Esagama
Omubiri
Egufwa
Ama-
Akatugu
Obutugy, pl.
Obuta
Amatta
Obwongo
Iwere, Ama-
Mwanawaido
Embego
Ebibuno
Obwato
Amato
Enjangu
Kifuba
Kamwa
Abakamwa
Omwana
Omeajeo J
Mutanda
(bark)
Orugeye
Ensi
Ente ezigija
» numid
Ensambia
Omukindu
Ekiro
Nyamusana
Omucwesi
Abacwezi
Embwa
VOCABULARIES 961
ENGLISH. | BomaNct. | ABUDJA. ABALUKL. | OLUKONJO. | ORUNYORO.
os ear ES [
=
Dog (very big)... | Ekibwa
DOO%® secsvetseenes Ekukereke | Ekukereke | Ekukereke Oluyi, Ruyi | Oruhigi
; | Esionyuyi,pl.; Empigi
Dream «2... Dilote Dilote Diloto Endeto
Drum........... Ngome Ngome Ngome Engoma Enigoma
BOP cshcenacecwoie Ditoi Ditei ma- Ditwi, Ma-_ | Okutwe, Okutu
‘ Amatwe, pl. | Amatu, pl.
Egg.....ceeceeeeees Eyala, Biyala) Eyala, Biyala) Eyala, Biyala, Ereye Eihuri,
| Amayi, pl. | Amahuri
Elephant ....... Endamba Endamba Endamba | Enzegu, Esio-) Enjojo
Excrement ...... | Totebi, pl. | Totobi, pl. | Totobi, pl. | Amagedzie | Amazi
| Amavezi
| Amaidzai
Ey 6 vesvccuscseveces Liliso Lilise Lilise Eriso Eriso, Amaiso
Face ...........0 Bubuso Bubuso Bubuso Obisu Obuso
Fat wo... sede Mumita Mumiita Mumita Ekisawu Ekisaju, Ebi-
», (oil, butter)... Amaguta Amagita
Pear - asians | Musamba Muiiguiiguma| Muiiguiiguma Erisaga Okutina
samba
Finger .......... Musei Muséi Musei Omunwe Orukumo
Eménwe, 7.
Fare ggeeetankensas Mwisa Mwisa Mwisa Omuriro Omuriro
Bish: watecssgvess | Encu Encu Encu Eyiswe Encui
Esiswe, pl.
| Isimbi,
| esisumbi
FOOb: asiecsisecens | Ditambi Ditambi Ditambi Ekisando Ekigere, Ebi-
Okugulu
Forest.......05. 0 - Mokonda Mokonda Mokonda Omusitu Ekibira
Olulonge
Fowl specsisvosss Enk6ko Enk6k6 Enkoko Engoke Enkoke
Ghost..........5 Molimw Molima Molime Omulimu Omuzimu
Aba-
Goat oo... Entaba Entaba Entaba Emburi, buli| Embuzi
4 ! Esio-
Esamban
Embéne,
Esembéne, pl.
Good) sevasreecens Eniketa Ejnketa Eniketa Ruhanga Duhanga
Duhanga Katonda
Grass wo... Enjani Enjani Enjani Ekisuki Onwata
Omwata Obuyansi
Ground .......... | Mumbondo Mumbondo | Mumbondo | Omutaka Itaka
5 MUG ie cee | Enguba Enguba Enguba Ekinyobwa
Guinea-fowl ...... | Liboiigo | Liboiigo Liboiigo Eniganga Ekitajumba
962 VOCABULARIES
|
ENGLIsa. | BomaNur | AxBvdsa. ABALUKI | OLUKONJO. ORUNYORO.
Gun sscncersuess | Emba Emba Emba Embundu Embundu
LATE yhccascaedanias Insui Insui Insui Oluyuwiri | Iswki
Esionziwiri,
pl.
