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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 Photograph Photograph Photograph ” f Photograph “| Stordy Photograph Photograph Photograph by the Author by Mr. by the the Author Author Ca ” ” ” by the by Mr. by the Doggett Author ” ” by Mr. by the bu Mr. by the Author ” ” Doggett Author ” by Dr. R. a by Mr. Doggett by the Author ” ” ” ” , ” by the Edin- | burgh Museum of Science t and Art, from Author’s il collection A Drawing by Mr. Doggett by the Fe | burgh Museum of Science and Art, from Author's i { Photograph collection Photograph +3; a A Drawing by the Photograph by the Author ” ” ” Author by the Author Dogyett - ” Author . 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. ” ” A Drawing by the Photograph by Mr. Photograph by Mr. A Drawing by the Author ” ” Author Author 99 Author Author ” Doggett ” 7 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. dwelling 4 i y that section of the Sik people dwelling near Lake Baringo and in BU E E a E £ & a 3 E E q is a8 Shubmcae den amy Ny aera NTN TAY ee VITMT GT ee & E £ = ot fe yas —= EF = a = 2 28 : z = EOE EE = : Ee c ce ok - Ee (= ‘= rs S= \ i EE iS LS ‘S i= Mea eS S X Ne > © & va pie 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 f E ®& fe 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 a4 rey A <4 E : d n a a a aq a a fo} 2, g =) a a ay H a p oO a 3) fe} oO + ee 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