Hand 5 asec gesiirct Dikanja Dikanja Likanja Ekiganza Ekiganja
Head: s..vciievessenn Mumoto Mumote Mumeto Mitwe Omutwe
Heart vsatescaeunsee Mutema Mutema Mutema Omutummo | Omutima
Heel: svsccauezesaass Litindi Litindi Litindi Akasinziro — Ekisinziro
Obu-
Hippopotamus... | Eigit Enigubu Efigubu Eyisere Enjubu
Esisere
Honey ............ Mbuli Mbuli Mbuli Obikyi Obwoki
ic le) ns eer errR eee | Njeka Njeka Njeka Erihembe Eihembe
| Ama-
Horse isciseccceccee Mpunda | Mpunda Mpunda Enikayina Ejfikaine
House ............ Endakeo Endako Endako Enyumba Enju
Hunger ............ Enjala Enjala Enjala Enzala Enjara
Hyena ou... Enkéi Enkéi Enki Empiti Empisi
TOT shiawincete wtines Ebende ' Ebende Ebende Ekyoma Ekioma
| Ecoma
Island ............ Esafiga | Esanga Esaiga Oku itsinga | Eizinga
| Eritsinga Ama-
EVOLy. wesseesyyess: Negolw Ngolo Ngolew Erino Erino
Knee ..........0. .. Libongo Libongo Libongo Eriru Okuju
Knife oo... Ebuni Ebuni Ebuni Omuhamba | Omwihiu
Lake: swassveccscsans Bulike Embanje Embanje Efigedze Enyanja
Dib Se cacctevacccetonns Ekolo Ekolo Ekolo Okuyulu Okugulu
Leopard............ Enkoi Enkoi Enkoi Engwe Engo
i Ditc) (eeeeeeceertne Endare,
Esiandare, pl.
Taps ciiieessences Eteke Eteke Eteke Eminyiie Emenua
MaPie:....ccivsusagses Enkaiiga Enkaiiga Enkafiga Omuleyi Omurege
Wise man’s work Obuganga
Maize ............... Mundenge | Mupombi Mupombi Ebikusa Ebiceri
Males miseries ara Qlele Lolele Lolele Omulume Omusajja
Many saistacketvas Ometu OQmMote Umote Omundu Omuntu
Babatu Babatu Babatu Abandu, Abantu, pl.
awandu
MGAb saciadadecs Enyama Enyama Enyama Enyama Enyama
Monkey ......... .. Enkema Enkema Enkema Efigende Enkende
\ ‘| Efigéma,
Esiofigema, pl.
Moon ..........60068 Ensofige Ensofige Ensoiige Omugesera, | Okuezi
Okweri
Mountain .......... Litale | Litale Litale Obweruka —§ Orusodzi
VOCABULARIES 963
ENGLISH. BomaNa. ABUDJA. ABALUEI. | OLUKONJo. | ORUNYoRO.
Mountain (big)... Erilambo,
Oburambo
» (SNOW)... Esiansororo
Nail (of finger or
GOE)! esecenmavzaten Eyala Eyala Eyala Eciala, Ebi- | Enono
Name..........0065 Dirina Dirina Dirina Erina Eibara
ee GOR)". aacieeeks Amabara-
gaitu
NeGk iissaaences Nkingo Nkingo Nkingo Ebicia Ebityia
Engots
Night sccesecsiea aces Bubuto | Bobutu Bo Butu Wamira Ekiro
Ekiro
Nose) vsewvacaneves Li- Li- Li- Muhuri; Emi-
(nostrils)
Oil palm ......... Dilebo | Dilebo Dilebo s
OR diese ane Engombi | Engombi Engombi Ende Ente
lolele lwlele lolele Esionde, p/. | -enumi, ¢
», (horn) ......... Efigube
Palm wine..... ... Mamanna | Mamanna Mamanna Obuabu Amarwa
Parrot isssucnicess Enkose Enkoso Enkese Efigusu Enkusu
POTS: castcaviendvens Ensoka Ensoka Ensoka Eisulu Embere
Esi sulu, pi.
PIG cistisnnehecgeece Encombo Encombo Encombe Efiguluwe Empunu
Pigeon .........0.. Mukuiiguli | Mukufiguli | Mukufiguli Akalikuku | Eriiba
| Amaiba
Place ............ 5. Qmebe Qmebe Qmebe Ahandu OQmwanya
Abantu
Raitt 8s cies Mbula Mbula Mbula Embula Enjura
Raphia palm...... Dieke Dieke Dieke Omuhiku Obusware
Esiombiku, pl.
Ratissecveineses 7. | Embabu Empe Empo Embeba, Embeba
; ' Esio-, pl.
| Songomuri
River’ s.sesssesceres Mukeli Mukeli ; Mukeli Ekisesa Ekisaru
Omusia
Road) ecscinmeacceee Embali Embali Empali Ensera OQmuhanda
Sheep...........065 Embata Embata Embata. Emburi Entama
Shileldiverceceeeens Eniguba Enguba Eniguba Efigabo Enigabo
Sister... Mutumwali | Mutumwali Mutumwali | Mwaleweitu | Wamao
SINE eeepc Lopeso Lopose Lopose Enigwba Omubiri
DK yrsicniecnaeanss Dikolo Dikolo Dikolo Olubola Eiguru
Sleep .........-e Tle {mpongiri {mpongiri Otulo Oburu
Smoke ............ Litumbu Litumbu Litumbu Omuki
Snake.............6. Enje Enjo Enjo Nzowka Enjoka
Python ......... Embome Embomo
964 VOCABULARIES
l
ENGLISH _ BoMaNet. | AsitDsa. | ABALUKL | OLUKONJO. | ORUNYORO.
| |
SOPs scaveacsesnanses ' Ofiwana Jat Ofiwana mbi| Ofiwana mbi | Omwana | Omwana
| , Obwana, pl.
gp (TIDY). seeeese ees | | » wage | Akana, dim.
Soriay vasiaaseenci Lembo Lembo Lembo Oluimbo ' Okuzina
Dance.........0.. Riwina
SPeaE oecuaraceds Likongo | Likongo | Likongo Itumo, Ma- Eitumo
Siar’ ceewdktwene Njoto | Njeto | Njoto ‘ Efigununo | Enyinyizi
| Esio-
BECK sveer a cusaees Mpimbe Mpimbo Mpimbo _ Omwigo | Omwigo
Stone... Ditale Ditale Ditale ' Eribwe Eibare
Suncor Disu la wisa | Disu la wisa | Disu la wisa | Erioba Izwba
Sunshine ......... Momoi / Momei Momoi |
Sweet potato...... Ekirebu, Ebi-) Ekitakuli
TEAR - x rckwvietecesie Empisoli Empiseli Empisoli Omuseni Eiziga
' ' Emi-
Testicles .. ...... Mpuka Tiigundu Tigundu ' Emihege Amagosi
Bet cnacaienate Iba Iba Iba -Omwibi Omwibi
"THING deinen Musanu | Musanu Musanu | Ekindu Ekintu
THornessensdeeenece: Munjube = Munjube Munjube —_— Ere’hwa Eih’wa
| | Ama’/hwa
Thamb 2. ! | Ekiara
| Kisaiza
Tobacco........... Lianga Lianga Lianga Etaba Etaba
To-day .....ee Jaune Jaune Jaune |Munabwiri | Dero
TOGiscsccsesecranedsn Nsei Nsei Nsei " Akasanwe Akagere
| Amano, pl.
Tongue ............ » Lelemu Lolemi Lolemi ' Luleme Olulimi
TOO saeseehescon. Diline Diline Diline _ Erino,Ameno, Erino
POW serene oeitenes Lobala Lobala Lebala | Ekikale Orubuga
PROG: sciccvereersves Negendiwin’. I strike ....... cee Ndera.*
» winai, LSte Ge a suiiitecges tenets Naterire.
TD G6: sascesseenscitennes Ngakuwa. I did strike 0... Negatera.
DL Oninle ickskvasecne Nganyuwa. I shall strike............ Nda tera.
Ngasoma. DED Strike: ccsuiieey se Ngi tera.
T drank « viscroruteccecs Nagwirinyu’. IT may strike ............ Ndere.
T drank not ............ Sindinanyw’. To come... eee Eri-asé.
Titate sscossenstdonieeets Negalia. TiCOM6: sasceeyes etexenors Negaséd.
T atitOts..ccav.cestseoncs Sinditrali. I come not..........00.. Sindi asa.
Pegiveuin situates Mba. Thou coniest not ...... Siwasa.
Tam giving ............ Ngandi kuh’. He comes not ......... Siasd.
I give you... Ngakuha. We come not............ Situasa.
T gave him............4. Nanamuhere. Ye come not ............ Simwasé.
MBG Ocean: adesatnecuteuecets Ngagenda. They come not......... Sibasa.
* Verbal root in italics.
VOCABULARIES
967
I dance not ............ Sindendiwinai.
TGiGNOt ls. cans nssdssoness Sindendikwa
I drink not ............ Sindendinyuwa.
T did not drink......... Sindinanyu.
Tate NO tesansceseteans Sindiandere.
I do not killthem ... Sindendibaita.
TlOved seissssscsauerat Nanasimire.
We refused ........004. Twaganire,
We refuse ........eeee Twagana.
How do you make Obuabo wa- ma
palm wine ? bugerote ?
What shall we drink? Tugendeswma’ ki ?
When art thou
COMING ?....ceeeeeeee ee Wasire molowa ?
Give me food ......... Mbe bialia.
Cut mea small stick. Undure kangahanga
akake
I want a little stone . Nga yenda akabte
akake.
Which (fowl) will Enkoke eriaye yo-
you give me? ...... kendemba?
He is inside the house Ani omu nyumba
The birds flew away... Esionyonyi isiamao-
buluka.
He is taller than I ... Yama amole.
The parrot screams... Efigusu egarira.
The rotten tree falls... Omutio gunugire
(fell)
The tree fell ............ Omuti wakunukire.
The man fell down to Omundu amaihinda
the ground............ (ahindire) ahese
(to the ground: old
Bantu, apanst).
Aleatts, ctor: Ki-yuma, ki-huma.
Leaves: -sxcsssastersiwniss Ama-yuma, ama-
huma.
A pumpkin ........ Eri-rema.
Pumpkin: vvicceseoesass Ama-rema.
ALI, | poctciinicecietivaataepiecries -US1, -@Si.
[All (men), -besi: all (trees), eyasi ; all
(water), gwsi; all (things), ebiusi; all
(cattle), esiosi ; all (sleep=otulo), otwosi ;
all (towns=butala), owasi. |
A good man (man
GOO) os :idesiaad tad enanis Omundu owuwene.*
Good men (men good) Abandu ababene.
A good'goat(goatigood) Embuli yuzwene.
Good goats ... we... Esiambuli esiowene.
A good thing............ Ekindu eco wene.
Good things ............ Ebindu ebyo wene.
A good place............ Handu hawene.
A good banana......... Akakamata akawene.
Good bananas ......... Obukamata obawene.
Sick; ill csssscesswats -aluere.
"Paes ccacicce sowtenmeccases -le (omule = tall, as
tree or man).
SOM bl eeneha ohare ues -kuhi (omuntu omu-
kuhi=a shortman).
FurTHER PHRASES IN ORUNYoRO (URUTORO, ORUHIMA).
My house ............... Enju yafige.
Thy house ............00. » ~yawe.
His house ...........000. ao ays
Our OWN. vsseseeees Harubuga ruaitu
Your country ......... Harubuga yany’.
Their children ......... Abana babo.
Bad winiancaianhacercinsst -bi.
Female ...............0+ -isiki, kazi.
Good. sdcienveeenisnes -rungi ; -kuru; de.
Great cescsccscssuorasaaieee -koto = big.
Littles sccnvoen cecteascs -toito, -kike.
Males sei liccstesuntesniine -sajja, -@jo ; -irumi.
White vsccaedscnaes oe seas -era, ruwera.
FROG: inde: ancteseateaaes Hanu.
Black: sacccresdin yet den -kwiragura.
* Good (root) in italics.
PIGHty ssiassvawendedvereres -inji.
THESE: sesevreeuneveseanes Hali, Kuli.
INO; NOL cc ssecasrciasvnces Kwaha weo.
Ti-, to-, ta-, etc.
NOW eaeeiiseeteedo cred Atibunu.
Ae ATE danepaoneseauiteeeiss Ndi.
Tring: -eeudeciesiiniiniennice Nindeta.
Sy VOW steusteaenwexes Nifkuletera.
TL come v.ecccecereeeeeee Ninyija; Qidja.
T come not......csseeeeee Tina idje ; Tinyije.
LT dance: scsccseesevease Ninzina.
TiQie: aisivesed sahnanerecins Ninkaba ; Nakaba ;
Nafwa.
Pink ..ccscserewtns Ninyuwa.
Prank: swoicisteaguceres Nanyuwere.
32
VOCABULARIES
968
Idrank not ........... Ntanyue.
PCat aavediad covers aces Nindia.
T 68: NObysspecsdies sane Tiindire.
Tigi ve Vousnsesenes vices Mpa.
T give you ............ Nakuwa.
T gave hiniwoceaveonss Nkamwa.
TPO) ccseatncenens esos Nifigenda.
Teaweiitisccasssaiacacineaens Negenze.
T Rill thettis sesssescasanies Mhaita.
LTO’ ceded ses dosnsinen Manyiri.
IT know not. ............ Timanyire.
Thou lovest ............ Nifigonza ; wgonza.
Wemake. sisccis wesc Ntukora.
3 MAME: secinercsseeeess Tukedzire.
Aen BAVe Neeachebanae gates Ntubadza,
Ntugamba.
5 BAA a aeeercs sees Tubarizze.
» Sold not .........e Tetutunzire.
He stinks «oc. ee Antnka.
He steals oo... Aiba.
They laugh ............ Abaseka.
You weep ......c Muchura.
Why art thou
sleeping? ............ Ki-ki okuniama ?
Where did he go? ... Agenzir’ha ?
Who comes in ?......... Noha yata ?
What do you say? ... Wagamba’ki
Ogambir ota ?
ToSell. siariennserees uw. Kuguza
LSell sptiisooreenyesneys Ninguza.
ESSOldh s.cicdeandiontacaans Nguzire.
Thou soldest............ Oguzire.
He sold sacecsszcacnscesies Aguzire.
Weersoldla ncasusunacaey Tuguzire.
Vievsolidscomcseeaneenene Muguzire.
They sold ............04. Baguztre.
Sell me a fowl!......... Nguze enkoko.
He sold me a sheep Aka ufiguze entama
yesterday ............ ijo. sheep
yesterday.
ERO. santa aee ee medaes Kurta
I was killing............ Nyzstre.
Tedad dally eestassaiedees Nka zta.
I did not kill............ Nta te.
I was not killing ...... Ti nyzsire.
Peshadl ill sercsancacs paste Nda 7te.
I shall not kill ......... Tinyzte.
That I may kill ...... Nyzte.
If I shall kill...... oases Obundazta.
I shall go to Katwe Ningenda Katwe
to-morrow. When J shall go (to) Katwe
I get there I shall nyefikia. Obundahe
buy salt: they will to-morrow when I get
sell me salt for kayo, ndagura
cloth there T shall buy
ekisura: bana-
salt they will
unguza ekisura
me sell salt
n’orogoi.
for cloth.
What shall we drink? Toranyoa ci?
When art thou
coming ?.......e eee Oize reri ?
Give me food ......... Mpe biakulia.
Cut me a small stick . Ntemera akaigo
akatoito.
I want a little stone .. Ninyenda akabare
akatoito.
Which (fowl) will you Enkeke ereh'i
giveme? oc eyorampa.
He is inside the house Ali omu nju.
The birds flew away.. Enyunyi ziharrukire
He is taller than I ... Ye yansifiga oburre.
The parrot screams... Efikusu neicurra.
The rotten tree falls .. Omuti gujunzir’
guragwa.
Can you see me ?...... Oinza okundora ?
No, I cannot ............ Kuaa ; tinsubore.
URUTORO. ORUHIMA. URUNYARUANDA.
KABWARI. LUSESE.
Urvutoro is spoken in Toro and Busongora, south of Ruwenzori. It is practically
identical with Uru-iro, which is the dialect of the negro serf population in Ankole
(Ba-iru). Words specially characteristic of the Busongora dialect are marked (B),
and Uru-iro words are marked (I).
OrvuHiIMa is spoken in Ankole by the Hima aristocracy.
URUNYARUANDA is spoken in Ruanda, or Bunya-ruanda, south of Ankole.
Kaxswarli is spoken on the N.W. coast of Tanganyika, called really the Mwakabwari
language or, sometimes, Kibakabwari.
Lusssz is spoken in the Sese Archipelago (Victoria Nyanza).
ENGLISH. URurtoro. ORUHIMA. Ruanpa. | KaBwaRi LUSESE.
IATA oi ates so eee Empazzi Empazi Entozi Luasi Empazzi
Nasi, pl.
Termite ......... Enswa (I) Enswa Omuswa Lusunga Amaguye
Sunga, pl. Enswa
Antelope— Empara Nama (in | Enafigazi
Enjazza general)
Hartebeest ...... Ensa Enyemera
Waterbuck...... Endenyi
Cobus thomast.. Esunu
Cephalophus ... Entaraganya Entalaganyi
Eland ........... Neuiia
Speke’s
tragelaph ... Neguluno Efijobe
Small antelopes Mboiigo
Ape (Chimpan- | Ecikuya Yisiki Enjangwe | Soke Izike
ZOE). coeseveuiienee Empundu (I)
Kitera (B)
Colobus ......... Engeye Efigeye
ADH achetencasands Omukono Omukono Ukuboke Kuboke Mukono
Emi- Amaboko Ma- Ama-
ALYOW. ..ceeeeeeeeeee Omusogi Omuambi Omwambi Mwambi Mutego,
Emi Mi- Emi-
ARO cesner mecuenesss Ehangu Empango Entorizo° Mbasa Nyanzi
Mpangu, pl. (pr. entoriz) Empasa,
| Embaidi
Baboon ..........++ Ejikerebe (B)| Enkebe Empundu Ngama Enkobe
Bathe -ecsmiwscrgwaces Omugongo! Omugongo |Omugongo Mwono Mugongo
969
970 VOCABULARIES
ENGLISH. | Urvutoro. ORUHIMA. RuANDA. Kapwankl. LUSESE.
oe :
Banana ............ Kitoke Eciteci Egiteci Konde, Ma- | Eniemo
Ebi- Ebiteki, pl. (same in pl.)
ah. ECGs zee Omukénde Omutumba | Kio-
Emi- Bio, pl.
Beard) cescaevserye Omuledju = Ebirezu Ubwanwa Lulevu Ekirebo
Ebirezu (1) Tulevu, pf. | Omulevu
One hair Uruanwa Kalevu
Bee .......cceeeeeeeee Enjoki Enzoki Enzoki | Nzuki Enjuki
Emburi (1) |
Bellyictethaos: Enda Enda Ebondo | Vumo banda, Ama-
Entundu (1) Ama- \Mila= bowels lolu-, embunda
Bird | sescvcsws vases Enyonyi Ecinyonyi Enyoni (9,10), Kaneni Nyenyi
Enyenyi Tu-
Blood ...........0665 Esagama Esagama Amaraso Misi , Musahi
Esamaga (B,D |
Body sissctwevncens Omubiri Omubiri Omubiri Mubiri Mubii
Bone: ssescverresvewe Tgufwa, Ama-| Igufta Egufwa Fua Igumba
Egugunwa(I) Ama-, 2. Ama Mafua Ama-
Borassus palm Akakoéga Akatugu Katugo
Obu-, pl.
Bow ainceieiineeas Obutta Obuta Omuhetto Mweito Kasale, Obu-
Amatta Emi Mieito, pl.
Orta (1)
Brains ss